but onely of killing these beasts for an offering to the Lord as is expressed in the following words ver 4. And bringeth it not unto the doore of the tabernacle c. For herein lay the sinne that they should dare to kill a sacrifice and not bring it to the priest to be killed by him at the doore of the tabernacle by forbidding whereof Israel was taught 1. to serve God in Christ onely who is the true tabernacle Heb. 9. 11. in whom God dwelleth among men and through whom all our services are made acceptable to God John 14. 6. I am the way the truth and the life no man cometh unto the Father but by me and 2. that no service is acceptable to him but what is performed in his Church and amongst his people Vers 4. Bloud shall be imputed to that man c. That is his sacrifice shall be no more accepted of God then if he slew a man according to that of the Prophet Isai 66. 3. He that killeth an ox is as if he slew a man or rather he shall be reputed and proceeded against as a murtherer he shall be esteemed as one that hath shed bloud so shall be cut off from among his people And this happely was the rather ordained because the bloud of their sacrifices was as I may say the ransom of their persons that had sinned and so shedding of such bloud otherwise then God had appointed should be accounted as if they had shed the bloud of a man so strictly were they tied in those times to one place for the killing and offering of all their sacrifices Indeed we reade of many of the Worthies of God that did after this offer up sacrifices in other places as Samuel in Mispeh 1. Sam. 7. 9. and in Gilgal 1. Sam. 11. 15. and in Bethlem 1. Sam. 11. 2. And David in the floore of Ornan 2. Sam. 24. 18. and Elias in mount Carmel 1. King 18. 22. but that was by extraordinary dispensation from God ordinarily they were tied to bring their sacrifices to the tabernacle whereas now again under the Gospel we have liberty every where to offer up spirituall sacrifices to God John 4. 21 24. The houre cometh when ye shall neither in this mountain nor yet in Jerusalem worship the Father God is a spirit and they that worship him must worship him in spirit and truth So also Mal. 1. 11. From the rising of the sunne even unto the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering c. Vers 5. To the end the children of Israel may bring their sacrifices which they offer in the open field c. That is which they have been accustomed to offer any where in the open fields This is added to shew why the Lord had appointed the man to be so severely punished that should kill or offer any sacrifice any where but in the tabernacle namely that by the severitie of this law they might the better be restrained from the liberty of offering sacrifices in all places whereto they had heretofore been accustomed and that without sinne and might be strictly tied to bring all their sacrifices where ever they dwelt to the doore of the tabernacle unto the priest yea even their peace-offerings which are particularly mentioned in the last clause of this verse 1. because these were most usuall and were a kind of feast to the offerer whence there was most danger lest they should take liberty to kill and make feasts of these sacrifices in their private dwellings and 2. because naming of the lesse doth the more strongly imply the greater if they might not offer peace-offerings which are onely said to be holy where ever they pleasâ—â— much lesse burnt-offerings which are every where said to be most holy and therefore are set in the first place Josh 22. 26 27. Therefore we said Let us now prepare to build us an altar not for burnt-offering nor for sacrifice but that it may be a witnesse between us and you c. Vers 6. And the priest shall sprinkle the bloud c. This which follows is added also to imply why the Lord tied them so strictly to one place for their offering up of sacrifices namely that by this means they might be kept in that one uniform way of Gods worship which he had appointed and not bring in every one their own superstitious devices which is the next step to idolatry for that is the meaning of these words that by being bound to one place the priest would now order all things according to Gods direction and so they should be a sweet â—avour acceptable to the Lord whereas otherwise being adulterated with mens inventions they would be an abomination unto him Vers 7. And they shall no more offer their sacrifices unto devils That is by the means above named this evil shall be prevented They shall no more offer to devils The Hebrew word signifies rough and rugged as hairy goats because in such shapes the devils sometimes appeared like Satyrs Esay 34. 14. And indeed to devils did all those Jews and Gentiles sacrifice that sacrificed not by faith in Christ and in such sort and place as God approved of Deut. 32 17. They sacrificed to devils not to God to gods whom they knew not new gods c. 1. Cor. 10. 20. But I say that the things which the Gentiles sacrifice they sacrifice to devils not to God c. Now so the Israelites had done both in Egypt Ezek. 23. 8. Neither left she her whoredomes brought from Egypt c. and also now lately in the wildernesse Exod. 32. when they sacrificed to that idol the golden calf and in other their secret idolatries Act. 7. 41. And they made a calf in those dayâ—s and offered sacrifice unto the idol and rejoyced in the work of their own hands Then God turned and gave them up to worship the host of heaven as it is written in the book of the Prophets O ye house of Israel have ye offered to me slain beasts and sacrifices by the space of fourty years in the wildernesse and therefore are they said to sacrifice to devils as Jeroboams idols are also called devils 2. 〈◊〉 11. 15. And he appointed him priests for the high places and for the devils c. and Antichrists likewise Revel 9. 20. And the rest of the men which were not killed by those plagues yet repented not of the works of their hands that they should not worship devils c. Vers 8. And thou shalt say unto them Whatsoever man there be of the house of Israel or of the strangers c. Here the former law is extended to strangerâ—s also namely such as were turned to the religion and church of the Israelites and withall this also is expressed that as the sacrifice might not be killed ver 3. so neither might it be offered without the Sanctuary though
