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
backward into the middest of the Camp and rested upon the tabernacle Numb 9. 18. but besides it served in the night to give them light and in the day to cover and shelter them from the extremity of the sunnes heat He spread a cloud for a covering saith the Psalmist Psal 105. 39. and fire to give light in the night for though it ascended up a great height in the aire straight like a pillar yet there it dispersed it self abroad it seems at least when need was like any other cloud and so did shadow them from the sunne as smoke useth to do concerning the which the like phrase is used Judg. 20. 40. The flame began to arise with a pillar of smokâ— And therefore it is said Numb 14. 14. that this cloud stood over them Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan and hereto the Prophet seems to allude Esay 4. 5 6. The Lord will create upon every dwelling place in Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence CHAP. XIV Vers 1. ANd the Lord spake unto Moses saying c. That is before their removall from Succoth though it be here set down after it for there they began to turn aside towards these straights That we may know that Moses did not ignorantly bring them into such a place of danger where they had the sea before them the mountains on one hand and the tower or city Migdol a garrison of the Egyptians on the other and so no place to passe out but to return upon the face of the enemy I say that we might not misjudge of this action Moses tells us that it was done by Gods speciall direction and that to these ends 1. To avoyd warre with the Philistines 2. To harden Pharaohs heart and to draw him forth upon a supposed advantage gotten 3. To try the faith of the Israelites Vers 3. For Pharaoh will say of the children of Israel They are entangled in the land c. That is when Pharaoh shall begin to think that by reason of the difficulties of the wildernesse you know not how to scape away this shall embolden him to pursue you to his own distruction Vers 5. And it was told the King of Egypt that the people fled That is that they were making away as fast as they could and went not onely to sacrifice unto the Lord. It is not meant of flying for fear for it is afterward said ver 8. that they went out with a high hand that is boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed c. but it is meant of their marching away with a purpose to get out of his service Vers 8. The children of Israel went out with a high hand Not like fugitives but like a free people rescued out of their bondage by the mighty power of God so to sinne with a high hand is to do it boldly and openly Numb 15. 30. and as men that now thought themselves secure and out of danger of the Egyptians Vers 10. And when Pharaoh drew nigh the children of Israel lift up their eyes c. Implying that they were the more terrified because they never feared this danger till unexpectedly looking forth they saw the Egyptians close at their heels And the children of Israel cryed out unto the Lord. That is in the suddennesse of the danger they cryed out for help but without faith as men that knew not what they did Vers 13. And Moses said unto the people Fear ye not stand still c. Implying that they should not need to stirre in the businesse if they would onely be quiet and with a settled mind wait upon the Lord for help he would deliver them without their help Vers 14. The Lord shall fight for you and ye shall hold your peace That is be still not be put to any trouble in the least resistance of them for this phrase of holding the peace is often applyed to actions and then it signifieth being still and not moving to do any thing Psal 50. 3. Our God shall come and shall not keep silence and Psal 83. 1. Keep not thou silence O God hold not thy peace and be not still Esa 42. 14. I have long time holden my peace I have been still and refrained my self Vers 15. And the Lord said unto Moses Wherefore criest thou unto me This may be meant of the time before Moses had so encouraged the people as is expressed in the former verses and then it is here related as the ground of that his confident promise ver 13. As for those words of God to Moses Wherefore criest thou unto me they imply that he did call upon God though it were not before mentioned Neither doth God mislike or reprove him for this but onely hastens him to do what was to be done and to strike the sea with his rod that it might be divided and so give way to the Israelites to passe over Vers 19. And the Angel of the Lord which went before the camp c. That is Christ called Jehovah Exod. 13. 21. And the Lord went before them by day c. and he is said to remove onely because the signes of his presence went to another place Vers 22. And the children of Israel went into the midst of the sea upon the dry ground That is they went into the channel of the red sea upon the dry-ground and so were in the midst of the sea having the sea both on their right hand and on their left So farre were the people now encouraged that had ere while with much bitternesse murmured against Moses and Aaron partly by the removing of the cloud betwixt them and the Egyptians partly by the miraculous dividing of the sea upon Moses lifting up his hand over it but chiefly by the working of Gods Spirit in their hearts that Moses leading the way they were not afraid to follow him notwithstanding the terrour of the waters standing up on each side as they went whence it is that the Apostle saith that by faith they passed through the sea Heb. 11. 29. and therefore it is also that the Apostle saith 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea to wit because the condition wherein they were as they were led by the ministry of Moses under the cloud and through the sea was a notable figure or representation of our Baptisme to wit in that as they by the cloud were covered from the heat of the sunne and were enlightned in the way they should go so those that are baptized by the water and the Spirit of Christ are covered from the burning wrath of God and enlightned to the saving knowledge of the way of life and as they in the red
of the Lord. This also is spoken to further the peace desired as if he had said Thou hast here prospered amongst us we sent thee away in peace and so now through the blessing of the Lord thou art grown great and therefore let there be a Covenant betwixt us Vers 33. And he called it Sheba c. To wit the well which his servants had found This well was formerly so called by Abraham Gen. 21. 31. He called that place Beersheba because there they sware both of them to wit Abraham and Abimelech but having been stopped by the Philistines and now opened again by Isaacs servants the old name is again imposed upon the same occasion CHAP. XXVII Vers 1. ANd his eyes were dimme Blindnesse is incident to old age yet was this no doubt thus disposed in Isaac by the speciall providence of God that Jacob might be blessed for he lived after this above fourty years Vers 4. Make me savoury meat c. that my soul may blesse thee before I die That is that I may blesse thee for so Rebekah repeats these words of Isaac vers 7. Make me savoury meat that I may eat and blesse thee before my death Many severall wayes men are said to blesse others in the Scripture as by praying to God to blesse them Blesse those that curse you saith our Saviour Luke 6. 28. by pronouncing a blessing upon them and that by warrant of authority derived from God as when the priests blessed the people of which the Apostle speaks Heb. 7. 7. Without all contradiction the lesse is blessed of the better and by a propheticall prediction of the blessings that should come upon men as when Moses by the speciall instinct of Gods Spirit did foretell how the twelve Tribes should be blessed of God Deut. 33. 5. And this is the blessing wherewith Moses the man of God blessed the children of Israel But this blessing here spoken of was peculiar to the Paâ—â—iarchs They having received a promise of the Covenant of grace for them and their seed after them were wont before they died in the name of God and by the guidance of the holy Ghost to foreshew upon which of their seed this Covenant of grace should be continued and so did as it were by will and testament passe over the right of the Covenant and promise of grace to those of their children who were to be heirs of the Covenant and in whose families the Church and the Covenant of grace was to be propagated unto the coming of Christ whence is that phrase of inheriting the blessing Heb. 12. 17. And thus Isaac intended now to blesse Esau and that doubtlesse because he knew not Gods will and purpose herein for it is not probable that so good a man would wittingly seek to crosse the known decree of God concerning his sonnes It cannot be but Rebekah acquainted Isaac with that Oracle Gen. 25. 23. where the Lord said unto her Two nations are in thy womb and two manner of people shall be separated from thy bowels the one people shall be stronger then the other and the elder shall serve the younger and being her self perswaded thereby that God intended the blessing to the younger did what she could to convince her husband likewise that it was so But it seems though God were pleased thus farre to enlighten her mind and powerfully to incline her heart to believe this truth yet still he suffered him to erre herein yea even now at the last though he enlightned his understanding by a propheticall illumination as concerning the blessing he pronounced yet withall at the same time he did neither enlighten his understanding nor bend his will to the right person but left him herein to his own spirit and so being carried by his carnall judgement concerning the prerogative of Esaus being his first-born and by his affection to him intended him the blessing but was disappointed by Gods providence that it might be the more evident that it was not by the will of man but of Gods free grace and singular favour that Jacob had the blessing and not Esau Why Isaac desired savoury meat such as he loved before he performed this work it is hard to say The most probable reason given is this that being aged and feeble he desired this refreshing to cheer up his spirits that he might be the fitter instrument of the holy Spirit of God in pronouncing this propheticall blessing as Elisha when he was moved against king Jehoram called for a musician to allay his passion and quicken his spirit before he prophesied to them in the name of the Lord 2. Kings 3. 14 15. However doubtlesse God by this means intended to give Rebekah the advantage of this time to plot for the transferring of the blessing in Esaus absence upon Jacob to whom of right it did belong Vers 6. Rebekah spake unto Jacob her sonne c. Rebekah being strongly perswaded that the blessing belonged to Jacob to wit 1. By Gods answer to her at the struggling of the children in her womb Gen. 25. 23. The elder shall serve the younger 2. By that remarkable passage of Gods providence when Jacob was born holding his brother by the heel 3. By Esaus selling the birthright to Jacob and 4. By Esaus profanenesse and Jacobs piety and perceiving that her husband was now ready as much as in him lay to crosse the counsel and purpose of God she resolves to assay to disappoint her husband and that by subtilty and deceit and so instructs Jacob how to deceive his father wherein though she did many things that are not warrantable unlesse she were moved by the speciall instinct of Gods Spirit which doth not appear yet thus farre she is praise-worthy that understanding rightly the Oracle of God she sought to prevent the errour of her husband and to procure the blessing to him for whom God had appointed it Vers 13. And his mother said unto him On me be thy curse c. Relying upon that which God had revealed to her she was fearlesse of that which Jacob feared not doubting but God would prosper their designe whilst they sought to effect that which was according to Gods counsel and to further that which he had decreed yet because the way cannot be judged warrantable whereby she sought it to wit by deceiving her blind husband and causing her sonne by dissembling and lying to beguile his father doubtlesse she was over-confident and had no just ground for what she said onely God was pleased of his own free grace to let it be according to her hope Vers 20. Because the Lord thy God brought it to me Jacob perceiving that his father began to be jealous of some deceit because the venison came so soon wondering how Esau should take it by hunting and dresse it in so short a space he answers that it was by the speciall providence of God that he took it so suddenly and to intimate that God therein had testified his usuall
is the name whereby God expresseth his essence to us so farre as we are able to conceive him And it implyes 1. his incomprehensiblenesse as we use to say of any thing we would not have others to prie into It is what it is so God saith here to Moses I am what I am 2. his immensitie that his being is without any limits a man is a man an angel is an angel that is every creature hath a being but bounded and defined within such a compasse but God is an immense being that cannot be included within any bounds 3. that he is of himself and hath not a being depending upon any other I am that is by and from and of my self 4. his everlastingnesse I am before any thing was and shall for ever be there never was nor shall be time wherein God could not say of himself I am 5. that there is no succession of time with him for the understanding whereof see John 8. 58. Before Abraham was I am and then 6. that he giveth being to all things Vers 16. Go and gather the elders of Israel together c. That is the heads of their Tribes who doubtlesse had some place of authority and power amongst them for though in Egypt they lived in much disorder and confusion yet it cannot be thought but that they had some kind of government amongst them as is yet more evident chap. 5. 14. where we reade of officers of the children of Israel Now these the Lord commanded Moses to assemble and to deliver this message to them both that they might afterwards acquaint their brethren of the severall tribes with this message which God had sent and also that they might joyn with Moses in the name of all the people to desire of Pharaoh what God enjoyned them to desire Vers 18. And now let â—s go we beseech thee three dayes journey into the wildernesse c. God appoints them to petition onely for so much libertie that the denyall of this might render Pharaoh inexcusable and make the justice of God the more manifest both in destroying Pharaoh and delivering Israel neither was it necessarie that either God or they having other direction from God should reveal their whole counsel See Deut. 2. 28. and 1. Sam. 16. 2. And the Lord said Take an heifer with thee and say I am come to sacrifice unto the Lord. Vers 19. And I am sure that the king of Egypt will not let you go no not by a mighty hand If we reade this place as it is in the margin of our Bibles I am sure that the King of Egypt will not let you go but by a mighty hand the meaning then is plain to wit that Pharaoh would not let the Israelites go till God by a strong hand forced him to let them go But reading it as it is in our Bibles which agrees best with the originall it may happely be questioned how it can be said that the King of Egypt would not let them go no not by a mighty hand since it is evident that he did give them leave to go chap. 12. 