some at one time of the yeare and some at another Vers 16. And God made two great lights However the Sunne is indeed the greatest of all the heavenly lights being 166. times bigger then the earth yet it is well knovvn to the learned that the Moon is the least but one of all the Planets and that it hath little or no light of it self but is made lightsome by the Sunnes shining upon it and so by reâ—lection shines upon the earth as a looking-glasse vvill do But Moses here speaketh of the Sunne and Moon as they appear to the eye of man to vvhich the Moon seemeth the greatest light next to the Sunne because it is neaâ—est to the earth of all the Planets Vers 20. And God said Let the waters bring forth abundantly the moving creature that hath life and fowâ— that may flie Some Expositours hold that this place doth no more prove that the vvaters vvere the matter of the vvhich the fovvls of the aire vvere made or the place in vvhich they vvere created and out of vvhich they came then the same can be proved concerning the earth because it is said chap. 2. 19. Out of the ground the Lord God formed every beast of the field and every fowl of the aire The meaning therefore is onely this that as God commanded the waters to bring forth the moving creatures to wit that live in the water as fishes c. so he also commanded that fowls should flie above the earth in the open firmament But yet considering that the â—ature and quality of fish and fowl are so like in many regards that the one do move in the aire much as the other do move in the waters I see not but that these words Let the waters bring forth abundantly may have reference not onely to the fish that swimme in the water but also to fowl that were to flie in the aire especially if by the water we understand the upper waters to wit the vapours or mists that arose out of the waters which brought forth fowl abundantly even as the waters did the fish and the earth afterward the beasts As for the place chap. 2. 19. Out of the ground the Lord God formed every beast of the field and every fowl of the aire either these words and every fowl of the aire must have râ—ference onely to those words the Lord God formed and not to those out of the ground as if it had been thus expressed out of ground the Lord God formed every beast of the field and likewise the Lord God formed every fowl of the aire or else we must hold that the fowl are there said to have been formed out of the ground because though the waters did at first bring them forth yet there was in those waters of which they were made a mixture of earth and in that regard it might be said also that they were formed out of the ground Vers 26. And God said Let us make man in our image after our likenesse Having made the whole world for mans use at the last the Lord created man for whom all those things were beforehand provided And this he is here said to have done not without deliberation and consultation Let us make man c. wherein God speaks of himself after the manner of men thereby onely to imply the excellency of the work he had now in hand The persons consulting are doubtlesse the holy Trinitie the Father the Sonne and the holy Ghost those three in heaven which are one God the Father the Word and the holy Ghost 1. John 5. 7. who resolve to make man after their likenesse and in their image not because God took upon him a humane shape when he created man but because in regard of the spirituall essence of his reasonable and understanding soul in regard of his lordship and dominion over the creatures but especially in regard of his wisdome righteousnesse and holinesse he was made like unto God and resembled his Creatour Col. 3. 10. Put on the new man which is renewed in knowledge after the image of him that created him and Eph. 4. 24. Which after God is created in righteousnesse and true holinesse Vers 29. And God said behold I have given you every herb bearing seed c. This grant of the fruits of the earth to be for food both for man and beast may seem to imply that in the state of innocency wherein man was at first created there should have been no other meat requisite or desired for mans sustenance But that this continued thus untill the Floud when the eating of flesh was expresly allowed Gen. 9. 3. Every moving thing that liveth shall be meat for you c. seems not so probable for 1. they wore the skinnes of beasts and therefore it is likely they eat also the flesh 2. had they not made use of cattel for food in those sixteen hundred years and upwards before the Floud the earth would have been overburdened because of their great increase 3. they then offered sacrifices of their cattel Gen. 4. 4. Abel brought of the firstlings of his flock c. and they used not to sacrifice to God any thing but what God had granted to them for their own use Vers 31. God saw every thing that he had made and behold it was very good Hereby it appears that even those wicked angels whom we call devils were at first created holy and good though afterward they abode not in the truth but sinned John 8. 44. Ye are of your father the devil he abode not in the truth because there is no truth in him c. 2. Pet. 2. 4. God spared not the angels that sinned c. and so kept not their first estate but left their habitation and were thrown down into hell How soon after their creation it was that they sinned the Scripture doth no where make known onely that it was before Adam and Eve sinned we are siâ—e because by the devil in the serpent they were seduced as is afterward related in the third chapter CHAP. II. ANd all the host of them That is all the creatures both in heaven and in earth which are here called an host or an army because there is of them an innumerable multitude many severall troops and all placed and ranked in admirable order even to the astonishment of those that behold and consider it and are all under the command of God their Creatour and as his servants Psal 119. 91. stand alwayes ready as in battel-array to execute his will to fight against and destroy his enemies if he speaks but the word Esai 45. 12. I have made the earth and created man upon it I even my hands have stretched out the heavens and all their host have I commanded Judg. 5. 20. They fought from heaven the starres in their courses fought against Sisera And hence God is so frequently called in the Scripture the Lord God of hosts Psal 95. 5. and where the Hebrew word is
created And though we cannot expresly say on which of the six dayes the angels were created because there is no expresse mention made of them yet it is most likely that they were created together with the highest heavens the chief place of their habitation and that on the first day because then at the laying of the foundations of the earth the angels did praise their Creatour as was before noted Job 38. Vers 2. And the earth was without form and void That is the earth was on the first day created and when it was at first created it had neither the shapâ— nor ornaments that it hath now it was not round solid drie distinguisht here and there with valleys and hills it was without form a rude and indigested lump and again it was void or emptie not having trees herbs and slowers to adorn it nor beasts birds or people to inhabit it as it hath now And darknesse was upon the face of the deep By the deep is meant that confused Chaos or indigested Masse of earth and water of which before he had spoken by darknesse is meant a mere privation of light this Chaos or deep was wholy hid and involved in darknesse in the whole surface of it there was no light at all wherewith it should be seen And the Spirit of God moved upon the face of the waters The word here translated moved is metaphoricall taken from the motion of birds that flutter over their young and implies that the holy Ghost did sustain and cherish this Chaos or Deep by his secret but effectuall power and motion even as birds do their new-hatcht young ones by so fluttering over them Vers 3. And God said let there be light That is God the Father having created of nothing this confused Chaos of earth and water did the same first day create also the light which was a bright shining quality upon the face of this deep whereby it became apparent and visible and this he did by saying Let there be light that is by his almighty word and command Psal 33. 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth not any word uttered or spoken after the manner of men but by his â—ssentiall Word the Sonne of God who is the word and wisdome of the Father John 1. 1. In the beginning was the word and the word was with God and the word was God 1. Cor. 1. 24. Christ the power of God and the wisdome of God and by whom the Father made all things whatsoever John 1. 3. All things were made by him and without him was not any thing made that was made Vers 4. And God divided the light from the darknesse Hereby is implyed 1. That God did not wholly abolish the darknesse all over the deep but divided the light from the darknesse so that whilst there was light on one part of the deep it was still dark on the other 2. That he ordained that there should be for ever a naturall and formall repugnancy and contrariety between them and that they should mutually succeed and expell one the other that so every where about the bâ—dy of the earth it should be successively as the light and darknesse moved and followed each other sometimes day and sometimes night 3. That even in the three first dayes of the worlds creation before the sunne was made the motion whereof doth now measure out the day there should be a successive going and returning of light and darknes according to the time of day night as well as afterwards when the sun was created to give light unto the world as it moved about the body of the earth Vers 5. And God called the light Day and the darknesse he called Night That is he made this succession of light and darknesse to be for those distinct times which his will was should afterward be called Day and Night to wit by Adam when he gave names unto all things And the evening and the morning were the first day The evening which is the beginning of the night and the morning which is the beginning of the day are here put for the whole time of night and day which joyned together are said to make one entire day to wit in a large sense comprehending both night and day which is with us the space of 24 houres whereas the time whiles the light shineth is the day strictly taken in which sense Christ saith There are twelve houres in the day John 11. 9. Now the evening is set before the morning because darknesse was in time before the light and thereupon the Jews alwayes began their large day at evening Levit. 23. â—2 From even unto even shall ye celebrate your Sabbath Vers 6. And God said Let there be a firmament in the midst of the waters c. The firmament God called Heaven vers 8. It is called in the Hebrew an expansion or stretching forth because the Heavens are stretched forth as a curtain Isai 40. 22. God stretcheth forth the heavens as a curtain and spreadeth them out as a tent to dwell in and in Greek Latine and English a firmament because of the constant and enduring firmnesse of it which is not worn with its continuall motion but remaineth such as it was framed of God in the beginning So that by the firmament here is meant whatsoever is contained in that vast space from the surface of the earth to the uppermost heavens with the Regions of the aire and the heavenly Orbs c. Now of this firmament it is said that it was made in the midst of the waters and that to divide the waters which were under the firmament from the waters which were above the firmament and from hence many learned men have concluded that doubtlesse a great part of those waters that did at first cover the face of the deep were on this day lifted up by the almighty command of God above all the heavenly orbs comprehended under this word firmament and so there continue still as in the place appointed them of God and are spread as an orb of water round about the highest part of the visible heavens But because the main reason whereon they ground this opinion is that by the words of Moses they say it is plain that the whole firmament must be in the midst of the waters and must divide the waters that are beneath from the waters that are above and this reason must needs also overthrow this conceit of theirs seeing it is manifest that there are some waters alwayes in the middle region of the aire even when it doth not rain whence it is noted as one of the marvellous works of Gods providence Job 26. 8. He bindeth up the waters in his thick clouds and the cloud is not rent under them and in this regard it cannot be said that the whole firmament comprehending the regions of the aire as well as the heavenly orbs doth divide
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
planted themselves in this place Vers 3. And slime had they for morter A kind of naturall lime plentifull in those parts and slimie like pitch Vers 4. Lest we be scattered abroad upon the face of the earth That is left hereafter when this place proves too strait for us we be scattered abroad upon the face of the earth in severall Colonies to severall places let us now whilst we are together do some thing that may get us a name leave some monument standing that may be famous throughout the world Vers 5. And the Lord came down to see the city and the tower Here as ordinarily elsewhere in the Scripture God speaks of himself after the manner of men God is every where present and seeth all things at all times that are done upon the face of the earth neither can he be properly therefore said to remove from one place to another so that this expression of the Lords coming down to see the city and the tower c. is onely to imply 1. That however the Lord did awhile wink at this their madde and proud attempt and suffered them to go on as if he took no notice of it yet at length by his judgement upon them he discovered that he was present with them and saw all their proceedings and 2. That this arrogant attempt of these Babel-builders was such as did indeed upon exact enquiry deserve the severity of Gods ensuing proceedings against them and that God was most just and righteous in all that he did to them Vers 26. And Terah lived seventy years and begat Abram Nahor and Haran That is he began to beget them one of these his sonnes was then born to wit Nahor for that Abram was not born till the hundred and thirty year of his father Terahs age is most plain if we compare diligently these places together Gen. 11. 32. And the dayes of Terah were â—wo hundred and five years and Terah died in Haran Gen. 12. 4. And Abram was seventy five years old when he departed out of Haran Act. 7. 4. And from thence when his father was dead he removed him into this land c. For had Abram been born in the seventieth year of his fathers age when his father died two hundred and five years old he must needs be one hundred thirty five years old which cannot be For when Abram went into Canaan which was after his fathers death Acts 7. he was but seventy five years old Gen 12. 4. But on the contrary if Abram was seventy five years old when his father died in Haran two hundred and five years old it must needs follow that Abram was born when his father Terah was one hundred and thirty Vers 29. Milcah the daughter of Haran If this were as some conceive another Haran and not the brother of Abram and so the following clause the father of Milcah the father of Iscah be added to distinguish this from that other Haran the brother of Abram then is there no difficulty in this place But the most of Expositours conceive otherwise namely that both Mâ—lcah and Sarai otherwise called Iscah were the daughters of Haran the sonne of Terah and married to their uncles Abram and Nahor and yet is this no proof that such matches were then lawfull Rather we may think that both Nahor and Abram were in a manner necessitated to marry their nieces the sisters of Lot and daughters of their brother Haran because they would not match with strangers in those corrupt times that vvere generally fallen from the tâ—ue Religion and that these matches vvere by speciall toleration or dispensation from God either at first permitted or at least aftervvard allovved and approved though othervvise unlavvfull by the common rule and lavv of Nature Vers 31. And Terah took Abram his sonne To vvit Abram having first discovered to him hovv the Lord had in a revelation charged him to leave his countrey and go into a land vvhich he vvould shevv him to vvit Canaan for it is clear Act. 7. 2. that God appeared to Abram in Vr of the Chaldees before he came to Haran and commanded him to go into Canaan so that Abram first motioned this remove though Terah be here first named because he vvas the father of the family And they came unto Haran and dwelt there This first remove vvas vvith a purpose to go into Canaan but being stricken in years or othervvise disabled for travel he stayed there in Haran and after a fevv years died CHAP. XII NOw the Lord had said unto Abram c. Novv Moses returns to shevv the cause both of Terahs removall vvith his family from Ur of the Chaldees and of Abrams removall after his father vvas dead from Haran vvhere for some years they had stayed for vvhy did he not abide in Haran Moses telleth us because vvhen God appeared to him in Ur of the Chaldees he had as is here related appointed him to go unto a land that he would shew him namely unto Canaan vvhich though God did not at first reveal unto him yet aftervvard he told him Vers 2. And thou shalt be a blessing That is He shall not onely be blessed but a blessing it self namely to his posterity to vvhom it should be a blessing that Abram vvas their father yea so blessed should he be that he should be a form of blessing men saying ordinarily The God of Abraham blesse thee c. and so making Abram an example of one singularly happy and blessed Vers 6. And Abram passed through the land unto the place of Sichem Moses calls these places whither Abram removed by the names whereby they were afterward known as sitting his speech to the men of that age werein himself lived Vers 11. Behold now I know that thou art a fair woman to look upon It is evidenâ— that Sarah was at this time above threescore years old for Abram was seventy five years old when he came first into the land of Canaan vers 4. and Sarah was but ten years younger then Abram Gen. 17. 17. yet no wonder it is though Sarah was at these years fair yea vers 14. very fair not in the eye of her husband onely but of the Egyptians also even her barrennesse was doubtlesse some help to the continuance of her beauty But besides in those times when they lived so long the strength and beauty of women we may well think continued longer fresh and without any great decay then in these dayes whereto if we adde that it is most likely that God did also by his Providence in a more speciall and extraordinary manner blesse Sarah in this regard even in her otherwiâ—e declining years it will not seem any way improbable that Sarah should at this time be so wondrous beautifull Vers 13. Say I pray thee thou art my sister That the Egyptians knowing her to be his wife might not kill him that then they might marry her Abram adviseth Sarah not to deny but to conceal this truth that
promises from God he continued still childlesse as appeareth by his answer and happely also to chear him up against the fear of those kings he had vanquished who might now threaten revenge and therefore God tells him that he would be a shield to him to defend him against his enemies Vers 2. And the steward of my house is this Eliezer of Damascus Abram doth not herein complain that Eliezer of Damascus that is who was born of parents of Damascus was his steward but that he had no other stay of his house that is that he being childlesse wanted the comfort which other fathers had he had not a sonne under him the guide and stay of his family but all was in the hands of a servant at present and would be enjoyed by him he being dead for want of an heir Vers 3. And Abram said Lo one born in my house is mine heir The summe of this complaint is onely thus much That he had no other heir in his house none to inherit that which he had but onely his home-born servant for we need not suppose that Abram had adopted any servant and made him his heire which Abram here bewails as one perplexed betwixt hope and fear not as rejecting the promises of God concerning his seed but as commending to God his sad estate and condition and intimating his desire that God would at length remember the promise he had made to him and send him an heir Vers 5. And he brought him forth abroad c. This therefore was done when the starres might be seen either early in the morning and if so then was there a whole day spent as there might well be in those passages afterward related or else in the evening and then it is here related beforehand not in the order of time wherein it was done for afterwards Moses speaks of what was done at sun-setting vers 17. And it came to passe that when the sunne went down and it was dark c. Vers 9. And he said Take me an heifer c. God appoints these things to be thus done partly as a sacrifice to be offered to him partly that they might be as signes of the covenant which he now makes with Abram for because it was the manner of men when they made a solemn covenant to cut beasts in twain and to passe between the parts thereof as it were wishing the like to themselves if they brake the covenant Jer. 34. 18. And I will give to wit into their enemies hands the men that have transgressed my covenant which have not performed the words of the covenant which they had made before me when they cut the calf in twain and passed between the parts thereof therefore is the Lord pleased to use the same manner here with Abram Vers 13. Know of a surety that thy seed shall be a stranger in a land that is not theirs and shall serve them c. This must be understood to be spoken not onely of their bondage in Egypt but also of the whole time of their sojourning both in Canaan and Egypt The whole time of Jacobs going thither till the Israelites went forth with Moses cannot be found above two hundred and fifteen years The foure hundred years therefore here spoken of must begin with Isaacs birth He was born Anno Mundi 2109. and from thence to the year of Israels going out of Egypt is but foure hundred and five years which small odde number is not reckoned as it is usuall in the Scriptures to leave out such small numbers in computation of times Vers 14. And also that nation whom they shall serve will I judge This is added particularly concerning Egypt because there they suffered the heaviest affliction Vers 16. But in the fourth generation they shall come hither again By Generations I conceive is meant the succession of children grandchildren and so forth in their severall ages and in reckoning of these foure generations we must begin with the children of the Patriarchs who with their father Jacob went down into Egypt and were ever reckoned the twelve severall stocks out of which the Israel of God did grow in their severall tribes so that the children of the twelve Patriarchs we account the first generation their children the second and so forward and this promise we see evidently performed where we find Eleazar parting the land of Canaan Josh 14. 1. And these are the countreys which the children of Israel inheâ—ited in the land of Canaan which Eleazar the Priest c. distributed for iâ—hâ—ritance unto them For Cohath the sonne of Levi who went with Jacob into Egypt Gen. 46. 11. we must reckon of the first generation Amram his sonne of the second Aaron his sonne of the third and Eleazar his sonne of the fourth Vers 16. For the iniquitie of the Amorites is not yet full That is the Amorites and those other sinfull nations mentioned afterwards this one amongst whom Abram now dwelt being by a figuâ—ative speech put for all Vers 18. In that same day the Lord made a covenant with Abram This is added to shew the end of those visions formerly related namely that they were signes of the covenant which that day God had made with Abram Vnto thy seed have I given this land from the river of Egypt unto the great river c. That is from the river Sihor unto the great river Euphrates Some think that by the river of Egypt here Nilus is meant but because we reade not that ever the Dominion of the Israelites reached so farre and elsewhere in describing the bounds of this land to wit Josh 13. 3. the river Sihor is mentioned as the river of Egypt and Jer. 2. 18. Sihor and Euphrates are as here opposed one against the other What hast thou to do in the way of Egypt to drink the waters of Sihor or what hast thou to do in the way of Assyria to drink the waters of the river that is Euphrates called by way of eminency the river therefore most probably it is thought that by the river of Egypt Sihor is meant A more difficult question concerning this place is whether the bounds of the Israelites land did ever reach the other way so farre as Euphrates But for this we must know that though the land which they inhabited reached no further Northward then Hamath Numb 34. 8. which was farre on this side Euphrates yet in the dayes of David and Solomon all that countrey as farre as Euphrates became tributarie to them as we may see 2. Sam. 8. 3 c. and 1. Kings 4. 21. Solomon reigned over all the kingdomes from the river that is Euphrates unto the land of the Philistines and in this regard Euphrates is sometimes made the utmost bounds of the Dominions promised to Abrams posteritie CHAP. XVI Vers 2. ANd Sarai said unto Abram Behold now the Lord hath restrained me from bearing This shews when Sarai began to think of procuring the promised seed by this course namely
yet therefore in their fathers house but others understand it of the husbands of other daughters of his that were already married into the city which seems best to agree with the text But if so then we must farther consider though his sonnes in law are here onely mentioned as the heads of the families yet their wives if living were also spoken to And hence it may seem was Lots lingring that he should leave his children to be destroyed and the Angels command vers 15. Take thy two daughters that are here intimating that he might not wait for the other that were not there Vers 17. And it came to passe c. that he said c. To wit one of the Angels to whom Lot therefore afterward directs his speech in the singular number because it was he that had given him the charge of flying to the mountain Look not behind thee This was enjoyned Lot 1. thereby to expresse how detestable the inhabitants of Sodom were a people hated of God and unworthy of the commiseration of good men for whom it was not fit he should take the least thought or care 2. To teach him hereby that he was so to be affected with Gods meâ—cy in delivering him from that wicked cursed place and the judgement that was now to fall upon them that he was not to mind nor regard his house cattel or whatever other riches he was to leave behind or in the least degree to repent of his coming away and accordingly is the very same phrase used Luke 9. 62. No man having put his hand to the plow and looking back is fit for the kingdome of God 3. To intimate with what speed they were to haste away not to hinder their flight so much as by looking back upon the city Vers 19. And I cannot escape to the mountain c. Because the mountain was so farre off he fears lest ere he could get thither the destruction should be poured forth and he should be overtaken in it and therefore desires that Zoar might be the place of refuge for him which was nearer at hand Vers 21. And he said unto him See I have accepted thee concerning this thing The Angel not without Gods direction undoubtedly yields to the weaknesse of his faith and grants his request but as God doth usually grant his servants those requests which he doth not approve of that they may by their own experience see their folly and that it is still better for them to follow his direction for thus it was with Lot who afterwards vers 30. feared to dwell in Zoar and then therefore found that he had done best it at first he had followed the angels counsel in flying to the mountain Vers 22. Therefore the name of the city was called Zoar. Which signifies little before it was called Bela chap. 14. 2. And the king of Bela which is Zoar. Vers 23. The sunne was risen upon the eartâ— c. This I conceive is thus expressed 1. To shew how narrowly Lot escaped the destruction that fell upon the Sodomites It was break of day when the Angels hastened him and his to get them out of Sodom vers 15. And when the morning arose then the Angels hastened Lot saying Arise c. and by that time the sunne was risen the judgement threatned fell upon Sodom whereby no doubt Lot was brought to see and acknowledge both his own folly in lingring so long and the goodnesse of God in forcing him away and not suffering him to stay there any longer and 2. to make it the more manifest that this judgement was extraordinary and supernaturall and how suddenly the inhabitants of these wicked cities were overwhelmed with the storm of Gods fiery indignation without any warning given them when doubtlesse they had not the least fear of any such mischief that was coming upon them The sunne rose as fairly that day as upon other dayes and yet presently a showr of fire and brimstone fell upon them and consumed them all Vers 24. Then the Lord rained upon Sodom and upon Gomorrah c. Sodom and Gomorrah are here mentioned as the chief but withall Admah and Zeboiim were also destroyed Deut. 29. 23. Like the overthrow of Sodom and Gomorrah Admah and Zeboiim which the Lord overthrew in his anger c. Now from the Lord is here added in the end of this clause Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord the more emphatically to expresse that it was not by any ordinary course of nature but by the immediate almighty power of God And doubtlesse it was the supernaturall and miraculous work of the Lord and not from any naturall cause that such showers not of water as when the old world was drowned but of fire and brimstone should fall from heaven upon these cities who did therein fit the punishment to the sinnes of those that were destroyed thereby They burned vvith vild and unnaturall lusts and therefore against the ordinary course of nature fire falls down from heaven and devours them and their stinking abominable filthinesse is punished with the stench of brimstone mingled vvith fire yea this fire and brimstone vvas but a forerunner of their everlasting punishment in that lake which burneth with fire and brimstone for evermore Rev. 21. 8. for so the Apostle S. Jude saith that Sodom and Gomorrah suffered the vengeance of eternall fire Jude 7. Vers 26. But his wife looked back from behind him c. That is Lot going before and his wife follovving behind him she looked back from behind him tovvards Sodom to vvit as doubting vvhether any such judgement vvould fall upon Sodom as vvas threatned or lingring in her desires after those friends that vvealth and estate vvhich they had left behind them and thus she did rebell against the expresse commandment of the Lord given before to Lot vers 17. and in him unto all that vvere with him and that vvhen God had afforded her such an extraordinary mercy to fetch her avvay by his angels from Sodom vvhen it vvas to be destroyed and so vvas turned into a Pillar or statue of salt not such salt as vve ordinarily use vvhich being vvet vvill melt and turn into vvater for it vvas to stand as a monument of her infidelity and disobedience but a kind of rockie minerall salt vvhich vvill endure all vveathers and not vvaste avvay Vers 29. God remembred Abraham and sent Lot out of the midst of the overthrow That is God remembred his promise vvhereby he had ingaged himself to Abraham not onely to blesse him in his own person but those also for his sake that were dear unto him chap. 12. 2. And thou shalt be a blessing I will blesse them that blesse thee and he remembred the requests vvhich Abraham had made to him for Sodom and that in the behalf of those fevv righteous ones that might be in that citie pressing him particularly vvith this that the righteous might not be destroyed
vvith the vvicked and so he saved Lot for Abrahams sake It is true indeed that God had respect to the piety and righteousnesse of Lot in delivering him for so the Apostle faith 2. Pet. 2. 7 8. That he delivered just Lot and that because the righteous soul of this good man was vexed from day to day in seeing and hearing the filthy conversation of those vvicked vvretches but this doth not exclude that vvhich is here said concerning Abraham There may be divers causes of one and the same effect the main cause of all vvas Gods free grace both to Abraham and Lot and not any merit in them but subordinate hereunto there vvere also other inducements to vvit the joynt respect that the Lord had to the righteousnesse of Lot his faithfull servant and to the intercession of Abraham as here is expressed Vers 30. For he feared to dwell in Zoar c. The cause of this fear is not expressed but may probably be thought to have been either that seeing the abominable sinnes of that citie he feared lest God vvould also destroy that or else that he doubted lest because of his escape the people vvould fall upon him as the cause of the overthrovv of those neighbouring cities and indeed his hiding himself in the cave makes this most probable Vers 31. And there is not a man on the earth to come in unto us c. Some conceive that they did verily think that all nations of the earth vvere destroyed by fire but many things make this improbable 1. Their knovvledge that Zoar vvas not destroyed and that the Angels had promised that it should not be destroyed 2. Their seeing that the shower of fire which had burnt up those cities of the plain reached not so farre as the mountains wherein at present they were 3. The remembrance of Abraham their uncle a righteous man not like to be destroyed and 4. That last clause after the manner of all the earth which seems to be spoken of the time present that they were deprived of that society with man which every-where else they did enjoy Others conceive that she meant onely this that there was not a godly man with whom onely they durst marry They take the perishing of their sisters in Sodom to be a punishment of God upon them for their marrying with the wicked Sodomites not daring to do so therefore and grieving by this means to be deprived of the common blessing of mankind they resolve upon a more wicked course But I rather conceive thus of the place Lot and his daughters flying in some great fear into the mountain and being there in a manner mured up in a cave his eldest daughter utters these words as a complaint that by this solitary life they were deprived of all hope of marriage the common blessing of all the earth There is not a man in the earth to come in unto us That is here we live in a cave without society of any but our selves and it is to us all one as if there were not a man upon the earth Come let us make our father drink wine c. But indeed any of these expositions may be imbraced for whatever absurdity there is in their resolutions must be ascribed to their fear that passion blinding men and driving them upon any absurd thoughts or courses Vers 32. Let us make our father drink wine To wit the wine which they had brought from Zoar. Vers 37. And called his name Moab c. Moab is by interpretation of the father and Benammi is sonne of my people or sonne of my kindred In both names â—here was a memoriall of their incestuous procreation That which these daughters of Lot it seemed boasted of was their having children of their own kinne not of the fâ—ithlesse and cursed nations CHAP. XX. Vers 1. ANd Abraham journeyed from thence c. The cause of this remove is not expressed but in likelyhood it was because of some inconveniency arising from the late fearfull destruction of Sodom Vers 2. And Abimelech king of Gerar c. Abimelech was the common title of the kings of Palestina as Pharaoh was of the kings of Egypt Psal 34. the title A Psalme of David when he changed his behaviour before Abimelech Vers 3. But God came to Abimelech in a dream by night By that which we reade verse 17. So Abraham prayed unto God and God healed Abimelech and his wife and his maid-servants c. it appears that presently upon the taking of Sarah the Lord struck Abimelech with a dangerous sicknesse and plagued his Court with a strange disease Now in his sicknesse the Lord by a dream the extraordinary glory whereof was undoubtedly such that Abimelech might easily perceive it came from heaven informs him of the cause and tells him he was a dead man which must be understood conditionally unlesse he restored Abrahams wife vers 7. Now therefore restore the man his wife for he is a Prophet and he shall pray for thee and thou shalt live and if thou restore her not know thou that thou shalt surely die c. Vers 4. Wilt thou slay also a righteous nation That is him and his people vers 18. For the Lord had fast closed up all the wombes of the house of Abimelech Vers 7. For he is a Prophet They are called Prophets in the Scripture to whom the Lord did more familiarly reveal his will then to other men and by whom he did teach and instruct others Such was Abraham Gen. 18. 17 18 19. And the Lord said Shall I hide from Abraham that thing which I do seeing that Abraham shall surely become a great nation c. For I know that he will command his children and his houshold after him c. And of this the Lord gives notice to Abimelech 1. That he might not dare to detain Sarah because her husband was not an ordinary man but a Prophet one in speciall favour with God whose wrongs God would surely avenge Psal 105. 15. Touch not mine Anoynted and do my Prophets no harm 2. That he might hope by his prayers being a man so prevalent with God to have the plague removed that was laid upon them Vers 12. And yet indeed she is my sister c. He addes to excuse himself that it was not altogether false which he had faid because it was true in a sense that she was his sister as in the same sense Lot and he are called brethren Gen. 13. 8. For we be brethren namely because she was the daughter of his father though not of his mother And for the clearing this the Hebrews hold that Sarah was that Iscah the daughter of Haran Abrahams brother as being the sonne of Terah though by another woman for this being yielded she was indeed the grandchild of Terah Abrahams father and so might be called the daughter of his father as Jethroes daughters are called Revels who was their grandfather Exod. 2. 18. and yet withall not be the daughter