some at one time of the yeare and some at another Vers 16. And God made two great lights However the Sunne is indeed the greatest of all the heavenly lights being 166. times bigger then the earth yet it is well knovvn to the learned that the Moon is the least but one of all the Planets and that it hath little or no light of it self but is made lightsome by the Sunnes shining upon it and so by reâ—lection shines upon the earth as a looking-glasse vvill do But Moses here speaketh of the Sunne and Moon as they appear to the eye of man to vvhich the Moon seemeth the greatest light next to the Sunne because it is neaâ—est to the earth of all the Planets Vers 20. And God said Let the waters bring forth abundantly the moving creature that hath life and fowâ— that may flie Some Expositours hold that this place doth no more prove that the vvaters vvere the matter of the vvhich the fovvls of the aire vvere made or the place in vvhich they vvere created and out of vvhich they came then the same can be proved concerning the earth because it is said chap. 2. 19. Out of the ground the Lord God formed every beast of the field and every fowl of the aire The meaning therefore is onely this that as God commanded the waters to bring forth the moving creatures to wit that live in the water as fishes c. so he also commanded that fowls should flie above the earth in the open firmament But yet considering that the â—ature and quality of fish and fowl are so like in many regards that the one do move in the aire much as the other do move in the waters I see not but that these words Let the waters bring forth abundantly may have reference not onely to the fish that swimme in the water but also to fowl that were to flie in the aire especially if by the water we understand the upper waters to wit the vapours or mists that arose out of the waters which brought forth fowl abundantly even as the waters did the fish and the earth afterward the beasts As for the place chap. 2. 19. Out of the ground the Lord God formed every beast of the field and every fowl of the aire either these words and every fowl of the aire must have râ—ference onely to those words the Lord God formed and not to those out of the ground as if it had been thus expressed out of ground the Lord God formed every beast of the field and likewise the Lord God formed every fowl of the aire or else we must hold that the fowl are there said to have been formed out of the ground because though the waters did at first bring them forth yet there was in those waters of which they were made a mixture of earth and in that regard it might be said also that they were formed out of the ground Vers 26. And God said Let us make man in our image after our likenesse Having made the whole world for mans use at the last the Lord created man for whom all those things were beforehand provided And this he is here said to have done not without deliberation and consultation Let us make man c. wherein God speaks of himself after the manner of men thereby onely to imply the excellency of the work he had now in hand The persons consulting are doubtlesse the holy Trinitie the Father the Sonne and the holy Ghost those three in heaven which are one God the Father the Word and the holy Ghost 1. John 5. 7. who resolve to make man after their likenesse and in their image not because God took upon him a humane shape when he created man but because in regard of the spirituall essence of his reasonable and understanding soul in regard of his lordship and dominion over the creatures but especially in regard of his wisdome righteousnesse and holinesse he was made like unto God and resembled his Creatour Col. 3. 10. Put on the new man which is renewed in knowledge after the image of him that created him and Eph. 4. 24. Which after God is created in righteousnesse and true holinesse Vers 29. And God said behold I have given you every herb bearing seed c. This grant of the fruits of the earth to be for food both for man and beast may seem to imply that in the state of innocency wherein man was at first created there should have been no other meat requisite or desired for mans sustenance But that this continued thus untill the Floud when the eating of flesh was expresly allowed Gen. 9. 3. Every moving thing that liveth shall be meat for you c. seems not so probable for 1. they wore the skinnes of beasts and therefore it is likely they eat also the flesh 2. had they not made use of cattel for food in those sixteen hundred years and upwards before the Floud the earth would have been overburdened because of their great increase 3. they then offered sacrifices of their cattel Gen. 4. 4. Abel brought of the firstlings of his flock c. and they used not to sacrifice to God any thing but what God had granted to them for their own use Vers 31. God saw every thing that he had made and behold it was very good Hereby it appears that even those wicked angels whom we call devils were at first created holy and good though afterward they abode not in the truth but sinned John 8. 