31. and so the Lord tells Moses here in the following words I will stretch out my hand and smite Egypt c. and after that he will let ye go To which I answer that though upon the slaying of all the first-born in Egypt Pharaoh gave them liberty to go yet it might be well said that he would not let them go no not with a mighty hand because after that God had with a strong and mighty hand that is by many grievous plagues endeavoured to make him yield yet a long time he persisted in his obstinacy and would not let them go till at last he was even constrained to bid them be gone and indeed even then he said that more out of displeasure then a yielding spirit and therefore he soon repented of what he had said and when they were gone pursued after them with an army to fetch them back again CHAP. IV. Vers 1. ANd Moses answered and said But behold they will not believe me c. That is at first perhaps they will not believe me this being supposed what shall I do then Considering that the Lord had now immediately before told Moses that the Israelites would hearken to him chap. 3. 18. they shall hearkâ—n to thy voyce we cannot well think that Moses did now absolutely question the truth of what God had said but that onâ—ly he objected that it may be at first till they saw something to move thereto they would be shy of giving credit to his words and so intimated his desire to know what in that case he should do And this indeed he had cause enough to suspect because by reason of Pharaohs great power they were like enough to doubt much at first especially whether Moses would be able to rescue them from their bondage the rather because they regarded him so little at first when upon his slaying of an Egyptian in the defence of an Israelitâ— he supposed his brethren would have understood how that God by his hand would deliver them as Stephen said Act. 7. 25. Vers 3. And he said cast it on the ground c. The generall end of this and the other following signes was to confirm the faith of the Israelites concerning the calling of Moses the more speciall end of this first miracle of turning his rod into a serpent and then into a rod again was to assure both Moses and the Israelites that God could and would make his shepherds crook so base and contemptible in it self terrible as a serpent to Pharaoh but comfortable to the Israelites that is that the rod of his government should affright the one but be the means of much good and happinesse unto the other Vers 6. Put now thine hand into thy bosome c. The end of this signe was also to put them in mind of Gods almightie power who was able thus suddenly to change things whereby both the Israelites might be comforted remembring that however they had been despised and abominable in the sight of the Egyptians yet God was able to give them favour in their sight and however to restore them to their former libertie by an outstretched arm and withall Moses might be encouraged as considering that however his estate might now seem base and contemptible even as a thing leprous and vile yet God was able to make him a glorious instrument of Israels deliverance Vers 10. O my Lord I am not eloquent c. That is I am not a man of a free and ready speech as it is fit they should be that are implyed in such a service but of a slow speech and a slow tongue Nor doth this contradict if thus understood that which S. Stephen said of Moses Acts 7. 22. that he was mightie in words and in deeds for a man that is of greatest abilitie to speak wisely learnedly and perswasively may yet have some great imperfection in regard
people come unto me to enquire of God That is to enquire both concerning religious and civill affairs wherein they are doubtfull what the will of God is Vers 16. And I do make them know the statutes of God and his laws That is I make known to them what the will of God is and what he hath determined shall be done for though they had not yet the law of God in writing as afterwards they had when they came to mount Sinai yet the Church was never without a law both concerning the duties of Gods worship and their conversing with one another wherein Moses informed them when they made any question what the will of God was either by the direction and instinct of Gods spirit or by enquiring of God in cases that were more difficult and there shewing what answer the Lord had given him Vers 17. And Moses father in law said unto him The thing that thou doest is not good c. Thus was the Lord pleased to teach his servant Moses humility imploying one that was a Midianite to advise him better for the well ordering of the civill government then he himself could think of Vers 19. I will give thee counsell and God shall be with thee That is I make no question but that the blessing of God will testifie Gods approving this course which I shall now prescribe thee Be thou for the people to Godward that thou mayest bring the causes unto God That is matters of lesse moment easie to be decided referre to some inferiour officers but in matters of more importance and greater difficulty where there is need of one to enquire of God there do thou still imploy thy self that is both in consulting with God and then in returning an answer to the people Vers 21. Rulers of thousands and rulers of hundreds rulers of fifties and rulers of tennes That is of so many families The meaning is that there should be a ruler or judge appointed over every tenne families in each tribe and so another over every fifty families c. and so by this means a goodly order was to be established amongst them to wit that every tribune appointed to be judge over a thousand families had under him ten centurions that is judges over hundreds and every centurion had under him two rulers over fifties and every ruler over fifty had under him five which were set over ten families Vers 23. Then thou shalt be able to endure and all this people shall also go to their place in peace That is whereas formerly when Moses did all alone they oft returned their controversies being undecided or else were constrained to attend a long time now they should be soon dispatched and so go to their place that is their severall dwellings or tents in peace that is their controversies ended and their minds quieted c. Vers 25. And Moses chose able men out of all Israel c. To wit by the peoples consent who brought fit men unto him Deut. 1. 13 14. Take ye wise men and understanding and known among your tribes and I will make them rulers over you And ye answered me and said The thing which thou hast spoken is good for us to do Vers 27. And Moses let his father in law depart c. Though this be here added to conclude the story yet it doth not follow that he went presently away But of this see more Numb 10. 29. CHAP. XIX Vers 1. IN the third moneth when the children of Israel were gone forth out of the land of Egypt the same day came they into the wildernesse of Sinai That is the very day of the newmoon which was the first day of every moneth among the Hebrews so that they came into the wildernesse of Sinai about five and fourty or six and fourty dayes after they came out of Egypt for they came out of Egypt on the fifteenth day of the first moneth from whence if wâ— count fourteen dayes remaining of the first moneth for their moneths were according to the course of the moon and the whole nine and twenty dayes of the second moneth the first day of the third moneth when they came before mount Sinai was the foure and fourtieth day after they came out of Egypt six dayes after which the Law was given whâ—reon afterward was kept the feast of Pentecost that was fifty dayes after the Passeover Vers 4. And I bare you on eagles wings c. This is meant of the whole course of Gods providence over them from their deliverance out of Egypt unto this time and implyes how speedily safely and with what tender affections and care he had brought them thither carrying them over all difficulties out of the reach of danger in a manner as if they had been carryed through the aire Vers 6. And ye shall be unto me a kingdome of priests and an holy nation That is a nation whom God hath by a speciall priviledge separated from others and consecrated to himself Vers 9. Lo I come unto thee in a thick cloud That is I will now out of hand meet with thee upon the mount Sinai in a thick cloud for this is not meant of that cloud which went before the Israelites to shevv them their vvay in their travails through the vvildernesse and out of vvhich God did usually speak to Moses vvhen it rested upon the Tabernacle but of that cloud mentioned aftervvard vers 16. vvherein God spake â—o Moses upon the mount And it came to passe on the third day in the morning that there were thunders and lightnings and a thick clâ—ud upon the mount Vers 10. Let them wash their clothes Hereby vvas signified hovv carefull Gods people should be to clense themselves from all filthinesse of the flesh and spirit especially vvhen they come into Gods presence Vers 11. And be ready against the third day c. Which vvas fifty dayes after the passeover at vvhich time the feast was aftervvard kept usually called Pentecost the day vvhereon the fiery lavv vvas given and the day vvhereon the fiery tongues vvere aftervvards given for preaching the Gospel This therefore vvas not the third day of the moneth for then it could not have been the fiftieth day after the passeover that the Lavv vvas given and some dayes after their coming to Sinaâ— on the first day of the moneth vers 1. had been spent in that which hath been hitherto related concerning Moses his going betwixt God and the people but the third day after God gave Moses this charge concerning his preparing and sanctifying the people Vers 12. And thou shalt set bounds unto the people round about c. This was commanded first to strike their hearts with the greater reverence of God secondly to bridle the curiosity of man in searching into Gods secrets and to teach them to be content with the bounds which he hath set them thirdly to provide for their weaknesse who would else have been slain with the glory of his presencâ— See chap. 20.
corner for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars appointed on each side for the length of the court or the â—â—n appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ— tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâ—g up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer â—nd clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ— the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The â—abernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thâ—refore was this holinesse in his garments to cover the pollution of his own pâ—rson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâ—s 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thâ—y shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
28 29. Ye are all one in Christ Jesus And if ye be in Christ then are ye Abrahams seed and heirs according to the promise Vers 12. And thou shalt put the two stones upon the shoulders of the ephod c. Hereby was signified the power and principality of the Mediatour laid upon Christs shoulders Isai 9. 6. And the government shall be upon his shoulders c. See 22. chap. ver 22. And the key of the house of David will I lay upon his shoulders In regard whereof he doth 1. bear our iniquities Isai 53. 4. Surely he hath born our griefs and carried our sorrows c. 2. by his mediation and intercession he presents us as pure and holy unto God Eph. 5. 27. That he might present it to himself a glorious church c. so also John 17. 19 20 21. And for their sakes I sanctifie my self that they also might be sanctified through the truth c. 3. he doth support and defend us from all evil Deut. 32. 11 12. As an eagle stirreth up her nest fluttereth over her young spreadeth abroad her wings taketh them beareth them on her wings so the Lord alone did lead him c. And fourthly he carried those whose names are written in the book of life as it were upon his shoulders into heaven who were plunged in the gulf of sinne and death and were utterly unable to raise themselves thither And thus was all the occasion of envy taken away the people being hereby taught that they were none of them excluded but in the person of one were all presented as a royall priesthood unto God For stones of memoriall unto the children of Israel That is they shall be a visible signe to put them in remembrance of their interest in God through Christ and to assure them that God seeing their names upon the shoulders of the priest would remember the covenant he had made with their fathers and accordingly would do them good for so the like phrase is used concerning God Gen. 9. 16. The bow shall be in the cloud and I will look upon it that I may remember the everlasting covenant betwixt God and every living creature Vers 13. And thou shalt make oâ—ches of gold To wit for the two onyx stones to be set in whereon were ingraven the names of the twelve sonnes of Jacob and which were to be fastened upon the two shoulderpeices of the ephod Vers 15. And thou shalt make the breastplate of judgement c. So called because the priest did use to put it on when he consulted with the Lord about the cause of the people to give right judgement Numb 27. 21. And he shall stand before Eleasar the priest who shall ask counsel for him after the judgement of Urim before the Lord c. Or it noted the care that the priest should have of answering judgement and equity to them that enquired of God by him See vers 30. And hereby was signified the righteousnesse of Christ Isa 59. 17. For he put on righteousnesse as a breastplate and an helmet of salvation upon his head Vers 17. And thou shalt set in it settings of stones c. See vers 9. Vers 21. And the stones shall be with the names of the children of Israel c. By this was signified both that the Israel of God are united to Christ and joyned so that what he did we may be said to have done in him in him we are presented unto God as pure and holy and also the love of Christ that he alwayes bears us in his heart being ever mindfull of us and solicitous for our salvation Vers 22. And thou shalt make upon the breastplate chains at the ends c. These I take to be the same mentioned vers 14. And two chains of pure gold at the ends onely there they were spoken of in regard of their fastening to the ouches here in regard of their fastening to the breastplate Vers 25. And put them on the shoulderpeices of the ephod before it That is toward the forepart of the ephod And thus was the breastplate fastened to the ephod by these two chains which were fastened at one end to the two rings that were in the upper corners of the breastplate and at the other end to the two ouches that were on the shoulderpiâ—ces of the ephod Vers 26. And thou shalt put them upon the two ends of the breastplate c. That is in the two ends of the nether part of the breastplate below towards the imbrodered girdle of the ephod In the border thereof which is in the side of the ephod inward That is not onely on the undermost edge of the breastplate but also on the inside of that edge that the joyning together of these rings with those of the ephod might be hidden under the edge of the breastplate Vers 27. And two other rings of gold thou sha't make and shalt put them on the two sides of the ephod c. The rings here mentioned were those to which the rings on the lower part of the breastplate were to be fastened and direction is given where they should be set to wit first on the sides of the ephod the right side and the left secondly underneath that is in the lower part of each side of the ephod not in the upper part or middle of it thirdly towards the forepart thereof that is though on the sides of the ephod yet not so backward as to be under the arms but toward the forepart of the sides nearer the breast fourthly over against the coupling thereof that is directly against the ouches on the shoulderpieces where the upper part of the breastplate was coupled to the ephod and fifthly above the curious girdle of the ephod that is above those lappets wherewith the ephod was girt close about the loins of the high priest which were therefore called the curious girdle of the ephod Vers 30. And thou shalt put in the breastplate of judgement the Urim and Thummim c. Urim and Thummim are by interpretation lights and perfections and signified that the gifts of the holy Ghost should be in Christ without measure even all the treasure of wisdome and knowledge and all perfection of purity that mans nature is capable of What these Urim and Thummim were we cannot say Amongst the divers conjectures of Interpreters theâ—e are two that have most probability in them the one is that the Urim and Thummim are no other but those very rowes of pretious stones before mentioned that were in the breastplate and are here called Urim and Thummim not onely because of their brightnesse and perfection but especially also with respect unto their use which was that by them the high priest did inquire of God for the people and was by the speciall inspiration of the Spirit enabled to return them an answer which did accordingly come to passe and hence it is they say that in the thirty ninth chapter where Moses doth exactly relate how all
