And he said unto Aaron Take thee a young calf for a sinne-offering Before Aaron might be suffered to offer up any sacrifice he is commanded by Moses to offer up a young calf as a sinne-offering for himself And hence the Apostle proves the weaknesse and insufficiency of the Leviticall priesthood to wit that those priests were not fit in themselves to stand as Mediatours betwixt God and the people being sinners themselves but were types and shadows of another to come to wit Christ who was holy harmlesse undefiled and separate from sinners c. Heb. 7. 26 27. But since a young bullock is appointed for the high priests sinne-offering Levit. 4. 3. Why is Aaron here commanded to offer a young calf for a sinne-offering I answer between a young calf and a young bullock there was no great difference the one happely was as the Hebrews say of the first year the other of the second but yet of that difference the reason we may conceive to be this because in the fourth chapter a sinne-offering is appointed onely by way of atonement for some particular sinne of ignorance committed by the high priest but this sinne-offering here injoyned was for the sinnes of the priests in generall and that also in a particular case for their first entrance upon the execution of their office and therefore here not a young bullock as there was injoyned but a young calf was offered for their sinne-offering and that by the Lords speciall direction Vers 3. Take yee a kid of the goats for a sinne-offering c. Here also as in a speciall particular case the very same sacrifices are not injoyned either for the sinne-offerings burnt-offerings or peace-offerings of the people that are injoyned by the generall Laws in the former chapters onely respect is had that some of every kind should be now offered by the priests at their first entrance upon their office Vers 4. For to day the Lord will appear unto you See ver 24. Vers 9. And put it upon the horns of the altar c. That is the brasen altar herein also this sinne-offering for the high priest seemeth to differ from others that followed after whose bloud was to be carried into the Sanctuary Levit. 4. 5 6 7. and it was because Aaron as yet had not accesse into the holy place till he had prepared away by this first sacrifice into the court the like is to be observed in the peoples sinne-offering ver 15. compared with Levit. 4. 13 17 18. Vers 10. But the fat and the kidneys and the caul above the liver of the sinne-offering he burnt upon the altar That is he offered them upon the altar and so they were afterward burnt by that fire which came down from heaven ver 24. Vers 15. And he brought the peoples offering and took the goat c. and offered it for sinne as the first That is in the same manner as that for the priest ver 8. and so he burnt it also without the camp as the other was ver 11. for which he is reproved by Moses Lev. 10. 17. Wherefore have ye not eaten the sinne-offering in the holy place seeing it is most holy and God hath given it you c. Vers 17. Beside the burnt sacrifice of the morning That is this was not the burnt-offering and meat-offering which was every morning to be offered as God appointed Exod. 24. 38 39 40. but an extraordinary offering besides which by speciall direction was offered at this time Vers 22. And Aaron lift up his hand toward the people and blessed them This was a kind of applying the sacrifice to them and to make known that God did gratiously accept of those sacrifices from them and it was done according to the manner set down Numb 6. 23 c. Speak unto Aaron and his sonnes saying On this wise shall blesse the children of Israel saying unto them The Lord blesse thee and keep thee the Lord make his face shine upon thee and be gratious unto thee the Lord lift up his countenance upon thee and give thee peace So also it is said of our Saviour that a little before his Ascention he lift up his head and blessed his disciples and indeed Aaron was in this a type of Christ in whom all the Nations of the world are blessed Gen. 18. 18. Vers 22. And came down from offering of the sinne-offering c. That is from the bank or hilly-place of the altar which was higher then the other ground Vers 23. And Moses and Aaron went into the tabernacle c. Hitherto the priests had onely made entrance upon their office in the court of the priests Now Moses went with Aaron into the tabernacle that he might there instruct him concerning the service he was there to perform both about the lights the table of shew-bread and the altar of incense And the glory of the Lord appeared unto all the people That is somme visible signe of Gods glory and favour as by the cloud Exod. 16. 10. Vers 24. And there came a â—ire out from the Lord and consumed upon the altar the burnt-offering and the fat That is either from heaven as 2. Chron. 7. 1. or else out of the tabernacle Which when all the people saw they shouted and fell on their faces With astonishment and joy giving thanks for this signe of Gods favour and of his accepting their sacrifices CHAP. X. Vers 1. ANd Nadab and Abihu the sonnes of Aaron took either of them his câ—nser c. No doubt Moses had taught them and enjoyned them that after they had offered the sacrifices on the altar of burnt-offerings then they should go into the tabernâ—cle and there should light the lamps and burn incense on the altar of incense as God had commanded Exod. 30. 7. Aaron shall burn thereon sweet incense every morning when he dresseth the lamps he shall burn incense on it that is on the altar of incense but withall doubtlesse he had given them direction to use in this service onely the fire of the altar of burnt-offerings which was kindled by fire from heaven for though this be onely implyed covertly Levit. 6. 13. The fire shall ever be burning upon the altar it shall never go out yet I make no question but that it was more fully given them in charge as afterward again Levit. 16. 10. where direction is given for Aarons going into the most holy place He shall take a censer of burning coals of fire from off the altar before the Lord and his hands full of sweet incense beaten small and bring it within the vail But now Nadab and Abihu rashly and inconsiderately forgetting or neglecting their duty in this particular took some other â—ire in their censers that perhaps wherewith they had sod and dressed the â—lesh of their sacrifices and putting incense thereon to carry it and lay it upon the altar of incense and so offered strange fire before the Lord that is the fire which he
not been lien with Prov. 9. 12. For she sitteth at the doore of her house on a seat in the high places of the street Vers 15. When Judah saw her he thought her to be an harlot because she had covered her face The meaning is not that he judged her to be an harlot because she had covered her face for this was a signe of modestie rather then of whorish impudency Gen. 24. 65. Rebekah took a veil and covered her self when she saw Isaac coming towards her but that seeing her set in such a manner in an open place as harlots used to do and doubtlesse in the dresse and attire of such light women he imagined she was an harlot and these words because she had covered her face are added to intimate what it was that made him thus to mistake being she was his daughter in law to wit because she was veiled and so her face being hidden he could not know her Vers 16. And she said What wilt thou give me This she said both as following the custome of harlots Ezek. 16. 33. They give gifts to all whores and also especially that she might have somewhat to witnesse by whom she had conceived if she proved to be with child It may seem somewhat strange that when she began to speak to him he should not know her by her voice but for this we must consider 1. that if she spake with a low and soft voice under a pretence of secrecy in that case a knovvn voice may be easily mistaken 2. that much art may be used by a subtile woman in changing the ordinary tone of her voice and speech 3. that Judah having now his lust inflamed and being carried away with a violent passion might easily be so farre blinded and transported as not to discern a fraud of this nature which he had no cause in the world to imagine or suspect Vers 24. And Judah said Bring her forth and let her be burnt By the law of God afterwards given to defile a betrothed woman which was here Tamars case in regard she was promised to Shelah and by the law he was to marry her was adultery and as adultery to be punished with death Deut 22. 23 24. If a Damsel that is a virgin be betrothed unto her husband and a man find her in the citie and lie with her then ye shall bring them both out unto the gate of that citie and ye shall stone them with stones that they die And it seems such was the law and custome of these times yea though they were widows onely as by that law they were to be stoned so by the law in these times and places they were to be burned which Judah was very forward to presse against Tamar out of a desire to bâ— rid of her that he might be no longer in danger of her being married to his sonne Shelah yea so farre was he transported with his passion herein that he would have burnt which was against the light of nature both her and the fruit that was conceived in her womb Concerning Judahs power of pronouncing such a sentence against her the judgement of Expositours differs much 1. Some conceive that at this time in those countreys there was not that exact form of a Commonweal established amongst them as was afterwards in processe of time nor such a strict legall way in judiciall proceedings but that every one that vvas the head of a family had in his own family power of life and death and so Judah did indeed pronounce sentence of death against Tamar who belonged to his family which indeed may seem the more probable because vvhen being brought forth she had discovered by whom she was with child there was no further proceeding against her which shovvs the judgement was much in his power Nor is that argument of any great strength that is brought against this to wit that she dwelt now with her own father over whom Judah could have no such power to fetch her thence and punish her as he pleased since she might be fetched to Judah under some other pretence and then he might proceed against her But 2. others conceive that Judah had no such power to pronounce sentence against her but onely made known his will to have a strict course taken against her Bring her forth saith he and let her be burnt that is let her be carried before the magistrate and be punished with burning according to the law of the countrey And this indeed is the common opinion of the most Expositours Vers 25. When she was brought forth she sent to her father in law c. This she did being apprehended or brought forth to tryall either to stay his proceedings against her if Judah were to be her judge or at least some vvay to smother it before it came to a publick hearing Vers 26. She hath been more righteous then I. That is my fault vvas greater then hers I did it of mere lust she as provoked by my injustice because I gave her not to Shelah my sonne and so I vvas also the occasion of her sinne Vers 28. When she travelled the one put out his hand This shovvs that her labour vvas most hard and dangerous the child coming not according to the ordinary course of nature the Lord therein correcting both Tamar and Judah for their sinne And the midwife took and bound upon his hand a scarlet threed As persvvading her self that she vvould have tvvins and that this vvould be the first born she ties a scarlet thred upon his vvrest that might be a mark to knovv him from the other a mark that to him belonged the primogeniture honour but herein she vvas deceived for this child vvho vvas aftervvards called Zarah drevv back his hand vers 29. and then the other came forth and vvas born first called thereupon Pharez vvho vvas to be the stock out of vvhom should come the promised seed and therefore as an obscure testimonie thereof contrary to the ordinary course of nature he brake out first Vers 29. This breach be upon thee That is the breach is thine thou hast made it and shalt carry the name of it upon thee for Pharez in the originall signifies a breach And indeed principally to shevv the birth of Pharez vvho vvas one of Christs progenitours vvere all these things here related concerning Judah there being nothing spoken of the marriage of the other sonnes of Jacob except Joseph and that because hereby vve may learn that it vvas of mere grace that this family the fruit of incest vvas chosen to be the stock from vvhence the Messiah should spring and that he vvill not reject great sinners that vvould be the sonne of those that vvere guilty of such infamous sinnes CHAP. XXXIX Vers 2. ANd he was in the house of his Master the Egyptian This is added to shew that though Gods blessing vvent along with him yet still he suffered him to be in servitude or else to expresse Josephs patient bearing
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
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
was removed But the text resolves us not Vers 41. But on the morrow all the congregation of the children of Israel murmured against Moses c. The very men whose lives Moses had saved the day before by praying to the Lord for them do now murmur against him and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah Dathan and Abiram with all the men of their conspiracy thereby to intimate their horrible wickednesse that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses charging him with the death of those rebells and that under the name of the people of the Lord ye have killed say they the people of the Lord when it was so evident that they were destroyed by the immediate hand of God as wretches not worthy to be numbred amongst Gods people Vers 42. And it came to passe when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation That is Moses and Aaron looked to God as having now no other refuge or shelter to fly to And behold the cloud covered it and the glory of the Lord appeared This signe of Gods having somewhat to say to them for at such times the cloud descended stayed the rage of the people and saved Moses and Aaron Vers 46. Take a censer and put fire therein from off the altar c. No doubt the same spirit of God that informed him the plague was begun directed him to this course of offering incense which otherwise might onely be offered in the tabernacle for the staying of it yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord whereof the incense was a signe Vers 48. And he stood between the dead and the living and the plague was stared That is as a mediatour be interposed himself by his intercession to stay the plague from passing any further and to save those from death that were not yet struck with this judgement of God yet it may be probably thought that this plague did not scatter it self through the whole congregation but beginning in one place did like a fire runne along upon those still that were next adjoyning and if it were thus even literally we may understand this place that Aaron set himself in that place where he was betwixt the dead and those that were not yet smitten as it were exposing himself to the wrath of God in the peoples behalf whereby it must needs be the more evident that those who were preserved were preserved by virtue of that atonement which he now made for them And herein was Aaron a type of Christ our Mediatour who made intercession for transgressours See Esa 53. 12. And he bare the sinnes of many and made intercession for the transgressours Luke 23. 34. Father forgive them for they know not what they do Vers 49. Now they that dyed in the plague were fourteen thousand and seven hundred c. What the plague was is not expressed but to this some apply that of the Apostle 1. Cor. 10. 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer Vers 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation Both to acquaint Moses how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands CHAP. XVII Vers 2. Speak unto the children of Israel and take of every one of them a rod c. No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron yet the hearts of many amongst them were not sufficiently wrought upon but were still rising against this dignity of Aaron and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff such as men did use ordinarily to carry in their hands as we reade of such a rod that Moses used to go with Exod. 4. 2. And the Lord said unto him What is that in thine hand And he said A rod or rather such as the Princes did use to carry in their hands as the signe of their dignity Numb 21. 18. The Princes digged the well the nobles of the people digged â—t by the direction of the law-giver with their staves for a rod or staff in the hand of governours was a signe of their power and authority from God See Psal 110. 2. The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies and Jer. 48. 16 17. The calamity of Moab is near to come and his affliction hasteth fast All ye that are about him bemoan him and all ye that know his name say How is the strong staff broken and the beautifull rod and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood beloâ—ged not to them but to Aaron onely Vers 2. Of all their Princes according to the house of their fathers twelve rods There were twelve severall tribes and twelve Princes of each tribe a Prince and every Prince brought a rod with his name upon it whence to me it seems evident that there were twelve rods besides Aarons as is more fully expressed vers 6. Write thou every mans name upon his rod. Not the name of the Patriarâ—hs Reuben Simeon c. for we see that not Levies but Aarons name was written on his rod but the name of every Prince who was at present head of the tribe upon his own staff whence also it appears that there were twelve rods besides Aarons else if there were but one rod for the two tribes of Ephraim and Manasseh which of those two Princes names were written on their rod Vers 3. For one rod shall be for the head of the house of their fathers That is though I have distinguisht the tribe of Levi into two parts that of the priests the posterity of Aaron and that of the other Levites yet as in the other tribes there is but one rod for a tribe so must it be for the tribe of Levi and as the head or chief of every tribe hath his name written upon the rod of that tribe so shall Aarons name be written upon the rod of Levi whom I have set in the chief place that hereby my choice of him to serve in the priesthood may be fully made known Vers 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony c. That is before the ark which is called the testimony because therein were kept the tables of the law called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark
Tahath thence to Tarah where it is thought that insolent mutiny began of Korah Dathan and Abiram thence they removed to Mithcah thence to Hashmonah thence to Moseroth thence to Bene-jaakan thence to Horha-gidgad thence to Jotbathah thence to Ebronah thence to Ezion-gaber which was close by the red sea for this was a place for shipping in Edoms land 1. King 9. 26. And King Solomon made a navy of ships in Ezion-Geber which is besides Eloth on the shore on the red sea in the land of Edom then they turned to the North again and pitched as here Moses tells us in another Kadesh which was in the desert of Zin of which Jephthah spake Judg. 11. 16. and this was in the first moneth to wit of the fourtieth year after they were come out of Egypt for at their next station in mount Hor whither they removed from this Kadesh Aaron dyed and that is noted to have been in the first day of the fifth moneth of the fourtieth year Numb 33. 38. So that in their travels from Kadesh-Barnea where the spie came to Moses to this Kadesh in the desert of Zin there were about eight and thirty years spent the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed And Miriam dyed there and was buried there To wit in Kadesh She was the sister of Moses a prophetesse and by her also God guided the Israelites in their travels I sent before thee Moses and Aaron and Miriam saith the Lord to the Israelites Mich. 6. 4. and therefore is the place and time of her death and buriall noted This year Aaron dyed also chap. 33. 38. and Moses Deut 34. 7. and if this was the sister of Moses as it is generally held that was set to watch what would become of Moses when he was laid out in an ark of bulrushes Exod. 2. 4. she could be little lesse then ten years old when Moses was born and consequently she was about a hundred and thirty years now when she dyed for Moses who dyed towards the end of this year was a hundred and twenty years old when he dyed Deâ—t 34. 7. Vers 2. And there was no water for the congregation c. With the same want God tryed their fathers in the first year after their going out of Egypt Exod. 17. 4. who thereupon murmured then also and had water out of a rock for in many particulars these two different stories were alike though not in all but in this these their children were worse then their fathers because the experience their fathers had of Gods succour in the very same extremity did no good upon them nor could prevent these their murmurings against Moses and Aaron Vers 3. Would God that we had dyed when our brethren dyed before the Lord. That is with those whom God did suddenly destroy in the insurrection of Korah Dathan and Abiram chap. 16. and so also at other times This they wished intimating that it had been easier to have been cut off so then to pine away now for want of water but the whilst in a desperate manner they most impudently flâ—ght that fearfull judgement of being cut off in Gods fiery indignation as a matter of nothing Vers 6. And Moses and Aaron went from the presence of the assembly c. Namely for fear of the people because of their outrage and that they might go to the tabernacle to intercede as formerly chap. 14. 5. for this rebellious people And the glory of the Lord appeared unto them See chap. 16. 19. Vers 8. Take the rod and gather thou the assembly together c. It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock Evident it is that Moses took the rod from before the Lord vers 9. that is out of the tabernacle and therefore some Expositours hold that it was Aarons rod which was budded and was laid up before the testimony chap. 17. 10. But more generally it is held that it was that rod of Moses wherewith he had wrought so many miracles in Egypt which seems indeed the more probable first because it is afterwards called his rod vers 11. With his rod he smote the rock and secondly because this was fittest for this imployment the very sight of this rod wherewith God had manifested his almighty power in so many miracles and particularly in fetching water for them out of the rock at Rephidim being enough to make them ashamed of their present murmuring against God And what though he took this rod from before the Lord vers 9. even Moses rod in memory of the great things that had been done by it for which it is sometimes called the rod of God as Exod. 4. 20. might be laid up in the tabernacle as well as Aarons yea and some conceive that Aarons rod which budded and was laid up in the tabernacle was the very same wherewith those miracles were wrought in the land of Egypt the rather because even the rod of Moses is sometimes also called Aarons rod as Exod. 7. 12. They cast down every man his rod and they became serpents but Aarons rod swallowed up their rods And speak unto the rock before their eyes c. Here was no command given to Moses that he should smite the rock but onely that he should take the rod in his hand to wit as a signe of Gods working by him and speak to the rock before their eyes and therefore many hold that herein lay a part of Moses sinne that he smote the rock when he should onely have spoken to it But withall in this command of the Lord to Moses to speak to the rock there was couched a sharp exprobration of Israels hard heartednesse and infidelity for it intimates that the dead creatures would sooner hear and obey God then his own people and therefore also he was appointed to do this before the eyes of all the people whereas the former miracle of the like nature at the rock of Rephidem was onely wrought before the elders of Israel Exod. 17. 5. Vers 10. And Moses and Aaron gathered the congregation together before the rock c. Their return to the enraged people from whom erewhile for fear they withdrew themselves and ready undertaking what God had enjoyned shows plainly that they did not question Gods power to fetch water out of the rock how could they having had experience that he had done it before Exod. 17. 6 nor did absolutely conclude that God would not work this miracle at this time But why then doth the Lord tell Moses and Aaron that they believed him not vers 12 undoubtedly because there was some secret distrust and unbelief in their hearts though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them God that sees the heart chargeth them with infidelity and therefore we may be
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
were giants in the earth in those dayes Men who for their extraordinary stature and strength were even admired in those dayes to wit in that age before spoken of when the sonnes of God did promiscuously match with the daâ—ghters of men at that time and before that time that is in that age there were these giants on the earth who in the pride and confidence of their huge strength did without all fear of God or man as lawlesse men commit any villany and like savage and wild beasts destroyed and waâ—ted the countreyes and people where they lived Amongst other the corruptions of those times this Moses instances peculiarly in to let us see how insufferably wicked mankind was grown when they did in a manner even fight against God And also after that when the sonnes of God c. Yea and after that age the progenie of these unlawfull matches betwixt the sonnes of God and the daughters of men became many of them such giants the curse of God follovving such unequall mixtures of the seed of Seth vvith that of Cain And hereby also Moses gives us to understand that even among the outvvard members of the Church these villanies grevv rife yea and after the holy Patriarchs had by Gods commandment threatened them vvith that delâ—ge vvhich aftervvards came upon them Vers 6. And it repented the Lord that he had made man c. God is not as man that he should repent or that he should be grieved for any thing that is done 1. Sam. 15. 29. The strength of Israel will not lie nor repent for he is not as man that he should repent and that because he is not mutable in his purposes as being the Father of lights Jam. 1. 17. with whom there is no variablenesse nor shadow of changing neither can any thing happen to crosse him in his counsel which he did not foresee from everlasting nor can he be in danger to erre in his purposes and to find out any thing in proces of time that is better then that which before he determined should be done yet here as elswhere in severall places of Scripture the Lord is said to repent and to grieve 1. because the Lord now intended to do what men that repent and are grieved for that which they have formerly done are wont to do that is to undo what he had done and to destroy the work of his own hands and therefore speaks thus of himself after the manner of men as stooping to our capacity and 2. to imply thereby the grievousnesse of their transgressions and provocations that should move the Lord to destroy so great a part of those creatures which he had made for his own glory as it were to repent of making man in whom he had determined to honour himself above all the creatures besides He must needs be a desperate wicked wretch that makes his father that tenderly loves him wish he had never been born Vers 16. And in a cubit shalt thou finish it above That is the Ark. The meaning is this When he had built up the Ark thirty cubits high then he was to finish it or cover it which covering went up sloping so that the ridge was a cubit higher then the side of the Ark. Vers 19. Two of every sort c. That is pairs of every sort a male and a female the number is set down afterward chap. 7. vers 7. Of every clean beast by sevens the male and his female c. here onely the kind and that he should take them by twoes or by pairs CHAP. VII Vers 2. OF every clean beast c. That is such as might be offered in sacrifice Vers 11. In the six hundredth year of Noahs life c. So then the Floud began in the seventeenth day of the moneth Zin which was about the beginning of our May as some Authours think Anno Mundi 1656. or the beginning of October as others hold Vers 12. And the rain was upon the earth fourty dayes c. It rained therefore unto the twentie seventh day of the third moneth Vers 16. And the Lord shut him in c. That is the Lord either by the ministrie of the angels or by his own immediate power caused the doore of the Ark on the outside to be sure and safe against the rain and violence of the waters and so what could not be done by any care or skill or labour of Noah himself was supplied by Gods providence whereas reading this history men might be ready to question in their minds How Noah could possibly so shut the doore on the inside but that still there would be danger of the waters working through the joynts and crevises on the outside where Noah could not cover it with pitch as it was within all such imaginations which our own curiositie might suggest are cut off with this short clause that the Lord shut him in that is that the Lord by his own immediate hand and almighty power did as it were so fasten and shut up the doore upon them that by no means the flouds of water beating upon it should be able to loosen it or any way break in to the endangering either of man or beast Vers 20. Fifteen cubits upward did the waters prevail That is so much higher then any mountain did the waters rise Vers 24. And the waters prevailed on the earth an hundred and fifty dayes That is for one hundred and fifty dayes after the beginning of the Floâ—d the waters did either increase or continue in their full strength to wit unto the end of the sixteenth day of the seventh moneth CHAP. VIII Vers 4. ANd the Ark rested in the seventh moneth on the seventeenth day of the moneth c. Which must needs be the next day at the furthest after the waters began first to decrease for from the beginning of the Floud to this seventeenth day of the seventh moneth are but an hundred fifty and one dayes at the most Nor is this strange that the Ark should rest so suddenly if the Ark did draw thirteen cubits water as is very likely when the Floud was at the highest the bottome of the Ark was not above two cubits higher then the highest mountains and two cubits it might well fall in one day Vers 5. In the tenth moneth on the first day of the moneth were the tops of the mountains seen That is seventy three dayes after the Ark began to rest not onely the top of that mountain was dry the Ark standing there wholy out of the water but also the tops of many lower mountains Vers 6. And it came to passe at the end of fourty dayes That is fourty dayes after the tops of the mountains were discovered which was the eleventh day of the eleventh moneth Vers 8. Also he sent forth a dove from him Seven dayes after he had sent out the raven for vers 10. he speaks of seven other dayes and that was upon the eighteenth day of the eleventh