44. Ye are of your father the devil he abode not in the truth because there is no truth in him c. 2. Pet. 2. 4. God spared not the angels that sinned c. and so kept not their first estate but left their habitation and were thrown down into hell How soon after their creation it was that they sinned the Scripture doth no where make known onely that it was before Adam and Eve sinned we are siâ—e because by the devil in the serpent they were seduced as is afterward related in the third chapter CHAP. II. ANd all the host of them That is all the creatures both in heaven and in earth which are here called an host or an army because there is of them an innumerable multitude many severall troops and all placed and ranked in admirable order even to the astonishment of those that behold and consider it and are all under the command of God their Creatour and as his servants Psal 119. 91. stand alwayes ready as in battel-array to execute his will to fight against and destroy his enemies if he speaks but the word Esai 45. 12. I have made the earth and created man upon it I even my hands have stretched out the heavens and all their host have I commanded Judg. 5. 20. They fought from heaven the starres in their courses fought against Sisera And hence God is so frequently called in the Scripture the Lord God of hosts Psal 95. 5. and where the Hebrew word is
father and with his brother Benjamin concerning whom he had cause enough to suspect them because of that they had done to him and because he was not now with them To prevent therefore these inconveniences and that he might first bring them to make a full relation of the present state of their family secondly humble them the better with the remembrance of their former sinnes thirdly make their joy the greater when the truth of things should be discovered to them fourthly clear the more fully the accomplishment of his dreams when being under his jurisdiction and power they should in such an humble manner prostrate themselves before him and make supplication to him for their peace and libertie he made shew of his displeasure accused them to be spyes and prosecuted the accusation as is related in this and the following chapters Vers 9. And Joseph remembred the dreams which he dreamed of them That is he called to mind how now in their bowing down before him his dreams were accomplished for we must not understand these words as if he had never thought upon his dreams before Vers 11. Wee are all one mans sonnes They apprehend the ground of Josephs charge to be because they came in that company like conspiratours and therefore in this answer they imply that they came thus together because brethren and the more unlike spies who use to disperse themselves as also because one man would hardly expose almost all his sonnes at once in so dangerous an imployment Vers 14. That is it that I spake unto you That is this discovers that to be true that I charged you vvith Is it possible that one man should have twelve such sonnes or why should not one have served to fetch corn or if you vvould come together vvhy should one onely stay at home Vers 20. But bring your youngest brother unto me Though Joseph could not but fear that his father vvould be very loth to send his Benjamin vvith them into Egypt yet not knovving hovv to trust his brethren concerning his life and safety except he might see him and hoping vvithall that his father vvould by his present bountifull dealing vvith them conceive that no vvrong should be done him he commands this straitly that they must be sure to bring their youngest brother vvith them Vers 21. We are verily guilty concerning our brother c. That is it is our sinne long since committed against our brother Joseph that hath brought this misery upon us vvhereof they are the more assured by comparing together their former sin and present misery they had sold their brother into bondage and they were now deprived of their libertie Joseph in the anguish of his soul besought them and they would not hear him they therefore had now done what they could to perswade the Governour concerning their fidelitie and he would not be perswaded by them they had deluded their father with a lie and now when they spake the truth they could not be believed Vers 24. And he turned himself about from them and wept Moved with their acknowledgement of their fault and especially with Reubens sharp upbraiding them And took from them Simeon and bound him before their eyes Though Reuben that had no hand in selling Joseph was for three dayes imprisoned with the rest of his brethren because Joseph had no colour to shew him more favour then the rest yet now when Joseph was to take one of them to stay behind in bonds till the rest went home and fetched Benjamin he passeth by Reuben the eldest remembring how he had pleaded for him and took Simeon Jacobs second sonne the rather perhaps because he was the forwardest in Josephs troubles which may be the more probably conceived because he was by nature bold and fierce as is evident by that fact of his upon the Shechemites Gen. 34. 