his soul First by way of homage Princes use to take tribute-money by poll and to that end are wont to number their people Israel therefore being numbred must pay this as a tribute-money acknowledging thereby Gods dominion over them and that by right of redemption because he had redeemed them out of the house of bondage and so had bound them to be his servants Secondly by way of thankfull acknowledgement that it was of him that they were multiplied so exceedingly according to his promise made to their fathers that their seed should be as the starres for number as likewise that he did by his good providence keep an accompt as it were of every particular person amongst them and watch over them for their good and safety thirdly by way of expiation because when they came to be thus particularly visited and looked into of God they could not escape destruction by reason of their sinnes should he deal with them according to justice and therefore there must a ransome be paid the rather because pride and presumption and many other infirmities do usually accompany the numbring of a people as we see in the example of David 2. Sam. 24. Yet we must not think that so small a price as here was paid by every man for his ransome was any meet satisfaction to Gods justice but onely hereby they were taught to judge themselves and to acknowledge a greater ransome that was to be paid whereof this was a kind of type even the Lord Christ Jesus who was himself a ransome for all to be testified in due time 1. Tim. 2. 6. Vers 13. Half a shekel after the shekel of the Sanctuary a shekel is twenty gerahs This was that which every Israelite paid for his ransome when they were numbred The gerah is held to have been about a penny half penny and by that estimate the shekel was two shillings and six pence and half the shekel fifteen pence and it is expressed that they should give half a shekel after the shekel of the Sanctuary either because the shekel of the Sanctuary was twice as much as the common shekel the common shekel being but ten gerahs but the shekel of the Sanctuary twenty as is here expressed which is indeed the common opinion or rather because the standard of all weights and measures was kept in the Sanctuary and so the injoyning of them to give half a shekel after the shekel of the Sanctuary was nothing else but that they should give a true half shekel of the full weight and value after the standard of the Sanctuary And indeed Ezek. 45. 10 11 12. where the Prophet exhorts the Princes of Israel to use none but just weights and measures speaking of those that were commonly used among the people he gives direction as here that the shekel should contain twenty gerahs Vers 17. And the Lord spake unto Moses saying By these transitions it seems very probable that the Lord did not deliver to Moses all these directions at one time or in one day but at severall times in the space of fourty dayes Vers 18. Thou shalt make a laver of brasse and his foot of brasse c. Which was made of the womens brasen looking-glasses Exod. 38. 8. And he made the laver of brasse and the foot of it of brasse of the looking-glasses of the women c. Now the laver being lifted up upon his foot or base the priests could not put their feet in it whence it is inferred that it had spouts for the water to issue forth and at the bottom some vessel or other to receive the water Vers 26. And thou shalt anoint the tabernacle of the congregation therewith c. All these things were anointed first to consecrate them to Gods service and to separate them from all profane and common uses secondly to signifie both that all excercises of piety used in the legall service would not be at all profitable without the secret operation of the spirit whereof the oyl was a type as also that there comes no good to us by those things but onely by the working and application of the spirit See Heb. 9. 14. 1. Pet. 1. 2. Rom. 8. 15. Isa 61. 1. This was done Levit. 8. Vers 30. And thou shalt anoynt Aaron and his sonnes c. See the note upon chap. 29. 7. Vers 32. Upon mans flesh shall it not be poured c. That is not in any civill or profane use whether for delight or otherwise upon strangers it might not be poured at all but the priests might not use it in a civill way And hereby the people were taught to look to the holy spirit whereof it was a type that nothing was to be done in Gods service without authority from God and that none of Gods holy things ought to be diverted to any profane use CHAP. XXXI Vers 2. SEe I have called by name Bezaleel c. Moses might doubt how amongst a people inured in Egypt onely to base and servile imployments he should find workmen fit to undertake such curious and cunning work especially because it must be needs a very difficult task to make every thing exactly according to the pattern shown in the mount though Moses gave them the best directions he could the Lord therefore prevents this fear by letting him know that he had furnished men with an extraordinary spirit and skill for the performance of these things and by name Bezaleel and Aholiab as the master workmen and directers of others not named Bezaleel the sonne of Uri the sonne of Hur c. It is probable that this Hur the grandfather of Bezaleel was the same mentioned Exod. 17. 10. And Moses and Aaron and Hur went up to the top of the hill the same also whose Genealogy is set down 1. Chron. 2. 19. who was the sonne of Caleb so then Caleb was great grandfather to Bezaleel but not that Caleb the sonne of Jephunneh 1. Chron. 4. 15. who was but fourty years old when he searched Canaan but Caleb the sonne of Hezron 1. Chron. 2. 18. Vers 10. And the clothes of service c. Veils clothes coverings which served to wrap up the holy things in when the host was removed See Numb 4. 5 9 11 12. Vers 13. Verily my Sabbaths ye shall keep c. This precept of the Sabbath is here repeated first to let them know that though the work of the tabernacle were studiously and speedily to be done yet God would not have any of it done on the Sabbath secondly to teach them the right use of the tabernacle which was in their coming together there especially on the Sabbaths to serve the Lord. For it is a signe between me and you c. Namely that God had taken them to be a peculiar people to himself and that they had taken him to be their God their Creatour Redeemer and Sanctifier Vers 14. For whosoever doth any work therein that soul shall be cut off from among his people This includes not
onely death inflicted by the Magistrate whereof see Numb 15. but also the immediate stroke of God when that was neglected and especially Gods casting him off from being one of his people both here and hereafter Vers 17. And on the seventh day he rested and was refreshed This is spoken of God after the manner of men Vers 18. And he gave to Moses when he had made an end two tables of testimony c. That is when the fourty dayes were expired Tables of stone written with the finger of God Whereby was signified first the stability of the Law secondly the stoninesse of mans heart for the receiving of spirituall things thirdly the difference betwixt the Law and the Gospel which is written by the finger of Gods spirit not in tables of stone but in the sleshy tables of mens hearts 2. Cor. 3. 2. CHAP. XXXII Vers 1. ANd when the people saw that Moses delayed c. It is evident in that of the Apostle 1. Cor. 10. 7. Neither be ye idolaters as were some of them as it is written The people sat down to eat and drink and rose up to play that some of the people not all joyned in this wicked act yet withall doubtlesse we may conclude that the greatest number conspired together herein as therefore it is said vers 3. That all the people brake off their golden eare-rings c. because the multitude were all in a manner combined together and but a few to speak of there were that kept themselves clear in this generall desertion And they said unto Aaron Up make us Gods c. This word doth imply both how violently they pressed him and with what importunity they hastened him to do what they required as if they had said We have waited long enough for Moses and therefore dispatch quickly and with all speed do what we require make us Gods to go before us that is images as representations of God or visible signes of Gods going before them and presence amongst them It cannot be reasonably thought that the people were so stupid as to think that any thing made by mans hand could be the God that brought them out of Egypt but onely that they desired some image as a signe of Gods presence according to the manner of their idolatry in Egypt Yea happely conceiving the cloud not to move they took themselves to be forsaken or betrayed by Moses and so in their rage fall into this idolatry as it were in despight of Moses and Aaron And therefore we see also in what a discontented manner and how contemptuously they speak of Moses in the following words As for this Moses the man that brought us up out of the land of Egypt we wot not what is become of him Vers 2. And Aaron said unto them Break off the golden eare-rings c. We may well think that Aaron did at first indeavour to disswade the people from this they desired of him onely because he yielded at last therefore it is in the next place related Yea it is probable enough that Aaron made this demand of their eare-rings not gold in generall with some secret hope that the womens unwillingnesse to part with these ornaments wherein they were wont so much to delight might be a rub in the way Vers 3. And all the people brake off the golden eare-rings c. That is the generality of the people and thus they dishonour God with the spoyls of the Egyptians which God had given them Exod. 12. 35. Vers 4. And fashioned it with a graving tool after he had made it a molten calf Aaron is said to have done this not because he did it with his own hands but because he appointed workmen to do it and by his authority and command it was done First they melted the gold and cast it into a molten calf and then they polished it and finished it with a graving tool And thus they changed their glory into the similitude of an ox that eateth grasse as the Psalmist saith Psal 106. 20. Now in this form it seems the Israelites desired their idol should be made happely in imitation of the idol Apis a pyed bullock which the Egyptians used to worship And they said These be thy Gods oh Israel c. So encouraging onâ— another and especially upon this pretence that this was onely intended for a representation of the true God Vers 5. And when Aaron saw it he built an altar c. That is when he saw how violently the people pursued their purpose and that in this idol they still intended to worship the true God he yields further upon the peoples motion to wit to build an altar and proclaim an holy day saying To morrow is a feast to the Lord Jehovah wherein still he seeks to stop the mouth of his conscience with this pretence that all was still intended for the worship of the true God Vers 6. And the people sat down to eat and to drink and rose up to play That is they sat down to eat and to drink of their peace-offerings and other feasts that did accompany their sacrifices wherein it may seem they were excessive enoâ—gh by their shouting mentioned ver 17. and then rose up to play that is sing dance and play about the idol according to the custome of idolatrous festivals Vers 7. And the Lord said unto Moses Go get thee down c. That is get thee away quickly and so it is expressed Deut. 9. 12. Arise get thee down quickly from hencc Thy people which thou broughtest out of the land of Egypt have corrupted themselves The Lord here calls the Israelites not his people but the people of Moses thy people which thou broughtest out of the land of Egypt c. whereby he doth not onely testifie his great indignation against them disclaiming as it were any interest which they had in him and refusing to own them as his people any more but withall likewise he sâ—eks to affect Moses the more with their sinne by putting him in mind that they were his people committed to his charge that so he might be more solicitous to reduce them again into the right way Vers 8. They have turned aside quickly out of the â—ay which I commanded them Viz. after their entring into covenant with me it is but a few dayes since they promised that they would keep all that I commanded them and now they have already transgressed the Law of my worship which I gave them in charge Vers 10. Now therefore let me alone c. As a father being angry and making as though he would smite his sonne should say to one standing by hold me not meaning that he would have him interpose himself and mediate for his sonne And I will make of thee a great nation See Deut. 9. 14. Vers 11. Why doth thy wrath wax hot against thy people which thou broughtest forth c. That is let not thy wrath wax hot against thy people c. for it is usuall
