retained the Lord of Sabbaoth Rom. 9. 29. Vers 2. He rested on the seventh day from all the works which he had made That is he did not on the seventh day create any thing as he had done on the foregoing six dayes because all was already finished which he had purposed to make The Creatour of the ends of the earth fainteth not neither is neary Isa 40. 28. onely it is said that he rested on the seventh day because he ceased from the work of creation for as concerning the sustaining and governing of the creatures the Father worketh hitherto and Christ worketh John 5. 17. Vers 3. And God blessed the seventh day and sanctified it The second word sanctified is added by way of explaining the first word blessed and the meaning is that God set apart the seventh day for the speciall work of his service and blessed it with this singular priviledge that it should be wholy consecrate to him and his worship Some Expositours indeed hold that there was not any law imposed upon Adam and his posterity for the keeping of the seventh day holy till at mount Sinai it was commanded the Israelites and so they take this here to be mentioned by Moses by way of Prolepsis to wit that because God rested from his work of creation upon the seventh day therefore he did afterwards ordain that every seventh day of the week should be kept holy by the Israelites as a Sabbath of rest unto the Lord. But the words will not bear this exposition and there are many reasons besides that do evidently enough discover that God did from the first creation appoint that the seventh day should be kept as a holy Sabbath as 1. Because it is expressely spoken of the very next day after the Lord had ended the worlds creation Now if that were a Sabbath sanctified and set apart for holy imployments we cannot think that this ordinance beginning then was not afterward continued 2. Because it is no way probable that the Church had for so many ages before the giving of the Law no set day set apart for holy imployments What though there be no mention made in the Scriptures of the Patriarchs keeping a Sabbath Many things they did which are not mentioned and how could the distinction of severall weeks be kept till the Law yea how could they have known the weekly seventh day from the creation if it had not been constantly kept from the Creation till that time 3. Because it is plain that the Jews did keep the Sabbath defore the Lavv vvas given for before the Lavv vvas given that vvas spoken by Moses Exod. 16. 23. To morrow is the rest of the holy Sabbath unto the Lord. and 4. Because the Apostle Heb. 4. 3. doth evidently enough imply that there vvas a rest vvhich Gods people did observe sinâ—e the finishing of Gods vvork from the first foundation of the vvorld Vers 4. These are the generations of the heavens and of the earth c. That is in this order and manner as hath been declared vvere the heavens and the earth at first created and made and all the plants and herbs of the field vvhen as yet there had been no such thing grovving thereon according to the course of nature as novv they do Vers 5. For the Lord God had not caused it to rain upon the earth c. As if he should say it must needs be yielded that God did at first by his absolute povver cause these things to grovv out of the earth for there had been as yet none of those ordinary means vvhereby the earth is novv made fruitfull no rain to vvater it no man to till it Vers 6. But there went up a mist c. Junius reades this negatively Nor went there up a mist c. and takes it to be a further confirmation of that vvhich before vvas said that the creating of things by the meer vvord of God cannot be denied because as yet there had not been so much as a mist to vvater the ground But if vve reade it as in our Translation it must be understood as I conceive to be added by vvay of preventing an objection for vvhereas it might be said Hovv then continued they to grovv after they vvere created being there vvas neither rain to vvater the earth nor man to till it Moses telleth us There went up a mist c. Vers 7. And breathed into his nostrils the breath of life That is by his almighty povver the Lord did create and infuse into the yet livelesse body of Adam a living reasonable soul vvhich being instantly united to the body in an incomprehensible manner his body vvas quickened and enlivened vvhich soon appeared by the breath in his nostrils Thus the soul vvas not as the body made of the earth but created of nothing and so joyned to the body Vers 8. The Lord God planted a garden Eastward in Eden To vvit on the third day of the Creation vvhen the Lord commanded the earth to bring forth all herbs trees and plants vvherevvith it is novv adorned for as he then made the earth all over to bring forth some kind of increase or other for the use of living creatures and of Adams posterity as they should increase so for the present habitation of these our first Parents he then also made in Eden a countrey that lay Eastvvard from Canaan mentioned often in the Scriptures Isa 35. 