and made our peace through the bloud of his Crosse Col. 1. 20. Again because the Scripture no where tells us who he was or who were his parents or of what stock he came nor makes any mention either of his birth or death but presents him to us as one without father without mother without descent having neither beginning of dayes nor end of life Heb. 7. 3. and that purposely that he might be a figure of the Messiah which cannot be said of Job Daniel and others vvho though there be no mention made of their stock birth and death yet they vvere not also Kings and Priests unto God as Melâ—hisedek vvas therefore in regard of these also the Apostle makes him a notable type of Christ or one made like to the Sonne of God vvho vvas indeed in regard of his humane nature without father and in regard of his Godhead without mother without descent having neither beginning of dayes nor end of life And he was the priest of the most high God That vve may not vvonder at that vvhich follovvs that a Canaanitish king should speak so religiously of the most high God and vvithall take upon him to blesse Abram as one much inferiour to himself Heb. 7. 7. Without all contradiction the lesse is blessed of the better or that Abram should pay him tithes c. Moses therefore tells us that this Melchisedek was not onely a vvorshipper of the true God but also a Priest of the most high God most eminent in those times undobtedly in regard of that speciall dignitie that he was both king of Salem and Priest of the most high God And herein also the Apostle maketh him a most remarkable type of Christ Heb. 7. 2 3. because he was both king Priest and especially because he is here presented to us without any partner in his Priesthood as the Priests of Aarons order had without any mention of any to whom he succeeded in his Priesthood or that succeeded him so as one that typically abideth a Priest for ever as the Apostle there speaks for so indeed Christ is the one eternall Priest of his Church as the Apostle saith Heb. 7. 24. This man because he liveth for ever hath an unchangeable Priesthood Very strange indeed it may seem that such a King and Priest should be found amongst the cursed nation of the Canaanites but God can raise unto himself faithfull servants whereever he pleaseth and conferre upon vvhomsoever he vvill an eminent measure of grace yea though the Church vvas to be continued in the posteritie of Abram yet there is little question to be made but that as yet there vvere some fevv of other families that vvere the true servants of God as Job and his friends aftervvard were amongst the Edomites Vers 19. And he blessed him and said c. By the authoritie of his office and in the name of God he gives Abram his blessing as the Priests in the lavv did the people Num. 6. 23 27. Speak unto Aaron and to his sonnes saying On this wise ye shall blesse the children of Israel c. vers 27. And they shall put my name upon the children of Israel and I will blesse them It is likely he used a more ample form and manner of blessing then is here expressed But if so in this abbridgement which Moses gives us we have no doubt the summe of all for this manner of blessing though uttered prayer-vvise implyeth an assured promise that the most high God should most abundantly blesse him Vers 20. And he gave him tithes of all c. He that is Abram Heb. 7. 4. gave Him that is Melchisedek tithes of all that is the tenth of all the spoil Heb. 7. 4. Now consider how great this man was unto whom even the Patriarch Abram gave the tenth of the spoils for though he vvould take nothing of the spoil vvhich had been carried from Sodom unto himself yet he might give of it to Melchisedek and besides he took questionlesse much from the vanquished vvhich belonged not to Sodom However the tithes he gave unto Melchisedek that surely by way of homage thankfulnes to God for what was given to him in regard of his office was given to God for Melchisedek himself being a king had no need of them Vers 22. I have lift up my hand to the Lord c. This may be meant either of an oath that he had taken for that was an usuall custome in swearing to lift up the hand to heaven Dan. 12. 7. And I heard the man clothed in linnen which was upon the waters of the river when he held up his right hand and his left hand unto heaven and sware by him that liveth for ever or which differs very little of a vow made to God in his prayer Vers 23. Lest thou shouldst say I have made Abram rich That is lest thou or any other should hereafter say that by this victory I enriched my self and so the extraordinary blessing of God upon me and mine should not be discerned and acknowledged and withall lest thou shouldst think or say hereafter that I pretended the rescue of the afflicted but did indeed look after the prey Thus he preferres the glory of God and the honouring of his Religion before his spoil which by right of warre belonged to him CHAP. XV. Vers 1. THe Lord came unto Abram in a vision By this word vision is sometimes meant a Revelation of God given to his servants in their sleep by a dream which are also for distinction sake called nightly visions Gen. 46. 2. And God spake unto Israel in the visions of the night but this I cannot conceive to be such chiefly because we have such a vision afterwards following this vers 12. A deep sleep fell upon Abram and lo an horrour c. Again by visions are sometimes meant those apparitions which the servants of God have had being cast into a trance which were onely spirituall objects of the mind not of the bodily sense This seems not to be such neither for many things are here said to have passed betwixt God and Abram which cannot well be thought to have been onely in a trance and not really done as the killing and dividing of the heifer of three years old c. vers 9 10. and besides there would not have been then so great difference betwixt this vision and that dream or trance mentioned vers 12. and therefore I rather conceive this vision to have been an open apparition which Abram beheld waking with the eyes of his body though happely the Lord appeared in a more glorious manner then usually and therefore it is now added that this was done in a vision Fear not Abram c. This is spoken both that he might not be afraid of the majesty of God who now in this vision appeared to him and also to comfort him in regard of that fear and trouble of mind wherewith he was oppressed in regard that after so many
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
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
is the name whereby God expresseth his essence to us so farre as we are able to conceive him And it implyes 1. his incomprehensiblenesse as we use to say of any thing we would not have others to prie into It is what it is so God saith here to Moses I am what I am 2. his immensitie that his being is without any limits a man is a man an angel is an angel that is every creature hath a being but bounded and defined within such a compasse but God is an immense being that cannot be included within any bounds 3. that he is of himself and hath not a being depending upon any other I am that is by and from and of my self 4. his everlastingnesse I am before any thing was and shall for ever be there never was nor shall be time wherein God could not say of himself I am 5. that there is no succession of time with him for the understanding whereof see John 8. 58. Before Abraham was I am and then 6. that he giveth being to all things Vers 16. Go and gather the elders of Israel together c. That is the heads of their Tribes who doubtlesse had some place of authority and power amongst them for though in Egypt they lived in much disorder and confusion yet it cannot be thought but that they had some kind of government amongst them as is yet more evident chap. 5. 14. where we reade of officers of the children of Israel Now these the Lord commanded Moses to assemble and to deliver this message to them both that they might afterwards acquaint their brethren of the severall tribes with this message which God had sent and also that they might joyn with Moses in the name of all the people to desire of Pharaoh what God enjoyned them to desire Vers 18. And now let â—s go we beseech thee three dayes journey into the wildernesse c. God appoints them to petition onely for so much libertie that the denyall of this might render Pharaoh inexcusable and make the justice of God the more manifest both in destroying Pharaoh and delivering Israel neither was it necessarie that either God or they having other direction from God should reveal their whole counsel See Deut. 2. 28. and 1. Sam. 16. 2. And the Lord said Take an heifer with thee and say I am come to sacrifice unto the Lord. Vers 19. And I am sure that the king of Egypt will not let you go no not by a mighty hand If we reade this place as it is in the margin of our Bibles I am sure that the King of Egypt will not let you go but by a mighty hand the meaning then is plain to wit that Pharaoh would not let the Israelites go till God by a strong hand forced him to let them go But reading it as it is in our Bibles which agrees best with the originall it may happely be questioned how it can be said that the King of Egypt would not let them go no not by a mighty hand since it is evident that he did give them leave to go chap. 12. 31. and so the Lord tells Moses here in the following words I will stretch out my hand and smite Egypt c. and after that he will let ye go To which I answer that though upon the slaying of all the first-born in Egypt Pharaoh gave them liberty to go yet it might be well said that he would not let them go no not with a mighty hand because after that God had with a strong and mighty hand that is by many grievous plagues endeavoured to make him yield yet a long time he persisted in his obstinacy and would not let them go till at last he was even constrained to bid them be gone and indeed even then he said that more out of displeasure then a yielding spirit and therefore he soon repented of what he had said and when they were gone pursued after them with an army to fetch them back again CHAP. IV. Vers 1. ANd Moses answered and said But behold they will not believe me c. That is at first perhaps they will not believe me this being supposed what shall I do then Considering that the Lord had now immediately before told Moses that the Israelites would hearken to him chap. 3. 18. they shall hearkâ—n to thy voyce we cannot well think that Moses did now absolutely question the truth of what God had said but that onâ—ly he objected that it may be at first till they saw something to move thereto they would be shy of giving credit to his words and so intimated his desire to know what in that case he should do And this indeed he had cause enough to suspect because by reason of Pharaohs great power they were like enough to doubt much at first especially whether Moses would be able to rescue them from their bondage the rather because they regarded him so little at first when upon his slaying of an Egyptian in the defence of an Israelitâ— he supposed his brethren would have understood how that God by his hand would deliver them as Stephen said Act. 7. 25. Vers 3. And he said cast it on the ground c. The generall end of this and the other following signes was to confirm the faith of the Israelites concerning the calling of Moses the more speciall end of this first miracle of turning his rod into a serpent and then into a rod again was to assure both Moses and the Israelites that God could and would make his shepherds crook so base and contemptible in it self terrible as a serpent to Pharaoh but comfortable to the Israelites that is that the rod of his government should affright the one but be the means of much good and happinesse unto the other Vers 6. Put now thine hand into thy bosome c. The end of this signe was also to put them in mind of Gods almightie power who was able thus suddenly to change things whereby both the Israelites might be comforted remembring that however they had been despised and abominable in the sight of the Egyptians yet God was able to give them favour in their sight and however to restore them to their former libertie by an outstretched arm and withall Moses might be encouraged as considering that however his estate might now seem base and contemptible even as a thing leprous and vile yet God was able to make him a glorious instrument of Israels deliverance Vers 10. O my Lord I am not eloquent c. That is I am not a man of a free and ready speech as it is fit they should be that are implyed in such a service but of a slow speech and a slow tongue Nor doth this contradict if thus understood that which S. Stephen said of Moses Acts 7. 22. that he was mightie in words and in deeds for a man that is of greatest abilitie to speak wisely learnedly and perswasively may yet have some great imperfection in regard
the Israelites might be called Gods first-born sonne to wit 1. to intimate how dear they were to God even as mens first-born children are usually to them 2. in regard of their preheminence and dignity above all other Nations that were at that time upon the face of the earth 3. with respect to the Gentiles that were afterwards to become the people of God and to be received into the covenant of being Gods sonnes and daughters the Israelites being first admitted to this peculiar priviledge of being Gods people so that those of the Gentiles that were afterwards received to this dignity were but as Israels younger brothers 4. because the root of primogeniture rested in them in that he was to be born of this people who was to be the first-born among many brethren Rom. 8. 29. But the chief reason and that which I conceive was principally intended in this place is because God had chosen the Israelites to be his peculiar people and heirs as his first-born of the land of Canaan the type of the heavenly inheritance wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias for if we mark it this is alledged as the ground why Pharaoh was bound to let the Israelites go Now their being received into a covenant of adoption did not inferre any necessity of being freed from Pharaohs service but Gods chusing them to be his first-born people that were to inherit Canaan and there to live under his government could not stand with their continuance under the tyranny of Pharaoh and therefore upon this ground Pharaoh is required to dismisse the Israelites Israel is my sonne even my first-born and I say unto thee Let my sonne go that he may serve me c. Vers 24. The Lord met him and sought to kill him c. How the Lord endangered the life of Moses whether by sicknesse or rather by appearing with a sword drawn in his hand it is not expressed it is therefore sufficient for us to know that Moses was in danger to be killed by the hand of the Lord and that the cause was at the same time by the Lord himself revealed to him for though this be not expressed yet it is clearly enough implyed for why else should his wife so readily circumcise her sonne had it not been told them that their neglecting hitherto to circumcise that their sonne was the cause of Moses danger And this the Lord did not till now that he was upon his way going into Egypt partly for the tryall of his faith to see whether upon this occasion he would turn his back upon that great service to which God had called him and partly because there was now a necessity of doing it there being a manifest incongruity in it that he should undertake to be as a judge and governour of Gods circumcised people himself neglecting this badge of the covenant in his own child Vers 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. To wit Eliezer her youngest sonne whence it seems probable especially if we observe how his wife at this time carries her self that Moses had hitherto neglected the circumcising of this his youngest sonne because she was so highly displeafed at the circumcising of the first CHAP. V. Vers 1. ANd afterward Moses and Aaron went in and told Pharaoh c. They went to Pharaoh and with them some good number of the Israelites vers 4. Wherefore do you Moses and Aaron let the people from their works gâ—t you unto your burdens Vers 3. Lest he fall upon us with pâ—stilence c. Herein Moses and Aaron do not onely discover to Pharaoh that it stood them upon to do what in them lay that they might obey God in this which he required of them even to prevent the judgement which otherwise they might well fear he would bring upon them but withall likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him and his people if he should refuse to let them go as God had commanded him Vers 6. And Pharaoh commanded the same day the taskmasters of the people c. The taskmasters were doubtlesse Egyptians appointed to require and receive from the Israelites the work which for the kings service they were enjoyned to do but their officers here mentioned with them were Israelites appointed to have the oversight of their brethren in their labour and to see that every one did the task that was set them as is evident vers 14. And the officers of the children of Israel which Pharaohs taskmasters had set over them were beaten c. because the people had not done their task Vers 7. Ye shall no more give the people straw to make brick c. For in making brick they used straw both for covering their new-made bricks that they might not be parched and chapped with the sunne before they came to be dryed by the fire and also for firing in their kilnes where they burnt their bricks Vers 8. And the tale of the bricks which they did make heretofore c. That is though some of them be sent about the countrey to gather straw where they can get it yet those that are left to make the bricks shall make the full number of bricks which they did all make before and thus did Pharaoh seek to make the Israelites hate and abhorre Moses and Aaron as the cause of this misery that was fallen upon them CHAP. VI. Vers 3. BVt by my name Jehovah was I not known to them This is not meant of the syllables and letters of these two names as if the Patriarchs had nâ—ver heard of this name Jehovah but onely that of God Almightie for the contrary is manifest Gen. 22. 14. And Abraham called the name of that place Jehovah-jireth c. but it is meant of that which is signified by these names This name Jehovah denoteth both Gods eternall being in himself and also his giving of being unto others that is the performance of his promises and in regard of this he saith that he was not known to their fathers by this name They being sustained by faith in Gods almightie power rested upon the promise not enjoying the thing promised but now to their children the promise should be performed and so they should have full knowledge and experience of the efficacie of that name Jehovah But withall we must know that this is onely spoken comparatively As the glorious ministration of the law is said to have had no glory in respect of the excellent glory of the Gospel 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posteritie knew Vers 9. But they hearkened not unto Moses for anguish of spirit and for cruel bondage That is so grievous was the bondage and miserie they lay under and so
came a grievous swarm of flies c. Here is no mention of Aarons rod and happely there was no use made of it that Pharaoh might see the work was Gods and not mans Vers 25. Go ye sacrifice to your God in the land That is in the land of Egypt being terrified with this fourth plague of the swarms of flies that were sent amongst them Pharaoh yields at first thus farre that they should go and sacrifice unto the Lord so that they went not out of Egypt And hereby it is evident that during the time of their bondage in Egypt the Israelites were not suffered openly to offer sacrifice to the Lord but what they did this way they did in private secretly as indeed it is not likely that all the time of their being in Egypt they did wholly neglect this duty of Gods worship and service Vers 26. For we shall sacrifice the abomination of the Egyptians to the Lord our God c. That is that which the Egyptians abhorre to have sacrificed the beasts which they worshipped they could not endure to kill or see them killed for sacrifice and these were such as the Israelites were to offer up in sacrifice namely bullocks and the Egyptians worshipped a certain pyed bull or calf called Apis and also sheep and rammes as we may see Gen. 46. 34. For every shepherd is an abomination to the Egyptians CHAP. IX Vers 1. THen the Lord said unto Moses Go in unto Pharaoh This phrase that is here used go in unto Pharaoh makes it most probable that when Moses was sent to denounce this following plague he was not appointed to meet him at the river as formerly but to go into his palace to him Vers 2. If thou refuse to let them go and wilt hold them still This word still is to put Pharaoh in mind ofhis intolerable impudencie if he should still refuse God having so many wayes testified his displeasure against him Vers 3. Behold the hand of the Lord c. Here is no mention neither of Moses rod. See chap. 8. vers 24. There shall be a very greivous murrain Or Pestilence for so is the word here used in the originall translated chap. 5. vers 3. Lest he fall upon us with pestilence Vers 6. And all the cattel of Egypt died That is the greatest part of all sorts for that all died not is evident vers 19. where before the inflicting of another plague it is said Send therefore now and gather thy cattel c. Vers 7. And the heart of Pharaoh was hardened c. Here is no mention made of Pharaohs desiring Moses prayers Now therefore it seems he did not so farre yield as formerly and we may well conceive that the reasons were these 1. Because the cattel died presently that were slain by this plague and so the plague could not be removed by his prayers and 2. Because his envious heart swelled more then ever against the Israelites and thereupon it is likely he resolved to make up the losse they had sustained in their cattel by taking away the cattel of the Israelites from them and therefore he resolved that he would not let them go Vers 8. Take to you handfulls of ashes of the furnace and let Moses sprinkle it c. And so Aaron also though Moses as the chief be here onely mentioned for why else were they both appointed to take handfulls of ashes of the furnace As for this sprinkling of ashes towards the heaven it was but onely an outward signe to let Pharaoh know that the ensuing plague came from the God of heaven and the signe was the fitter because as they oppressed the Israelites with furnace-work in burning brick so they are now punished with burning sores which came of ashes taken out of the furnace Vers 9. And it shall become small dust in all the land of Egypt That is upon the casting up of these handfulls of ashes into the aire there shall be a small dust that shall fall both upon man and beast throughout all the land of Egypt It is not necessarie I conceive to hold that those very handfulls of ashes were turned into such a cloud of dust but onely that they should be a signe of that which should follow to wit that immediately there should be small dust showred down both upon man and beast yet others do hold that those very handfulls of ashes which Moses and Aaron threw up into the aire did miraculously by the mighty power of God become a cloud of sâ—all dust overspreading the whole land of Egypt and so fell down both upon man and beast And there shall be a boyl breaking forth with blains That is this dust where it falls shall cause a boyl breaking out that is not yet ripe for then are such boyls most painfull yea a boyl breaking forth with blains The word in the originall signifies scalding blains or boyling blisters and the hot ashes out of the furnace were intended as a signe that such they should be The word is not used but in this place it was an extraordinary and incurable boyl for so it is called Deut. 28. 27. The boyl of Egypt whereof thou canâ—t not be healed Vers 11. And the Magicians could not stand before Moses because of the boyls c. Because the Magicians could not by their enchantments bring forth lice and were thereupon forced to acknowledge concerning that plague that it was the finger of God chap. 8. 19. it is most probable that they did no more after that attempt to do the like to that which Moses had done and therefore in the fourth fifth plagues there hath been no mention at all made of them But yet on the other side because here in this sixth plague it is plainly implyed that the Magicians were standing before Moses it seems most probable that even after they were so farre convinced by the failing of their Art in bringing forth lice they still continued to embolden Pharaoh not to be moved with those things which were done and were still ready at hand to resist Moses and Aaron as farre as they could and therefore now by the shame and pain of these boyls that rose upon them they were driven away and forced to give over their fighting against God Vers 14. For I will at this time send all my plagues c. This word includes all the following plagues for the Lord would have him know that though his hand had been already heavy upon him yet there were many farre worse plagues still behind plagues that should sting him to the heart which now he would poure forth thick and threefold upon him Vers 15. That I may smite thy people with pestilence and thou shalt be cut off from the earth This must needs be meant of the killing of the first-born chap. 12. as likewise that which followeth thou shalt be cut off c. must needs be meant of his perishing in the red sea Vers 18. I will cause it to rain a
very grievous hail such as hath not been in Egypt since the foundation thereof That is since it became a land inhabited for so this is explained vers 24 there waâ— hail c. such as there was none like it in all the land of Egypt since it became a Nation And hereby also it is manifest that there was sometimes rain and hail too in Egypt though very rarely and not so ordinarily as in other lands Vers 19. Send therefore now and gather thy cattle c. This he saith chiefly to set forth the terrour of this plague if you provide not saith Moses all will be lost and withall it aggravates the sinne of the Egyptians that having had experience of Gods displeasure yet would not be forewarned that would not be wonne by judgements nor mercie Vers 23. The Lord sent thunder and hail and the fire ran along upon the ground c. The description here given us of this strom of hail is to shew that iâ— came not by the ordinary course of nature but was a supernaturall and extraordinary work of God as appeared 1. in that it fell upon all the land of Egypt vers 25. whereas storms of hail seldome extend so farre 2. that it came at the very houre almost prefixed beforehand by Moses vers 18 3. that onely in the land of Goshen where the Israelites dwelt there was no hail vers 26. 4. that the hail that fell was of such a bignesse and that in Egypt where there seldome was any hail at all that it did not onely destroy their corn and herbs but also brake their trees and killed both man and beast that were in the storm vers 25. and so also the Psalmist saith Psal 78. 47 48. He destroyed their vines with hail and their sicamore trees with great hailstones He gave up their cattle also to the hail and their flocks to hot thunderbolts and so again Psal 105. 32. 33. and 5. that notwithstanding there was not lightning but fire mingled with the hail even fire that ran along upon the ground yet were not the hailstones melted with the heat of the fire nor the flaming fire quenched with the hail Vers 27. I have sinned this time That is now I cannot but acknowledge my sinne he intended not doubtlesse to intimate that he was formerly innocent and had been punished unjustly though now indeed at this time he had sinned against God but his purpose was to make known that now he did plainly see and therefore did willingly at this time acknowledge it that he had sinned against God and therefore that God was righteous and he and his people wicked Vers 29. As soon as I am gone out of the citie I will spread abroad my hands unto the Lord. This time was set by Moses that as soon as he was gone c. he would spread abroad his hands to wit in prayer unto the Lord either with respect to that privacy of retiring by himself which he intended when he undertook to perform this duty or else to testifie his own confidence in God that was not afraid to go out into the open field notwithstanding this fearfull storm of hail which God had sent upon the land Vers 30. I know that ye will not yet fear the Lord God That is though ye have seen and felt so much of Gods power and wrath and now seem to yield and to begge for mercie yet I am sure that as yet ye will not truly repent and fear the Lord. This Moses might well say he knew because of their carriage of themselves at present in that they sought not after the way of worship of the true God but onely cryed out to have the plague stayed But besides God had told Moses that Pharaoh should harden his heart untill he were destroyed and this he tells Pharaoh before he prayed for him that so Pharaoh might not boast when the plague was gone that he had deceived Moses and to let him know that he saw cause sufficient why he should at this time make tryall of him yet once more by praying that this plague might be removed as he desired though he knew beforehand that he would be never a whit the better for it Vers 31. And the flax and the barley were smitten It seems that in Egypt they sowed their barley at the same time with their wheat which we do not and there the barley would be by farre the forwardest CHAP. X. Vers 5. ANd they shall eat the residue of that which is escaped which remaineth unto you from the hail c. Hereby it appeareth that it was some good time after the plague of hail ere these locusts were sent to wit when the wheat and the rie might be destroyed which when the hail fell were not yet grown up chap. 9. 32. and the like we must hold concerning the other plagues Vers 6. Which neither thy fathers nor thy fathers fathers have seen c. The meaning of this is not that they had never before seen locusts in Egypt for all Histories witnesse that Egypt is often troubled with locusts but that they had never seen such multitudes of them nor any that did so much mischief as these should do Vers 7. How long shall this man be a snare unto us This word Snare usually signifieth the means of destruction See chap. 23. 33. They shall not dwell in thy land lest they make thee sinne against me for if thou serve their gods it will surely be a snare unto thee Josh 23. 13. They shall be snares and traps unto you and scourges in your sides and thorns in your eyes untill you perish c. and so the word is taken here Vers 10. Let the Lord be so with you as I will let you go c. This is spoken scoffingly expressing his firm resolution that they should not all go as they desired and that by way of scorn and derision Let the Lord be so with you as I will let you go as if he should have said May your great God you boast of be with you and prosper you if I consent to this which you desire of me you have a high opinion of your mighty God and what great things he will do for you if I let you go upon those terms that you propound let it be thought that your God was with you and that he delivered you Look to it for evil is before you That is ready to fall upon you Some expound this to have been spoken by way of reproof as understanding by evil the evil purpose of the Israelites evil is before you that is though you pretend onely a desire to go a little way to offer sacrifice yet you have a wicked fraudulent intention herâ—in even to carrie away this whole people from being under my government but doubtlesse it is rather spoken by way of threatning and by evil is meant the evil he would do to them if they would not accept the favour now proffered them but persevere