essence of God that he did not know him to be a spirit infinite and invisible every where present but no where to be seen with bodily eyes whom no man hath seen or can see as the Apostle saith 1. Tim. 6. 16 Surely no. Rather I think that Moses conceiving that God when he spake to him had put on as it were some corporall and visible shape full of great majesty and glory and therefore overshadowed with a cloud he desired to see the lightsome brightnesse of Gods presence the cloud being taken away and that doubtlesse especially though happely not without some mixture of vain curiosity that he might by this speciall signe of Gods favour be confirmed concerning the gratious promise made to him and his people Vers 19. And I will make all my goodnesse passe before thee c. That is my self namely in a transitory vision my glory ver 22. or glorious goodnesse thus God yields to his request yet not every way as he had intended it and in what manner he would do it he shews him afterwards ver 22 23. And I will be gratious to whom I will be gratious c. If bold man should dare to question in his mind why God should pardon the foregoing sinne of Israel whilest he punishes lesse sinnes in others or why Moses should be honoured with such a glorious vision above all other men his mouth is stopped with this which God saith of his freedome in communicating grace where he pleaseth without wrong to any Vers 20. Thou canst not see my face for there shall no man see me and live c. My face that is my essence my being simply as I am in my self and indeed it is most true in that sense that no man can see Gods face Even where Moses and Christ are compared together by the Evangelist S. John this seeing of God is made the peculiar prerogative of Christ the sonne God John 1. 17 18. Or rather by the face of God here is meant the majesty and glory attending that externall shape which God had now assumed which Moses could not behold and therefore it was covered with a cloud and this the Lord gives as a reason why God denied this part of his request because he had desired that which being granted him would have been his ruine mans weaknesse being such that he is not able to behold such a glorious brightnesse as this was and as is that light inaccessible which no man can approch unto wherein God dwels saith the Apostle 1. Tim. 6. 16. And indeed if by the face of God here were meant Gods essence thou canst not see my face that is my essence thou canst not see me as I am in my self then by that following reason for there shall no man see me and live we might inferre that it is possible for men to see the essence of God though not without perill to their lives which is not so for God is in his essence altogether invisible Jacob saw God face to face Gen. 32. 30. but it was in that shape wherein God was pleased to represent himself and if Moses saw more then Jacob yet he saw onely some more glorious representation of the deity not the divine essence it self Vers 22. I will put thee in a clift of the rock c. He was put in the clift of a rock 1. to hide him as it were that he might not be swallowed up of the exceeding glory of God as he passed by 2. that being thus placed he might not onely see God going and passing away and that onely for a short time but withall this rock might signifie Christ by whom we attain the true knowledge of God and looking thorow a clift might signifie the small measure of knowledge of God we have in this life comparatively Vers 23. And thou shalt see my back-parts It is most probable that God passed by in an humane visible shape but in such brightnesse and glory as was never shown to mortall creature so that these passages both of Gods hand and back-parts must be understood literally But by this representation of the back-parts and not the face to be seen by Moses the Lord intended to teach him that as vve knovv men very imperfectly vvhen vve see onely their back-parts even so is the knovvledge vvhich the best can have of God in this life little and imperfect CHAP. XXXIV Vers 1. ANd the Lord said unto Moses Hew thee two tables of stone c. Though hereby God testified that he had received the people into his favour again and vvas minded that all things should return to their former state yet in that he prepareth not these tables as the first this was a kind of memoriall of their sinne as when the scar remaineth after the healing of the wound At the same time also God gave him order to make an ark also to keep them untill the ark of the covenant was made Deâ—t 10. 1. Vers 6. And the Lord passed by before him c. To wit in the manner promised chap. 33 22 23. And proclaimed The Lord the Lord God c. By this redoubling of the word Jehovah Jehovah the Lord the Lord Moses is prepared presently to compose himself with all humility and reverence to behold his glory and to attend on God proclaiming his goodnesse Ver. 9. And he said If now I have found grace in thy sight c. Thus Moses still prayes for the people and in this suit spent fourty dayes and fourty nights Deut. 9. 25. for faith the more assured it makes us of Gods favour the more fervent it makes us in prayer For it is a stiff-necked people And therefore have need of thy mercy and government Vers 10. For it is a terrible thing that I will do with thee The wonders which I shall work to wit in the passage of the Israelites through the wildernesse and afterward in the land of Canaan shall strike terrour into the hearts of the wicked and teach all to fear before God Vers 12. Take heed to thy self lest thou make a covenant with the inhabitants of the land c. First because God hath determined to destroy them for their sins Secondly because the land must not be polluted with idolatry which God had chosen to be his dwelling place Thirdly because by this means the people might be insnared Vers 17. Thou shalt make thee no molten gods One kind of idols by occasioâ— of the molten calf is put for all Vers 20. But the firstling of an asse thou shalt redeem with a lambe See Exod 13. 13. Vers 22. And thou shalt observe the feast of weeks c. See the notes concerning these feasts Exod. 23. 16. Vers 25. Thou shalt not offer the bloud of thy sacrifice with leaven c. See the notes upon Exod. 23. 18 19. Vers 28. And he was there with the Lord fourty dayes and fourty nights c. This second stay of Moses in the mount was first to try the peoples
amongst them it was because the fire brake out onely upon the uttermost parts of the camp and withall it may imply the cause of the punishment because by these words it seems probable that in the uttermost parts of the camp the sinne began amongst those that were faint and weaâ—y with travel as in Deut. 25. 18. How he met thee by the way and smote the hindmost of thee even all that were feeble behind thee when thou wast faint and weary and he feared not God and upon them therefore the judgement did principally fall Vers 2. And the people cried unto Moses The reasons why they ranne to Moses for his intercession may be these 1. the sudden terrour of the plague 2. the guilt of their own consciences stopping their mouthes 3. the opinion they had of his holinesse and speciall interest in God 4. because their repining against him who was Gods instrument in leading them along they might think was now punisht and theâ—efore they come and desire him to forgive them and pray for them Vers 3. And he called the name of the place Taberah This name imposed upon the place where the fire brake out shews that it was not the same where they pitched their tents after their three dayes travel which by occasion of the following story was called Kibroth Hattaavah but rather some other place in the wayes they travelled thither when they were faint and weary a little before they came to Kibroth Hattaavah Vers 4. And the mixt multitude that was among them fell a lusting c. What this mixt multitude was see in the note upon Exod. 12. 38. Amongst them it seems the murmuring began though the Israelites soon joyned with them in the sinne Once before they murmured for want of meat Exod. 16. 2. when upon their murmuring the Lord gave them both manna and quails but that was in the wildernesse of Sin immediately after they were come out of Egypt this was in the wildernesse of Paran above a twelvemoneth after that when not having any other food but manna from â—eaven which now they began to loath they murmured and who say they shall give us flesh to eat where by flesh is meant fish as well as that which we more peculiarly call flesh as is evident in the following words We remember the fish which we did eat in Egypt freely and ver 22. where Moses objects to the Loâ—d Shall all the fish of the sea be gathered for them to suffice them and so the Apostle speaks 1. Cor. 15. 39. There is one kind of flesh of men another flesh of beasts another of fiâ—hes Many indeed are of opinion that the Egyptians at lâ—ast some of them were strictly superstitious therein used not to eat the flesh of â—heep no nor leeks onions and garlick which they worshipped as Gods according to the Poet Porrum cepe nefas violarâ— aâ— frangere morsu O sanctas gentes quibus haâ— nascuntur in hortis Numina lanatis animalibus abstinet omnis Mensa nefas illic foetum jugulare capellae But however the Israelites did use to eat of them freely and wanting them now therefore they murmured against Moses and against the Lord. Vers 6. But now our soul is dryed away That is we languish and pine away having nothing to cat that will either nourish us or satisfie our appetite for the soul is often put for the body or the whole man or for the appetite or desire after meat drink and other things Vers 7. And the manna was as coriander-seed c. See the note upon Exod. 16. 31. it was therefore pleasant to the eye delightfull to the taste and was fit to be dressed severall wayes and therefore not to be thus loathed and despised Vers 10. Then Moses heard the people weep throughout their families every man in the doore of his tent That is openly as desiring to make known their discontent and to stirre up discontent in others also that should heare their complaints Vers 15. And let me not see my wretchednesse That is let me not see my self slain by the people in a shamefull and disgracefull manner or rather let me not live to see my self thus miserable for it is all one as if he had said that it were better for him to be killed out of hand then living to see so many heart-breaking miseries continually befalling him day after day Vers 16. And the Lord said unto Moses Gather unto me seventy men c. Though the speech of Moses to the Lord in the foregoing verses were so full of distemper passion yet the Lord commiserating his condition commands him here to chuse and gather together seventy choice men of the elders of Israel whom he knew to be elders of the people and officers over them that is whom he knew to be not onely elders in regard of their years but also men of singular gravitie and wisdome and for that chosen to be governours over the people and these were by Gods appointment which the better to testifie they were to be presented before the tabernacle to undertake the government as helpers to Moses that so his burthen might be the lesse Indeed once before upon Jethroes counsel there were certain men chosen to be rulers and judges over the people for the case of Moses Exod. 18. 25 26. But those were onely chosen to determine of small matters but these now were to be judges in the greatest and most difficult causes both of religion and civil affairs which were formerly wholly referred to Moses and were therefore chosen amongst those that were already in those inferiour places of government because by reason of their experience therein they were the fitter to be imployed in the weightier works And this many conceive was the originall of that great councel of the Jews which they called their Sanhedrin and was continued amongst them till Herods dayes Vers 17. And I will take of the spirit which is upon thee and will put it upon them That is I will give of the same spirit to them which I have given to thee It is not to be thought that there was now any impairing of Moses gifts as some conceive for how could the joyning of these with him be then any advantage to him or where do we find any thing in the following story that argues the least abatement in the gifts of Moses but becauâ—e the Lord intended to give the same gifts to them which he had given to Moses as if some part of Moses spirit dwelt now in them therefore is this expression here used I will take of the spirit which is upon thee and will put it upon them Vers 18. Sanctifie your selves against to morrow and ye shall eat flesh c. The originall word doth sometimes signifie to prepare and so might intend that they should prepare themselves for the receiving of the flesh which God would give them the next day in abundance But being rendred sanctified it must needs be
meant of a religious preparing themselves but may be spoken either ironically onely thereby to glance at the sordid basenesse of their spirits and their indisposition to receive any such provision from God as if he should have said God will make you a feast to morrow and you are in a goodly temper for such a businesse or else as a serious exhortation that they should addresse themselves to receive with pure and good hearts this mercy of God being also legally prepared according to those times by washing their garments For because the working of such miracles was a signe of Gods speciall presence therefore before such miraculous works they were called upon thus to sanctifie themselves Vers 21. And Moses said The people amongst whom I am are six hundred thousand footmen c. See chap. 2. 32. Vers 23. And the Lord said unto Moses Is the Lords hand waxed short c. God here winks at Moses his distrust and bears with his weaknesse but when he was not instructed and bettered by Gods patience and the experience he had dayâ—y of Gods al-sufficiencie he is afterwards punished See Numb 20. 12. And the Lord spake unto Moses and to Aaron because ye believe me not to sanctiâ—ie me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I have given them and that espâ—cially because then too he shewed his distrust before the people Vers 24. And gathered the seventy men of the elders of the people and set them round about the tabernacle That is he appointed them to come before the Lord at the doore of the tabernacle though two of them ver 20. did not come as they were appointed Now this presenting them before the tabernacle was both to put them in mind that God had set them apart to this work of government and therefore they should be carefull to carry themselves uprightly and well as they would answer it before his tribunal who had put them in their places and bestowed his spirit upon them to make them fit for their employments as also to teach the people to acknowledge them in their places as set over them by God Vers 25. They prophecied and did not cease They were not now created prophets but had onely at this time a gift of prophecy wrought in them by the spirit that it might be a seal both to them and to the people that God had called them to this office and would furnish them with such gifts as were requisite for their places as it was with Saul being newly anointed King â— Sam. 10. 10 And the spirit of God came upon him and he propheâ—ied among them And by prophecying here is meant either that they foretold things to come or rather that they spake unto the people concerning the wonderfull works and secret mysteries of Gods truth and that in such a manner that they might be easily discerned to speak as men inspired with the spirit of God for thus this word prophecying is sometime used for declaring the word of God unto the people 1. Cor. 14. 3. Exod. 7. 1. And Aaron thy brother shall be thy Prophet Gen. 20. 7. Now therefore restore the man his wife for he is a Prophet and for setting forth the praises of God in songs and psa ms as 1. Chron. 25. 13. Thus these men prophecyed and did not cease that is they continued all the day prophecying without intermission as is also expresly mentioned of Saul 1. Sam. 19. 24. And prophecyed bâ—fore Samuel in like manner and lay down naked all that day and all that night and this is added because their continuing so long in this supernaturall work did much adde to the confirmation of their calling Vers 26. But there remained two of the men in the camp c. Severall reasons may be conceived why these two men came not with the rest being inrolled by Moses amongst the seventy that were now to be joyned in commission as assistants to him for either they might not be found when warning was given or rather as Saâ—l afterwards did 1. Sam. 10. 22. they might hide themselves or forbear to go not as contemning Gods command for then it is not likely that they should have had the same gift of the spirit with the others but as distrusting their own sufficiency However Gods secret providence was the chief cause of it who had determined by this means to make the miracle the more remarkable that all the people might plainly see they were called of God Vers 28. My lord Moses forbid them This Joshua spake of envious zeal for his Master Moses as appears by Moses answer vers 29. enviest thou for my sake yet not so much as I conceive because the eminency of these through their gifts of prophâ—cie would obscure the eminencie of his master Moses for then he had as much reason to have spoken against the other as against these two as because they did it as it were of their private authority without any dependency upon Moses which was manifest in the other because by Moses appointment they came and received this gift and authority from God whereas these two by staying away seemed to refuse to have any dependency upon him Vers 31. And there went forth a wind from the Lord and brought quails from the sea c. That is God by his almighty power did cause a strong wind to blow from the seaward and therewith brought a multitude of quails amongst thm and round about the camp What sea it is that is here meant is not of any great consequence to know yet most probable it is that they came from the red sea because that lay Southward of the Israelites camp at present and the Psalmist saith that these quails were brought in with a Southeast wind Psal 78. 26. He caused an East wind to blow in the heaven and by his power he brought in the Southwind He rained flesh also upon them as dust and feathered fowls like the sand of the sea Once before the Lord did thus miraculously fâ—ed them with quails Exod. 16. 13. But that was in the wildernesse of Sinne in the second moneth after their departure out of Egypt but this was in the wildernesse of Paran about a year after that Vers 31. And as it were two cubits high upon the face of the earth Most Expositours understand this of their flying but two cubits above the ground whereby it came to passe that they were easily taken But I think it unquestionable that the quails lay upon the ground two cubits thick first because of the clause before where there is mention of letting them fall by the camp secondly because of that phrase Psal 78. 27. He rained flesh upon them as dust c. thirdly because the Israelites are said to gather them not to catch them fourthly because otherwise this should not set forth the miraculous abundance of them which is plainly the drift of this description of the