12. Ezek. 27. 23. a most goodly pleasant and fruitfull garden abounding vvith all things that could be therein desired and so curiously ordered in every respect as if it had been planted by art and hereinto Adam vvas put This Garden is by the Greek Interpreters called Paradise and is in the Scripture termed the garden of the Lord Gen. 13. 10. and for the pleasantnesse of it made a figure of the heaven of heavens vvhich is therefore called Paradise Luke 23. 43. To day shalt thou be with me in Paradise 2. Cor. 12. 4. He was caught up into Paradise c. Vers 9. The tree of life c. This tree was so called 1. because it was a memoriall or monitorie signe of that life which he had received from God 2. because it was a sacramentall signe annexed to the covenant of works assuring life and glory upon condition of perfect obedience 3. as some conceive because of the power which God had given it to sustain the body of man in perfect strength without any decay untill they were translated to heavenly glory which they take to be the ground of that which is said Gen. 3. 22. Lest he take also of the tree of life and eat and live for ever therefore the Lord God sent him forth from the garden of Eden Vers 10. And the tree of knowledge of good and evil So called not because the fruit thereof had any such quality or virtue that being eaten it would work in man any increase of knowledge or quicknesse of wit but because it was another sacramentall
the same that through death he might destroy him that had the power of death that is the devil Heb. 2. 14. whereby also all believers do become conquerours over those spirituall enemies of their souls And thou shalt bruise his heel This is meant 1. of the serpents lying in wait to sting and hurt mankind 2. of the devils assaulting Christ in his temptations aâ—flictions death and buriall and the faithfull in their temptations and troubles which to him and them is but as the bruising of the heel Vers 16. Vnto the woman he said I will greatly multiply thy sorrow and thy conception That is thy painfull conceptions or the sorrows of thy conceptions faintnesse sick fits perill of abortion c. Thy desire shall be to thy husband That is thy desire shall be subject to thy husband upon his will and pleasure all thy desire must depend For in this sense the same phrase is used Gen. 4. 7. concerning Abels subjection to Cain as the firstborn It istrue by the law of creation the woman should have lived in subordination under her husband should have been governed by him for Adam was first formed then Eve 1. Tim. 2. 13. and 1. Coâ— 11. 9. Man was not created for the woman but the woman for the man but being here denounced as a chastisement for sinne it implyeth a further degree of subjection then that which should have been by the law of Nature and Creation as indeed by reason of the corruption of our nature it is made every where somewhat irksome and hard to be born but amongst some a very yoke of bondage Vers 18. And thou shalt eat the herb of the field And so neither the herbs or fruits of Paradise Vers 21. Vnto Adam also and to his wife did the Lord God make coats of skinnes c. This may be meant of the Lords doing this presently before they were turned out of Paradise by the ministry of angels or how else it pleased him to wit that by the skinnes of slain beasts he made them garments and so clothed them therewith or rather that the Lord taught Adam and Eve and gave them directions how they should of the skinnes of beasts make themselves garments for the covering of their nakednesse and to shelter their bodies from the injury of the weather for seeing there is no question to be made but that the Lord did immediately teach them the worship of offering sacrifices as signes and types of that reconciliation and atonement which was to be expected in the promised seed and therefore we reade in the following chapter of the Sacrifices that were offered by Cain and Abel it cannot be thought improbable that withall direction was given to make them coats of the skins of the beasts slain However by this kind of clothing chosen for them they were taught betimes not to have so much respect to delicacy as to usefulnesse in attiring themselves 2. in the spoils of those dead beasts to wear the remembrances of their own mortality yea of that brutish condition whereinto by their sinne they were fallen And to this that bitter taunt seems to have reference in the following verse Behold the man is become as one of us to know good and evil c. Vers 22. And now lest he put forth his hand and take also of the tree of life c. Some Expositours conceive that the fruit of the tree of life being eaten by man should have prevented all decay of naturall strength and have made him immortall or at least have kept him in perfect