of the day might signifie to them that God abhorres those that hate the light of the word and requires that his people should be children of the light and of the day and should abhorre the works of darknesse and the workers of them according to that of the Apostle Ephes 5. 11. Have no fellowship with the unfruitfull works of darknesse but rather reprove them The first word here translated the Owl is in the Hebrew the daughter of the Owl concerning which some Interpreters have noted that because many fowls are desired for meat whileâ—â— young which are refused being old as yâ—ung Daws and Rooks therefore the young ones of this kind are forbidden and much more then the old ones also Vers 18. And the Geir-eagle the Stork These two fowls are little known in our parts the Geir-eagle in the Hebrew hath its name from dear love which these kind of birds bear to their young ones and the Hebrew word translated here the Stork signifâ—eth kindnesse such as young Storks whereto also agreeth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are said to shew to their dammes whom they nourish in their age It is a bird much like a Crane cometh in Summer and goeth away in Winter and in cities buildeth her nest on tops of houses and chimneys as the Swallow also doth though elsewhere upon the tops of firre trees Psal 104. 17. Where the birds make their nests as for the Stork the firre trees are her house It feedeth much on fishes snakes frogges c. and so it is forbidden as unclean Vers 20. All fowls that creep c. That is not onely the Bat last mentioned in the foregoing verse but all of that sort are unclean both because being of a mungrell kind they do well resemble men of a mungrell religion as also because in their crawling with all foure they set forth men given wholly to cares and delights of the world Vers 22. And the Bald-locust after his kind c. These are undoubtedly flying creeping things though with us unknown Vers 24. Whosoever toucheth the carcase of them shall be unclean untill the even That is till the end of that day and beginning of a new And this might signifiâ— mans pollution by sinne till he come to the new day of salvation by Christ or that those legall pollutions were to continue onely till the new day of the Gospel Col. 2. 16 17. Let no man therefore judge you in meat or drink or in respect of an holy day or of the new moon or of the Sabbath dayes which are a shadow of things to come but the body is of Christ Vers 25. And whosoever beareth ought of the carcase c. That is though he do not touch them with his flesh here the clothes must be washed because by carrying it both the man and his clothes also are defiled and this legall washing was a type of our cleansing by repentance and faith in the bloud of Christ Vers 31. Whosoever doth touch them when they be dead c. And so by the rule of proportion grounded upon vers 25. if he did bear them he was to wash his clothes and be unclean untill the even Vers 34. That on which such water cometh shall be unclean That is water out of any such defiled vessell Vers 35. Whether it be oven or ranges for pots c. This is added to shew the full extent of this law and by this strictnesse of the law were they taught how strict they were to be in avoiding the least pollution of sinne Vers 37. And if any part of their carcase fall upon any sowing seed that is to be sowen it shall be clean To wit because of necessity since there might be too great inconvenience in being deprived by such accidents of seed to be immediately sowen as for the like reason fountains and wells of water were to be excepted vers 36. Vers 38. But if any water be put upon the seed c. Not because then being wet with water it was more apt to take pollâ—tion as most Expositours but because being wet with water it was not in case to be presently sowen and scattered abroad and therefore was not by the foregoing rule grounded upon necessity excepted from being polluted Vers 39. And if any beast of which ye may eat die c. That is as he that toucheth the carcase of an unclean beast whereof ye may not eat shall be polluted thereby so also he that toucheth the dead body of any clean beast of which you may eat to wit if it dyeth of it self or be strangled or torn by a wild beast for in those cases indeed they might not eat of the dead bodies of clean beasts and so consequently not touch them neither without pollution Yet by the law Levit. 7. 24. And the fat of the beast that dyeth of it self and the fat of that which is torn with beasts may be used in any other use but ye shall in no wise eat of it it is evident that they were allowed to make use of the fat of such beasts and therefore by the touch of the fat perhaps they were not defiled Vers 40. And he that eateth of the carcase of it c. To wit unwittingly or of urgent necessity for if he did it presumptuously and in contempt of Gods law he was to die for it Num. 15. 30. But the soul that doth ought presumptuously whether he be born in the land or a stranger the same reprocheth the Lord and that soul shall be cut off from among his people Vers 42. What soever goeth upon the belly c. That is no manner of creeping thing may ye eat whether it goeth upon the belly as snakes or wormes c. or crawls upon all foure as toads and scorpions c. or â—ath any feet to creep withall as caterpillars c. CHAP. XII Vers 2. SPeak unto the children of Israel saying unto them If a woman have conceived seed c. As former laws concerned uncleannesse which came from without so those which next follow in this and the following chapters concern uncleannesse which came from within and the first which we have in this chapter is concerning the uncleannesse of women in childbirth to wit that if a woman had conceâ—ved seed and born a man-child then she should be unclean seven dayes according to the dayes of her separation for her infirmity that is for those first seven dayes she should be unclean with as contagious a pollution as in the seven dayes of her separation for the infirmity of her monethly fluors wherein as we may reade in the law Levit. 15. 19. 24. she was not onely debarred from going to the Sanctuary but was also separated from all communion with others and defiled whatsoever she did sit or lie upon or touch c. and was therefore restrained to her chamber though not shut out of the camp as lepers and others were Now this law was delivered as others were to the
eat with them of their peace-offerings because the remainders might not be reserved for themselves but were to be burnt Vers 11. Ye shall not steal neither deal falsely neither lie one to another Though all lying be here forbidden yet principally all lying whereby men are defrauded of their right either in buying or selling or otherwise Vers 12. And ye shall not swear by my name falsely Next after the Law against all false dealing in defrauding this is here inserted because by perjâ—ry men use to help forward their false dealing Nether shalt thou profane the name of thy God To wit nether by perjury nor vain swearing Vers 14. Thou shalt not â—urse the deaf c. Under these particulars of cursing the deaf and laying a stumbling-block before the blind there is also forbidden all other injuries done to men in confidence that the parties injured shall not be able to know who wronged them and so not have power to defend or right themselves yea even the putting of stumbling-blocks before the consciences of men and that because the Lord will plead the cause of those that are thus wronged which is implyed in the last words but shalt fear the Lord thy God as if he had said Let the fear of God in these cases restrain thee though the deaf and blind need not be feared Vers 16. Neither shalt thou stand against the bloud of thy neighbour Though the doing of any thing against the life of our neighbour is here forbidden yet the evil principally here forbidden is the standing up in courts of Justice to take away a mans life either as a false accuser or a false witnesse and the rather is this subjoyned to the foregoing Law Thou shalt not go up and down as a tale-bâ—arer among thy people because tale-bearing doth usually tend as in Doegs example we may see to derprive men of their lives according to that of the Prophet Ezek. 22. 9. In thee are men that carry tales to shed bloud Vers 17. Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke c. That is when any man hath wronged you in any thing you shall not go away and closely nourish hatred in your hearts against them or secretly carry tales of them to others and in the mean season never open your mouths to them that did the wrong but quite contrary you shall in a brotherly manner rebuke them for the evil they have done that so you may reclaim them from those evil wayes This I conceive is the drift of this precept yet withall it may imply that he that doth not rebuke his brother when he sees him do amisse doth indeed hate him and not love him and that because he suffers him to runne on in his sinne and seeks not his amendment Vers 18. But thou shalt love thy brother as thy self This clause as thy self doth not denote an exact and perfect equality of love but a certain proportion of likenesse it doth not bind men to love their neighbour with the same degree of love but 1. that they should no more desire or seek the hurt of their neighbour then of themselves 2. that they should endeavour to do all good to their neighbour as to themselves and 3. that they should love their neighbour in the same manner heartily sincerely constantly as they love themselves This expression therefore is not unlike that Joh. 17. 21. where our Saviour prayed that all true believers might be one with him and his father as thou father art in me and I in thee which doth not impart the same union but onely a likenesse of union Vers 19. Ye shall keep my statutes This is repeated and prefixed here to shew that the ordinances following must not be neglected though seeming slight because even these also were Gods statutes Thou shalt not let thy cattle gender with a diverse kind Of this Law there may be two reasons one naturall to teach his people not in vanity or curiosity of mind to alter the shape or nature of the creatures or seem to make more then God created another mysticall to teach them how God did hate both mixture of persons I mean the children of God with infidels as also all mixtures of religions and of mans devices with Gods ordinances and whatsoever hypocrisie or corruption of manners is contrary to that sincerity and simplicity which God requires in his children and this also was intended in the following prohibitions against sowing their fields with mingled seed Vers 20. Whosoever lieth carnally with a woman that is a bondmaid bet rothed c. she shall be scourged And so consequently the man also as being both equally guilty And indeed in the Hebrew there shall be a whipping which may have reference to both because she was a bondwoman a lighter punishment is inflicted for had she been either born or been made free both should have been put to death Deut. 22. 23 34. Thus still the Lord debaseth bond-servants to teach his children to hate the bondage of sinne Vers 21. And he shall bring his trespasse-offering c. Both for himself and the servant with whom he committed uncleannesse if she were an Israelite But because the man onely is appointed to bring a trespasse-offering this seems to imply the former Law was meant of heathen bondwomen which might not bring an offering Vers 23. And when ye shall come into the land and shall have planted all manner of trees for food then ye shall count c. The first-fruit that grew upon young trees newly planted was for the first three years to be accounted as uncircumcised and not to be eaten that is they were to be cut or plucked off betimes and cast away as an unclean thing even as the fore-skinnes of men in circumcision were cut off and cast away as unclean And though herein they were taught to benefit themselves in way of husbandry because if a young tree be suffered to bear fruit too soon neither will the fruit ever be good nor will the tree indure so long this over-early fruit drawing away the nourishment which should make the root and tree strong yet chiefly I conceive it was thus ordained for religious respects as 1. because the first-frâ—it was to be consecrate to God to whom it was fit the best should be given and at the best they use not to be till after three or foure years bearing and 2. to shew that through the contagion of sinne all things are rendred unclean to us Tit. 1. 15. To them that are defiled and unbelieving is nothing pure so that we have no right to eat of them till by Christ the seed promised in the circumcision they be râ—stored as pure to us again and untill they be sanctified by the word of God and prayer 1. Tim. 4. 5. Vers 24. But in the fourth year all the fruit thereof shall be holy c. That is they shall be given the priests as first-fruits See Numb 18. 12