25. Two of the sonnes of Jacob Simeon and Levi Dinahs brethren took each man his sword and came upon the citie boldly c. and to humble them the more and to make them the more carefull speedily to return with Benjamin he bound him before their eyes though happely when they were gone he might ease him of his bonds and onely keep him in prison till their return Vers 25. Then Joseph commanded to fill their sacks with corn and to restore every mans money into his sack To wit lest his father should be in want and yet this he doth secretly because as yet he would not be known Vers 28. And their hearts failed them Finding their money in one of their sacks as men perplexed in conscience are wont to fear every thing they suspect some plot laid for their ruine or at least that some danger hereby would befall Simeon and therefore this their fear was encreased when at their coming home they found it so in all their sacks vers 36. And when both they and their father saw the bundles of money they were afraid And Jacob their father said unto them Me have you bereaved of my children Joseph is not and Simeon is not Vers 36. All these things are against me As if he should have said Though they be not very grievous to you they are like to fall heavily upon me CHAP. XLIII Vers 3. THe man did solemnly protest unto us saying Ye shall not see my face c. Both these words of Joseph here repeated by Judah and other passages mentioned vers 7. were no where before expressed whereby is manifest that many things passed particularly betwixt Joseph and his brethren which are not so expresly related in the story Vers 8. Send the lad with me c. That is Benjamin it is manifest that Benjamin was not above seven years younger then Joseph for Joseph was born in the end of Jacobs foureteen years service with his uncle Laban Gen. 30. 25. 26. And it came to passe when Rachel had born Joseph that Jacob said unto Laban Send me away c. and when Jacob had served six years longer for his cattle the next year as they were returning into Canaan Benjamin was born Gen. 35. 16 17 18. So that Joseph being now nine and thirty years old the seven plenteous years and two years of famine being passed since his exaltation when it is expressed that he was thirty years old Gen. 41. 46. Joseph was thirty years old when he stood before Pharaoh it must needs follow that Benjamin was now above thirty years old yet Judah here calles him the lad according to the phrase of the Scripture to vvit comparatively because he was the youngest of all his brethren See also the former note upon Gen. 21. 15. Vers 12. And take double money in your hand c. Not treble money as some hold that is thrice as much as they carried before namely the money which was brought back in their sacks and twice as much to buy new provision for fear the price was raised but double money that is that which they should have paid for their former
hear his Prophets But principally this was fulfilled upon the Jews who would not hearken to the words of Christ when God destroyed the city and the Sanctuary as was prophecyed Dan. 9. 26. and poured upon the people his uttermost wrath 1. Thess 2. 16. Vers 22. When a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken That we may rightly understand the rule here given for the discovery oâ— false pâ—ophets we must note two things first that it must be understood onely of such â—redictions of prophets wherein they foretold some strange and miraculous thing thaâ— should come to passe as a proof that they were truly sent from God for if these indeed camâ— not accordingly to passe the people might be sure that they were false prophets and that God had noâ— sent them But now in other predictions as in foretelling some judgement or blessing that should befall men that which they foretold migâ—t not come to passe and yet they that foretold these thiâ—gs might be the true Prophets of God for â—ll that for thus we know it was with the Prophet Isaiah when he told Hezekiah that he should die of his sickâ—â—sse 2. Kings 20. 1. and with Jonah when he prophecyed that after fourty dayes Niniveh should be destroyed Jonah 3. 4. and the reason of this is because in all such predictions the people mighâ— know judging thereof by the known rule of Gods word that these were conditionally foretold though the condition were not expressed and therefore that in case they repented God would not inflict the evil denounced against them and in case they were not obedient unto God he would hold back the blessings promised and secondly that though the not accomplishing of signes foretold be made here a sure mark of false prophets yet we must not hence inâ—erre that on the contrary when signes foretold did accordingly come to passe that was an infallible proof of true prophets for if they taught any thing contrary to the written word touching matters of faith and of the worship of God the people were to hold to the written word and not to believe them but to punish them as false prophets though they did confirm their sayings that did indeed come to passe as they were before taught Deut. 13. 1 2. c. But the prophet hath spoken it presumptuously To wit because he did so boldly foretell that such a thing should come to passe having no warrant for it from God withall because it was indeed a high degree of arrogancie to father his fancies lies upon the God of truth saying that God had said that which he had not spoken Thou shalt not be afraid of him That is though he boast never so much of the certainty of that which he saith and that indeed God hath sent him and though he threaten in never so horrible a manner all the curses he can devise if you do not believe him yet thou shalt not be afraid of his brags and threatnings nor fear to put him to death as God hath appointed CHAP. XIX Vers 2. THou shalt separate three cities for thee in the midst of thy land c. That is in the heart of the land for the land being divided into three parts in the middest of each of these partitions was a citie of refuge chosen Moses had himself already assigned them three cities of refuge in the land without Jordan which they had already vanquished Deut. 4. 