were to use in the sacrifice for happely they all went on foot and onely used the asse for the carrying of the wood or perhaps onely Abraham by reason of his age did ride and the rest went on foot And I and the lad will go yonder and worship and come again to you Thus by the all-ruling Providence of God he prophesieth of that whereof he knew nothing It cannot be that he distinctly knew that he should bring back his sonne again for then what great matter was there in this that he did rather surely he spake this as a man astonished and amazed neither need we be so carefull to clear Abraham from seeking by this dissembling to keep his servants from suspecting that vvhich he vvent about rather let us admire the wisdome and goodnesse of God that he suffered Abraham in this greatest of all humane actions to shew a little frailty that we might not look for perfection here Vers 6. And Abraham took the wood of the burnt offering and laid it upon Isaac his sonne But how vvas he able to carry so much wood as vvould serve for the burning up of the sacrifice I answer 1. it appears by this that he was novv a youth well grown 2. it may well be that Abraham carried with him some lesser quantity of dry choice wood to begin the fire resolving to furnish himself with the rest upon the mountain 3. happely Isaac carried it at severall times though that be not here expressed but onely so much as would serve to shew how even in this he vvas a Type of Christ John 19. 17. And he bearing his crosse went forth c. Vers 9. And bound Isaac his sonne It is not likely that all particulars are here expressed no doubt Abraham before he bound him acquainted him with the commandment of God and urged the necessitie of obedience the promises and power of God and vvhatever might prepare him to yield himself to be sacrificed as God had commanded but these Moses relates not but onely that Abraham bound him c. that so vve might know that in not resisting but meekly suffering his father to proceed Isaac was also a Type of Christ Mark 15. 1. The chief Priests held a consultation c. and bound Jesus Acts 8. 32. He was led as a sheep to the slaughter and like a lamb dumb before the shearer so opened he not his mouth Vers 11. And the Angel of the Lord called unto him That is Christ the â—ternall word of his father who speaketh of himself as God vers 12. For now I know thou fearest God seeing thou hast not withheld thy sonne thine onely sonne from me and is called Jehovah vers â—6 And the Angel of the Lord called unto him out of heaven the second time and said By my self have I sworn saith the Lord c. Vers 13 And Abraham lifted up his eyes Hearing this voice from heaven he looked about and behind him he espies this ram which he took as sent of God to supply Isaacs room or it may be he lifted up his eyes purposely to look for a sacrifice Vers 14. As it is said to this day In the mount of the Lord it shall be seen In the mount that is in dâ—e time and place or in like manner as once to Abraham in the mount it shall be seen that is it shall be provided for God will help and that his children shall see for both these were implyed in this Proverb which upon this occasion grew so ordinary in following times to wit both that God vvould provide for his servants in their extremities and that it should be done in such a manner that they should plainly see it came from God Vers 16. By my self have I sworn saith the Lord. This doth not prove that it was not Christ the eternall word of the father vvho novv spake to Abraham the like we have Psal 2. 7. The Lord hath said unto me Thou art my sonne c. Vers 17. And thy seed shall possesse the gate of his enemies That is thou shalt subject them and bring both their strength and government under command for by the gate of the enemie is here meant their strength and government their strength because there they had their strongest fortifications their government because there the Magistrates sate in judgement Deut. 22. 15. Then shall the father of the damsell and her mother take and bring forth the tokens of the damsells virginitie unto the Elders of the City in the gate Vers 24. And his Concubine whose name was Reumah c. The Hebrew vvord translated Concubine signifieth a half wife or divided and secondary wife vvhich vvas a vvife for the bed and therein differing from a vvhore but not for honour and government of the family 1. Kings 11. 3. And he had seven hundred wives Princesses and three hundred Conâ—ubines CHAP. XXIII Vers 2. ANd Abraham came to mourn for Sarah c. The most of Expositours hold that both Abraham and Sarah had novv removed their dwelling from Beersheba to Hebron and that this therefore vvhich is here said that Abraham came to mourn for Sarah is onely to be understood of his coming to Sarahs tent for Abraham and she had severall tents Gen. 24. 67. And Isaac brought her into his mother Sarahs tent Yet many also hold that Abraham dwelt still at Beersheba that Sarah upon some occasion not expressed being at Hebron fell sick and dyed and so Abraham hearing of it came thither to lament and bury her which is the more probable because vers 4. as a stranger he sâ—es for a burying place which he would not in that manner have done if he had been a dweller among them as it is expresly noted of Ephron that he was and also because Isaac dwelt afterward near Lahai-roi which was not farre from Beersheba Vers 3. And spake unto the sonnes of Heth. That is the Governours and Elders of the Hittites the inhabitants of Hebron Vers 4. Give me a possession of a burying place with you c. That is give mâ— liberty to purchase though a stranger a possession of a burying place Vers 10. And Ephron dâ—velt amongst the children of Heth. Others reade And Ephron sat amongst the children of Heth not unfitly Abraham not knovving the man had spoken of him as of one absent ere Ephrons ansvver therefore be inserted Moses shevvs that he sat there amongst the other Elders and so immediately replied to Abrahams demand Hovvever if vve reade it as our translations render it And Ephron dwelt amongst the children of Heth it comes all to one For his dvvelling among them is expressed onely to imply that he being himself one of the chief inhabitants of that city sat at that time amongst the other Governours and Elders and so presently ansvvered for himself to that request vvhich Abraham had made Vers 13. But if thou wilt give it c. Other translations supply this imperfect speech thus if thou be that Ephron
c. vvhich seems to imply that he had onely formerly heard of him not seen his face I will give thee mony for the field Abraham persists to refuse it of gift because he vvould not by any bounty of theirs enjoy one foot of that land vvhich God had given him entire for his possession Vers 17. And the field of Ephron c. That this vvas not that purchased burying place vvhereof Stephen spake Act. 7. 16. is evident because that vvas in Sichem this in Hebron that vvas bought of Emor the father of Sichem this of Ephron CHAP. XXIV Vers 1. ANd Abraham was old c. His age puts him in mind to provide for his sonnes marriage he being novv an hundred and fourty years old for Isaac vvas fourty Gen. 25. 20. And Isaac was fourty years old when he took Rebekah to wife and he vvas born vvhen Abraham vvas an hundred Gen. 21. 5. Abraham was an hundred years old when his sonne Isaac was born unto him Vers 2. And Abraham said unto his eldest servant c. This in likelyhood vvas his stevvard Eliezer vvho vvas born in his house Gen. 15. 2 3. And the steward of my house is this Eliezer of Damascus And Abraham said Behold to me thou hast given no seed and lo one born in my house is mine heir Put I pray thee thy hand under my thigh c. A signe vvhich Jacob also required of his son Joseph Gen. 47. 29. either in token of homage and to signifie subjection that as their hand lay under the thigh of him that enjoyned the oath so they acknovvledged themselves under his povver bound to obey his command or for a further mystery of the covenant of Circumcision or rather of Christ the promised seed vvho vvas to come out of Abrahams loyns or thigh Gen. 46. 26. All the souls that came with Jacob into Egypt which came out of his loyns c. Vers 3. That thou wilt not take a wife unto my sonne of the daughters of the Canaanites c. Not onely because they vvere a profane idolatrous people but especially because he vvould not have his seed mix themselves vvith that accursed nation in vvhose place they should succeed vvhen God had destroyed them according to his promise Vers 5. Must I needs bring thy sonne again unto the land from whence thou camest Abraham having required his servant to swear as is related in the foregoing verses that he should not take a wife for his sonne of the daughters of the Canaanites but that he should go unto the land from whence he came and there amongst his kindred provide a wife for him in these words the servant objects a case that might happen and desires direction therein to wit if there were not a fit wise found amongst his kindred that would leave her countrey to come into Canaan nor yield to marry Isaac but upon condition that he should leave Canaan and come into the land where she dwelt whether in this case he should be so strictly bound by his oath to provide him a wife amongst his kindred that of necessity he must consent to this condition rather then not to marry him to one of them this I say is doubtlesse the drift of these words Must I needs bring thy sonne again unto the Land from whence thou camest Onely further yet to clear them two things must be noted 1. That those words Must I bring thy sonne again into the land c. must not make us think that Isaac was now by reason of his tender years under this servants government and at his disposing to be carried up and down whither he pleased for he was now well-nigh fourty years old Gen. 25. 20. Isaac was fourty years old when he took Rebekah to wife but are onely meant as an enquiry whether he should in treating about a wife for him consent to that condition of Isaacs removing to dwell amongst his fathers kindred and perswade Isaac to it who it seemed had undertaken to his father to be guided by this servant in the businesse of his marriage and 2. Though Isaac was born in Canaan and had never dwelt in the land from whence his father came yet he saith Must I bring thy sonne again into the land from whence thou camest to wit in relation to his fathers former dwelling there as with the like phrase Gen. 15. 16. it is said that the Israelites should in the fourth generation come again into the land of Canaan out of Egypt though their fathers onely not themselves had been there before Vers 6. Beware thou that thou bring not my sonne thither again That is yield not to any such condition undertake no such thing when you treat with my kindred about a wife for him I will by no means have my sonne leave this land and go thither to dwell and therefore be sure that you yield to no such condition nor perswade my sonne to it when I am gone Now this Abraham doth thus earnestly give in charge to his servant not onely because he knew his kindred were not so free from Idolatrous corruptions in Religion as he desired though they worshipped the true God and therefore had respect to his sonne therein but especially because he knew that the Lord had called him out of that Land into Canaan to take possession of it as it were both for him and his posterity and that therefore his sonnes going to dvvell elsevvhere would be a kind of renouncing the land of promise As therefore himself by faith had hitherto abode there Heb. 11. 9. so he vvould have his sonne do also choosing rather to have him live as a stranger and sojourner in the land of promise then to have him live amongst his kindred in the land of his forefathers nativity Vers 10. And the servant took ten camels c. The reason vvhy he took so many camels and servants also ansvverable as is expressed ver 59. They sent away Abrahams servant and his men vvas doubtlesse partly because the journey vvas very long and much of it through desart places and so it vvas necessary that he should take store of provision along vvith them partly because he vvas to carry many rich presents vvith him of all sorts to give amongst his Masters kindred and partly because it vvas fit he should go the more richly attended that thereby his Masters kindred might see vvhat a mighty man of vvealth his Master vvas and the more readily imbrace the motion of a match to be made vvith his sonne And because it might happely seem strange that he should so freely take for his journey of his Masters goods vvhat he pleased himself this clause is added For all the goods of his Master were in his hand that is they vvere alvvayes at his command so that he might take vvhat he thought fit to vvhose vvisdome and care the managing of this businesse vvas vvholy left And went to Mesopotamia As Mizraim is in Greek and other tongues called
Egypt Gen. 12. 10. so Aram-Naharaim is in Greek called Mesopotamia because it lay between the rivers Vnto the citie of Nahor That is the city where Nahor dwelt so that is called Christs city wherein he dwelt Mat. 9. 1. And he entred into a shippe passed over and came into his own citie And this city here spoke of was Haran whereby it is evident that if Nahor came not to Haran with Abraham from Ur of the Chaldees as it seems he did not Gen. 11. 31. Terah took Abraham his sonne and Lot the sonne of Haran and Sarah his daughter in law his sonne Abrams wife and they went forth with them from Vr of the Chaldees c. and they came unto Haran and dwelt there yet afterwards he removed thither Vers 11. And he made his camels to kneel down That is it being now evening he caused them to lie down to rest themselves This phrase of kneeling down is used because after this manner camels use to lie down first to fall down on their knees and then to cast their bodies on the ground to rest themselves Vers 12. And he said O Lord God of my master Abraham c. It is said this was but a speaking in his heart vers 45. As for that which he now desired of God to wit that the damsel who should when he desired drink of her answer him Drink and I will give thy camels drink also might be the maid whom God had appointed to be Isaacs wife no doubt it came into his mind to desire this by the speciall instinct of Gods spirit yet he chooseth such a token as might be withall a probable signe of an ingenuous disposition in her that did it Vers 17. And the servant ran to meet her He was at the well before Rebekah came thither vers 13. Behold I stand here by the well c. but having stood a little aloof off the well till she had filled her pitcher and was going away he then ranne to meet her c. Vers 28. And the damsel ranne and told them of her mothers house these things It seems that it was the custome of those times and places for the women to dwell apart by themselves vers 67. And Isaac brought her into his mother Sarahs tent Vers 29. And Laban ranne out unto the man to the well By the appointment happely both of his father Bethuel and his mother Vers 48. To take my masters brothers daughter unto his sonne For Rebekah was the daughter of Bethuel the sonne of Nahor Abrahams brother and it is usuall in the Scriptures to call grandchildren sonnes and daughters Vers 49. Tell me that I may turn to the right hand or to the left That is that I may somewhere else look out for a wife for my masters sonne And thus he opposeth the right hand and the left to that right way mentioned in the former verse wherein the Lord had led him to take his masters brothers daughter unto his sonne Vers 50. Then Laban and Bethuel answered The sonne is set before the father because as it seems he spake in the name of them all his father being old and therefore it may well be not so able to return the answer We cannot speak unto thee bad or good That is we cannot speak any thing at all against it he speaks good against any thing propounded that contradicts it upon good ground he evil that speaks against an apparent good motion out of some evil affection Laban therefore in this proverbiall speech acknowledgeth that good could not be said against this motion and evil he would not speak Vers 51. Let her be thy masters sonnes wife as the Lord hath spoken That is we perceive plainly by the whole carriage of this businesse that this match is made in heaven God hath decreed that she shall be his wife and therefore God forbid that we should oppose it Let it be as the Lord hath spoken The same phrase David useth speaking of Gods decree 2. Sam. 16. 10. The Lord hath said unto him Curse David Vers 59. They sent away Rebekah their sister and her nurse Whose name was Deborah Gen. 35. 8. But Deborah Rebekahs nurse died c. Vers 60. Let thy seed possesse the gate of those that hate them See the notes upon Gen. 22. 17. Thy seed shall possesse the gate of his enemies Vers 65. Therefore she took a veil and covered her face A sâ—gne of modestie as also of subjection 1. Cor. 11. 5 6 10. But every woman that prayeth or prophâ—sieth with her head uncovered dishonoureth her head for that is even all one as if she were shaven for if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered For this cause ought the woman to have power on her head c. Vers 67. And Isaac brought her into his mother Sarahs tent and took Rebekah That is having conducted her into the tent of Sarah his deceased mother which it seems had been reserved ever since Sarahs death for Isaacs wife within some convenient time after he took her that is he was in a solemn manner after the rites of those times married to her and so she became his wife CHAP. XXV Vers 1. THen again Abraham took a wifâ— and her name was Keturah That is after Sarah was dead and that weighty businesse of his sonnes marriage dispatcht But how then doth the Apostle say that Abrahams body was dead in the hundredth year of his age for matter of begetting children if now by another he have so many children fourty years after I answer 1. By the deadnesse of his body is meant his unlikelyhood to have children in regard of great age not that it was absolutely impossible by the ordinary course of nature 2. That grace of God that strengthened him for the generation of Isaac did continue unto him this vigour of nature for many years after for farther procreation of children Indeed considering 1. that there is no mention neither of Keturah nor of her children in all the foregoing story 2. that Sarah caused Hagar and Ishmael to be cast out and therefore much lesse would have endured another 3. that when Isaac was to be sacrificed he is called Abrahams onely sâ—nne I see not how we can hold that Abraham married Keturah in Sarahs life-time Vers 6. But unto the sonnes of the concubines which Abraham had Abraham gave gifts c. That is unto the sonnes of Hagar and Kâ—turah The Hebrew word signifieth a half-wife or a divided and secondary wife and it seems by this place that not onely they were called concubines who as Hagar were taken after a man was married to be as it were partner-wives for the right of the bed though not for honour and government of the family but also second wives married after the first was dead because their children also had no right of inheritance And sent them away from
born he came out of his Mothers womb immediately after his brother that was born before him holding him by the heel as if he would have pulled him back that he might be born before him which doubtlesse was purposely so disposed by the providence of God as a signe presaging what should afterward come to passe to wit that he should by cunning supplant his brother and get the preheminence of the birthright and blessing from him Vers 27. And Esau was a cunning hunter c. Their different conditions are herein expressed Esau was a man that followed his pleasure a cunning man and valourous Jacob a plain man that is a man of little note in comparison of his brother there was not that shew of outward strength and valour in him he was a good plain man dwelling in tents that is he lived a plain shepherds life and was not so conspicuous for outward glory It is true indeed that the word in the Originall here translated plain signifies upright sincere and without gulle neither do I deny but that this also may be intended in this place to wit that Jacob was a candid plain-hearted man for such Jacob was doubtlesse in his whole conversation though in that particular of getting away the blessing from his brother being carried away with his mothers counsel and his desire of the birthright he failed through infirmity and used more disseâ—bling and fraud then upright and plain-hearted men can in any businesse well endure to use But yet I say that exposition concerning the plainnesse of his course and condition of life doth best suit vvith the drift of this place as is evident by the opposition vve may note betvvixt that which is said of Esau and that vvhich is said of Jacob Esau was a cunning hunter a man of the field and Jacob was a plain man dwelling in tents Vers 28. And Isaac loved Esau because he did eat of his venison That is he loved him best his affection vvas most to him as Rebekahs vvas most to Jacob though she loved Esau too Novv because it may vvell be thought that it did not beseem so great and so good a man as Isaac vvas to preferre Esau in his affection npon so slight a ground and so poâ—re a reason as this was because his venison pleased his palate it is conceived by some Expositours that it was not merely for the venison sake that he loved him so dearly but because his sonne Esaus care and diligence in providing for him the meat which he saw he delighted in was in his apprehension a signe that he did greatly reverence respect and love his father and that he would prove the most able and active the fittest for great imployments and the best and stoutest stay and support of their family Vers 30. And Esau said to Jacob Feed me I pray thee with that same red pottage The word Pottage is not in the Hebrew but onely the word red is doubled with that red red and the cause of this was either that not knowing what to call it he onely describes it by the colour and that doubtlesse because it was very red or else because coming home weary and ready to faint vers 29. he speaketh as one in haste and greedily longing for it undoubtedly he might have had other food in his fathers house and therefore this so sudden and earnest desire of that food which his brother had provided for himself must needs proceed 1. from the extremity he was in being ready to faint 2. from the eager desire of his appetite towards that meat which in this extremitie his eye first pitched upon Therefore was his name called Edom. That is Red. When and by whom this name was given him it is uncertain happely it was in processe of time when he had lost his birthright which might make this passage the more seriously thought on but however this was the occasion because of this his immoderate desire of this red broth he was called Edom and so this name was a kind of brand set upon him for his greedinesse and profanenesse Vers 31. Sell me this day thy brithright The birthright made them first in honour under their parents Gen. 49. 3. Reuben thou art my first-born my might and the beginning of my strength the excellency of dignitie and the excellencie of power 2. it gave them a double portion of their fathers goods Deut. 21. 17. He shall acknowledge the sonne of the hated for the first-born by giving him a double portion of all that he hath 3. it advanced them to the government of the family Gen. 4. 7. Vnto thee shall be his desire and thou shalt rule over him and as some think to the Priesthood too and withall it was an outward signe and pledge of being one of those first-born Heb. 12. 23. which are written in heaven fellow-heirs together with Christ of the heavenly kingdome the heavenly Canaan Jacob therefore upon this advantage of Esaus desiring his pottage bargains with him for the birthright and gets it from Esau in the managing whereof to free him from sinne is a needlesâ—e labour since we know that God is often wont to bring good out of evil Vers 34. And he did eat and drink and rose up c. Never troubled at all for that which he had done CHAP. XXVI Vers 1. ANd Isaac went unto Abimelech c. See the note upon â— chap. 20. vers 2. Vers 2. Go not down into Egypt c. God would not allow him to remove into Egypt whâ—ther it seems he was purposed to have gone but limits him to Palestina both because he would thereby shew him how his affections should cleave to the land promised to him and to his seed and also that he might try his faith with bringing him to rest upon his promises whilst he lived in a land where the famine did perhaps in part prevail Vers 3. And I will perform the oath which I sware c. To wit the oath which I sware to thy father Abraham whilst thou wert by For immediately after Isaac should have been offered as a sacrifice did the Lord swear this to Abraham chap. 22. 15 16 17 18. Vers 9. And Abimelech called Isaac and said Behold of a surety she is thy wife This he had said because vers 8. he saw Isaac sporting with Rebekah so holy and unblamable was Isaacs life that worse then this he never suspected Vers 15. All the wells which his fathers servants had digged c. the Phiâ—istines had stopped them c. This injury was great because of the scarcitie of waters and against their covenant and oath Gen. 21. 30. For these seven ew-lambs shalt thou take of my hand that they may be a witnesse unto me that I have digged this well c. Vers 24. And the Lord appeared unto him the same night As it seems to comfort him in regard of the envious proceedings of the Philistines against him Vers 29. Thou art now the blessed
provident care over his father and those things that concerned him he saith not The Lord God brought it to me but The Lord thy God c. and thus still he is further and further insnared in doing that which was not lawfull that his father might not discover the fraud but might give him the blessing Vers 27. He smelled the smell of his rayment and blessed him Rebekah had put upon Jacob Esaus choycest garments goodly rayment vers 15. which it seems according to the customes of those times and countreys were perfumed for that land abounded with sweet spices which Isaac smelling he took that occasion to begin the blessing thus See saith he the smell of my sonne is as the smell of a field which the Lord hath blessed Vers 28. Therefore God give thee of the dew of heaven c. This is both a prayer and a prophecy neither must we understand it onely of the person of Jacob but of his posterity for the Lordship over his brethren promised vers 29. Be Lord over thy brethren c. was not literally fulfilled till many years after when the Idumeans were servants to the Israelites nor onely of temporall blessings which are onely expressed we must know that in those times God did chiefly make known his will concerning Christ and those spirituall and heavenly gifts that are given us in Christ darkly and obscurely under the promises of earthly things as types of heavenly blessings and therefore though these outward things be onely mentioned yet this prophecy must be extended to all that was included in the promise of Abraham Vers 33. And Isaac trembled very exceedingly and said c. The following words uttered by him in this perplexity and fear do best shew what was the ground of his fear that enquiry which in his astonishment he makes after the party blessed Who where is he that hath taken venison and brought it me c. argues methinks plainly a sudden fear that seised on him lest he had settled the inheritance of the blessing where he should not and yet withall his confirming of the blessing unto Jacob in the close of his speech implies as plainly that remembring what God had said Gen. 25. 23. The elder shall serve the younger c. and comparing it with this which now happened it struck him with a great fear that he had gone about as farre as in him lay to crosse the purpose and decree of God Thus therefore I conceive of this place That Isaac as a man suddenly astonisht and amazed is at first distracted with severall fears and knows not what to fear most yet at last perceiving how evidently the hand of God was in this businesse he shakes off all carnall affections and confirms the blessing to Jacob I have eaten of all before thou camest and have blessed him yea and he shall be blessed Vers 34. Blesse me c. Esau in his passion and bitternesse of spirit craves his share in the birthright-blessing though he could not have it alone But this was spoken in a passion otherwise he could not be ignorant that this could but be conferred upon one for though Jacob blessed all his sonnes yet this with the birthright went to Judah Gen. 49. Vers 35. Thy brother came with subtilty and hath taken away thy blessing That is the blessing of the birthright which according to the ordinary course of nature unlesse God did otherwise dispose of it belonged to the elder and which Isaac had before promised Esau and did really intend to conferre upon him though now it were settled upon Jacob to whom by Gods decree and purpose it did of right appertain Vers 36. Hast thou not reserved a blessing for me Finding himself wholly excluded from the birthright-blessing he enquires whether no blessing were reserved for him Vers 37. And what shall I do now unto thee my sonne As if he should say comparatively all other blessings are nothing Vers 39. Behold thy dwelling shall be the fatnesse of the earth Upon Esaus bitter lamentation and weeping mentioned in the former verse Isaac now foretells the earthly blessings that should befall Esaus posterity but as for the prime and chief blessing that was settled upon Jacob neither had Isaac the least thought of altering what he had done herein as the Apostle saith concerning Esau Heb. 12. 17. When he would have inherited the blessing he was rejected for he found no place of repentance though he sought it with tears that is all his crying and weeping could not move Isaac to repent of what he had done or reverse the blessing which though unwittingly he had conferred upon Jacob. Yea some note a difference betwixt Esaus blessing here concerning outward things and that of Jacobs vers 28. to wit because though the same outward blessings be here promised to Esau that were before promised to Jacob the dew of heaven and the fatnesse of the earth yet they are promised to Jacob in another manner then they are to Esau for to Esau it is onely said that he should have these things thy dwelling shall be the fatnesse of the earth and of the dew of heaven to wit by the ordinary dispensation of Gods providence but now to Jacob it is said that God should give him these things namely as gifts and pledges of his singular love and favour towards him vers 28. God give thee of the dew of heaven and the fatnesse of the earth c. Vers 40. It shall come to passe when thou shalt have the dominion c. That is after the Edomites thy posterity shall have been a long time in subjection to the Israelites they shall at length become more mighty then they had been and then shall cast of the yoke of the Israelites which was accomplished in the dayes of Jehoram king of Judah 2. King 8. 20 In his dayes Edom revolted from under the hand of Judah Vers 41. Esau said in his heart The dayes of mourning for my father c. Yea afterwards he spake what at first he onely purposed in his mind and by that means as is noted in the next verse these words of Esau her elder sonne were told to Rebekah at first he onely determined this in his mind but afterward not able to contain himself nor to conceal his purposes he uttered what he intended in the hearing of some body and so it was known and at last told Rebekah Vers 42. Thy brother Esau as touching thee doth comfort himself purposing to kill thee Esau is here said to comfort himself with his thoughts of killing Jacob either 1. because not onely revenge it self is sweet to men that are greatly enraged whence the Lord speaking of himself after the manner of men saith of the Jews Ezek. 5. 13. I will cause my fury to rest upon them and I will be comforted but even the very resolution and purpose of revenge in time to come doth somewhat ease the minds of men enraged when they have determined within themselves
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
seriously thinking that Jacob was able to give her this blessing which God had hitherto denyed her but as those that are in a passion do many times speak they scarce know what so she in a womanish heat and passion crieth out to her husband to give her children never considering to whom she spake or why she should crave this of him or by what means he should be able to satisfie her desire Vers 3. She shall bear upon my knees That is children that might be brought up and nursed on her knees as her own Gen. 50. 23. The children also of Machir the sonne of Manasseh were brought up upon Josephs knees and it seems most probable that this was done about the third year after her marriage Vers 4. And she gave him Bilhah her handmaid to wife A secondary wife or concubine for so also she is called Gen. 35. 22. And it came to passe when Israel dwelt in that land that Reuben went and lay with Bilhah his fathers concubine Vers 5. And Bilhah conceived and bare Jacob a fonne Happely the same year wherein Levi was born of Leah Vers 9. When Leah saw she had left bearing c. Considering that Leah had her six sonnes and one daughter besides these two by her handmaid within the compasse of the last seven years service of Jacob with Laban it must needs be that it was not above half a year that she stayed ere she conceived again yet so inordinate was their desire of children and emulation one against another that she also gives her maid to her husband and so her maid bringing her a sonne and her self being also at that time with child that might be one inducement to name the child Gâ—d that is a Troop c. Vers 14. And Reuben went in the dayes of wheat-harvest and found mandrakes A kind of flovver or fruit very pleasant to the eye which may seem the ground of their name for the Hebrew word signifieth lovely or amiable and very odoriferous Cant. 7. 13. the mandrakes give a smell whether they were the same we now call mandrakes or no it is uncertain these Reuben being a child then about foure or five years of age gathers in the field as children are wont to do and brings them home to his mother Give me I pray thee of thy sonnes mandrakes It seems that mandrakes were in great esteem amongst them though the child onely casually lighted on them and plucked them because of their glorious show and hence so great ado was made about these mandrakes which Reuben found Vers 15. Is it a small matter that thou hast taken my husband c. For the full understanding of this paâ—sage we must know 1. that these contentions were not merely carnall but partly also for desire of Gods ordinary blessing in propagation and chiefly for the encrease of the Church and obtaining the promised seed for salvation 2. that Jacob did most frequently converse with Rachel whom he did most affect and did comparatively neglect Leah for which being highly offended with Rachel she thus snaps her up and denies this small request she makes to her Vers 16. And Leah went out to meet him This she doth to make sure he should not go in to Rachel as for the most part he was wont to do and tells him what had passed betwixt Rachel and her and so prevails with him to go in to her Vers 17. And she conceived The same year that Gad was born of Zilpah ver 10. Vers 25. Jacob said unto Laban Send me away that I may go unto mine own place That is the land promised to him Gen. 28. 13. The land whereon thou liâ—st to thee wâ—ll I give it and to thy seed and the land where his father lived and where himself was born No doubt the respect he had to the promise made him earnest that he might return thither Vers 26. Give me my wives and my children for whom I have served thee c. That is let me by thy good leave depart now home with my wives and children for thou knowest that the years of my service are expired and that I have therein done thee faithfull and good service Vers 29. Thou knowest how I have served thee c. Though Jacob did before really intend to return home yet now considering with himself that it would be better to get somewhat for him and his before he went then to go away with a great family having nothing to sustain them and being vvithall so earnestly pressed by the importunitie of Laban and not knovving hovv to get from him vvhether he vvould or no in this reply he labours to make it appear vvhat good reason there vvas that if he did stay it should not be altogether vvithout respect of somâ— benefit to himself Vers 31. Thâ—u shalt not give me any thing c. He did not intend to serve him without some just recompense and reward but the meaning is this that he would not require any thing out of Labans present estate and that which he had gotten already but that he would receive his hire out of the future increase of his flocks and that in a way as afterward he tells him which was likely to be most advantagious to Laban and wherein he for his part was content to rest upon the providence of God to wit that having under his charge onely those sheep and goats that were all of one colour whether black or white none spotted he would have for his hire onely such kids and lambes as were speckled and spotted bred of the old ones under his charge that had neither speck nor spot in them A condition which Laban vers 34. imbraceth very greedily I would it might be according to thy word both because such covetous churls do more hardly part with that which they have in their present possession then that which may come in hereafter and because according to the ordinary course of nature cattel are wont to bring forth such as themselves are and therefore in this way Jacob was like to have a poore bargain of it But in all this doubtlesse the Lord directed Jacob what he should do who by this means adjudged a good reward to Jacob which otherwise Laban would have kept from him chap. 31. 9 10 11 12. Vers 38. And he set the rods which he had pilled before the flocks in the gutters c. His end in this was that the ews being in the heat or strength of a double desire whilest they vvere both drinking greedily and vvithall coupled with the males for he did this onely in ramming time they might conceive such young ones as they saw shadows of in the vvater for the colour of the roddes made also the shadows of the rammes that vvere leaped upon them to appear particoloured Vers 40. And Jacob did separate the lambs and set the faces of the flocks toward the ring-straked c. This vvas another course he takes to encrease his flock because