of these things thus used was to strike the greater terrour into her that if guilty â—he might not darâ— to adde perjury to her other â—inne for the abuse of holy things by the light of nature we know is a foul â—inne and perilous As for the earthen vessel the basenesse of the vessel tended also to expresse the hâ—miliation of the woman and the â—adnesse of the businesse now in hand Besides because it was imployed in bringing uncleannesse to light if any were it may be probably thought that God would have no monument to remain of it but appointed it to be broken after this work was ended as in other cases Levit. 6. 28. and 11. 33. and 15. 12. Vers 17. And of the dust thâ—t is in the floore of the tabernacle the priest shall take and put it into the waâ—er It was fit the drink should be distastfull to put her in mind of the bitter curse that would follow upon her drinking if â—he were guilty and to this end dust is put into it But beâ—ides it was also first because dust in all uses was a â—igne of basenesse sorrow and afflictions as Job 2. 12. Psal 1. 7 5. Psal 22. 15. Lam. 3. 29. and so was fit to imply both the foul and unclean â—inne which was in question the aâ—fliction of the woman suspected and the sorrow she would bring upon her self if guilty and secondly because dust was the food of the cursed serpent Gen. 3. 14. and so might signifie that if she had harkened to his temptations â—he should be partaker of his curse Withall it was holy dust dust of the â—loore of the tabernacle as the ground whereon Moses â—tood Exod. 3. 5. was holy gâ—ound that it might be the more terrible and teach her to fear judgement from the Lord. Vers 18. And the priest shall set the woman before the Lord and uncover the womans head The uncovering of the head was a signe of sorrow Levit. 21. 10. And he that is the high priest among his brethrâ—n upon whose head the anointing oyl was poured shall not uncover his head nor rend his clothes and to have her head bare in such an assembly was a shame 1. Cor. 11. 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered The covering of this womans head was therefore pulled off by the priest first to shew the sad and wofull condition this woman was now in secondly by the shame hereof to make other women carefull so to carry themselves that they might not give any occasion of suspicion to their husbands thirdly and chiâ—fly to signifie that it was in vain any longer to hide her sinne if she were guilty because God would now lay â—er open and discover to the eyes of all Israel whether or no she were faulâ—y And the priâ—st shall have in his hand the bitter water thaâ— causeth the curse It is called the bitter water from the effeâ—t because it caused the curse to expressâ— which the better it was no doubt made unpleasing to the taste by the dust put â—nto it Vers 21. The Lord make thee a curse and an oath among thy people c. That â—s the Lord make thee such a fearfull example of his wrath and indignation by causing thy thigh to rot and thy belly to swell that in time to come when any of thy people would use a fearfull curse or imprecation upon any they may therein make mention of thee desiring that such plagues and misâ—ries might fall upon them â—s fell upon such a woman that being guilty of adultery did yet drink the water of jealousie The like â—xpression we have Jer. 29. 22. Vers 22. And this water that causeth the curse shall go into thy bowels â—o â—ake thy beâ—ly to swell and thy thigh to rot And so God should punish her in â—â—ose very parts which had been abused in the service of â—inne And the â—oman shall say Amen Amen This word of consent is doubled to shew the fervency of her zeal the innocencie of her cause the uprightnesse of her conscience and the purity of her heart Vers 23. And the priest shall write these curses in a book and he shall blot them out with the bitter water That is he shall write them in a scroll of parchment and then wash and scrape them off into the water And this I conceive was done to assure the woman that the curse threatâ—ed should surely fall upon her if she were guilty and that because though there were no natâ—r ll cause why this water thus â—ingled with dust should have such a â—â—range operation yet the word written should cause the water to work this effect And therefore as sure as she saw the writing of that scroll washt off into the cup so sure she migâ—t be that the â—urse from the word should as I may say passe into the water and in that water should passe into her bowels Vers 24. And he shall cause the woman to drink the bitter water c. To wiâ— after she had offered the jealous-offering for it is evident in the following verse that first the priest did take out of her hand and offer her meat-offering for her vers 25 26. and then afterwards he made her to drink the bitter water vers 27. Vers 26. And the priest shall takâ— an handfull of the offering c. See â—he note upon Levit. 22. Vers 28. And if the woman be not defiled but be clean then â—â—e shall be free and shall canceive seed That is the drinking this water shall no wiâ—e hurt her insomuch that she â—hall be as capable of bringing forth children as ever she was before whereas the guiltie woman should by drinking the water be utterly disabled for ever conceiving with child by reason of those â—ad effects it should work in heâ— body the innocent woman should be free from all such inconveniencies and should conceive and bring forth children as formerly This may well be taken to be most probably the full meaning of the words yet the most of Expositours judge that there is farre more intended thereby to wit that there is a promise here made to the innocent wiâ—e as by way of recompense from the Lord for the shame she should undergo by being so unjustly suspected to wit that upon the drinking of this water she should not fail to conceive and bring forth children to her husband that was then bound to receive her to favour again yea though before she had been barren Vâ—rs 31. Theâ— shall the man be guiltlesse c. That is whereas if the husband should nouriâ—h jealous thoughts in his mind concerning his wife and thereupon either cast her off or any way oppresse her this would be sinne to him if on the other side he should take this legall way to find out whether his wife were faulty or no he should be guiltlesse whatever the event
the waters above from the waters beneath therefore it is certainly more probably held that it is said here that the firmament should divide the waters which were under the â—irmament from the waters which were above the firmament not because there are any waters above the heavens where the sunne moon and starres are set vvhich are a part of the firmament vers 17. but because they are above that part of the firmament vvhich is from the face of the earth and sea to the clouds vvhich is also called the open firmament of the heaven vers 20. for by the waters which are above vvatry clouds are meant as is evident in many other places of Scripture Psal 18. 11. His pavillion round about him were dark waters and thick clouds of the skies Psal 104. 3. Who layeth the beams of his chambers in the waters who maketh the clouds his chariot c. Psal 147. 8. Who covereth the heaven with clouds who prepareth rain for the earth Jer. 10. 13. When he uttereth his voice there is a multitude of waters in the heavens And so the firmament is said to be in the midst of the waters because part of those vvaters of the deep forementioned vvere lifted up by the mighty povver of God and spread abroad into thin vapours bound up in thick clouds Job 26. 8. and so that part of the firmament wherein the birds â—ly vers 20. vvas in the midst of the waters and divided the waters above from the waters beneath Vers 9. And God said Let the waters under the heaven be gathered together unto one place and let the dry land appear God having the first day created the earth but as yet without form vers 2. a rude and indigested lump of a slimy and muddie substance and drowned as it were in a deep gulf of waters now on the third day it was by the same almighty power of God compacted into a solid Masse and received its form and so the waters descended to the place that God had foundâ—d for them Psal 104. 8. They go up by the mountains they go down by the valleys to the place thou hast founded for them to wit those concavities and vast hollow places in the body of the earth wherein the Seas and other waters are now held called therefore the Storehouses where God laid up the depth Psal 33. 7 He gathereth the waters of the sea together as an heap he layeth up the depth in Store-houses and thus the earth and vvater together made an entire Globe Nor need vve be troubled that the vvaters are said to be gathered together into one place for besides that all seas and rivers are but as so many branches and arms of the great Ocean vvhere into they all runne Eâ—cl 1. 7. All the rivers run into the Sea yet the sea is not full unto the place from whence the rivers come thither they return again the meaning of those vvords may be onely this that the waters under the heaven vvere to be gathered and runne together each to their severall place Vers 11. And God said Let the â—arth bring forth c. And thus the Lord in great vvisdome 1. caused the earth to yield her increase before the sunne vvas created by the heat vvhereof novv the earth is vvarmed and so doth fructifie that hereby we might learn to ascribe the fruits of the â—arth to God rather then to the sunne 2. He made ready all kind of food for the living creatures that vvere aftervvards created on the sixth day Vers 12. And the earth brought forth grasse and herb yielding seed c. Hereby is meant both that God did then by his almighty vvord give to the earth a povver to bring forth all kind of herbs and plants and trees unto the end of the vvorld and also that he did at the present cause it actually to bring them forth and that in their full perfection the herb yielding seed and the tree yielding fruit as man aftervvards vvas created not a child but a perfect man and therefore vve see that vvhen the serpent tempted him vvhich vvas immediately after his creation the tree of knovvledge of good and evil had fruit fully ripe upon it Chap. 3. 6. The woman saw that the tree was good for food and that it was pleasant for the eyes vvhich is indeed an argument of much vveight to prove that the vvorld began vvith the Autumne and that at first the yeare vvas counted to begin then And God saw that it was good That is God approved them all to be good And indeed even those poysonous herbs and plants vvhich vvere on this day created are good and usefull in their kind and meat for some creatures nor should have ever been hurtfull to man if man had not sinned Vers 14. And let them be for signes That is to signifie things to come both naturall and ordinary and supernaturall and extraordinary For so we find by continuall experience that the divers colour and hew of the Sunne and Moon as likewise the rising and setting of divers Constellations of the starres do foreshew fair and foul weather storms and tempests c. and hereby both seamen and husbandmen and physicians receive very helpfull insinuations of the fittest opportunities for their severall affairs yea oftentimes by Eclipses Comets and sometimes by other supernaturall signes God foreshews the heavy calamities he intends to bring upon men insomuch that those that dwell in the utmost parts of the earth are afraid at his tokens Psal 65. 8. so it is said Luke 21. 25 26. There shall be signes in the Sunne and in the Moon and in the Starres and upon the earth distresse of Nations with perplexitie the sea and the waves roring mens hearts failing them for fear and Act. 2. 19 20. I will shew wonders in heaven abovâ— and signes in the earth beneath bloud and fire and vapour of smoke The sunne shall be turned into darknesse and the moon into bloud yet this is no warrant for fortune-tellers and such as by searching under what Planet men are born will undertake to forâ—tell and divine what good and evil shall befall them both in their life and death for this is a vanitie and wickednesse which the Scâ—ipture doth every where deride and condemne Deut. 18. 10. There shall not be found among you any one that maketh his sonne or daughter to passe through the fire or that useth divination or an observer of times or an enchanter or a witch Isa 47. 13. Let now the Astrologers the starregazers the monethly prognosticatours stand up and save thee from these things that shall come upon thee And for seasons To wit Summer and Winter Spring and Autumne which come by the course of the Sunne as that approcheth nearer to us or goeth further from us yea God hath appointed the Moon also for seasons Psal 104. 19. for thereby we account the moneths and their severall seasons and the Starres likewise and Constellations which arise and set