21. and now he gives order that when they had possessed themselves of the land of Canaan within Jordan they should there also set apart three cities of refuge more Vers 3. Thou shalt prepare thee a way c. That is thou shalt so order it that from all parts of the countrey round about these cities of refuge there be a direct plain fair high-way or causey leading to those cities and such as either by the breadth and fairnesse of the way or by marks set up purposely to distinguish it from others may be known to be the wayes leading to those cities of refuge to the end the man-slayer may not be hindered or incumbered by the uncertainty or foulnesse of the way but may speedily flie thither and so be safe Vers 4. Who so killeth his neighbour ignorantly c. The persons here mentioned that were to enjoy the priviledge of the cities ofrefuge are onely such as killed a man unwittingly by chance-medly as we usually call it but by the rule of proportion we may probably conceive that the like priviledge was afforded to him that killed a man merely in his own defence when he had no quarrell with him but onely sought to secure his own life Vers 5. As when a man goeth into the wood with his neighbour to hew wood and his hand fetcheth a stroke c. And so strikes with all his might not fearing nor suspecting any evil that should be done thereby Vers 6. Lest the avenger of the bloud pursue the slayer while his heart is hot and overtake him because the way is long c. This last clause because the way is long sheweth that this verse follows as depending on the third verse the other two being inserted as it were by way of parenthesis and is added to shew thereason why they were appointed thus to chuse the cities of refuge in three severall divisions of the land namely left if the man thaâ— killed one ignorantly had too farre to flie ere he could come to a city of refuge the avenger because of the length of the way should overtake him before he could get thither Vers 8. And if the Lord thy God inlarge thy coast c. It is questioned by Expositours of what inlarging their coasts this is meant and because it is said chap. 7. 22. that they should not drive out the inhabitants of the land of Canaan at once but by little and little therefore some understand this of their full possessing of the land of Canaan to wit that however they did at first onely set apart three cities of refuge in the land within Jordan yet if afterwards they came to possesse the whole land of Canaan they should then separate three cities of refuge more therein But first because they never did separate six cities of refuge more within Jordan no not when they had the fullest possession of the land and secondly because those three cities that were separated within the land to wit Kedesh and Shechem and Hebron were situated in equall divisions proportionably according to the full extent of the land of Canaan therefore it is no way probable that God ever enjoyned them to have six cities of refuge in the land of Canaan within Jordan Others again think that in these words Moses speaks onely of three cities more that were to be added besides those three without Jordan to wit those three above mentioned which Joshua separated Josh 20. 7.
sinne was removed from them their fields and cities Vers 5. And the priests the sonnes of Levi shall come near c. The priests are here enjoyned to be present first to shew by their presence that this was a kind of extraordinary sacrifice secondly that the Elders might before them as in Gods presence protest their innocencie thirdly to see that all was done according to the law and to satisfie the Elders in any thing that might seem doubtfull fourthly that they might blesse them in the name of the Lord that is pray for them and upon these things thus done pronounce them free from the bloudshed all which is implyed in the following words for them the Lord thy God hath chosen to minister unto him and to blesse in the name of the Lord and by their word shall every controversie and every stroke be tried Vers 6. And all the Elders of that citie that are next unto the slain man shall wash their hands over the heifer c. To wit thereby first to signifie that they were guiltlesse of the bloud of the slain man as for the same reason when Pilate was to condemne Christ he took water and washed his hands before the multitude saying I am innocent of the bloud of this just person Matt. 27. 24. secondly to intimate their desire that the guilt of this murder might fall and lie upon this heifer over whom they washed their hands and that so the people might be free and thirdly to teach us that even those that are moâ—t guiltlesse and innocent ought to clear themselves from the very suspicion of any evil amongst men Vers 7. And they shall answer and say Our hands havâ— not shed this bloud c. This word answer may seem to imply that the priests did examine the Elders concerning this murder and then they answered him as here is expressed Vers 10. When thou goest forth to warre against thine enemies c. This Law which implyes a liberty for men to marry women taken captives though they had wives already is herein like that of divorce Deut. 24. which was onely suffered for the hardnesse of their hearts and it is to be understood onely of the captives of forein nations not of the Canaaniâ—es who were to be all destroyed Vers 12. Then thou shalt bring her home to thine house and she shall shavâ— her head and parâ— her nails c. According to the two different translations of this last clause there are two different Expositions given of it for if we reade it as it is in the margin of our