health and strength untill he was taken up from earth into heaven and that either by means of a created power and efficacy which to this end and purpose God had given to this fruit or by an extraordinary and supernaturall blessing which God had ordained should go along with the eating of this fruit and hence they say it was that when Adam and Eve had sinned God now resolved to turn them out of Paradise that they might not taste of the tree of life either in mercy to prevent their living for ever in misery or in judgement that the curse of Death which God had threatned as the reward of sinne might not be prevented by eating of this fruit But this conceit is justly rejected by the best Expositours It was no wayes possible that any created food should frustrate Gods decree that Death should be the wages of Sinne. Whatever effect might have followed upon the eating of this â—ruit had man continued in the state of Innocency yet when his body was dead because of sinne as the Apostle speaks Rom. 8. 10. it was not the eating of this fruit that could make his dead body to live for ever The true reason why the Lord cast Adam out of Paradise to prevent his eating of the tree of life was doubtlesse that having by his disobedience and sinne made himself liable to death he might not now meddle with this sacramentall seal of life and salvation which now because of sinne he had nothing to do with Onely as before the Lord had upbraided them for their vain affectation of being like unto him in that ironicall expression Behold the man is become as one of us to know good and evil meaning that by his sinne they were become most unlike him so in these words ironically he upbraids him after the same manner for that certainty of death he had brought upon himself determining to cast him out of the garden of Eden Lest saith the Lord he put forth his hand and take also of the tree of life and eat and live for ever not because there was any danger of his living for ever but in derision of any such hope or expectation if happily he should entertain any such motion as formerly of gaining an increase of knowledge by eating of the tree of knowledge of good and evil Vers 24. And he placed at the East and of the garden c. Where was the entrance into Paradise there at the East end of the garden he placed Cherubims and a flaming sword that is Angels armed with a flaming sword for Moses useth this word that he might speak to the capacity of the Jews who had Cherubims figured in their temple to represent the angels CHAP IV. Vers 3. ANd in processe of time it came to passe c. Abel and Cain had been doubâ—lesse taught of God thus to worship him and therefore it is said Heb. 11. 4. that by faith to wit grounded on Gods word Abel offered sacrifice Vers 4. And the Lord had respect to Abel and to his offering This Cain perceived and therefore it was manifested by some outward signe either ordinary by giving good successe to Abel in all things and not to Cain or extraordinary as by sending fire from heaven to consume Abels sacrifice and not Cains as we see the like Levit. 9. 24. There came a fire out from before the Lord and consumed upon the Altar the burnt offering
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
signe annexed to the covenant of works sealing death and damnation to them in case of disobedience and so assuring them of the event that would follow if contrary to Gods command they should eat of it namely that they should to their cost experimentally know the difference between good and evil Vers 16. The Lord God commanded the man saying c. Besides the morall law the law of Nature written in Adams heart whereby he knew exactly all things wherein he was bound to obey his Creatour the Lord gave him also this positive and particular commandment concerning a thing of it self indifferent but by Gods command made unlawfull that the Lords absolute Dominion over him might be hereby made known and his disobedience might become the more manifest CHAP. III. NOw the serpent was more subtill then any beast of the field c. That it was the devil who in and by the serpent did seduce Eve is plain enough in other places of Scripture John 8. 44. Ye are of your father the devil he was a murderer from the beginning 2. Cor. 11. 3. But I fear lest by any means as the serpent beguiled Eve through his subtiltie so your minds c. 1. John 3. 8. For the devil sinneth from the beginning Rev. 12. 9. That old serpent called the Devil and Satan which deceiveth the whole world But why then doth Moses speak no one word of the devil but onely mentions the serpent Surely for the same reason that before he had omitted the expresse mention both of the creation and fall of the angels because his purpose is to report the story according to the outward visible carriage of it herein accommodating himself to the rudenesse and capacity of that infant Church who had need of milk not of strong meat and of this serpent it is said that he was more subtill then any beast of the field to imply the reason why the devil made choice of this instrument rather then any other And he said unto the woman The serpent speechlesse in himself had his mouth opened by Satan who caused him to speak or spake in and by him as the Lord by an angel opened the mouth of Balaams asse Numb 22. 