backward into the middest of the Camp and rested upon the tabernacle Numb 9. 18. but besides it served in the night to give them light and in the day to cover and shelter them from the extremity of the sunnes heat He spread a cloud for a covering saith the Psalmist Psal 105. 39. and fire to give light in the night for though it ascended up a great height in the aire straight like a pillar yet there it dispersed it self abroad it seems at least when need was like any other cloud and so did shadow them from the sunne as smoke useth to do concerning the which the like phrase is used Judg. 20. 40. The flame began to arise with a pillar of smokâ— And therefore it is said Numb 14. 14. that this cloud stood over them Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan and hereto the Prophet seems to allude Esay 4. 5 6. The Lord will create upon every dwelling place in Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence CHAP. XIV Vers 1. ANd the Lord spake unto Moses saying c. That is before their removall from Succoth though it be here set down after it for there they began to turn aside towards these straights That we may know that Moses did not ignorantly bring them into such a place of danger where they had the sea before them the mountains on one hand and the tower or city Migdol a garrison of the Egyptians on the other and so no place to passe out but to return upon the face of the enemy I say that we might not misjudge of this action Moses tells us that it was done by Gods speciall direction and that to these ends 1. To avoyd warre with the Philistines 2. To harden Pharaohs heart and to draw him forth upon a supposed advantage gotten 3. To try the faith of the Israelites Vers 3. For Pharaoh will say of the children of Israel They are entangled in the land c. That is when Pharaoh shall begin to think that by reason of the difficulties of the wildernesse you know not how to scape away this shall embolden him to pursue you to his own distruction Vers 5. And it was told the King of Egypt that the people fled That is that they were making away as fast as they could and went not onely to sacrifice unto the Lord. It is not meant of flying for fear for it is afterward said ver 8. that they went out with a high hand that is boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed c. but it is meant of their marching away with a purpose to get out of his service Vers 8. The children of Israel went out with a high hand Not like fugitives but like a free people rescued out of their bondage by the mighty power of God so to sinne with a high hand is to do it boldly and openly Numb 15. 30. and as men that now thought themselves secure and out of danger of the Egyptians Vers 10. And when Pharaoh drew nigh the children of Israel lift up their eyes c. Implying that they were the more terrified because they never feared this danger till unexpectedly looking forth they saw the Egyptians close at their heels And the children of Israel cryed out unto the Lord. That is in the suddennesse of the danger they cryed out for help but without faith as men that knew not what they did Vers 13. And Moses said unto the people Fear ye not stand still c. Implying that they should not need to stirre in the businesse if they would onely be quiet and with a settled mind wait upon the Lord for help he would deliver them without their help Vers 14. The Lord shall fight for you and ye shall hold your peace That is be still not be put to any trouble in the least resistance of them for this phrase of holding the peace is often applyed to actions and then it signifieth being still and not moving to do any thing Psal 50. 3. Our God shall come and shall not keep silence and Psal 83. 1. Keep not thou silence O God hold not thy peace and be not still Esa 42. 14. I have long time holden my peace I have been still and refrained my self Vers 15. And the Lord said unto Moses Wherefore criest thou unto me This may be meant of the time before Moses had so encouraged the people as is expressed in the former verses and then it is here related as the ground of that his confident promise ver 13. As for those words of God to Moses Wherefore criest thou unto me they imply that he did call upon God though it were not before mentioned Neither doth God mislike or reprove him for this but onely hastens him to do what was to be done and to strike the sea with his rod that it might be divided and so give way to the Israelites to passe over Vers 19. And the Angel of the Lord which went before the camp c. That is Christ called Jehovah Exod. 13. 21. And the Lord went before them by day c. and he is said to remove onely because the signes of his presence went to another place Vers 22. And the children of Israel went into the midst of the sea upon the dry ground That is they went into the channel of the red sea upon the dry-ground and so were in the midst of the sea having the sea both on their right hand and on their left So farre were the people now encouraged that had ere while with much bitternesse murmured against Moses and Aaron partly by the removing of the cloud betwixt them and the Egyptians partly by the miraculous dividing of the sea upon Moses lifting up his hand over it but chiefly by the working of Gods Spirit in their hearts that Moses leading the way they were not afraid to follow him notwithstanding the terrour of the waters standing up on each side as they went whence it is that the Apostle saith that by faith they passed through the sea Heb. 11. 29. and therefore it is also that the Apostle saith 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea to wit because the condition wherein they were as they were led by the ministry of Moses under the cloud and through the sea was a notable figure or representation of our Baptisme to wit in that as they by the cloud were covered from the heat of the sunne and were enlightned in the way they should go so those that are baptized by the water and the Spirit of Christ are covered from the burning wrath of God and enlightned to the saving knowledge of the way of life and as they in the red
sea passed as it were through death to life the red sea being the means of saving them and of the destruction of the Egyptians so Christ by the waters of Baptisme as the outward signe doth save us our enemies sinne and death being utterly destroyed And the waters were a wall unto them c. That is standing up as a heap Psal 78. 13. He made the waters to stand as an heap and so as a wall of defence to them on their right hand and on their left Vers 24. The Lord looked unto the host of the Egyptians through the pillar c. That is whereas hitherto the Lord had suffered them to go on and seemed not to regard them now he began to shew himself in his displeasure against them And troubled the host of the Egyptians That is the Lord caused grievous tempests and storms to fall upon them thunder and lightnings and hail and rain See Psal 77. 17 18. The clouds poured out water the skies sent out a sound thine arrows also went abroad The voyce of thy thunder was in the heaven the lightnings lightned the world the earth trembled and shook Hereby he struck them with an apprehension of Gods wrath overthrew their tents put them all into disorder and made such a tumult in their host that flying in this disorder they runne one against another and were troubled in their flight Vers 25. And took off their chariot-wheels that they drave them heavily c. That is the Lord by his rain and tempests had so softned the ground that their wheels were clogged and sunk into the ground whereby some might be broken and taken off all drove heavily and had much adoe to get forward Vers 30. And Israel saw the Egyptians dead upon the seashore The Israelites being gotten over to the other side saw no doubt how upon Moses stretching forth his hand again over the read sea the waters that stood before up on heaps came rowling in upon the Egyptians who had followed the Israelites close behind them and so drowned them and so it is said in the following verse that Israel saw that great work which the Lord did upon the Egyptians But afterwards they saw also the dead bodies of the Egyptians upon the shore and if they waited not some time for this it was doubtlesse an extraordinary work of Gods power since dead bodies that sink under water do not usually flote upon the water that so they may be driven upon the shore till they have been some few dayes under water But happely indeed the Israelites might wait so long by the sea side expecting to furnish themselves with the spoyl both of the dead bodies and their carriages Nor did the sight of the Egyptians being now but dead carcases crosse the truth of that which Moses had said ver 13. The Egyptians whom ye have seen to day ye shall see them again no more for ever CHAP. XV. Vers 2. THe Lord is my strength and song That is the Lord it is that hath subdued and destroyed our enemies being weak in our selves we are strong in him who hath fought for us and the Lord it is therefore of whom I mean to sing and whose praise I desire in my song to set forth and this is the first song which we meet with in the Scriptures He is my God and I will prepare him an habitation Moses here by the spirit of prophecy foresheweth that the people should build a peculiar tabernacle for the Lords service Vers 7. And in the greatnesse of thine excellency thou hast overthrown them that rose up against theâ— That is by many glorious and miraculous works declaring the transcendent greatnesse of thine excellency hast thou overthrown the Egyptians who in rising up against thy people did rise up against thee Thou sentest forth thy wrath which consumed them as stubble That is which did suddenly and utterly consume them for stubble is consumed when the fire takes it and is gone on a sudden and whereas when wood is burnt there will be coals left when the stubble is burnt it scarce leaves any ashes behind it Whence is that also of the Prophet Isa 47. 14. Behold they shall be as stubble the fire shall burn them there shall not be a coal to warm at nor fire to sit before it Vers 8. And with the blast of thy nostrils the waters were gathered together In this phrase the blast of thy nostrils it may well be conceived that Moses had respect both to the wind wherewith God divided the red sea chap. 14. 21. for so he seems to explain himself in the 10. verse of this chapter Thou didst blow with thy wind the sea covered them as also to the anger and wrath of God which caused him thus to divide the sea for so usually the wrath of God is expressed in Scripture and that by a metaphoricall speech taken from men who in their anger use to snuff and blow with their nostrils thicker and stronger then at other times as Job 4. 9. By the blast of God they perish and by the breath of his nostrils are they consumed and so in many other places And though the dividing of the red sea was a work of mercy in regard of the Israelites yet was it an effect of his high displeasure against the Egyptians Yea therefore did the Lord lead the Israelites that way that the Egyptians following them might be taken as in a trap and overwhelmed with the waters Vers 11. Who is like thee glorious in holinesse fearfull in praises doing wonders That is there is none either amongst the false Gods of the heathen or amongst their great ones Gods upon the earth that is in any degree worthy to be compared to thee O Lord who art glorious in holinesse c. where by the holinesse of God is meant that transcendent purity and singular perfection in every regard which is in God alone which is that indeed which makes God incomprehensibly glorious and fearfull in praises because we cannot think of those praises which are due unto the Lord but we must needs be stricken with an awfull fear of his Majesty and he is said to do wonders because he is of infinite power to do whatsoever may seem most wonderfull in the eye of man Vers 12. Thou stretchedst out thy right hand the earth swallowed them The Egyptians that were drowned in the red sea are here said to have been swallowed up of the earth not onely because they did at first sink down into the earth in the bottome of the sea but also because being cast up by the waves upon the shore many of them at least were there no doubt thrown into pits by the Israelites and buryed to avoid the corruption of the aire and so did all of them return to the earth from whence they were taken Vers 13. Thou hast guided them in thy strength unto thy holy habitation That is towards the land of Canaan for by the Lords holy habitation here
is doubtlesse meant that land of promise where God had long since promised to seat his people and there to dwell amongst them by the gracious signes of his presence not in the tabernacle onely but especially also in the temple which God chose to be his resting place Psal 132. 14. and where the promised Messiah did afterwards dwell amongst them and accomplish the work of mans redemption and though they were yet but newly gotten out of Egypt yet Moses saith Thou hast guided them unto thy holy habitation both because this was the place whither the Lord was now leading them for this purpose had he brought them out of Egypt that he might carry them to Canaan and plant them there as also because it was most certain that God would at length carry them thither and usuall it is with the prophets to expresse the certainty of that which shall afterwards be by speaking of it as if it were done already Vers 15. The mighty men of Moab trembling shall take hold of them See Numb 22. 3. And Moab was sore afraid of the people because they were many and Moab was distressed because of the children of Israel Vers 17. Thou shalt bring them in and plant them in the mountain of thine inheritance c. That is in mount Sion which the Lord had chosen to be the place of his habitation where his temple and sanctuary should be built wherein he would dwell amongst his people yet figuratively under this one the most eminent part of the land the whole countrey of Canaan is comprehended and it is called the Lords inheritance because he had prepared it for the habitation of his first-born Israel Vers 20. And Mâ—riam the prophetesse the sister of Aaroâ— c. Though Moses and Aaron were brothers and so Miriam was the sister of Moses as well as the sister of Aaron yet she is peculiarly called the sister of Aaron because through Moses absence when he fled out of Egypt her reference to Aaron was best known Vers 21. And Miriam answered them Sing ye to the Lord c. When the men had sung a verse or staff of the former song then she with her women took her course and sung it over again or at least she still repeated this one clause here expressed Sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea which was happely the burden of the song as in Psal 136. For his mercy endureth for ever Vers 22. And went out into the wildernessâ—of Shur Called also the wildernesse of Etham Numb 33. 8. One might be the generall name of the whole desert the other of some part of it where the Israelites pitched their tents It is said indeed chap. 13. 20. that they were in the wildernesse of Etham before they passed over the red sea but it seems the wildernesse on both sides the red sea was called the wildernesse of Etham Vers 25. And the Lord shewed him a tree c. This may seem to imply that there was in this tree a naturall virtue of sweetning the waters it was cast into because it is said that God shewed it him yet I see no reason why we should thus conclude for why may it not be as well that God shewed him a tree that was likely in its own nature to make the waters bitterer that so the miracle might be the more manifest The changing of the waters taste was rather by the mighty power of God then any virtue in that wood There he made a statute and an ordinance and there he proved them Some Expositours conceive that hereby is meant that in this place God gave the Israelites certain generall laws and statutes necessary for the well ordering and governing of the people untill at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God which happely may be true But yet doubtlesse the statute and ordinance chiefly if not solely here intended is that which followeth in the next verse where the Lord enjoyned the people to obey him and moves them thereto with a promise that if they would so do he would then protect them from the plagues of Egypt So that this clause There he made a statute and an ordinance and there he proved them hath reference to that which immediately after is expressed in the 26 verse And said if thou wilt diligently hearken to the voice of the Lord thy God c. and the meaning is that after God had thus tryed them with want of water and upon their murmuring had so miraculously healed the bitter waters of Marah he then admonished them by Moses hereafter to take heed of this sinne they had fallen into and to carry themselves more obediently towards him and so made this as a statute and ordinance that if they would thus do that which is right in his sight then he would be a gracious God unto them and thus there he proved them to wit not onely by their former want but also byhis present favourable dealing with them not punishing them for their murmuring butonely admonishing them so making proof whether they would thereby be wonne or no. Vers 26. I will put none of these diseases upon thee which I have brought upon the Egyptians That is none of the plagues see Deut. 28. 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of and they shall cleave unto thee The meaning is that he would not deal with them as with the Egyptians but as at present he had done for the present mercy in healing the bitter waters which is the ground of this speech sheweth plainly that all externall plagâ—es are implyed and thus likewise all externall blessings are comprised under health See Prov. 4. 22. For they are life to them that find them and health to all their â—lesh Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases Vers 27. And they encamped there by the waters Staying there at Elim as it seems many dayes because the place was so pleasant and convenient for them by reason of the waters CHAP. XVI Vers 1. ANd all the congregation of the children of Israel came unto the wildernesse of Sin c. From Elim they turned back to the red sea Numb 33. 10. And they removed from Elim and encamped by the red sea which no doubt the Lord did that he might try them again but this remove is not here mentioned because no memorable matter happened in that place and so he passes over it and onely mentions the next station for from the red sea they turned back again to the wildernesse of Sin Vers 3. Would to God we had dyed by the hand of the Lord in the land of Egypt when we sat by the flesh-pots c. That is when we had dayly plenty of flesh and might peaceably and freely taâ—e our fill of it Doubtlesse considering their hard bondage we
the rudest and most tumultuous amongst them and hereupon Moses might ground these words of his But howsoever their behaviour being so full of fury as it was he might well from hence complain to the Lord that he had just cause to fear lest their rage should at last break forth into this extremity Vers 5. And the Lord said unto Moses Go on before the people c. That is toward the rock Horeb and mention is made of going before the people for the encouragement of Moses as if he had said Fear them not though they are thus enraged they shall do thee no harm And take with thee of the elders of Israel That is all the people shall not go up with thee to the rock to see the miracle onely some of the elders thou shalt take along with thee that they may be eye-witnesses of that which is to be done and afterwards affirm the truth of what they had seen amongst the people When many years after this the Lord did again after the same miraculous manner give them water out of the rock it was done openly before all the people Numb 20. 8. Take the rod saith the Lord and gather thou the assembly together thou and Aaron thy brâ—ther and speak ye unto the rock before their eyes and it shall give forth his water and this makes some question why God would not have it so now but onely that some few of the elders go up with Moses to see the miracle wrought But seeing there is no reason given for it in the text it is sufficient for us to say that God in his wisdome saw it fit to have it so yet the most probable reason that can be given is this That God ordered it so the better to try the faith of his people and therefore having determined that the rock should give forth water in some hollow place where the entrance and passage into the rock was not wide enough that the whole multitude of the people might come in to see the miracle wrought he onely enjoyned that some of the elders should go up with Moses to be eye-witnesses of what was done the rest of the people waiting below till the streams of the water came rushing down amongst them as it is expressed Psal 78. 1. 5 16. He clave the rocks in the wildernesse and gave them water as out of the great depths he brought streams also out of the rock and caused waters to runne down like rivers And thy rod wherewith thou smotest the river take in thine hand and go c. That is the rod wherevvith thou smotest the river Nilus in Egypt when the waters thereof vvere turned into bloud See Exod. 7. 20. Vers 6. Behold I will stand before thee there upon the rock in Horeb. Hereby it is evident that vvhen Moses came to the rock there vvas there some visible signe of Gods glorious presence to be seen there upon the rock though vvhat it vvas the Scriptures being silent vve cannot affirm vvhich doubtlesse did vvondrously strengthen the faith of Moses and the elders that vvere vvith him And Moses did so in the sight of the elders of Israel That is he struck the rock and immediately the waters gushed forth And thus the Israelites had not onely water for the quenching of their thirst and that not for the present onely but for some good time after the stream of water that brake out of the rock becoming a river that ranne along in this desert unto severall places where after this they had their stations whence it is that the Apostle saith that this rock followed them meaning the water that gushed out of this rock but withall in the rock and the waters issuing from thence they had an extraordinary sacramentall signe or type of Christ and the benefits that redound to poore sinners by him For so the Apostle saith 1. Cor. 10. 4. They did all drink the same spirituall drink for they drank of the spirituall rock that followed them and that rock was Christ For as that rock in the wildernesse being struck by the rod of Moses gave forth waters for the quenching of the Israelites thirst so Christ upon the crosse being smitten with the rod of Moses the curse of the law yields forth both in his righteousnesse and the spirit of grace derived to believers from him that living water wherewith their dry and thirsty souls are refreshed so that they shall never thirst again as our Saviour saith John 4. 16. Vers 8. Then came Amalek and fought with Israel c. That is the posterity of Amalek a Duke of the posterity of Eliphaz the sonne of Esau Gen. 36. 15. For fear lest the huge army of the Israelites should have passed through their countrey they came out to resist them and lying in ambush smote the hindermost of them even all that were feeble behind thee Deut. 25. 18. Vers 9. And Moses said unto Joshua Chuse us out men c. Thus early it seems was Joshua chosen by Moses as his lieutenant or at least one that should have a speciall stroke in matters of warre I will stand on the top of the hill with the rod of God in mine hand There Moses might be seen holding his rod in his hand as an ensigne to strengthen the faith of the people Vers 10. Moses Aaron and Hur went up to the top of the hill This could not be that Hur the sonne of Caleb who was but fourtie years old when he searched the land of Canaan If we may credit Josephus he was the husband of Miriam Moses and Aarons â—ister Vers 11. And it came to passe when Moses held up his hand that Israel prevailed c. And this lifting up of his hands was chiefly to hold forth the rod as an ensigne to strengthen the faith of the souldiers but yet withall it served to expresse the lifting up of his heart in prayer to God the lifting up of the hands being the usuall gesture of one that prayes so that this different successe of the Israelites accompanying the different gesture of Moses body was purposely by the providence of God appointed to be a reall expression both how forcible Moses prayers were and also how weak the Israelites were in themselves if God of whose assistance the rod was a signe should not stand on their sides Vers 12. But Moses hands were heavy and they took a stone and put it under him c. Which shows that he was weary with standing so long as well as with lifting up his hands And Aaron and Hur stayed up his hands c. The common opinion is that Moses held up the rod of God in both his hands and that his hands were weary at length and so sometimes sinking down not so much through his weaknesse by reason of age for fourty years after this his naturall force was not abated Deut. 34. 7. as by the continuall labour of reaching up his hands so long together and that too when his
they might not at all take for pawns whereof an instance is given Deut. 24. 6. No man shall take the nether or upper milstone to pledge And indeed this which is here enjoyned that they should at the going down of the sunne deliver back their neighbours bed-clothes which they had taken for a pledge it was all one in effect as if they had been enjoyned not to take any such necessaries of them to pledge for doubtlesse it is meant of an absolute restoring them without any expectation of receiving them again there being nothing fonder then that which some would have to be the meaning of these words that every night the lender was to restore them these pledges for their use and then in the morning to take them back again which would have been a continuall trouble to the lender without any the least advantage to him and if they must absolutely restore them at sunne-setting it was to no purpose to take them at all But however all this must be understood of the pawns of poore people that had not variety and so were forced to pawn those things which they could not be well without when the time came that they were to use them and not of rich men that had variety as is evident Deut. 24. 12. If the man be poore thou shalt not sleep with his pledge where also another Law is given concerning pawns ver 10 11. to wit that the lender might not go into his brothers house and take what pawn he pleased but must stand abroad and take that pledge which should be brought out to him Vers 28. Thou shalt not revile the Gods c. That is those that sit in the place of judgement the judges as it is in the margin of our Bibles for so it is explained in the following clause nor curse the ruler of thy people for these in the Scripture are called Gods as Psal 82. I have said Ye are Gods c. to wit because they are Gods Vicegerents upon earth and they have as it were an impression of Gods majesty upon them in whose stead they are and whose name they bear And hence I conceive it is evident that S. Paul spake that ironically Act. 23. 5. I wist not brethren that he was the high priest for it is written Thou shalt not speak evil of the Ruler of the people for could we conceive that S. Paul knew not the high priest which is altogether unlikely yet he knew that he was one of the judges for so much his own words discover Sittest thou to judge me after the Law and commandest me to be smitten contrary to the Law So that it was no excuse for him to say he knew not that he was the high priest because however being one of the judges it was against this Law to revile him And therefore I say though perhaps those that heard him speak those words understood that he spake them by way of excusing himself yet he spake them ironically by way of derision and scorn as disdaining that he should be accounted Gods high priest or should sit in the seat of justice that would so unjustly command his officers to smite him on the mouth which will yet seem the more probable if we consider how farre that Ananias was of whom he spake from having any true right to that place and power to which he pretended when Christ had abolished the Legall priesthood Vers 29. The first-born of thy sonnes shalt thou give unto me See the notes upon Exod. 13. 1 2 and 13. Vers 30. Seven dayes shall it be with his damme on the eighth day thou shalt give it me To wit because till the eighth day it was not fit for the priests use for whom the first-born of their cattel were intended yet doubtlesse when they saw cause they might keep them a while longer so they did not delay the bringing of them as being unwilling to give them to the Lord nor were bound precisely to the eighth day onely they might not bring them sooner for so we find it was in the like case of bringing their sacrifices Lev. 22. 27. It shall be seven dayes under the damme and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord. Vers 38. Neither shall ye eat any flesh that is torn of beasts in the field c. This restraint of the Israelites from eating that which was torn of beasts was 1. because all flesh of beasts that was not rightly purified from the bloud was unclean by the Law 2. because the bodies of clean cattel became legally unclean by being torn by wild beasts of prey which were all unclean and 3. to teach the Israelites by abhorring the flesh of beasts thus killed to abhorre all rapine and cruelty as sinnes most odious in the sight of God CHAP. XXIII Vers 1. THou shalt not raise a false report Some reade this clause as it is in the margin Thou shall not receive a false report The word in the originall will bear both interpretations and indeed if it be a sinne to raise that is to be the first authour of a false report then must it needs be also a sinne to receive such a report and so to carry it and spread it abroad amongst others Put not thine hand with the wicked to be an unrighteous witnesse That is afford not thine help and aid to those that combine themselves together to accuse any man falsely before a magistrate for he that lends a helping hand to the furtherance of any such wickednesse may in that sense be said to put his hand to it Yet because it is manifest that the Lord here speaks of helping by bearing false witnesse it may well be that this phrase put not thine hand may be used here with reference to that ancient rite of mens putting forth their hand to lay it upon something when they were to take an oath as Abrahams servant put his hand upon his masters thigh Gen. 24. 2. and as we use to lay our hands upon a Bible when we swear Vers 2. Neither shalt thou speak in a cause to decline after many to wrest judgement That is neither must the judge respect the multitude of the parties friends upon whom sentence is to passe nor the multitude of the judges that consent to wrong judgement nor must witnesses or any other either for fear or favour of the many oppose the truth Vers 4. If thou meet with thine enemies ox or his asse agoing astray thou shalt surely bring it back to him This is also meant of bringing home any other thing that is lost Deut. 22. 3. In like manner thou shalt do with his asse and so shalt thou do with his raiment and with all things of thy brothers which he hath lost c. Vers 5. If thou see the asse of him that hateth thee lying under his burden c. This is also meant of relieving the cattel any way endangered Vers 7.