Bibles she shall shave her head and suffer her nails to grow then it seems evident that her head was shaved her nails suffered to grow and the servile attire of captives was put upon her purposely that being thus deformed he might hereby be beaten from desiring her to be his wife But if we reade it as upon better grounds it is in our text she shall shave her head and pare her nails and put the raiment of her captivity from off her that is the goodly attire which she had on when she was taken captive then these outward signes were to teach them that if they desired to marry such a captive she must renounce her heathenisme and all the superfluous and corrupt customes and superstitions thereof and worship God onely as the Israelites did living now a new and holy life as became Gods people into whose stock she was to be ingrafted and to shew them in what manifest danger they would bâ— of being defiled by such wives if they did not renounce their former religion and heathenish cusâ—omes and course of life I know there are some Expositours do hold that hereby also was figured that if Gods people would make use of the philosophy of the heathens or any other thing which being good in it self hath been abused by them they must be carefull to shave off and pare away whatever is superstitious and sinnefull thereiâ— But that these rites were intended to signifie this it is hard to say Vers 13. And bewail her father and her mother a full moneâ—h This was enjoyned either that the Israelite that had taken this woman captive might have so much time to consider of what he did beforehand and not to do that in the heat of his lust which he should afterwards repent but might rather be weaned from his desire of taking her to be his wife or else this was enjoyned as the other parâ—iculars before mentioned as an outward expression of the womans utter renouncing her fathers house that she might be ingrafted into the Israel of God for this mourning for her parents as if they were dead was a kind of bidding farewell for ever to them according to that of the Psalmist Hearken O daughter and consider and encline thine eare forget also thine own people and thy fathers house Psal 45. 10. Vers 14. And it shall be if thou have no delight in â—er then thou shalt let her go whither she will c. By way of satisfaction for the wrong he had done her he was freely to set her at liberty Now this putting away â—f the captive woman after he had married her upon some dislike or displeasure taken against her was one of those things which God did never approve but onely tolerate to the Jews for the hardnesse of their hearts And indeed if there were danger lest the husband should kill or grievously oppresse a wife of their own nation upon displeasure taken against her and therefore they were permitted rather to give their wives a bill of divorce and put them away much more would there have been great danger of the killing or extreme hard usage of a wife that had formâ—rly been taken as a captive and therefore the man is here allowed to put her away but withall he is restrained from selling her under pretence that she was his captive and servant but is appointed to set her at liberty to go whither she would Vers 16. He may not make the sonne of the beloved first-born before the sonne of the hated c. That is the sonne of the hated being yet living and that because the right of the first-born by Law of nature belonged unto him Vers 19. Then shall his father and his mother lay hold on him and bring him out unto the Elders of his citie c. Who were no doubt to examine the truth of the accusation brought against him and accordingly to proceed Vers 21. And the men of his citie shall stone him with stones that he die c. That is after the accusation given in against this rebellious sonne is sufficiently proved the Elders shall condemne him and so he shall be stoned and thus by the severity of this Law not onely children were kept in aw that they might not daâ—e to rebell against their parents but also parents were taught to be the more carefull of the education of their children Vers 23. His body shall not
stain and dishonour upon themselves that they were not indeed the children of God But the translation in our Bibles doth best agree with the scope of the place their spot is not the spot of my children that is their wickednesse is greater then can stand with the condition of being my children The best of Gods children have their spots and blemishes their infirmities and corruptions But to live in the ordinâ—ry practice of grosse sinnes and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace these spots are â—ot the spots of his children who must be holy as their father in heaven is holy And this is that which Moses here chargeth upon the Israelites though in regard of outward profession the Lord was their father and they his children as himself afterwards saith vers 6. Is not he thy father that hath bought thee c. yet the wickednesse of their lives was evidence enough that they were not such indeed and in truth their spot is not the spot of his children They are a perverse and crooked generation Moses calls them crâ—â—ked because both their hearts and wayes were so dissonant to the right rule of Gods will and Law and perverse because they were so untoward and untractable that nothing would work upon them to mend any thing that was amisse in them and the word generation in this clause a perverse and crooked generation implyes both the generality of their Apostacy and the spring from whence their wickednesse proceeded to wit originall sinne that corruption of nature which they drew from their parents