when it ceased to be with her after the manner of women chap. 18. 11. for so much the words imply as if she had said As long as there was any hope I have waited but now the Lord hath restrained me from bearing that is I perceive now there is no hope the Lord hath locked up my wombe now for ever bearing and therefore we must seek the promise some other vvay Vers 5. And Sarai said unto Abram My wrong be upon thee c. Though it be not expressed hovv Hagar discovered her contempt of her mistresse yet considering that Sarai vvas so grave a Matron of a svveet and meek spirit and for her obedience therefore propounded as a pattern to other vvives 1. Pet. 3. 6. by the violence of her passion at present expressed in such bitter language to her husband we may probably gather that it was some notable insolencie in Hagar that had so highly provoked Sarai for if we note them well every word she speaks is excessively sharp for in these words my wrong be upon thee either she layes all the blame upon him as if she had said Thou art the cause oâ— all the wrong I have suffered I blame not her so much as thee thereby implying that either by shewing her too much respect or by his connivance at her petulancy he had emboldned her to carry her self with that insolence as she did or else she wisheth that her wrong that is the punishment of that injury which she had sustained might fall upon him who had been the cause of it yea and perhaps she particularly desired that since Hagar had despised her and he had suffered it that she might likewise at length carry her self as insolently toward him and so her wrong might be upon him And then again in the next words she upbraids him for his unworthy requitall of that respect she had shown to him in giving her handmaid into his bosome that he might have children by her and thereupon concludes with an imprecation that God would judge and punish him for it so make it manifest what wrong he had done her for that is the drift of those last words The Lord judge between me and thee all which discovers how strangely Sarai was at present overborn with passion But thus in these bitter effects of Hagar being given to Abram God was pleased to correct both Abram and Sarai for seeking to gain children to Abram by such an unwarrantable way Vers 7. And the Angel of the Lord found her by a fountain of water c. This Angel is expresly called Jâ—hovah vers 13. And she called the name of the Lord or Jehovah that spake to her Thou God seest me and he ascribeth unto himself that which is the onely proper work of God vers 10. And the Angel of the Lord said unto her I will multiply thy seed excâ—edingly c. both which are undeniable arguments that this Angel was no other but Christ the sonne of God who is also called the Angel of the Covenant Mal. 3. 1. Neâ—ther is it without cause that the place where Hagar was found is here thus particularly described for we may hence probably gather 1. that she was flying home to Egypt her native countrey for Shur was a town in the wildernesse between Canaan and Egypt Exod. 15. 22. So Moses brought Israel from the red sea and they went out into the wildernesse of Shur 2. That wandring in this desert where she might best escape though they sent out after her she was wearied and afflicted with travel and thirst and thereby brought to rest her self at a fountain of waters hereby the bitternesse of her spirit is seen in that she was content to indure such inconveniences rather then abide in her mistris house Vers 11. Because the Lord hath heard thy affliction He intendeth both Sarai's rough usage and the misery wherein at present she was this affliction the Lord is said to have heard her afflictions spake when she held her peace and God heard that is took pity of her in her trouble Vers 12. And he will be a wild man This is principally spoken concerning Ishmael but in a second place concerning his posteritie also In the originall it is a man like a wild asse the meaning of it is this he shall be of a fierce warlike untamed disposition so that his hand shall be against every man c. that is of such power and invincible courage and strength shall he be that though all about him set themselves against him he alone shall match them all they shall get no good by opposing him and this must needs be a comfort to Hagar to heare that her sonne should be of such might And this therefore I conceive is especially meant by these words though happely the vvild and savage condition of his life may also be implied Gen. 21. 20. And God was with the lad and he grew and dwelt in the wildernesse and became an Archer And he shall dwell in the presence of his brethren That is He and his posteritie shall dwell near unto his brethren the other sonnes of Abram and their posteritie As if he had said Though Abram shall have other children yet shall Ishmael thy sonne be great amongst them for in these words is implyed 1. that his seed as a severall Nation should dwell apart by themselves 2. that this their countrey should border upon that of their brethren 3. that he should be of that power that though his brethren should envy his prosperity he should yet dwell iâ— their presence and they should not be able to overbear him Vers 13. And she called the name of the Lord that spake unto her Thou God seest me That is under this name and for this cause she magnified the Lord that his eye of providence had watched over her to comfort her in this her aâ—fliction and to reduce her again into the right way As if one should say of David in regard of that we reade Psal 65. 2. O thou that hearest prayer c. that he called the name of the Lord Thou God that hearest prayer For she said Have I also here looked after him that seeth me This is rendred as a reason why she magnified God under that attribute Thou God seest me to wit because by this appearing of God to her she now â—ound by experience that the eye of God did watch over her for good and this she expresseth by way of an interrogation the better to set forth the joy of her heart Have I also here looked after him that seeth me as if she should have said How can I enough wonder at this favour that the Lord Jehovah whose eye doth ever behold me should afford me the honour to behold him even me that am a poore bondmaid and that here in the wildernesse when I was run away from my mistris yea and that I should see him too without perill to my life being still alive after I have
Isaac Thus testifying his faith that Isaac and his seed should onely enjoy the land of Canaan Vnto the East-countrey A part of Arabia and hence is mention made of the sonnes of the East Job 1. 3. it is said of Job that he was the greatest of the sonnes of the East Vers 8. An old man and full of years Hereby is meant a willingnesse to die without desiring longer life on the earth And was gathered â—nto his people This phrase signifieth the immortality of the soul and that men when they die die not like beasts but that their souls passe to an everlasting estate and condition Vers 16. These are the sonnes of Ishmael and these are their names by their towns and by their castles That is after these names were their severall castles and towns called Vers 18. And he died in the presence of all his brethren Some reade and he dwelt however see chap. 16. 12. He shall dwell in the presence of all his brethren for certainly the same is intended here as accomplisht that was there foretold Vers 20. The daughter of Bethuel the Syrian of Padan-aram By Padan-aram is meant a part of Syria the same that is called Gen. 24. 10. Aram-naharaim in the Hebrew for the Greek turneth them both Mesopotamia of Syria Padan in the Syrian tongue signifieth a pair or couple and it seems therefore that this part of Aram or Syria vvas so called because it lay betvvixt tvvo rivers vvhence also the Greek vvord Mesopotamia as it vvere in the midst of the rivers Vers 21. And Isaac intreated the Lord for his wife That is he prayed many years together and at length God heard his prayers Vers 22. And she said If it be so why am I thus These vvords I conceive to be spoken out of an admiration and fear If it be so why am I thus that is if I be vvith child as I have hitherto believed vvhat is the reason of this strange and extraordinary struggling in my vvomb this is not like the motion that other vvomen feel at their quickning and what should I think is the reason of it And therefore is it that she presently went to enquire of the Lord that is she went into some secret place to pray and received the following answer by some revelation from God Vers 23. Two nations are in thy womb c. This answer God returned Rebekah to satisfie her concerning that strange and supernaturall struggling of the children that were in her womb wherein she is informed 1. that she had two sonnes in her womb that should be the heads of two severall nations the Edomites and the Israelites the one the posterity of Esau the other the posterity of Jacob 2. that these two nations should differ much the one from the other and not agree together but be crosse and contrary one to the other the which is implyed in these words two manner of nations shall be separated from thy bowels as they should be divided in regard of their habitation seated in two severall countreys so they should differ much in their laws Religion and manners and be so farre from living at unity as brethren that descended from the same loyns that they should be almost alwayes at variance one with the other and indeed to signifie this it was that these two Twinnes did now so struggle together in her womb 3. that the one people should be stronger then the other that is the Edomites the posterity of Esau the elder brother should be stronger then the Israelites the posterity of Jacob the truth whereof the story of these two Nations doth sufficiently manifest As Esau was stronger then Jacob and therefore Jacob was forced to fly from his fury Gen. 27. and at his return From Mesopotamia to crouch to him and by presents to seek his favour Gen. 32. and Gen. 33. 3. He passed over before them and bowed himself to the ground seven times untill he came near unto his brother so the Edomites were a long time a Nation farre more potent then the Israelites as may be seen by their churlish answer to the Israelites Num. 20. 18. And Edom said unto him thou shalt not passe by me lest I come out against thee with the sword and 4. that notwithstanding the elder should be the stronger yet in the conclusion the younger should prevail and get the better of the elder and so the elder should serve the younger How this was accomplisht carnally to wit in the Israelites subduing of the Edomites is evident in severall places of sacred story 2. Sam. 8. 14. He put garrisons in Edom throughout all Edom put he garrisons and all they of Edom became Davids servants 1. Kings 22. 47. There was then no King in Edom a Deputy was King Obadiah 17. 18. And the house of Jacob shall possesse their possessions And the house of Jacob shall be a fire and the house of Joseph a flame and the house of Esau for stubble and they shall kindle in them and devour them and there shall not bâ— any remaining of the house of Esau c. But withall we must know that under this expression which most evidently hath respect to fleshly prerogatives there is also covertly foretold the preheminence and superiority of the younger brother and his posterity above the elder in regard of spirituall priviledges as 1. that his should be the birthright 2. that the inheritance of the land promised to Abraham should be settled upon him 3. that out of his loyns the Messiah should spring and 4. that the blessing of the Adoption and Covenant c. should be conferred upon him and his posterity To these spirituall priviledges S. Paul applies these words Rom. 9. 11 12. For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth it was said unto hâ—r The elder shall serve the younger And though it is evident that â—saac did not thus understand this Oracle because he sought to conferre the blessing upon Esau chap. 27. and it were unreasonable to think that Rebekah did not acquaint her husband with this which God had revealed to her concerning her children or that he would wittingly seek to crosse that which God had made known to them yet it may be most pâ—obably conceived that Rebekah did thus understand this prediction concerning the preheminence of the younger and upon that very ground because she knew it was so decreed of God did so confidently afterward plot to have the blessing conferred upon the younger against Isaacs intention Vers 25. And the first came out red all over like an hairy garment and they called his name Esau Which signifieth made or perfected because he was born hairy more like a man then a child Vers 26. And his hand took hold on Esau's heel and his name was called Jacob That is one that held by the heel or supplanted because when he was