28. And the Lord opened the mouth of the asse and she said c. Why the woman was not astonished to heare a dumb creature speak is but a curious and causelesse question there is nothing said here to the contrary but that she might at first be afraid and yet afterwards be imboldned to talk with him Vers 5. For God doth know that in the day that ye eat thereof then your eyes shall be opened c. That is God knows that upon the eating of this fruit ye shall obtain a further yea a divine degree of knowledge equall unto that of God himself the Father Sonne and holy Ghost and thus the serpent doth cunningly wrest to a wrong sense the name formerly given unto this tree but upon another ground Vers 7. And the eyes of them both were opened c. The eyes neither of body nor mind were opened by any virtue or eâ—ficacie of the fruit they had eaten for why then were not the womans eyes opened so soon as ever she had eaten before Adam was seduced no this was another kind of opening the eyes then that which the serpent promised to wit an enlightning of their consciences to see the enormity of their sinne and the misery whereto they had thereby brought themselves And they knew that they were naked Naked both in soul and body which were bereaved of the image of God deprived of his glory and subjected to inordinate lusts thereupon to shame according to that Exod. 32. 25. Aaron had made them naked to their shame amongst their enemies Questionlesse they saw and knew that they were naked before else why is it said chap. 2. 25. that they were not ashamed but now they saw it with shame which they did not before Vers 8. And they heard the voice of the Lord God walking in the garden in the cool of the day There needs no scruple be made either of the voice or walking of God if we conceive that he appeared in humane shape as afterwards usually unto Abraham And that this was in the cool of the day is added not onely to shew the time of the day and it may be meant either of morning or evening for in both cool winds are wont to arise but also to imply by what means the voice came to them to wit by the whisking of the wind And Adam and his wife hid themselves c. Being conscious of their sinne and therefore fearing the Majestie of God stricken with horrour and amazednesse they know not what to do but do what they can to hide themselves Vers 11. And he said Who told thee that thou wast naked As if he should have said Thou wert naked before without fear or shame and therefore whence comes it that thou art now ashamed surely because thou hast eaten of the forbidden fruit Vers 14. And the Lord God said unto the serpent c. Though Moses names onely the serpent for the reasons above mentioned yet both are here condemned the serpent as the instrument even as a father breaks the sword wherewith his child was slain and the devil as the chief authour and therefore is the judgement so exprest that whilst all is fitted to the serpent in a literall sense some particulars if not all do most fitly also though in a mysticall sense include the curse inâ—licted on the devil Vpon thy belly shalt thou go c. Either because he had extolled himself against man his creeping and feeding on the earth which before should not have been ignominious is accursed and made reprochfull now or which is more agreeable to the plain meaning of the words this going on his belly and feeding on dust was not the naturall gate and food of the serpent before but now he is adjudged thereto because of this fact Vers 15. And I will put enmitie between thee and the woman and between thy seed and her seed This is spoken 1. of the naturall Antipathy betwixt mankind and those detestable beasts the serpents 2. of the naturall enmitie betwixt mankind and the devil and his angels for though through Satans suâ—â—iltie covertly insinuating himself under another person men do indeed cleave to him and serve him yet naturally all men do abhorre and slie the devil as an enemy 3. of that holy enmity betwixt Christ together with all true believers the members of Christ and the devil and his angels together with all the wicked as they are the seed of the serpent John 8. 44. Ye are of your father the devil c. It shall bruise thy head This is spoken 1. of mens destroying serpents 2. and especially of Christs destroying the kingdome and power of Satan For as much then as the children are partakers of flesh and bloud he also himself likewise took part of