Vers 6. Is not he thy father that hath bought thee hath he not made thee and established thee To convince them of that grosse ingratitude wherewith he had charged them in the foregoing words Do ye thus requite the Lord oh foolish people and unwise he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them natuely that he had chosen them to be his peculiar people and so had entred into a covenant with them that he would be their father and that they should be his sonnes and his daughters for that he speaks of their being his children by adoption is manifest the phrase here used thy father that hath bought thee implying plainly that they were not his children by nature but that he redeemed and bought them and so adopted them to be his children and the next clause also is to the very same purpose Hath he not made thee and established thee for it is not meant so much of making them men and women as of making them his people and by a sure covenant establishing them to be his sonnes and daughters and so the word is elsewhere used for a degree of grace after creation as Isaâ— 43. 7. where the Lord speaking of Israel saith I have created him for my glorie I have formed him yea I have made him Vers 8. When the most high divided to the nations their inheritance c. Two severall wayes this verse may be probably expounded first thus That when God by his providence did dispose of the severall nations that came out of the loyns of Adam in the severall parts of the world allotting to one nation one countrey and another to another even as a man that hath some great Lordship divides it out by parcels to severall tenants and this the Lord did in the age after the confusion of tongues at Babel for every nation did then plant themselves according as God by his eternall decree had determined and set the bounds of their habitation Acts 17. 26. then did he set the bounds of the people according to the number of the children of Israel that is he chose the children of Israel to be his onely peculiar inheritance where they were there was his people and where their bounds ended there was an end of his people and there the bounds of the heathen began But secondly thus That when God did at first divide the earth amongst the severall nations and bring every one of them to countreys which by his eternall decree he had determined for their habitation even then did he think of Israel before they were yet a people and took care that they should have a competent portion reserved for them to wit the land of Canaan which was for their use put into the hands of the Canaanites to whom he allotted so much of the earth as he knew would serve for the Israelites and so as it is said here he set the bounds of the people according to the number of the children of Israel and indeed this last exposition doth best agree with the words of the text and is therefore embraced by the most Expositours Vers 9. For the Lords portion is his people Jacob is the lot of his inheritance That is the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan to make them his peculiar people and therefore it was that he took speciall care of them They are called his portion and inheritance first because they were to be entirely his they were to acknowledge no other Lord c. secondly to signifie that not onely they but their children after them were to be the Lords successively thirdly to intimate the precious account the Lord made of them that the Lord would delight in them and would keep them and plead for them as men do for their inheritance as we know what Naboth said unto Ahab 1. Kings 21. 3. The Lord forbid it me that I should give the inheritance of my fathers unto thee Again they are called the lot of his inheritance or as it is in the Hebrew the cord of his inheritance in allusion to the custome of those times when they used to divide land amongst men by lots and to measure it out with a line or cord and the rather happely because the land of Canaan was so divided amongst the Israelites See Numb 26. 55 56. Vers 10. He found him in a desert land and the wast howling wildernesse The wildernesse is called the wast howling wildernesse because of the howling both of beasts and birds that usually keep in such wild and desolate places and it may be also because of the dolefull complaints of those that travelling those deserts do often perish for want of food But why is it said that the Lord found the Israelites in a desert land and in the wast howling wildernesse Not because the Lord never took them to be his people till they were in the wildernesse for they were the Lords people when they were in Egypt I have seen saith the Lord to Moses the affliction of my people which are in Egypt Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them but either because it was in the wildernesse to wit at Sinal that he first entred solemnly