one that is uncircumcised that is we may not do it or else rather that they were not able to do it which I rather approve because vers 2. there is expresse mention of the greatnâ—sse of the stone and upon Rachels coming it was rolled away before all came together or why may not both be included we cannot that is we neither may do it nor are we able to do it Vers 10. And rolled the stone from the wells month To wit either by his own strength or with the help of the shepherds Vers 12. And Jacob told Rachel that he was her fathers brother That is his kinsman his sisters sonne for near kinsmen in the Scripture are usually called brethren Gen. 13. 18. Though Abraham were Lots unclâ— yet saith he Let there be no strife between me and thee for we be brethren Vers 13. And he told Laban all these things That is what had been formerly related concerning Jacob who were his parents what had passed betwixt him and his brother how he was sent away thither by his father and what had befallen him in his journey else Laban might have wondred to see him come so unfurnished whereas he had seen Abrahams servant come so richly provided when he fetched thence Rebekah Vers 14. And Laban said to him Surely thou art my bone and my fleâ—â— This is either an acknowledgement that he was satisfied concerning his person to wit that he was indeâ—d his siâ—ters sonne or else a courteous reply to his relation vers 13. as if he had said However be the occasion of thy journey what it will thou art my near kingsmaâ— and must expect loving entertainment here Vers 15. Because thoâ— art my brother shouldest thou therefore serve me for nought Laban perceiving in this moneths time of Jacobs abode with him mentioned in the former versâ— that he was wondrous able and active for his businesse for it seems Jacob not vvilling to be burdensome to his uncle nor to eat the bread of idlenesse did presently buckle himself to do him what service he might he begins now to tamper with him about giving him some recompense for his labour under a pretence that it was not fit that he should do him service for nothing though he were his near kinsman but aiming indeed to bind him thereby to some farther stay there because he saw his service would be very profitable to him Vers 18. I will serve thee seven years for Rachel thy younger daughter It was it seems the custome in these Eastern countreys that at making up of any match of marriage both the husband and wife did mutually give dowries the one unto the other as is evident chap. 34. 11 12. And Shechem said unto her father and unto her brethren what ye shall ask I will give ask me never so much dowry and gift and I will give according as ye shall say unto me but give me the damsell to wife 1. Sam. 18. 25. And Saul said Thus shall ye say to Davâ—d The King desireth not any dowry but an hundred foreskins of the Philistines c. and 2. Sam. â— 14. And David sent Messengers to Ishbosheth Sauls sonne saying Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines Jacob therefore being in a strange place and having nothing else to give and being withall carried away with the strength of his affection to Rachel that he might prevail with his uncle vvhose base covetousnesse by this time he had discovered tenders him seven years service for his daughter Rachel Vers 19. It is better that I give her to thee then I should give her to another man Laban regarding more his own profit then to deal fairly and ingenuously with so near a kinsman makes advantage of the affection of Jacob to his daughter and accepts of his proffer yet because his words are so ambiguous and not an expresse promise It is better that I give her to thee then that I should give her to another abide with me it may be probably supposed that hâ— did purposely equivocate and had already some thought of dealing doubly and deceitfully vvith Jacob. Vers 20. And Jacob served seven years for Rachel Junius conceives that immediately after Jacob had agreed with Laban to serve with him seven years for his daughter the marriage was solemnized and having then Leah given him in stead of Rachel he then made a new agreement for Rachel and so married them both in the very beginning of his foureteen years service But that cannot agree with his relation for first it might then as well have been said here that he served fourteen years for Rachel again secondly it is said vers 27. Fulfill her week and we will give thee this also for the service which thou shalt serve with me yet other seven years and thirdly when Jacob expostulates the wrong which Laban had done him ver 25. he saith Did not I serve with thee for Rachel which shows that seven of his years service were spent ere Leah was imposed upon him And they seemed unto him but a few dayes for the love he had to her Love makes men think every day a year till they enjoy the party loved and therefore this must be understood with reference to his labour and service that the service of seven years seemed as nothing to him because of the great love he bare to Rachel Vers 25. And it came to passe that in the morning behold it was Leah He perceiveth it not before both because it was the custome for brides to be veiled and also because by her fathers direction she might be silent vvhich he might impute to her modesty Vers 27. Fulfill her week and we will give thee this also The marriage feast or solemnitie used to be kept a vveek Judg. 14. 12. I will now put forth a riddle unto you If you can certainly declare it me within the seven dayes of the feasâ— c. this Laban desires him to fulfill vvith Leah that so by this his voluntary consent the marriage might be confirmed and then he promises to give him Rachel so then vve see that he married Rachel vvithin a vveek after Leah and served seven years for her after the marriage Vers 31. And whâ—n the Lord saw that Leah was hated That is not simply but in comparison of Rachel ver 30. He loved Rachel more then Leah Vers 35. And left bearing That is for a while for afterwards she conceived again Gen. 30. 17. And God hearkned unto Leah and she conceived and bare Jacob the fifth sonne See the Note in the following chapter upon ver 9. CHAP. XXX Vers 1. GIve me children or else I die That is either let me have children by thee as well as my sister or I am but a dead woman I shall never be able to endure it it will be my death and indeed I had rather die then live in this condition and this Rachel saith to Jacob not as
vvhich he had vvith him CHAP. XXXIII Vers 3. ANd he passed over before them This proceeded not onely from his fatherlike affection but also from his faith exposing himself to danger rather then his children in whom he expected the promises should be accomplished And bowed himself to the ground seven times That is many times 1. Sam 〈◊〉 5 so that the barren hath born seven c. Vers 8. What meanest thou by all this drove which I met The servants had told Esau the reason of this before but yet he asks now the reason of Jacob that he may take an occasion courteously to refuse them Vers 10. For therefore I have seen thy face c. That is for because I have seen thy face and a like speech we have Gen. 18. 5. For therefore are you come to your servant c. for as there Lot gives that as a reason why he desired them to eat something to wit because they were come to him being there he would not have them go away till they refreshed themselves so here Jacob gives this as a reason why he desired that Esau would accept his presents to wit because he had seen his face as the face of God c. implying that since Esau had been so kind and loving to him it was fit he should shevv his thankfulnesse in those presents he had sent As for that expression vvhich Jacob here useth I have seen thy face as though I had seen the face of God either it is spoken hyperbolically to expresse hovv vvonderfully comfortable that kind meeting of Esau had been to him or else in this phrase he acknovvledgeth that this reconciliation of his brother vvas Gods vvork and so saies that the light of Gods countenance vvas evident in the cheerfull countenance of his brother Vers 11. Take I pray thee my blessing That is the gift vvhich by the blessing of God I am enabled to give and do give vvith a vvilling heart 1. Sam. 25. 27. And now this blessing which thy handmaid hath brought unto my Lord let it even be given unto the young men c. Vers 17. And Jacob journyed to Succoth and built him an house c. To vvit after he had according to his promise vers 14. visited his brother in Seir and stayed there avvhile Some conceive that hovvever he intended at first to have follovved his brother to Seir yet aftervvards through fear of the vvorst or by speciall direction from God he changed his mind and vvent another vvay and so came to Succoth But indeed it is no vvay probable that being nevvly reconciled to his brother he vvould again provoke him anevv to displeasure by such a manifest contempt and disregard of him and by such a palpable breach of his promise to him but that he did indeed go to Seir as he had told Esau he vvould Besides though by his building a house and making booths in this place which vvas thence aftervvard called Succoth that is Booths it is clear that Jacob resolved to dvvell there yet questionlesse hovvever he might leave his carriages there he vvent presently to his fathers house and perhaps his brother Esau vvith him and then aftervvard returned to Succoth again There is indeed no mention made of his coming to his father till chap. 35. 27. And Jacob came unto Mamre unto his father c. But the story of the slaughter of the Shechemites related in the 34. chap. vvas so long after Jacobs coming into the Land of Canaan to vvit vvhen his sonnes vvere grovvn lusty and strong men vvho vvere very young at their coming into Canaan that it cannot be thought that Jacob in all that time vvent not home to his fathers house Vers 19. And he bought a parcell of a field c. This vvas that portion of land vvhich Jacob vvhen he lay upon his deathbed in Egypt gave unto his sonne Joseph Gen. 48. 22. Moreover I have given thee one portion above thy brethren for that was near unto Shechem Josh 24. 32. And the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem in a parcel of ground which Jacob bought of the sonnes of Hamor the father of Shechem c. and consequently it was here that Christ had a conference with the woman of Samaria and converted her and her neighbours for Shechem it is that is there called Sychar a city of Samaria John 4. 5. CHAP. XXXIV Vers 1. ANd Dinah the daughter of Leah c. This must needs be ten years at least since their coming from Laban else Dinah could not be sixteen years old Vers 5. And Jacob held his peace untill they were come Not having any into whose bosome he might so fitly poure out his complaint for the ravishing of his daughter or whose counsel he might seek Vers 7. And the sonnes of Jacob came out of the field c. By the computation of most Expositours Reuben was now about two and twenty years old Simeon one and twenty Levi twenty and Judah nineteen And they were wroth because he had wrought folly in Israel The disgrace of the Church was the chief ground of their anger Vers 13. And the sonnes of Jacob answered Shechem c. Though there be mention made of Jacob the father of Dinah in Hamors treaty with Jacobs sonnes concerning Shechems marriage with Dinah vers 11. And Shechem said unto her father c. yet it is altogether improbable that Jacob knew any thing of this proposition which his sonnes made that if the Shechemites would be all circumcised then they would consent to this match for is it likely that he would consent to such an horrible profanation of the Sacrament of Circumcision the seal of Gods covenant this they propounded apart by themselves not intending what they said but plotting their destruction which to do they thought they had good reason and therefore it is said that they answered them deceitfully because he had defiled Dinah their sister Vers 19. And he was more honourable then all the house of his father The great esteem he had amongst the people is here mentioned as one ground of his prevailing so farre with them in so strange a request Vers 23. Shall not their cattell c. be ours That is by having commerce with them by making marriages with them by receiving them in to be as one people with us Vers 25. And it came to passe on the third day when they were sore The third day is counted the criticall day by Physicians when wounds are oft at the worst most painfull c. and therefore then they chose to make this massacre in the city as it is here said that then two of the sonnes of Jacob Simeon and Levi Dinahs brâ—thrâ—n took each man his sword c. whether any of their servants joyned with them as some think we need not enquire since it is probable enough that Simeon and Levi might do it alone there not being a man able