is there made the Southern bound and fourthly the river which is the great river Euphrates which was the North bound CHAP. XXIV Vers 1. ANd he said unto Moses Come up unto the Lord c. God having given Moses those judiciall laws set down in the former chapters and Moses being now to carry them to the people upon their consent to make a covenant betwixt God and them the Lord before his departure gives him this command for his coming up again with Aaron Nadab Abihu and seventy of the Elders of Israel appointing him to leave the people at the foot of the mount but to bring up Aaron and his two eldest sonnes and the seaventy Elders into the moâ—nt that is a little way up into the mount where they might be eye_witnesses of part of Gods glory as is expressed afterwards vers 9 10. being to approch nearer to the Lord then the people were and then there to leave them also to worship afarre off whilest Moses went up higher to the top of the mount into the dark cloud vers 18. for so it followeth vers 2. Moses alone shall come near the Lord but they shall not come nigh It is questioned by Expositours who these seventy Elders were Wâ— reade of seventy Elders that wâ—re chosen to bear part of the government with Moses and received therefore from the Lord an extraordinary measure of gifts of Gods spirit to enable them thereunto as you may reade Numb 11. 16 17. but that was done after the camp was removed from Sinai and pitched in Kibroth-Hattaavah as it is Numb 11. 34. which was the next station beyond Sinai Numb 33. 16. And they removed from the desert of Sinai and pitched at Kibroth-Hattaavah Nor can it be meant of those Judges chosen by Moses before this by the counsel of Jethro as you reade Exod. 18. 25. they were doubtlesse farre more then seventy seeing there were amongst them Rulers over every ten families amongst all the tribes Iâ— sufficeth us therefore to know that whereas there were alwayes even when they were in Egypt certain Elders in every tribe that were principall men amongst them God now appointed that of these seventy should come up with Aaron and his sonnes into the mount and these happely were chosen both now for witnesses and afterwards at Kibroth-Hattaavah for helpers to Moses in his government yea some adde that God appointed seventy rather then any other number as a memoriall of the seventy souls that went down with Jâ—cob into Egypt and consequently of Gods blessing upon them in bringing them within a few years to so great a multitude Vers 2. Neither shall the people go up with him That is they shall not at all go up into the mount as Aaron and the Elders did Vers 4. And Moses wrote all the words of the Lord c. To wit in a book See Hebr. 9. 19. The ten commandments in the stone tables were written by the finger of God himself but the judiciall laws Moses wrote in a book And thus covenants agreed upon betwixt party and party are usually committed to writing And builded an altar under the hill and twelve pillars c. Both the altar and the pillars were outward sacramentall signes of the covenant which was now to be established betwixt God and his people the altar representing God in Christ the first and chief party in the covenant and the twelve pillars the twelve tribes Vers 5. And he sent young men of the children of Israel which offered burnt-offerings c. The common opinion of most Expositours is that the first-born were the priests and sacrificers amongst the people untill the Levites were taken in their stead Numb 3. 41. And thou shalt take the Levites for me in stead of all the first-born c. and consequently that these were the young men here spoken of And indeed the word here used in the originall doth not alwayes signifie youths in regard of years not yet grown up to mans estate but young men fit for service and ministery to their Elders as Gen. 14. 23 24. I will not saith Abraham take from a threed even to a shoe-latchet c. Save onely that which the young men have eaten and Exod. 33. 11. His servant Joshua a young man departed not out of the tabernacle And so in many other places But because it is I think unquestionable that before the people of God came to be a body politick the chief and governours of every family were the sacrificers neither do we ever reade that the first-born were set apart for publick sacrifices since the Lord challenged them for his upoâ— the coming forth of his people Sanctifie unto me all the first-born Exod. 13. 2. It is rather probable that Moses and Aaron and their chief Governours had as yet the chief hand in offering publick sacrifices and that then young men perhaps of the first-born were onely chosen to minister to Moses and Aaron in fetching and killing the sacrifices and other services belonging thereunto and are therefore said here to have offered burnt-offerings and sacrificed peace-offerings of oxen unto the Lord. Where by oxen other sacrifices are also implyed these being named as the principall iâ— stead of all for Heb. 9. 19. the Apostle speaking of this place addes also calves and goats Vers 6. And Moses took half of the bloud and put it in basons c. Which was so reserved to be sprinkled upon the people This bloud was to signifie the bloud of Christ by which we are reconciled to God and by virtue whereof the covenant of grace is established betwixt God and us and the dividing of this bloud half being sprinkled upon the altar which represented God and half upon the people signified that the performance of the covenant by both parties Gods favour and grace to his people and the peoples faith and obedience to God was to be ascribed to the bloud of Christ And half of the bloud he sprinkled on the altar And so also on the book Heb. 9. 19. Which as it seems was laid on the altar making use herein also of water scarlet wooll and hyssope Heb. 9. 19. though Moses here nameth them not because so the legall sprinklings were usually done for there was water intermingled with the bloud because the bloud otherwise growing cold would have been thick and not fit to be sprinkled nor perhaps enough for the use Vers 8. And sprinkled it on the people and said Behold c. That is all the people that stood about him some for all or all as they came to him or the Elders in stead of the people See Levit. 4. 15. Vers 10. And they saw the God of Israel That is the signes of Gods gloriâ—us presence for never man saw God nor can see him 1. Tim. 6. 16. Whom 〈◊〉 man hath seen nor can see And there was under his feet as it were a paved work of saphir stone c. Not that the Lord shewed himself in any humane shape
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
were laid upon this bullock and that the true sacrifice for our sinnes should suffer without the gates of Jerusalem Heb. 13. 11 12 13. For the bodies of those beasts whose bloud is brought into the Sanctuary by the high priest for sinne are burnt without the camp wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate c. It is a sinne-offering And therefore thus to be ordered as is above appointed Vers 15. And thou shalt take one ramme c. That is one of those two rammes before mentioned verse 1. The sacrifice for sinne being first offered without which no other offering could have been accepted for God heareth not sinners now followeth the burnt-offering which was first a shadow of Christ who after that he had offered himself to God as a sacrifice for sinne did then ascend up into heaven there to prepare a place for his â—edeemed ones secondly a signe of our regeneration as the other was of the expiation of our sinnes by Christ signifying that through him we shall and must be clensed from sinne crucified to the world and present our whole man bodies and souls a living sacrifice holy and acceptable unto God Rom. 12. 1. And thirdly to teach the priests for whose consecration it was offered that being purified by the Spirit of God they must deny themselves and consecrate themselves wholly to God to serve him in their office holily and faithfully all the dayes of their life Vers 16. And thou shalt take his bloud and sprinkle it round about c. It figured the sprinkling of Christs bloud as for our reconciliation so also our sanctification 1. Pet. 1. 2. Through sanctification of the Spirit unto obedience and sprinkling of the bloud of Christ Vers 19. And thou shalt take the other ramme c. This was for a congratulatory or peace-offering Now these were offered usually either to obtain some blessing or to give thanks for something already received in both respects was this offered at the priests consecration both by way of thankfulnesse for the honour done him in his calling and to beg of God that he would prosper him in the execution of it And Aaron and his sonnes shall put their hands upon the head of the ramme c. Signifying that from God in Christ figured in that ramme they expected not onely justification and sanctification as in the two former sacrifices but also consecration to their office and ability to perform the same Vers 20. And take of his bloud and put it upon the tip of the right eare of Aaron c. The eare hand and foot are anointed with bloud to intimate the sanctifying of all their parts by Christs bloud to make them fit for the priesthood And these are put for all because the eare is the signe of obedience Psal 40. 6. Sacrifice and offering thou didst not desire mine ears hast thou opened especially in hearing the word from Gods mouth which they should teach unto the people And again the hands and feet are the instruments of action not onely in their ministery but in their whole conversation And sprinkle the bloud upon the altar round about c. See the notes upon vers 10. for this tended to the same end Vers 21. And thou shalt take of the bloud that is upon the altar and of the anointing oyl c. Though this bloud and oyl mingled together was sprinkled upon the holy garments of Aaron and his sonnes yet we may well think it was done so that it might not marre the beauty and glory of their garments and then some little drops of bloud sprinkled here and there would rather be for the honour then the defiling of their garments Now this was done to signifie that by the bloud of Christ and the oyl of his graces they were sanctified for the work of their ministery Vers 22. For it is a ramme of consecration That is offered as a peace-offering in liew of his consecration Vers 24. And thou shalt put all in the hands of Aaron c. To wit all those things mentioned in the two former verses amongst which the right shoulder is also named In other peace-offerings the breast and the right shoulder were set apart from the rest of the sacrifice and given to the priests for their portion Levit. 7. 31 32. The breast shall be Aarons and his sonnes and the right shoulder shall ye give unto the priest for an heave-offering of the sacrifice of your peace-offerings But here the breast onely was given to Moses as he that extraordinarily did now the priests work the shoulder was together with the fat and other things waved by the priests and then by Moses burnt upon the altar and the reason was doubtlesse because there were many priests among whom the breast and shoulder were in future times divided whereas here onely Moses executed now the work of the priest and therefore the breast alone was given unto him for his portion and the shoulder was burnt upon the altar and offered to the Lord. And shalt wave them for a wave-offering before the Lord. By shaking it thus to and fro they did as it were disclaim all their interest in that offering and resigne it as a thing wholly consecrated to God and besides this waving it to the East West North and South might imply that all Nations should in Christ have cause to praise God Vers 26. And it shall be thy part Because he was now in the stead of the priest yet he hath not all viz. not the shoulder which was afterward the priests portion because this breast was enough to imply that he had done the priests work Vers 27. And thou shalt sanctifie the breast of the wave-offering c. This is not spoken of the present but is an ordinance for the future what shall be then the priests because Moses had now the breast onely therefore this is now Inserted that the priests were to have both breast and shoulder Vers 29. And the holy garments of Aaron shall be his sonnes after him c. And thus though the man was changed yet the high priest seemed in a manner the same appearing before God in the same garments a sweet type of that one high priest after the order of Melchisedec Vers 30. And that sonne that is priest in his stead shall put them on seven dayes So many dayes were the solemnities of Aaron and his sonnes consecration at the present to continue ver 35. Seven dayes shalt thou consecrate them during which time they were to abide at the doore of the tabernacle day and night to keep the watch of the Lord Levit. â— 33 35. And ye shall not go out of the doore of the tabernacle of the congregation in seven dayes untill the dayes of your consecration be at an end for seven dayes shall he consecrate you Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes
onely death inflicted by the Magistrate whereof see Numb 15. but also the immediate stroke of God when that was neglected and especially Gods casting him off from being one of his people both here and hereafter Vers 17. And on the seventh day he rested and was refreshed This is spoken of God after the manner of men Vers 18. And he gave to Moses when he had made an end two tables of testimony c. That is when the fourty dayes were expired Tables of stone written with the finger of God Whereby was signified first the stability of the Law secondly the stoninesse of mans heart for the receiving of spirituall things thirdly the difference betwixt the Law and the Gospel which is written by the finger of Gods spirit not in tables of stone but in the sleshy tables of mens hearts 2. Cor. 3. 2. CHAP. XXXII Vers 1. ANd when the people saw that Moses delayed c. It is evident in that of the Apostle 1. Cor. 10. 7. Neither be ye idolaters as were some of them as it is written The people sat down to eat and drink and rose up to play that some of the people not all joyned in this wicked act yet withall doubtlesse we may conclude that the greatest number conspired together herein as therefore it is said vers 3. That all the people brake off their golden eare-rings c. because the multitude were all in a manner combined together and but a few to speak of there were that kept themselves clear in this generall desertion And they said unto Aaron Up make us Gods c. This word doth imply both how violently they pressed him and with what importunity they hastened him to do what they required as if they had said We have waited long enough for Moses and therefore dispatch quickly and with all speed do what we require make us Gods to go before us that is images as representations of God or visible signes of Gods going before them and presence amongst them It cannot be reasonably thought that the people were so stupid as to think that any thing made by mans hand could be the God that brought them out of Egypt but onely that they desired some image as a signe of Gods presence according to the manner of their idolatry in Egypt Yea happely conceiving the cloud not to move they took themselves to be forsaken or betrayed by Moses and so in their rage fall into this idolatry as it were in despight of Moses and Aaron And therefore we see also in what a discontented manner and how contemptuously they speak of Moses in the following words As for this Moses the man that brought us up out of the land of Egypt we wot not what is become of him Vers 2. And Aaron said unto them Break off the golden eare-rings c. We may well think that Aaron did at first indeavour to disswade the people from this they desired of him onely because he yielded at last therefore it is in the next place related Yea it is probable enough that Aaron made this demand of their eare-rings not gold in generall with some secret hope that the womens unwillingnesse to part with these ornaments wherein they were wont so much to delight might be a rub in the way Vers 3. And all the people brake off the golden eare-rings c. That is the generality of the people and thus they dishonour God with the spoyls of the Egyptians which God had given them Exod. 12. 35. Vers 4. And fashioned it with a graving tool after he had made it a molten calf Aaron is said to have done this not because he did it with his own hands but because he appointed workmen to do it and by his authority and command it was done First they melted the gold and cast it into a molten calf and then they polished it and finished it with a graving tool And thus they changed their glory into the similitude of an ox that eateth grasse as the Psalmist saith Psal 106. 20. Now in this form it seems the Israelites desired their idol should be made happely in imitation of the idol Apis a pyed bullock which the Egyptians used to worship And they said These be thy Gods oh Israel c. So encouraging onâ— another and especially upon this pretence that this was onely intended for a representation of the true God Vers 5. And when Aaron saw it he built an altar c. That is when he saw how violently the people pursued their purpose and that in this idol they still intended to worship the true God he yields further upon the peoples motion to wit to build an altar and proclaim an holy day saying To morrow is a feast to the Lord Jehovah wherein still he seeks to stop the mouth of his conscience with this pretence that all was still intended for the worship of the true God Vers 6. And the people sat down to eat and to drink and rose up to play That is they sat down to eat and to drink of their peace-offerings and other feasts that did accompany their sacrifices wherein it may seem they were excessive enoâ—gh by their shouting mentioned ver 17. and then rose up to play that is sing dance and play about the idol according to the custome of idolatrous festivals Vers 7. And the Lord said unto Moses Go get thee down c. That is get thee away quickly and so it is expressed Deut. 9. 12. Arise get thee down quickly from hencc Thy people which thou broughtest out of the land of Egypt have corrupted themselves The Lord here calls the Israelites not his people but the people of Moses thy people which thou broughtest out of the land of Egypt c. whereby he doth not onely testifie his great indignation against them disclaiming as it were any interest which they had in him and refusing to own them as his people any more but withall likewise he sâ—eks to affect Moses the more with their sinne by putting him in mind that they were his people committed to his charge that so he might be more solicitous to reduce them again into the right way Vers 8. They have turned aside quickly out of the â—ay which I commanded them Viz. after their entring into covenant with me it is but a few dayes since they promised that they would keep all that I commanded them and now they have already transgressed the Law of my worship which I gave them in charge Vers 10. Now therefore let me alone c. As a father being angry and making as though he would smite his sonne should say to one standing by hold me not meaning that he would have him interpose himself and mediate for his sonne And I will make of thee a great nation See Deut. 9. 14. Vers 11. Why doth thy wrath wax hot against thy people which thou broughtest forth c. That is let not thy wrath wax hot against thy people c. for it is usuall
essence of God that he did not know him to be a spirit infinite and invisible every where present but no where to be seen with bodily eyes whom no man hath seen or can see as the Apostle saith 1. Tim. 6. 16 Surely no. Rather I think that Moses conceiving that God when he spake to him had put on as it were some corporall and visible shape full of great majesty and glory and therefore overshadowed with a cloud he desired to see the lightsome brightnesse of Gods presence the cloud being taken away and that doubtlesse especially though happely not without some mixture of vain curiosity that he might by this speciall signe of Gods favour be confirmed concerning the gratious promise made to him and his people Vers 19. And I will make all my goodnesse passe before thee c. That is my self namely in a transitory vision my glory ver 22. or glorious goodnesse thus God yields to his request yet not every way as he had intended it and in what manner he would do it he shews him afterwards ver 22 23. And I will be gratious to whom I will be gratious c. If bold man should dare to question in his mind why God should pardon the foregoing sinne of Israel whilest he punishes lesse sinnes in others or why Moses should be honoured with such a glorious vision above all other men his mouth is stopped with this which God saith of his freedome in communicating grace where he pleaseth without wrong to any Vers 20. Thou canst not see my face for there shall no man see me and live c. My face that is my essence my being simply as I am in my self and indeed it is most true in that sense that no man can see Gods face Even where Moses and Christ are compared together by the Evangelist S. John this seeing of God is made the peculiar prerogative of Christ the sonne God John 1. 17 18. Or rather by the face of God here is meant the majesty and glory attending that externall shape which God had now assumed which Moses could not behold and therefore it was covered with a cloud and this the Lord gives as a reason why God denied this part of his request because he had desired that which being granted him would have been his ruine mans weaknesse being such that he is not able to behold such a glorious brightnesse as this was and as is that light inaccessible which no man can approch unto wherein God dwels saith the Apostle 1. Tim. 6. 16. And indeed if by the face of God here were meant Gods essence thou canst not see my face that is my essence thou canst not see me as I am in my self then by that following reason for there shall no man see me and live we might inferre that it is possible for men to see the essence of God though not without perill to their lives which is not so for God is in his essence altogether invisible Jacob saw God face to face Gen. 32. 30. but it was in that shape wherein God was pleased to represent himself and if Moses saw more then Jacob yet he saw onely some more glorious representation of the deity not the divine essence it self Vers 22. I will put thee in a clift of the rock c. He was put in the clift of a rock 1. to hide him as it were that he might not be swallowed up of the exceeding glory of God as he passed by 2. that being thus placed he might not onely see God going and passing away and that onely for a short time but withall this rock might signifie Christ by whom we attain the true knowledge of God and looking thorow a clift might signifie the small measure of knowledge of God we have in this life comparatively Vers 23. And thou shalt see my back-parts It is most probable that God passed by in an humane visible shape but in such brightnesse and glory as was never shown to mortall creature so that these passages both of Gods hand and back-parts must be understood literally But by this representation of the back-parts and not the face to be seen by Moses the Lord intended to teach him that as vve knovv men very imperfectly vvhen vve see onely their back-parts even so is the knovvledge vvhich the best can have of God in this life little and imperfect CHAP. XXXIV Vers 1. ANd the Lord said unto Moses Hew thee two tables of stone c. Though hereby God testified that he had received the people into his favour again and vvas minded that all things should return to their former state yet in that he prepareth not these tables as the first this was a kind of memoriall of their sinne as when the scar remaineth after the healing of the wound At the same time also God gave him order to make an ark also to keep them untill the ark of the covenant was made Deâ—t 10. 1. Vers 6. And the Lord passed by before him c. To wit in the manner promised chap. 33 22 23. And proclaimed The Lord the Lord God c. By this redoubling of the word Jehovah Jehovah the Lord the Lord Moses is prepared presently to compose himself with all humility and reverence to behold his glory and to attend on God proclaiming his goodnesse Ver. 9. And he said If now I have found grace in thy sight c. Thus Moses still prayes for the people and in this suit spent fourty dayes and fourty nights Deut. 9. 25. for faith the more assured it makes us of Gods favour the more fervent it makes us in prayer For it is a stiff-necked people And therefore have need of thy mercy and government Vers 10. For it is a terrible thing that I will do with thee The wonders which I shall work to wit in the passage of the Israelites through the wildernesse and afterward in the land of Canaan shall strike terrour into the hearts of the wicked and teach all to fear before God Vers 12. Take heed to thy self lest thou make a covenant with the inhabitants of the land c. First because God hath determined to destroy them for their sins Secondly because the land must not be polluted with idolatry which God had chosen to be his dwelling place Thirdly because by this means the people might be insnared Vers 17. Thou shalt make thee no molten gods One kind of idols by occasioâ— of the molten calf is put for all Vers 20. But the firstling of an asse thou shalt redeem with a lambe See Exod 13. 13. Vers 22. And thou shalt observe the feast of weeks c. See the notes concerning these feasts Exod. 23. 16. Vers 25. Thou shalt not offer the bloud of thy sacrifice with leaven c. See the notes upon Exod. 23. 18 19. Vers 28. And he was there with the Lord fourty dayes and fourty nights c. This second stay of Moses in the mount was first to try the peoples
for which they were to bring a sinne-offering to the Lord and that especially as I conceive to shew in what cases the offerings which they brought for their sinnes were to be of that sort which were more particularly called and esteemed trespasse-offerings for of such it is evident that Moses speaks at least principally in this chapter Much arguing there is amongst Expositours to shew the difference between sinne-offerings and trespasse-offerings some hold that the sinne-offerings mentioned in the former chapter were for sins of commission the trespasse-offerings spoken of in this chapter were for sinnes of omission some again hold that the sinne-offerings were for greater transgressions and others quite contrary that the trespasse-offerings were for greater transgressions and the sinne-offerings for smaller offences But the truth is that these opinions on both sides are no other then groundlesse conjectures Eviâ—ent it is that these trespasse-offerings are also called sinne-offerings as we may see in the 6. vers of this chapter He shall bring his trespasse-offering unto the Lord for his sinne which he hath sinned a female from the slock a lambe or a kid of the goats for a sinne-offering All trespasse-offerings were therefore sinne-offerings though all sinne-offerings were not called trespasse-offerings Herein onely I conceive the difference lay that for some particular sinnes a sinne-offering was appointed different from the ordinary sinne-offerings injoyned particular persons in the former chapter which because it was for such sinnes wherein some trespasse was committed upon the goods of their neighbour or upon the holy things of the Lord which belonged unto the priests therefore they were more particularly called trespasse-offerings The first particular instance given in the first verse of the chapter is concerning him that sinneth in concealing his knowledge when he might have witnessed the truth If a soul sinne saith the text and heare the voyce of swearing and is a witnesse c. for the meaning of this place so diversely expounded I conâ—â—ive to be this that when an oath is given for the clearing of any controversie for any wrong done by one man to another and those to whom the oath is given do either forswear themselves or cannot discover the truth if one that knows the truth and might be or is called to be a witnesse stands by conceals his knowledge and doth not reveal the truth he is guilty and must offer a trespasse-offering because his neighbour suffers dammage in his estate through his silence whether he hath seeâ— or known of it that is whether he was an eye-witnesse of that which is in question or came any other way to the knowledge of it he must reveal all he knows or be guilty and so oâ—fer a trespasse-offering Vers 2. Or if a soul touch any unclean thing c. The second instance of sins for which they were to bring a trespasse-offering is concerning those legall pollutions which are afterwardâ— fully expressed chap. 11. 12. c. The law is this The man or woman that had touched any such unclean thing he was unclean and guiltâ—e of a sinne verse 2. so soon as he had touched it though for the time it was â—id from him his doing it unwittingly should not quit him of the guilt of it but yet when he should come to the knowledge of it vers 3. then he should â—e guilty in his own apprehension and so must offer a trespasse-offering not so much to cleanse him from this legall uncleannesse for in this case there was another way of legall purifying appointed Numb 19. 11. c. as to expiate his sinne because for want of due consideration he had so defiled himself and through ignorance or unadvisednesse had neglected those legall purifyings or had come into the sanctuary and intermeddled with Gods holy things whilest his uncleannesse was upon him And indeed this was as I conceive the reason why a trespasse-offering was in this case imposed because the unclean person did by this sinne trespasse upon Gods holy things and as it were impair the worth of them Now these things also figured that we are to be cleansed by the sacrifice and death of Christ even from that pollution which is contracted by partaking with other mens sinnes of which the Apostle speaks 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sins keep thy self pure and again 2. Cor. 6. 17. Come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you Vers 4. Or if a soul swear pronouncing with his lips to do evil or to dâ— good c. In this third instance of sinnes for which they were to bring a trespasse-offering it is not easily discerned what the sinne here intended is some conceive it to be the carelesse neglect of doing that which a man had sworn to do to clear himself of the guilt whereof he was to bring a trespasse-offering to the Lord and because there is expresse mention of swearing to do evil and it cannot be a sinne to omit the doing of that which he had sworn he would do if he had sworn to do any evil to his neighbour or generally any thing evil that is sinfull and against Gods law but rather it would be commendable to break such an oath therefore by doing â—vil they understand the doing of something which is hurtfâ—ll or irksome to himself as if a man hath sworn to do what may bring some damage to his estate or deprive him of something that is pleasing and delightfull to him Again others conceive that the sinne here intended is rash and unadvised swearing to do either good or evil to others to wit when it is sinfull so confidently to undertake it as when he undertakes to do that which is not in his power to do or which he knows not whether he shall be able to do or no or to do some evil to his neighbour which is against the rule of charity and cannot be done without sinning against God as when David sware thaâ— he would utterly destroy Naball and all his family 1. Sam. 5. 22. And this Exposition I conceive is the more probable first because the sinne of not doing what a man hath sworn he would do is not so clearly intimated in thesâ— words as is the sinne of rash and unadvised swearing for these words pronouncing with his lips to do evil or to do good do indeed manifestly imply an oveâ—bold undertaking to do that which happely he may not or cannot do and secondly because they that expound this place of the sinne of not doing what a man hath sworn to do are constraind to understand that clause concerning swearing to do evil of doing that which is evil or hurtfull to himself whereas I conceive it must necessarily be understood of doing evil to his neighbour because for it he was to bring a trespasse-offering which implyes at least an intention of trespassing upon his neighbour so
should be cut off from their people that is put to death if they did it unvvittingly a sacrifice of atonement vvas appointed for them chap. 5. 2. but if they did vvilfully and presumptuously thus profane Gods holy things they vvere to be cut off by the civill Magistrate And hereby also vvas shaddovved forth that those that bear the name of Christ and professe themselves Christians and yet continue in their sinnes and hate to be reformed destruction shall be their end neither vvill God reckon them amongst his people and more particularly vvhoever partake of the signes and seals of grace unvvorthily do eat and drink judgement to themselves 1. Cor. 11. 27 28 29. Vers 23. Ye shall eat no manner fat of ox of sheep or of goat See the note upon Levit. 3. 17. Vers 24. And the fat of the beast that dieth of it self c. may be used in any other use Herein I conceive is implyed that such fat of beasts fit for sacrifices when killed at home for their private uses might also be imployed in other uses though iâ— might not be eaten for else what did they do with it It were absurd to think it was cast away and lost so that I understand these words as if it had been said even the fat of such beasts when they die of themselves c. may be used in any other use not onely when they are killed for meat but when they die of themselves And hence some conclude that though the touch of such carcases did render a man unclean yet the touch of the fat of those dead beasts that died of themselves did not defile them Vers 29. He that offeâ—eth the sacrifice of his peace-offerings unto the Lord shall bring his oblation c. That is he that shall offer a sacrifice of peace-offerings unto the Lord he shall himself with his own hands present that part which is to be un oblation unto the Lord to wit the fat with the breast and the right shoulder as is expressed in the following verse Because their peace-offerings they might eat iâ— the camp and afterwards in any part of Jerusalem so the place were clâ—an there might be some danger lest the people should think that their peace-offerings might be killed in any place and therefore for prevention hereof this law is here added that they must bring their peace-offerings unto the Lord and there the Lords and the priests portion must be giâ—en them before they themselves eat of them CHAP. VIII Vers 6. ANd Moses brought Aaron and his sonnes and washed them with water Namely at the brasen laver which was made for that purpose Vers 7. And he put upon them the coat c. That is the undermost garment which was made of fine linen and girded to him with a girdle of needle-work concerning which and the rest of the holy garments of Aaron here mentioned there is already noted what is requisite to be known in the notes upon the 28. chapter of Exodus There was also linen breeches made for the priests Exod. 28. 42. bâ—t those were not appointed to be put on at their consecration Exod. 29. but the priest was to put them on himself when he was to execute his office and therefore they are not â—ere mentioned Vers 10. And Moses tooâ— the anointing oyl and anâ—â—nted the â—aberâ—â—cle c. See the notes upon Exod. 30. 26. Vers 11. And he sprinkled thereof upon the altâ—r seven times c. He did not onely anoint the altar as he did other things but also sprinkle it seven times with the oyl of consecration because it was consecrated to more speciall use then other parts of the taberhacle namely for the holy sacrifices Vers 14. And he brought the bullock for the sinne-offering c. Concerning those rites of consecrating the prieâ—â—s see the severall notes upon the 29. chapter of Exodus Vers 15. And poured the bloud at the bottom of the altar and sanctified it c. See the notes upon Exod. 29. 12. After this the altar sanctified the gifts and oblations upon it Mat. 23. 19. Here is noâ—mention made of sprinkling bloud seven times before the Lord nor of the altar of incense as in other sinne-offerings for the priest Levit. 4. 7. The reason is because there the sacrifice was intended for some speciall sinne of the priest being then consecrated but here for sinnes in generall of priests not yet consecrated and indeed not so much for the expiation of their sinnes as the consecration of their persons CHAP. IX Vers 1. ANd it came to passe on the eighth day that Moses called Aaron and his sonnes c. That is on the very next day after the seven dayes of the priests consecration were ended whereof mention was made in the 33. verse of the foregoing chapter as is evident also by that which the Prophet Ezeklel saith in his allusion to this Ezek. 43. 26 27. Seven dayes shall they purge the altar and consecrate themselves and when these dayes are expired it shall be that upon the eighth day and so forward the priests shall make your burnt-offerings upon the altar c. What day of the moneth this was done is not expressed Evident it is that the tabernacle was erected on the first day of the first moneth in the second year after their coming out of Egypt Exod. 40. 17. and immediately the Lord spake unto Moses out of the tabernacle and gave him the severall Laws concerning the sacrifices set down in the first chapter of this Book as is noted Lev. 1. 1. After this Moses performed all that was injoyned him for the consecrating of Aaron and his sonnes and for the anointing and sanctifying of the tabernacle and all that was therein wherein seven dayes were spent and then the next day after Aaron and his sonnes entred upon the executing of the priests office as is here related Indeed some hold that the seven dayes of the consecration of Aaron and his sonnes were before the first day of the first moneth when the tabernacle was reared up by Moses and that because the Princes offered on that very day when the altar was anointed by Moses Numb 7. 1 10. which they conceive was done at the same time when the tabernacle was erected and the priests could not have offered the Princes sacrifices if they had not been before that time consecrated and settled in their priesthood But this opinion is grounded upon a double mistake to wit that the altar was anointed by Moses the same day the tabernacle was erected and that the Princes sacrifices were offered on the same day whereon the altar was anointed which indeed cannot be truly inferred from that forecited place in the 7. of Numbers as shall be shown in the notes there All that can be said concerning the day when Aaron and his sonnes entred upon the execution of their priesthood is that it was the very next day after the seven dayes of their consecration were ended Vers 2.