oh Jacob my servant and Jesurun whom I have chosen It is derived from Josher an Hebrew word signifying righteousnesse and is a name given them to shew that by their calling they were to be a righteous people and so had been in some measure but is here given them by way of upbraiding them for being so unlike the people that by their calling they should have been yea so farre degenerated from what they had been Vers 16. They provoked him to jealousie with strange gods That is made him by their spirituall fornications exceeding angry for jealousie is the rage of a man Prov. 6. 34. Vers 17. They sacrificed unto devils not to God See Levit. 17. 7. To gods whom they knew not to new gods that came newly up whom your fathers feared not Two circumstances are here noted in the Israelites idolatry by way of aggravating their sinne the first is that they worshipped new gods that came newly up and the strange gods of the heathens which the Israelites worshipped though they had continued in the world many hundred years are yet termed new gods newly come up because indeed they were no better if compared with the eternall ever-living God who is called the ancient of dayes Dan. 7. 9. and who is indeed onely to be worshipped and also because this way of religious worship was but a new invention in comparison of the true worship wherewith the true God had been worshipped in his Church from the first beginning of time c. That onely which is from the beginning is truly ancient and of this therefore it is that the Prophet speaks Jer. 6. 16. Thus saith the Lord Stand ye in the wayes and see and ask for the old paths where is the good way c. and whatever is erroneus in religion though of never so long standing it is but a novelty The second is that they were fallen to the worshipping of gods whom their fathers feared not that is such as their fathers slighted as vanities gods that could do neither good nor hurt Jer. 10. 5. and were not therefore worthy their fear and this too did make their sinne farre the worse and that because though it be not alwayes safe for men to follow the way of their fathers in matters of religion yet when their fathers worshipped God aright and so they had not onely the word of God for their rule but also the example of their fathers to encourage and lead them on then to decline from the way of the truth from their fathers conveyed to them merely out of a fickle and inconstant spirit must needs greatly aggravate their sinne Vers 20. And he said I will hide my face from them I will see what their end shall be That is I will let them see what a miserable end they will come to when I forsake them Psal 73. 17 18. Vntill I went into the Sanctuary of God then understood I their end Surely thou didst set them in slippery places thou castedst them down into destruction For they are a very froward generation children in whom is no faith That is no faith truly to believe any thing that God saith to them and no faith nor fidelity in keeping stedfastly their covenant with God Vers 21. They have moved me to jealousie with that which is not God The summe of that which is here threatned is this that since they had mobed him to jealousie that is provoked him to displeasure with that which was not God that is by giving away the worship which was due onely to him to gods which were indeed no gods so preferring mere vanities perhaps stocks and stones before their creatour therefore he would move them to jealousie that is would vex and disquiet them with those which are not a people even with a foolish nation that is by preferring as it were the heathen before them that had been his peculiar people And this the Lord did to the Israelites two severall wayes first when he took part with the heathens and made them victorious over the Israelites when the Assyrians the Babylonians and other heathen people which were despised by the Israelites as poore blind silly wretches that knew nothing of God nor had any interest in God were by the help of Gods providence crowned with one victory after another in their warres against the Israelites and did at last make them their bondslaves and tread them down as dirt in the streets this must needs mightily vex and disquiet them for why think they should the uncircumcised thus trample upon the Israel of God and thus did God move them to jealousie with those which were not a people c. But secondly the Lord did this most eminently when he cuâ— off the Jews and took the Gentiles in their stead to be his people for herein S. Paul notes that this threatning was made good Rom. 10. 19. And indeed if a Prince should take some base beggar to his bed and board to vex his wife that had formerly plaid the harlot with some base unworthy groom this could not be a greater vexation to her then it was alwayes to the Jews to think that the Gentiles whom they despised for their blindnesse and folly should come to be espoused to God in Christ and enjoy the priviledges of Gods Church and people and they should be cast off Even the believing Jews were not without much ado brought to yield to this truth of the Gentiles calling Act. 11. 2 3. and much more was it a matter of great vexation and indignation to the rest and indeed so it is unto this day See 1. Thess 2. 15 16. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men forbidding us to speak to the Gentiles that they might be saved to fill up their sinnes alway for the wrath is come upon them to the uttermost Vers 22. For a fire is kindled in mine anger and shall burn unto the lowest hell c. Some Expositours understand this of the eternall torments of hell to wit that the Lord would in his just anger not onely poure out upon them his judgements here but also throw their souls afteâ—wards to hell where the unquenchable fire burns Matt. 3. 12. But though this be a truth that the wicked shall not onely be punished here but also eternally in hell-fire hereafter yet it seems not so probable that this is intended here but that all which is here threatned is this that the judgements which God in his anger would bring upon them should utterly destroy the land for the last branch of the verse and shall consume the earth with her increase and set on fire the foundations of the mountains seems to be added by way of exâ—laining these and to shew us what was meant by the burning of this fire unto the lowest hell Vers 23. I will heap mischiefs upon them I will spend mine arrows upon them That is I