all the flock vvould not conceive just at vvatering time having gotten some spotted lambes by his first devise of the pilled rods these he sets before the faces of Labans flock that by the sight of the speckled cattel they might bring forth lambes like them that vvere in their eye And he put his own flocks by themselves This vvas a third device he used for his greater advantage his own flocks that vvere ring-straked speckled and spotted vvhen they vvere likely to conceive he vvould not let them be amongst Labans flocks lest they looking upon them that vvere all of one colour should bring forth young ones that were all of one colour vvhich then it seems should have been Labans CHAP. XXXI Vers 1. OF that which was our fathers hath he gotten all this glory That is all this wealth vvhich they call his glory because commonly a manâ— vvealth procures him honour and makes him glorious in the eyes of vvorldly men vvhence is that Psal 49. 16 17. Be not thou afraid when one is made rich when the glory of his house is increased For when he dieth he shall carry nothing away his glory shall not descend after him Vers 3. And the Lord said unto Jacob Return unto the land of thy fathers c. By the foregoing vvords it appears that the envy of his brethren and the frowns of his father in law Laban made Jacob entertain some thoughts of returning home but being vvithall it seems perplexed vvith some fears how he should be able to get away hovv his vvives friends might deal vvith him and vvhether his brother Esaus vvrath vvere appeased or no to remove all these scruples from his mind the Lord novv appeared to Jacob and vvilled him to return and promised to be vvith him and blesse him in his journey Vers 7. Your father hath dâ—ceived me and changed my wages ten times If sheep in that countrey bring forth young ones tvvice a year as it seems they did in the space of six years so oft his vvages might vvell be changed yet ten times may here be put for many times as it is usually elsevvhere Job 19. 3. These ten times you have reproched me Num. 14. 22. And have tempted me now these ten times and in many other places Vers 11. And the Angel of God spake unto me c. Who is called vers 13. the God of Bethel and therefore it vvas undoubtedly Christ Vers 13. I am the God of Bethel This vvas to put Jacob in mind of his promise and vovv vvhich then and there he made to God Vers 15. For he hath sold us c. To wit for 14. years service and our money that is the money and profit which he hath gotten by this sale of us he hath quite devoured that is he hath wâ—oly converted it to his own use whereas of right he should have given it us 〈…〉 portion Vers 21. And passed over the river That is Euphrates which was between Chaldea and Canaan Josh 24. 2 3. Your father 's dwelt on the other side of the floud in old time c. And I took your father Abraham from the other side of the floud and led him throughout all the land of Canaan c. Vers 22. And it was told Laban on the third day c. For so many dayes journey were Labans flocks which his sonnes kept whether Laban was now gone to the sheep-shearing off from Jacob. chap. 30. 36. And he set three dayes journey bâ—twixt himself and Jacob and Jacob fed the rest of Labans flocks Vâ—rs 23. And pursued after him sâ—ven dayes journey That is being returned home wherein three dayes were again spent he gathers his company together and in seven dayes pursuit overtakes him so that Laban went as farre in seven dayes as Jacob had gone in thirteen to wit the three dayes of the messengers going to Laban the three dayes of Labans return home and the seven dayes of Labans pursuit after Jacob. Vers 24. Take heed that thou speak noâ— to Jacob either good or bad That iâ— respectively to that end for which thou hast pursued him thou shalt not seek to detain him neither by flattering speeches nor by evil language Vers 35. For the custome of women is upon me Not that women whilest they are in that condition are not able to rise but because they are oft at those times stomach-sick troubled with headach and many severall wayes not fit to be disquieted and besides in those hot countreys perhaps that diseasâ— of women was stronger upon them then it is in these parts Vers 42. Except the God of Abraham and the fear of Isaac c. Jacob calleth God the fear of Isaac that is the God whom his father Isaac feared and worshipped as the onely true God who alone is to be feared as God is elsewhere called the hope of Israel that is the God on whom all his people do put their whole trust and confidence Vers 46. Jacob said unto his brethren Gather stones That is he exhorted the sonnes of Laban and other his kindred and allyes that were come thither with Laban that they would put to their helping hand to raise up a heap of stones that might be a witnesse of the covenant that should be now made betwixt them for in the 51. verse it is evident that not Jacob onely and his family but Laban also and those that were with him did gather and make this heap of stones Vers 47. But Jacob called it Galeed That is a heap a witnesse they both give it the same name onely Laban called it so in his tongue the Syriack and Jacob in his the Hebrew Vers 53. And Jacob sware by the fear of his father Isaac That is whereas Laban sware by the God of Abraham and the God of Nahor and Terah the father both of Abraham and Nahor of whom it is said that he served strange gods Josh 24. 2. Your father 's dwelt on the other side of the floud in old times even Terah the father of Abraham and the father of Nahor and they served other gods Jacob onely sware by the fear of his father Isaac that is the God whom his father feared and worshipped CHAP. XXXII Vers 2. ANd he called the name of that place Mahanaim That is two camps because the Angel appeared in two camps or troops happely on each side of him as it were to guard and defend him Vers 3. And Jacob sent messengers before him to Esau his brother unto the land of Seir. Here the Horites dwelt Gen. 14. 6. And the Horites in their mount Seir but Esau and his children destroyed them afterward and dwelt in their stead Deut. 2. 22. As he did to the children of Esau which dwelt in Seir when he destroyed the Horims from before them and they succeeded them c. Now Esau being removed thither at this time from his fathers house Jacob that was necessarily to passe that way sends thither to him to get his favour Vers 4. Thy
vvhich he had vvith him CHAP. XXXIII Vers 3. ANd he passed over before them This proceeded not onely from his fatherlike affection but also from his faith exposing himself to danger rather then his children in whom he expected the promises should be accomplished And bowed himself to the ground seven times That is many times 1. Sam 〈◊〉 5 so that the barren hath born seven c. Vers 8. What meanest thou by all this drove which I met The servants had told Esau the reason of this before but yet he asks now the reason of Jacob that he may take an occasion courteously to refuse them Vers 10. For therefore I have seen thy face c. That is for because I have seen thy face and a like speech we have Gen. 18. 5. For therefore are you come to your servant c. for as there Lot gives that as a reason why he desired them to eat something to wit because they were come to him being there he would not have them go away till they refreshed themselves so here Jacob gives this as a reason why he desired that Esau would accept his presents to wit because he had seen his face as the face of God c. implying that since Esau had been so kind and loving to him it was fit he should shevv his thankfulnesse in those presents he had sent As for that expression vvhich Jacob here useth I have seen thy face as though I had seen the face of God either it is spoken hyperbolically to expresse hovv vvonderfully comfortable that kind meeting of Esau had been to him or else in this phrase he acknovvledgeth that this reconciliation of his brother vvas Gods vvork and so saies that the light of Gods countenance vvas evident in the cheerfull countenance of his brother Vers 11. Take I pray thee my blessing That is the gift vvhich by the blessing of God I am enabled to give and do give vvith a vvilling heart 1. Sam. 25. 27. And now this blessing which thy handmaid hath brought unto my Lord let it even be given unto the young men c. Vers 17. And Jacob journyed to Succoth and built him an house c. To vvit after he had according to his promise vers 14. visited his brother in Seir and stayed there avvhile Some conceive that hovvever he intended at first to have follovved his brother to Seir yet aftervvards through fear of the vvorst or by speciall direction from God he changed his mind and vvent another vvay and so came to Succoth But indeed it is no vvay probable that being nevvly reconciled to his brother he vvould again provoke him anevv to displeasure by such a manifest contempt and disregard of him and by such a palpable breach of his promise to him but that he did indeed go to Seir as he had told Esau he vvould Besides though by his building a house and making booths in this place which vvas thence aftervvard called Succoth that is Booths it is clear that Jacob resolved to dvvell there yet questionlesse hovvever he might leave his carriages there he vvent presently to his fathers house and perhaps his brother Esau vvith him and then aftervvard returned to Succoth again There is indeed no mention made of his coming to his father till chap. 35. 27. And Jacob came unto Mamre unto his father c. But the story of the slaughter of the Shechemites related in the 34. chap. vvas so long after Jacobs coming into the Land of Canaan to vvit vvhen his sonnes vvere grovvn lusty and strong men vvho vvere very young at their coming into Canaan that it cannot be thought that Jacob in all that time vvent not home to his fathers house Vers 19. And he bought a parcell of a field c. This vvas that portion of land vvhich Jacob vvhen he lay upon his deathbed in Egypt gave unto his sonne Joseph Gen. 48. 22. Moreover I have given thee one portion above thy brethren for that was near unto Shechem Josh 24. 32. And the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem in a parcel of ground which Jacob bought of the sonnes of Hamor the father of Shechem c. and consequently it was here that Christ had a conference with the woman of Samaria and converted her and her neighbours for Shechem it is that is there called Sychar a city of Samaria John 4. 5. CHAP. XXXIV Vers 1. ANd Dinah the daughter of Leah c. This must needs be ten years at least since their coming from Laban else Dinah could not be sixteen years old Vers 5. And Jacob held his peace untill they were come Not having any into whose bosome he might so fitly poure out his complaint for the ravishing of his daughter or whose counsel he might seek Vers 7. And the sonnes of Jacob came out of the field c. By the computation of most Expositours Reuben was now about two and twenty years old Simeon one and twenty Levi twenty and Judah nineteen And they were wroth because he had wrought folly in Israel The disgrace of the Church was the chief ground of their anger Vers 13. And the sonnes of Jacob answered Shechem c. Though there be mention made of Jacob the father of Dinah in Hamors treaty with Jacobs sonnes concerning Shechems marriage with Dinah vers 11. And Shechem said unto her father c. yet it is altogether improbable that Jacob knew any thing of this proposition which his sonnes made that if the Shechemites would be all circumcised then they would consent to this match for is it likely that he would consent to such an horrible profanation of the Sacrament of Circumcision the seal of Gods covenant this they propounded apart by themselves not intending what they said but plotting their destruction which to do they thought they had good reason and therefore it is said that they answered them deceitfully because he had defiled Dinah their sister Vers 19. And he was more honourable then all the house of his father The great esteem he had amongst the people is here mentioned as one ground of his prevailing so farre with them in so strange a request Vers 23. Shall not their cattell c. be ours That is by having commerce with them by making marriages with them by receiving them in to be as one people with us Vers 25. And it came to passe on the third day when they were sore The third day is counted the criticall day by Physicians when wounds are oft at the worst most painfull c. and therefore then they chose to make this massacre in the city as it is here said that then two of the sonnes of Jacob Simeon and Levi Dinahs brâ—thrâ—n took each man his sword c. whether any of their servants joyned with them as some think we need not enquire since it is probable enough that Simeon and Levi might do it alone there not being a man able
to eat and raiment to put on so that I come again to my fathers house in peace then shall the Lord be my God this stone which I have set for a pillar shall be Gods house and of all that thou shalt give me I will surely give the tenth unto thee Vers 8. Bâ—t Deborah Rebekahs nurse died This place makes me without any scruple to conclude that though the coming of Jacob to his father Isaac be not yet mentioned he had been there long before this for who can think that Jacob would be ten or twelve years in Canaan after he was come from Laban with whom he had served twenty years and never go in all that time to see his aged father undoubtedly there was continuall intercourse betwixt them and so Deborah being come at this time to Jacob it may be upon Rebekahs death or some other occasion there died and with great mourning was buried Vers 10. But Israel shall be thy name God had given him this name before Gen. 32. 28. And he said Thy name shall be no more called Jacob but Israel but now the Lord confirmed this name to him the second time as Jacob also ver 15. confirms the name of the place Bethel And Jacob called the name of the place where God spoke with him Bethel Vers 14. And Jacob set up a pillar in the place where he talked with him Whether the pillar set up here before Gen. 28. 18. And Jacob rose up early in the morning and took the stone that he had put for his pillow and set it up for a pillar was defaced or overthrown it is uncertain but this was questionlesse another pillar as appears because it is said to have been set up just in the place where God had this second time appeared to him And he poured a drink-offering thereon See Gen. 28. 18. Ver. 18. But his father called him Benjamin That is the sonne of my right hand to wit because he should be his beloved tendered and especially regarded he should be ever at his right hand according to that expression Psal 80. 17. Let thy hand be upon the man of thy right hand and thus doth Jacob as it were correct the immoderate sorrow of his wife shown in the name she had given him Benoni the sonne of my sorrow also prevents the frequent renewing of his sorrow by that name which might often have brought to remembrance the losse of his dear wife Vers 19. And Rachel died To wit immediately after she was delivered of her child and thus she that ere while in a passion quarrelled with her husband Give me children or I die now died by her bearing of children And was buried in the way to Ephrath which is Beth-lehem It hath both names Micah 5. 2. But thou Beth-lehem Ephratah c. Vers 29. And Isaac gave up the ghost and died This is here set down by way of anticipation for that which is related in the two follovving chapters fell out before Isaac died CHAP. XXXVI Vers 1. NOw these are thâ— generations of Esau c. This is related to shevv the accomplishment of that temporall blessing vvherevvith his father blessed him Gen. 27. 39. And Isaac his father answered and said unto him Behold thy dwelling shall be the fatnesse of the earth and of the dew of heaven from above and by thy sword shalt thou live and shalt serve thy brother and it shall come to passe when thou shalt have the dominion that thou shalt break his yoke from off thy neck as likevvise of the promise to Abraham Gen. 22. 17. In multiplying I will multiply thy seed as the starres of the heaven and as the sand upon the sea shore and the oracle given to Rebekah Gen. 25. 23. And the Lord said unto her Two nations are in thy womb and two manner of people shall be separated from thy bowels Vers 2. Adah the daughter of Elon c. The vvives of Esau are here set dovvn by other names then formerly The first is Adah vvho Gen. 26. 34. is called Bashemath and the daughter of Elon the Hittite as here also she is said to be And indeed it vvas usuall in those times to have tvvo names for thus Esau vvas called Edom and Jacob Israel Maachah daughter of Abishalom 1. King 15. 2. is called Michaiah daughter of Uriel 2. Chron. 13. 2. His second vvife here named is Aholibamah the daughter of Anah the daughter of Zibeon the Hivite novv this doubtlesse is the same who is called Judith Gen. 26. 34. onely because her father was called both Anah and Beeri here she is said to be the daughter of Anah and there the daughter of Beeri and because this Anah who was also called Beeri was the sonne of Zibeon therefore Aholibamah is said to be not onely the daughter of Anah but also the daughter of Zibeon because she was his grandchild namely Zibeons and that to distinguish this Anah the father of Aholibamah Esaus wife from another Anah mentioned ver 20. who was the brother of Zibeon and so the uncle of this Anah Indeed Anah or Beeri the father of Aholibamah or Judith though here termed the Hivite yet is said to be a Hittite chap. 26. 34. but this is because the Hivites comprehended also the Hittites as the Brittains the English and Welch Vers 3. And Bashemath This was Esaus third wife called Machalath Gen. 28. 9. Vers 6. And Esau took his wives and his sonnes c. Esau dwelt in Seir whilest Jacob was in Mesopotamia chap. 32. being removed thither as may well be thought either upon some displeasure or for that he was allyed by marriage to the Hivites vers 2. Esau took his wives of the daughters of Canaan Aholibamah the daughter of Anah the daughter of Zibeon the Hivite but this cannot be meant of that removall for now he goes from the face of his brother Jacob and that vers 7. because their riches were more then that they might dwell together Questionlesse therefore after Jacobs return from Mesopotamia Esau not yet having removed his goods c. from Canaan nor fully accomplished his designes in Seir returned also to his father but after Isaac was dead and buried partly because as it fared once with Abraham and Lot the place where they dwelt was too strait for him and his brother both being now grown exceeding rich and partly because no doubt he had already hope to get the possession of the land of Seir he removes thither again with all that he had God in his providence thus disposing it that he should thus leave Jacob as it were in the possession of Canaan which was appointed for his posterity Vers 12. And Timna was concubine to Eliphaz Esaus sonne She was sister to Lotan the sonne of Seir vers 22. And Lotans sister was Timma Thus not onely Esau but Eliphaz his sonne matching into the stock of the Chorites by this occasion they thrust in themselves into the government of Mount Seir Deut 2.
lye intending withall to draw him out secretly afterward and so to restore him to his father Observable indeed it is that Reuben should do this who being Jacobs eldest sonne and that by Leah had most cause to be jealous of and inraged against the suspected superioritie of this sonne of Rachel But herein was the power of God magnified vvho made him the instrument of delivering Joseph that vvas most unlikely to have done it and yet there may be some reasons withall conceived why Reuben above all the rest should seek to rescue Joseph out of their hands for having lately repented him of that his foul incest with Bilhah his fathers concubine for vve cannot think that the Patriarchs vvhen they fell so grievously did also runne on in a state of impenitency he vvas doubtlesse the more tender of having any hand again in such a high degree of vvickednesse and vvas happely glad to have so fair an occasion to assvvage his fathers displeasure conceiving evil against him for his former sinne and fearing lest this intended vvickednesse should it come to his fathers knovvledge vvould be chiefly charged upon him even because of his former offense Vers 28. Then there passed by Midianites The Merchants to vvhom Joseph vvas sold are in severall places called sometimes Ishmaelites sometimes Midianites vvho yet vvere tvvo distinct nations the one of Ishmael Hagars sonne the other of Midian Keturahs sonne Gen 25. 2. but because they dvvelt both in Arabia it is most likely that there vvas in this company of Merchants both Ishmaelites and Midianites vvho did traffick together and to that purpose vvere going together into Egypt and are therefore called sometimes Ishmaelites sometimes Midianites And they drew lift up Joseph out of the pit Reuben being formerly upon some pretence slipped avvay from them that he might go about some other vvay take Joseph out of the pit without their knowledge in his absence they sold him to these Arabian Merchants and chuckerd themselves no doubt with thinking how farre they should be now from crouching to him that was himself made a bondslave Doubtlesse Joseph did both before when they cast him into the pit and now again earnestly beg of them with many tears that they would not do it as is evident by their own confession Gen. 42. 21. And they said one to another We are verily guilty concerning our brother in that we saw the anguish of his soul when he besought us and we would not hear but malice had for the present hardened their hearts Vers 29. And he rent his clothes As the custome was in those times when any grievous calamitie or sorrow befell men either thereby to expresse how their hearts were broken and torn with grief and anguish of spirit or else how little comfort they took in any thing and how little they cared what became of them not minding those things which were most usefull for them Vers 30. And he returned unto his brethren and said The child is not Hereby meaning not onely that he was not in the pit but also that they had slain him in his absence as at first they intended for in Scripture those that are dead are said not to be Jer. 31. 15. Rachel weeping for her children refused to be comforted because they were not Questionlesse Reuben for the reasons before noted upon ver 21. was seriously and heartily distressed for that they had done yet evident it is on the other side that when they had told him that they had onely sold him to the Ishmaelites and had not slain him he consented to conceal this their fact from their father and to deceive him with a forget tale because he should otherwise have stirred up the hatred of all his brethren against him wherein though he cannot be excused from sinning greatly yet he was farre lesse guilty then the rest of his brethren Vers 35. And all his daughters rose up to comfort him He might have other daughters besides Dinah though they be not mentioned but however hereby may be meant his sonnes wives or their daughters But he refused to be comforted That is so farre did his passions prevail over him that he minded not what they said to him but even gave way to the extremitie of his sorrow which is noted as an infirmitie in this good Patriarch but chiefly to aggravate the wickednesse of his sonnes who had brought this sorrow upon their father yea upon Isaac their aged grandfather too for he lived thirteen years after this as is before noted ver 1. and had therefore his share doubtlessâ— in this sorrow CHAP. XXXVIII Vers 1. ANd it came to passe at that time c. It is very hard to determine of what time this is meant when Judah went to his friend Hirah the Adullamitâ— that is that dwelt in Adullam a city mentioned Josh 19. 35. and so by his means married the daughter of Shuah the Canaanite and that because it is evident that from the time of Josephs being sold into Egypt unto the time of Jacobs going down thither to him there were but three and twenty years at the most for he was sold at seventeen years old chap. 37. 1. Joseph being seventeen years old was feeding the flock c. from which time till he was exalted in Pharaohs Court there were but thirteen years chap. 41. 46. And Joseph was thirtie years old when he stood before Pharaoh King of Egypt c. to which if we adde the seven plenteous years that were in Egypt after his exaltation and the two years and upwards that were spent of the famine ere Joseph sent for his father and his family chap. 45. 6. For these two years hath the famine been in the land c. this will make up at the time of his coming into Egypt about three and twenty years and yet it must needs be yielded that all these things related in this chapter were done before Jacob removed out of Canaan into Egypt and how they could be done within the compasse of so few years it may seem very questionable Some Expositours hold that these words And it came to passe at that time must be strictly taken with reference to that which went before in the former chapâ—â—â— â—o wiâ— that Judah did this in that very year or thereabout when Joseph was sold into Egypt and that 1. because the words are so expresse that at that time Judah thus married neither can there be any probable reason given why the relation of those things that concern Joseph should be broken off to insert these things concerning Judah but onely this because presently upon the selling of Joseph Judah made this marriage with the daughter of Shuah 2. Because till Joseph was sold into Egypt Judah dwelt amongst his brethren and therefore as is likely it was after this that he went aside and matched himself with the daughter of Shuah the Canaanite And that all these things here related concerning Judah and his children might well be
within the compasse of three and twenty years they shew thus to wit 1. That Judah might marry and have his three sonnes Er Onan and Shelah by his wife the daughter of Shuah in the first three years after Joseph vvas sold into Egypt 2. That Er might be marriedto Tamar when he vvas sixteen years old Onan also the following year vvhich was towards the latter end of the seven plenteous years in Egypt about eighteen years after Joseph was sold thither and 3. That in the five following years Tamar might by Judah as is here related conceive with child and bring forth Pharez and Zarah a little before their going into Egypt And whereas it may be objected that Pharez had two sonnes Hezron and Hamul vvhen Jacob vvent dovvn into Egypt Gen. 46. 12. The sonnes of Pharez were Hezron and Hamul to this they answer That Hezron and Hamul are there reckoned amongst those that vvent dovvn vvith Jacob into Egypt not because they were then born but because they vvere of Jacobs family in Egypt vvhilest Jacob vvas yet living Thus I say some Expositours understand this place that Judah married this Canaanites daughter contrary no doubt to his father Jacobs mind who vvas himself strictly forbidden to marry amongst them by Isaac that very year that Joseph was sold into Egypt But 2. because Hezron and Hamul are so expresly reckoned amongst those that vvent dovvn vvith Jacob into Egypt Gen 46. 12. therefore many Expositours yea the most conceive that these vvords And it came to passe at that time must not be taken strictly that Judah married thus at that time vvhen Joseph was sold into Egypt but that it vvas done about that time that is say they at Jacobs first coming into the land of Canaan vvhen he left his uncle Laban and the ground of this their opinion is this because Jacobs coming from Laban vvhich vvas when Joseph vvas six years old as is evident if vve compare Gen. 30. 25. And it came to passe when Rachel had born Joseph that Jacob said unto Laban Send me away c. give me my wives and my children for whom I have served thee and let me go c. vvith Gen. 31. 40. Thus have I been twenty years in thy house I served thee fourteen years for thy two daughters and six years for thy cattel c. vvas but eleven years before Joseph vvas sold into Egypt consequently not above foure thirty years at the most ere Jacob vvent dovvn thither to Joseph all vvhich time vvill be strait enough if not too little for all these things to be done in that are here related and for the birth of Ezron and Hamul the sonnes of Pharez vvho are reckoned amongst those that vvent dovvn vvith Jacob into Egypt for though Judah married the daughter of Shuah about tvvo years after their coming into Canaan and yet vvas he then but thirteen years old as being at the utmost but five yâ—ars older then Joseph and had by her Er Onan and Shelah in the three next years after his marriage and though he then married Er his eldest sonne to Tamar vvhen he vvas also but thirteen years old vvhich vvas sixteen years after their coming into Canaan three years at least after Joseph vvas sold into Egypt to this if you adde but three years for the death of Er the marriage and death of Onan the going home of Tamar to her fathers house Judahs incest with her and the conception and birth of her tvvo twinnes Pharez and Zarah the fruit of that incest and then fifteen years more ere Pharez could be marriageable and have those his two sonnes Hezron and Hamul who are numbred amongst those that went dovvn vvith Jacob into Egypt this vvill make the vvhole number of foure and thirty years from Jacobs coming into Canaan till his removing into Egypt And so they conclude that doubtlesse the time here spoken of vvhen Judah married this Canaanites daughter vvas vvithin a vvhile after their coming into Canaan And indeed neither of these Expositours do suppose any thing impossible yet the first may seem most probable because it were very strange if Judah and his sonnes Er and Pharez should all marry at twelve or thirteen years of agâ— Vers 7. And the Lord slew him The like also is said of Onan his younger brother vers 10. and the meaning in both places is that they died not an ordinary naturall death but that they were taken away in an extraordinary manner by some remarkable judgement whereby it was manifest unto others that they were cut off by the revenging hand of God for their notorious wickednesse And this was the fruit of Judahs marriage with a daughter of that accursed nation of the Canaanites that were in time to come to be rooted out that the Israelites might dwell in their room his children that he had by her proved sonnes of Belial and were destroyed by the just judgement of God upon them Vers 8. Go in unto thy brothers wife c. By this it appears that God had given this in charge to the Patriarchs as many other things which was afterward established by the written Law Deut. 25. 5. If brethren dwell together and one of them die and have no child the wife of the dead shall not marry without unto a stranger her husbands brother shall go in unto her and take her to him for wife and perform the duty of an husbands brother unto her Vers 11. Remain a widow in thy fathers house till Shelah my sonne be grown It is evident that in these words Judah thought to assure Tamar that assoon as his sonne Shelah was marriageable he also should take her to wife and raise up feed to his deceased brethren but withall it is most probable that he meant nothing lesse but onely intended to put her off and that as suspecting that she had some way been the occasion of the death of his other two sonnes as the words following do import For he said to wit within himself Lest peradventure he die also as his brethren did And indeed why â—lse did he send her home to her father she might have stayed awhile unmarried with him and when Shelah was grown we see Judah minded not the performance of his promise as is noted vers 14. yea his own confession makes it manifest vers 26. where he accuseth himself of doing her wrong She hath been more righteous then I because that I gave her not to Shelah my sonne Vers 12. Judah was comforted and went up to his sheep-shearers to Timnath A city in the Philistines countrey which also befell Judahs children for a possession Josh 15. 20 57. This is the inheritance of the tribe of Judah c. Cain Gibea and Timnath Vers 14. And sate in an open place Such open places harlots used Ezech. 16. 25. Thou hast built thy high places at every head of the way Jer. 3. 2. Lift up thine eyes unto the high places and see where thou hast
they were in yet first he wisely beginnes with an ingenuous acknowledgement of that which was plainly discovered and a yielding up of themselves to the punishment of bondage to which when search was made for the cup they had formerly consented for though it is not likely that he was convinced that Benjamin had stolen the cup not onely his brothers known fidelity and honesty but also their former finding of their money in their sacks which was put there they knew not how might well perswade him it was not so and therefore afterwards he speaks so warily in this regard We are all my Lords servants both we and he also with whom the cup is found not he that hath stolen the cup yet because they had no way to clear themselves before men nor could object any suspicion of wrong secretly done them without danger of provoking him who had power to do with them what he pleased he deemed it best to yield and submit which is the surest means to procure favour from a generous spirit God saith he hath found out the iniquitie of thy servants in which words though Judah might have respect to Gods just bringing this upon them for their former iniquitie yet doubtlesse withall he spake them by way of acknowledging that iniquitie which was now charged upon them as if he should have said Not onely he in whose sack it was found but generally all of us deny the stealing of it but alas though each man knows his own innocency nor have we any cause to suspect one another yet plain it is that the cup was found with us and God hath thereby taken away all excuse from us we must therefore yield our selves as guilty to the punishment deserved Vers 28. And I said Surely he is torn in pieces Hereby might Joseph now perceive by what means his brethren had kept his father from knowing what they had done to him to wit by pretending that some wild beasts had devoured him Vers 30. Seeing that his life is bound up in the lads life That is his life depends upon Benjamins life and unlesse therefore he knows it be well with Benjamin he will not be able to endure it it will be his death So in regard of the like strong affection it is said 1. Sam. 18 1. that the soul of Jonathan was knit with the soul of David and that he loved him as his own soul CHAP. XLV Vers 1. CAuse every man to go out from me This he did both because he thought it not seemly for a man in his place to discover his passion before any but his brethren as also lest any mention of his brethrens crueltie to him should make that fact known to their discredit which might also have caused Pharaoh not to think so well of them as Joseph desired he should Vers 3. And his brethreâ— could not answer him c. To wit being astonished at that which they heard partly because it was a thing so wonderfull that their brother Joâ—eph whom they had sold for a slave should be the governour of Egypt and partly by reason of terrour of conscience which now struck them for the wrong they had done him and the fear of his power who might now revenge himself as he pleased upon them Vers 4. I am Joseph your brother whom ye sold into Egypt He mentions that they sold him into Egypt not to upbraid them with the injury they had done him but to assure them thereby that he was indeed their brother Joseph by telling them that which no body knew but themselves onely Vers 5. Now therefore be not grieved nor angry with your selves Be not so farre dejected as not to your comfort to look up to the providence of God which hath turned your very sinne to good Vers 6. Yet there are five years in the which there shall neither be earing nor harvest That is there are five years of famine behind wherein there shall be neither ploughing sowing nor reaping neither tillage nor harvest vvhereby must needs be intended either that throughout the land of Egypt there should be no tillage nor sowing to wit for lack of corn which Joseph supplyed them with in the last year chap. 47. 23. Lo here is seed for you and ye shall sow the land or that it should be little or nothing that should be done in this regard there being few that vvould attempt to sovv their land in those years of famine vvhich Joseph had foretold and little or nothing there vvould grovv up of that vvhich vvas sovvn Vers 8. And he hath made me a father to Pharaoh That is a counseller or a guide The like is said of Miâ—hah's Levite Judg. 17. 10 11. And Michah said unto him Dwell with me and be unto me a father and a priest c. and the young man was unto him as one of his sonnes the drift therefore of these vvords here is to shevv that by his advice and counsel Pharaoh had yielded himself to be directed as a sonne follovvs the direction of his father Vers 15. And after that his brethren talked with him Having novv overcome their former astonishment and fear they talk vvith him about all things vvherein either he or they might desire to be satisfied Vers 22. He gave each man changes of rayment That is robes or upper garments vvhich they used in those countreys often to change as vve our cloaks and govvns or else by change of rayments is meant choice garments called so to distinguish them from such as are vvorn every day And these vvith other gifts he conferres upon them not onely to shevv his love but also that they might confirm the truth of their message and make both vvives and others the more vvilling to come dovvn into Egypt Vers 28. It is enough That is Here is proof enough that Joseph is alive or else he speaks it to expresse his joy that he was alive be he in so happy a condition or not this is enough for me that he is alive CHAP. XLVI Vers 3. FEar not to go down into Egypt There might be many causes of Jacobs fear 1. because in the like necessitie Isaac was forbidden to go thither Gen. 26. 2. And the Lord appeared unto him and said Go not down into Egypt Again because this removall was a kind of forsaking the land of promise which must needs be the more bitter because the land of Canaan was also a sacramentall pledge of the heavenly Canaan 3. Because he might remember that which God had said to Abraham Gen 15. 13. That his seed should be afflicted in Egypt many years 4. Because he might fear lest his seed should be infected with the idolatry or other sinnes of Egypt all these the Lord removes in this comfortable vision Vers 4. And I will also surely bring thee up again Though the dead body of Jacob wore brought back out of Egypt into Canaan Gen. 50. 7. And Joseph went up to bury his father c. yet