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
were not given in any interim of time before this Vers 2. Speak unto Aaron thy brother that he come not at all times into the holy place c. That is not whensoever he pleaseth but onely once a year as I have appointed Exod. 30. 10. namely to minister at other times both he and his sonnes might and did enter at the taking down of the tabernacle but not to minister And this was thus appointed first to teach them to have a most reverend respect of Gods presence and secondly that hereby more evidently might be represented that one particular sacrifice of the sonne of God once offered as the Apostle hath noted Heb. 9. 7 8. But into the second went the high priest alone once every year not without bloud c. The holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing and again vers â—1 12. Christ being come an high priest of good things to come by a greater and more perfect tabernacle c. by his own bloud he entred in once into the holy place having obtained eternall redemption for us For I will appear in the cloud upon the mercy-seat This is added as a reason why the high priest might not enter into the most holy place whenever he pleased but onely once a year which was on the tenth day of the seventh moneth and that in the manner as is here appointed to wit because the Lord would there appear in the cloud upon the mercie-seat The conceit of the Papists That God appeared there in an humane shape upon the mercie-seat hath no ground for it in the text Nor do we any where reade that God did ever so appear in the tabernacle either to the high priest or to Moses himself All that is heâ—e said is that God would by a cloud upon the mercie-seat testifie his presence which whether it were the cloud raised by the smoke of the incense which the high priest was now to bring with him or any other cloud alwayes abiding upon the mercy-seat we need not inquire Sufficient it is that we know hereby that God did testifie his presence and doubtlesse in some glorious manner upon the mercy-seat and therefore the high priest might not when he would go in thither but onely once a year and then with the smoke of incense ascending from his censer that might darken the glory of that forementioned sight of Gods presence for the safety of the high priest Vers 3. With a young bullock for a sinne-offering c. Namely for himself vers 6. But withall we may observe that besides the fire-sacrifices here expressed he offered also on this day two lambes for the dayly burnt-offering Numb 28. 3. and one bullock one ramme and seven lambes for a burnt-offering and one he-goat for a sinne-offering besides the goat mentioned vers 5. as is particularly expressed Numb 29. 7 8 11. Here these onely are expressed which concerned the solemnity of his going into the most holy place the other were sacrifices appointed for the day and offered in the remainder of the day when the solemnities which â—ad respect to his entring into the most holy place were wholly finished Vers 4. He shall put on the holy linen coat c. Some Expositours conceive that these holy linen garments here spoken of were those mentioned Exod. 28. 39. which the high priest wore under his other rich attire and that together with these here mentioned all his other garments are to be understood also But because it is expresly said vers 23. that when Aaron returned out of the most holy place into the tabernacle of the congregation he should put off the linen garments which he put on when he went into the holy place and should leave them there therefore I rather conceive with others that these were other plain linen garments like those that were made for the inferiour priests Exod. 39. 27 28. And that the high priest did wear these onely when he went into the most holy place as being reserved for this peculiar service and did therefore put them off again when he came out from thence as it is said verse 23. Yet was not this thus ordered because this day of expiation when the priest went into the holy of holies was a fasting day verse 29 30. and therefore it was not fit that he should wear now his glorious garments for after he was come back out of the most holy place and had put off these linen garments verse 23. he put on his other glorious attire and wore them in the remaining service of the day But other reasons are given for this by Expositours more probably as 1. that it was to teach the people thereby that his rich attire was onely for their sakes that in them they might behold him as representing the person of the Messiah richly adorned with all righteousnesse and grace and not that God was delighted with such rich garments and so he left them off when he went into the place of Gods speciall presence and 2. that in this plain attire he might be a figure of the base estate of Christ upon earth and how he should without worldly glory perform the work of our redemption Vers 6. And Aaron shall offer his bullock of the sinne-offering In what time and manner this was done see vers 11. Vers 8. And Aaron shall cast lots on the two goats Which signified that God would accept no sacrifice but what was of his own chusing and that in the work of our redemption by Christ nothing should be done but what Gods hand and his counsell had determined Act. 4. 28. Vers 12. And he shall take a censer-full of burning coals of fire c. Here we see what the high priest was to carry along with him when he went within the vail to wit 1. a censer-full of burning coals of fire from off the altar before the Lord that is from the altar of incense and 2. his hands full that is two handfull of sweet incense beaten small to burn upon the coals as soon as ever he entred within the vail and 3. the bloud of the sinne-offerings for though that be not mentioned here yet that he carried the bloud along with him is evident verse 14 15. both of the bullock his own sinne-offering and the goat the peoples sinne-offering Vers 13. And he shall put the incense upon the fire c. As the way was prepared into the most holy place by the cloud before the bloud was sprinkled so Christ before he entred with his own bloud into the most holy place of heaven prepared his way by prayer John 17. And this also signified that the incense of Christs prayers and mediation should ascend into heaven before God for his Church Heb. 9. 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now
to appear in the presence of God for us So also Revel 8. 3 4. And another angâ—l came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne And the smoke of the incense which came with the prayers of the Saints ascended up before God out of the angels hand Vers 13. That the cloud of incense may cover the mercy-seat c. Whereby they were taught how formidable the majesty of God was and with what reverence we ought to present our selves before him Vers 15. Then shall he kill the goat of the sinne-offering c. We must not conceive that he came forth out of the most holy place to kill this goat of the sin-offering for the people for the bloud of this goat as it is said here was also sprinkled before the mercy-seat and had he gone in once with the bloud of his own sinne-offering and then came out and killed this goat for a sinne-offering for the people and gone in again to sprinkle the bloud of that before the mercy-seat then had he gone in twice on this day within the vail which is expressely against that of the Apostle Heb. 9. 7. But into the second went the high priest alone once every year not without bloud which he offered for himself and for the errours of the people These words therefore then shall he kill the goat of the sinne-offering do onely intend that he killed the bullock first for himself vers 11. and then this goat for the people for both of them were killed before he entred into the most holy place Vers 16. And he shall make an atonement for the holy place As being defiled though not in it self yet in regard of the peoples guilt partly by reason of any unwitting approching to the sanctuary when they were not legally clean and partly by reason of all other their sinnes whereby appears the horrour of sinne for though the people never went into the holy place much lesse into the most holy yet were the altar ark and Sanctuary defiled in the sight of God by their sins and could not be cleansed without bloud So our sinnes do defile Gods Church and most holy ordinances and do ascend into heaven it self whereinto we can have no entrance but by bloud See Heb. 9. 7 11 12. Vers 17. And there shall be no man in the tabernacle of the congregation c. That is neither of the priests nor people neither in the holy place nor in the court of the tabernacle for else why is it said no man since the people at no time used to come into the holy place The reasons of this were two 1. As by way of chastisement and for their humiliation they were all excluded from the places and holy things till they were purged from the uncleannesse which they had contracted by their sinnes 2. Hereby was signified that our high priest Christ should without help of any other perfect the work of our reconciliation with God Vers 18. And he shall go out unto the altar that is before the Lord. That is the altar of incense See Exod. 30. 10. Vers 21. And Aaron shall lay both his hands upon the head of the live goat This is the onely unbloudy sacrifice which was appointed in the Law yet was it not if it be well considered wholly without bloud For this and the goat which was killed was indeed but one sacrifice the one representing Christ dying for our sinnes the other Christ rising again for our justification Rom. 4. 25. the one the price paid for our redemption the other the effect thereof that God laying our sinnes upon Christ had removed our sinnes farre away from us See Psal 103. 12. As farre as the East is from the West so farre hath he removed our transgressions from us Vers 21. And shall send him away by the hand of a fit man into the wildernesse That is a man who for ability of body knowledge of the way and sufficiency for this service was chosen and in readinesse as appointed hereunto Vers 22. And the goat shall bear upon him their uniquities unto a land not inhabited That so the place might signifie that by Christ sinne is removed farre away even from all mankind that will believe in him Besides it might signifie that Christ was not onely put to death for our sakes but also forsaken in a manner of God cast off and left in a forlorn and comfortlesse condition Vers 24. And he shall wash his flesh with water in the holy place To wit because he had touched the goat upon which the sinnes of the people were laid The Hebrews say that this washing was not as at other times in the laver of brasse but in some vessell which stood in the Sanctuary which seems probable because after this done he is said to come forth that he might offer the burnt-offerings in the court And put on his garments c. The garments which he was now to put on were his ordinary high priests garments See the note above upon ver 4. And the burnt-offerings here appointed to be offered by him were the rammes mentioned ver 3. and ver 5. Vers 26. And he that let go the goat c. shall wash his clothes and bathe his flesh in water and afterward come into the camp Being unclean till the evening is not here mentioned as I conceive because it was usually evening ere they returned from these services or else in these cases they might presently come into the camp to bring back word that they had done what was injoyned Vers 29. In the seventh moneth on the tenth day of the moneth ye shall afflict your souls c. To wit by fasting and abstinence from all fleshly delights as also by the duties of inward humiliation and contrition and therefore was this day called their fast Sailing was now dangerous because the fast was now already past Act. 27. 9. And this we must know was the very same day wherein all those things before mentioned in this chapter were done by the high priest for the expiation of the sinnes of the people and was therefore called the day of atonement Levit. 23. 27. Indeed the solemnity of the day began the evening foregoing the tenth day and therefore it is said Levit. 23. 32. Ye shall afflict your souls on the ninth day of the moneth at even but the tenth day it was that was allotted for this service On this day the Jubile was also proclaimed of which see chap. 20. 8 9. As likewise for the extraordinary sacrifices of this day see Numb 29. 7 11. CHAP. XVII Vers 3. WHat man soever there be of the house of Israel that killâ—th anoâ— c. Namely with an intent of offering it as a sacrifice to the Lord It is not meant of oxen lambes or goats killed for their own private uses
the redemption of it if it required two homers to sow it then they were to pay a hundred shekels if three homers then a hundred and fifty shekels c. and again if half an homer would sow it then they were to pay twenty five shekels and so ratably they paid for all land they had vowed according to the quantity of seed that would sow it Indeed it is questioned amongst Expositours whether this summe set for the redemption of such land was but once paid or whether so much was paid yearly till the year of Jubile came This last many do hold and that because they judge that fifty shekels was not a valuable consideration unlesse it were paid yearly till the Jubile came for so much land as required an homer of seed to sow it But doubtlesse in rating the land that was vowed there was a favourable respect had to the owner neither did the Lord intend iâ— should be rated according to the exact worth of the land and therefore also the same price is here set down upon all land whereas we know that an acre of some land may be worth foure times as much of other land So that to me it seems most probable that the summe here set was not paid yearly but onely once when the land was redeemed Vers 17. If he sanctifie his â—ield from the year of Jubile c. That is if a man do vow a fiâ—ld unto God immediately after the year of Jubile is past in the first of the fifty years that must runne to another Jubile according to thy estimation it shall stand that is that estimation of his land shall stand before mentioned to wit he shall pay for the redeeming of â—t fifty shekels for every omer it will take in barley-seed answerable to the fifty years from Jubile to Jubile But if he sanctifie his field after the Jubile then the priest shall reckon unto him the money according to the years that remain that is the priest shall then demand of him for the redemption of his land proportionably according to the years that are behind unto the year of Jubile as for instance if there remain but thirty years unto the year of Jubile the land that requires an omer of seed to sow it shall then be valued but at thirty shekels if there remain but twenty five years to Jubile it shall then be valued but at twenty five shekels and so proportionably still according as the land is more or lesse Vers 19. And iâ— he that sanctified the field will in any wise redeem it then he â—â—all adde the fifâ—h part c. See the notes upon vers 19. and vers 15. Vers 20. And if he will not redeem the field or if he have sold the field to another man c. The meaning of the first clause is clear namely that if the party that had vowed some part of his land unto the Lord refuse to redeem it to wit when the priest had set a price upon it it should be taken as if he had voluntarily given the possâ—ssion thereof wholly unto God and then afterward he might not recall it but it was wholly separated from him But the meaning of the second clause or if he have sold the field to another man is more questionable for many Expositours understand the party selling to be the priest or the treasurer of the priests at least if it be meant of the owner that vowed the land that then by his selling the land is meant onely his permitting it to be sold by the priests and therefore many Interpreters translate this second clause thus or if the field be sold to another man and so they conceive the meaning of this second clause to be that if the field were once sold to another man because the owner refused to redeem it the owner might not afterwards redeem it and so it should be for ever alienated from him But considering that these two â—lauses are joyned together by that copulative particle Or And if he will not redeem the field or if he have sold the field to another man it is hard to understand the sâ—â—st clause of him that vowed the land and the second of the priests and therefore other Expositours do better understand this second clause as well as the first of the party that had vowed the land to the Lord to wit that if he refused to redeem the land or if afâ—er he had vowed it to God he never sought to perform his vow but sacrilegiously robbed God by selling his land to some other man in either of these cases he should not ever after that have power to redeem his land though when he had sold it the man that had bought it should enjoy it to the year of Jubile yet then it should return not to the seller but to the priest who should enjoy it as the Lords by a former vow It shall not be redeemed any more saith the text and vers 21. The possesion thereof shall be the priests But yet first becauâ—e it is expresly said that the priests should have no inheritance in the land Numb 18. 20. And the Lord spake unto Aaron Thou shalt have no inheritance in their land neither shalt thou have any part amongst them secondly because there was suâ—h care taken by the law of God that the land belonging to one tribe should not for ever be alienated and passed over to another tribe therefore many Expositours hold that though the possession of such lands as were vowed to God came to the prieâ—ts in the year of Jubile because they were not redeemed yet the priests were bound aâ— every Jubile when they returned to them to sell them again to some of the tribe to which the land belonged yea to the next kinsman of the first owner if he would buy them and that the priests might not keep them in their own hands Vers 21. But the field when it goeth oâ—t in the Jubile shall be holy unto the Lord as a field devoted c. See the note upon vers 28. Vers 23. And he shall give thy estimation in that day as a holy thing unto the Lord. Here in the redemption of lands which were not of a mans inheritance but purchased of another there is no addition of the fifth part required as before vers 19. because the party vowing it was himself but a termer in it or a leassee unto the year of Jubile and so had no more advantage by repossessing it then another should have by buying it if he refused it Vers 26. Onely the firstlings of the beasts which should be the Lords firstlings no man shall sanctifie it whether it be ox or sheep That is no man shall vow to give unto the Lord the male firstling of an ox sheep or goat and that because their male firstlings were already the Lords in that regard as they were firstlings But might they then vow any other male firstlings Doubtlesse no for all such first-born
of these things thus used was to strike the greater terrour into her that if guilty â—he might not darâ— to adde perjury to her other â—inne for the abuse of holy things by the light of nature we know is a foul â—inne and perilous As for the earthen vessel the basenesse of the vessel tended also to expresse the hâ—miliation of the woman and the â—adnesse of the businesse now in hand Besides because it was imployed in bringing uncleannesse to light if any were it may be probably thought that God would have no monument to remain of it but appointed it to be broken after this work was ended as in other cases Levit. 6. 28. and 11. 33. and 15. 12. Vers 17. And of the dust thâ—t is in the floore of the tabernacle the priest shall take and put it into the waâ—er It was fit the drink should be distastfull to put her in mind of the bitter curse that would follow upon her drinking if â—he were guilty and to this end dust is put into it But beâ—ides it was also first because dust in all uses was a â—igne of basenesse sorrow and afflictions as Job 2. 12. Psal 1. 7 5. Psal 22. 15. Lam. 3. 29. and so was fit to imply both the foul and unclean â—inne which was in question the aâ—fliction of the woman suspected and the sorrow she would bring upon her self if guilty and secondly because dust was the food of the cursed serpent Gen. 3. 14. and so might signifie that if she had harkened to his temptations â—he should be partaker of his curse Withall it was holy dust dust of the â—loore of the tabernacle as the ground whereon Moses â—tood Exod. 3. 5. was holy gâ—ound that it might be the more terrible and teach her to fear judgement from the Lord. Vers 18. And the priest shall set the woman before the Lord and uncover the womans head The uncovering of the head was a signe of sorrow Levit. 21. 10. And he that is the high priest among his brethrâ—n upon whose head the anointing oyl was poured shall not uncover his head nor rend his clothes and to have her head bare in such an assembly was a shame 1. Cor. 11. 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered The covering of this womans head was therefore pulled off by the priest first to shew the sad and wofull condition this woman was now in secondly by the shame hereof to make other women carefull so to carry themselves that they might not give any occasion of suspicion to their husbands thirdly and chiâ—fly to signifie that it was in vain any longer to hide her sinne if she were guilty because God would now lay â—er open and discover to the eyes of all Israel whether or no she were faulâ—y And the priâ—st shall have in his hand the bitter water thaâ— causeth the curse It is called the bitter water from the effeâ—t because it caused the curse to expressâ— which the better it was no doubt made unpleasing to the taste by the dust put â—nto it Vers 21. The Lord make thee a curse and an oath among thy people c. That â—s the Lord make thee such a fearfull example of his wrath and indignation by causing thy thigh to rot and thy belly to swell that in time to come when any of thy people would use a fearfull curse or imprecation upon any they may therein make mention of thee desiring that such plagues and misâ—ries might fall upon them â—s fell upon such a woman that being guilty of adultery did yet drink the water of jealousie The like â—xpression we have Jer. 29. 22. Vers 22. And this water that causeth the curse shall go into thy bowels â—o â—ake thy beâ—ly to swell and thy thigh to rot And so God should punish her in â—â—ose very parts which had been abused in the service of â—inne And the â—oman shall say Amen Amen This word of consent is doubled to shew the fervency of her zeal the innocencie of her cause the uprightnesse of her conscience and the purity of her heart Vers 23. And the priest shall write these curses in a book and he shall blot them out with the bitter water That is he shall write them in a scroll of parchment and then wash and scrape them off into the water And this I conceive was done to assure the woman that the curse threatâ—ed should surely fall upon her if she were guilty and that because though there were no natâ—r ll cause why this water thus â—ingled with dust should have such a â—â—range operation yet the word written should cause the water to work this effect And therefore as sure as she saw the writing of that scroll washt off into the cup so sure she migâ—t be that the â—urse from the word should as I may say passe into the water and in that water should passe into her bowels Vers 24. And he shall cause the woman to drink the bitter water c. To wiâ— after she had offered the jealous-offering for it is evident in the following verse that first the priest did take out of her hand and offer her meat-offering for her vers 25 26. and then afterwards he made her to drink the bitter water vers 27. Vers 26. And the priest shall takâ— an handfull of the offering c. See â—he note upon Levit. 22. Vers 28. And if the woman be not defiled but be clean then â—â—e shall be free and shall canceive seed That is the drinking this water shall no wiâ—e hurt her insomuch that she â—hall be as capable of bringing forth children as ever she was before whereas the guiltie woman should by drinking the water be utterly disabled for ever conceiving with child by reason of those â—ad effects it should work in heâ— body the innocent woman should be free from all such inconveniencies and should conceive and bring forth children as formerly This may well be taken to be most probably the full meaning of the words yet the most of Expositours judge that there is farre more intended thereby to wit that there is a promise here made to the innocent wiâ—e as by way of recompense from the Lord for the shame she should undergo by being so unjustly suspected to wit that upon the drinking of this water she should not fail to conceive and bring forth children to her husband that was then bound to receive her to favour again yea though before she had been barren Vâ—rs 31. Theâ— shall the man be guiltlesse c. That is whereas if the husband should nouriâ—h jealous thoughts in his mind concerning his wife and thereupon either cast her off or any way oppresse her this would be sinne to him if on the other side he should take this legall way to find out whether his wife were faulty or no he should be guiltlesse whatever the event
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
displeasure and wrath of a man the light of my countenance they cast not down saith Job chap. 29. 24. that is they did not anger or grieve me and so turn the smiles of my countenance into frowns so the lifting up the face readily upon a man is an argument of his good liking and favour towards him and 2. the Lords provident care over them to protect and blesse them and so is the same with that Psal 33. 18. Behold the eye of the Lord is upon thâ—m that fear him upon them that hope in his mercy Vers 27. And they shall put my name upon the children of Israel and I will blesse them That is they shall pronounce them blessed in my name and by my favoùr which shall be upon them as if now given by the priests and this it seems was signified by the lifting up spreading forth their hands towards the people as Aaron did Levit 9. 22. and thus the name of the Lord is elsewhere taken as Prov. 18. 10. The name of the Lord is a strong tower the righteous runneth into it and is safe CHAP. VII Vers 1. ANd it came to passe on the day that Moses had fully set up the tabernacle c. In this chapter Moses relates the offerings that were brought by the Princes of the tribes for the carriage of the tabernacle and for dedicating of the altar Now because it is said here that these twelve princes brought six waggons and twelve oxen for the carriage of the tabernacle on the day that Moses had fully set up the tabernacle and had anointed it c. it is much questioned amongst Expositours when this was done Some conceive that they offered these things precisely on the day that Moses had fully set up the tabernacle c. which was on the first day of the first moneth in the second year after their coming out of Egypt Exod. 40. 17. a full moneth before the numbring of the people whereof Moses spake in the beginning of this book for the charge for that was given on the first day of the second moneth chap. 1. 1. and so they conceive that this is here inserted though done a moneth before onely because these things formerly offered by the Princes were now given to the Levites But then others conceive that these waggons and oxen were now offered by the Princes in the order as it is here set down after the tribes were numbred and placed in their severall stations round about the tabernacle and that therefore by these words And it came to passe on the day that Moses had fully set up the tabernacle and had anointed it c. onely thus much is intended that these things were brought and offered by the Princes after that Moses had fully finished the erection of the tabernacle c. and the ordering of all things belonging thereto amongst which we may well reckon the placing of the tribes in their severall stations and the Levites also in their places round about the tabernacle And indeed this exposition seems most probable 1. because it is said here that the Princes that offered these things were those that were set over the numbring of the people ver 2. to wit those mentioned by name chap. 1. 5. c. 2. because it is not likely that these oxen and waggons were offered for the service of the tabernacle a moneth before the Levites were set apart to their service and had their severall charge assigned them for the carrying of the tabernacle and those thingâ— that belonged thereto and 3. because it is said in the end of this chapter vers 88. This was the dedication of the altar after it was anointed which shews that these things were not done just on the day that Moses set up the tabernacle c. Vers 5. And thou shalt give them unto the Levites to every man according tâ— his service That is according as the weight is more or lesse of those things which â—re committed to their charge Vers 8. And foure waggonâ— aâ—d â—ight oxen he gave unto the sonnes of Merari See the note upon chap. 3. ver 36. Vers 10. And the Princes offered for dedicating the altar in the day that â—t was anointed c. That is for the first imploying thereof in those holy services for which it was ordained Indeed Moses first offered burnt-offerings and other sacrifices thereon seven dayes together for the consecrating of the priests Levit. 8. which was in the first moneth of the second year and the next day after Aaron and his sonnes offered sacrifices thereon for himself and the people in generall Levit. 9. 7. on which day it was that Nadab and Abihu perished But now in the second moneth of the second year when the tribes were all placed about the tabernacle the Princes brought their offerings and because these were the first offerings that were offered for any particular persons or tribes therefore they are said to be offered for the dedicating of the altar and so those following words in the day that it was anointed must not be taken strictly of the very day whereon it was first anointed but more generally as before ver 1. Vers 12. And he that offered his offering the first day was Nahshon c. Here the Captains of the tribes offer every one in his day according to the order wherein God had set them round about the Sanctuary beginning at the East-quarter proceeding to the South and then to the West and so ending at the North. Vers 13. And his offering was one silver charger c. To wit for the use of the altar of burnt-offerings which stood in the court whereon these sacrifices which they brought were to be offered for all that were used in the tabernacle were of pure gold Vers 17. And for a sacrifice of peace-offerings two oxen c. Of these the Princes with the priests c. did eat and so keep a feast with joy before the Lord for his mercy toward his people Vers 88. This was the dedication of the altar after it was anointed See the note upon ver 1. Vers 89. And when Moses was gone into the tabernacle of the congregation c. This may seem to be here added because after that all things were thus ordered concerning the tabernacle and that Aaron and his sonnes were thus farre entred upâ—n their priestly office Moses went into the tabernacle to receive further direction from the Lord and so the Lord spake unto Moses from the mercy-seat as is here expressed and he spake unto him that is Moâ—eâ— spake unto the Lord propounding such things to the Lord as he desired to be satisfied in CHAP. VIII Vers 2. WHen thou lightest the lamps the seven lamps shall give light over against the candlestick Hitherto I conceive the priests had onely entred upon their service on the altar of burnt-offerings now the dedication of the altar being finished and Moses being now to entâ—r the priests into the service of the