he revealeth his secrets unto his servants the prophets Vers 21. I will go down now and see c. This is a figurative speech usuall in the Scriptures wherein God stooping to our capacity speaks of himself after the manner of men He being every where present cannot move from one place to another and knowing and seeing all things needs not make any search or inquisition to inform himself yet thus is he pleased here to speak of himself 1. To shevv that there vvas manifest and just cause for the Lords severitie in punishing the Sodomites as aftervvards he did 2. To intimate hovv patient and long-suffering the Lord vvas tovvards them and hovv unvvilling to destroy them had they not been so extremely and desperately bad as they vvere and 3. To teach Judges by his example not to punish rashly but alvvayes to try and examine causes before they passe sentence Vers 22. But Abraham was yet before the Lord. In the beginning of the chapter vers 2. mention is made of three men that appeared to Abraham as he sate in his tent doore to vvit the Lord Christ vvho is often in this chapter called Jehovah and tvvo angels that attended him and vers 16. that they vvent avvay from Abrahams tent and that Abraham accompanied them But novv the Lord having as they vvent along imparted to Abraham vvhat he meant to do to Sodom tvvo of the three vvent avvay tovvards Sodom to vvit the tvvo angels as they are expressely called chap. 19. 1. And there came two angels to Sodom and the third vvho is here called the Lord Jehovah stayed still vvith Abraham and that as these vvords seem to imply because Abraham though they had as it vvere dismissed him and taken their leave of him yet stood still before the Lord as men use to do that being to part yet stirre not because they have somevvhat to say and so the Lord abode still vvith him and condescended to heare the requests vvhich he made for that sinfull citie Vers 25. That be farre from thee to do after this manner to slay the righteous with the wicked c. The righteous are sometime taken away in the same publick calamitie together with the wicked but the end is diverse the one are taken away by the hand of justice the other in mercy as the chaff and wheat are beaten by the same flail Now God had spoken of the Sodomites as men to be destroyed by his hand of justice and in a way of vengeance and in this sense does Abraham reply assured that God would not so cut off the righteous with the wicked CHAP. XIX Vers 2. ANd they said Nay but we will abide in the street c. Thus by this civill refusing at first the courtesie prosfered they make the better tryall of the affection of this holy man and besides it is likely their purpose was indeed to abide in the streets that so they might observe the manners of the people had not Lot been so importunate with them Vers 3. And they did eat See chap. 18. vers 8. Vers 4. But before they lay down the men of the city even the men of Sodom compassed the house round c. Doubtlesse the outward appearance of the two angels that were come to Lot was as of young men of rare and extraordinary beauty and comlinesse of person whereof there being notice taken by some of the profane inhabitants of the city the report thereof was soon spread abroad in the city and so presently they flocked together from all places and joyned together in this horrible and abominable attempt which is here related Vers 8. I have two daughters which have not known man let me I pray you bring them out unto you c. Questionlesse this prosfer of Lots was unwarrantable and sinfull for though in evils of punishment we may chuse a lesse to avoid a greater yet in the evils of sinne all choice is unlawfull if we may not do evil that good may come of it Rom. 3. 8. much lesse may we do any evil to prevent others from doing some greater evil It would not have been lawfull for Lots daughters to have yielded themselves to have been defiled by these varlets thereby to have taken them off from that fouler sinne of Sodomy which they had resolved upon much lesse was it lawfull for him to resolve that he would bring them forth and deliver them up to the lust of this rabble that they might do what they list to them for he had no such power over his daughters especially if he had already espoused them to husbands though they were not married as many Expositours think he had But yet it was no wonder at all that Lot though a righteous man 2. Pet. 2. 