intimates withall that this it would come to if it were not prevented Vers 11. Therefore they did set over them taskmasters c. To wit that they might hereby both impoverish them and waste their estates and withall keep them from multiplying so exceedingly as they had formerly done for whilest they took them off from their own imployments and as bondslaves forced them to work in the Kings service without allowing them any equall recompence for their labours this must needs soon bring them very low in their estates and then withall by overburdening them with extreme labour toyl and drudgery they hoped to waste their strength and to consume them by degrees through weaknesse and sicknesse and so much to abate their number and to prevent their encrease All which misery the Lord suffered the Egyptians to bring upon this his peculiar people 1. Because in this time of their â—ojourning in Egypt the Israelites began many of them to be corrupt in their religion and to commit whoredome with the Idoles of Egypt and so the Lord cast them into this fiery furnace of the Egyptian bondage that he might purge them from these pollutions hence is that of Joshua to the Israelites Josh 24. 14. Put away the Gods which your fathers served in Egypt and that complaint of the Lord concerning his people Ezek. 23. 3. That they committed whoredomes in their youth in Egypt and chap. 20. 7 8 9. that when they rebelled against him and did not every man cast away the abominations of their eyes nor did forsake the Idoles of Egypt yet he wrought for his names sake in bringing them forth of the land of Egypt 2. Because hereby the Lord intended to keep them from setting their hearts upon Egypt and to make them long after Canaan the promised land to cause them to leave Egypt willingly to remove to Canaan when God should call them thither and that they might have no desire to return thither again when they were once gone which if they did when Egypt had been to them a land of bondage and of such bitter service Num. 11. 5. and 14. 4. And they said one unto another Let us make a captain and let us return into Egypt what would they have done if they had lived in ease and plenty there and 3. Because the Lord would have the juster occasion given for the Israelites casting off the yoke of Egypt and for his punishing that tyrant Pharaoh and his bloody people with so many great and wonderfull plagues for the better manifestation of his justice and almightie power yâ—a his faithfulnesse also and tender compassion towards his people Vers 14. And in all manner of service in the field That is in the most sordid and toylsome labours of their countrey-imployments as digging and cleansing of their ditches carrying out their dung plowing and tilling their grounds c. Vers 15. And the king of Egypt spake to the Hebrew midwives of which the name of one was Shipâ—rah c. Pharaoh perceiving himself crossed in his first device and that because the more they afflicted the Israelites the more they multiplied and grew he now seeks to bring his purpose to passe another way andthat is by perswading the Hebrew midwives to smother or strangle all their male-children a sure way to prevent their multiplying even in the very birth that so there might be no suspicion that it was purposely done but that it might be ascribed to chance or to the womans hard labour and difficultie of birth Indeed so strange it is that he should hope to perswade the midwives if they were Israelites to lend thus a helping hand to the utter destruction of their own people that thereupon some Writers have concluded that questionlesse the midwives were Egyptians and the Hebrew women were forced to make use of them But methinks it is farre more unlike that the Hebrew women should ever admit to imploy Egyptian midwives in that service then that Pharaoh should hope partly by great promises and partly by severe threatnings to winne the Hebrew midwives to do this that he enjoyned them And besides it would have been in vain for the king to hope to have the businesse carried so secretly and that the people should think that their male-children dyed in the birth and were not at his command made away if he had violently imposed on them Egyptian midwives who upon such an occasion must needs be presently suspected And to this we may adde also that the commendation that is here given the midwives that they feared God doth alwayes in the Scripture signifie the fear of the true God and a higher degree of true pietiâ— then could be in the Egyptians by the mere light of nature And therefore I conceive that the midwives were not Egyptians but Israelites to which our Tranâ—latours seem to enâ—line in translating the Hebrew word here used not the midwives of the Hebrews but the Hebrew midwives As for these two that are here named we must not thence conclude that there were no more for it is not possible that two midwives should be sufficient for this imployment amongst so many thousand women of the Israelites but these two are onely named because they were the chief and perhaps the rest were under their direction and command or rather because he called these first and having made tryall of them meant afterwards to give the same command to the rest till finding that these hâ—d deceived him he gave over this course and then his rage brake openly forth and he enjoyned by publick command that all their male-children should be drowned Vers 21. And it came to passe because the midwives feared God that â—e made them houses Though the midwives â—inned in lying to Pharaoh yet the Lord according to his wonted goodnesse passed by this infirâ—itie of his poore servants and rewarded their piâ—tiâ— and â—ear of him in saving their man-men-children alive and made them houses that is did greatly increase their posteritie for so the like phrase is used Ruth 4. 11. The Lord make the woman that is to come into thine house like Rachel and like Leah which two did build the house of Israel and withall did prosper them exceedingly in their outward estate according to that of the Psalmist Except the Lord build the house they labour in vain that build it Psal 127. 1. Vers 22. And Pharaoh charged all his people saying c. Failing of bringing about his purpose secretly by the help of the midwives he now openly at last discoverd his rage and by publick proclaâ—ation e njoyns the Egyptians to take the Israelites male-children so soon as they were born by force from them and to drown them in the river That the Egyptians did accordingly with much strictnesse put in execution this bloudy command of their King is evident because Moses parents could not long hide him from those that were imployed in searching after them but yet that by degrees they gave over the prosecuting of
befall his father or mother nor yet any unreverent and undutifull language but all kind of malitious reviling speeches whether by way of imprecation or otherwise as manifestly argued a contempt of their parents and therefore we see that Solomon saith with respect doubtlesse to this law The eye that mocketh at his father and despiseth to obey his mother the ravents of the valley shall pick it out c. Prov. 30. 17. and Christ having joyned this law with the fifth Commandment Matth. 15. 4. God commanded saying Honour thy father and thy mother and he that curseth father or mother let him die the death he applyeth it to the condemning of that Tradition of the Pharises who allowed men to withhold necessary sustenance from their parents so that what they withheld from them they gave to the Temple and concludes that hereby they made the commandment of God of none effect by their Tradition whence it is manifest that by the judgement of Christ they transgresse this law and deserve death before God that shall either revile their parents or under the pretence of any religious vow shall whithhold from them that relief which by the law and light of nature they are bound to afford them Vers 18. If men strive together and one smite another with a stone c. That is by throwing any thing at him or by the stroke of any thing held in his hand Vers 19. If he rise again and walk abroad upon his staff then shall he that smote him be quit c. That is if he recover so farre as to go forth though weakly he that struck him shall not be put to death though he die afterward Vers 20. If a man smite his servant or his maid with a rod c. Some Expositours understand this law thus that if a man with any thing fit to give correction with do correct or beat his manservant or maidservant yet if he do it so immoderately that the servant dies under his hands he shall be punished to wit as a man-slayer with death for the word in the originall signifâ—eth he shall be avenged and the vengeance to be inâ—licted by the civill magistrate was the putting them to death that had wilfully been the death of others Now this law was concerning servants that were not Israelites for it is meant of servants that were absolutely their Masteâ—s money as is expressed in the following verse which the Hebrew servants were not but were onely bought for a time and for Hebrew servants there is another law given Levit. 25. â—9 If thy brother that dwelleth by thee be waxen poore and be sold unto thee thou shalt not compell him to serve as a bondservant c. But now others again hold that the Israelites were not to be put to death for this correcting their servants here spoken of to wit when their servants dyed under their hands And indeed it may well be questioned why it should not be said here as in other laws of that nature he shall surely die but onely he shall be surely punished if it were not purposely done because in this case the guilty party was to be left to the wisdome of the Judges to be punished as they should see cause Vers 21. If he continue a day or two he shall not be punished for he is his money That is it may be thought he intended not to bring that losse upon himself by killing him whom he had purchased with his money and since it may well be judged that he did not do it willingly even the losse of his servant bought with his money shall be deemed sufficient punishment Vers 22. If men strive and hurt a woman with child so that her fruit depart from her and yet no mischief follow c. That is if a woman with child come in to help her husband or friend when men are fighting together or to part them or upon any other occasion be nigh them and so do casually receive some hurt and by that means miscarry yet so as that no mischief follow thereupon that is neither the woman nor child die or be maimed in this case the party that was the cause of the womans miscarrying shall pay such a penalty as the womans husband will lay upon him onely it is in the next clause provided that the womans husband shall not be his own judge but shall onely require to have such or such a penalty imposed upon him which shall there be accordingly awarded him by the judge and he shall pay as the judges determine whereby also is implyed that the judges had power to moderate the penalty if the womans husband demanded that which was unreâ—sonable Vers 23. And if any mischief follow then thou shalt give life for life Whether of the mother or child having shape and life as appears by that which follows Vers 24. Eye for eye tooth for tooth hand for hand foot for foot This was the law amongst the Hebrews which we call the law of Retaliation whereby the Magistrate was authorised to punish man that had done voluntarily any hurt to their neighbours according to the hurt which they had done them And it was doubtlesse most equall as those times were and frequently practised amongst them yet withall very probable it is that it was in the Judges power in some cases to allow a change or commutation of this penalty and in stead of this to award a pecuniary mulct or fine of money first Because in some cases the law of retaliation could not be equall as for example If a man that had but one eye should put out one of his neighbours eyes the putting out of this mans onely eye in lâ—ew thereof would not be perfectly equall or if the man that had cut off his neighbours arm were of such a weak constitution that it was altogether unlikely that he should escape death if his arm should be cut off too by way of punishing that harm he had done his neighbour sâ—condly Because that law Numb 35. 31. Ye shall take no satisfaction for the life of a murderer which is guilty of death may seem to imply that except onely in that case of life and death they were allowed to take satisfaction in stead of corporall punishments thirdly Because it is evident in the thirtieth verse of this chapter that when a mans ox had killed a man after warning had been given to the owner to keep him in though the owner was by the law to be stoned yet the Judges were allowed in some cases not to adjudge him to be stoned but in stead thereof to impose a summe of money whence by the rule of analogy we may conceive that in this case of taking eye for eye and tooth for tooth c. the Judges had likewise the same liberty In Matth. 5. 39. our Saviour having repeated this law addeth But I say unto you that ye resist not evil whereby he never intended to abolish this law but onely to clear