Sanctuary the Lord doth again give direction about the lamps When thou lightest the lamps the seven lamps shall give light over against the candlestick In the originall it is over against the face of the candlestick the common exposition of this is that the seven lamps should give light round about whereever the candlestick was to be seen But this cannot be the meaning for here is some particular direction given for ordering the lamps now however they were ordered or lighted they would have given light round about The meaning of these words I thus conceive That place is said to be over against the candlestick where the candlestick stood in full view Now it was not to be seen on the Southside for on that side close to the walls or boards of the Sanctuary it was placed Exod. 26. 35. And thou shalt set the table without the vail and the candlestick over against the table on the side of the tabernacle toward the South and thou shalt put the table on the North-side nor did it stand full in the eye either Eastward or Westward for so the seven lamps stood all in a row one behind another but to one that stood on the North-side the seven lamps were in full view that way therefore Aaron was to light the lamps that is he was to place the loose bowls on the top of the branches wherein the lamps were in such manner that the wick or flame of the lamp might issue out on the Northside toward that side of the tabernacle which was over against the face of the candlestick and that no doubt because the table of shew-bread stood on that side Vers 6. Take the Levites from among the children of Israel and cleanse them The priests being fully entred upon their service now the Levites are consecrated to their imployments as assistants to them but lest they should think themselves equally admitted to the work of the priesthood they are neither consecrated at the same time with the priests nor with the same ceremonies Vers 7. Sprinkle water of purifying upon them and let them shave all their flesh c. This water of purifying wherewith the Levites were now to be sprinkled at their consecration was doubtlesse that made with the ashes of a red heifer and therefore it is evident that directions for maâ—ing this water were given before this time though they are not set down by Moses till 〈◊〉 19. chapter of this book As for the shaving of their flesh that was done to the end they might be the more perfectly cleansed from all pollution whatsoever and both the one and the other signified the exact purity and holinesse that God requires in those that are imployed in the sacred ministery Vers 8. And another young bullock shalt thou take for a sinne-offering This second bullock the second here named was first offered vers 12. And no bullock was offered for sinne save for the sinne of the high priest or of the congregation Lev. 4. yet the Levites now taken for all the first-born of Israel offered such a sinne-offering as the whole congregation should Vers 10. And the children of Israel shall put their hand upon the Levites That is some of the chief as the first-born in stead of the reâ—â— by this signe transferring the charge and service of the Church from themselves â—â—on them whom they did now freely offer to the Lord to be wholly set aparâ— for that service Vers 12. And thou shalt offer the one for a sinne-offering and the other for a burnt-offering c. That is thou shalt cause them to be offered to wit by Aaron and his sonnes See also the notes upon the sacrifices that were offered at the consecrating of the priests Exod. 29. 10 c. Vers 15. And after that the Levites shall go in c. That is into the court of the priests for within the tabernacle it self the Levites might not enter nor was there any service there for them to do Vers 19. And to make an atonement for the children of Israel c. The Levites are said â—here to make an atonement for the children of Israel not because they offered sacrifices for the people for that the priests onely did but either because they were subservient to the priests when they were offering those sacrifices whereby atonement was made for the sinnes of the people or else because by their other service in the tent which for or in stead of the people they performed according to the will of God he was pleased with the pâ—ople and sent no plague upon them as otherwise there would have been if they themselves had intermeddled with those holy services Vers 24. From twenty five years old and upwards c. See the notes on Numb 4. 3. Vers 25. From the age of fifty years they shall cease waiting c. That is in the hard labours of bearing the Sanctuary See again Numb 4. 3. CHAP. IX Vers 1. ANd the Lord spake unto Moses in the wildernesse of Sinai c. Being here to relate according to the order of the story how the Passcover was kept by some few particular persons on the fourteenth day of the second moneth he first begins with the relaâ—ion of Gods command for the keeping of it by the whole congregation at the appointed season which was omitted before that so he might shew upon what occasion the Passeover was kept by these particular persons in this second moneth Vers 2. Let the children of Israel also keep the Passeover at his appointed season This commandment concerning the Passeover is again enjoyned the second year because by the first institution they seem bound onely to keep it in the land of Canaan Exod. 12. 25. And it shall come to passe when ye be come to the land which the Lord will give you according as he hath promised that ye shall keep this servicâ— And indeed after this we find not that they kept any till they came into the land Josh 5. and that because they knew not how long they should stay in a place and when they should remove So that it seems they would not have kept this without speciall warrant Vers 3. According to all the rites of it and according to all the ceremonies thereof shall ye keep it Here are to be excepted the speciall rites which belonged onely to the first Passeover in Egypt as the sprinkling of their posts with bloud the â—ating of it standing c. whereof see Exod 12. Vers 6. And there were certain men who were defiled by the dead body of a man that they could not keep the Passeover that day c. If they meddled with holy things being legally unclean by that law given since the first Passeover Levit. 22. 3. they were to be cut off if they did not keep the Passeover they were also to be cut off Exod. 12. 15. hence the straits they were in Vers 7. Wherefore are we kept-back that we may not offer an offering of
hand and 2. Chron. 13. 12. And behold God himself is with us for our Captain and his priests with sounding trumpets to cry alarm against yoâ— And ye shall be remembred before the Lord your God and ye shall be saved from your enemies The sounding of an alarm with these trumpets when they were to go forth to warre against their enemies was to the people a sacred signe that God would assuredly take notice of their danger and help them against their enemies and in these words now there is a promise of grace annexed to these signes to wit that when they did rightly use these trumpets in faith and obedience to Gods commandments the Lord would remember them and give them victory over their enemies Vers 10. Also in the day of your gladnesse and in your solemn dayes c. Here is prescribed the last use they were to make of these trumpets to wit that they were to blow with them over their burnt-offerings and over thâ— sacrifices of their peace-offerings upon all solemn festivall dayes as first when they kept any extraordinary day of rejoycing for any publick extraordinary mercie which is called here the day of their gladnesse such as was the day when the ark was carried into the temple 2. Chron. 5. 12 13. and when the builders laid the foundation of the temple of the Lord in the dayes of Ezra Ezra 3. 10. and secondly upon all their set festivalls appointed by the law as the feast of unleavened bread the feast of tabernacles c. called here their solemn dayes and thirdly on their new moons in the beginning of every moneth whence is that of the Psalmist Blow the trumpet in the new moon in the time appointed on our solemn feast-day Psal 81. 4. Now hereby was signified both their earnest desire that God would hear their prayers and accept of their sacrifices and also the inward joy and gladnesse of their hearts from their assurance that God in Christ would accept of them and their service for which cause also afterwards the Lord by David and other prophets ordained other instruments also whereon the Levites played as psalteries harps cymbals c. 1. Chron. 16. 5. David also and other holy men made psalmes and songs which some of the Levites sung whilst others played on the instruments 1. Chron. 25. 6 c. whence is that of the Psalmist Psal 89. 15. Blessed is the people that know the joyfull sound they shall walk O Lord in the light of thy countenance and therefore also it is said in the close of this verse that this blowing of these trumpets over their sacrifices should be to them for a memoriall before their God for hereby is signified botâ— thâ—â— if they performed this service in faith of Gods mercie with joyfull and glad hearts the Lord would then remember them and accept of their service and also that it should be to them a sacred signe to mind them and assure them that God would hear their prayers and accept of their sacrifices Vers 11. And it came to passe on the twentieth day of the second moneth c. The Israelites came into the wildernesse of Sinai in the beginning of the third moneth of the first year Exod. 19. 1. and now the cloud being taken up from off the tabernacle and going into the forefront of their camp they went out of the wildernesse on the twentieth day of the second moneth in the second year about six dayes after those men had kept the Passeover that being defiled by the dead could not keep it at the appointed season whereof Moses spake before chap. 9. 6 c. So that hereby it is evident that they stayed in this wildernesse of Sinai a full year wanting nine or ten dayes and though there be here onely mention made of the taking up of the cloud which was the signe that they were to be gone thence yet withall God spake unto them to remove Deut. 1. 6 7 8. The Lord our God spake unto us in Horeb saying Ye have dwelt long enough in this mount turn you and take your journey and go into the land of the Amorites c. and thus both by word and signe God called them from Sinai the place of bondage by reason of the law there given Gal. 4. 24 25. unto the land of promise which figured the state of grace and freedome by Jesus Christ Vers 12. And the children of Israel took their journeys out of the wildernesse of Sinai and the cloud rested in the wildernesse of Paran To wit in a place of this wildernesse which by occasion of the following story was called Kibroth-hattaavah and in this wildernesse they journeyed along time and in severall places of it pitched their tents and therefore it is said again Numb 12. 10. that they pitched in the wildernesse of Paran Vers 14. In the first place went the standard of the câ—mp of the children of Judah according to their armies When they rested any where they pitched their tents in foure quarters about the tabernacle but removing they march in order one after another as is here expressed Vers 17. And the tabernacle was taken down To wit the priests having first with vails and clothes covered the ark and other holy things as was enjoyned Numb 4. 5. And when the camp setteth forward Aaron shall come and his sonnâ—s and they shall take down the covering vail and cover the ark of the testimony with it This taking down and setting up and removall of the tabernacle signified the instability of that legall figurative worship which Christ at his coming was to abolish Heb. 12. 27 28. And this word yet once more signifyeth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain Wherefore we receiving a kingdome which cannot bâ— moved let us have grace c. and also the unsettled estate of the Church and all the members thereof in the wildernesse of this world See 2. Cor. 5. 1 4. For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens for we that are in this tabernacle do groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life See also 2. Pet 1. 14. Vers 21. And the Kohathites set forward bearing the Sanctuary That is thâ— holy things of the tabernacle but the ark went foremost vers 37. Vers 22. And the standard of the camp of the children of Ephraim set forward according to their armies So that the Sanctuary went immediately before them unto which the Psalmist seemeth to have reference Psal 86. 3. Turn again O God and cause thy face to shine and we shall be saved Vers 25. And the camp of the children of Dan set forward which was the rereward of all the camps throughout their hosts Who had most souldiers next Judah
amongst them it was because the fire brake out onely upon the uttermost parts of the camp and withall it may imply the cause of the punishment because by these words it seems probable that in the uttermost parts of the camp the sinne began amongst those that were faint and weaâ—y with travel as in Deut. 25. 18. How he met thee by the way and smote the hindmost of thee even all that were feeble behind thee when thou wast faint and weary and he feared not God and upon them therefore the judgement did principally fall Vers 2. And the people cried unto Moses The reasons why they ranne to Moses for his intercession may be these 1. the sudden terrour of the plague 2. the guilt of their own consciences stopping their mouthes 3. the opinion they had of his holinesse and speciall interest in God 4. because their repining against him who was Gods instrument in leading them along they might think was now punisht and theâ—efore they come and desire him to forgive them and pray for them Vers 3. And he called the name of the place Taberah This name imposed upon the place where the fire brake out shews that it was not the same where they pitched their tents after their three dayes travel which by occasion of the following story was called Kibroth Hattaavah but rather some other place in the wayes they travelled thither when they were faint and weary a little before they came to Kibroth Hattaavah Vers 4. And the mixt multitude that was among them fell a lusting c. What this mixt multitude was see in the note upon Exod. 12. 38. Amongst them it seems the murmuring began though the Israelites soon joyned with them in the sinne Once before they murmured for want of meat Exod. 16. 2. when upon their murmuring the Lord gave them both manna and quails but that was in the wildernesse of Sin immediately after they were come out of Egypt this was in the wildernesse of Paran above a twelvemoneth after that when not having any other food but manna from â—eaven which now they began to loath they murmured and who say they shall give us flesh to eat where by flesh is meant fish as well as that which we more peculiarly call flesh as is evident in the following words We remember the fish which we did eat in Egypt freely and ver 22. where Moses objects to the Loâ—d Shall all the fish of the sea be gathered for them to suffice them and so the Apostle speaks 1. Cor. 15. 39. There is one kind of flesh of men another flesh of beasts another of fiâ—hes Many indeed are of opinion that the Egyptians at lâ—ast some of them were strictly superstitious therein used not to eat the flesh of â—heep no nor leeks onions and garlick which they worshipped as Gods according to the Poet Porrum cepe nefas violarâ— aâ— frangere morsu O sanctas gentes quibus haâ— nascuntur in hortis Numina lanatis animalibus abstinet omnis Mensa nefas illic foetum jugulare capellae But however the Israelites did use to eat of them freely and wanting them now therefore they murmured against Moses and against the Lord. Vers 6. But now our soul is dryed away That is we languish and pine away having nothing to cat that will either nourish us or satisfie our appetite for the soul is often put for the body or the whole man or for the appetite or desire after meat drink and other things Vers 7. And the manna was as coriander-seed c. See the note upon Exod. 16. 31. it was therefore pleasant to the eye delightfull to the taste and was fit to be dressed severall wayes and therefore not to be thus loathed and despised Vers 10. Then Moses heard the people weep throughout their families every man in the doore of his tent That is openly as desiring to make known their discontent and to stirre up discontent in others also that should heare their complaints Vers 15. And let me not see my wretchednesse That is let me not see my self slain by the people in a shamefull and disgracefull manner or rather let me not live to see my self thus miserable for it is all one as if he had said that it were better for him to be killed out of hand then living to see so many heart-breaking miseries continually befalling him day after day Vers 16. And the Lord said unto Moses Gather unto me seventy men c. Though the speech of Moses to the Lord in the foregoing verses were so full of distemper passion yet the Lord commiserating his condition commands him here to chuse and gather together seventy choice men of the elders of Israel whom he knew to be elders of the people and officers over them that is whom he knew to be not onely elders in regard of their years but also men of singular gravitie and wisdome and for that chosen to be governours over the people and these were by Gods appointment which the better to testifie they were to be presented before the tabernacle to undertake the government as helpers to Moses that so his burthen might be the lesse Indeed once before upon Jethroes counsel there were certain men chosen to be rulers and judges over the people for the case of Moses Exod. 18. 25 26. But those were onely chosen to determine of small matters but these now were to be judges in the greatest and most difficult causes both of religion and civil affairs which were formerly wholly referred to Moses and were therefore chosen amongst those that were already in those inferiour places of government because by reason of their experience therein they were the fitter to be imployed in the weightier works And this many conceive was the originall of that great councel of the Jews which they called their Sanhedrin and was continued amongst them till Herods dayes Vers 17. And I will take of the spirit which is upon thee and will put it upon them That is I will give of the same spirit to them which I have given to thee It is not to be thought that there was now any impairing of Moses gifts as some conceive for how could the joyning of these with him be then any advantage to him or where do we find any thing in the following story that argues the least abatement in the gifts of Moses but becauâ—e the Lord intended to give the same gifts to them which he had given to Moses as if some part of Moses spirit dwelt now in them therefore is this expression here used I will take of the spirit which is upon thee and will put it upon them Vers 18. Sanctifie your selves against to morrow and ye shall eat flesh c. The originall word doth sometimes signifie to prepare and so might intend that they should prepare themselves for the receiving of the flesh which God would give them the next day in abundance But being rendred sanctified it must needs be
meant of a religious preparing themselves but may be spoken either ironically onely thereby to glance at the sordid basenesse of their spirits and their indisposition to receive any such provision from God as if he should have said God will make you a feast to morrow and you are in a goodly temper for such a businesse or else as a serious exhortation that they should addresse themselves to receive with pure and good hearts this mercy of God being also legally prepared according to those times by washing their garments For because the working of such miracles was a signe of Gods speciall presence therefore before such miraculous works they were called upon thus to sanctifie themselves Vers 21. And Moses said The people amongst whom I am are six hundred thousand footmen c. See chap. 2. 32. Vers 23. And the Lord said unto Moses Is the Lords hand waxed short c. God here winks at Moses his distrust and bears with his weaknesse but when he was not instructed and bettered by Gods patience and the experience he had dayâ—y of Gods al-sufficiencie he is afterwards punished See Numb 20. 12. And the Lord spake unto Moses and to Aaron because ye believe me not to sanctiâ—ie me in the eyes of the children of Israel therefore ye shall not bring this congregation into the land which I have given them and that espâ—cially because then too he shewed his distrust before the people Vers 24. And gathered the seventy men of the elders of the people and set them round about the tabernacle That is he appointed them to come before the Lord at the doore of the tabernacle though two of them ver 20. did not come as they were appointed Now this presenting them before the tabernacle was both to put them in mind that God had set them apart to this work of government and therefore they should be carefull to carry themselves uprightly and well as they would answer it before his tribunal who had put them in their places and bestowed his spirit upon them to make them fit for their employments as also to teach the people to acknowledge them in their places as set over them by God Vers 25. They prophecied and did not cease They were not now created prophets but had onely at this time a gift of prophecy wrought in them by the spirit that it might be a seal both to them and to the people that God had called them to this office and would furnish them with such gifts as were requisite for their places as it was with Saul being newly anointed King â— Sam. 10. 10 And the spirit of God came upon him and he propheâ—ied among them And by prophecying here is meant either that they foretold things to come or rather that they spake unto the people concerning the wonderfull works and secret mysteries of Gods truth and that in such a manner that they might be easily discerned to speak as men inspired with the spirit of God for thus this word prophecying is sometime used for declaring the word of God unto the people 1. Cor. 14. 3. Exod. 7. 1. And Aaron thy brother shall be thy Prophet Gen. 20. 7. Now therefore restore the man his wife for he is a Prophet and for setting forth the praises of God in songs and psa ms as 1. Chron. 25. 13. Thus these men prophecyed and did not cease that is they continued all the day prophecying without intermission as is also expresly mentioned of Saul 1. Sam. 19. 24. And prophecyed bâ—fore Samuel in like manner and lay down naked all that day and all that night and this is added because their continuing so long in this supernaturall work did much adde to the confirmation of their calling Vers 26. But there remained two of the men in the camp c. Severall reasons may be conceived why these two men came not with the rest being inrolled by Moses amongst the seventy that were now to be joyned in commission as assistants to him for either they might not be found when warning was given or rather as Saâ—l afterwards did 1. Sam. 10. 22. they might hide themselves or forbear to go not as contemning Gods command for then it is not likely that they should have had the same gift of the spirit with the others but as distrusting their own sufficiency However Gods secret providence was the chief cause of it who had determined by this means to make the miracle the more remarkable that all the people might plainly see they were called of God Vers 28. My lord Moses forbid them This Joshua spake of envious zeal for his Master Moses as appears by Moses answer vers 29. enviest thou for my sake yet not so much as I conceive because the eminency of these through their gifts of prophâ—cie would obscure the eminencie of his master Moses for then he had as much reason to have spoken against the other as against these two as because they did it as it were of their private authority without any dependency upon Moses which was manifest in the other because by Moses appointment they came and received this gift and authority from God whereas these two by staying away seemed to refuse to have any dependency upon him Vers 31. And there went forth a wind from the Lord and brought quails from the sea c. That is God by his almighty power did cause a strong wind to blow from the seaward and therewith brought a multitude of quails amongst thm and round about the camp What sea it is that is here meant is not of any great consequence to know yet most probable it is that they came from the red sea because that lay Southward of the Israelites camp at present and the Psalmist saith that these quails were brought in with a Southeast wind Psal 78. 26. He caused an East wind to blow in the heaven and by his power he brought in the Southwind He rained flesh also upon them as dust and feathered fowls like the sand of the sea Once before the Lord did thus miraculously fâ—ed them with quails Exod. 16. 13. But that was in the wildernesse of Sinne in the second moneth after their departure out of Egypt but this was in the wildernesse of Paran about a year after that Vers 31. And as it were two cubits high upon the face of the earth Most Expositours understand this of their flying but two cubits above the ground whereby it came to passe that they were easily taken But I think it unquestionable that the quails lay upon the ground two cubits thick first because of the clause before where there is mention of letting them fall by the camp secondly because of that phrase Psal 78. 27. He rained flesh upon them as dust c. thirdly because the Israelites are said to gather them not to catch them fourthly because otherwise this should not set forth the miraculous abundance of them which is plainly the drift of this description of the
Moses and Aaron fell on their faces before all the assembly c. Either to pray unto God for them as in Numb 6. 22. or to testifie their great sorrow and astonishment of mind or to intreat the people not to proceed in their rebellion for now happely Moses spake that Deut. 1. 29 30 31. Then I said unto you Dread not neither be affraid of thâ—m the Lord your God which goeth before you he shall fight for you c. Vers 6. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes In signe of sorrow and detestation of those blasphemous speeches which the people had uttered against God Vers 8. If the Lord delight in us then he will bring us into this land c. That iâ— unlesse by this rebellion we provoke God so farre that he take no more delight in us Vers 9. For they are bread for us That is we shall easily consume and devour them to wit with the sword according to that expression Deut. 32. 42. I will make mine arrows drunk with bloud and my sword shall devour flesh and this I conceive is opposed to that speech of the other incredulous searchers of the land chap. 13. ver 32. The land through which we have gone to search it is â— land that eateth up the inhabitants thereof Their defence is departed from them c. In the Hebrew it is their shadow is departed from them but thereby is meant their desence covert and protection that whereby men are preserved from dangers as the shadow gâ—ards a man from the scorching heat of the sunne as Psal 91. 1. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty and Psal 121. 5. 6. The Lord is thy keeper the Lord is thy shade upon thy right hand The sâ—nne shall not smite thee by day nor the moon by night and the meaning is that God had now forsaken them as appears by the following clause whicâ— is opposed against this and the Lord is with us so that the aim of Joshua and Caleb in these words was to assure the people that however God had hitherto preserved them from being destroyed because their iniquity was not then full yet now he had withdrawn his help from them and would certainly give them up to destruction and that they had no cause therefore to fear them but might go boldly against them as against a naked people left destitute of â—ll means to preserve and shelter them for what are strong cities and high walls to defend a people whom God hath forsaken Vers 10. And the glory of the Lord appeared in the tabernacle c. The Lord seeing the danger his faithfull witnesses were in did suddenly cause the cloud the usuall signe when God meant to speak to Moses concerning his people to descend upon the tabernacle and that no doubt in a more glorious appearance then ordinarily thereby to astonish the people and to stop them in that furious attempt they were going about Vers 17. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying c. Two severall wayes these words may be understood first of the power of God in carrying the Israelites into Canaan and because this would be an act of wonderfull mercy in God to do this for a people that had now so horribly rebelled against him therefore the next words are added according as thou hast spoken saying The Lord is long-suffering c. or secondly of the power of God in pardoning their sinne let the power of my Lord be great that is by pardoning this people now let it be seen how great thy power is in this regard how able thou art to forgive a people that by so many sinnes and so exceeding great do still provoke thee Nor need it seem strange that Moses speaking of God after the manner of men should make it an act of power to forgive since the power of man is in nothing more seen then in overcoming his anger and pardoning those whom he may destroy according to that of Solomon Prov. 16. 32. He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a citie Vers 18. The Lord is long-suffering and of great mercy forgiving iniquity and transgression and by no means clearing the guilty c. The drift of Moses prayer and so also of his alledging these words which the Lord had spoken concerning himself being to procure of God that he would shew mercy to the Israelites and not to poure out his wrath upon them as their sinne had deserved it may seem strange that he should adde the last clause that God would by no means clear the guilty but would visit the iniquity of the fathers upon the children c. But for the resolving of this doubt we must know that these words being taken joyntly with those which went before do no way crosse the aim of Moses prayer and that because he did not sue to God that he should not punish the sinne of this people but onely that he would not utterly destroy them as he had before threatened vers 12. and accordingly the drift of Moses plea in these words is this That since God had said of himself that he was a long-suffering God and that though he would by no means clear the guilty c. yet withall he was a God of great mercy and ready to forgive the iniquities of his people that he would now according to this which he had said deal with this people namely that he would in wrath remember mercy and not sweep them quite away as dung from the face of the earth Vers 20. And the Lord said I have pardoned according to thy word That is I will not destroy them all as one man I will not cut off the whole nation as at first I threatned but will onely punish these rebells and leave their posterity to inherit the land Vers 21. But as truly as I live all the earth shall be filled with the glory of the Lord. This some understand of the glory which the Lord would get to himself by the just punishment that he would inflict upon this unbelieving and rebellious people for their refusing to enter into that good land whereunto he had brought them others agâ—in understand it of the glory he would get by the miraculous and glorious thingâ— that he would do for his people in carrying them into the land of Canaan but I conceive that both may be best included Moses had pleaded with God that if he utterly destroyed this people the nations would say that he was not able to bring them into the lanâ— To this therefore the Lord answers that he would not destroy them but would carry their posterity into the land which he had promised them and that with working so many strange wonders