Moses and Aaron fell on their faces before all the assembly c. Either to pray unto God for them as in Numb 6. 22. or to testifie their great sorrow and astonishment of mind or to intreat the people not to proceed in their rebellion for now happely Moses spake that Deut. 1. 29 30 31. Then I said unto you Dread not neither be affraid of thâ—m the Lord your God which goeth before you he shall fight for you c. Vers 6. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes In signe of sorrow and detestation of those blasphemous speeches which the people had uttered against God Vers 8. If the Lord delight in us then he will bring us into this land c. That iâ— unlesse by this rebellion we provoke God so farre that he take no more delight in us Vers 9. For they are bread for us That is we shall easily consume and devour them to wit with the sword according to that expression Deut. 32. 42. I will make mine arrows drunk with bloud and my sword shall devour flesh and this I conceive is opposed to that speech of the other incredulous searchers of the land chap. 13. ver 32. The land through which we have gone to search it is â— land that eateth up the inhabitants thereof Their defence is departed from them c. In the Hebrew it is their shadow is departed from them but thereby is meant their desence covert and protection that whereby men are preserved from dangers as the shadow gâ—ards a man from the scorching heat of the sunne as Psal 91. 1. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty and Psal 121. 5. 6. The Lord is thy keeper the Lord is thy shade upon thy right hand The sâ—nne shall not smite thee by day nor the moon by night and the meaning is that God had now forsaken them as appears by the following clause whicâ— is opposed against this and the Lord is with us so that the aim of Joshua and Caleb in these words was to assure the people that however God had hitherto preserved them from being destroyed because their iniquity was not then full yet now he had withdrawn his help from them and would certainly give them up to destruction and that they had no cause therefore to fear them but might go boldly against them as against a naked people left destitute of â—ll means to preserve and shelter them for what are strong cities and high walls to defend a people whom God hath forsaken Vers 10. And the glory of the Lord appeared in the tabernacle c. The Lord seeing the danger his faithfull witnesses were in did suddenly cause the cloud the usuall signe when God meant to speak to Moses concerning his people to descend upon the tabernacle and that no doubt in a more glorious appearance then ordinarily thereby to astonish the people and to stop them in that furious attempt they were going about Vers 17. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying c. Two severall wayes these words may be understood first of the power of God in carrying the Israelites into Canaan and because this would be an act of wonderfull mercy in God to do this for a people that had now so horribly rebelled against him therefore the next words are added according as thou hast spoken saying The Lord is long-suffering c. or secondly of the power of God in pardoning their sinne let the power of my Lord be great that is by pardoning this people now let it be seen how great thy power is in this regard how able thou art to forgive a people that by so many sinnes and so exceeding great do still provoke thee Nor need it seem strange that Moses speaking of God after the manner of men should make it an act of power to forgive since the power of man is in nothing more seen then in overcoming his anger and pardoning those whom he may destroy according to that of Solomon Prov. 16. 32. He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a citie Vers 18. The Lord is long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty c. The drift of Moses prayer and so also of his alledging these words which the Lord had spoken concerning himself being to procure of God that he would shew mercy to the Israelites and not to poure out his wrath upon them as their sinne had deserved it may seem strange that he should adde the last clause that God would by no means clear the guilty but would visit the iniquity of the fathers upon the children c. But for the resolving of this doubt we must know that these words being taken joyntly with those which went before do no way crosse the aim of Moses prayer and that because he did not sue to God that he should not punish the sinne of this people but onely that he would not utterly destroy them as he had before threatened vers 12. and accordingly the drift of Moses plea in these words is this That since God had said of himself that he was a long-suffering God and that though he would by no means clear the guilty c. yet withall he was a God of great mercy and ready to forgive the iniquities of his people that he would now according to this which he had said deal with this people namely that he would in wrath remember mercy and not sweep them quite away as dung from the face of the earth Vers 20. And the Lord said I have pardoned according to thy word That is I will not destroy them all as one man I will not cut off the whole nation as at first I threatned but will onely punish these rebells and leave their posterity to inherit the land Vers 21. But as truly as I live all the earth shall be filled with the glory of the Lord. This some understand of the glory which the Lord would get to himself by the just punishment that he would inflict upon this unbelieving and rebellious people for their refusing to enter into that good land whereunto he had brought them others agâ—in understand it of the glory he would get by the miraculous and glorious thingâ— that he would do for his people in carrying them into the land of Canaan but I conceive that both may be best included Moses had pleaded with God that if he utterly destroyed this people the nations would say that he was not able to bring them into the lanâ— To this therefore the Lord answers that he would not destroy them but would carry their posterity into the land which he had promised them and that with working so many strange wonders
to morrow the Lord will shew who are his c. All this that here follows which is appointed for deciding of the controversie who might meddle with the work of the priesthood and who might not Moses no doubt spake by speciall instinct of the spirit of God who upon Moses prayer when he fell upon his face ver 4. had now revealed to him what he should do Neither yet doth he presently call them to the triall but appoints the next day for it both that they might have time to bethink themselves and repent of what they had done and also that the people might â—e the better prepared to observe and note the judgement of God Vers 8. And Moses said unto Korah Heâ—re I pray you ye sonnes of Levi c. Bâ—cause Korah Dathan and Abiram with the rest of the conspiratours were all together when they first began to quarrel with Moses and Aaron as it is evident ver 1. 2. and yet the same day Dathan and Abiram were gone and Moses therefore sent for them ver 12. therefore it may be probably thought that after the first assembly was broken up Moses did again send for Korah and the Levites that he might talk with them by themselves and that then he spake that which is here set down and so afterwards for Dathan and Abiram by themselves as is expressed ver 12. Vers 11. And what is Aaron that ye murmur against him That is he is but Gods minister he did not thrust in himself but was called of God So Moses had spoken formerly Exod. 16. 7 8. And what are we that ye murmur against us your murmurings are not against us but against the Lord and so the Apostle speaks 1. Cor. â— 5. Who then is Paul and who is Apollo but ministers by whom ye believe even as the Lord gave to every man Vers 12. And Moses sent to call Dathan and Abiram c. Dathan and Abiram were with Korah when they were first gathered together against Moses and Aaron ver 1 2. Either therefore after that assembly was broken up Moses did the same day send first for Korah and the Levites and expostulate the matter with them as is before noted upon ver 8. and afterwards foâ— Dathan and Abiram as here is said that he might also advise them better or else if all hitherto related were done at the first assembly then had Dathan and Abiram withdrawn themselves when Moses began to speak as disdaining to hear any thing he should say In the beginning of this chapter there is mention made of On the sonne of Peleth who was also one of the tribe of Reuben and a ring-leader in this rebellion But because he is not here named nor any where else in the sequele of the story therefore it may be thought that he gave over upon the reproof of Moses or else it must be held that he also is implyed amongst the rest though not particularly named Vers 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and hony c. These men having as it seems heard what had passed betwixt Moses and the Levites when he counselled them to desist from this wicked attempt of which we heard before vers 8. do not onely refuse to come to him but return him a bitter and scornfull scoffing answer for first as by way of deriding those words of Moses vers 9. Seemeth it but a small thing unto you that the God of Israel hath separated you from the congregation of Israel to bring you near to himself c. they retort the same words upon him Is it a small thing that thou hast brought us up out of a land that floweth with milk and hony c. and secondly they scoff at his promise of bringing them into a land flowing with milk and hony in stead thereof they say he had brought them from a land that was such indeed into a drie wildernesse Vers 14. Wilt thou put out the eyes of these men That is canst thou hope to gull and deceive this people so that they should not perceive the wrongs and injurie thou hast done them which is so clear and evident that unlesse thou canst put out their eyes they cannot but see it Vers 18. And they took every man his censer and put fire in them and laid incense thereon c. The censers here spoken of they had either provided before when they first combined together to thrust themselves upon the priestly office or else they were some slight things made suddenly since Moses the day before had appointed this for the deciding of the controversie betwixt them The place where they burnt their incense was in the doore of the tabernacle of the congreation as is here expressed that is in the doore of the priests court whither the people used to bring their sacrifices Indeed the place for the priests burning of incense was within the tabernacle at the altar of incense but this was an extraordinary thing enjoyned for the discovery of the Lords will whether these men or onely Aaron and his sonnes as formerly should enter into the tabernacle to execute the priests office and therefore this was done at the doore of the tabernacle of the congregation That Korah was amongst the rest with his censer seems evident by the foregoing verse where he is particularly appointed to be one amongst the rest thou also and Aaron each of you his censer c. how therefore he came to be swallowed up afterward with Dathan see in the note upon vers 32. Vers 19. And Korah gathered all the congregation against them unto the doore of the tabernacle of the congregation Not onely the two hundred and fifty forementioned but the people in generall not as professed abetters of their attempt but as spectatours of the businesse in hand Korah no doubt having perswaded them that they should see that God would favour their attempt and give judgement on their side And the glory of the Lord appeared unto all the congregation To wit in the cloud which usually hovered over the tabernacle but now came down lower to the doore of the tabernacle as at other times See chap. 14. 10. Vers 22. O God the God of the spirits of all flesh c. By all flesh is meant all mankind as Gen. 6. 12. All flesh had corrupted his way upon the earth and God is called the God of the spirits of all men both because the souls of all men are immediately in their first conception created by God whence he is also called the father of spirits Hebr 12. 9. The Lord formeth the spirit of man within him Zach. 12. 1. and also because he seeth and knoweth the spirits and souls of men and hath the power of ordering and governing theâ— which men can never have In whose hand is the soul of every living thing and the breath of all mankind Job 12. 10. Now this title here Moses gives the Lord