the return of the Israelites his seed is principally meant And Joseph shall put his hand upon tâ—ine eyes Herein is couched a promise that he should die in peace in the presence of Joseph and the rest of his children Vers 6. And came into Egypt Jacob and all his seed with him To wit besides his servants who also no doubt went with him though they be not named And now was that accomplished which God had said unto Abraham Gen. 15. 13. Thy seed shall be a stranger in a land that is not theirs Vers 10. And Shaul the sonne of a Canaanitish woman That cursed stock with whom the Israelites might not ordinarily marry Gen. 28. 1. Thou shalt not take a wife of the daughters of Canaan Vers 12. And the sonnes of Pharez were Hezron and Hamul These grand-children of Judah are here numbred with the rest because of Hezron Christ came though it be most probable that they were born in Egypt as is before noted upon the first verse of the thirtie eighth chapter Vers 15. All the souls of his sonnes and his daughters were thirtie and three Counting Jacob for one and leaving out Er and Onan who died in Canaan Vers 26. All the souls were threescore and six The severall numbers before particularly mentioned arise to a greater summe for three and thirtie vers 15. and sixteen vers 18. and fourteen vers 22. and seven vers 25. being put together make up seventie which is indeed the full number mentioned in the following verse But therefore we must know that in this summe of threescore and six 1. Jacob is left out because here he summes up onely his posterity that came out of his loins and 2. Joseph and his two sonnes are here left out because they were in Egypt before Jacob came thither and his purpose is here to summe up onely the number of those of his posteritie that went down with him into Egypt Indeed it cannot be well conceived that Hezron and Hamul the sonnes of Pharez and grandchildren of Judah went down with Jacob into Egypt but that they were born in Egypt as is before noted chap. 38. 1. But first they were the posteritie of those that did go down into Egypt with Jacob and were numbred amongst Jacobs family whilest Jacob was yet living and then there was not the same reason for mentioning all the rest that were born of Jacobs family because of Hezron Christ the Messiah descended and therefore the sonnes of Pharez are added to the rest Vers 27. All the souls of the house of Jacob which came into Egypt were threescore and ten Here the whole family before particularly set down are summed up together and even Jacob and Joseph and his two sonnes are here included that were left out in the totall summe in the former verse The whole family of Jacob were seventie souls which is purposely noted that we might take notice what a miraculous work of God it was that this family of Jacob should within the compasse of two hundred and fifteen years multiply so exceedingly that at their departure there should be of them six hundred thousand that bore arms besides the Levites old men women and children It was indeed a strange and miraculous increase and therefore we see Moses reckons it as one of the most wonderfull works which God had done for that people Deut. 10. 22. Thy fathers went down into Egypt with threescore and ten persons and now the Lord thy God hath made thee as the starres of heaven for multitude The greatest difficultie concerning this place is how it may be reconciled with that relation which Stephen makes of this Acts 7. 14. that when Jacob went down into Egypt he and his kindred there were of them threescore and fifteen souls But to this there are two answers given by Expositours either of which may give satisfaction to wit 1. That Stephen or S. Luke relating the words of S. Stephen did purposely follow the translation of the Septuagint in this place who have here indeed seventie five and not seventie souls and that because the Greek translation of the Septuagint was most frequently used in those times and though it were corrupt in this place and not according to the Hebrew originall yet he would not therefore in a matter of so small consequence set down the number of Jacobs family otherwise then it was there especially considering that in some sense also it was a truth that there went down of Jacobs family at least seventie five souls to wit if their wives also should be added to the number or 2. That S. Stephen speaks of the whole family of Jacob that are here mentioned by Moses and indeed leaving out Jacob and numbring all of his family that are named here by Moses to wit Er and Onan the sonnes of Judah that died in Canaan and the foure wives which are mentioned here by Moses though not cast up in the totall summe it is clearly true that there are here named of his family or kindred seventie and five souls Vers 28. And he sent Iudah before him unto Ioseph to direct his face unto Goshen That is to give him notice of his coming that he might come to Goshen and meet him there which doubtlesse he did both out of an earnest desire to see Joseph so soon as possibly he could and likewise that by Josephs authoritie both he and his family might be there disposed of to prevent any grudge or discontent amongst the native inhabitants Vers 29. And he fell on his neck c. That is Jacob fell on Josephs neck and wept on his neck a good while Josephs carriage of himself at their meeting is expressed in the former words to wit that he presented himself before his father falling down before him in a lowly manner and that the rather to manifest thereby that his honour and advancement in Egypt did not make him forget the duty which as a sonne he did owe to his father and now in these words is expressed what Jacob did to vvit that he fell on the neck of Ioseph thus bovving before him and wept on his neck a good while and then brake into those vvords recited in the following verse Vers 30. Now let me die since I have seen thy face c. As before vvhen he heard of Joseph he said I vvil go and see him before I die chap. 45. 28. so novv having seen him he breaks out into this expression of joy Now let me die since I have seen thy face for though ordinarily men are most desirous to live vvhen things go vvell vvith them and most desirous to die vvhen they live in affliction and sorrovv yet it vvas not thus vvith Jacob he vvas alvvayes desirous to be vvith God in heaven and therefore though since the time that he heard of Josephs safetie and advancement in Egypt vvhereto these vvords have chiefly reference he desired earnestly no doubt that he might live to see his face yet novv having
Canaan vvas a type and pledge Vers 31. And Israel bowed himself upon the beds head Namely to God by vvay of thankfulnesse both for those promises in the faithfull expectation vvhereof he had desired to be buried in the land of Canaan and for this present mercy that novv by Joseph he vvas assured that he should be buried in the promised land Novv because he vvas bed-rid through vveaknesse or age or at least lying upon his couch Moses shevveth hovv he bovved himself to vvit that turning his face to the bed and so rearing himself upon the bolster at his beds head he then bovved himself and vvorshipped the Lord. And indeed such vvas the zeal of the good servants of God in those times that vvhen they vvere bed-rid it seems they endeavoured in the best manner they could vvith some devotion and bovving of their bodies to vvorship the Lord for so it is said also of David vvhen he kept his bed by reason of vveaknesse in his old age 1. King 1. 47. that the king bovved himself upon his bed Indeed the Apostle renders this place othervvise Heb. 11. 21. to vvit That Jacob when he was a dying worshipped leaning upon the top of his staff and the ground of this difference all Writers conceive to have been this that the Hebrevv vvord in this place vvhen the vovvel points are not added signifieth both a bed and a staff and that the septuagint Greek Translatours making use of a copie that had not the vovvel points did mistake the vvord and translated this place And Israel bowed himself upon the top of his staff vvhich translation of the Septuagint the Apostle follovved in that place of his epistle to the Hebrevvs But vvhereas it may seem improbable that the Apostle vvho vvrote by the inspiration of the holy Ghost should follovv a corrupt translation to this it is ansvvered 1. That it is no impeachment to the Apostles divine illumination that he should cite a place as it vvas in the Greek translation vvhich the Hebrevvs did most commonly use in those times considering that even according to that translation it served fitly to the purpose for vvhich he alledged it and 2. That it is true that Jacob vvhen he raised up himself upon his pillovv tovvards his beds head that he might bovv â—nto the Lord as is here expressed vvithall the better to help himself in his great vveaknesse he leaned upon the top of his staff and the Apostle knovving this also to be true did not therefore stick to alledge the place according to the Greek translation CHAP. XLVIII Vers 4. I Will make of thee a multitude of people That is thirteen populous tribes Vers 5. And now thy two sonnes Ephraim and Manasseh c. are mine as Reuben and Simeon are mine That is being by birth my grandchildren they shall by adoption be my sonnes and therefore accordingly in the division of the promised land they shall have the priviledge of my sonnes each of them a tvvelfth share no lesse then Reuben and Simeon thus hath Joseph a double portion the priviledge of the first-born 1. Chron. 5. 1. Now the sonnes of Reuben the first-born of Israel for he was the first-born but forasmuch as he defiled his fathers bed his birth-right was given unto the sonnes of Joseph the sonne of Israel Deut. 21. 17. But he shall acknowledge the sonne of the hated for the first-born by giving him a double portion Vers 6. And thy issue which thou begettest after them shall be thine and shall be called after the name of their brethren That is shall be counted of the stock and tribe of Ephraim or Manasseh as if they were their sonnes not their brethren therefore though there be no other sonnes of Joseph mentioned yet that is no proof that he had none for it is here appointed that they should be called after the name of their brethren Vers 7. And as for me when I came from Padan Rachel dyed c. That is though the Lord promised at Luz as I have said that he would so exceedingly multiply my seed yet as for me my hope of having more children by your mother my beloved Rachel was soon taken from me by her death for even a while after she dyed a little short of Ephrath and was there buried by me so that my hope for the accomplishment of Gods promise must be in my childrens children and since I had by her but thee and thy brother therefore thy two sonnes shall be mine c. it may be thou maist have more but as for me Rachel dyed and left me but onely you two Vers 8. And Israel beheld Josephs sonnes and said Who are these His eyes being dimme by reason of age he could not perfectly discern whether they were Josephs sonnes or no and therefore he asked them who they were Vers 12. And Joseph brought them out from between his knees Jacob had hitherto onely testified his love by imbracing and kissing them Joseph therefore doth remove them as it were from the bosome of the old man first the one and then the other that the next work might be done which was of most moment namely the Patriarchall blessing of them which it seems was usually done with imposition of hands And he bowed himself with his face to the earth To wit in reverence to his aged father and by way of thankfulnesse for the work in hand the adoption of his sonnes Vers 14. Guiding his hands wittingly That is though Jacobs eyes were dimme as is before noted vers 10. yet that was not the reason why he laid his right hand upon Ephraim that was the youngest and his left hand upon Manasseh that was the eldest but he did it wittingly why else should he crosse his armes that he might lay his right hand upon the youngest that stood at his left hand and his left hand upon the eldest that stood at his right hand but that he did it purposely as a signe of that which afterwards he foretold to wit that Ephraim which was the youngest should have the preheminence yea this was one of the chief evidences that he did all he did in this businesse by the speciall revelation of the spirit of God because being so ill sighted that he could not discern which was the eldest and which the youngest yet he did purposely crosse his arms that he might lay his right hand upon the youngest and his left hand upon the eldest Vers 15. And he blessed Joseph That is in his children Vers 16. The Angel which redeemed me from all evil blesse the lads That is Christ the eternall sonne of God who is called the Angel or Messenger of the covenant Mal. 3. 1. and of whom it is said Exod. 23. 21. that Gods name is in him And indeed to say that a created angel redeemed Jacob from all evil or might be prayed to by Jacob that he would blesse the sonnes of Joseph and make them grow to a multitude in the midst of
the earth is to ascribe to the creature Gods peculiar Prerogatives Doubtlesse no other angel is here meant but he that is one God with the Father and therefore here joyned with God to the clearing whereof also observable it is that this word blesse is here in the originall of the singular number though it have relation both to God and the Angel mentioned in the foregoing words The God which fed me all my life long unto this day the Angel which redeemed me from all evil blesse the lads which should not have been if in both clauses Jacob had not spoken of one and the same almightie God And let my name be named on them That is though they were born in Egypt out of my family yet let them be numbred amongst my sonnes and so let them inherit the blessings promised to Abraham and his seed for ever Vers 17. And when Joseph saw that his father laid his right hand upon the head of Ephraim c. Though Joseph knew that his father was in this action guided by a propheticall spirit to wit in blessing his children yet supposing that he might be mistaken in this circumstance of the imposition of his hands by reason of the dimnesse of his sight he seeks to reform this errour as he deemed it by informing his father that he had laid his right hand upon the younger Neither is it questionable but that this was done so soon as ever he saw his father lay his hands in that manner upon them even before he had added the blessing set down in the former verses though here it be related by Moses after the blessing Vers 19. But truly his younger brother shall be greater then he This was most evidently fulfilled in the dayes of Jeroboam in whom the dignitie of that kingdome was settled upon the tribe of Ephraim whence all those ten tribes are usually called Ephraim Esai 7. 2. And it was told the house of David saying Syria is confederate with Ephraim Vers 22. Moreover I have given to thee one portion above thy brethren c. Because there was one portion of land in Canaan which was Jacobs not onely by Gods donation as vvas all the land of Canaan but also by a speciall civill right this he now bequeaths to Joseph to whom he intended to transferre the dignitie of the firstborn 1. Chron. 5. 1. His birthright was given unto the sonnes of Joseph the sonne of Israel c. for though it vvas now as well as the rest of the land in the hand of the Canaanites yet he did assuredly believe that God would cast out the inhabitants and plant his posteritie in their room and therefore as a pledge hereof to confirm Josephs faith herein and the better to take off his affections from the delights of Egypt and to pitch them upon the expectation of Gods promise herein he novv bequeaths to him this parcell of land which should be his childrens over and above that lot which in the common division of the land should befall them That this portion of land vvhich Jacob gave to his sonne Joseph vvas nigh unto Shechem vvhich in processe of time vvas corruptly called Sychar is evident by the words of the evangelist John 4. 5. Which is called Sychar near to the parcell of ground that Jacob gave his sonne Joseph And there though many Expositours understand it of the citie Shechem with all the field or territories adjoyning which say they according to this prophecie of Jacobs fell to the sonnes of Joseph when the land vvas divided amongst the tribes Josh 17. 7. The coast of Manasseh was from Asher to Michmethah that lyeth before Shechem yet I conceive it is onely meant of that parcell of land which there he bought of Hamor Shechems father for an hundred pieces of money as is related Gen. 33. 19. which hereupon became his own proper inheritance and there afterwards therefore Jacobs sonnes fed their fathers flocks Gen. 37. 12. and there Josephs bones were buried by the Israelites when they came into Canaan as in the inheritance peculiarly bequeathed him by his father Jacob Josh 24. 32. The bones of Joseph buried they in Shechem in a parcell of ground which Jaâ—ob bought of the sonnes of Hamor the father of Shechem for an hundred pieces of silver and it became the inheritance of the children of Joseph Nor is it of any great moment that is objected that so small a parcell of ground was not worth the bequeathing to so great a man as Joseph was now for vve cannot think it vvas so small a tract of ground that Jacob bought for the feeding of his cattel that vvere very many But besides not so much the quantity as the qualitie of the gift is to be regarded for this being all he had in Canaan by vvay of purchase Jacob by bequeathing this in speciall to Joseph did as it vvere designe him his heir and conferre upon him the dignitie of the firstborn vvhich vvas no small Prerogative The greatest difficultie in these vvords is vvhy Jacob saith that he took this portion of the land of Canaan novv bequeathed to Joseph out of the hand of the Amorites with his sword and with his bow And for satisfiing this doubt there are severall ansvvers given by Expositours for first some say that it is usuall in the Scripture to speak prophetically of things to come as if they were done already so the birth of Christ is foretold by the Prophet Esai 9. 6. under these terms Vnto us a child is born and so say they here Jacob out of the assurance of his faith speaks of the Israelites taking this land out of the hands of the inhabitants by force of arms as if it vvere done already 2. Others hold that he speaks this vvith reference to the slaughter of the Shechemites by the svvord of his sonnes and servants vvhich fact hovvever he detested and abhorred yet because they armed themselves as it vvere under his name and in revenge of vvrong done to him and his and because through â—ods just vengeance upon the Shechemites and his singular favour to Jacob the land the inhabitants vvhereof they had utterly destroyed fell to him the neighbouring inhabitants not daring to oppose him by reason of a divine terrour vvherevvith they vvere stricken and so he through Gods providence reaped the benefit of that desolation vvhich his sonnes had vvickedly made in those parts therefore he affirms here that he took it out of the hand of the Amorite with his sword and with his bow 3. Some again conceive that when Jacob removed to Hebron after the slaughter of the Shechemites the bordering inhabitants entered upon the territories of Shechem and together with the rest also took into their hands that parcell of ground which Jacob had there purchased which when they would not restore Jacob did by force of arms drive them out and so recovered his own rightfull possession which however it were not before related sufficient it is that it is
yet in a readinesse for the publick deliverance of the people even as Magistrates will sometimes execute offenders the more privately when they fear any tumult amongst the people Vers 14. And Moses feared and said c. What the Apostle therefore said of Moses Heb. 11. 27. By faith he forsook Egypt not fearing the wrath of the King must be understood of his second leaving Egypt when he carried away the Israelites with him Now he left Egypt for a time onely and that to save himself from the wrath of a King who sought to slay him but then he quite forsook Egypt and boldly carried away his brethren though he might well suspect that Pharaoh would pursue them not fearing his wrath and malice in this regard but looking to that invisible God who was able to defend him Vers 15. Now when Pharaoh heard this thing he sought to slay Moses Not onely to punish that fact of his in slaying the Egyptian but also doubtlesse especially out of a jealousie which hereupon he had conceived concerning Moses knowing him to be an Hebrew and having by experience found that he was a man of rare abilities and singularly wise and learned when he saw that he had left the Court and joyned himself to his own people and had now in revenge of an Israelites wrong slain an Egyptian no marvell though he suspected what Moses might hereafter attempt on the behalf of that people and so resolved presently to cut him off Vers 16. Now the Priest of Midian had seven daughters The word in the originall signifieth either a Priest or a Prince but because this imployment of attending and watering their fathers flocks was more likely to be the imployment of a Priest then a Princes daughters and secondly it is no way probable that the shepherds durst daily offer such violence to their Princes daughters as we reade here they did to these it is more probable that in this place the word in the originall is to be understood of a Priest then a Prince A Priest of the true God we may well think he was because Moses married his daughter yet withall perhaps he was corrupt in his religion and had gone aside to many heathenish superstitions till by Moses in the time of his abode there he was more perfectly instructed The most difficult question concerning these words is Who this Priest of Midian was that had seven daughters whether the father or the grandfather of Zipporah who was doubtlesse one of these seven daughters and afterward became the wise of Moses It is manifest that in the next verse but one this Priest of Midian is câ—lled Reuell When they came to Reuell their father he said How is it that ye are come so soon to day and vers 21. that he gave Moses Zipporah his daughter to wife But because the father of this Zipporah and father in law of Moses is elsewhere called Jethro yea immediately in the first verse of the next chapter Moses kept the flock of Jethro his father in law the Priest of Midian and also Hobab Judg. 4. 11. Heber the Kenite was of the children of Hobab the father in law of Moses and this Jethro or Hobab the father in law of Moses is said to have been the sonne of Raguel the Midianite Num. 10. 29. Moses said unto Hobab the sonne of Raguel the Midianite the father in law of Moses c. it may seem very questionable why this Reuell the Priest of Midian is here spoken of as the father of these seven daughters of whom Zipporah the wife of Moses was one The most of Expositours do hold that Reuell this Priest of Midian was the grandfather of Zipporah and the same that is called also Raguel the Midianite Num. 10. 29. Jethro who was also called Hobab was they say the father of Zipporah and the sonne of Reuell or Raguel and so they hold that Zipporah is called the daughter of this Reuell because she was his sonne Jethro's daughter and indeed usually in the Scriptures grandfathers are called fathers and grandchildren sonnes and daughters so Laban saith of his daughters children Gen. 31. 43. These children are my children and Maachah is called the mother of Asa who yet was his grandmother 1. King 15. 13. But yet because there can be no probable reason given why in this place there should be no mention made of the father but of the grandfather onely and though the grandfather be sometimes in the Scriptures called a father yet no instance can be given where in setting down the number of a mans daughters it is yet meant of his grandchildren I rather conceive that this Priest of Midian here spoken of that had seven daughters was the father of Zipporah and father in law of Moses and so consequently that he had three names Reuell as in the 18. verse of this chapter Jethro chap. 3. 1. and Hobab Judg. 4. 11. and that Raguel the Midianite mentioned onely Num. 10. 29. was the father of this Reuell Vers 17. And the shepherds came and drove them away c. That is though these daughters of the Priest of Midian had with all diligence hastened to the well that they might water their flocks first which happely in those dry countreys they did the more earnestly strive for because those that came last were sometimes scanted of water yet when the shepherds came they barbarously drove them and their flocks away and with the water which these Virgins had drawn sought to water their own cattle and so to make them wait till they had done the injustice whereof when Moses perceived he stood up in their defence withstood the shepherds though a stranger and helped them to water their flock Probable enough it is considering in how great esteem Moses had lived in Egypt that he had some servants attending him that might aid him herein if he were alone there was doubtlesse a speciall hand of God in it that one man should by force prevail against all the shepherds Vers 20. Why is it that ye have left the man That is being a stranger and now thus late towards evening unprovided happely of a place to lodge in why did you not bring him home with you Vers 21. And he gave Moses Zipporah his daughter That is Reuell the Priest of Midian gave Moses Zipporah his daughter to wife How long after Moses his coming this match was made it is not expressed most likely it is that it was not till by living a while together they had learnt by experience that which might induce them on both sides to desire it which we may the rather incline to think also because fourty years after his coming into Midian when God commanded him to return into Egypt one of his two sonnes by his wife Zipporah was but a very little one and as yet uncircumcised chap. 4. 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. Vers 22. And he called his name Gershom for
he said I have been a stranger in a strange land Gershom is by interpretation a desolate stranger Now so he named his eldest sonne both to testifie his faith concerning the land of promise which he looked upon because of Gods promise as his true countrey and the inheritance of his children and professed therefore that his children were but strangers in the land of their nativitie and likewise to expresse his thankfulnesse to God for affording him this comfort to support him in the time of his affliction when he lived after the manner of a banished man in a strange countrey Another sonne Moses had by his wife Zipporah whom he called Eliezer as we may see chap. 18. 4. but the first-born onely is mentioned here Vers 23. And it came to passe in processe of time that the king of Egypt died and the children of Israel sighed c. The death of the king of Egypt is here mentioned to shew the misery of the poore Israelites who were no way eased of their burdens upon the death of the former oppressing tyrant but had as much cause of sighing under their burdens as ever they had before CHAP. III. Vers 1. NOw Moses kept the flock of Jethro c. the Priest of Mâ—dian Either this Jethro was the same that is before called Reuell chap. 2. 18. or else if Jethro were the sonne of Reuell he also was Priest of Midian as his father had been the sonne succeeding in his fathers office and that happely because Reuell was now dead this being fourtie years after Moses coming thither as we see Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of Mount Sinai And came to the mountain of God even to Horeb. Horeb is called here by anticipation the mountain of God both because of this following vision wherein God appeared to Moses in so miraculous a manner and also especially because there afterwards the Lord came down to Moses and delivered him the law and made a covenant with his people Exod. 19. for it is said expressely that this apparition was at mount Sinai Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of mount Sinai an angel of the Lord in a flaming fire in bush and there we know the Law was given Exod. 19. 1. It seems therefore that the whole mountanous track or circuit where mount Sinai stood was called Horeb or else as some of the Jewish Rabbins hold this mountain was formerly called Horeb but after this apparition of God in the bush it was called Sinai from the Hebrew word Sâ—neh which signifieth a bramble bush Vers 2. And the angel of the Lord appeared untâ— him in a flame of fire out of the midst of a bush c. It is â—vident that it was the Lord God himself that now appeared unto Moses for vers 7. it is said that the Lord Jehovah spake unto him and verse the fixth he saith I am the God of thy father c. and which is most to be observed vers 5. he that appeared to Moses required that worship and honour which is due onely to God namely that he should present himself before him bare-footed as a poore caytiffe not worthy to stand in the presence of so great a Majestie Nor is there any just cause why we should question this because it is said here The angel of the Lord appeared unto him since it is evident that Christ the eternall sonne of God is called the Messenger or Angel of the Covenant Mal. 3. 1. Now as concerning the burning bush wherein the Lord appeared to Moses it was doubtlesse intended not onely to cause Moses with the more reverence and humilitie to attend to what should be said unto him but also to be a signe representing to him the state and condition of his people concerning whom the Lord now gave him a charge to wit that though his Israel had been long in the fire of affliction the enemie seeking with all possible fury to destroy them yet hitherto they had been miraculously preserved and so still should be and that because the Lord was amongst them to preserve and defend them and would now rescue them from the power of their oppressours Vers 3. And Moses said I will now turn aside and see this great sight c. It is hard to say which some affirme that Moses concluded that this was some secret of nature that the bush burned and was not consumed and so out of curiosity did rashly resolve to approch nearer that he might search out the cause of it No such thing can be concluded from these words rather his calling it a great sight may seem to imply that he thought it some vision But indeed the most probable opinion is that he neither concluded the one nor the other but being suddenly stricken with admiration at the sight and not knowing what to think of it he determined at last to approach nearer hoping thereby to be the better informed and waiting with reverence to see what the issue would be Vers 4. God called unto him out of the midst of the bush and said Moses Moses c. This calling of Moses by his name and the redoubling of his name in such a familiar and loving manner was both to make him know that the vision he saw was of God thereby to stirre him up the more carefully to intend what was done and said and also to intimate the great love and favour of God to him and indeed considering how strange and terrible the apparition was and that Moses though all alone and in a desert place was not yet so astonished but that when he heard himself called by name from the midst of the burning bush he could answer so readily here am I we may well think that it was this gracious manner of Gods calling upon him that did thus farre encourage him Vers 5. Put off thy shooes from off thy feet The putting off of shooes was used as a signe of mourning and humiliation Ezech. 24. 17. 23. Forbear to crie make no mourning for the dead c. and put on thy shooes upon thy feet c. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot c. Esai 20. 2. 4. Go and loose the sackcloth from off thy loyns and put off thy shooe from thy foot c. So shall the King of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot c. And upon this ground no doubt is Moses here enjoyned it both that this outward ceremonie might strike him with the greater aw and reverence of Gods Majestie into whose presence he might not be suffered to approch but in so lowly and submissive a manner and also that it might be an outward expression of the inward religious affection of his mind that he did
of his utterance and pronunciation and so it seems it was with Moses though he were an excellent speaker for the substance of that which he spake yet some defect he had in regard of his utterance which some conceive to have been that he was of a stammering tongue and thereto apply that which he afterwards said How shall Pharaoh heare me who am of uncircumcised lippes chap. 6. 12. Vers 12. I will be with thy mouth and teach thee what thou shalt say It is evident that the imperfection of Moses speech and utterance continued after this for still we see he complained of his uncircumcised lippes chap. 6. 30. and because of this Aaron was his spokesman in delivering Gods message unto Pharaoh This therefore which the Lord here sayes to Moses I will be with thy mouth is not meant of helping him of that naturall imperfection in his speech but that God would direct him what he should say and so prosper him in his message that his slownesse of speech should be no hinderance to him but that he should with comfort to his people and terrour to their enemies dispatch the businesse which God had imposed upon him Vers 14. And he said Is not Aaron the Levite thy brother I know that he can speak well c. Thus was Moses comforted hearing that his brother Aaron from whom he had been absent now fourty years was still living and well and withall encouraged by knowing that he should have him joyned with him in commission of whose fidelity he could make no question and whom he knew of good abilities for the delivering of their message to Pharaoh Vers 16. And thou shalt be to him in stead of God That is thou shalt as from God and in Gods stead make known to him what he shall say unto Pharaoh Vers 18. And Moses went and returned to Jethrâ— his father in law and said unto him Let me go c. Moses did not ask his father in law leave to go into Egypt as questioning whether he should obey Gods command in going unlesse he would give him leave but onely as judging it fit that he should acquaint his father in law with his purpose and crave his approbation and not go rudely away with his daughter and her children without giving him any notice beforehand of it espeâ—ially considering that he had no cause at all to suspect either the wisdome or courtesie of his father in giving him liberty Moses therefore was not herein to be blamed rather his modesty and humilitie herein discovered was worthy admiration who after so glorious a Vision was no way puffed up with it but carried himself in such an humble and lowly manner towards his father in law As for his alledging no other reason to Jethro for his returning into Egypt but onely his desire to visit and see his brethren Let me go I pray thee and return unto my brethren which are in Egypt and see whether they be yet alive therein also his modesty was discovered in that he could forbear to tell his father in law of the glorious vision he had seen and the honourable imployment which God had put upon him and likewise his wisdome in managing this businesse for doubtelesse he did purposely conceal this that hewas sent to fetch the Israelites out of Egypt both because he judged it not fit to impart this secret to Jethro who was not of the stock of Israel though a godly man before he acquainted the Israelites themselves with it and likewise especially lest the difficultie and danger of the work should make his father in law unwilling to let him go Vers 19. And the Lord said unto Moses in Midian c. To wit either before he had asked his fathers leave or after that The other appearing of God to Moses was in Horeb this in Midian but whether this his appearing to Moses in Midian were before he asked leave to go or after we cannot certainly conclude if it were after that then either Moses even after leave obtained from Jethro yet hastened not his journey as was fitting and therefore by this second apparition God quickned him again or else he took it that in the first vision in the burning bush God had onely called him to the work of going into Egypt for the deliverance of the Israelites but had not expressely told him the time when he should go and so he waited till now that in this second vision in the land of Midian God again appeared to him and commanded him immediately to go thither adding this encouragement to what he had said before that all the men were dead which sought his life And doubtlesse all the time of his sojourning with his father in law in Midian he thought of what God had formerly revealed to him in Egypt concerning the Lords imploying him in that service onely he waited to see when God would call him thereto and that happely might be the reason why in so many years he did not send to know in what condition his brethren were in Egypt because he was resolved wholly to cast himself herein upon the providence of God and to do nothing without direction from him Vers 20. And Moses took his wife and his sonnes c. Hereby it appears that Moses either carryed his wife and his children into Egypt or at least that he was upon his journey intending to carry them with him thither Indeed as evident it is when Moses went with the Israelites out of Egypt his wife and children were with his father in law in Midian for Exod. 18. 5. it is said that Jethro his father in law met him in the wildernesse when he encamped at the mount of God and brought his wife and his sonnes thither to him It seems therefore that either when he was upon the way going thither he sent them back again to Jethro perhaps upon the occasion of the following story of the circumcising of his sonne or at least that when he was in Egypt finding some inconvenience in their being there he took order to return them to the safe custodie of his father in law that himself might the more freely and wholly intend the businesse he had undertaken And Moses took the rod of God in his hand It was doubtlesse the same rod or shepherds crook which Moses used at other times to carry in his hand and which he had in his hand when God spake to him out of the burning bush onely it is here called the rod of God because it was that wherewith God had appointed that Moses should work so many glorious miracles and so to intimate that it was meerely of God and not of any power in Moses or in the rod that so many strange things were done by it Vers 21. But I will harden his heart that he shall not let the people go See châ—p 7. 13. Vers 22. Thus saith the Lord Israel is my sonne even my first-born c. Many severall reasons may be given why