to morrow the Lord will shew who are his c. All this that here follows which is appointed for deciding of the controversie who might meddle with the work of the priesthood and who might not Moses no doubt spake by speciall instinct of the spirit of God who upon Moses prayer when he fell upon his face ver 4. had now revealed to him what he should do Neither yet doth he presently call them to the triall but appoints the next day for it both that they might have time to bethink themselves and repent of what they had done and also that the people might â—e the better prepared to observe and note the judgement of God Vers 8. And Moses said unto Korah Heâ—re I pray you ye sonnes of Levi c. Bâ—cause Korah Dathan and Abiram with the rest of the conspiratours were all together when they first began to quarrel with Moses and Aaron as it is evident ver 1. 2. and yet the same day Dathan and Abiram were gone and Moses therefore sent for them ver 12. therefore it may be probably thought that after the first assembly was broken up Moses did again send for Korah and the Levites that he might talk with them by themselves and that then he spake that which is here set down and so afterwards for Dathan and Abiram by themselves as is expressed ver 12. Vers 11. And what is Aaron that ye murmur against him That is he is but Gods minister he did not thrust in himself but was called of God So Moses had spoken formerly Exod. 16. 7 8. And what are we that ye murmur against us your murmurings are not against us but against the Lord and so the Apostle speaks 1. Cor. â— 5. Who then is Paul and who is Apollo but ministers by whom ye believe even as the Lord gave to every man Vers 12. And Moses sent to call Dathan and Abiram c. Dathan and Abiram were with Korah when they were first gathered together against Moses and Aaron ver 1 2. Either therefore after that assembly was broken up Moses did the same day send first for Korah and the Levites and expostulate the matter with them as is before noted upon ver 8. and afterwards foâ— Dathan and Abiram as here is said that he might also advise them better or else if all hitherto related were done at the first assembly then had Dathan and Abiram withdrawn themselves when Moses began to speak as disdaining to hear any thing he should say In the beginning of this chapter there is mention made of On the sonne of Peleth who was also one of the tribe of Reuben and a ring-leader in this rebellion But because he is not here named nor any where else in the sequele of the story therefore it may be thought that he gave over upon the reproof of Moses or else it must be held that he also is implyed amongst the rest though not particularly named Vers 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and hony c. These men having as it seems heard what had passed betwixt Moses and the Levites when he counselled them to desist from this wicked attempt of which we heard before vers 8. do not onely refuse to come to him but return him a bitter and scornfull scoffing answer for first as by way of deriding those words of Moses vers 9. Seemeth it but a small thing unto you that the God of Israel hath separated you from the congregation of Israel to bring you near to himself c. they retort the same words upon him Is it a small thing that thou hast brought us up out of a land that floweth with milk and hony c. and secondly they scoff at his promise of bringing them into a land flowing with milk and hony in stead thereof they say he had brought them from a land that was such indeed into a drie wildernesse Vers 14. Wilt thou put out the eyes of these men That is canst thou hope to gull and deceive this people so that they should not perceive the wrongs and injurie thou hast done them which is so clear and evident that unlesse thou canst put out their eyes they cannot but see it Vers 18. And they took every man his censer and put fire in them and laid incense thereon c. The censers here spoken of they had either provided before when they first combined together to thrust themselves upon the priestly office or else they were some slight things made suddenly since Moses the day before had appointed this for the deciding of the controversie betwixt them The place where they burnt their incense was in the doore of the tabernacle of the congreation as is here expressed that is in the doore of the priests court whither the people used to bring their sacrifices Indeed the place for the priests burning of incense was within the tabernacle at the altar of incense but this was an extraordinary thing enjoyned for the discovery of the Lords will whether these men or onely Aaron and his sonnes as formerly should enter into the tabernacle to execute the priests office and therefore this was done at the doore of the tabernacle of the congregation That Korah was amongst the rest with his censer seems evident by the foregoing verse where he is particularly appointed to be one amongst the rest thou also and Aaron each of you his censer c. how therefore he came to be swallowed up afterward with Dathan see in the note upon vers 32. Vers 19. And Korah gathered all the congregation against them unto the doore of the tabernacle of the congregation Not onely the two hundred and fifty forementioned but the people in generall not as professed abetters of their attempt but as spectatours of the businesse in hand Korah no doubt having perswaded them that they should see that God would favour their attempt and give judgement on their side And the glory of the Lord appeared unto all the congregation To wit in the cloud which usually hovered over the tabernacle but now came down lower to the doore of the tabernacle as at other times See chap. 14. 10. Vers 22. O God the God of the spirits of all flesh c. By all flesh is meant all mankind as Gen. 6. 12. All flesh had corrupted his way upon the earth and God is called the God of the spirits of all men both because the souls of all men are immediately in their first conception created by God whence he is also called the father of spirits Hebr 12. 9. The Lord formeth the spirit of man within him Zach. 12. 1. and also because he seeth and knoweth the spirits and souls of men and hath the power of ordering and governing theâ— which men can never have In whose hand is the soul of every living thing and the breath of all mankind Job 12. 10. Now this title here Moses gives the Lord
either first by way of acknowledgement that it was in his power to save or to destroy this people or secondly as a forcible argument to move the Lord to have mercy on them because they were the work of his hand and he gave them at first their life and being as the prophet pleads for mercy upon the same ground Esa 64. 8. O Lord thou art our father we are the clay and thou our potter and we all are the work of thine hand or thirdly to intimate why the Lord should not destroy all the coâ—gregation namely because he knew the hearts and spirits of them and was able therefore to distinguish betwixt those that were obstinately rebellious against the â—oâ—d anâ— those that weâ—e onely seduced by the rebels and drawn together onely to see whaâ— would be done Vers 25. And Moses rose up and went unto Dathâ—n and Abiram c. Here is no mention of Korah because he was appointed vers 16. to be with his censer amongst the other two hundred and fiftie of his conâ—piracy before the tabernacle of the Lord. But Dathan and Abiram when Moses sent to call them unto him vers 12 refused to come and therefore now Moses accompanied with the elders of Israel who were not of the conspiracy goes to them both to expostulate with them for this their rebellion and to denounce the judgement threaâ—ned Vers 26. Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sinnes That is remove your tents and get farre away from them and touch nothing of theirs and so shew your faith and repentance how certainly you believe that theâ— lie under the wrath of God how throughly you desire to clear your selves from having any hand in their wickednesse by refusing to touch any thing of theirs as judging all they have unclean execrable and therefore to perish with them Vers 27. So they gat up from the tabernacle of Korah Dathan Abiram on every side The tabernacle of Korah who was of the Levites was not in the same place with Dathan and Abirams whereby it seems probable that the earth opened in severall places which indeed must needs make the judgement of God the more evident And Dathan and Abiram came out c. This is added as an expression of their impudent madnesse when they saw the people â—lie from their tabernacles they come forth boldly and stand in the doores of their tabernacles as out-facing Moses and scorning the judgement which he had seemed to threaten Vers 28. And Moses said Hereby ye shall know that the Lord hath sent me to do all these works That is both the former in undertaking the government of the people in conferring the priesthood upon Aaron and his sonnes c. and the latter appointing Korah and his company to bring censers with incense c. Vers 3â— And the earth opened her mouth and swallowed them up That is Korah Dathan and Abiram the ring-leaders of the rebellion Many Expositours do rather think that Korah was consumed with those two hundred and fiftie men by fire that came out from the Lord. vers 35. But because the people fled from Korahs tabernacle vers â—7 and because it is here evident that Korahs tabernacle with all that appertaiâ—â—d â—o him was swallowed up in the earth but especially because chap. 26. 10. it iâ— sâ—id expressely that the earth swallowed up Dathan Abiram together with Korah I make no question but he was swallowed up in the earth It is true that Moâ—es had â—â—â—â—inted him vers 26. to be with his censer amongst the two hundred and fifty But having assembled them before the tabernacle and perceiving Moses and the Elders to go to Dathan and Abiram it seems he left the two hundred and fifty before the tabernacle and went also to his consederates to encourage and assist them in their confronting of Moses and so either with them or in his own tent was swallowed up And all the men that appertained unto Korah and their goods That is all that were of his family who were at that tiâ—e in his taâ—e nacle for some of his sonnes died not in this destruction chap. 26. 11. Notwithstanding the children of Korah died not either because they joyned not iâ— their fathers sinne or because they repented and gave over or because they were not present in Korahs tabernacle Vers 37. Speak unto Eleazar the sonne of Aaron the priest that he take up the censers out of the burning c. These mutiners had sought to wrest the priesthood from the posterity of Aaron Eleazar therefore whose cause God had pleaded is imployed in making the censers a memoriall of Gods judgement on them And scatter thou the fire yonder That is without the court of the tabernacle both because happely it was strange fire and that this casting away of the fire might be an expression of Gods rejecting their service and abhorring their sacrifice For they are hallowed To wit because they had been offered before the Lord as is expressed in the following verse Things consecrated to God might not be turned to any other use in the time of the law God therein magnifying the holinesse of that place wherein were the visible signes of his presence yet it follows not hence that where things are given to superstitious useâ— but intentionally to God it shall be unlawfull for any authority to divert thâ—se things to civil uses no more then it follows that because under the law if any man did change the tithe of the heard or of the flock both it and the change thereof were holy to the Lord Levit. 27. 32. therefore now where tithes either by custome or law are made due to the minister if any man should fraudulently change the true tenth therefore both it and the change should be the ministers Vers 38. The censers of these sinners against their own sâ—uls let them make them broad plates for a covering of the altar This altar must needs be the altar of burnt-offerings and yet this was covered with plates of brasse before Exod. 27. 2. so that it is very questionable how the censers beaten into broad plates were a covering for this altar Some hold that it was before made with a frame like a table and boarded now about like a chest which boards were now covered with these plates others hold that it was onely overlayed with brasse before half way down from the top even to the grate within where the fire lay and now that the other parts were also plated with brasse others hold that these plates were fastened upon the other and that the lesse necessity there was of them the fitter they were to be memorials of their sinne But withall it is like they were so ordered that they were both a further ornament and defence to the wood against the fire yea why may not this also be meant of a covering for the top of the altar when it
taken prisoners in this battel for hereby he taught them at first how unable they were in themselves to conquer those nations that so they might learn to trust in God and not in themselves If one king thus prevailed over them how should they be able to destroy all the inhabitans of the land combining themselves together if the Lord should not assist them Vers 2. And Israel vowed a vow unto the Lord c. That is the Israelites intending to renew the battel and again once more to set upon Arad and his army called upon God for help and vowed to devote unto him their enemies and all their cities that is utterly to destroy them If thou wilt indeed deliver this people into my hand then I will utterly destroy their cities for when things were thus devoted the persons were killed the cities burnt and the goods confiscate to the Lord so that nothing was reserved for their own private use as is noted upon Levit. 27. 28. and this was a vow agreeable to Gods law Exod. 23. 32. Thou shalt make no covenant with them nor with their gods Vers 3. And the Lord hearkened to the voice of Israel and delivered up the Canaanites That is this army of Arad whom in a second battel after this vow they vanquished and destroyed And they utterly destroyed them and their cities and he called the name of that place Hormah But how could they being so farre off in the wildernesse destroy their cities lying within Canaan surely had Moses at this time entred Canaan in the pursuit of Arad he would not have fallen back again into the deserts It seemeth therefore that the accomplishment of this vow was performed long after to wit by the men of Judah and Simeon when they were come into the land of Canaan as is expressed Judg. 1. 17. And Judah went with Simeon his brother and they slew the Canaanites that inhabited Zephath and utterly destroyed it and the name of the citie was called Hormah so that this clause was here inserted either by Mosesprophetically or by some other holy man afterwards Vers 4. And they journeyed from mount Hor by the way of the red sea c. That is they went from Hor Eastward a way that led to the red sea which lay North and South the common rode from Gilead and Moab to Eziongaber c. and so crossing that way they passed on to Zalmonah and so turning then Northward to Punon as is expressed Numb 33. 41 42. and here it seems it was that the Israelites were punished with fiery serpents And the soul of the people was much discouragâ—d because of the way That is because they were led a great way about through a desert full of wants and difficulties and that the rather because now they began to think puffed up with their late victory that it had been easie for them to have forced a passage the nearest way Vers 5. And the people spake against God and against Moses c. And so tempted Christ 1. Cor. 10. 9. Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Vers 6. And the Lord sent fiery serâ—ents among the people c. So called because their venemous biting did cause a grievous burning in the bodies of the Israelites It may seem that they were a kind of serpents with wings that so flying amongst them did here and there seise upon them and bite them such as the prophet speaks of Esa 14. 29. Out of the serpents root shall come forth a cockatrice and his fruit shall be a fiery flying serpent The word in the originall is Seraphin that is Burners the very same name whereby the Angels are called Esa 6. 2. because of their burning zeal for Gods glory The wildernesse through which the Israelites now went did abound with many sorts of these serpents and therefore it is called that great and terrible wildernesse wherein were fiery serpents and scorpions Deut. 8. 15. onely God had hitherto kept them from hurting his people till now for their sinne he gave them power to bite and kill them and indeed the punishment was just according to their sinne for now God gave them just cause to complain of thirst and with the venemous biting of fiery serpents he punished their virulent tongues to whom that might well be applyed which the Psalmist speaks Psal 140. 3. They have sharpened their tongues as a serpent adders poison is under their lips Vers 8. Make thee a fiery serpent and set it upon a pole c. This was the way which the Lord prescribed for the curing of the Israelites that were bitten with fiery serpents namely that Moses should make a fiery serpent that is a figure or representation of those fiery serpents wherewith they were stung and that of brasse as we may see in the following verse the better to represent their fiery quality because brasse is of a fiery colour and therefore it is said of the Cherubims that Ezekiel saw in a vision Ezek. 1. 7. that they sparkled like the colour of burnished brasse and then set it upon a pole to the end that it might be seen from every quarter of the camp so that every man that was stung with the fiery serpents might look upon this brasen serpent and thereby might be healed Now this way of cure the Lord prescribed for two reasons first because this being no naturall way of cure did the better discover that it was of Gods mercy and secondly that it might be a type of Christ and our redemption by him John 3. 14 15. As Moses lifted up the serpent in the wildernesse even so must the sonne of man be lifted up That whosoever believeth in him should not perish but have eternall life For first as the Israelites were bitten with fiery serpents and that biting was mortall and deadly so was all mankind in our parents mortally stung and bitten by Satan that old serpent Rev. 12. 9. so that their whole nature is envenomed with sinne as a deadly poison and as it were set on fire of hell as S. James speaks of the tongue in particular James â— 6 8. and that so that without some way of recovery they must needs perish everlastingly By one man sinne entred into the world and death by sinne Rom. 5. 12. and the sting of death is sinne saith the same Apostle 1. Cor. 15. 56. Secondly as the brazen serpent which Moses made for the cure of the Israelites had the outward form of those fiery serpents yet had not the poyson of those serpents in it so Christ came in the likenesse of sinnefull flesh Rom. 8. 3. and yet was without sinne Thirdly as the brazen serpent was lifted upon a pole that when any man was stung with the fiery serpents he might lift up his eyes and look upon it so Christ was lifted upon the crosse to the end he might save death-stung sinners or rather so was Christ lifted up and held forth
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
the judgement is Gods that is the judges represent Gods person and sit in his seat and God speaks and judges by them and therefore they should judge no otherwise then God would do and when they judge unjâ—stly they dishonour God and forget how able God is to defend them whoâ—e work they do Vers 18. And I commanded you at that time all the things which ye should do He gave them all the Laws delivered here in Horeb and taught the Judges their duty in more full manner then is here exprâ—ssed Vers 19. We went through all that great and terrible wildernesse which you saw by the way of the mountain of the Amorites That is the way which leadeth to the mount of the Amorites Vers 23. And the saying pleased me well c. That is their desire that spies might be sent before them yet it seems he enquired whether God would have it so who approved or at least permitted it Numb 13. 1. for prudent policy so it be not mixed with unbelief doth well beseem Gods people Yet it may be this request of theirs proceeded from distrustfull fears and if so then God gave way to them herein to harden and punish them for their unbelief Vers 25. And they took of the fruit of the land in their hands c. As grapes pomegranates figs Numb 13. 23. And said It is a good land which the Lord our God doth give us Moses expresseth not here at first the discouraging words of the timerous spies but onely that wherein they agreed with Caleb and Joshua concerning the goodnesse of the land because this which was confessed should have been more prevalent with the people to have heartned them to go on then their tales of the strength of the people and their cities to beat them off Vers 31. The Lord thy God bare thee as a man doth bear his sonne c. This word implyes first Gods assistance in carrying them through unpassable difficulties the way they could not in their own strength have overmastered but God by his almighty power bare them as when a father takes up and carries his child in his arms secondly it implyes his bearing with their perversnesse and rebellions and this concerning Gods fatherly love to them and care over them he opposeth to that desperate speech of â—heirs vers 27. Because the Lord hated us he hath brought us forth out of the land of Egypt c. Vers 35. Surely there shall not one of these men of this evil generation see that good land c. Though Moses prayed for them Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Numb 14. 20. yet he sware that they should not come into the promised land Vers 36. Save Caleb the sonne of Jephunneh he shall see it and to him will I give the land that he hath trodden upon c. See Josh 14. 9. Vers 37. Also the Lord was angry with me for your sakes c. For the people provoked his spirit whereupon he spake unadvisedly with his lippes Psal 106. 32 33. So then these words are not added to justifie himself and to cast all the blame upon them but onely to shew how by their rebellion he also was involved in sinne and brought to do that which was so displeasing to God Yet there is another exposition which may seem most probable the Lord was angry with me for your sakes that is because I did that in my unbelief and impatience which was likely to be prejudiciall unto you as those words which God there used imply Numb 20. 12. because ye believed me not to sanctifie me in the eyes of the children of Israel And so this passage seems here inserted onely by the way having spoken how God had sworn that they should not set foot in Canaan he addes as in a parenthesis this sentence of the like natâ—re pronounced against himself for their sakes Vers 39. Moreover your little ones which ye said should be a prey c. In these words thus repeated there is couched an encouragement for the Israelites to whom Moses at present spake Vers 44. And the Amorites which dwelt in that mountain came out against you and chased you as bees do Which being angred use to come out in great swarms and to pursue them with strange eagernesse and fury whence is that also of the Psalmist They compassed me about like bees Psal 118. 12. Vers 46. So ye abode in Kadesh many dayes according unto the dayes that ye abode there To wit a long time as appears by the number of the dayes that ye abode there Thus many Expositours conceive that this clause is to be taken as spoken indefinitely that according to the number of the dayes they abode there it is manifest they abode there many dayes But others very probable understand it thus that as they stayed there a long time before the return of the spies so they stayed there again a long time after yea some â—ake it more particularly that as they stayed there fourtie dayes whilest the spies searched the land so accordingly they stayed as many dayes more after the return of the spies and others again conceive it is meant of the whole time of their wandring after this in the wildernesse to wit that in the fourtieth year they were gotten no farther then Kadesh and so wandred up and down fourty years according to the number of fourtie dayes wherein they searched the land and so that this alludes to that Numb 14. 34. CHAP. II. Vers 3. YE have compassed this mountain long enough turn you Northward Hitherto they had travelled Southward from Kadesh-barnea to the red sea now they were commanded to turn again Northward toward Canaan not the way they went before by Kadesh-barnea but between the coasts of Edom on the one hand of Moab and Ammon on the other so to enter into Canaan through Sihon the Amorites land Vers 4. Ye are to passe through the coast of your brethren the children of Esau which dwell in Seir and they shall be afraid of you c. This clause and they shall be afraid of you is prefixed before the following charge that they should not meddle with the Edomites as a hint to give them warning not to encourage themselves by their fear to set upon them and withall the charge given them that they should not meddle with the children of Esau is limited to those children of Esau which dwell in Seir purposely to exclude the Amalekites whom God had commanded them to destroy Exod. 17. 14. and yet the Amalekites were also the children of Esau Gen. 36. 12. Vers 6. Ye shall buy meat of them for money c. Hereby it is evident that the Israelites did not eat manna onely in the wildernesse but other meat likewise when they were where other meat could be gotten Vers 7. For the Lord thy God hath blessed thee c. Three arguments there are couched in these words whereby Moses is to
them and therefore desired that Moses might receive from God what was farther to be said and then he might deliver it to them And indeed this is still the work of the Law to scare men and drive them to seek for a Mediatour betwixt God and them Vers 26. For who is there of all â—lesh that hath heard the voice of the living God That is what man is there that ever heard God speaking out of the midst of the fire as we have done and yet lived Moses useth here the word flesh speaking of men because that implyes the frailtie of mans condition which is the cause why men are not able to endure to heare God speaking to them in such majesty and glory CHAP. VI. Vers 1. NOw these are the commandments the statutes and the judgements c. Here Moses entreth upon the explanation of the first commandment of the tenne before rehearsed chap. 5. Vers 6. And these words which I command thee this day shall be in thine heart That is they shall be imprinted in thy mind thou shalt acquaint thy self with them and lay them up in thy memory and mind as travellers do the directions that are given them for the finding of their way that so upon all occasions thou maist know what thou art to do and maist not be to seek Vers 8. And thou shalt bind them for a signe upon thine hand c. See the note upon Exod. 13. 16. Vers 13. Thou shalt fear the Lord thy God and serve him and shalt swear by his name c. That is when thou hast a calling to swear thou shalt swear by the name of God and not by any creature whatsoever it be Vers 15. For the Lord thy God is a jealous God among you There are two arguments included in these words whereby Moses disswades them from going a-whoring after other Gods first because their God was jealous of having this honour given to any but himself concerning which see the note upon chap. 4. 24. and secondly because their God was ever amongst them as being every where present observing all their wayes and therefore their idolatries could not be hidden from him Vers 16. Ye shall not tempt the Lord your God as ye tempted him in Massah Men are said to tempt God when they will not rest in that truth concerning God revealed in his word but will needlessely make experiments whether he be so just wise faithfull c. as in his word he is said to be which may be done first by wilfull sinning as it were trying whether he be omniscient c. Act. 5. 3. secondly by needlesse rushing upon any danger without a calling Mat. 4. 6 7. thirdly by requiring a signe needlessely and out of a false dissembling heart onely to see whether such a miracle can be wrought or no Mat. 16. 1. Luke 11. 16. fourthly by prescribing God when and how he shall perform his promises which limiting of God proceeds from infidelity and thus they tempted God in Massah See Psalm 78. 41. Vers 25. And it shall be our righteousnesse if we observe to do all these commandments c. Thus the Law requires the righteousnesse which is by works but the Gospel speaks otherwise Rom. 10. 5 6. Neither yet is it the purpose of Moses that the Israelites should look to be exactly righteous by the exact fulfilling of the Law but the Law is onely here used as a school-master to bring them unto Christ Gal. 3. 24. Moses propounding to them this righteousnesse of the Law that they finding how impossible it was for them to attain this righteousnesse of the Law might thereby be brought to seek after that righteousnesse which is by faith and withall to let them know that though the Lord was pleased to make a covenant of grace with them and to receive them as justified in and through the righteousnesse of a Mediatour yet there was also a personall inherent righteousnesse required of them as the necessary effect of the righteousnesse of faith which consisted in the sincere and carefull observation of all these Laws which however it must needs be weak and imperfect yet in and through their Mediatour God would acâ—ept it CHAP. VII Vers 1. WHen the Lord thy God shall bring thee into the land whither thou goest to possesse it and hath cast out many nations before thee the Hittites c. In Gen. 15. 19. there are ten nations mentioned whose land God there promised to Abrahams posterity and here Moses speaks but of seven nations and one of these too to wit the Hivites are not reckoned there so that there are foure nations named there of whom there is no mention here to wit the Kenites the Kenizites the Kadmonites and the Rephaims But at this difference we need not stumble for it was now many hundred years since that promise made to Abraham in which time there might be great alterations amongst the nations that inhabited this land and so happely those nations mentioned there and not here were at this time united in one with some of these seven nations and besides happely the nations mentioned there and not here are those which in Davids and Solomons time became tributaries to the crown of Israel and so included in that promise made to Abraham which yet were never cast out before the Israelites and therefore not named here by Moses Vers 3. Neither shalt thou make marriages with them c. Under this prohibition by necessary consequence marrying with all other idolatrous nations is likewise forbidden them and therefore we see that Ezra bewailed the marriages which the people of God had made with other idolatrous nations as well as thesâ— here mentioned to wit the Ammonites Moabites and Egyptians Ezra 9. 1 2. Vers 5. Ye shall destroy their altars and break down their images and cut down their groves c. Chap. 12. 3. there is also expresse mention made of bâ—rning their groves too Vers 10. And repayeth them that hate him to their face to destroy them c. This phrase implyes that God would as openly as manifâ—stly oppose and fight against those that hate him for their destruction as they did impudently and openly oppose God impudent sinners do as it were seek to outface God Psal 73. 9. and God is said to repay them to their face when he sets himself against them in this their impudency and confounds them so that themselves shall plainly see that the Lord hath set himself to oppose and confound them Also hereby may be implyed that God should confound them in this life even whilest they were opposing and outfacing the Lord whence the second clause may seem to be added by way of explaining the first he will not be slack to him that hateth him he will repay him to his face Vers 15. And will put none of the evil diseases of Egypt which thou knowest upon thee That is the Lord will not lay upon you any of those dangerous and noisome diseases wherewith