either first by way of acknowledgement that it was in his power to save or to destroy this people or secondly as a forcible argument to move the Lord to have mercy on them because they were the work of his hand and he gave them at first their life and being as the prophet pleads for mercy upon the same ground Esa 64. 8. O Lord thou art our father we are the clay and thou our potter and we all are the work of thine hand or thirdly to intimate why the Lord should not destroy all the coâ—gregation namely because he knew the hearts and spirits of them and was able therefore to distinguish betwixt those that were obstinately rebellious against the â—oâ—d anâ— those that weâ—e onely seduced by the rebels and drawn together onely to see whaâ— would be done Vers 25. And Moses rose up and went unto Dathâ—n and Abiram c. Here is no mention of Korah because he was appointed vers 16. to be with his censer amongst the other two hundred and fiftie of his conâ—piracy before the tabernacle of the Lord. But Dathan and Abiram when Moses sent to call them unto him vers 12 refused to come and therefore now Moses accompanied with the elders of Israel who were not of the conspiracy goes to them both to expostulate with them for this their rebellion and to denounce the judgement threaâ—ned Vers 26. Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sinnes That is remove your tents and get farre away from them and touch nothing of theirs and so shew your faith and repentance how certainly you believe that theâ— lie under the wrath of God how throughly you desire to clear your selves from having any hand in their wickednesse by refusing to touch any thing of theirs as judging all they have unclean execrable and therefore to perish with them Vers 27. So they gat up from the tabernacle of Korah Dathan Abiram on every side The tabernacle of Korah who was of the Levites was not in the same place with Dathan and Abirams whereby it seems probable that the earth opened in severall places which indeed must needs make the judgement of God the more evident And Dathan and Abiram came out c. This is added as an expression of their impudent madnesse when they saw the people â—lie from their tabernacles they come forth boldly and stand in the doores of their tabernacles as out-facing Moses and scorning the judgement which he had seemed to threaten Vers 28. And Moses said Hereby ye shall know that the Lord hath sent me to do all these works That is both the former in undertaking the government of the people in conferring the priesthood upon Aaron and his sonnes c. and the latter appointing Korah and his company to bring censers with incense c. Vers 3â— And the earth opened her mouth and swallowed them up That is Korah Dathan and Abiram the ring-leaders of the rebellion Many Expositours do rather think that Korah was consumed with those two hundred and fiftie men by fire that came out from the Lord. vers 35. But because the people fled from Korahs tabernacle vers â—7 and because it is here evident that Korahs tabernacle with all that appertaiâ—â—d â—o him was swallowed up in the earth but especially because chap. 26. 10. it iâ— sâ—id expressely that the earth swallowed up Dathan Abiram together with Korah I make no question but he was swallowed up in the earth It is true that Moâ—es had â—â—â—â—inted him vers 26. to be with his censer amongst the two hundred and fifty But having assembled them before the tabernacle and perceiving Moses and the Elders to go to Dathan and Abiram it seems he left the two hundred and fifty before the tabernacle and went also to his consederates to encourage and assist them in their confronting of Moses and so either with them or in his own tent was swallowed up And all the men that appertained unto Korah and their goods That is all that were of his family who were at that tiâ—e in his taâ—e nacle for some of his sonnes died not in this destruction chap. 26. 11. Notwithstanding the children of Korah died not either because they joyned not iâ— their fathers sinne or because they repented and gave over or because they were not present in Korahs tabernacle Vers 37. Speak unto Eleazar the sonne of Aaron the priest that he take up the censers out of the burning c. These mutiners had sought to wrest the priesthood from the posterity of Aaron Eleazar therefore whose cause God had pleaded is imployed in making the censers a memoriall of Gods judgement on them And scatter thou the fire yonder That is without the court of the tabernacle both because happely it was strange fire and that this casting away of the fire might be an expression of Gods rejecting their service and abhorring their sacrifice For they are hallowed To wit because they had been offered before the Lord as is expressed in the following verse Things consecrated to God might not be turned to any other use in the time of the law God therein magnifying the holinesse of that place wherein were the visible signes of his presence yet it follows not hence that where things are given to superstitious useâ— but intentionally to God it shall be unlawfull for any authority to divert thâ—se things to civil uses no more then it follows that because under the law if any man did change the tithe of the heard or of the flock both it and the change thereof were holy to the Lord Levit. 27. 32. therefore now where tithes either by custome or law are made due to the minister if any man should fraudulently change the true tenth therefore both it and the change should be the ministers Vers 38. The censers of these sinners against their own sâ—uls let them make them broad plates for a covering of the altar This altar must needs be the altar of burnt-offerings and yet this was covered with plates of brasse before Exod. 27. 2. so that it is very questionable how the censers beaten into broad plates were a covering for this altar Some hold that it was before made with a frame like a table and boarded now about like a chest which boards were now covered with these plates others hold that it was onely overlayed with brasse before half way down from the top even to the grate within where the fire lay and now that the other parts were also plated with brasse others hold that these plates were fastened upon the other and that the lesse necessity there was of them the fitter they were to be memorials of their sinne But withall it is like they were so ordered that they were both a further ornament and defence to the wood against the fire yea why may not this also be meant of a covering for the top of the altar when it
was removed But the text resolves us not Vers 41. But on the morrow all the congregation of the children of Israel murmured against Moses c. The very men whose lives Moses had saved the day before by praying to the Lord for them do now murmur against him and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah Dathan and Abiram with all the men of their conspiracy thereby to intimate their horrible wickednesse that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses charging him with the death of those rebells and that under the name of the people of the Lord ye have killed say they the people of the Lord when it was so evident that they were destroyed by the immediate hand of God as wretches not worthy to be numbred amongst Gods people Vers 42. And it came to passe when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation That is Moses and Aaron looked to God as having now no other refuge or shelter to fly to And behold the cloud covered it and the glory of the Lord appeared This signe of Gods having somewhat to say to them for at such times the cloud descended stayed the rage of the people and saved Moses and Aaron Vers 46. Take a censer and put fire therein from off the altar c. No doubt the same spirit of God that informed him the plague was begun directed him to this course of offering incense which otherwise might onely be offered in the tabernacle for the staying of it yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord whereof the incense was a signe Vers 48. And he stood between the dead and the living and the plague was stared That is as a mediatour be interposed himself by his intercession to stay the plague from passing any further and to save those from death that were not yet struck with this judgement of God yet it may be probably thought that this plague did not scatter it self through the whole congregation but beginning in one place did like a fire runne along upon those still that were next adjoyning and if it were thus even literally we may understand this place that Aaron set himself in that place where he was betwixt the dead and those that were not yet smitten as it were exposing himself to the wrath of God in the peoples behalf whereby it must needs be the more evident that those who were preserved were preserved by virtue of that atonement which he now made for them And herein was Aaron a type of Christ our Mediatour who made intercession for transgressours See Esa 53. 12. And he bare the sinnes of many and made intercession for the transgressours Luke 23. 34. Father forgive them for they know not what they do Vers 49. Now they that dyed in the plague were fourteen thousand and seven hundred c. What the plague was is not expressed but to this some apply that of the Apostle 1. Cor. 10. 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer Vers 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation Both to acquaint Moses how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands CHAP. XVII Vers 2. Speak unto the children of Israel and take of every one of them a rod c. No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron yet the hearts of many amongst them were not sufficiently wrought upon but were still rising against this dignity of Aaron and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff such as men did use ordinarily to carry in their hands as we reade of such a rod that Moses used to go with Exod. 4. 2. And the Lord said unto him What is that in thine hand And he said A rod or rather such as the Princes did use to carry in their hands as the signe of their dignity Numb 21. 18. The Princes digged the well the nobles of the people digged â—t by the direction of the law-giver with their staves for a rod or staff in the hand of governours was a signe of their power and authority from God See Psal 110. 2. The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies and Jer. 48. 16 17. The calamity of Moab is near to come and his affliction hasteth fast All ye that are about him bemoan him and all ye that know his name say How is the strong staff broken and the beautifull rod and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood beloâ—ged not to them but to Aaron onely Vers 2. Of all their Princes according to the house of their fathers twelve rods There were twelve severall tribes and twelve Princes of each tribe a Prince and every Prince brought a rod with his name upon it whence to me it seems evident that there were twelve rods besides Aarons as is more fully expressed vers 6. Write thou every mans name upon his rod. Not the name of the Patriarâ—hs Reuben Simeon c. for we see that not Levies but Aarons name was written on his rod but the name of every Prince who was at present head of the tribe upon his own staff whence also it appears that there were twelve rods besides Aarons else if there were but one rod for the two tribes of Ephraim and Manasseh which of those two Princes names were written on their rod Vers 3. For one rod shall be for the head of the house of their fathers That is though I have distinguisht the tribe of Levi into two parts that of the priests the posterity of Aaron and that of the other Levites yet as in the other tribes there is but one rod for a tribe so must it be for the tribe of Levi and as the head or chief of every tribe hath his name written upon the rod of that tribe so shall Aarons name be written upon the rod of Levi whom I have set in the chief place that hereby my choice of him to serve in the priesthood may be fully made known Vers 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony c. That is before the ark which is called the testimony because therein were kept the tables of the law called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark
may guide them and govern them both at home and abroad in times of warre and in times of peace and undertake the charge of defending them against their enemies for under this phrase of going ouâ— and coming in before them of leading them out and bringing them in all the offices of the supreme magistracy are comprehended and hence Moses being ready to resigne the government useth â—he same expression concerning himself Deut. 31. 2. I can no more go out and come in The similitude is taken from a Captain that marcheth before his souldiers and undertakes to lead them whereever they should go or rather from shepherds whose custome it was to go out and in before his flocks to lead them out to their pastures and to bring them home to their folds and therefore in the next words Moses addes that the congregation of the Lord be not as sheep which have no â—hepherd Vers 18. Take thee Joshua the sonne of Nun a man in whom is the spirit That is a man of eminent gifts and therefore fit for this place and imployment and indeed herein was Joshua a type of Christ concerning whom the prophet foretold that the spirit of the Lord should rest upon him the spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the fear of the Lord. And lay thine hand upon him Or thy hands for so it is said vers 23. that Moses laid his hands upon him and by this ceremony of the imposition of Moses hands was signified first and especially that the supreme Magistracy should be transferred from Moses to him as being the man now consecrated and set apart to this place and service secondly that the hand of God should be upon him to defend him and prosper him in all his wayes and thirdly that God would conferre upon him a great encrease of the gifts of his spirit answerable to the dignity whereto he was advanced and thus it seems upon the imposition of Moses hands was accordingly performed as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him The like ceremony was â—fterwards used in the dayes of the Gospel when men were separated and set apart to preach the Gospel and in a manner for the same reasons whence is that of the Apostle S. Paul to Timothy 1. Tim. 4. 14. Neglect not the gift which is in thee which was given thee by prophecy with the laying on of the hands of thâ— Presbytery Vers 19. And set him before Eleazar the priest and before all the congregation To wit that he first as the chief and the people with him might assent to that which God had decâ—eed And give him a charge in their sight That is openly before them all make known to him what his office is and charge him faithfully and carefully to perform that which he undertakes and it may well be that this was the very charge which is afterwards expressed by Moses Deut. 31. 7 8. at which time God himself also gave him a charge vers 14 15. Vers 20. And thou shalt put some of thine honour upon him c. This may be meant of the gifts of Gods spirit which made Moses to be so highly honoured amongst the people as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government that God would take of the spirit that was upon Moses and put it upon them chap. 11. 17. concerning which see the note upon that place Now Moses is commanded to put of this his honour upon Joshua onely because at the laying of Moses hands upon him these gifts of Gods spirit should be imparted to him and it is not said put thine honour upon him but put of thine honour upon him or as it is in our Bibles thou shalt put some of thine honour upon him because though Joshua was to have the same gifts imparted to him that Moses had yet not in the same measure whence it is said Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses Or else rather by Moses honour here is meant his authority and dignity and then it is said that he should put some of his honour upon him in relation to the present time before Moses death to wit that he should presently admit him into some communion of authority with him and so cause the people to give him that honour which was due unto Moses successour the elect Judge of Israel Vers 21. And he shall stand before Eleazar the priest who shall ask counsel for him after the judgement of Urim c. That is upon all occasions he shall present himself before Eleazar to ask counsel of him who shall enquire of the Lord for him after the judgement of Urim What this Urim was see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim is hard to say This I conceive is most probable when any came to enquire of the Lord the priest put on the Ephod whereto the pectorall was fastened in the fold whereof the Urim and Thummim was put by Moses and so the priest in the name of the parties propounded such questions as they desired to be satisfied in from the Lord desiring the Lord to return them an answer according as we find it 1. Sam. 23. 9 10 11 12. whereupon the Lord did either by the illumination of his spirit whereof the Urim was an embleme or outward signe reveal unto the priest what answer he should give the party enquiring or else by an immediate voice from heaven and this was called the judgement of Urim because it pleased the Lord upon the applying or putting on of the pectorall to give judgement in the cause enquired of by the priest CHAP. XXVIII Vers 2. COmmand the children of Israel and say unto them My offerings c. Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels wherein the Sanctuary the altar and other holy things were folded up and removed from â—lace to place and that withall the generation that had been before mustered was now dead chap. 26. 64. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai therefore the Lord causeth the Law of sacrificing to be here again repeated thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances as they had done in the wildernesse Deut. 12. 8. Ye shall not do after all the things that we do here this day every man whatsoever is right in his own eyes c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at