it from the false exposition of the Jews who thence took unto themselves liberty for private revenge which Christ condemnes and rather enjoyns his discipiles to bear patiently any wrong done them then to be Judges and revengers in their own cause Vers 26. He shall let him go free for his eyes sake And so also for the losse of any other member the chiefest the eye and the meanest the tooth being onely expressed Vers 28. If an ox gore a man or a woman that they die then the ox shall be surely stoned c. One kind of beast most usuall amongst the Hebrews is here put for all Vers 31. Whether he have gored a sonne or have gored a daughter c. The same punishment that was allotted in the former verses for the punishment of him whose ox had killed any man or woman of grown years is here also allotted though it be onely a mans child whether sonne or daughter that is killed by such an ox Vers 32. If an ox shall push a manservant or a maidservant he shall give unto their Master thirty shekâ—ls The price at which Christ was valued who became a servant for our sakes is here appointed to be paid in liew of a servant killed Vers 33. And if a man shall open a pit c. Some conceive that this must onely be meant of pits madâ— in open and publick wayes not of those which men digged in their own private grounds And whereas there is no punishment appointed in case a child or any man or woman in the dark should fall into such a pit it is probable that this was left to the judges to be determined proportionably to that which is determined in this and the former law vers 28. 29 30. CHAP. XXII Vers 1. IF a man shall steal an ox or a sheep and kill it or sell it c. For the understanding of this law we must know first that what is here said concerning the stealing of ox or sheep must also by the rule of proportion be understood concerning any other cattel the ox and sheep being onely mentioned because they were the chief and therefore vers 4. the asse is also mentioned secondly that upon the thief that stole cattel a greater fine was set then upon him that stole other things for those that stole other things were onely allotted to pay double vers 7. but those that stole cattel were to restore fourefold or fivefold and the reason was because mens cattel being left abroad were most in danger and therefore such theft was to be restrained with the greater severity thirdly that the reason why fourefold or fivefold restitution was enjoyned in case the cattel stollen were killed or fold whereas if they were found in the hands of him that stole them he was onely to restore double vers 4. was because in him that had the cattel still with him there might seem to be some remorse or simplicity but in him that killed or sold it there seemed to be more cunning and boldnesse and besides the owner was put to the greater charge or trouble in finding it out and therefore his penalty was the greater and fourthly that the thief was to restore five oxen for an ox and but foure sheep for a sheep because the losse of an ox was the greater losse and besides the owner lost the labour of his ox and therefore was this theft to be restrained with somewhat the greater severity Vers 4. He shall restore double That is in case he hath not made away the ox or sheep c. he shall restore that which was stollen and another as good or the full value of it And indeed double restitution was the ordinary penalty of theft unlesse in the case before mentioned when they stole cattel and afterwards killed or sold them for so it is expressely said concerning those that stole other things in the seventh verse of this chapter If the thief be found let him pay double And though it be said Prov. 6. 30 31. Men do not despise a thief if he steal to satisfie his soul when he is hungry But if he be found he shall restore sevenfold yet I do not thence conclude that in the dayes of Solomon theft was more severely punished then God by his law had appointed but rather conceive that by those words he shall restore sevenfold is onely meant that he should abundantly satisfie him as the phrase is elsewhere used not for a set quantity but for the abundant doing of any thing as Psal 79. 12. Render unto our neighbours sevenfold into their bosome their reproch wherewith they have reproched thee O Lord. Vers 5. If a man shall cause a field or a vineyard to be eaten and shall put in his beast c. Under this particular expressed all kind of hurting another mans ground is here forbidden as with trampling of cattel c. yet it is not punished as theft because it might be doâ—e unwillingly Vers 7. If a man shall deliver unto his neighbour money or stuff and it be stollen c. To wit of trust and for no reward but of friendship Vers 8. If the thief be not found then the Master of the house shall be brought unto the Judges c. To wit to have it cleared either by witnesses or the oath of the party as ver 11. whose oath it was fit should be taken since the owner had trusted him with his goods whether the goods left with him were indeed as he pretended stollen from him or whether he had himself made them away Vers 9. For all manner of trespasse whether it be for ox for asse for sheep for raiment c. This is a generall law inserted concerning the power of the magistrate in deciding controversies of this kind that so it might not be repeated in every severall law As he had before ordered concerning dead things as money or stuff committed to the trust of any man if any difference did grow betwixt the owner and the party entrusted the magistrate must decide it so here he shews that in the same manner in other trespasses as if cattel were committed to a friends trust and were lost or if any thing lost by the owner were denyed by the party that found it or in any other trespasse the magistrate must still award how it shall be So that this Law doth not as the former and following Laws shew how the Judge should determine in what cases he should condemne men to pay double and in what cases he should absolve them but onely takes order that the Judge should determine such differences and as he did absolve or condemne any man to pay double so it should be he shall pay double unto his neighbour that is the party accused if found guilty and happely the party falsely accusing by virtue of that Law Deut. 19. 16 19. If a false witnesse rise up against any man to testifie against him that which is wrong Then shall ye do unto him as
children of Israel in generall though it principally concerned women even because the men were to take care that their wives did duly observe this course according to the commandment And the end and drift of it doubtlesse was to shew how exceedingly corrupt man is from the very conception who rendreth his mother unclean that conceives and bears him But why then did the Virgin Mary accomplish the dayes of her purifiâ—ation according to this law of Moses Luke 2. 22. seeing the child she bare had no uncleanâ—â—sse nor corruption in him being neither conceived nor born in sinne no nor conceived of the seed of man as other children are I answer first Because Christ was made after the similitude of sinfull flesh and taking upon him the person of all maâ—kind he so became sinne for us and secondly Because even the Virgin Mary by reason of the bloud of her purifying whatsoever Papists without warrant from the Scripture say to the contrary was legally unclean and so became obedient to the Law Vers 3. And in the eighth day the flesh c. Wherein one reason seems implyed why God set a part the eighth day for circumcision because till then the mother because of her separation and the child because of the mother werâ— unclean Vers 4. And she shall continue in the bloud of her pâ—rifying three and thirty dayes That is the bloud whereby her body is cleansed and purified in which time she might converse with others though not communicate in holy things because her greatest uncleannesse had an end at seven dayes Vers 5. But if she bear a maid-maid-child c. Both the time of her uncleannesse and the dayes of her cleansing are doubled for a female child either because the womans infirmity is then in greater measure upon her by the ordinary course of Nature and so longer time of purgation is required or because thereby the Lord would signifie that the woman had the first and great hand in bringing sinne into the world 1. Tim. 2. 14. Adam was not deceived but the woman being deceived was in the transgression or 3. because the man-child being circumcised on the eighth day then the uncleannesse of the mother ceased but the female-child not being circumcised the uncleannesse of the mother continued the longer Vers 6. When the dayes of her purifying are fulfilled c. she shall bring a lambe c. This sinne-offering was doubtlesse for the sinne of the mother to wit the pollution she had contracted by the originall pollution of her child and therefore it is added in the following verse that by the offering thereof the prieâ—t should make an at onement for her and so hereby the faith of the mother was confirmed that by Christ her sinne was forgiven her and that the curse of her pains and sorrow in child-bearing was taken away so that if she made a good use of them they might now be a blessing and means of good to her rather then a curse accordiug to that of the Apostle 1. Tim. 2. 15. Nothwithstanding she shall be saved in child-bearing if they continue in faith and charity and holinesse with sobriety Vers 8. And if she be not able to bring a lambe thâ—n she shall bring two tâ—â—tle dovâ—s or two young pigeons c. This was the offering which the Virgin Mary brought Luke 2. 24. for her purifying which was an evident proof that Joseph and Mary lived in a poore and mean condition CHAP. XIII Vers 1. ANd the Lord spâ—ke unto Moses and Aarâ—â— sayâ—â—g Sâ—e the note â—â—on Exod. 11. 1. Vers 2. When a man shall have in the â—kinne of â—is flesh a â—ising a soâ—b â—r bright spot c. These three particulars here mentioned a rising a scab and bright spot are named as dangerous signes of a leprosie beginning to grow upon a man for which it was fit that men should be tryed and concerning which there are given afterwards severall directions whereby it might be discerned whether they were leprosies or no. For which such care was taken because the leprosie was a disease usuall in those hot countreys especially in Egypt whence arose that malicious slander which Josephus speaks of that Moses and the Iâ—raelites were expelled out of Egypt because they were leprous persons Then shall he be brought â—nto Aaron the priest c. The priests are chosen to judge of it 1. because the main thing questioned concerning them was whether they might come into the Sanctuary c. 2. because there were â—â—rtain rites ceremonies â—nd sacrifices appointed for their cleansing if they were found leprous which the priest was to see done and therefore the judgement also of the disease was proper unto him Vers 3. And the priest shall lâ—ok on the plague in the skinne of the flesh c. Three signes are mentioned in the former verse which might justly render men suspected of a leprosie growing upon them to wit a rising a scab and a bright spot Here now the priest is informed in the first place concerning the bright spot which is the laâ—t there mentioned and called here the plagâ—e in the skinne of the flesh to wit how he should know whether it were a leprosie or no. Because one kind of leprosie made the skinne very white Exod. 4. 6. Moses put his hand in his bosome and when he took it out behold his hand was leprous as snow and Numb 12. 10. Miriam became leprous white as snow therefore the white bright spot rising in the skinne of the flesh was esteemâ—d a dangerous signe of that kind of leprosie yet withall because there were some white bright spots that did arise in mens skinnes which were not leprosies as is â—vident in the 4. and 38. verses of this chapter therefore certain directions are here given whereby the priest might be able to judge of such white bright spots whether they were leprosies or no to wit 1. by observing the colour of the hair that grew in the skinne where the bright spot was for if the hair being of some other colour before were turned white then it was a leprosie and 2. by observing whether the plague were in sight deeper then the skinne of the flesh for that waâ— also another sure signe of a leprosie the nature of the leprosie being to eat away and consume the flesh Let her not be as one dead saith Moses of Miriam Numb 12. 12. of whom the flesh is half consumed when he câ—meth out of his mothers â—ombe â—nd therefore when Naaman was cured of his leprosie it is said that his flesh came again like unto the flesh of a little child 2. King 5. 14. Vers 4. Thâ—n the prieâ—t shall shut him up that hath the plâ—gâ—â— seven dayes To wit for further tryall the case being yet doubtfull whereby we are taught to be well advised ere we passe censurt upon any man concerning his spirituall leprosie Vers 6. And he shall wash his clothes and be clean Though it proved no leprosie yâ—â— he