7. and highly beloved of God should thus forget himself considering 1. that in such a sudden disturbance caused by the fear of such a horrid villany so violently pursued he could scarce have so much liberty as to ponder any thing that came into his mind 2. that his zealous care for preserving his guests against such a horrid wickednesse might so farre transport him as to make him on a sudden judge it better to yield to any thing then to give way to their detestable desires and 3. that he might deceive himself with a vain hope that in this strange proffer made by a father they would reade so much of the grievous distraction of his mind as would make them relent and neither desire what he had proffered nor prosecute what they had at first desired Vers 9. This one fellow came in to sojourn and he will needs be a judge By this it may appear that Lot had not onely grieved inwardly and vexed his righteous soul with the unclean conversation of these wicked men but had also as occasion was offered reproved them for their wickednesse and done what he could to teach them better and to disswade them from those lewd courses which were otherwise likely to bring Gods judgement upon them and hence it is that they now twit him with taking upon him to be a judge amongst them and with thinking a stranger though he were to govern them and to order them in every thing as he pleased Vers 11. And they smote the men that were at the doore of the house with blindnesse Their continuing to seek for the doore and departing home when they had wearied themselves in vain argues that they were not utterly deprived of sight onely their eyes were dazled in such a manner that they were as men blind in regard of that object they looked after though they saw other things they could not see his doore or happely though they saw the doore before them they knew not where it stoâ—â— nor how to come at it Vers 14. And spake unto his sonnes in law Some understand this of certain men in the city that were contracted to his two virgin daughters of whom mention was before made vers 8 and that they were
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
for which they were to bring a sinne-offering to the Lord and that especially as I conceive to shew in what cases the offerings which they brought for their sinnes were to be of that sort which were more particularly called and esteemed trespasse-offerings for of such it is evident that Moses speaks at least principally in this chapter Much arguing there is amongst Expositours to shew the difference between sinne-offerings and trespasse-offerings some hold that the sinne-offerings mentioned in the former chapter were for sins of commission the trespasse-offerings spoken of in this chapter were for sinnes of omission some again hold that the sinne-offerings were for greater transgressions and others quite contrary that the trespasse-offerings were for greater transgressions and the sinne-offerings for smaller offences But the truth is that these opinions on both sides are no other then groundlesse conjectures Eviâ—ent it is that these trespasse-offerings are also called sinne-offerings as we may see in the 6. vers of this chapter He shall bring his trespasse-offering unto the Lord for his sinne which he hath sinned a female from the slock a lambe or a kid of the goats for a sinne-offering All trespasse-offerings were therefore sinne-offerings though all sinne-offerings were not called trespasse-offerings Herein onely I conceive the difference lay that for some particular sinnes a sinne-offering was appointed different from the ordinary sinne-offerings injoyned particular persons in the former chapter which because it was for such sinnes wherein some trespasse was committed upon the goods of their neighbour or upon the holy things of the Lord which belonged unto the priests therefore they were more particularly called trespasse-offerings The first particular instance given in the first verse of the chapter is concerning him that sinneth in concealing his knowledge when he might have witnessed the truth If a soul sinne saith the text and heare the voyce of swearing and is a witnesse c. for the meaning of this place so diversely expounded I conâ—â—ive to be this that when an oath is given for the clearing of any controversie for any wrong done by one man to another and those to whom the oath is given do either forswear themselves or cannot discover the truth if one that knows the truth and might be or is called to be a witnesse stands by conceals his knowledge and doth not reveal the truth he is guilty and must offer a trespasse-offering because his neighbour suffers dammage in his estate through his silence whether he hath seeâ— or known of it that is whether he was an eye-witnesse of that which is in question or came any other way to the knowledge of it he must reveal all he knows or be guilty and so oâ—fer a trespasse-offering Vers 2. Or if a soul touch any unclean thing c. The second instance of sins for which they were to bring a trespasse-offering is concerning those legall pollutions which are afterwardâ— fully expressed chap. 11. 12. c. The law is this The man or woman that had touched any such unclean thing he was unclean and guiltâ—e of a sinne verse 2. so soon as he had touched it though for the time it was â—id from him his doing it unwittingly should not quit him of the guilt of it but yet when he should come to the knowledge of it vers 3. then he should â—e guilty in his own apprehension and so must offer a trespasse-offering not so much to cleanse him from this legall uncleannesse for in this case there was another way of legall purifying appointed Numb 19. 