then also as it is noted there vers 9. he prayed for the people again as being much afraid of the great anger which the Lord had conceived against them notwithstanding the Lord had yielded to pardon them before he went down the first time from the mount Exod. 32. 14. And indeed assurance that God hath pardoned a sinne doth not make his servants the lesse earnest still to beg the pardon of it Vers 21. And I took your sinne the calf which ye had made and burnt it with fire c. See the notes upon Exod. 32. 20. Vers 22. And at Taberah and at Massah and at Kibroth-hattaavah ye provoked the Lord to wrath c. This is inserted as by way of parenthesis as if he had said Though I insist chiefly upon this sinne at Horeb because it was a most grievous sinne yet alas many other rebellions of yours I might reckon up at Taberah at Massah c. Vers 25. Thus I fell down before the Lord fourty dayes and fourty nights as I fell down at the first The former three verses being inserted as by the way now he returns to speak again of his interceding for them the second time when God was so highly displeased with them for that their foul sinne in making the golden calf for the fourtie dayes here mentioned are the same fourty dayes the second time spent with God whereof he had spoken before vers 18. which was after he had broken the calf and executed justice upon the people for their sinne and many other passages which are largely related in the thirtie second and thirtie third chapters of Exodus CHAP. X. Vers 1. AT that time the Lord said unto me Hew thee two tables of stone c. That is before my going up the second time into the mount at that time when upon your sinne and Gods displeasure I had earnestly sought unto God for you the Lord in testimonie that he was reconciled gave this charge concerning two new tables of stone and indeed at that time it was that he went up with them and stayed in the mount again the second time fourty dayes and fourty nights Now as the breaking of the first tables might signifie that there was no hope for mankind to be saved by the keeping of the law so this providing of two new tables might signifâ—e that yet notwithstanding the Lord would have the law to be in force as a rule of holinesse and righteousnesse unto his people and that the Lord by his spirit writing his law in their hearts would enable them in some good measure to conform their lives to the obedience thereof and besides Gods appointing of Moses to provide these two tables might intimate to the people that it was by his prayer and intercâ—ssion that they had this treasure again restored to them See also the note upon Exod. 34. 1. Vers 3. And I made an ark of shittim wood The ark here mentioned may be understood of an ark made onely for that purpose to keep the tables in till the other ark was made whereof God had spoken to him and for the making whereof he had given him direction in the first fourty dayes that he was with God in the mount If so this ark no doubt was made at the same time when he hewed the two tables of stone before he went up the second time that he abode fourtie daye in the mount But if we understand it of the ark of testimony that was not made till he came down after he had the second time abode fourtie dayes in the mount onely it is here joyned with the hewing of the two tables because in this also he did as God commanded him though he did it not at the same time when he hewed the two tables of stone but afterwards when he came down from the mount and this I rather think is the meaning of the words because vers 5. he addes and there they be as the Lord commanded me Vers 4. And he wrote on the tables according to the first writing c. See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter Vers 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera c. In this and the following verse there are many difficulties and such as indeed the words being read as they are in our translation are almost inextricable yet we must see what may be said for the answering of them The first difficulty is in the connexion of these words with that which went before to wit how Moses being in this chapter speaking of those things that befell them at mount Sinai comes here to mention the journeys of the Israelites in places to which they came not a long time after they had been at mount Sinai as is evident Numb 33. 31 32. But this it is not so hard to resolve for we must know that these two verses are not added here as in order of History but are onely inserted by the way as in a parenthesis so that the meaning of Moses is not that Beeroth of the children of Jaakan here mentioned was the next place where they pitched their tents after they removed from mount Sinai for as we may see Numb 33. mount Sinai was but the twelveth station of the children of Israel Beeroth of the children of Jaakan or Bene-jaakan as it is called Numb 33. 31. was the twenty eighth station but his meaning is onely that having gon many journeys forward and backward as the Lord commanded them at length they went from Beeroth of the children of Jaakan to Mosera or Moseroth as it is written Numb 33. 30. The second difficultie is concerning the place of Aarons death to wit because Numb 33. 38. it is said Aaron died at mount Hor and here that he dyed at Mosera and Mosera in that 33. of Numbers is but the twenty seventh station of the Israelites and that as they went back from Kadesh-Barnea towards the red sea and mount Hor is their thirtie fourth station and that as they returned again from the red sea towards the land of Canaan But to this I answer that this Mosera or Moseroth and mount Hor were but one mountain in the root though divided into divers tops as mount Sinai and Horeb were by the West part whereof called Moseroth Moses encamped as he went back towards the red sea and by the East part thereof called mount Hor as he returned again Northward towards the land of Canaan and so though Aaron dyed at mount Hor yet here it is said of Mosera that there Aaron dyed and there he was buried and that because Mosera and mount Hor were both one and the same mountain The third and greatest difficultie is in the seeming contradiction that is betwixt this place and that Numb 33. 31. in that here it is said that the Israelites went from Bene-jaakan or Beeroth of the children of Jaakan to Mosera
into heaven and calleth it therefore the word of faith vers 8. And besides it is plain that Moses intended this by his own words here used for why else doth he say that the commandment which he commanded them was plain and eaâ—ie that they might heare it and do it vers 12. and that it was very nigh unto them in their moâ—ths and in their hearts vers 14. Since no perspicuity of the Law can make it easie to be done but as it is given by the hand of a Mediatour Evangelically to be kept by us nor is the Law written in our hearts but as we are in covenant with God in and through Christ That therefore which Moses saith was not hidden from them the doctrine of â—alvation by faith in Christ and the law as it was the rule of new obedience that ever accompanieth true faith for though the righteousnesse which is of faith was not so clearly then revealed as it is now and in that regard comparatively is said to have been then hid Col. 1. 26. The mystery â—hich hath been hid from ages and from generations but now is made manifest to his saints and farre off Heb. 11. 13. These all died in faith not having reâ—eived the promises but having seen them afarre off c. yet it was not so hid that it was impossible for them to attain and the law was plain and easie to be perâ—ormed evangelically Vers 12. It is not in heaven that thou shouldst say Who shall go up for us to â—eavâ—n That is you cannot say that God hath not revealed his will â—nto you that you would do it if you knew it or that he hath given you a dark and obscure law which you are not able to reach Esa 45. 19. I have not spoken in secret in a dark place of the earth I said not unto the seed of Jacob Seek ye me in vain I the Lord speak righteousnesse I declare things that are right How these passages are applyed by S. Paul see Rom. 10. 6. 7. Vers 14. But thâ— word is very nâ—gh unto thee in thy mouth c. That is it is so clearly reveâ—led that thou mayest confesse it with thy mouth and believe iâ— with thy heart to wit being theâ—eto enâ—bled by the spirit of regeneration Vers 19. I call heaven and earth to record this day against you c. See Deut. 4. 26. CHAP. XXXI Vers 1. ANd Moses went and spake these words unto all Israel That is having caused the people to be assembled together according to the usuall manner he then went unto the assembly and spake unto them that which here followeth Vers 2. And he said unto them I am a hundred and twentie years old this day I can no more go out and come in One main reason of calling this assembly was that Moses might in a solemn manner substitute Joshua to succeed in his room and accordingly in the first place he addresseth his speech to perswade the people not to be troubled at this change for though the people had often murmured and rebelled against Moses yet being at length brought by him to the borders of the land of Canaan and having had such good experience of his faithfulnesse in governing it could not but be an occasion of much grief and fear to be deprived now of him to lose him just now when they were entring the land and therefore he seeks now to comfort them and to prevent their excessive sorrow and that first by putting them in mind of his years not that he was already by reason of his years unfit for this weightie office Deut. 34. 7. but that by the course of nature they might well expect he must now grow weak and decay and wax unfit for such great labours though God had hitherto miraculously preserved him As for that phrase I can no more go out and come in see Numb 27. 17. Also the Lord hath said unto me Thou shalt not go over this Jordan This is a second argument whereby he perswades them to be content to part with him Also the Lord hath said unto me Thou shalt not go over this Jordan as if he should have said Had I been never so young never so able to go in and out before you since God hath determined that I must not câ—â—ry you over Jordan but must here end my dayes it is fit that we should all yield to his good pleasure Vers 3. The Lord thy God he will go over before thee c. As if he had said It was God before by whom ye prevailed against your enemies even when I was with you and he will not leave you but destroy your enemies as formerly and therefore you shall have no cause to be dejected because I am taken away for your God will still be with you Vers 7. And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage c. That is be not disâ—aid either at the strength of the enemies against whom thou must lead this people or at any other troubles that shall befall thee in executing this place of Magistracy whereto thou art called and indeed Captains and Magistrates have of all other most need of courage and faith in Gods providence and assistance Vers 9. And Moses wrote this law and delivered it to the priests c. That is when Moses had written this book of the law the book of Deuteronomie he delivered it solemnly in the sight of the people unto the priests and unto all the Elders of Israel even thereby to give them to understand that they were the men to whose charge it did especially appertain to see that this originall book of the law were safely kept and that the laws contained therein were duly observed both by them and by the people The priests were to teach the people the knowledge of this law and to them it did belong to uphold and maintain his truth and will therein revealed that it might not be overborn or troden under soot by any possessed with a spirit of errour and profanenesse and therefore was the law delivered to them and the Elders they were to assist the priests and the Levites and to see that the people regarded them in their places and withall to see that the judiciall laws were executed and therefore to them also the law was delivered As for the description of the priests the sonnes of Levi which bare the ark of the covenant of the Lord it may also be added to imply another reason why the book of the law was given to them namely because they were to lay up this book in the side of the ark vers 26. And though the Levites did usually bear the ark Numb 3. 31. and 4. 15. yet sometimes especially upon extraordinary occasions the priests also carried it as when they passed over Jordan Josh 3. 16 17. and when they compassed Jericho Josh 6. 12. and they had alwayes the chief charge
generall and that for the speciall interest that they have in God who hath all the creatures at his command for their help for thence is that phrase of Gods riding upon the heavens in their help whereby is implyed first that look as a man turns and winds the horse he rides on which way he pleâ—seth so doth the Lord rule the heavens and all the host of them and secondly that when Gods people are in any distresse and present help is necessary for them God will come in to their aid with as much speed as the heavens move Vers 28. Israel shall then dwell in safety alone See the note on Numb 23. 9. The fountain of Jacob shall be upon a land of corn and wine That is the people which flow out of Jacob as out of a well or fountain shall be seated in a fruitfull land so that fountain is here used for a river or stream issuing from a fountain as Psal 104. 10. He sendeth the springs or fountains which runne among the hills and waters often signify peoples Rev. 17. 15. The waters which thou sawest where the where sitteth are peoples and multitudes of nations and tongues And thus this phrase is used Psal 68. 26. Blesse ye God in the congregations even the Lord from the fountain of Israel and Isa 48. 1. Hear ye this O house of Jacob which are called by the name of Israel and are come forth out of the waters of Judah Indeed the Hebrew word here translated the fountain doth sometime signify an eye in which sense some interpret this place that the eye of Jacob should look upon a land of corn and wine c. Vers 29. And who is the sword of thy excellency God is here said to be the sword of Israels excellency because it was by his fighting for them that he became famous and excellent above others for martiall exploits And thine enemies shall be found liars unto thee That is they shall pretend to be friends for fear when thâ—y are enemies in their hearts or it may be meant that the boasting of their enemies in the help of their idol-gods and their vilifying the strength of Israel through the assistance of their God should in the conclusion be discovered to be lies CHAP. XXXIV Vers 1. ANd Moses went up from the plains of Moab unto the mountaiâ— of Nâ—bo c. Look as the labourer when the night comes goes to his chamber that he may lay himself down to rest so did Moses at the commandmenâ— of the Lord go up to mount Nebo to die And the Lord shâ—wed him all the land of Gilead unto Dan c. That is he shewed him the whole land of Canaan for Gilead was on the outside of Jordan and given to Reuben Gad and Manasseh Deut. 3. 12 13. Dan which waâ— called also Leshem Josh 19. 47. or Laish Judg. 18. 