spirits were happely spent much with the vehemency of his spirit in praying to the Lord Aaron and Hur perceiving thâ—s and that withall the Amalekites prevailed against the Israelites when he let down his hands they standing on each side of him stayed up his hands the one the right hand and the other the left But because we cannot well conceive but that they would have been all wearied if it had been thus I conceive it more probable that Moses held up the rod in one hand shifting it as occasion was from one hand to another And so Aaron and Hur in their turns helped to bear up that hand which was next to them and had by their turns a time to rest and ease themselves Vers 14. Write this for a memoriall in a book and reherse it in the ears of Joshua c. Who was to succeed Moses and therefore was to take speciall notice of this decree of God concerning the utter extirpation of Amalek whether this were written in any other book we cannot say sufficient for us it is that here we find it recorded by Moses and that no doubt the rather because of this expresse command which was now here given him Vers 15. And Moses built an altar c. To wit thereon to offer â—acrifices of thankfulnesse and that it might â—tand as a memoriall in future times of this first victory which God had given his people against their enemies the Amalekites and therefore also he called the altar Jehovah Nissi that is the Lord my banner that it might be a memoriall to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people and had there as it were proclaimed that he would have perpetuall warre with that Nation from one generation to another Vers 16. For he said Because the Lord hath sworn that he will have warre with Amalek c. Some reade this place thus Because the hand of Amalek is against the throne of the Lord therefore the Lord will have warre with Amalek c. and then the words intimate the reason why the Lord had determined that he would have warre with Amalek from generation to generation to wit because Amalek had lifted up his hand against the throne of the Lord in that he had fought against them that were his peculiar people whose Sovereigne Lord he had undertaken to be But if we reade the words as they are in our Translation Because the Lord hath sworn that he will have warre c. whereas in the Hebrew it is word for word thus the hand upon the throne of the Lord then we must know that the hand upon the throne intimates the form of Gods swearing to wit that laying his hand upon his throne as swearing by his Majesty and Regal power and as he was the great King of the whole world he had sworn that he would have warre for ever with Amalek And this Moses alledgeth as the reason why he called this altar Jehovah Nissi CHAP. XVIII Vers 1. WHen Jethro the priest of Midian c. See Exod. 2. 16 18. also the 3. 1. Vers 2. Then Jethro Moses father in law took Zipporah Moses wife after he had sent her back See Exod. 4. 20. Vers 5. And Jethro Moses father in law came with his sonnes and his wife c. These words make known the coming of Jethro to Moses with his daughter the wife of Moses and her two sonnes and particularly where Moses was when they came to him to wit that he was encamped at the mount of God that is at Horeb which why it is called the mount of God is noted before upon Exod. 3. 1. Evident therefore it is that though the removing of the Israelites from Rephidim where they vanquished the Amalekites to the desert of Sinai where this mount of God was be not mentioned till the beginning of the following chapter yet thither they were removed before Jethro came to them Vers 6. And he said unto Moses I thy father in law Jethro am come unto thee c. That is Jethro sent this message to Moses and therefore it is said in the next verse that hereupon Moses went out to meet him Considering that the armies of the Israelites were still watchfull doubtlesse of enemies that might set upon them and the rather because the Amalekites had so lately assaulted them no wonder it is though Jethro did before he came upon them with his train first send to inform Moses of his coming that they might know who they were and why they were come But besides it was requisite in point of civility that Jethro should before-hand send Moses word of his coming that he might do what to him seemed good for the receiving of them Vers 11. I know that the Lord is greater then all Gods for in the thing wherein they dealt proudly he was above them That is in redeeming the Israelites out of their cruell bondage concerning which Pharaoh and his Egyptians carryed themselves with such pride and insolencie as if they thought it impossible that God should deliver them out of their hands and resolved that they would in despight of God hold them still in Egypt And indeed if Moses had now told Jethro as it is likely he did how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord saying Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go chap. 5. 2. and thereupon laid heavier tasks upon them then he did before and howthe Magicians of Egypt strove with Moses sought to work the same miracles that Moses but were still confounded and forced at last to acknowledge the mighty power of God and yet their Magick and the feats they wrought thereby was the chief pride of Egypt and that wherein they most gloried and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away assuring themselves that they should not scape chap. 15. 9. The enemie said I will pursue I will overtake I will divide the spoyl my lust shall be satisfied upon them no marvel though Jethro thereupon now answered that in the thing wherein they dealt proudly God was above them Vers 12. And Aaron came and all the elders of Israel to eat bread with Moses father in law before God This clause before God is added because it was a religious banquet eaten before the Majestie of God and accompanying their sacrifices as was usuall See Deut. 12. 5 7. Unto the place which the Lord your God shall chuse out of all your tribes to put his name there there ye shall eat before the Lord your God and ye shall rejoyce c. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord c. and did eat and drink before the Lord on that day with great gladnesse c. Vers 15. Because the
things were made according to Gods appointment there is no mention made of the Urim and Thummim but onely of the twelve pretious stones set in the breastplate because these stones set in two rowes were usually called among the people the Urim and Thummim in regard of their use the high priests enquiring of God by them and returning a perfect answer to those demands that were made to him And indeed this I should readily imbrace for truth but that one thing onely makes it doubtfull to wit that it is said the workmen did set the stones in the breast-plate chap. 39. 10. whereas Moses put in the Urim and Thummim Levit. 8. 8. The other opinion is that these very words Urim and Thummim were written in some pretious matter not made by humane art but by the almighty power of God and so were given by God to Moses and by him put within the fold of the pectorall Levit. 8. 8. Also he put in the breastplate the Urim and Thummim And therefore this is not mentioned amongst those things that were made by the artificers because this was as the tables of the Law the work of God and not of man This also is very probable but yet a conjecture onely neither can we the Scripture being silent certainly determine what they were When the Jews returned out of Babylon they were lost and therefore some businesses hung in suspense Ezra 2. 63. Till there stood up a priest with Urim and Thummim neither do we find in any of the Jewish Rabbins that they themselves did certainly know what they were And Aaron shall bear the judgement of the children of Israel upon his heart c. That is the breastplate of judgement wherein were the Urim and Thummim so called both because it was the type of that light and perfection in Christ which he communicates to his people as also because hereby answers of judgement were given to the Israelites See Numb 27. 21. Vers 31. And thou shalt make the robe of the ephod all of blue So called because it was worn next under the ephod and being of it self a loose robe was girded to the body by the curious girdle of the ephod It signified the heavenly robe of Christs righteousnesse Vers 33. And beneath upon the hemme of it thou shalt make pomegranates of blue c. These as they hung upon the garment signified that onely the fragrant smell of the garment of Christs righteousnesse makes us a sweet favour unto God as they hung intermixed with bells they signified the sweet and comfortable effects of Christs doctrine by which we come to be clothed with the fragrant robe of Christs righteousnesse and from his fulnesse to receive even grace for grace And bells of gold between them round about Signifying the pure and pretious voice of Christ heard of God in his prayer and mediation of the people in his teaching and instruction Vers 35. And his sound shall be heard when he goeth unto the holy place c. Of which besides the mysteries signified whereof above this was also a reason that notonely the priest but the people also might by the sound of those bells be put in mind to lift up their hearts to God c. Vers 36. And thou shalt make a plate of pure gold c. This was made like the forepart of a coronet and therefore called chap. 29. 30. The plate of the holy crown which being joyned to the miter signified that Christ should be not onely priest but king And grave upon it like the engravings of a signet Holinesse to the Lord. Signifying the intercession of Christ that by his holinesse we are presented as holy yea perfectly holy in the sight of God John 17. 19. And for their sakes I sanctifie my self that they also might be sanctified through the truth Vers 38. And it shall be upon Aarons forehead c. To wit that it might be an eminent visible token of Gods gratious acceptation of his people to be seen and read of all men to their comfort even that God accepteth both them and their imperfect services in the face of Jesus Christ who by his sufferings and mediation hath taken away the sinnes of his people which they commit in their most holy and religious actions 1. John 2. 1 2. If any man sinne we have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sinnes c. Vers 39. And thou shalt imbroider the coat of fine linen c. A garment with sleeves covering the whole body down to the feet and being loose was girded to the body with a girdle Levit. 8. 7. And he put upon him the coat and girded him with the girdle c. It was under the robe of the ephod and did also signifie the garments of justice wherewith Christ and his children are arayed And thou shalt make the girdle of needlework c. This was made of fine linen blew and purple and scarlet Exod. 39. 29. It served to gird the coat with which was under the robe Levit. 8. 7. And he put upon him the coat and girded him with the girdle c. and signified the trust constancie and expedition of Christ in his ministration Isay 11. 5. And his righteousnesse shall be the girdle of his loyns c. for these are things usually signified in the Scripture by girding Luke 12. 35. Let your loyns be girded about and your lights burning Vers 40. And for Aarons sonnes thou shalt make coats c. Called elsewhere ephods 1. Sam. 22. 18. And slew on that day fourescore and five persons that did weare a linen ephod because it was their uppermost garment the high priests was imbroidered this onely of linen chap. 39. 27. And they made coats of fine linen of woven work for Aaron and for his sonnes and signified the purity and sanctification of Gods Saints who are all priests evangelicall See Levit. 16. 4. And thou shalt make for them girdles c. Aarons was of divers colours Exod. 39. 29. these not Vers 41. And thou shalt put them upon Aaron thy brother and his sonnes with him Now cannot the people think that Aaron had injuriously seised upon the priesthood for his posterity since the same hand invested both father and sonnes Vers 42. And thou shalt make them linen breeches c. See Exod. 20. 26. CHAP. XXIX Vers 1. ANd this is the thing that thou shalt do unto them to hallow them c. That is to sanctifie them for the work of the priesthood and all the following ceremonies sacrifices purifyings were to this end to teach men to look off from these men who had need themselves of purifying and sacrifices of atonement and to look onely upon Christ or upon them onely as types of Christ Take one young bullock and two rammes without blemish This young bullock was for a sinne-offering and the two rammes were the one for a burnt-offering the other for a peace-offering Vers
2. And unleavened bread and cakes c. This meat-offering of bread and cakes was to be unleavened to signifie the sincerity and incorruption of Christ of whom all sacrifices were types and who is indeed the true bread of life John 6. 55. and secondly of all the sacrifices evangelicall which through him Christians do offer unto God and likewise the oyl wherewith they were mingled signified the pretious anointing of Gods spirit both in Christ and the faithfull 1. John 2. 27. But the anointing which ye have received of him abideth in you â—nd ye need not that any man teach you but as the same anointing teachâ—th you all things and is truth and is no lie c. Vers 2. Of wheaten floure shalt thou make them The best of the principle grain signifying the purity of Christ and all Evangelicall sacrifices Vers 4. And Aaron and his sonnes shalt thou bring and shalt wash them with water To wit out of the sanctified laver Exod. 30. 18. And this signified the holinesse that was required in these legall priests that were to be types of Christ Vers 7. Then thou shalt take the anointing oyl and poure it upon his head Here Moses is expressely commanded to poure the anointing oyl for the making whereof there is afterwards direction given Chap. 30. 23. c. upon the head of Aaron but in the two following verses where there is order given for the consecration of his sonnes there is no mention made of anointing them whence many Expositours conclude that onely the high priest Aaron was anointed with this oyl and not his sonnes yet because it is said Exod. 30. 30. Thou shalt anoint Aaron and his sons and Chap. 40. 14 15. Thou shalt bring his sons and clothâ— them with coats and thou shalt anoint them as thou didst anoint their father that they may minister unto me in the priests office it is more then probable that at their first consecration both Aaron and his sonnes vvere anointed Indeed in succeeding times it is evident that onely the high priests vvere anointed and therefore Levit. 21. 10. he is distinguished from the inferiour priests hereby He that is the high priest among his brethren upon whose head the anointing oyl was poured But at this present consecration of the priests doubtlesse both Aaron and his sonnes vvere anointed And though vve cannot say that they vvere anointed by the pouring out of the oyl upon their heads as Aaron vvas yet it is hard on the other side to restrain their anointing to the sprinkling of the holy oyl upon them and their garments vvhereof mention is made Levit. 8. 30. And Moses took the anointing oyl and the bloâ—d which was upon the Altar and sprinkled it upon Aarons and upon his sonnes garments with him c. Vers 10. And thou shalt cause a bullock to be brought c. Which vvas to be a sinne-offering for the priest vers 14. But the flesh of the bullock and his skin and his dung thou shalt burn with fire without the camp it is a sinne-offering And Aaron and his sonnes shall put their hands upon the head of the bullock In vvhich rite by the hand of faith they disburthened themselves of their sinnes and laid them upon the head of the sacrifice that is upon Christ Isa 53. 6. God hath laid upon him the iniquity of us all Vers 11. And thou shalt kill the bullock before the Lord c. Thus till Aaron and his sonnes were fully consecrated for the service of the priesthood Moses himself did by extraordinary warrant from god do the work of the priest in offering these sacrifices whence is that of the Psalmist Psal 99. 6. Moses and Aaron among his priests Vers 12. And thou shalt take of the bloud and put it upon the horns of the altar c. That is the brasen altar of the burnt-offerings which stood in the court yard This first sinne-offering differed from others that were offered for the sinnes of the priests In others the bloud was carried into the tabernacle and put upon the horns of the golden altar of incense Levit. 4. 7. And the priest shall put some of the bloud upon the horns of the altar of sweet incense c. here it was not so First because this was also to sanctifie the altar it self that it might be fit afterwards to sanctifie the sacrifices of the people whereby also was implyed the worthlesnesse of these things in themselves if they be not looked upon with reference to Christ Secondly because Aaron and his sonnes being not yet full priests it was done as was usuall at the sinne-offerings of the common ruler and private person See Levit. 4. 25 30. As for the doing of this with the finger this was used in all sinne-offerings Levit. 4. and onely in them teaching us the efficacy of Christs bloud for the purging away of sinne when it is so particularly presented unto God and applyed by his Spirit Heb. 9. 12 13 14. Neither by the bloud of goats and calves but by his own bloud he entred once into the holy place having obtained eternall redemption for us For if the bloud of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall Spirit offered himself without spot to God purge our conscience from dead works to serve the living God And indeed the finger of God Luk 11. 20. is expounded to be the Spirit of God Matth. 12. 28. And poure all the bloud beside the bottome of the altar It is likely that it was poured out at the bottome of the altar on the inside and so it might be much consumed with the continuall heat of the fire and this signified the full price that should be paid for our redemption Vers 13. And thou shalt take of the fat that covereth the inwards c. By the â—at may be meant the grossenesse of our nature in all the faculties and powers of the soul the understanding in the heart the angry motion in the liver the concupiscence in the kidneyes or reins which being all corrupted are therefore to be purged by the fire of the Spirit and so to be offered unto God But the plainer reason of this ceremony I conceive to be that the people might be taught highly to esteem the worship of God by this direction of giving him the best of the sacrifices Vers 14. But the flesh of the bullock and his skinne and his dung thou shalt burn without the camp c. Thus it was done whereever bullocks were offered for a sinne-offering Levit. 4. and when the bloud was carried into the tabernacle Levit 6. 30. No sinne-offering whereof any of the bloud is brought into the tabernacle of the congregation to reconcile withall in the holy place shall be eaten it shall be burnt in the fire It was to imply how detestable the sinne was which was as it
onely death inflicted by the Magistrate whereof see Numb 15. but also the immediate stroke of God when that was neglected and especially Gods casting him off from being one of his people both here and hereafter Vers 17. And on the seventh day he rested and was refreshed This is spoken of God after the manner of men Vers 18. And he gave to Moses when he had made an end two tables of testimony c. That is when the fourty dayes were expired Tables of stone written with the finger of God Whereby was signified first the stability of the Law secondly the stoninesse of mans heart for the receiving of spirituall things thirdly the difference betwixt the Law and the Gospel which is written by the finger of Gods spirit not in tables of stone but in the sleshy tables of mens hearts 2. Cor. 3. 2. CHAP. XXXII Vers 1. ANd when the people saw that Moses delayed c. It is evident in that of the Apostle 1. Cor. 10. 7. Neither be ye idolaters as were some of them as it is written The people sat down to eat and drink and rose up to play that some of the people not all joyned in this wicked act yet withall doubtlesse we may conclude that the greatest number conspired together herein as therefore it is said vers 3. That all the people brake off their golden eare-rings c. because the multitude were all in a manner combined together and but a few to speak of there were that kept themselves clear in this generall desertion And they said unto Aaron Up make us Gods c. This word doth imply both how violently they pressed him and with what importunity they hastened him to do what they required as if they had said We have waited long enough for Moses and therefore dispatch quickly and with all speed do what we require make us Gods to go before us that is images as representations of God or visible signes of Gods going before them and presence amongst them It cannot be reasonably thought that the people were so stupid as to think that any thing made by mans hand could be the God that brought them out of Egypt but onely that they desired some image as a signe of Gods presence according to the manner of their idolatry in Egypt Yea happely conceiving the cloud not to move they took themselves to be forsaken or betrayed by Moses and so in their rage fall into this idolatry as it were in despight of Moses and Aaron And therefore we see also in what a discontented manner and how contemptuously they speak of Moses in the following words As for this Moses the man that brought us up out of the land of Egypt we wot not what is become of him Vers 2. And Aaron said unto them Break off the golden eare-rings c. We may well think that Aaron did at first indeavour to disswade the people from this they desired of him onely because he yielded at last therefore it is in the next place related Yea it is probable enough that Aaron made this demand of their eare-rings not gold in generall with some secret hope that the womens unwillingnesse to part with these ornaments wherein they were wont so much to delight might be a rub in the way Vers 3. And all the people brake off the golden eare-rings c. That is the generality of the people and thus they dishonour God with the spoyls of the Egyptians which God had given them Exod. 12. 35. Vers 4. And fashioned it with a graving tool after he had made it a molten calf Aaron is said to have done this not because he did it with his own hands but because he appointed workmen to do it and by his authority and command it was done First they melted the gold and cast it into a molten calf and then they polished it and finished it with a graving tool And thus they changed their glory into the similitude of an ox that eateth grasse as the Psalmist saith Psal 106. 20. Now in this form it seems the Israelites desired their idol should be made happely in imitation of the idol Apis a pyed bullock which the Egyptians used to worship And they said These be thy Gods oh Israel c. So encouraging onâ— another and especially upon this pretence that this was onely intended for a representation of the true God Vers 5. And when Aaron saw it he built an altar c. That is when he saw how violently the people pursued their purpose and that in this idol they still intended to worship the true God he yields further upon the peoples motion to wit to build an altar and proclaim an holy day saying To morrow is a feast to the Lord Jehovah wherein still he seeks to stop the mouth of his conscience with this pretence that all was still intended for the worship of the true God Vers 6. And the people sat down to eat and to drink and rose up to play That is they sat down to eat and to drink of their peace-offerings and other feasts that did accompany their sacrifices wherein it may seem they were excessive enoâ—gh by their shouting mentioned ver 17. and then rose up to play that is sing dance and play about the idol according to the custome of idolatrous festivals Vers 7. And the Lord said unto Moses Go get thee down c. That is get thee away quickly and so it is expressed Deut. 9. 12. Arise get thee down quickly from hencc Thy people which thou broughtest out of the land of Egypt have corrupted themselves The Lord here calls the Israelites not his people but the people of Moses thy people which thou broughtest out of the land of Egypt c. whereby he doth not onely testifie his great indignation against them disclaiming as it were any interest which they had in him and refusing to own them as his people any more but withall likewise he sâ—eks to affect Moses the more with their sinne by putting him in mind that they were his people committed to his charge that so he might be more solicitous to reduce them again into the right way Vers 8. They have turned aside quickly out of the â—ay which I commanded them Viz. after their entring into covenant with me it is but a few dayes since they promised that they would keep all that I commanded them and now they have already transgressed the Law of my worship which I gave them in charge Vers 10. Now therefore let me alone c. As a father being angry and making as though he would smite his sonne should say to one standing by hold me not meaning that he would have him interpose himself and mediate for his sonne And I will make of thee a great nation See Deut. 9. 14. Vers 11. Why doth thy wrath wax hot against thy people which thou broughtest forth c. That is let not thy wrath wax hot against thy people c. for it is usuall
why they might not go out as mourners to the buriall of their brethren to wit because they might not put off their priestly attire and so give over the service they had in hand the rather because they were newly consecrated and there were so few of them to attend the service Vers 9. Do not drink wine or strong drink c. Nadab and Abihu though not through wine had erred not in putting a difference betwixt holy and profane upon this occasion God gives charge that other things which might occasion the like errour may be avoyded Vers 12. Take the meat-offering that remaineth c. Namely the remainder of the meat-offering that is mentioned chap. 9. ver 17. Which Moses calls upon them to eat according to the directions formerly given them 1. Thereby to incourage Aaron and his sonnes to go on in their service lest they should have doubted because of the late judgement upon Nadab and Abihu whether God would ever be pleased that they should any more meddle with his sacrifices 2. Because this sudden destruction of their brethren had let them see how exactly carefull they had need to be that all things were done according to Gods appointment and thirdly Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein especially in this particular of eating the meat-offering it being usuall with men in sorrow to refuse their meat Vers 13. And ye shall eat it in the holy place c. That is the court of the Sanctuary as Levit. 6. 16. And the remainder thereof shall Aaron and his sonnes eat with unleavened bread it shall be eaten in the holy place in the court of the tabernacle of the congregation they shall eat it Vers 14. And the wave-breast and heave-shoulder shall be eaten in a clean place c. Moses here also puts them in mind to eat the shoulder and breast to wit of the peoples peace-offerings Levit. 9 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord and that in a clean place meaning the camp of Israel and in ages following the citie of Jerusalem where the like holy things were eaten Thou and thy sonnes and thy daughters with thee Namely such as were onely maids widows and divorced returned to their fathers house see Levit. 22. 11 12. where others are also mentioned that might eat of them Vers 16. And Moses diligently sought the goat of the sinne-offering c. Amongst other things wherein Moses feared lest Aaron and his sonnes should offend by reason of the sorrow which God had brought upon them this was one thing he doubted lest they should omit the eating of the sinne-offering and therefore he sought diligently to see what was done with it to wit that goat of the sin-offering spoken of Levit. 9. 15. And he tooke the goat which was the sinne-offering c. as appeareth vers 10. of this chapter where Moses saith it was given them to bear the iniquitie of the congregation Indeed it is clear that the sinne-offering for the congregation was to be carried without the camp and burnt by that law Levit. 4. 21. And he shall carry forth the bullock without the camp and burn him as he burned the first bullock But then the bloud of that sinne-offering was carried within the tabernacle Levit 4. 16 17. Now because Aaron had not yet accesse into the holy place till he had prepared a way by these first sacrifices in the court therefore the bloud of this sinne-offering was not brought into the tabernacle as in an extraordinary case and consequently it was not to be burnt without the camp but to be eaten by the priests by that other law Levit. 6. 26 30. The priest that offereth it for sinne shall eat it in the holy place shall it be eaten in the court of the tabernacle of the congregation c. This Aaron and his sonnes in their grief either forgetting or not duly considering did burn it without the camp which was not according to the law See the note upon Levit. 9. 15. And he was angry with Eleazar and Ithamar c. Though Aaron was also in fault and Moses in reproving Eleazar and Ithamar his sonnes in his presence did also reprove him yet he bends his anger chiefly against his sonnes as sparing what he could the father in regâ—rd of his late heavie losse of his two other sonnes his sons faith the text that were left alive which is added to intimate one chief cause of his anger namely that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them Vers 18. Behold the bloud of it was not brought in c. Therefore it should have been eaten and not burnt See the former note upon vers 16. Vers 19. And Aaron said unto Moses Behold this day they have offered their sinne-offering c. This apology of Aarons consists of three parts 1. That though they had failed in this particular yet the main had not been neglected the sacrifices had been duly offered 2. That their failing in the rites and ceremonies requisite was by reason of grief occasioned by those dolefull accidents which had so lately befallen them 3. That this might now extenuate his fault though happely he did not omit it upon that reason that if they had eaten the sinne-offering it would not have been acceptable to the Lord because of that heavinesse and sorrow that was upon them which made them unfit and unworthy to eat those holy things for the law requires them that eat before the Lord to rejoyce See Deut. 12. 7. 26. 14. Hose 9. 4. Vers 20. And when Moses heard that he was content Either as approving his fact and allowing his excuse to be sufficient or else rather as finding it a lesse fault then he supposed it had been to wit that he did it not willingly but of humane frailty and perplexed with grief whereupon he passeth it by with pity as loth to adde affliction to affliction and perhaps deferred his further admonition till another time CHAP. XI Vers 1. ANd the Lord spake unto Moses and to Aaron saying unto them c. The former laws concerned the sanctification of the priests and the rites and ceremonies of the sacrifices now generall laws are given concerning the sanctification of the people and first for avoyding that uncleannesse which cometh from things without the man and in giving these laws the Lord spake both to Moses and to Aaron because it belonged both to the magistrate and priest to see these laws executed the priest being to teach the difference between clean and unclean Ezek. 44. 23. And they shall teach my people the difference between the holy and profane and cause men to discern between the unclean and clean and the Magistrate to take care that this difference was observed and hence is that
13. Vers 25. And in the fifth year shall ye eat of the fruit thereof that it may yield you the increase thereof That is abundantly For this last clause hath reference to the whole foregoing Law concerning the first fruit of trees to wit that if they did pluck off and cast away the fruit for three years as uncircumcised and unclean and give the fruit of the fourth year to the Lord and then on the fifth year and not till then gather fruit and eat it themselves the Lord would cause the land to yield the fruit thereof in such abundance as in other things so also in the fruit of their trees that they should have no cause to repent themselves that in obedience to Gods command they had deprived themselves of the fruit of the first foure years Vers 27. Ye shall not round the â—orners of your heads neither shalt thou marre the corners of thy beard It is not easie tâ— determine what is meant by rounding the corners of their heads and marring the corners of their beards Some conceive that by rounding the corners of their heads was meant the polling of their heads with round curled locks after a nice and effeminate manner and by marring the corners of their beards the shaving away their beards as if they affected to be like women and so they conceive the drift of this Law in both particulars is to forbid all effeminate delicacie and quaintnesse in the trimming of their heads and shaving of their beards after the manner and custome of the heathen Again others hold that by rounding the corners of their heads and marring the corners of their beards is meant the cutting off the locks of their heads and the hair of their beards that they might offer them to Idol-Gods as most certain it is the heathen used to do But last of all others determine that hereby is meant the shaving off the hair of their heads and beards when they were in mourning and extreme heavinesse And indeâ—d this was a custome amongst the heathen whence is that Isai 15. 2. Moab shall howl over Nebo and over Medeba on their heads shall be baldnesse and every beard cut off and that Jerem. 48. 37. Every head shall be bald and every beard clipped And the more probable this opinion seems because the heathenish customes here forbidden are joyned together with those in the following verse of cutting their flesh c. when they mourned for the dead chap 21. 5. They shall not make baldnesse upon their head nether shall they shave off the corners of their beard nor make any cutting in their flesh Vers 28. Ye shall not make any cuttings in your flesh for the dead As the heathen used to disfigure themselves both by cutting and shaving their hair espeâ—ially in their mourning so also they used to cut and lance themselves Jer. 16 6. 2. Reg. 18. 28. and to imprint marks upon their flesh cutting themselves and then filling up the place with ink or some other colouâ— that the marks thereof might remain all which customes God here forbids his people to take up both because they were the desperate effects of immoderate mourning as also because they were the customes of idolaters leâ—t conforming themselves to idolaters in these things they should also grow to a conâ—ormity with them in their idolatrous worshipping of false Gods Vers 30. Ye shall keep my Sabbaths and reverence my Sanctuary That is ye shall esteem of it as of the house which I have chosen to be my dwelling-place that accordingly you may be carâ—full to come thither with an inward aw and fear of my presence and not to approch to it in your uncleannesse or any other way to pollute it To the commandment of sanctifying Gods Sabbaths this of reverencing his Sanctuary is joyned because the Sabbaths were the chief times whereon they reâ—orted to the Sanctuary Vers 32. Thou shalt rise up before the hoary head Under this all honour dâ—e to them is included Vers 36. Just ballances just weights a just ephaâ— c. Concerning the Ephah see chap. 5. 11. and concerning the Hin see Exod. 29. 40. And know we must that under these the most usuall measures all other measures are comprehended CHAP. XX. Vers 2. AGain thou shalt say to the children of Israel Whosoever he be of the children of Israel c. Here the punishments are appointed for the transgression of thoâ—e Laws delivered â—n the former chapter Vers 3. And I will set my face against that man c. That is if any maâ— shall sacrifice his children to that idol Molech and his sinne be not known or cannot be sufficiently proved against him in a judiciall way or that you neglect to punish him and through conâ—ivence forbear to proceed against him according to the former Law then will I set my self against that man to destroy him and cut him off And the reason is added Because he hath given of his seed unto Molech to defile my Sanctuary and to profane my holy name Now these that sacrificed their children to Molech are said to defile Gods Sanctuary 1. Because generally the Land was defiled and so the Sanctuary being in the midst of them was polluted by this as by other their â—innes from which it was therefore purged upon the day of expiation chap 16. 16. 2. Because it was a horrible profanation of Gods Sanctuary that men defiled with such abominable â—innes as idolatry and bloud-shed and that too of their own children should yet come into Gods Sanctuary 3. Because it was a vild debasing and contempt of Gods Sanctuary that they should forsake that to go and sacrifice in the valley of Tophet to that idol Molech Why they are said also to profane Gods holy name is noted before chap. 18. 21. Vers 5. Then will I set my face against that man and against his familie c. That is his poâ—terity or kindred The word in the originall is sometime translated kindred Gen. 24. 38. But thou shalt go unto my fathers house and to my kindred and take a wife unto my sonne Sometimes it is meant of the whole people of Israel because they came all from one stock as Jer. 8. 3. And death shall be chosen rather then life by all the residue of them that remain of this evil familie and Micah 2. 3. Thereâ—ore thus saith the Lord Beâ—old against this familie do I devise an evil from which ye shall not remove your necks It is here used because they of his own family and kindrâ—d were most likely to be partiall and to follow his example but all are here threatned that either by solicitation or defending and excusing them or by not accusing them that is winking at their sinne shall further their escaping deserved punishment as likewise all that should tread in his steps and go awhoring after Molech as he had done Vers 6. I will even set my face against that soul and will cut him off from among his people