fruitfulnesse of the land wherein God had planted them whereof these severall boughs of goodly trees were aâ— evident signe Vers 43. That your generations may know that I made the children of Israel to dwell in booths c. Sâ—e Exod. 12. 37. CHAP. XXIV Vers 2. Command the children of Israel that they bring unto thee pure oyl-olive c. This which is given here in charge to the Israelites is for the continuall supply both of lamp oyl and shewbread to wit that as they brought them at first so they must still be supplyed by them either therefore these things were provided by the civil magistrate out of the common sâ—ock or else rather â—hey were provided as were also the daily sacrifices and whatsoever else was offered in the name of the whole people out of the treasury of the temple into which therefore towards the supply of these things both the Princes and people did ordinarily cast in what they were willing to give So it is noted of Hezekiah 2. Chron. 31. 3. He appointed also the Kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings and the burnt-offerings for the Sabbaths for the new Moons and for the set feasts and of the people Luke 21. 1. He saw the rich men casting their gifts into the treasury and a certain poore widow casting in thither tâ—o mites Vers 3. In the tabernacle of the congregation shall Aaron order it from the evening unto the morning c. Or his sonnes by his appointment See the note upon Exod. 25. 37. Vers 5. And thou shalt take fine floure and bake twelve cakes thereof These were the cakes of shewbread concerning which see the note upon Exod. 25. 23. The floure was provided at the common charge as is before said upon ver 1. and brought to the priests but the cakes were made and baked by the Levites of the family of Kohath as is evident 1. Chron. 9. 32. where it is said that some of the sonnes of the Kohathites were over the shew-bread to prepare it every Sabbath Vers 6. And shalt set them in two rows six on a row c. The common opinion is that those twelve cakes of shewbread representing the twelve tribes of Israel were not set one by another but six one upon another and six one upon another But because this way it cannot so properly be said that they were set in two orders or rows and because in the following verse there is order given for the putting of frankincense upon each row I rather think that they were set in order along the table six in one row and six in another Vers 7. And you shall put pure frankincense upon each row that it may be on the bread for a memoriall even an offering made by fire unto the Lord. For the incense was burned upon the altar when they took away the bread and was before-hand laid upon the bread as a signe that God would through Christ remember his people with thoughts of favour and gracious acceptance Vers 9. And it shall be Aarons and his sonnes and they shall eat it in the holy place That is after it had stood a week upon the table before the Lord. For it is most holy unto him of the offerings of the Lord c. Because of the incense which was burnt the bread was reputed most holy as if it had been of the offerings made by fire Vers 10. And the sonne of an Israelitish woman whose father was an Egyptian c. Thus by the providence of God in the party thus blaspheming and thus punished for it as is here related they were taught 1. How the curse of God doth usually follow the issue of such unlawfull mixtures as was this of an Egyptian with aâ— Israelite 2. How severe God must needs be against this sinne in his own genuine people who would not suffer it unpunished in one that was the sonne of a stranger by the fathers side The inserting of this story in this place makes it more then probable that it was done whilst they were yet in the desert of Sinai even whilst the Lord was giving these Laws to Moses which are before mentioned as is expressed in the next chapter ver 1. Whether the Egyptian had this sonne by Shelomith in marriage or by fornication we cannot say but that this their sonne the blasphemer had embraced the religion of the Israelites it is very likely both because he came away with them out of Egypt and also because he is here said to have gone out amongst the children of Israel which implies more then his going in their company namely that he went out amongst them as one of them And this sonne of the Israelitish woman and a man of Israel strove together in the camp This of his striving is expressed to let us know that a blasphemer though provoked is not therefore to be excused Vers 11. And the Israelitish womans sonne blasphemed the name of the Lord and cursed His sinne I conceive was not rash vain and unadvised mentioning Gods name either in swearing cursing the man with whom he was to contend or otherwise but of an higher nature though even these are blasphemy even some execration or reprochfull speeches uttered in his fury directly against God as if for instance we should suppose this that in the heat of contention the Israelite upbraiding him with his idolatrous father and denying him to be a true member of the Church of God he should thereupon speak scornfully and opprobriously of the God of Israel slighting the priviledge of being one of his people Some such blasphemy I conceive this was and that because the Law which God gave them upon this occasion speaks of cursing God ver 15. Whosoever curseth his God shall bear his sinne not cursing in Gods name but directly and expressely of cursing God And they brought him unto Moses c. According to the order mentioned Exod. 18. 26. The hard causes they brought unto Moses Vers 14. Let all that heard him lay their hands upon his head That is those that heard him were to come forth and laying their hands upon his head to give in evidence against him and so thereupon he was to be condemned and the congregation was to stone him Now this ceremony of the witnesses laying their hands upon his head was 1. to signifie that they did charge this sinne upon him and approve of the punishment that was to be inflicted for it 2. that having witnessed nothing but the truth they were free from his death but his bloud must be upon his own head 3. to imply that he was to be sacrificed as it were to the justice of God for as those that brought any sacrifice to the tabernacle were to lay their hand upon the head of the sacrifice thereby signifying their desire and faith that the death of that sacrifice might and should satisfie the justice of God in their behalf so here the laying
of to wit that they should take heed lest the people sacrificing unto their god any one should call them and they should eat of his sacrifice Exod. 34. 15. and then being thus farre fallen away they were easily wonne to open idolatry even to bow down to their gods and worship them And all this the Moabites did by the counsel of Balaam who knew there was no other way to endanger the Israelites as it is evident chap. 31. 16. Behold saith the Lord of the Midianitish women these caused the children of Israel through the counsel of Balaam to commit a trespasse against the Lord in the matter of Peor and Rev. 2. 14. where it is said that Balaam taught Balak to cast a stumbling block before the children of Israel to eat things sacrificed to idols and to commit fornication Vers 3. And Israel joyned himself unto Baal-peor This Baal-peor was an idol-god of the Moabites so called from the mountain Peor chap. 23. 28. where this idol was worshipped And to this idol Israel is said to have joyned himself in reference to that spirituall adultery they committed by worshipping this idol as for the same reason the Scripture useth a like expression Hos 9. 10. where it is said that the Israelites went to Baal-peor and separated them selves unto that shame And the anger of the Lord was kindled against Israel Herein also is implyed the effect of Gods anger to wit that hereupon the plague brake in upon them Psal 106. 29. whereby there fell in one day three and twenty thousand Vers 4. And the Lord said unto Moses Take all the heads of the people and hang them up c. Some Expositours understand this thus That the Lord here enjoyneth Moses to take all the heads of the people that is to gather together all the Heads and Rulers of the severall tribes and take them as assistants to him and then to hang them up before the Lord that is them of the people of whom he had spoken in the foregoing verse that had joyned themselves to Baal-peor and indeed that which followeth in the next verse doth singularly well agree with this exposition to wit that hereupon Moses said unto the Judges of Israel whom he had thus assembled together Slay you every one his man that is the meâ— that are under your severall jurisdictions that were joyned unto Baal-peor But the most received exposition is that the Lord here commanded Moses that he should take that is apprehend all the heads of the people to wit that were guilty of this sinne and hâ—ng them up before the Lord that is as a sacrifice to the Lord for the vindicating of his honour and the appeasing of his wrath as those of Sauls issue are said likeâ—ise to have been hanged up before the Lord 2. Sam. 21. 6. because it was done for diverting of the Lords wrath when there was a famine in the land and that against the sunne that is openly in the sight of all men that as they had sinned openly so they might be punished openly for the terrour of others Now this exposition the words seem most plainly to intend to wit that first God commanded Moses to take all the heads of the people that were guilty of this sinne and hang them up before the Lord against the sunne so appointing them to be first punished and that with a more shamefull kind of death because their sinne was greatest and that then afterwards Moses gave a charge as it follows in the next verse to the rest of the Judges that had not defiled themselves that they should slay amongst those that were severally under their command all those that were notoriously known to be guilty of these sinnes Vers 6. And behold one of the children of Israel came and brought a Midâ—anitish woman c. The greatest difficulty in this passage of the story is concerning the time when this Israelite Zimri the sonne of Salu as is afterwards expressed vers 14. did thus impudently bring this Midianitish woman to the camp of Israel to commit filthinesse with her and was there with her slain by Phinehas Some conceive that this was done before Moses and the other Judges had put in execution that charge which was given them mentioned in the two foregoing verses for the hanging up of the heads of the people and the slaying of those in each tribe that were found guilty of those horrible sâ—â—nes of fornication and idolatry with the daughters of Moab which had provoked God to send such a plague amongst the people and the reason they give for this is because it is hardly credible that this wretch would have dared to have done this after Moses and the Judges had already with such severity punished those that were found guilty But yet because the plague was stayed immediately upon the killing of these wretches vers 8. it is most probable that those that were sâ—ain by the magistrate were slain before the plague was stayed therefore others hold that this was done in the order as here it is recorded by Moses and that this was one of the great aggravations of his desperate im pudency that not onely when the people were mourning because of the wrath of God against them but also when so many had been cut off for this sinne he was not yet afraid trusting it seems in his greatnesse because he was a Prince of such renown in the tribe of Simeon but did openly carry his harlot into his tent with him as if he desired thereby to proclaim that he would not be afraid to satisfie his lust though Moses and all Israel should stand by and look on Vers 8. And he went afâ—er the man of Israel into the tent c. The originall word here translated the tent is not that ordinarily used for a tent but such as signifieth a cave or hollow place therefore some think that hereby is meant such a tent as was made for fornication So the plague was stayed from the children of Israel This plague seemeth to have been the pestilence which God sent amongst the people Psal 106. 29. They provoked him to anger with their inventions and the plague brake in upon them Howbeit the word here in the originall is sometimes used for slaughter by the sword as 1. Sam. 4. 17. Vers 9. And those that died in the plague were twenty and foure thousand The Apostle sayes three and twenty thousand 1. Cor. 10. 8. It seems that one thousand were hanged up and slain by the command of the civil magistrate to appease Gods wrath and that the other three and twenty thousand were taken away by the immediate hand of God or one thousand of the chief hanged the rest slain with the sword Vers 12. Wherefore say Behold I give unto him my covenant of peace That is make this which I shall say unto thee publickly known both for the encouragement of Phinehas that he may not fear because they were such great ones whom he hath