11. c. as to expiate his sinne because for want of due consideration he had so defiled himself and through ignorance or unadvisednesse had neglected those legall purifyings or had come into the sanctuary and intermeddled with Gods holy things whilest his uncleannesse was upon him And indeed this was as I conceive the reason why a trespasse-offering was in this case imposed because the unclean person did by this sinne trespasse upon Gods holy things and as it were impair the worth of them Now these things also figured that we are to be cleansed by the sacrifice and death of Christ even from that pollution which is contracted by partaking with other mens sinnes of which the Apostle speaks 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sins keep thy self pure and again 2. Cor. 6. 17. Come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you Vers 4. Or if a soul swear pronouncing with his lips to do evil or to dâ— good c. In this third instance of sinnes for which they were to bring a trespasse-offering it is not easily discerned what the sinne here intended is some conceive it to be the carelesse neglect of doing that which a man had sworn to do to clear himself of the guilt whereof he was to bring a trespasse-offering to the Lord and because there is expresse mention of swearing to do evil and it cannot be a sinne to omit the doing of that which he had sworn he would do if he had sworn to do any evil to his neighbour or generally any thing evil that is sinfull and against Gods law but rather it would be commendable to break such an oath therefore by doing â—vil they understand the doing of something which is hurtfâ—ll or irksome to himself as if a man hath sworn to do what may bring some damage to his estate or deprive him of something that is pleasing and delightfull to him Again others conceive that the sinne here intended is rash and unadvised swearing to do either good or evil to others to wit when it is sinfull so confidently to undertake it as when he undertakes to do that which is not in his power to do or which he knows not whether he shall be able to do or no or to do some evil to his neighbour which is against the rule of charity and cannot be done without sinning against God as when David sware thaâ— he would utterly destroy Naball and all his family 1. Sam. 5. 22. And this Exposition I conceive is the more probable first because the sinne of not doing what a man hath sworn he would do is not so clearly intimated in thesâ— words as is the sinne of rash and unadvised swearing for these words pronouncing with his lips to do evil or to do good do indeed manifestly imply an oveâ—bold undertaking to do that which happely he may not or cannot do and secondly because they that expound this place of the sinne of not doing what a man hath sworn to do are constraind to understand that clause concerning swearing to do evil of doing that which is evil or hurtfull to himself whereas I conceive it must necessarily be understood of doing evil to his neighbour because for it he was to bring a trespasse-offering which implyes at least an intention of trespassing upon his neighbour so
that I say the sinne here intended is I conceive rash and unadvised swearing and because if a man swore to do good to his neighbour when it was not in his power he did thereby engage himself for some good to his neighbour which afterwards his neighbour could not enjoy and if he swore to do evil to his neighbour there was at least a purpose of trespassing upon him which was in Gods eye as if he had done it therefore he is enjoyned for this sinne to bring a trespasse-offering though at first it be hid from him that is when at first he bound himself by this oath through passion or unadvisednessâ— he did not know or consider that he sinned in so swearing yet when he knows of it saith the â—ext that is when he iâ— once convinced that he hath sinned herein then he shall be guilty in one of these then the guilt shall lye upon his conscience whether he hath sworn to do good or evil and for his atonement he must bring a trespasse-offering unto the Lord as is added in the following verses Vers 5. And it shall be when he shall be guilty in one of these things That is when he shall be guilty in one of these three cases before named he shall confesse his sin laying his hand upon the sacrifices head so shall make an atonement for himself Vers 6. And he shall bring his trespasse-offering c. This also no lesse then the sinne-offering was a type of Christ whose soul was made an offering for sinne Isa 53. 