That is if you do not punish him according to that Law before given Exod. 22. 18. Thoâ— shalt not suffer a witch to live Verâ— 9. For every one that curseth his father or his mother shall surely be put to death This word for hath reference to the foregoing exhortation sanctiâ—ie your selves and be ye holy c. and it must be extended also to all the parâ—icular penall statutes that follow in this chapter as if it had been said For if you do not sanctifie your selves and keep my statutes behold thus and thus as you shall now hear have I in all those following particulars appointed you to be punished The Law that is first here delivered is for the putting of him to death that curseth his father or his mother which is not meant of every wayward word but of such reviling speeches as they might plainly perceive proceeded from a manifest contempt of their parents of which see Exod. 21. 17. By what manner of death they were to die it is not expressed Some conceive that because stoning is appointed both in the beginning and end of the chapter as may be seen ver 2. and ver 27. therefore in all other places of this chapter where no other kind of death is expressed this of stoning is intended But however in this particular of children that cursed their parents we may the rather think it was so because elsewhere this kind of death is appointed for rebellious children Deut. 21. 20 21. His bloud shall be upon him That is he is the cause of his own death which is added to shew that however men may think this Law too severe yet he hath deserved this punishment and must therefore undergo it Verâ— 10. He that committetâ— adultery with his neighbours wife the adulterer and the adulteresse shall surely be put to death Namely by stoning as it may probably be gathered from these places Deut. 22. 22 23 24. If a damsell that is a virgin be betrothed unto an husband and a man find her in the citie and lie with her Then ye shall bring them both unto the gate of the citie and ye shall stone them with stones that they die and so also Deut. 16. 38 40. and John 8. 4 5. The words of this Law are onely expresse for the adultery of the wife and so they are also Deut. 22. 23 24. Nor do we any where reade that the husband breaking the covenant of marriage by lying with a single woman was punished with death and that because the adultery of the wife in some degrees is more injurious to the husâ—and by causing him to father a bastard brood Vers 14. And if a man take a wife and her mother â—t is wickednesse they shall be burnt with fire both he and they That is the man and both mother and daughter married to him if both consented to this wickednesse or either of them indifferently whether mother or daughter that is taken to the other And the severity of the punishment was to shew the â—ainousnesse of the sinne Vers 15. And if a man lie with a beast he shall surely be pâ—t to death and ye shall sâ—ay the beast Both to shew how horrible and detestable that fact was as likewise that the â—ight of such a beast being unfit for other imployments also for no man would willingly keep such an one might not bring to remembrance so filthy a sin Vers 16. They shall surely be put to death their bloud shall be upon them That is both the woman and the man before spoken of that are found guilty of this unnaturall sinne of beastiality Vers 17. And if a man shall take his sister c. In this law concerning the punishment of incest between the brother the sister there is mention made of their seeing one anothers nakednesse whereby either nothing else is intended but what in other Laws is called uncovering their nakednesse or else because this might happen this is added to shew the hainousnesse of the sinne and how justly it is appointed to be punished with death The manner of their death is not expressed and therefore happely that was left to the Magistrate or else it was stoning as is noted before upon ver 9. onely it is said they shall be cut off in the sight of their people whereby is intended that they were immediately to be put to death and that openly for a warning to others and that if the Magistrate should forbear to cut them off then the Lord himself would do it Vers 18. And if a man shall lie with a woman having her sicknesse c. That is if he doth it wittingly for if he did it unwittingly he was onely rendred unclean thereby and was to be purified and to make an atonement for himself according to the direction of other Laws Vers 19. They shall bear their iniquities That is they shall be cut off for the puniâ—hment of incest being expressed in other places here it suffices to expresse their guiltinesse Vers 20. They shall bear their â—inne they shall die childlesse That is they shall presently be put to death Here the phrase is thus carried to shew that one reason why the Lord appointed such to be cut off was that the Land might not be filled with the issue of such unclean mixture CHAP. XXI Vers 1. THere shall none be defiled for thâ— dead among his people That is none of the inferiour priests shall by reason of mourning for the dead defile themselves to wit by touching their dead bodies or being in the house where their dead bodies were or coming nigh them aâ—d so consequently being present at their funeralls c. And severall reasons may be given why this was forbidden 1. that they might not too frequently be thereby disabled from attending the work of their prieâ—â—ly office 2. that hereby it might be seen that there was a higher degree oâ— holinesse required in the priests then in the rest of the people 3. that they might be the clearer types of the Messias who should be so exactly holy 4. that their refâ—aining to mourn might be a reall inâ—â—ruction to the people of the hope of the resurrection and 5. to teach us what purity is required in those that are by Christ made priests unto God Rev. 1. 6. Vers 2. But for his kinne that is near to him that is for his mother and for his father c. Amongst others here expressed for whom the priests might defile themselves the brother is one But why then were Eleazar and Ithamar the sonnes of Aaron forbidden to bewail the death of Nadab and Abihu their brethren Lev. 10. 6. Uncover not your heads neither rend your clothes leâ—t you die c. I answer that charge was extraordinary and peculiar 1. Because hereby they were required to testifie their submission to that severe proceeding of the Lord against their brethren and 2. Because they were newly that day entred upon the execution of their priestly office for
which it was not therefore fit they should disable themselves by defiling themselves with the dead there being no other priests at that time to do the work in their stead Vers 3. And for his sister a virgin that is nigh unto him c. That iâ— his own sister by father or mother if unmarried but if she were married he might not be a mourner at her buriall to defile himself thereby because she was then transplanted into another familie Vers 4. But he shall not defile himself being a chief man among his people to profane himself Some reade this place as it is in the margin of our Bibles But being a husband among his people he shall not defile himself for his wife c. and then the sense must be that though the priests might defile themselves for those their nearest kindred mentioned in the former verses yet they might not defile themselves for their wives But the wife being nearer to the husband then the nearest of his kindred can be it is hard to say why the priests should be allowed to defile themselves for their near kindred and not for their wives and farre more probably we may conceive that by allowing them to mourn for their near kindred their defiling themselves for their wives is implyed as farre more necessary which also we may the rather think because to Ezekiel being a priest this is given in charge as a strange and unusuall thing that he should not mourn for his wife when she dyed Ezek. 24. 16 c. and hence it is that few approve of this translation But reading it then as it is in the text of our Bibles But he shall not defile himself being a chief man among his people to profane himself all the difficulty lies in knowing what is meant here by being a chief man among his people concerning which I find three severall opinions of Expositours For first some understand it of the high priest that being a chief man that is the high priest he might not defile himself no not for his nearest kindred which they say is afterwards more fully expressed vers 10. But because the laws against the high priests mourning are afterwards set down by themselves I think it very improbable that this should be meant of the high priest Secondly some understand by a chief man here the master or chief man of the house or family where there is a dead corps to be buried and so take the meaning of the words to be this That no priest should defile himself for any but for his near kindred before mentioned no though he were the chief man or master of the familie where they dyed And thirdly some by a chief man understand any of the priests and conceive the meaning of this place to be that though none of the people were allowed to defile themselves for the dead so as to profane themselves that is after the profane manner of the heathen according to that Law chap. 19. 18. yet the priest especially might not do it being a chief man among his people So that according to this interpretation the emphasis of this prohibition lies in these words to profane himself The inferiour priests might defile themselves for their nearest kindred but yet not so as to profane themselves to wit after the manner of the heathen by making baldnesse upon their heads c. as it is expressed in the following verse though none of the people might do this yet not the priest especially being a chief man among his people Vers 5. They shall not make baldnesse upon their heads c. That is when they did mourn for their kindred See chap 19. 28. Vers 6. For the offering of the Lord made by fire and the bread of their God they do offer See the note upon chap 13. 11. The word and here is not in the originall so that by the bread of their God is meant both the sacrifices burnt upon the altar and the heave-offerings which were the priests portion and they are so called partly because they were offered upon the altar the table of the Lord Mal. 11. 12. and partly because they were eaten by the priests of the Lord. Vers 7. They shall not take a wife that is a whore or profane That is neither a common whore nor a woman whose chastity had been violated though she did not as a common whore prostitute her self Some also conceive that under this word profane all those were forbidden to be taken in marriage by the priests that were for any other cause of ill name and basely esteemed as a bastard or one that was of light behaviour yea it seems that they might not marry a widow unlesse she were a priests widow For so it is expressely said Ezek. 44. 22. They shall take maydens of the seed of the house of Israel or a widow that had a priest before Now all this was to maintain in the people an high opinion of the dignity of the priesthood and that they might be the fitter to be types of Christ Neither shall they take a woman put away from her husband That is divorced â—nd not for the cause of adultery which to the Israelites was permitted under Moses Law Deut. 24. 1 2. but it was for the hardnesse of their hearts as our Saviour saith Matth. 19. 8. Vers 8. Thou shalt sanctifie him therefore c. That is thou Moses thou shalt command him thus to be sanctified Exâ—d 19. 10. And the Lord said unto Moses Go unto thâ— people and sanctifie them to day and to morrow c. or else it is an Apostrophe to the people that they should as much as in them lay take care that the priests did thus carry themselves as holy persons Vers 9. She shall be burnt with fire Other persons were not put to death for simple fornication neither the man nor woman Exod. 22. 16 17. And if a man entice a maid that is not betrothed and lie with her he shall surely endow her to be his wife If her father utterly refuse to give her unto him he shall pay money according to the dowry of Virgins onely the priests daughter because of the dishonour done to her fathers house is appointed here to be burnt and it may well be thought by the rule of Analogy the same punishment was to be inflicted on the priests wife if not his sonnes when guilty of the same sinne Vers 10. And he that is the high priest among his brethren upon whose head the anointing oyl was poured and that is consecrated to put on the garments shall not uncover his head c. Either therefore the uncovering of the head was it seems then an expression of mourning though afterward a contrary custome was used to wit when they mourned to cover their heads or else that which is forbidden the high priest here is that he should not take off his miter to the end he might put on a covering on his head after the
to serve â—lwayes in the tabernacle or temple whereas otherwise he should have served there onely in his course and such an one they say could not be redeemed But if the person vowed were of any other tribe they were onely vowed to such service of the tabernacle as they not being of the tribe of Levi were capable of as for drawing of water or hewing of wood which the Gibeonites afterwards did Josh 9. 27. or if they were women for spinning for making the priests garments and providing those things that were necessary for the repair of the tabernacle and other such like services which accordingly they did perform or else paid the price of their redemption here prescribed But others again hold that the aim and intention of these personall vows was onely that they should pay the price of their redemption to the priests which was imployed either for the maintenance of the priests Numb 18. 14. or else for the reparations of the Sanctuary 2. Kings 12. 4 5. Vers 3. And thy estimation shall be of the male from twenty years old even unto sixty years old He begins with this age because it comprehends the chief of mans time for ability of body and mind Vers 4. And if it be a female then thy estimation shall be thirty shekels As here so again also vers 5 6 7. still a smaller summe is appointed for the redemption of a female vowed unto the Lord then for the redemption of a male and that not so much because of the dignity of the man above the woman as because the labour and service of a man is counted usually of much more value then the ministery and service of a woman Vers 5. And if it be from five years old even unto twenty years old c. These that were vowed to God so young could not be vowed by themselves but by their parents who might as well vow them to God as sell them to be servants to others and therefore they were bound by their parents vow and were to be redeemed Now though the service of those that were vowed to God in their childhood may seem to be more worth by reason the time of their service was likely to be longer then those that were vowed at thirty and fourty years old yet is there here a lesser ransome appointed for the redemption of children then for those of farre more years and that because they were valued not according to the years they might live which vvere uncertain but according to their present estate and condition Vers 6. And if it be from a moneth old even unto five years old c. Under this age there vvas no valuation at all see Numb 13. 40 47. and 18. 16. yet some conceive that by those of a moneth old are meant all that vvere in their first moneth even from the first moneth birth unto a moneth fully complete Vers 8. But if he be poorer then thy estimation then he shall present himself before the priest and the priest shall value him c The party vovved unto the Lord together vvith the party vovving as vvhen the father vovved his sonne or daughter and it is left to the discreet charity of the priest to sâ—â—â— reasonable rate upon him according to his ability Vers 9. And if it be a beast whereof men bring an offering unto the Lord c. That is a clean beast vvithout blemish Vers 10. And if he shall at all change beast for beast then it and the exchange thereof shall be holy To vvit by vvay of penalty and because both vvere in a manner consecrated to God and such things as are once consecrated to God must not return to the ovvner again Vers 11. And if it be any unclean beast of which they do not offer a sacrifice unto the Lord c. This vvhich is said of unclean beasts to wit that if any such be vowed they must be redeemed at such a price as the priest shall value them c. may be meant of blemished beasts otherwise fit for sacrifice or rather generally of unclean beasts that might not be offered in sacrifice onely some will have the dog excepted because of that place Deut. 23. 18. yea according to this law Expositours conceive they were bound to do in all other moveable goods that were vowed to wit that the priests having set a price upon them the party that vowed them might redeem them and that otherwise the priests might sell them or dispose of them as they thought fit Vers 13. But if he will at all redeem it then he shall adde a fifth part c. As is enjoyned in the case of purloyning holy things chap. 5. 16. And he shall maâ—e amends for the harm that he hath done in the holy things and shall adde the fifth part thereto So in this case of vows when he that voweth will not stand to his promise the Lord layeth on him this penalty for his inconstancy and lightnesse of mind that men might learn to be stable-minded even in such voluntary vows and not think to have any interest in that which is once by a vow given to God Vers 14. And when a man shall sanctifie his house to be holy unto the Lord c. That is by a vow which men were wont to do as desiring to obtain from God a safe healthfull and prosperous habitation in them Vers 15. And if he that sanctified it will redeem his house then he shall adde the fifth part c. Why this was enjoyned see the note before upon vers 13. The priests did usually value those things that were vowed at a reasonable rate and therefore they might the better pay a fifth part more then the price set upon them But if they did not redeem their houses at the year of Jubile the priests had the perpetuall possession of them and this made them the more carefull and willing to redeem them Vers 16. And if a man shall sancâ—â—fie unto the Lord some part of a field of his possession c. That is if a man shall vow unto the Lord some part of a field that came by inheritance for direction is afterwards given vers 22. for fields purchased of others wherein onely they should have right unto the year of Jubile the priest then was to set an estimation upon it according to the quantity of seed that would sow the land so vowed and that price the owner of the land was to pay to the priest if he would redeem it and a fifth part over and above This vowing of some part of their land unto the Lord was usually done in expectation of having their fields yield the greater increase and the price here set for the redemption of such land was that they were to pay according to the rate of fifty shekels for so much land as required an homer of barley seed to sow it as for instance if an homer would sow it then they were to pay fifty shekels of silver for
God is in exacting purity in those that consecrate themselves to his service And this must be done on the day of his cleansing on the seventh day for this last clause on the seventh day shall he shave it is added by way of explaining the clause before in the day of his cleansing for the seventh day was the usuall day of cleansing for those that were defiled by the dead as we may see chap. 10. 11 12. Vers 11. And the priest shall offer the one for a sinne-offering c. Though it were no fault in the Nazarite that a man should die very suddenly by him yet because it was contrary to the Law that enjoyned the Nazarite not to come nigh any dead body therefore he was to bring a sinne-offering for his cleansing Vers 12. And he shall consâ—crate unto the Lord the dayes of his sâ—paration That is he shall begin anew to consecrate unto God the very same number of dayes which before his defiling he had vowed unto God And he shall bring a lambe of the first year for a trespasse-offering By this trespasse-offering which also figured Christ he was prepared for the observations of his renewed vow because all grace and ability to do good is of God obtained by Christ Jesus our Lord. Vers 13. And this is the Law of the Nazarite That is this that follows is the Law that must be observed by the Nazarite when he hath fulfilled his vow and is to be discharged thereof in an orderly manner Which Law it is conceived the Apostle Paul was perswaded to observe to decline the offence of the Jews Acts 21. 26. Vers 14. And he shall offer his offering unto the Lord one he-lambe c. Those offerings the Nazarite was to offer when he had fulfilled the dayes of his separation and was now to be freed from his vow 1. by way of thankfulnesse to God as acknowledging that it was through his grace that he had been enabled to fulfill his Nazarites vow and 2. to make atonement thereby for his sinnes committed under his vow thereby also confessing that notwithstanding his strictest endeavours after holinesse he had failed many wayes if God in Christ should not be mercifull to him Vers 15. And their meat-offering and their drink-offerings That is besideâ— the cakes and wafers before mentioned enjoyned as an extraordinary meat-offering he was also to bring the ordinary meat-offerings and drink-offerings appointed for appendances to all sacrifices whereof see Numb 28. Vers 18. And the Nazarite shall shave the head of his separation c. All the time of his separation he was to keep his hair uncut but now he was to shave his head called here the head of his separation because the hair on his head was the signe of his separation and that at the doore of the tabernacle to shew that his vow was now at an end whereby he had consecrated himself to the Lord and then afterwards he was to put it in the fire which is under the sacrifice of the peace-offerings that is not the fire on the altar of burnt-offerings for there onely the fat of the peace-offerings was burnt but the fire under the caâ—drons or pots wherein the peace-offerings were boyled and all this was done as by way of thankfulnesse to God to signifie that he had the perfection of his Nazariteship from him Vers 19. And the priest shall take the sodden shoulder of the ram c. That is the left shoulder the right shoulder was due unto him raw of all peace-offerings Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your pâ—ace-offerings this gift of the sodden shoulder was peculiarly given from the Nazarites ram onely and taught them that as they had received more speciall grace of God so they should give him more speciall thanks then other men Vers 21. This is the Law of the Nazarite who hath vowed and of his offering unto the Lord for his separation besides that that his hand shall get That is besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him That which is formerly prescribed was necessarily to be done both by rich and poore when they took upon them this vow of Nazariteship if being able they vowed more offerings they must perform their vow but this before prescribed must by all be brought the poorest are not allowed lesse Vers 23. On this wise ye shall blesse the children of Israel c. This blessing thus pronounced by the priest did include a promise of Gods blessing them delivered as it were out of Gods own mouth and that by and through Christ of whom they were types Acts 3. 26. Unto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities and so again Luke 24. 50. And he led them out as farre as Bethany and he lift up his hands and blessed them Therefore when Christ was to come the priest of Aarons seed was speechles Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed Gal. 3. 8. Vers 24. The Lord blesse thee and keep thee c. Some conceive that the repeating of this word the Lord or Jehovah three severall times in this blessing did imply the mystery of the Trinity But whether so or no sure wâ— are it was pronounced in the name of God who is one in essence but three in persons the Father Sonne and holy Ghost and evangelically we have this very blessing explained by the Apostle 2. Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Vers 25. The Lord make his face shine upon thee and be gratious unto thee That is the Lord be favourable kind and loving to thee and let him so manifest his love and grace to thy heart and conscience that thou mayest plainly perceive it A chearfull loving countenance we call lightsome as on the other side we call an angry countenance cloudy In the sight of the kings countenance is life saith Solomon Prov. 16. 15. So that by the Lords making his face to shine upon his people nothing else is meant but his love and the manifestation of his love and favour to them according to that Psal 44. 3. They got not the land in possession by their own sword neither did their own arm save them but thy right hand and thy right arm and the light of thy countenance because thou hadst a favour unto them Vers 26. The Lord lift up his countenance upon thee and give thee peace By this clause of the Lords lifting up his countenance upon them two things may be implyed 1. the Lords love and favour as in the former clause for as the hiding and casting down and turning away of the face testifies the
as we may see chap. 2. 31. Thus the Sanctuary had the middest the most safe and honourable place the greatest camp went foremost the next in greatnesse went hindmost to defend it against enemies before and behind But the Lord himself was he that went before and was the rereward behind as the Prophet speaks Esai 52. 12. For the Lord will go before you and the God of Israel will be your rereward Vers 29. And Moses said unto Hobab the sonne of Raguel the Midianite Moses father in law c. Some conceive that it is Raguel the Medianite and not Hobab that is here called Moses father in law even the same that is elsewhere called Reüel Exod. 2. 18. and Jethro Exod. 3. 1. and that Hobab to whom Moses now spake being the sonne of this Raguel or Jethro was the brother in law of Moses who stayed still with Moses at mount Sinai after their father Reguel or Jethro was returned home to his own countrey Exod. 28. 27. But because Hobab is elsewhere expressely called according to our translation the father in law of Moses Judge 4. 11. it must needs be he also that is here also called Moses father in law even the same that is in Exodus called Jethro and Reüel and that Raguel the Midianite was his father as is noted before upon Exod. 3. 1. And if it be objected that Jethro the father in law of Moses departed from him before Exod. 18. 27. to this I answer as before in the note upon that place that though his going from Moses be mentioned there yet it was not till now that he left him when both Moses and the Israelites were to depart mount Sinai Vers 31. Leave us not I pray thee c. That is go not away from us or if thou goest away return again Though Moses had lived fourty years about these parts yet knowing the difficulties they were likely to meet with in their passage through the wildernesse he much desired the stay of Hobab with them who knew the countrey farre better then himself and might be a great help unto them and therefore he presseth him again to stay with them that he might be to them in stead of eyes that is that he might shew them how they might best advantage themselves in disposing their camp And indeed though theâ—e was no need of his help to lead them and shew them which way they should go because the pillar of the cloud and the ark went before them to lead them their way yet many other wayes Hobab might be helpfull to them as by telling them when they were to stay in any place where they might have water for their camp where there was most danger of being assayled by the neighbouring nations and in many other particulars whether Hobab yielded hereupon to stay with Moses it is not expressed yet because there is no mention made here of a second denyall it is generally conceived that he did stay But because it is expressely said Exod. 18. 27. that this Hobab or Jethro the father in law of Moses was dismissed by Moses and returned again into his own land it seems more probable that he did now return home to his countrey as is there said But yet that he returned again or at least that some of his posterity were deputed in his room to go along with the Israelites is most manifest and clear because his posterity dwelt afterwards amongst the Israelites in the and of Canaan as we may see Judg. 1. 16. And the children of the Kenite Moses father in law went up out of the citâ—e of palmtrees c. and again Judges 4. 11. Heber the Kenite was of the children of Hobab the father in law of Moses Vers 33. And they departed from the mount of the Lord three dayes journey They travelled three dayes together without resting for because the cloud stayed not they might not stay which seems to have been the cause of their complaining chap. 11. ver 1. And the ark af the covenant of the Lord went before them in three dayes journey to search out a resting place for them The Hebrew word signifieth went in their faces or sight which it might do and yet be in the middest of the armies carryed amongst the other holy things by the sonnes of Kohath ver 21. and so the most expound it it went before them that is in their sight as their guide for when the cloud stayed then the priests stayed with the ark and upon the stay of the ark all the armies stayed But I see no reason why we may not think the ark went before in the forefront of their armies though the other holy things went in the midst as ver 21. to wit together with the cloud and that to search out a resting place for them a place convenient to pitch their tents where they might have water and pasture for their flocks c. CHAP. XI Vers 1. ANd when the people complained it displeased the Lord. The word in the originall here translated complained may also be rendred as it is in the margin were as it were complainers and so may intimate that they did onely secretly begin to murmur and mutter and not break forth into such an open complaint as afterwards they did at Kibroth Hattaavah when they lusted for meat Indeed many Expositours understand this and that afterwards mentioned ver 4. of one and the same murmuring which they say is first summarily set down here and afterwards more particularly related in the sequele of the chapter and especially because Psal 78. 19 20 21. the fire that now devoured the people is mentioned as the punishment of their lusting for flesh They said Can God furnish a table in the wildernesse Therefore the Lord heard this and was wroth so a fire was kindled against Jacob and anger also came up against Israel But in that Psalm it is evident that the severall passages of their murmuring are not related historically in order but many things are promiscuously inserted here and there However evident it is that the murmuring for flesh mentioned ver 4. was another from this because it is said here that they wept again and besides that was done at Kibroth Hattaavah this at Taberah The cause of their present complaining indeed is not expressed but in all likelyhood we may conceive it was because they were weary of following the ark three dayes journey through the wildernesse together without intermission whereof there was mention made in the latter end of the former chapter ver 33. And the fire of the Lord burnt among them That is a fire sent from God but whether it brake out of the earth or from the pillar of fire or were poured down upon them from heaven it is not expressed And thus their fiery tongues were punished with fire And consumed them that were in the uttermost parts of the camp This is aded to let us see how the whole army escaped when God sent a fire
is inserted as an instance or example how the foregoing Law was put in execution concerning those that did presumptuously transgresse and refuse to conform themselves to the Law in the outward duties of Gods worship and service so that his punishment was for the willfull contempt of that Law Vers 34. And they put him in ward because it was not declared what should be done to him That the Sabbath-breaker was to die they knew see Exod. 31. 14. and 35. 2. but by what death he should die or whether this gathering of sticks made him obnoxious to that sentence that they were not fully resolved in Evident it seems it was that he had done it presumptuously yet it was doubtfull whether this fact were within the compasse of that Law or no. And therefore Moses inquires not willing to take away his life without certain direction from the mouth of God Vers 38. Speak unto the children of Israel and bid them that they make them fringes c. The main end of these fringes was to put them in mind of the commandments of God as it is afterwards expressed ver 29. that every time they looked upon their garments and saw those fringes they might by the help of this memoriall remember that they were Gods peculiar people consecrated to his service and bound to his Laws and therefore might not walk as others after their own wayes and therefore it was that the Pharisees to the end they might seem religious above others did make the fringes on their garments so very broad Mat. 23. 5. They enlarge saith our Saviour the border of their garments or the fringes of their garments for so the originall word may well be translated Yea and our Saviour himself did conform himself to this Law as appears Luke 8. 44. where it is said that the woman that had the issue of bloud touched the border or the fringe of his garment And that they put upon the fringe of the borders a ribband of blue This heaven-coloured ribband taught them the heavenly affection they should have to all the Law and how holy their conversation should be Vers 39. And it shall be unto you for a fringe that ye may look upon it c. That is this is the end of making these fringes that ye may look upon them and remember all the commandments of the Lord and do them that is that the sight of this fringe may put you in mind to keep them and that ye seek not after your own heart and your own eyes after which you use to go a whoring that is that ye may not find out any superstitious in ventions of your own devising in my worship which who so doth goes a whoring from God but may content your selves with that which is prescribed by the Law So that this was more particularly the end of these fringes that they might be restrained from their own devices in the worship of God and kept to the direction of his Law CHAP. XVI Vers 1. NOw Korah the sonne of Izhar the sonne of Kohath the sonne of Levi c. Moses here names the ring-leaders in a dangerous insurrection that was made against him and Aaron his brother Korah is set in the first place as the first mover of this sedition which is therefore called the gainsaying of Core Jude 11. and ver 23. because it was all occasioned by him shall one man sinne said Moses to the Lord and wilt thou be wroth with all the congregation A Levite he was and cosen-german to Moses and Aaron for Amram the father of Moses and Aaron and Izhar the father of this Korah were brothers the sonnes of Kohath as it is evident Exod. 6. 18. And probable enough it may seem to be which the Hebrews say that this Korah had long since taken offence that Elizaphan was by Moses preferred to be Prince of the families of the Kohathites chap. 3. 30. whereas he was of the youngest brother Uzziel and Korah was of Izhar â—lder then he which grudge however it lay buried for a time yet now it brake forth and nothing lesse then priesthood will content him and his abetters With Korah are joyned here Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth all sonnes of Reuben who were ring-leaders of this rebellion amongst the people as Korah was amongst the Levites and indeed because the Reubenites encamped next to the Kohathites both on the South-side of the tabernaclâ— hereby Korah had the better opportunity to perswade the Reubenites to joyn with them and besides under a pretence of Reubens birthright they were happe'y the more easily drawn to oppose Moses as intending to challenge that the government belonged to them also Vers 2. Two hundred and fifty princes of the assembly famous in the congregation men of renown That is they were magistrates statesmen famous and renowned whereby the conspiracy was the more dangerous Vers 3. Ye take too much upon you seeing all the congregation are holy c. And therefore may approch to God and offer their sacrifices themselves Hereby therefore they challenge Moses of partiality in tying the priesthood to his brother Aarons posterity It is most probable which is generally held by Interpreters that the Reubenites did intend under the pretence of Reubens birthright to wrest the supreme magistracy from Moses to themselves and therefore might here charge not Aaron onely but Moses also with taking too much upon them But doubtlesse for the present they made the quarrel onely about the priesthood nor was it so much to make all the Levites equall with Aaron and his sonnes though that happely the Levites did hope would prove the issue of it seek ye the priesthood also said Moses ver 10. as that all the people might as priests offer their own sacrifices and therefore all the two hundred and fifty conspiratours who were of severall tribes were appointed to come with their censers to burn incense before the Lord and concerning Dathan and Abiram who were Reubenites it is said ver 15. when Moses sent for them and they refused to come to him that Moses was very wroth with them and said unto the Lord Respect not thou their offerings which must needs be meant of the incense they were to offer yea and in the following chapter the laying up of the rods of all the tribes before the Lord that the Lord might shew that none but Aaron and his family might meddle with the work of the priesthood makes it most evident that the plea of these men was that all the tribes might offer their sacrifices unto the Lord. Wherefore then lift you up your selves above the congregation of the Lord Though at first they pretend nothing but an equall right to the priesthood yet these generall words of expostulation do in a manner intimate that they meant to wrest the government from Moses also Vers 4. And when Moses heard it he fell upon his face See chap. 14. 5. Vers 5. Even