one portion of fifty c. To wit six thousand seven hundred and fifty sheep seven hundred and â—wenty beeves six hundred and tenne asses and three hundred and twenty women-children Vâ—rs 49. Thy servants have taken the summe of the men of warre which are under our charge and there lacketh not one man of us Hereby God shewed that it was his work rather then theirs that the enemy was now vanquished and withall the Israelites were encouraged to fight the residue of the Lords battels by this evidence of Gods power and care to protect them Vers 50. We have therefore brought an oblation to make an at onement for our soul before the Lord. That is for our lives which God hath spared and that there may â—e no plague amongst us according to that Exod. â—0 12. When thou takest the summe of the children of Israel after their number then shall they give every man a ransome for his soul unto the Lord wherein also it is likely they had respect unto their sinne in sparing the women vers 14 15 16. Vers 53. For the men of warre had taken spoil every man for himself That is besides the cattel above named which was brought to the common stock they had gotten every man for himself very rich spoils of jewels bracelets chains c. and of these they brought now an offering to the Lord. CHAP. XXXII Vers 1. WHen they saw the land of Jazer and the land of Gilead that behold the place was a place for cattel c. In these words we have the cause that moved the Reubenites and Gadites to desire that they might dwell without Jordan Jazer was a city taken awhile before from the Amorites chap. 21. 32. and Gilead was also a mountain of the Amorites which had many â—ities half whereof were given to the sonnes of Gad and the other half to the sonnes of Manasseh see vers 40. and Deut. 3. 12 13. Both were full of rich pasture-grounds and so the fitter for feeding cattel whence it is that God promising to feed his people Israel signifieth the goodnesse of their pasture by comparing it to Bashan and Gilead Mich. 7. 14. Feed thy people with thy rod the stock of thine heritage Let them seed in Bashan and Gilead as in the dayes of old and Jer. 50. 19. I will bring Israel again to his habitation and he shall feed on Carmel and Bashan and his soul shall be satisfied upon mount Epraim and Gilead and therefore these tribes desire this land for their portion because they had by farre the most cattel Vers 3. Ataroth and Dâ—bon and Jazer and Nimrah c. There was an Ataroth within the land of Canaan Josh 16. 2 7. but this was without Jordan Nimrah here mentioned is called also Bethminrah vers 36. and Nimrim Esa 15. 6. and it was afterwards given to the sonnes of Gad Josh 13. 27. and so also Shebam is vers 28. of thi chapter callâ—d Shibmah and Beon is called Baal-meon and Jer. 48. 23. Bethmcon and Josh 13. 17. Beth-Baalmeon Vers 4. Even the countrey which the Lord smote before the congregation of Israel c. The chief drift of these words is to perswade Moses to allot their habitation in this countrey which they had already conquered by alledging how convenient it would be for them in regard that they had the greatest store of cattel and this was a countrey very fit for the keeping of cattel But withall another thing there seems to be implyed in these words the country which the Lord smote before the congregation of Israel namely that the Lord had destroyed the inhabitants of this countrey that they might take it for a possession and that therefore it was to be esteemed a part of the promised land though it were not within Jordan nor were they to be blamed for desiring to have their portion there the land being so fit and convenient for them And indeed even this countrey without Jordan was the possession of the Amorites for Sihon was King of the Amorites vers 33. and the land of the Amorites was promised to Abraham Gen. 15. 16 21. Vers 5. If we have found grace in thy sight let this land be given unto thy servants for a possession and bring us not over Jordan It may be that their first intention was according as these words imply and as Moses understood them to desire that they might stay there where they were though afterward upon Moses displeasure they offer more equall conditions yet I rather think that their meaning was never other then as afterward they explained themselves to wit that they desired to have the land without Jordan for their inheritance and that they might not be carried over Jordan to be seated there but that they never meant to forsake their brethren till they had also driven out the inhabitants of Canaan and that first because this conceit of staying behind was so unjust that they could not but know that it would exceedingly enrage all the other tribes against them and secondly because in their answer to Moses vers 10. they discovered so presently how farre they were from desiring to leave their brethren and to stay behind them Vers 12. Save Caleb the sonne of Jephunneh the Kenezite c. So called because he was of the posterity of one Kenaz of the tribe of Judah 1. Chronicles 4. 13 15. Vers 16. And they came near unto him and said 〈…〉 build sheepfolds here for our catel c. If in their first request made unto Moses their desire was that they might not go any further but might stay where they were it is most probable that moved with that which Moses had said and withall fearing leâ—t the other tribes should be enraged against them they withdrew themselves to consult about it and then returned to proponnd these more equall conditions to him But because there is no mention made here of any such advising together amongst themselves but rather the words seem to imply that they did presently addresse themselves to make this reply we may with better ground think as is noted before upon vers 5. that they never meant any such thing in their former request to Moses and therefore perceiving how farre he had mistaken their words they now presently replyed more fully to make known to him what it was they desired It is true say they we meant to leave our cattel and our children behind us and it will be no little ease to us in our marching forward that we are rid of so great an encumbrance and to that end we purpose to build sheepfolds here for our cattel and cities for our little ones that is to repair and fortifie those cities of the Amorites in this countrey which lie now ruinated but for our selves we purpose to go along with them and never had any thought to stay behind Vers 17. But we our selves will go ready armed before the children of Israel c. That is though we desire
to have this land assigned to us for our portion and intend to leave our wives children and cattel here behind us yet we our selves will go ready armed along with them yea before the children of Israel that is so farre we are from shrinking away from our brethren that being rid of our cattel and carriages we shall be ready if it be thought fit to go in the forefront and to expose our selves to the greatest danger This is the full scope of this reply which the Reubenites and Gadites made to Moses Yet withall we must note that though they tendred themselves to go along with their brethren yet their meaning was onely that so many of them should go as should be thought requisite for their aid against the inhabitants of Canaan for we cannot think but that they meant to leave garrisons behind them for the defence of their wives and children and for the guarding of the countrey in case any of the neighbouring nations should invade the land when they were gone and so we see they did for Josh 4. 13. it is expressely said that there went of these tribes along over Jordan with their brethren onely about fourty thousand armed men whereas in the tribe of Reuben alone there was above fourty thousand fighting men chap. 26. 7. Vers 18. We will not return unto our houses untill the children of Israel have inherited every man his inheritance The performance whereof see Josh 22. 3 4. Vers 19. For we will not inherit with them on yonder side Jordan c. This is another condition they propound to wit that if this may be granted them they will not look after any share in the land of Canaan but rest satisfied with the portion now allotted them here Vers 20. If ye will go armed before the Lord to warre c. Here Moses upon the conditions they had propounded as he now understood them grants them their desire and to make sure that they did rightly understand one another he repeats the conditions If saith he ye will go armed before the Lord to war that is if you will go armed before the ark the signe of Gods presence that so you may aid your brethren in their warres against the Canaanites and will go all of you armed over Jordan before the Lord untill he hath driven out his enemies from before him c. that is if all that go over Jordan will continue with your brethren untill they have subdued the land and driven out the Lords and their enemies then afterwards ye shall return and this land shall be your possession before the Lord that is ye may then safely come back again hither and shall have as ye desire this land for your lot and portion and that with the Lords good liking and approbation And indeed that Moses made them not this answer without direction from the Lord we may gather from those words of his to the Reubenites and Gadites Deut. 3. 18. The Lord your God hath given you this land to possesse it Vers 29. Then ye shall give them the land of Gilead for a possession c. Gilead here is put for the whole countrey on that side Jordan Vers 33. And Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh c. Some Expositours hold that this half of the tribe of Manasseh did at first joyn with the children of Reuben and Gad in suing for a portion in this land though they were not expressed vers 1. But because there is no mention hitherto made of them we may rather think that either the children of Reuben and Gad did not at first desire all the land which they had conquered on that side Jordan to be given to them and so their request being granted them the remainder of that land was given to half the tribe of Manasseh who are here therefore joyned with the other two tribes or else if at first the Reubenites and Gadites did desire the whole land yet when Moses came to grant their request he reserved a part of the land on that side Jordan for certain of the sons of Manasseh and that because they by a particular expedition had vanquished that part of the land and had driven thence the Amorites as is expressed vers 39. Vers 34. And the children of Gad built Dibon c. See the note upon vers 16. Vers 38. And Nebo and Baal-meon their names being changed That is amongst other cities they built and repaired Nebo and Baal-meon when they had finished them they gave them new names and it is not without probability thought that the reason why they gave these cities new names was because Baal and Nebo were names of their idol-gods Bel boweth down Nebo stoupeth saith the prophet Isa 46. 1. and happely the rather because of that branch of Gods law Exod. 23. 13. Make no mention of the names of other gods neither let it be heard out of thy mouth It is true indeed that these cities are after this in other places of Scâ—ipture called still Nebo and Baal-meon but we know that this is usuall to call cities whose names are changed sometimes by the new and sometimes by their old names Vers 39. And the children of Machir the sonne of Manasseh went to Gilead and took it c. This is here inserted to shew the reason why Moses giveth part of this land to the tribe of Manasseh who made no suit for it as the Reubenites and Gadites did to wit because it did in a manner belong to them they having formerly wonne it with their swords Vers 40. And Moses gave Gilead unto Machir and he dwelt therein That is half mount Gilead for the other half was given to the sonnes of Reuben and Gad. Deut. 3. 12. 13. Half mount Gilead and the cities thereof gave I unto the Reubenites and Gadites And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh Vers 41. And Jair the sonne of Manasseh went and took the small towns thereof and called them Havoth-Jair That this Jair was of the tribe of Judah and onely the sonne of Machir the sonne of Manasseh by his mother side sâ—ems evident in 1. Chron. 2. 21. 22. And afterward Hezron went into the daughter of Machir the fâ—ther of Gilead whom he married when he was threescore years old and she bare him Segub And Segub begat Jair who had three and twenty cities in the land of Gilead but because he joyned with those of Manasseh in taking these villages he is râ—ckoned here the sonne of Manasseh as if he had been one of that tribe yet there might be also a Jair of the tribe of Manasseh CHAP. XXXIII Vers 1. THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies c. Which were about six hundred thousand men beside women and children and much
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