27 29. was a city in the furthest part of the land Northward where also the portion of Naphtali lay the land of Ephraim and Manasseh was in the midst of Canaan in Samaria the land of Judah was in the Southern part of the countrey and the midland sea called the utmost sea vers 2. was the Western coast this view therefore which Moses had of the whole land was by the marvellous work and grace of God toward his servant for by the ordinary power of nature it was not possible that in one place and at one time he should behold so large a countrey and therefore God saith to Moses ver 4. I have caused thee to see it with thine eyes And this doubtlesse God did for him to comfort him and to allay the bitternesse of death by shewing him before his death what a rich pleasant and fruitfull countrey God had provided for his afâ—licted people for though he were never like to set his foot upon it yet it must needs do him good to think that Israel the people whom â—e loved so dearly should enjoy so fair an habitation Vers 5. So Moses the servant of the Lord dyed there c. Though Moses brought the Israelites to the river Jordan yet into the land of Canaan he might not carry them that honour was reserved for Joshua or Jesus the sonne of Nun and so it is also spiritually The law may fit us and prepare us for Christ but it can never bring us into possession of the heavenly Canaan that honour is peculiarly reserved for our Lord Jesus Christ who by his own bloud opened a way into that holy place having obtained eternall redemption for us Heb. 9. 12. and is now gone before thither to prepare a place for us Vers 6. And he buried him in a valley in the land of Moab c. That is Jehovah buried him or Mâ—chael Jude 9. Now this buriall of Moses by Christ was a type of Christs abolishing the ceremoniall law given by Moses for it is he that hath abolished the law and the ordinances he hath blotted out the handwriting of ordinances that was against us which was contrary to us and took it out of the way Coloss 2. 14. But no man knoweth of his sepulchre untâ— this day There was never any of Gods Worthyes deserved the honour of being carryed to the grave with the solemnity of a mournfull funerall better then Moses did who had brought the Israelites out of Egypt and had fourty years together endured so much for their sakes in governing them and leading them through the wildernesse yet lest the Israelites should in a preposterous zeal yield any superstitious honour either to his dead body or sepulchre the Lord would not suffer them to bury him but miraculously conveyed away his dead body and buried it nor ever suffered them to know where he was buried Indeed it is said Jude 9. That Michael the Archangel contended with the devil and disputed about the body of Moses whereby it appears that the devil would have had the place of his buriall known that it might have been an occasion of idolatry but the Lord prevented this mischief And besides by burying the dead body of Moses in an unknown place lest the Israelites should take up his dead body again in an unwarrantable manner and carry it with them into the land of Canaan the Lord Christ was pleased to signify though more obscurely that he hath so abolished the legall ordinances that they must be buried in eternall oblivion and never be looked after nor minded any more And indeed they that go about to revive any of those ceremonies of the law their work is no other in Gods eyes then the raking up of Moses dead body which the Lord would not have to be taken â—p again from the sepulchre wherein he laid it Vers 9. And Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him See Numb 27. 18. FINIS
the Israelites might be called Gods first-born sonne to wit 1. to intimate how dear they were to God even as mens first-born children are usually to them 2. in regard of their preheminence and dignity above all other Nations that were at that time upon the face of the earth 3. with respect to the Gentiles that were afterwards to become the people of God and to be received into the covenant of being Gods sonnes and daughters the Israelites being first admitted to this peculiar priviledge of being Gods people so that those of the Gentiles that were afterwards received to this dignity were but as Israels younger brothers 4. because the root of primogeniture rested in them in that he was to be born of this people who was to be the first-born among many brethren Rom. 8. 29. But the chief reason and that which I conceive was principally intended in this place is because God had chosen the Israelites to be his peculiar people and heirs as his first-born of the land of Canaan the type of the heavenly inheritance wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias for if we mark it this is alledged as the ground why Pharaoh was bound to let the Israelites go Now their being received into a covenant of adoption did not inferre any necessity of being freed from Pharaohs service but Gods chusing them to be his first-born people that were to inherit Canaan and there to live under his government could not stand with their continuance under the tyranny of Pharaoh and therefore upon this ground Pharaoh is required to dismisse the Israelites Israel is my sonne even my first-born and I say unto thee Let my sonne go that he may serve me c. Vers 24. The Lord met him and sought to kill him c. How the Lord endangered the life of Moses whether by sicknesse or rather by appearing with a sword drawn in his hand it is not expressed it is therefore sufficient for us to know that Moses was in danger to be killed by the hand of the Lord and that the cause was at the same time by the Lord himself revealed to him for though this be not expressed yet it is clearly enough implyed for why else should his wife so readily circumcise her sonne had it not been told them that their neglecting hitherto to circumcise that their sonne was the cause of Moses danger And this the Lord did not till now that he was upon his way going into Egypt partly for the tryall of his faith to see whether upon this occasion he would turn his back upon that great service to which God had called him and partly because there was now a necessity of doing it there being a manifest incongruity in it that he should undertake to be as a judge and governour of Gods circumcised people himself neglecting this badge of the covenant in his own child Vers 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. To wit Eliezer her youngest sonne whence it seems probable especially if we observe how his wife at this time carries her self that Moses had hitherto neglected the circumcising of this his youngest sonne because she was so highly displeafed at the circumcising of the first CHAP. V. Vers 1. ANd afterward Moses and Aaron went in and told Pharaoh c. They went to Pharaoh and with them some good number of the Israelites vers 4. Wherefore do you Moses and Aaron let the people from their works gâ—t you unto your burdens Vers 3. Lest he fall upon us with pâ—stilence c. Herein Moses and Aaron do not onely discover to Pharaoh that it stood them upon to do what in them lay that they might obey God in this which he required of them even to prevent the judgement which otherwise they might well fear he would bring upon them but withall likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him and his people if he should refuse to let them go as God had commanded him Vers 6. And Pharaoh commanded the same day the taskmasters of the people c. The taskmasters were doubtlesse Egyptians appointed to require and receive from the Israelites the work which for the kings service they were enjoyned to do but their officers here mentioned with them were Israelites appointed to have the oversight of their brethren in their labour and to see that every one did the task that was set them as is evident vers 14. And the officers of the children of Israel which Pharaohs taskmasters had set over them were beaten c. because the people had not done their task Vers 7. Ye shall no more give the people straw to make brick c. For in making brick they used straw both for covering their new-made bricks that they might not be parched and chapped with the sunne before they came to be dryed by the fire and also for firing in their kilnes where they burnt their bricks Vers 8. And the tale of the bricks which they did make heretofore c. That is though some of them be sent about the countrey to gather straw where they can get it yet those that are left to make the bricks shall make the full number of bricks which they did all make before and thus did Pharaoh seek to make the Israelites hate and abhorre Moses and Aaron as the cause of this misery that was fallen upon them CHAP. VI. Vers 3. BVt by my name Jehovah was I not known to them This is not meant of the syllables and letters of these two names as if the Patriarchs had nâ—ver heard of this name Jehovah but onely that of God Almightie for the contrary is manifest Gen. 22. 14. And Abraham called the name of that place Jehovah-jireth c. but it is meant of that which is signified by these names This name Jehovah denoteth both Gods eternall being in himself and also his giving of being unto others that is the performance of his promises and in regard of this he saith that he was not known to their fathers by this name They being sustained by faith in Gods almightie power rested upon the promise not enjoying the thing promised but now to their children the promise should be performed and so they should have full knowledge and experience of the efficacie of that name Jehovah But withall we must know that this is onely spoken comparatively As the glorious ministration of the law is said to have had no glory in respect of the excellent glory of the Gospel 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posteritie knew Vers 9. But they hearkened not unto Moses for anguish of spirit and for cruel bondage That is so grievous was the bondage and miserie they lay under and so
oppressed they were with sorrow by reason thereof that they could not mind what Moses said to them nor believe any thing that was spoken concerning their deliverance as deeming their condition desperate and past hope of recoverie Vers 12. How then shall Pharaoh heare me who am of uncircumcised lips That is if the Israelites would not regard what I said to them what hope can I have that Pharaoh should mind my words especially considering that I am a man that have an imperfection in my speech for doubtlesse it was with respect to his bad utterance that Moses called himself a man of uncircumcised lips Because circumcision was with them the first badge of Gods people and therefore those that were not circumcised were counted profane and their uncircumcision was counted a grievous blemish hence it was that in a figurative kind of speech they called those things that had any naturall or morall blemish uncircumcised as a heart a mind or tongue uncircumcised Vers 14. These be the heads of their fathers houses Moses his chief intention is no doubt to shew the naturall stock of himself and Aaron that he was a true Israelite of the tribe of Levi though he was brought up in Pharaohs court and afterward â—led into the land of Midian yet for order sake he begins first with the children of Reuben and Simeon Levies elder brethren Vers 16. And the years of the life of Levi were an hundred thirtie and seven years This expresse mention of their age is of great use in Chronologie especially for the opening of that speech concerning Israels peregrination Exod. 12. 40. The sojourning of the Children of Israel who dwelt in Egypt was foure hundred aâ—d thirtie years It is evident in the 30. chapter of Genesis that Joseph was not above foure years younger then Levi. If therefore Joseph was 39 years old when Jacob went down into Egypt as may be clearly gathered from Gen. 41. 46. because Joseph was thirtie years old when he stood before Pharaoh and when the seven yeaâ—s of plentie were gone and two years of the famine then Jacob came down into Egypt consequently Levi was then three and fourtie years old and since he lived as it is here said an hundred thirtie and seven years it must needs follow that he lived in Egypt ninetie and foure years or thereabouts CHAP. VII Vers 1. I Have made thee a God to Pharaoh Not onely because by Aaron as God is wont to do by his prophets he should in Gods name declaâ—e his will unto him for the delivering of his people but also because of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to fear him as God c. Vers 7. And Moses was fourescore years old c. The age of Moses and Aaron is here inserted 1. for the further evidence of the truth of the story and the computation of the Chronologie of those times 2. to set forth Gods glorie the more by this intimation of the weaknesse of his instruments 3. to shew how long God in his wise providence had suffered the Egyptians to oppresse the Israelites with such cruel bondage even from before the birth of Moses till he came to be fourescore years old and 4. the more to commend the obedience of Moses and Aaron that did not because of their great years shrink from this weighty employment which God had imposed upon them Vers 10 And they did so as the Lord had commanded c. that is 1. They again required Pharaoh in the name of the Lord to let the children of Israel go out of his land for this God had commanded Moses and Aaron chap. 6. 11. and it was a notable evidence of their faith and courage that they durst again desire this of that proud king notwithstanding they had so enraged him formerly by the first deliverie of this their message that in a furie he oppressed the people more then he had done before and 2. when Pharaoh hereupon either by way of derision or out of a captious device to trie what they could do or because he had heard of the miracles wrought and the Israelites did will them to shew him some signe if they would have him know that their God had sent them Moses thereupon spake unto Aaron to cast his rod upon the ground and said it should become a serpent which Aaron accordingly did For though it be not here expressed that Pharaoh asked a signe yet may we justly conclude it from the foregoing verse where the charge given to Moses was When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron Take thy Rod and cast it before Pharaoh and it shall become a serpent and then it follows in this verse And they did so as the Lord had commanded c. Vers 12. They also did in like manner with their inchantments That is they caused their rods in outward shew and appearance to become serpents These or the chief of these were Jannes and Jambres whereof S. Paul speaks 2. Tim. 3. 8. But Aarons rod swallowed up their rods And thus the Lord discovered that the power whereby Moses and Aaron had wrought their miracle was infinitely faâ—re above that of Satan whereby the Magicians had endeavoured to equall the work which Moses had done Vers 13. And he hardned Pharaohs heart that he hearkned not to them Though hardnesse of heart be a grievous sinne yet the hardening of the heart is not alwayes sin and therefore is it here said of God who cannot be the authour of sin that he hardned Pharaohs heart to wit not by making his heart hard that was soft before nor by infusing any evil into him whereby his heart should be hardned but in a way of judgement and punishment for his former sinnes 1. by withdrawing and withholding that grace whereby he should be wonne to repent and yield unto the Lord as the sunne causeth darknesse by withdrawing his light 2. by delivering him up to the power of Satan and leaving him to his own corrupt lusts and affections 3. by doing those things to him which the Lord knew well would prove occasions actuating and exciting the evil that was in him and cause him more and more to harden his heart against God Vers 17. I will smite with the rod that is in mine hand upon the waters c. and they shall be turned into bloud They had shed the bloud of the Israelites children and drowned them in the river and now God in his just judgement makes the river to yield them nothing but bloud Vers 18. And the fish in the river shall die and the river shall stink This is added to shew the greivousnesse of the plague for first it deprived them of that which was in Egypt their chief food fish as may easily be discerned by comparing these places together Num. 11. 5. We remember the fish that we did eat in Egypt freely Esai 19. 8.