either first by way of acknowledgement that it was in his power to save or to destroy this people or secondly as a forcible argument to move the Lord to have mercy on them because they were the work of his hand and he gave them at first their life and being as the prophet pleads for mercy upon the same ground Esa 64. 8. O Lord thou art our father we are the clay and thou our potter and we all are the work of thine hand or thirdly to intimate why the Lord should not destroy all the coâ—gregation namely because he knew the hearts and spirits of them and was able therefore to distinguish betwixt those that were obstinately rebellious against the â—oâ—d anâ— those that weâ—e onely seduced by the rebels and drawn together onely to see whaâ— would be done Vers 25. And Moses rose up and went unto Dathâ—n and Abiram c. Here is no mention of Korah because he was appointed vers 16. to be with his censer amongst the other two hundred and fiftie of his conâ—piracy before the tabernacle of the Lord. But Dathan and Abiram when Moses sent to call them unto him vers 12 refused to come and therefore now Moses accompanied with the elders of Israel who were not of the conspiracy goes to them both to expostulate with them for this their rebellion and to denounce the judgement threaâ—ned Vers 26. Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sinnes That is remove your tents and get farre away from them and touch nothing of theirs and so shew your faith and repentance how certainly you believe that theâ— lie under the wrath of God how throughly you desire to clear your selves from having any hand in their wickednesse by refusing to touch any thing of theirs as judging all they have unclean execrable and therefore to perish with them Vers 27. So they gat up from the tabernacle of Korah Dathan Abiram on every side The tabernacle of Korah who was of the Levites was not in the same place with Dathan and Abirams whereby it seems probable that the earth opened in severall places which indeed must needs make the judgement of God the more evident And Dathan and Abiram came out c. This is added as an expression of their impudent madnesse when they saw the people â—lie from their tabernacles they come forth boldly and stand in the doores of their tabernacles as out-facing Moses and scorning the judgement which he had seemed to threaten Vers 28. And Moses said Hereby ye shall know that the Lord hath sent me to do all these works That is both the former in undertaking the government of the people in conferring the priesthood upon Aaron and his sonnes c. and the latter appointing Korah and his company to bring censers with incense c. Vers 3â— And the earth opened her mouth and swallowed them up That is Korah Dathan and Abiram the ring-leaders of the rebellion Many Expositours do rather think that Korah was consumed with those two hundred and fiftie men by fire that came out from the Lord. vers 35. But because the people fled from Korahs tabernacle vers â—7 and because it is here evident that Korahs tabernacle with all that appertaiâ—â—d â—o him was swallowed up in the earth but especially because chap. 26. 10. it iâ— sâ—id expressely that the earth swallowed up Dathan Abiram together with Korah I make no question but he was swallowed up in the earth It is true that Moâ—es had â—â—â—â—inted him vers 26. to be with his censer amongst the two hundred and fifty But having assembled them before the tabernacle and perceiving Moses and the Elders to go to Dathan and Abiram it seems he left the two hundred and fifty before the tabernacle and went also to his consederates to encourage and assist them in their confronting of Moses and so either with them or in his own tent was swallowed up And all the men that appertained unto Korah and their goods That is all that were of his family who were at that tiâ—e in his taâ—e nacle for some of his sonnes died not in this destruction chap. 26. 11. Notwithstanding the children of Korah died not either because they joyned not iâ— their fathers sinne or because they repented and gave over or because they were not present in Korahs tabernacle Vers 37. Speak unto Eleazar the sonne of Aaron the priest that he take up the censers out of the burning c. These mutiners had sought to wrest the priesthood from the posterity of Aaron Eleazar therefore whose cause God had pleaded is imployed in making the censers a memoriall of Gods judgement on them And scatter thou the fire yonder That is without the court of the tabernacle both because happely it was strange fire and that this casting away of the fire might be an expression of Gods rejecting their service and abhorring their sacrifice For they are hallowed To wit because they had been offered before the Lord as is expressed in the following verse Things consecrated to God might not be turned to any other use in the time of the law God therein magnifying the holinesse of that place wherein were the visible signes of his presence yet it follows not hence that where things are given to superstitious useâ— but intentionally to God it shall be unlawfull for any authority to divert thâ—se things to civil uses no more then it follows that because under the law if any man did change the tithe of the heard or of the flock both it and the change thereof were holy to the Lord Levit. 27. 32. therefore now where tithes either by custome or law are made due to the minister if any man should fraudulently change the true tenth therefore both it and the change should be the ministers Vers 38. The censers of these sinners against their own sâ—uls let them make them broad plates for a covering of the altar This altar must needs be the altar of burnt-offerings and yet this was covered with plates of brasse before Exod. 27. 2. so that it is very questionable how the censers beaten into broad plates were a covering for this altar Some hold that it was before made with a frame like a table and boarded now about like a chest which boards were now covered with these plates others hold that it was onely overlayed with brasse before half way down from the top even to the grate within where the fire lay and now that the other parts were also plated with brasse others hold that these plates were fastened upon the other and that the lesse necessity there was of them the fitter they were to be memorials of their sinne But withall it is like they were so ordered that they were both a further ornament and defence to the wood against the fire yea why may not this also be meant of a covering for the top of the altar when it
again if they were once suffered to come in Vers 19. And the children of Israel said unto him We will go by the high way This is either the reply of the first messengers or a second embassy upon the answer brought back by the first messengers Vers 21. Thus Edom refused to give Israel passage through his border Notwithstanding as they went along their coasts the Edomites suffered them to buy victuals of them See Deut. 2. 28 29. Wherefore Israel turned away from him Fetching a compasse through the wildernesse about the land of Edom. The Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. Ye are to passe through the coasts of your brethren the children of Esau Meddâ—c not with them for I will not give you of their land no not so much as a footbreadth so they went about though the way through the wildernesse was very troublesome Numb 21. 4. The soul of the people was much discouraged because of the way Vers 22. And came unto mount Hor. From which some think the people that were driven out of this countrey by Esau were called Horims Dent. 2. 12. The Horims also dwelt in Seir beforetime but the children of Esau succeeded them when they had destroyed them c. and Esau is called the Horite Gen. 36. 20. Vers 24. Aaron shall be gathered untâ— his people c. See the note upon Gen. 25. 8. This prediction of Aarons death was to make it manifest to the people that he was by death kept from entring Canaan for his sinne else the death of so aged a man would have been little regarded Vers 25. Take Aaron and Eleazar his sonne and bring them up into mount Hor. These reasons may be probably given why this is appointed to be done in the mount 1. That it might be a signe that this was done by Gods appointment their going up into the mount being as it were a presenting of themselves before Gods tribunal that by his will they mâ—ght be ordered in this great businesse 2. That it might raise up the peoples expectation to observe what was done whence it is said vers 27. that they went up in the sight of all the congregation 3. That it might be a signe of Aarons ascending by death to heaven Vers 28. And Moses stripped Aaron of his garments and put them upon Eleazar his sonne The priests used not to wear their holy garments out of the tabernacle But this was done by speciall command of God Aaron therefore going up to mount Hor in all the high priests attire that he might die there Moses stripped him there of all those holy garments not so much that they might not be defiled by Aarons dead body as that they might be put upon Eleazar his sonne to signifie that God had appointed him to suceâ—ed in his fathers office And indeed this done thus once for all was sufficient to shew that God had established this order that the high priests eldest sonne or the next heir of the family unlesse he were uncapable of it because of some blemish was still to succeed in that place and office and withall it must needs be a great comfort to Aaron that before he died he saw his sonne settled in his room and might in his sonne so clothed behold as in a type his Mediatour the salvation of God Luk. 2. 29. But yet in the dayes of the Judges we find that the high priesthood was removed from Eleazars to Ithamars posterity for Eli was of the stock of Ithamar And Aaron died there in the top of the mount This was in the first day of the fifth moneth in the fourtieth year after their coming out of Egypt Aaron then being an hundred and twenty three years old chap. 33. 38 39. and an evident demonstration this was of the insufficiency of the legal priesthood Hebr. 7. 23 24. And they truly were many priests because they were not suffered to continue by reason of death But this man because he continueth ever hath an unchangeable priesthood Vers 29. They mourned for Aaron thirty dayes This was it seems the usuall time of mourning for great men for so long also they mourned for Moses Deut. 34. 8. In Deut. 10. 6. it is said that Aaron died and was buried at Mosera but concerning that difficultie see the note upon that place CHAP. XXI Vers 1. ANd when king Arad the Canaanite which dwelt in the south heard tell that Israel came by the way of the spies c. That is when he understood by the spies he had sent forth to observe the course of the Israâ—lites that they were turned back again from the red sea and marched directly upon the south of Canaan where his countrey lay by the way of the spies that is by the way where he had sent his spies to watch them not knowing of Moses purpose to compasse the land of Moab he resolved that they meant to enter upon the south of Canaan and therefore judging it safer to find his eneme in his neighbours countrey then to be found by them in his own he immediately went forth with a great army even as farre as mount Hor in the edge of the desert where the Israelites now lay and there fought with them and took some of them prisoners Many Expositours do farre otherwise conceive of that which is here said of the Israelites coming by the way of the spies namely that king Arad heard they came by the way where the spies which Moses did long since send to search the land chap. 13. 17. entred that countrey and indeed they entred upon the south of Canaan as is there expressely noted But first because the Israelites were now farre from Kadesh-Barnea whence those spies were sent to search the land of Canaan and secondly because it seems apparent by the text that those that told this king Arad of the Israelites coming used the expâ—ession here mentioned that they came by the way of the spies and we no way find that either this king or any other of the Canaanites did ever know any thing of the Israelites spies that were sent to search the land therefore I conceive that this is meant rather as is abovesaid of the way where king Arad had sent spies to observe which way the Israelites would take of whose return from the red sea he had before been informed as is noted chap. 33. 40. As for the battel which was here fought betwixt the Israelites and the army of this king Arad very observable it is first that the Lord so disposed of it by his providence that this one king should onely come forth against them and that all the Canaanites in those parts did not joyn their forces together against them for by this means the Israelites were not so daunted but that they were willing to fight with them and secondly that notwithstanding the Lord suffered them to be foyled so that some of them were
the children of Korah died not To wit Assur and Elkanah and Abiasaph Exod. 6. 24. these and their posterity lived and kept their office in Israel for their genealogie is reckoned 1. Chron. 6. 22 28. and frequent honourable mention is made of the sonnes of Korah both in the Psalmes and elsewhere Some think they were miraculously preserved being present among those that were swallowed up I rather think they were not with Korah in his tent but were happely at that time imployed in the tabernacle and so escaped and it may be also they consented not to their fathers rebellion or at least repented upon the warning given by Moses Numb 16. 5. Vers 12. The sonnes of Simeon after their families of Nemuel the family of the Nemuelites c. These sons of Simeon are elsewhere otherwise named as Nemuel is called also Jemuel Gen. 46. 10. Exod. 6. 15. and Jachin is called Jarib 1. Chron. 4. 24. and Zerah is called Zohar Gen. 46. 10. Exod. 6. 15. Besides these there was one sonne of Simeon more to wit Ohad whose family it seems was wholly extinct in the wildernesse for though he be mentioned Gen. 46 10. yet not here nor 1. Chr. 4. 24. Vers 14. These are the families of the Simeonites twenty and two thousand and two hundred None of the tribes was so abated as this of Simeon when they went out of Egypt they were fifty nine thousand and three hundred chap. 1. 22. now but two and twenty thousand and two hundred so they were abated in number thirty seven thousand and one hundred more then half of that they were when they came out of Egypt The impudency and punishment of Zimri chap. 25. 14. who was a Prince of this tribe and may be probably thought to have been accompanied and abetted by many of his brethren is conceived to be one cause of the low ebbe of this tribe because it is like many of them perished in the last plague together with Zimri Vers 15. The children of Gad after their families of Zephon the family of the Zephonites c. Gad is next mustered because he was joyned with Reuben and Simeon in the South-quarter chap. 2. 10 14. His sonne Zephon is elsewhere called Zephâ—on Gen. 46. 16. and so is Ozni vers 16. called Ezbon Gen. 46. 16. and Arod vers 17. Arodi Gen. 46. 16. Vers 18. These are the families of the children of Gad according to those that were numbred of them fourty thousand and five hundred At the former mustering the Gadites were fourty five thousand six hundred and fifty chap. 1. 25. now fourty thousand and five hundred so they were fewer now by five thousand one hundred fiftie and thus all the tribes under Reubens standard being greatly diminished there were now fourty five thousand twenty lesse then when they were first numbred Vers 19. And Er and Onan died in the land of Canaan This is added to set forth the power and goodnesse of God in the encrease of this tribe of Judah notwithstanding these two of his sonnes were cut off by the hand of God Vers 21. And the sonnes of Pharez of Hesron the familie of the Hesronites c. Judah had five sonnes Gen. 38. which should have been all heads of families But two of them dying childlesse two of his sonnes sonnes and those of Pharez the younger brother but the ancestour of Christ are taken in in their room Vers 22. These are the families of Judah according to those that were numbred of them threescore and sixteen thousand and five hundred At the former numbring those of the tribe of Judah were but seventy foure thousand and six hundred chap. 1. 27. now they are seventy six thousand and five hundred and so are encreased nineteen hundred more and as he so all the tribes under his standard were â—nâ—reased also and thus Judah prevailed above all his brethren Gen. 49. 8. Vers 23. Of Pua the family of the Punites c. This Pua was also calleâ— Phunah Gen. 46. 13. and Jashub vers 24. was also called Job Gen. 46. 13. Vers 25. These are the families of Issachar according to those that were numbred of them threescore and foure thousand and three hundred Of this tribe there were before but fifty foure thousand and foure hundred chap. 1. 29. now there are sixty foure thousand and three hundred so that they were now encreased nine thousand and nine hundred men of warre Vers 27. These are the families of the Zebulunites according to those that were numbred of them threescore thousand and five hundred Who were before but fifty seven thousand and foure hundred chap. 1. 31. so they are encreased three thousand and a hundred men Now adding together one thousand and nine hundred the encrease of Judahs tribe and nine thousand nine hundred the encrease of Issachars tribe and three thousand and a hundred the encrease of Zebuluns tribe we find that Judahs camp was encreased foureteen thousand and nine hundred Vers 29. Of the sonnes of Manasseh of Machir the familie of the Machirites c. Many Expositours hold that Machir had no other sonne but â—ilead and so thereupon they say that the same family was called promiscuously the familie of the Machirites and the familie of the Gileadites But by this place it is evident that besides the posterity of Machir by his sonne Gilead who are here called the familie of the Gileadites he had also a posterity by other sonnes who were called by his own name the familie of the Machirites as indeed we reade of children that Machir had brought up upon Josephs knees Gen. 50. 23. and 1. Chron. 7. 16. Peresh and Sheresh are said to be the sonnes of Machir by Maachah his wife Vers 30. Of Jeezer the familie of the Jeezerites Josh 17. 2. he is called Abiezer even the sonnes sonnes sonnes here were heads of families Vers 34. These are the families of Manasseh and those that were numbred of them fifty and two thousand and seven hundred Before they were but thirty two thousand and two hundred chap. 1. 35. now fifty two thousand and seven hundred so they were encreased twenty thousand and five hundred men of warre none of the other tribes had half so much encrease Vers 35. Of Becher the familie of the Bâ—â—hrites c. This some think is the â—â—me that is called Berod 1. Chron. 7. 20. as he also that is called Eran vers 36. in 1. Chron. 7. 20. is called Laadan who was Ephraims sonnes sonne but yet was head of a family Vers 37. These are the families of the sonnes of Ephraim according to those that were numbred of them thirtie and two thousand and five hundred He had before chap. 1. 33. fourty thousand and five hundred so eight thousand of this tribe were â—iminished Vers 38. Of Ashbel the father of the Ashbelites c. This Ashbel is called Jediael 1. Chron. 7. 6. and Ahiram Ehi Gen 46. 21. and Aharah 1. Chron. 8. 1. and Shupham
vers 39. is called Shuppim 1. Chron. 7. 12. and Muppim Gen. 46. 21. and Hupham Huppim Gen 46. 21. and Aâ—d vers 40. is called Addar 1. Chron. 8. 3. Vers 41. These are the sonnes of Benjamin after their families and they that were numbred of them were fourtie and five thousand and six hundred Gen. 46. 21. we find ten sonnes of Benjamin but here are reckoned but five families of his sonnes and two of his sonnes sonnes he had before but thirty five thousand foure hundred so that now they were encreased ten thousand and two hundred though their families were it seems diminished in the wildernesse and thus though one of the tribes under Ephraims standard were fewer then before to wit his own tribe yet his whole camp by reason of the great encrease of the other two tribes joyned with him was augmented two and twenty thousand and seven hundred Vers 42. Of Shuham the family of the Shuhamites This Shuham is called Hushim Gen. 46. 26. These are the families of Dan after their families See Gen. 46. 23. Vers 43. All the families of the Shuhamites according to those that were numbred of them were threescore and foure thousand and foure hundred At the former muster the Danites were but sixty two thousand and seven hundred chap. 1. 39. but are now encreased seventeen hundred more though there were but one familie in this tribe yet none of all the tribes save Judah have the like multitude Vers 44. Of Jesui the familie of the Jesuites c. This Jesâ—i is called Isuâ— Gen. 46. 17. Between him and Jimnah there was another called Ishuah Gen. 46. 17. whose family here omitted seemeth to be perished Vers 46. And the name of the daughter of Asher was Sarah This Sarah is mentioned also Gen. 46. 17. and 1. Chron. 7. 30. as being famous it seems in her time Vers 47. These are the families of the sonnes of Asher according to those that were numbred of them who were fifty and three thousand and foure hundred Whereas before he had but fourty one thousand and five hundred chap. 1. 41. and so is encreased eleven thousand and nine hundred Vers 50. These are the families of Naphtali according to their families and they that were numbred of them were fourtie and five thousand and foure hundred At the former numbring these were fifty three thousand and foure hundred chap. 1. 41. now but fourty five thousand and foure hundred eight thousand fewer then before though this tribe under Dans standard were diminished yet was Dans whole camp encreased five thousand and six hundred men of warre Vers 51. These were the numbred of the children of Israel six hundred thousand and a thousand seven hundred and thirty The totall some of the first numbring was six hundred and thâ—ee thousand five hundred and fifty chap. 1. 46. whereas now it is but six hundred and one thousand seven hundred and thirty So that though Judahs Ephraims and Dans camps were all more in number then when first they came into the wildernesse yet by reason of the great decrease of Reubens camp which was fourty five thousand and twenty fewer then before the totall here is lesse then the totall there by eighteen hundred and twenty Vers 53. Unto these the land shall be divided for an inheritance c. Gods enjoyning them to divide the land before they had conquered it was to assure them that it should be theirs to teach them to live by faith and before they had it to make as sure of it as if it were already in their possession And may not we then be sure of heaven before we have it Vers 55. Notwithstanding the land shall be divided by lot That is they were to divide the land into so many severall coasts or provinces according to the number of the tribes that were to inhabit it yet so as the certain bounds and limits of each portion were not appointed and resolved on till they knew which tribe the Lord would choose to plant there which was determined by lots and then they enlarged or lessened the portion according to the number of the tribe that was there to be seated Had they not been thus severally assigned by lot to that which God would have to be the place of their habitation every one would have chosen the best or safest or healthfullest places of the land whereas now all dissention was prevented and they were taught to acknowledge God the chief Lord of the land by whose immediate providence they were disposed of to those dwellings on the other side had they had the exact measure of their portions assigned them by lot it had not been lawfull for them to alter that which God had done as we see it was for out of that which was at first given to Judah alone afterwards two tribes had their lots Josh 19. 4. 40. to wit Simeon and Dan. According to the names of the tribes of their fathers they shall inherit That is the lots shall go under the names of the Patriarchs one for Reuben another for Simeon another for Gad c. Vers 56. According to the lot shall the possession thereof be divided between many and few That is having by lot determined where every tribe shall have their possession ye shall then assigne unto every tribe in that part of the land where their lot fell such a quantity of land as by the rules of equall proportión shâ—ll be found due to them according as they are in number more or â—ewer Vers 57. And thâ—se are they that were numbred of the Levites c. The Levites are numbred by themselves because they were to have no share in the land vers 62. They were not numbred among the children of Israel because there was no inheritance given them amongst the children of Israel Vers 58. These are the families of the Levites the family of the Libnites c. The family of the Libnites was of Libni the sonne of Gershon Exod. 6. 17. and so Shimi the other sonne of Gershon is not here mentioned Thus likewise that of the Hebronites was of Hebron the sonne of Kohath Exod 6. 18. and his other brethren are not here mentioned as heads of families though Amram be named as the father of Moses and those of the Mahlites and Mushites were of Mahali and Mushi the sonnes of Merari Exod. 6. 19. and that of the Korathites of Korah Num. 16. 1. Vers 59. And the name of Amrams wife was Jochebed c. See the note upon Exod. 2. 1. Vers 62. And those that were numbred of them were twenty and three thousand c. At the former numbring the Levites were but two and twenty thousand chap. 3. 39. now they were a thousand more Vers 65. And there was not left a man of them save Caleb the sonne of Jephunneh and Joshua the sonne of Nun. That is as God had threatned so it was now found to be of the people that were numbred at their
coming out of Egypt from twenty years old and upward there was not a man left at this time when they were numbred again but onely Caleb and Joshua So that we must observe that the Levites are not here included for of them there were left Moses and Eleazar and Ithamar and perhaps many others CHAP. XXVII Vers 1. THen came the daughters of Zelophehad c. Because the Lord had said in the foregoing chapter vers 53. that the land should be divided amongst those they had now numbred from twenty years old and upward and so Zelophehad being dead without sonnes his children were like to have no inheritance in the land therefore his daughters came now to Moses and Eleazar desiring that that share of the land might be assigned to them which should have been their fathers had he been then living Vers 2. And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the doore of the tabernacle c. Whither they were it seems for this very purpose come that they might enquire of the Lord concerning this difficult case for I conceive they had formerly demanded an inheritance of the Judges and were by them appointed to plead for themselves before the doore of the tabernacle where they should have an answer from God himself Vers 3. Our father died in the wildernesse c. This plea of the daughters of Zelophehad is in effect as if they had thus said Our father was one of those whom the Lord carried out of Egypt to go and take possession of the land of Canaan and though he died in the wildernesse yet he was not taken away by any speciall judgement because he had his hand in some insurrection and rebellion such as was that of those that gathered themselves together against the Lord in the company of Korah and this they alledge to make their cause the more favourable because had he been cut off in any sâ—ch insurrection some might judge that it was no matter though his posterity were excluded from having any share in the land of Caâ—aan but died in his own sinne that is he died his naturall death when his time was come as being by sinne liable to death as all other men are Thus Korahs conspiracie is mentioned here either by a Synecdoche this one being put for all other the rebellions of the Israelites and so the meaning must be that their father died in no particular rebellion against the Lord or else because whereas all the other murmurings and insurrections against Moses were especially the sinne of the common sort of people Korahs was chiefly of the princes and great men of every tribe chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manasseh therefore they mention onely the rebellion of the great ones And as for that phrase of their fathers dying in his own sinne though some Expoâ—itours understand it thus that he dyed not for any speciall insurrection but onely for that sinne wherein the whole congregation was involved as well as he and for which the Lord threatned that they should all die in the wildernesse to wit for refusing to go into the land of Canaan when God had brought them thither yet I rather think it is meant of his own private sinnes which made him liable to death as all other men are for that all have â—inned Rom. 5. 12. Vers 4. Why should the name of our father be done away from among his familie because he hath no sonne That is why should not he be named amongst others in the division of the land which if it be not his name and familie will be quite extinguished as if he had never been and hence some Expositours conclude that as when a man dyed without issue and his brother mâ—rried his widow to raise up seed unto his brother his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue so it was in this case the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophehad and so under his name did inherit his land Vers 4. Give unto us therefore a possession among the brethren of our father This pleading for a portion in that land which was not yet conquered was a true act of faith and must needs encourage others and help to strengthen their faith And besides hereby was shown as in a type that even women have an equall share with men in the heavenly Canaan for all inherit through Christ in whom there is neither male nor female but all are one Gal. 3. 28. Vers 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren c. Thus the Lord granted these daughters of Zelophehad their desire which how it was performed by Joshua we may reade Josh 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father yet withall there was afterwards a caution added to wit that they might not marry out of their own tribe chap. 36. 6. Vers 12. Get thee up into this mount Abarim c. There was a long tract of mountains which were called the mountains of Abarim chap. â—3 47. and into one of these was Moses now sent to wit that which is elsewhere called mount Nebo which was in the land of Moab over against Jericho Deut 32. 49. and Pisgah Deut. 34. 1. Hence Moses might see the land afarre off though he might not enter it and so the Law did shew the Israelites heaven afarre off but not as it is now revealed to us in the Gospel Vers 13. And when thou hast seen it thou shalt be gathered unto thy people c. That they should not enter the land God had threatned before Numb 20. 12. Seâ— the notes upon that place Vers 14. That is the water of Meribah in Kadesh in the wildernesse of Zin This is added to distinguish it from another Meribah Exod. 17. 7. where water was fetched out also from the rock but there Moses and Aaron displeased not the Lord. Vers 16. Let the Lord the God of the spirits of all flesh set a man over the congregation Moses at this time prayed also earnestly to the Lord that he might go over and see the land but God would not grant him his desire herein Deut. 3. 23 26. concerning this phrase the God of the spirits of all flesh see the note upon Numb 16. 22. This title is fitly in this prayer of Moses given unto the Lord both as implying that he was the searcher of mens spirits and therefore knew best who was fittest for the place and likewise as intimating that he was able to frame and fashion their spirits as he pleased and to give them any gifts or graces requisite for the imployment Vers 17. Which may go out before them and which may go in before them c. That is who
the feast of trumpets and was in the first day of this moneth being their Newyears day for civil affairs and so a fit day to praise God for the blessings of the yeaâ— past and to crave his blessing on the following year See what is noted concerning the solemnitie of this feast Lev. 23. 24. Vers 2. And ye shall offer a burnt-offering for a sweet savour unto the Lord one young bullock c. To wit beside the sacrifices of the day as it was a new Moon chap. 28. 11. and besides the daily sacrifice as is expressely noted vers 6. Vers 7. And ye shall have on the tenth day of this seventh moneth an holy convocation c. See Levit. 16. 29. and the notes thereon Vers 11. One kid of the goats for a sinne-offering beside the sinne-offering of â—â—onement c. That is beside that goat-buck offered on the day of atonement whose bloud was carried by the high priest within the vail into the most holy place See Levit 16. 9 29 30. Vers 12. And on the fifteenth day of the seventh moneth ye shall have an holy convocation c. To wit the seast of booths See Levit. 23. 34 35. and the notes thereon Vers 13. And ye shall offer a burnt-offering a sacrifice made by fire of a sweet savour unto the Lord thirteen young bullocks c. There were moe sacrifices offered at this then at any other feast both because it was celebrated in remembrance of the mercies of many years even all those â—ourty years of their travel from Egypt to Canaan as also because at this time they had gathered in their corn and wine and had seen the blessing of God on all their increase and in all the work of their hands Deut. 16. 13 15. Thou shalt observe the feast of tabernacles seven dayes after thou hast gathered in thy corn and thy wine Seven dayes shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall chuse because the Lord thy God shall blesse thee in all thy increase and in all the works of thine hands therefore thou shalt surely rejoyce Vers 17. And on the second day ye shall offer twelve young bullocks c. In every one of the seven dayes of this feast one bullock is abated for whereas they offered thirteen bullocks the first day they offered but twelve on the second day and elâ—veâ— on the third c and herein happely was intended a representation how the years of their pilgrimage wherein God had appointed that they should wander up and down in booths did by degrees wear away and grow fewer and fewer or else by this abating of the sinâ—e-offerings whereby atonement was made for them the holy Ghost might teach their duty to grow in grace that in the whole course of their pilgrimage through this world sinne should still decay and wear away or it might signifie a diminishing or wearing away of the legall sacrifices and ceremonies CHAP. XXX Vers 1. ANd Moses spake unto the heads of the tribes concerning the children of Israel c. There being mention made in the latter end of the foregoing chapter vers 39. of sacrifices due upon a vow made which were to be carefully brought in besides the set sacrifices which God had injoyned upon this occasion it seems these precepts are in this next chapter here added concerning vows to shew who they were that must alwayes necessarily perform their vows and who not and these Laws it is said that Moses made known to the heads of the tribes because they were the men that were according to these Laws to judge either to bind them to their vows or free them c. Vers 2. If a man vow a vow unto the Lord or swear an oath c. That is if a man to wit a man of grown years having power over himself shall bind his soul with a bond whether it be onely a promise or vow that he hath solemnly made unto the Lord or whether it be a vow strengthened with an oath or that he hath sworn that he will do such or such a thing he shall not break his word but shall do according to all that proceedeth out of his mouth that is he must not fail to do exactly what he hath vowed and sworn to do and that without delay for it is also added Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it to wit if it were not an unlawfull thing he had vowed or sworn for vows for the doing of that which it is unlawfull to do are not vows binding the conscience for how can that vow bind men to God when they vow to do that which God forbids and will not have done such as was that of those fourtie men Acts 23. 21 that had bound themselves with an oath that they would neither eat nor drink till they had killed Paul Vers 3. If a woman also vow a vow unto the Lord and bind her self by a bond being in her fathers house c. That is under his power and command whether in his house or no and by the rule of analogy the same exception is to be allowed for sonnes and servants under their governours power As for those last words in her youth either they are onely added because it is for the most part in their youth that maids continue in tâ—eir fathers house for it is not likely that they had power to vow without the consent of their fathers when they had lived unmarried till riper years and were still under their father sjurisdiction or else because though their fathers were dead yet in their youth maids had no power to vow without the consent of their governours whereas being of full years and at their own disposing they might vow and were then bound to do what they had vowed Vers 5. And the Lord shall forgive her because her father disallowed her Hereby is meant either that the Lord would forgive her rashnesse in vowing when she was not in her own power or rather that the Lord would not impute this as a sinne to her seeing her father refused to let her keep it Vers 8. But if her husband disallowed her on the day that he heard it c. This last clause on the day that he heard it is added first to shew that whenever he shall come to hear it he may make her vow void though it were long after the vow were made secondly to shew that if he dissembled for a time and afterwards shewed his dislike though it were the next day after it should be to no purpose Vers 9. But every vow of a widow and of her that is divorced wherewith they have bound their souls shall stand against her If it were made in her widowhood she must perform it yea say the Hebrews though she be afterward married or be turned to her fathers house Vers 10. And if she vowed in her husbands