10. The word in the originall is the same that is here translated a trespasse-offering Now how the trespasse-offering differed from the sinne-offering is noted befoâ—e upon the first verse of this chapter Vers 7. And if he be not able to bring a lambe c. This exception was not onely for these particular offenses before named but for all where a sinne-offering was to be brought by the common people that in no case poverty should disable a man to make his peace with God Now concerning these turtle doves and young pigeons see the note upon Levit. 1. 14. One for a sinne-offering and the other for a burnt-offering Which werâ— also or atonement Levit. 1. 4. Vers 8. And wring off his head from his neck but shall not divide it asunder This direction concerning the turtle dove or young pigeon that was to be offered for a sinne-offering may be understood two severall wayes either that the priest was to wring off the head but not to divide the body of it asunder or else which is the commonest exposition that he was to break the neck of it asunder but yet not to pâ—ll the head quite off from the body of which see the note upon Levit. 1. 15. Vers 11. But if he be not able c. then he that sinned shall bring for his offering the tenth part of an Ephah c. That is the tenth part of a bushell the tenth part whereof was called an Oâ—er Exod. 16. 36. near about our pottle He shall put no oyl upon it c. To distinguish this sinne-offering from those other meat-offerings whereof see Lev. 2. 1. Besides this happely might signifie that neither by any grace in us whereof the oyl was a signe nor by any prayersof ours whereof the frankincense might be a signe but onely by Christ we are reconciled unto God whereof this meat-offering was a type or else because the oyl frankinâ—â—nse might signifie the joy gladnesse of him that brought the offering the Lord might appoint these to be left out in the sinne-offering because of the sorrow humiliation of spirit required in him that brought this offering as we may see in a like case Num. 5. 15. Vers 15. If a sâ—ul commit a trespasse and sinne through ignorance The Hebrew word translated here commâ—t a trespasse though it be generally used for all transgression and disloyalty that the inferiour committeth against the superiour yet for the most part it is applyed to evils committed against the Lord in his holy things and so â—â—gnifieth sacrilegiously to trespasse upon the Lord and his prieâ—ts by â—ny wrong done to God in his holy things when by any mans ignorance unadvisednesse or errour for it must not be understood of thâ— presumptuous defrauding God of those things which belonged to him God was damaged in his offerings as when any man payed not the full tithe due or did work with his first-born bullock or shear his first-born sheep or keep back ought of the price of things dedicated to holy use or take any of the priests portion in the sacrifices c. Then â—e shall bring for his trespassâ— unto thâ— Lora a ramme c. A greater sacrifice then was brought for other trespasse-offerings to shew the greatnesse of the sinne of sacriledge With thy estimation by shekels of silver c. That is with as much money as thou the priest shalt value the damage at according to the shekels of the Sanctuary for so it is explained ver 16 18. Vers 16. And shall adde the fifth part thereto c. For so much was also added to holy things redeemed Levit. 27. 13 15 19. But if he will at all reâ—eem it then he shall adde a fifth part thereof unto thy estimation And if he that sanctified it will redeem his house then he shall adde the fifth part of the money of thy estimation unto it c. Vers 17. And if a soul sinne and commit any of these things c. The ram injoyned for a sinne-offering makes it clear that Moses here speaks concerning the same sinne of sacriledge whereof before onely this particular is again more clearly urged that though he wist it not though he was utterly ignorant yet he must as guilty bring this sacrifice for his atonement CHAP. VI. Vers 2. IF a soul sinne and commit a trespasse against the Lord c. This Law is concerning sinnes done wittingly where an injury is done to a neighbour and God also is particularly offended by a liâ— and false oath Vers 5. He shall even restore it in the principall That is the very thing it self or the full worth of it And shall adde the fifth part more thereto c. If he were judicially convicted of it he was to be proceeded against according to those judiciall Laws Exod. 22. which injoyn double paiment but this Law is for those who touched in conscience confesse that whereof they could not be convinced by the Law in which case they were onely to adde a fifth part and to give it unto him to whom it appertaineth whether the first owner or the heire c. Vers 9. Command Aaron and his sonnâ—s c. Hitherto the substance of the sacrifices have been prescribed now the severall rites of each are described more particularly And first for burnt-offerings though the daily burnt-offering which was offered every morning and the last every evening is here chiefly intended Because of the