formerly vassals to Sihon and therefore called Dukes of Sihon Josh 13. 21. but Sihon himself being now slain they became it seems absolute kings amongst whom was Zur the father of Cozbi whom Phinehas slew chap. 25. 15. Balaam also the sonne of Beor they slew with the sword See the note upon chap. 24. 25. Vers 10. And they burnt all their cities wherein they dwelt c. To wit lest sloath or covetousnesse should draw any of the Israelites to hide themselves in these nests and to take up their rest in this countrey which God had not allotted them and neglect the land of Canaan which he had given them Vers 13. And Moses and Eleazar the priest and all the princes of the congregation went forth to meet them without the camp To wit to congratulate their victory and withall to put them in mind of cleansing themselves before they came into the camp Vers 〈◊〉 And Moses was wroth with the officâ—rs of the host c. Phinehas may be here comprehended though not expressed yet I rather think that Moses directs his speech to the captains because Phinehas did chiefly attend upon the holy instruments vers 6. and meddled not with the ordering of the souldiers as concerning the saving or not saving those they took captives Vers 15. And Moses said unto them Have ye saved all the women alive As if he had said Whereas ye ought to have saved none have you saved them all these are they that insnared the people and therefore these above all should have been slain Vers 17. Now therefore kill every male among the little ones The generall rule and law given to the Israelites was that they should spare all the little ones the Canaanites onely excepted See Deut. 20. 14. But here because they were to execute Gods vengeance upon a people that had brought a great sinne and so conseâ—uently a great plague upon the Israel of God Moses no doubt by the speciall diâ—ection of Gods spirit gives charge that all the male-children should be slain and so the more lively thereby to expresse how detestable that fact of the Midianites was by slaying the males hâ— doth as it were seek to root out the very memory of them not indeed of the whole nation of the Midianites for in the dayes of Gedeon we reade again of this nation Judg. 6. 1. but of these neighbouring Midianites that had done this mischief to the Israel of God And kill every woman that hath known man by lying with him The words in the following verse where onely the women-children are appointed to be saved shew the meaning of these words namely that all who were of years fit for the knowledge of men were slain and onely the women-children that were undoubtedly pure virgins were saved alive Vers 18. But all the women-children that have not known a man by lying with him keep alive for your selves To wit to make them servants or to take them for wives as they should see cause for being children they might bring them up in the knowledge of the true God Vers 19. And do ye abide without the camp seven dayes c. See chap. 19. 11 12. c. Purifie both your selves and your captives c. When the heathens were taken captives in the warres by the Israelites and so became their lawfull possession even they also became unclean by touching the dead and were to be purified Vers 20. And purifie all your raiment and all that is made of skinnes c. To wit of the spoils which ye have taken Because all the garments and other spoils which they had taken had either touched dead bodies or had been in the houses of the slain or at least had been touched by those that were unclean by the dead therefore tâ—ey were all to be esteemed legally unclean and were to be puâ—ified according to the law See chap. 19. 14 16 and 22. Vers 21. This is the ordinancâ— of the Law which the Lord commanded Moses c. We do not find all the particulars formerly expressed in those laws that were given chap. 19. concerning the purifying of those that were unclean by the dead and therefore the meaning of these words of Eleazar I conceive to be onely this that God had given Moses an expresse commandment concerning these thingâ— which he therefore as the Lords high priest was to make known to them and to see they were observed Vers 27. And divide the prey in two parts c. This law concerning the dividing of the prey into two equall parts the one for those that went out to the warre and brought away the spoil the other for the rest that stayed at home was most just and equall first because they that stayed at home were as willing to have gone forth as those that went and therefore it was not fit that those which were culled out for that service should therefore carry away all the prey and secondly because they that went forth to the warre were but twelve thousand and so one half of the prey being divided among them they had farre greater shares as it was fit they should then the other could have who were about six hundred thousand men and had the other half divided amongst them Vers 30. And of the children of Israels half thou shalt take one portion of fiftie c. As there was respect had to the men that hazarded themselves in the warre in dividing the prey their twelve thousand having full as much allotted them as the six hundred thousand had that stayed at home so also in leavying a tribute for the Lord for whâ—reas those that went forth to warre paid but one in five hundred as is noted before vers 28. the children of Isâ—ael that stayed behind paid one in fifty as is here exprâ—ssed and so accordingly the smaller leavy out of their halâ— that wâ—nt to the warre was given to Eleazar vers 29. that is to him and the â—est of the priests who because they were so few had therein a liberall share and the greatest leavy out of the peoples half was given to the Levites bâ—cause they were many the Levites had one in fifty the priests one in â—ive hundred and so the same proportion was observed here that was observed in their tithes to wit that the priests had but the tenth of their tithes Vers 32. And the booty being the rest of the prey which the men of warre had caught c. The booty which was now to be divided is here called the rest of the prey which the men of warre had caught either because some of the persons they had taken were slain since their coming home to wit all the male-children and the women vers 17. or elâ—e because some of the cattel had been slain for the souldiers to eat in their return home or else in respect of the gold and silver and other spoils whereof there was no tribute leavied Vers 47. Even of all the children of Israels half Moses took
that no man else could challenge any propriety in them whence is that Levit. 25. 32 33 34. Notwithstanding the cities of the Levites and the houses of the cities of their possession may the Levites redeem at any time And if a man purchase of the Levites then the house that was sold and the citie of his possession shall go out in the year of Jubile for the houses of the cities of the Levites are their possession among the children of Israel yet withall I think it most probable that others dwelt with them in houses hired or bought of them for how else could they live without the help of men of other professions at least such as were their servants and that these might live as the townsmen do in our Universities under a civil government amongst themselves to which some apply that Ezra 2. 70. So the priests and the Levites and some of the people and the singers and the porters and the Nethiniâ—s dwelt in their cities and all Israel in their cities However clear it is that the fields and villages belonging to these cities which were without the suburbs belonged to others as is manifest in Hebron which was given to the priests and yet the land without the suburbs to wit the houses without the walls and the fields belonging thereto were given to Caleb Josh 21. 11 12. And they gave them the citie of Arbah the father of Anak which citie is Hebron in the hill countrey of Judah with the suburbs thereof round about it But the fields of the citie and the villages thereof gave they to Caleb the sonne of Jephunneh for his possession Vers 4. And the suburbs of the cities which ye shall give unto the Levites c. There seems to be a manifest contradiction betwixt that which is said in tâ—is fourth verse concerning the measure of the suburbs of the Levites cities and that which is said in the following verse for here it is plainly said that the suburbs of the cities should reach from the wall of the citie and outward a thousand cubits round about and then in the next verse it is said that they should measure from without the city on each side two thousand cubits the citie being in the midst and that this should be to them the suburbs of the cities To reconcile this seeming contradiction there are severall answers given by Expositours some holding that the suburbs were but a thousand cubits on each side of thâ— citie but then from the outermost part of the suburbs on one side as one the East side to the outermost part of the suburbs on the other side to wit on the West the citie in the midst not being measured there were two thousand cubits Others again holding that the fourth verse speaks of the length of the suburbs from the wall to the outmost part of them which was a thousand cubits and that the fifth verse speaks of the circumference of the suburbs in the foure quarters on each side the citle which was in each quarter two thousand cubits But first because it is plainly said vers 5. that they should measure two thousand cubiâ—s on each side East West North and South and secondly because the fifth verse speaks of cubits to be measured from without the citie and the fourth verse speaks of cubits to be measured from the wall of the citie therefore I conceive the truest answer is that each citie of the Levites had without the walls three thousand cubits the first thousand were for houses barns garners stalls for cattel gardens c. which is that which we usually call the suburbs of a citie of which Moses speaks in the fourth verse and then the other two thousand cubits which were without these were for pasture for their cattel and these are meant in the fifth verse and are reckoned as a part of their suburbs Vers 6. And among the cities which ye shall give unto the Levites there shall be six cities for refuge c. These cities of refuge are assigned out of the Levites cities rather then out of any other first because the honourable esteem and respect of the Levites would cause the places to be the more inviolably observed secondly because it was presumed that the priests and Levites above others would be carefull not to protect wilfull offenders in places appointed to be Sanctuaries onely for the innocent thirdly that this might be a figure of the sufficient shelter which Christs priesthood should yield unto poore sinners that in faith should fly to him as their Sanctuary In Deut. 4. and Josh 20. we may see what cities of the Levites were set apart for this purpose to wit first Bezer of the Reubenites secondly Ramoth in Gilead of the Gadites thirdly Golan in Basan of the Manassites theâ—e three Moses separated Deut. 4. 41 43. fourthly Kadesh in Galilee in mount Naphtali fifthly Shechem in mount Ephraim and sixthly Kiriath-arba which is in Hebron in the mount of Judah and these Joshua separated Josh 20. 7. Before these cities of refuge were appointed it seems the altar onely was a kind of Sanctuary to those that fled to it whence is that Exod 21. 14. But if a man come presumptuously upon his neighbour to slay him with guile thou shalt take him from mine altar that he may die But afterward these cities were the chief Sanctuaries and yet they were onely to be Sanctuaries to those that killed any man unwittingly and therefore they were not to receive any man till he professed his innocency in this regard Josh 20. 4. And when he that doth flee unto one of those cities shall stand at the entring of the gate of the citie and shall declare his cause in the ears of the Elders of that citie they shall take him into the citie unto them and give him a place that he may dwell among them and purposely they chose such cities as lay at an equall distance in the severall parts of the land that no man driven to use them might have too farre to go lest so happely he should be overtaken by the revenger of bloud before he could recover the Sanctuary Vers 12. And they shall be unto you cities for refuge from the avenger c. That is the next kinsman to the man flain who was by the law allowed to put the murderer to death vers 19. but not him that killeth a man unawares yet lest he should in his rage kill such a one let there be cities saith the Lord of refuge for such Vers 14. Ye shall give three cities on this side Jordan and three cities shall ye give in the land of Canaan c. There was no inequality in this because the portion of the two tribes and a half without Jordan reached as farre in length as theirs in the land of Canaan though it were nothing so broad And besides it is most probable that those in the land of Canaan near Jordan might fly to the cities of refuge without Jordan
worship false Gods or to worship the true God in a false manner which is all one for he that pretends to worship the true God with false worship doth not indeed worship the true God but an idol-god which he phaâ—cieth to himself thou shalt not hearken to him that is thou shalt not because of his signes and wonders regard what he saith And indeed though a false Prophet may be known by his foretelling things which afterwards come not to passe according to that rule chap. 18. 22. Whou a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken c. yet the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us Vers 3. For the Lord your God proveth you c. These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry yea though he gave them any signe or wonder which should accordingly come to passe to wit because hereby the Lord did prove them to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry first because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets as he did to Balaam and Caiaphas as knowing how thereby to bring glory to himself though they onely intend to corrupt and seduce his people secondly because though these predictions given and wonders wrought are usually either mere forgings and impostures or else satanicall delusions whereby men are made to think they see those things done which indeed are not done or lastly are such wonders as are indeed done but by the power of the devil yet it is of God that either men or devils are permitted to do such things who could easily restrain them if he saw cause to do it and thirdly because the Lords aim in suffering the devil and wicked men thus to abuse men is to make tryall that is by this tryall to make it known whether they love the Lord their God with all their heart and with all their soul this being a sure rule that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions according to that of the Apostle 1. John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Vers 5. And that Prophet or that dreamer of dreams shall be put to death c. Here they are enjoyned to put the false Prophet to death that shall so seduce the people for the better understanding whereof we must note first that every spreading of false doctrines in matters of lesse consequence was not thus to be punished but onely the seducing of men from the true religion to the direct worship of false Gods and in this case though many Expositours hold that this Law concerned onely the policie of the Jews yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people even by the capitall punishment of those that seduce them to an apostacy of so high a nature secondly that in the reason here rendred why they should put such false prophets to death the phrase that is used because he had spoken to thrust thee out of the way which the Lord thy God commanded thee to walk in is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth and therefore our Saviour also speaking of such said Mat. 24. 24. They shall deceive if it were possible the very elect and thirdly that the last clause so shalt thou put the evil away from the midst of thee is meant both of the evil men that were the seducers and the hurt which they might have done to wit that by cutting off these evil men the hurt which they might do amongst the people should be prevented Vers 6. If thy brother the sonne of thy mother c. The drift of this place is to let them know that not onely false prophets of whom he had spoken in the former verses but all others whatsoever were to be put to death that should seduce them to idolatry not openly but secretly and that they were not to spare those that were dearest to them c. And for the fuller clearing of this we may note first that this phrase If thy brother the sonne of thy mother is here used either to distinguish true brothers from kindred yea from all other Israelites who are frequently in the Scripture called their brethren or else emphatically to expresse that brother that is usually most beloved to wit a brother both by father and mother at least a brother by the mothers side that lay in the same belly with them and that because our love to such is naturally the strongest and secondly that in the particular mention that is here made of the daughter as well as of the sonne as also of the wife there is not onely respect had to the love that men bear to them but also to the pity that men are prone to take of that sex men are naturally enclined to take compassion of that sex and therefore this is particularly expressed that in case a daughter or wife seek to seduce them to idolatry they must be put to death and there must be no pity shown them because of their sex Indeed because there is no mention made here of father and mother therefore some have thought that by this Law the child was not bound to accuse either father or mother if they sought to seduce him to idolatry the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents But these build upon too weak a ground Doubtlesse in Gods cause there is no more reason for the child to regard the parents then for the husband to regard the wife of his bosome and Levi in this case is commended for closing his eyes against his parents because he said unto his father and to his mother I have not seen him chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men even parents also are comprehended Vers 7. Namely of the Gods of the people which are round about you c. In this clause of the Gods of the people which are round about you c. there is a warning couched that they should not be moved with this argument that the nations round about them farre and near all over the face of the earth went
that is pray for them and he would heare their prayers and so by their prayers the poore should be able abundantly to require them though otherwise they were not able to do it And it shall be righteousnesse unto thee before the Lord thy God That is the Lord will accept of it as a holy and good work and will abundantly reward it and indeed the righteousnesse even of such works in the best of Gods servants consists more in Gods acceptance of them because he saith they shall be righteousnesse unto them then in any perfection that is in them CHAP. XXV Vers 3. FOurtie stripes he may give him and not exceed c. That is â—ourtie stripes is the utmost that for any offence the Judge shall appoint the faultie person to suffer and the reason is given lest if he should exceed and beat him above these with many stripes then thy brother should seem vile unto thee that is if you should proceed to what extremitie you list herein it would argue too great a contempt of such a poore wretch who though he have offended is notwithstanding a brother and therefore not to be used as if there were no more regard to be had of him then of a beast Now so superstitiously carefull were the Jews not to transgresse this law that their custome was still to stay at 39. stripes even when they meant to go as high as they might and that for sear lest in giving the stripes they should have mistold one whence was that of the Apostle 2. Cor. 11. 24. for that I conceive was the true reason why they never gave full fourâ—ie stripes though others hold they did it out of a foolish conceit of appearing herein mercifull to wit in that they gave the malefactour one stripe lesse then by Gods Law they might have done Vers 4. Thou shalt not muzzle the ox when he treadeth out the corn The Israelites used not it seems to thresh their corn with flails but trod it out with the seet of beasts Hos 10. 11. Ephraim is as an heifer that is taught and loveth to tread out the corn yea and sometimes with cart-wheels as we may see Esa 28. 27. The fetches are not threshed with a threshing instrument neither is a cart-wheel turned about upon the cummin and vers 28. Bread-corn is bruised because he will not ever be threshing it nor break it with the wheels of his cart nor bruise it with his horsemen and hence it was that God gave them this law not to muzzle the mouths of their oxen so to hinder them from eating the ears of corn when they were thus led up and down upon the sheaves that with their hoofs they might tread it out and herein the Lord taught them to be mercifull to thâ— very bruit beasts they had occasion to make use of and to take heed of all inhumanity and cruelty towards them and secondly by necessary consequence much more to beware of depriving their brethren of that which is due to them for the service they did them especially so as not to let them eat the fruit of their labours If it be unnaturall not to let the ox eat of the corn he treadeth out much more it is against the light of nature to deny requisite allowance to ministers that provide us the food of our souls and to keep those that any way labour for us from having a share in the benefit that redounds to us by their means Indeed some would have this last the onely thing intended in this Law that it was not at all to be understood literally of oxen that because S. Paul proving from these very words 1. Cor. 9. 9. that it was fitting that the Preachers of the Gospel should live of their labours he addes Doth God take care for oxen or saith he it altogether for our sakes for our sakes no doubt this is writteâ— c. But for this conceit there is no juâ—t ground in the Apostles words for he meant not those words absolutely that God did not in his law provide for their mercifull dealing with their oxen but onely that the principall thing intended in that law was not so much to take care that the oxen might be suffered to feed as they trod out the corn as to teach them that if it wâ—re cruelty to deny a poore beast his food in this kind it would be farre worse to deny their brethren and Gods labourers to live of the fruit of their labours Vers 5. If brethren live together and one of them die and have no child c. For the better understanding of this law two things must be known first that by brethen that dwell together are meant brethren that live in the same citie or towâ— or happely in the same house as when a mans sonnes live together in their fathers house for this first clause is added by way of limitation to shew that in case the brother or next kinsman of the deceased party should live afarre off in some remote place the widow should not then be bound to seek him out but might challenge the right of marriage from the next kinsmaâ— that lived in that place that was not yet married and secondly that it is meant not onely of next kinsmen but also of naturall brothers as is evident in many places of Scripture for even in the dayes of the Patriarchs God having then given this law to his Church as he did many other ceremoniall precepts concerning sacrifices c. which afterwards he confirmed amongst the Israelites by the hand of Moses Er the firstborn sonne of Judah died without issue and Onan his second sonne married his widow according to this Law and when Onan died also without issue Judah advised his daughter in law to continue a widow in her fathers house till Shelâ—h his third sonne was grown and fit for marriage chap. 38. 8 9 10 11. and so also Ruth 1. 11 12 13. when Naomies daughters in law the widows of her two sonnes that died without issue would needs go along with her into the land of Israel she disswaded them by this argument that she was past hope of having sonâ—es at least such as might be thâ—ir husbands and the Sadduces we see propounded a question to our Saviour Matth. 22. 24 25. concerning seven brethren that successively married one and the â—ame woman purposely to raise up seed unto their broâ—her But was not this incest by the Law of nature confirmed by Moses Law Lev. 18. 16. Thou shalt not uncover the nakednesse of thy brothers wife I answer it was doubtlesse incest generally for any man to marry his brothers wife but to the Israelites in this particular case it was not so and that because this was given them as a speciall exception to that generall Law peculiar onely to them as being ceremoniall The first-born were types of Christ who is therefore called the fâ—â—st-born among many brethren Rom. 8. 29. and the land was to them
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
it were killed therein Vers 10. I will set my face againct that soul that eateth bloud and will cut him off from among his people To wit though by partiality or other means he escape the hand of the magistrate See the notes upon Gen. 9. 4. Vers 11. For the life of the flesh is in the bloud and I have given it to you upon the altar c. That is I have set it apart for a better imployment then for food and therefore in reference to that spirituall imployment it must not be eaten at all Vers 13. Whatsoever man there be of the children of Israel or of the stranger that sojourneth among you which hunteth catcheth c. It is particularly pressed in this place that even when by hunting or otherwise they did catch any beast or fowl that might be eaten that is that might lawfully be eaten though at such times men used to be in great haste and to take great liberty to themselves they must let out the bloud thereof and cover it with dust before they eat the flesh thereof and much more when at more leisure they killed any beast at home for their own particular use Now this covering of the bloud with dust was injoyned not onely to make sure that it might not be eaten but also happely first to shew a reverent regard of the life of the beast by burying the bloud which was the seat of the life with a kind of â—onour for buâ—iall is honourable Eccles 6. 3. An untimely birth is better then he that lives many years and wen he dyeth hath no buriall and secondly to imply the lawfulnesse of killing the creatures in this manner for the covering of tâ—eir bloud might signifie that it should not be imputed unto them as appears by those places where the not covering of the bloud implyes the contrary as Job 16. 18. O earth cover thou not my bloud and Ezek. 24. 7. 8. For her bloud is in the midst of her she set it upon the top of a rock she pourâ—d it not upon the grâ—und to cover it with dust that it might cause fury to come up to take vengeance c. Vers 15. And every soul that eateth that which dyed of it self c. This must be understood of him that did eat any such thing ignorantly in which case he was also to bring those sacrifices appointed Levit. 5. For he that willingly offended herein was liable to a greater punishment c. And the strangers here mentioned are such as were converted to the faith and joyned to the Church of Israel for other strangers in Israel might eat these things See that place Deut. 14. 21. Ye shall not eat of any thing that dyeth of it self thou shalt give it unto the stranger c. CHAP. XVIII Vers 3. AFter the doings of the land of Egypt wherein ye dwelt ye shall not do c. That is you must not think their doings a warrant for you whom I have chosen as a peculiar people to my self the rule is generall but the intent is thence to inferre the necessity of their obeying these particular laws concerning unlawfull marriages that do immediately follow And withall a reason is implyed of the giving these laws to wit leâ—t the Isralites should be corrupted by that they had seen in Egypt and should see in Canaan Vers 5. Ye shall therefore keep my statutes and my judgements which if a man do he shall live in them This is in it self the voice of the law and propounded to them a way of righteousnesse and life which man by reason of his frailty and coâ—ruption was never able to attain as S. Paul saith alluding to this place Rom. 10. 5. Moses describeth the righteousnesse which is of the law that the man that doth thâ—se things shall live by them But therefore we must know that God did not propound this to the Israelites as intending that they should thereby be justified and saved or not at all but much as Christ propounded it to that rich man Matth. 19. 17. If thou wilt enter into life keep the commandments namely first to discover unto them how weak and unable they were to obtain life in this way and so to beat them off from all confidence in their own works secondly to make them know that this obedience which God required of them was a due debt and must be paid either by them or by their surety thirdly to bring them hereupon to look out after a Mediatour and so the law was a schoolmaster to bring them unto Christ that they might be justified by faith and fourthly as including a promise of life even to the evangelicall desire and endeavour of believers to keep all the laws and commandments of God Vers 6. None of you shall approch to any that is near of kin to him to uncover their nakednesse That is to lie with them carnally yea though it be under pretence of marriage yet withall whatever immodest carriage is contrary to the respect we ought to bear to such as are thus nearly allied to us is also by consequence forbidden too But by near kin is onely meant such near kindred as are afterwards particularly expressed for else how should we know how farre this prohibition were to reach Vers 7. The nakednesse of thy father or the nakednesse of thy mother thou shalt not uncover Some by discovering the nakednesse of the father here understand that the daughter should not lie with the father but I find the act of uncovering still ascribed to the male and indeed it were a very improper speech to use the phrase concerning the woman The words therefore are rather to be understood thus In the beginning of this verse the law is given that man should not lie neither with his fathers wife for that is meant here by the fathers nakednesse nor with his own mother in the next clause of this verse the reason of the last is given because it was a thiâ—g odious in nature to uncover the nakednesse of a mans own mother she is thy mother c. In the next verse the first is confirmed he must not lie with his fathers wife because it is his fathers nakednesse which doth evidently explain this The husband and the wife are both one flesh and therefore whoever uncovereth the nakednesse of his fathers wife doth all one as if he did uncover his fathers nakednesse Vers 9. The nakednesse of thy sister the daughter of thy father c. That is thou shalt not marry not lie with thy sister whether she be the daughter of thy father and mother both or the daughter of thy mother onely for here the Lord speaks onely of sisters by the same venter of sisters by a mother in law he speakâ— vers 11. Whether she be born at home or abroad that is whether the sister be lawfully born at home in marriage or unlawfully abroad by fornication for his fathers and mothers bastard that is begotten out of marriage
is his sister and therefore he might not uncover her nakednesse Vers 10. The nakednesse of thy sonnes daughter c. And so other of further descent how much more then his next daughter though she be not named Vers 11. The nakednesse of thy fathers wives daughter c. That is the daughter of thy father not the daughter of thy mother See above vers 9. Vers 16. Thou shalt not uncover the nakednesse of thy brothers wife To wit except in that speciall case when a man deceasing without children his nexâ— brothâ—r by an expresse exception of the law Deut. 25. was to marry the wife of the deceased and to raise up â—eeâ— unto his brother as Onan the soâ—ne of Judah did Gen. 38. 8. Vers 18. Neither shalt thou take a wife to her sister to vex her c. This is all one with one wife to another as it is translated in the margin of our Bibles as Ezek. 1. 9. the wings of the beast are said to touch a woman to her sister as it is directly in the Hebrew words that is one another Though the ordinary exposition be that this is meant of sisters that man having married any woman must not afterward marry her sister to vex her c. yet these reasons so farre sway me that I cannot but understand it of any two women First because incest with sisters is above forbidden vers 9. 11. Secondly because polygamie is no where else forbidden if not here unlesse to the King Deut. 17. 16. Thirdly because the following words cannot unlesse extremely forced be brought to agree with that exposition of sisters for would not the marriage of her husband with another woman vex her as much as with her sister happely more And why is it added in her life as if it were lawfull for a man to marry his wives sister after his wives decease those things winne me to think that it is meant of any two women Vers 19. Also thou shalt not approch unto a woman to uncover her nakednesse as long as she is put apart c. To wit though she be thy lawfull wife Vers 21. And thou shalt not let any of thy seed passe through the fire to Molech Molech was an idol worshipped by the Ammonites and other heathen called also Moloch Amos 5. 26. But ye have born the tabernacle of your Moloch and is thought of some to be the starre Saturn the highest or the Sunne the chief of the Planets thence called the starre of your God Amos 5. 26. And it is derived of Melech which signifies a Prince or King It is thought by many to bâ— the same idol that is ordinarily in Scripture called Baal which they gather by comparing together 2. Kings 23. 10. And he defiled Topheth which is in the valley of the children of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech Jer. 19. 5. They built also the high places of Baal to burn their sonnes with fire for burnt-offerings unto Baal c. chap. 7. 31. And they have built the high places of Tophet which is in the valley of the sonne of Hinnom to burn their sonnes their daughters in the fire c. chap. 32. 35. Now to this idol they caused their children to passe through the fire two wayes for some burned them to death or at least killed them and then burnt them on their altars for so it is said of Ahaz 2. Chron. 28. 3. He burnt incense in the valley of Hinnom and burnt his children in the fire c. and of the Israelites in generall Psal 106. 37 38. They sacrificed their sonnes and their daughters unto devils and shed innocent bloud But some onely made them to go through between two fires as a signe of their consecration This sinne is here forbidden amongst whoredomes and incests because as all idolatry is spirituall fornication so this especially because their seed was here given away unlawfully which iâ— therefore called a going a whoring after Molech Levit. 20. 3 5. But though this idol be here named yet under this the like wicked service to any idol is forbidden Nâ—ithâ—r shalt thâ—u profane the name of thy God This is added as a reason why in the foregoing law they were forbidden to let their seed passe thorow the fire to Molech to wit because it would be a vild profanation of Gods holy name and that first in regard it would be an horrible vilifying of the Lord God to forsake him and yield such â—onour to such a base idol-god and secondly because horrible wickednesse in a people called by his name that is called the people and servants of God would be a dishonour to God and would cause the name of God to be blasphemed even among the Gentiles Vers 24. For in all these the Nations are defiled which I cast out before you That is with all these incestuous mixtures the Canaanites defiled themselves and so provoked me to cast them out of the land and therefore take you heed that you do not provoke me by the same sinnes Now hereby it is manifest that all the severall sorts of incest before mentioned are sinnes against the law and light of nature because the Lord abhorred the heathen that had no other law and punished them so severely for these very sinnes Vers 26. Ye shall therefore keep my statutes and my judgements The mention of Gods statutes here doth intimate what a shame it would be for them that had the light of the word to walk in these evil courses whereinto the heathen fell because they lived in darknesse CHAP. XIX Vers 3. YE shall fear every man his mother and his father Because the mother is usually most despised the Lord injoyns the fear of the mother in the first place And keep my Sabbaths Because the commandment for sanctifying Gods Sabbaths is directed to the fathers and mothers of the family who are to take care that children and servants profane not Gods holy day therefore the charge for fearing mother and father is here prefixt bfore this of sanctifying the Sabbath The meaning is that children and servants must have such an awfull fear of their superiours as willingly to be guided by them according to Gods word in the matter of sanctifying Gods Sabbaths and not to resist them in it Vers 6. It shall be eaten the same day ye offer it and on the morrow That is if it were a peace-offering for a vow or a freewill-offering otherwise if it were for a thanksgiving it was to be eaten the same day Levit. 7. 15. And the flesh of the sacrifice of his peace-offeringâ— for thanksgiving shall be eaten the same day that it is offered he shall not leave any of it untill the morning And so that which was left of the one was to be burnt the second day and that which was left of the other upon the third which must needs make them more willing to call the poore to