work in them a filiall fear and endeavour to obey God in all things whatsoever whence it is that he addes those words in the next verse Therefore thou shalt keep the commandments of the Lord thy God c. Vers 9. A land whose stones are iron and out of whose hills thou mayest dig brasse c. That is a land wherein their is abundance of mines iron mingled with the stones or as plentifull as stones and brasse to be digged almost out of every hill Vers 14. Which brought thee forth out of the land of Egypt from the house of bondage This concerning their deliverance out of Egypt is here inserted first that by putting them in mind of their poore originall when they were bondslaves he might prevent their pride whereof he had given them warning in the foregoing words and secondly that by the remembrance of so great a mercy they might be rendred the more carefull to observe his commandâ—ents Vers 15. Who led thee through that great and terrible wildernesse wherein were fierie serpents and scorpions and drought where there was no water Concerning these fierie serpents see the note upon Numb 21. 6. That which is added here concerning the drought of those places through want of water is either added to set forth their exceeding â—traits and danger in those places where there were fiery serpents and scorpions because being bitten with those venemous creatures they became thereby extremely thirsty and yet had no water to quench their thirst so consequently their miraculous preservation in those dangers or else rather to make way to that which followeth concerning Gods fetching water for them out of the rock of flint for it was but onely in some places of the wildernesse where they had no water Vers 16. Who fed thee in the wildernesse with manna which thy fathers knew not that he might humble thee c. This last clause that he might humble thee c. hath respect principally to the aâ—flictions mentioned before verse 15. wherewith they had been exercised in the wildernesse yet I see not but that Gods feeding them with manna mentioned in the words immediately foregoing might also be said to have been done for the humbling of them because nothing is more effectuall to humble the hearts of sinnâ—rs then the great and extraordinary mercies of God if duly considered And that he might prove thee to do thee good at thy latter end That is afterwards at last God doth humble and prove his children by afflictions that afterward he may both bestow those blessings which they wanted upon them to wit when by their former want they have learnt how to prize them and also that he may cause them to bring forth the quiet fruit of righteousnesse See Heb. 12. 11. CHAP. IX Vers 1. HEare O Israel thou art to passe over Jordan this day c. Three things must be noted for the understanding of these words first that by this day here is not meant the very day of their passing over Jordan but onely that the time was now come that ere long they were to passe over Jordan and to enter the land of Canaan for in the Scripture day is often used for time as 2. Cor. 6. 2. Now is the accepted time now is the day of salvation secondly that by possessing nations greater and mightier then themselves is meant the possessing of the land of those nations and thirdly Moses here puts them in mind of the wonderfull strength of the inhabitants purposely to prevent all thoughts of vanquishing them by their own strength and that when they had overcome them they might be sure to ascribe all the glory to God as is evident by the inference he makes upon this vers 3. Understand therefore this day that the Lord thy God is he which goeth before thee as a consuming fire that is know therefore by this which hath been said of the exceeding strength of this people that it were not possible that you should so suddenly destroy so many potent nations if there were not a power above that of mans imployed in the work and that Gods hand is as evident herein as if a consuming fire should go before you to burn them up Vers 3. So shalt thou drive them out and destroy them quickly The meaning of this is that the nations with whom they should fight they should suddenly destroy they should not do it with much toil and labour and many battels but they should soon make an end of them Indeed it cannot be said that all the inhabitants of the land were quickly destroyed for they were not driven out and consumed quickly but by little and little as Moses said before Deut. 7. 22. But here he speaks onely of those with whom they should have warre immediately upon their entrance into Canaan Vers 6. For thou art a stiffe-necked people That is a stubborn and rebellious people that will not stoop to the obedience of Gods laws the Metaphor is taken from unruly heifers that will not yield their necks to the yoke Vers 9. I abode in the mount fourty dayes and fourty nights I neither did eat bread nor drink water See the note upon Exod. 24. 18. Vers 10. And the Lord delivered unto me two tables of stone written with the finger of God See the notes upon Exod 31. 18. And on them was written according to all the words which the Lord spake with you in the mount out of the midst of fire in the day of the assembly That is on those tables of stone were written the ten commandments word for word as God spake them from the mount out of the midst of the fire in the day when the people were called and assembled together at the foot of the mount to hear God speak unto them Vers 12. And the Lord said unto me Arise get thee down quickly c. Some Expositours from this word Arise would inferre that Moses was kneeling before God to receive from him what he should give him in charge when he told him of the peoples sinne and willed him therefore presently to go down amongst them They are quickly turned aside out of the way c. See the note upon Exod. 32. 8. Vers 14. Let me alone that I may destroy them c. See the notâ—s upon Exod. 32. 10. Vers 15. So I turned and came down from the mount To wit after he had first prayed unto God for the people that they might not be destroyed and God had granted his deâ—ire for so much is expressed in the story Exod. 32. 11 14. though it be not repeated here Vers 17. And I took the two tables and cast them out of my two hands c. See the note upon Exod. 32. 19. Vers 18. And I fell down before the Lord as at the first fourty dayes and fourty nights c. To wit when he went up again into the mount and carried with him two new tables of stone as God enjoyned him Exod. 34. 1. for
to prevent their worshipping God in any other place then that one which he had appointed to which we in the dayes of the Gospel are not tyed Vers 4. Ye shall not do so unto the Lord your God That is ye shall not sacrifice to him in severall places upon mountains and hills c. as the heathens servâ—â— their Gods but all your sacrifices and offerings ye shall offer unto the Lord onâ—ly in that place which he shall chuse for that service for so it follows in the two next verses But untâ— the place which the Lord your God shall chuse out of all your tribes to put his name there even unto his habitation shall ye seek and thither ye shall bring your burnt-offerings and your sacrifices c. Prayer and other spirituall duties of Gods worship they might even then perform in other places both in publick and private and therefore the Levites were purposely dispersed here and there all the lâ—nd over and they had their Synagogues in severall places where they met together every Sabbath day to perform these holy duties but their sacrifices were all to be brought unto the place which God should chuse which is meant of those places where the tabernacle was placed for some time after they were come into the land of Canaan such as were Shiloh and Nob and other places whence is that of the Prophet Jer. 7. 12. Go ye now into my place which was in Shiloh where I set my name at the first and see what I did to it for the wickednesse of my people but principally of the temple which God chose to be the settled place for sacrifices and it is called here the place which the Lord should chuse to put his name there both because it was to be called by his name The house of God and to be consecrated to his worship and service and withall to prevent that carnall conceit of Gods dwelling in temples made with hands to wit as essentially included therein whence it is also that the same Sanâ—tuary which is here called the Lords habitation or dwelling-place is elsewhere called his footstool Psal 99. 5. As for the reasons why the Lord did bind his people to offer up their sacrifices in one place onely which he would appoint they were chiefly these two first because hereby God would teach them that there was but one onely way to obtain pardon of their sinnes and acceptance of any service they did unto God and that was by Christ their promised Messiah of whom their tabernacle and temple was a type and secondly because hereby they might the better be kept to one unifoâ—m way of worshipping God and corruptions in his worship might be prevented whereinto they might easily fall had they been allowed to offer their sacrifices some in one place and some in another and for this cause it was that in after-times the Kings of Judaâ— were so often blamed because they did not remove the high places but â—uffered thâ— people to sacrifâ—ce there Vers 6. And thither ye shall bring your burnt-offerings and your sacriâ—ices and your tithes c. Here Moses reckons up all those holy things which they were to bring to the place which God should choose for those services where first by sacrifices are meant all other sacrifices besides burnt-offerings as â—â—nne-offerings trespasse-offerings c. secondly by tithes are meant not those ordinary tithes which were yearly paid to the Levites for they were not brought to the temple but were paid to the Levites in their severall habitations throughout the land but a second tithe the tithe of that which remained after the first tithe was paid to the Levites for that or the money for which they had sold it they carryed up yearly to Jerusalem and there with those tithes so carried in kind or with such things as they bought with the money they kept a holy feast before the Lord as is largely expressed chap. 14. 22 27. thirdly by the hâ—ave-offerings of their hands are meant all the severall first-fruits which they brought in their hands and heaved them before the Lord and then left them to the priests for their portion fourthly by vows and freewill-offerings are meant all such sacrifices or offerings as they should extraordinarily bring either upon some vow they had made oâ— freely and of their own accord and lastly the firstlings are the first of that their herds and flocks brought forth for these also they carried up to the temple as is evident Numb 18. 17 18. where it is said that their bloud was to be sprinkled upon the altar and the fat was to be burnt for an offering made by fire and then the â—lesh was given to the priests for their portion Vers 7. And there ye shall â—at before the Lord your God and ye shall rejoyce c. That is when you carry your sacrifices and offerings and other things before mentioned to the place which the Lord shall choose there ye shall feast with your holy things and rejoycâ— together before the Lord. But here yet for the fuller understanding of this place we must note first that the meaning is not that they might eat of all the holy things before mentioned for the burnt-offerings were wholly burnt upon the altar and of some other sacrifices none but the priests might eat but the things here intended wherewith the people were to feaâ—t were the tithes and the peace-offerings secondly that it is said that they should eat these things before the Lord their God because they were to eat them though not in the priests court yet in the place where the tabernacle first and temple afterwards stood the place of Gods speciall presence to wit in Jerusalem which is therefore called the holy city Matth. 4. 5. thirdly that by all things they put their hand unto Ye shall rejoyce in all that you put your hand unto is meant all the good things they had gotten by the labour of their hands through Gods blessing and so had in the power of their hands to use as they had occasion and that because of all that they had they carried still something by way of tithes or sacrifices unto Jerusalem and so this phrase is ordinarily used in the Scripture as chap. 15. 10. the Lord thy God shall blesse thee in all thy works and in all that thou puttest thine hand unto and so in many other places and fourthly that the drift of this place seems to be partly this Having told them in the foregoing verse that when they came to be settled in the land of Canaan they were to carry all their sacrifices and offerings c. to that one place in the land which the Lord their God should choose that they might not think much of the labour and charge which this would put them to especially those that dwelt farre off he addes this by way of encouragement There ye shall eat before the Lord your God c. as reckoning their glad enjoying of
it a matter of any great moment in it self whether they sowed a field with pure wheat or with wheat and riâ— mingled together as we do now in many places But thus was the Lord pleased under theâ—e outward elements to teach them matters of greater moment for whilest the Lord would not allow them any mixture in such slight and triviâ—ll things as these hereby they were led as it were by the hand to conâ—â—der how much more hatefull to God all mixâ—ures were in matters of greater moment as in religion and in the duties of his worship and how strictly the Lord required that they shoâ—ld keep themâ—elves to the purity and simplicity of his word without mingling any thing of their own inventions through curiosity or a perverse imitation of the strange 〈◊〉 of oâ—her nations which he had not enjoyned them If they might not sow a field â—ith mingled seeds much lesse might they teach the truth of God mixt with any errour if they might not wear a linsey-wolsey garment mâ—ch lesse mâ—y we think to cloth our souls in case of justification with Chriâ—â—s righteousnesse and our own Gâ—l 2. 16. yea all hypocrisy and whatever was not pure and sincere was hereby condemned And this I say was the main and principall drift of these laws Now in this particular law concerning their vineyards there are two things that are farther questionable to wit first what is meant here by sowing a vineyard with divers seeds secâ—ndly what that reason is that is here given for this law lest the fruit of thy seed which thou hast sown and the fruit of thy vâ—neyard be desiled And in answer hereto for the first we must know that by divers sâ—eds here is meant any seeds different or divers from that of the vine I know that some Exposiâ—oâ—rs hold that â—he sowing of mingled seeds as of wheat and barley in the void and empty ground betwixt the rows of the vines there planted is onely here forbidden and that the Israelites might lawfully sow any one sort of seed betwixt the rows of their vines so they sowed no more But this was sufficiently forbidden in that former law Levit. 19. 19. Thou shalt not sow thy field with mingled seed and besides the reason that is here given for this prohibition is not that the mâ—ngling of divers seeds might be prevented but the mingling of the fruit of any seâ—d with the fruit of the vine And therefore I conceive that the sowing of any seed together with their vines is here sorbidden and indeed because the reaâ—on here given for this law is that the fruit of their seed sowen and the fruit of their vines might not be mingled together and so be defiled it is worth our considering whether this be not meant rather of the seed of fruit-trees then of corn and herbs the fruit whereof was not likely to be mingled with that of the vine and thus as in that law Levit. 19. 19. the sowing of severall kinds of grain in one field was forbidden so here the sowing of the seed of other fruit-trees together with the vine As for the reason here annexed to this law lest the fruit of thy seed which thou hast sown and the fruit of thy vineyard be defiled some understand it thus lest the fruit of their seed and their vineyard be corrupred and marred to wit because whilest the heart of the earth is sucked away by too many things sown or planted in it neither of them can be good and fair as they would otherwise be but both are spoyled and good for nothing and thus they say the Israelites were taught to take heed of a covetous and greedy desire to draw more from the earth then it is well able to bear But it is better by others understood of their being defiled by being mingled together for as that is said to be pure which is not mixed as that we call pure wheat which is not mixed with any other grain so that may be said to be defiled which is mingled especially being done contrary to Gods law and so rendered unlawfull either in first-fruits or otherwise to be offered to the Lord. Vers 10. Thou shalt not plow with an ox and an asse together The princâ—pall end of this law I have shown in the foregoing note upon vers 9. But yet there might be other grounds of this law besides for first God might have respect herein to the good of thâ—se poore creatures that must needs both suffer by such unequall yoking the ox on whom the whole labour of drawing must needs lie for want of another that with equall strength should help forward the work and the asse by being haled on beyond that which he is able to do and secondly hereby might also be signified both that men ought not to be imployed in those callings for which they are unfit to the overburdening of others that are joyned with them in that service and that God will not endure the unequall yoking of his people with infidels of which the Apostle speaks 2. Cor. 6. 14 c. Vers 11. Thou shalt not wear a garment of divers sorts as of wollen and liâ—eâ— together See the former note upon vers 9. Vers 12. Thou shâ—lt make the fringes upon the foure quarters of thy vesture wherewith thou coverest thy self Concerning the principall end of these fringes which was to put them in mind of the Lords commandments see the note upon Numb 15. 38. But besides by this prescrâ—bing them a fashion of attire whereby they might alwayes be known to be Israelites they were taught not to be ashamed openly to prosesse themselves the people of God and it might also be enjoyned as some think to prevent any undecency in the discovery of their naked skin for the Israelites wore long loose garments which being opened below both behind and on each side they had foure skirts or quarters as they are here called and these they were that had a fringe upon them round about by means whereof there was the lesse danger of discovering their bodyes as they went which they say is implyed in the last words of this verse wherewith thou coverest thy self Vers 15. Then shall the father of the damsel and her mother take and bring forth the tokens c. This was imposed upon the parents because the evil of which their daughter was accused if true would be a dishonour to them who ought to have been carefâ—ll guardians of their daughters chasâ—ity whence it was also that if their daughter was found guilty she was to be stoned before the doore of her fathers house vers 21 and if innocent her husband was to pay her father a hundred shekels of silver vers 19. for the wrong which by this false slander was done to him Vers 19. And she shall be his wife he may not put her away all his dayes Which was permitted to other men Deut. 24. 1. When a man hath taken a wiâ—â— and married her and it come
for ever The like is said of the Canaanites Ezra 9. 12 Now therefore give not your daughters to their sonnes neither take their daughters unto your sonnes nor seck their peace or their wealth for ever Now this is not meant of private revenge in malice which was alwayes unlawfull for the people of God oâ— that they should not seek the salvation of the souls of these people For this is good and acceptable in the sight of God our Saviour Who will have all men to be saved and to come unto the knowledge of the truth 1. Tim. 2. 3 4. but onely of publick confedracies with these people which was likely to be for their own hurt though for the others good The meaning therefore of these words is onely this that they must not make peace nor have any thing to do with them but rather be at perpetuall enmity with them And herein therefore if David offended by making peace with the Ammonites 2. Sam. 11. 1. 2. as many Expositours hold he did no marvell though the Lord suffered his messengers to be so basely used by them Vers 7. Thou shalt not abhorre an Edomite for he is thy brother That is thou shalt not so abhorre and Edomite as to exclude his posterity after he had embraced the faith of Israel from being admitted into the commonwealth of Israel unto the tenth generation as thou must exclude the Ammonites and Moabites for that this is meant by abhorring the Edomite in this clause and the Egyptian in the next is evident in the eighth verse where it is said by way of explaining these words The children that are begotten of them shall enter into the congregation of the Lord in their third generation The reason here given why the Lord would have them shew more respect herein to the Edomites then to the Ammonites and Moabites is this because they were their brethren as being the posterity of Isaac by Esau as they were by Jacob and so indeed the nearest of kinne to Israel of all the people on the earth Though the Edomites used them as discourteously as they passed along to go into Canaan as the Ammonites or Moabites did for they refused to let them passe through their land and came out armed against them Numb 20. 20 21. and the fault of the Edomite was the greater because he was Israels brother yet God will have them shew the Edomites more favour then other nations because they were their brethren the Lord hereby teaching them what love men ought to bear to their brethren and how we ought to bear with the injuries of brethren because of their near relation to us though it be a greater sault in them to be so injurious then it is in others Thou shalt not abhorre an Egyptian because thou wast a stranger in his land Though the Egyptians did most cruelly oppresse them yet must they be favoured fâ—â— tâ—e courtesie which in former times they received amongst them God hereby teaâ—â—ing men rather to remember good turns then injuries Vers 9. When the host goeth forth against thine enemies then keep thee from every wicked thing c. That is then no lesse then at other times yea then especially above all other times For this charge is given them first to teach them that God requires that in times of warre they should be as wary to avoid all kind of wickednesse as at other times Souldiers in the warre are wont to carry themselves as if they were lawlesse and might do what they list and therefore to prevent this they were told here that the Lord expects that his people should in such times of confusion keep themselves as strictly to the rule of holinesse and righteousnesse as at other times according that charge given by the Baptist to souldiers Luke 13. 14. Do violence to no man and be content with your wages yea secondly to shew them that then they had reason to be most carefull not to provoke God by any misdemeanour whether against the morall or ceremoniall Law such as are those particulars mentioned in the following verses to wit first because souldiers go out as it were to execute vengeance upon others for the evil they have done and they are not fit to punish others that are as bad themselves secondly because a clear conscience is one of the best means to make men trâ—ly valorous and thirdly because then there is most evident need of Gods assistance and most danger of mischief to come upon them if the Lord should leave them and give them over into the hands of their enemies as is implyed in the reason given for this law vers 14. For thy Lord thy God walketh in the midst of thy camp to deliver thee therefore shall thy camp be holy c. Vers 10. If there be among you any man that is not clean by reason of uncleannes that chanceth him by night c. Though for the pollution here spoken of they were not to be shut out of their camps and cities as lepers and others were yet they were it seems to go forth voluntarily from amongst their brethren till having washed themselves with water they returned at evening again to their tents and dwellings and this was to teach them what exact puritie and holinesse God required in his people Vers 12. Thou shalt have a place also without the camp c. That is a place designed for the use by public appointment whither they were bound to go that so their camp might not be defiled with their excrements and though the Lord might herein intimate their dutie in regard of civilitie and the care men ought to take not to do any thing that might offend or annoy their brethren yet doubtlesse the chief drift of this law was to teach them that in regard of Gods presence amongst them they ought to keep themselves clean from all spirituall pollutions the outward cleannesse and neatnesse here required being onely a shadow of that spirituall puritie which even in times of warre God required in his people Vers 15. Thou shalt not deliver unto his master the servant which is escaped from his master c. That is when it should be manifest that they fled to escape the 〈…〉 rage of cruel masters that did causelessely oppresse them In this case if they fled from their masters in other countreys and sought for shelter in the land of Israel or if they fled from any cruel maâ—â—er amongst the Israelites and sought for shelter from the Magistrate they were not to deliver them back to the tyrannie of savage men but in other cases as when they â—led in a gadding humour from their lawfull lords who did no wayes oppresse them or being guiltie of some capitall offense to escape deserved punishment we must not think God appointed his people to give harbour to such for this were to make this law contrary to that law Thou shalâ— not steal if they must be so just in all their dealings as to restore the beast
great inhumanity and crueltie and a notable contempt of God who is so constantly wont to plead the cause of those that are so barbarously used and secondly in regard of that which God had so lately done for the Israelites in Egypt for when God had so immediately before manifested the speciall love that he bore to this people by taking such vengeance on the Egyptians for their sakes and by those many strange signes and wonders which he had wrought amongst them it argued a high degree of desperate boldnesse in the Amalekites that yet notwithstanding they were not afraid to fight against them and so indeed in fighting against them to fight against God Vers 19. Thou shalt blot out the remembrance of Amalek from under heaven This judgement God appointed Saul to execute 1. Sam. 15. 2 3. but he failed in the performance of it Afterwards God stirred up the Simeonites in Hezekiahs dayes who smote the rest of the Amalekites 1. Chron. 4. 42 43. And some of them even of the sonnes of Simeon five hundred men went to mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel the sonnes of Ishi And they smote the rest of the Amalekites that werâ— escaped and dwelt there unto this day and what befell Haman and his sonnes who were of that race is largely related in the third chapter of Esther CHAP. XXVI Vers 2. THou shalt take of the first of all the fruit of the earth This seemeth to have been done by every mâ—n and that every year either at the feast of Pentecost callâ—d also the feast of weeks as seemeth to be implyed Deut. 16. 10. And thou shalt keep the feâ—st of weeks unto the Lord thy God wâ—th atribute of a freewill-offering of thy hand c. or rather at the feast of tabernacles which is called the feast of in-gathering at the years end Exod. 23. 16. when they brought of the first-fruits of their fruit-trees as the bringing of them in a bushel seems to imply And these first-fruits they thus brought unto the Lord first as an acknowledgement thâ—t it was the Lord that had freely given them this land as he had promised to their forâ—fathers which is thaâ— vers 3. I professe c. and that of him they still held it and to him therefore as by way of tribâ—te due to him the Lord in chief they brought these first-fruits secondly to tesâ—isie that the yearly fruitfulnâ—sse of this their land was also from his blâ—ssing c. Vers 3. And thou shalt go unto the priest that shall be in those dayes c. To wit as the figure of Christ in whom onely our services become acceptable wiâ—â— God Hebr. 13. 15. By him therefore lâ—t us offer the sacrifice of praâ—se to God continually that is the fruit of oâ—r lâ—ps giving thanâ—s to his naâ—e The â—ame was likewise taught them in the â—etting down of this basket of first-â—ruits before the altar vers 4. Vers 5. A Syrian ready to perish was my father and he went down into Egypt c. That is Jacob for though he was born in Canaan yet he was of the stock of Syrians for Abram his grandfather came out of Ur of the Chaldees the land of his nativity Gen. 11. 28. which was a part of Syria whence Laban who lived in the same countrey is also called a Syrian Gen. 28. 5. Yea Jacob was not onely born of Syrian parents and onely lived as his fathers had done before him a stranger and pilgrim in the land of Canaan but also abode a great part of his time there for there he dwelt with Laban twenty years at least in hard service Hos 12. 12. And Jacob flâ—d into the countrey of Syria and Israel served for a wife and for a wife he kept sheep When he returned thence into the land of Canaan after a few years by the extremity of famine he was constrained to remove into Egypt to which extremity I conceive the holy Ghost hath here speciall reference in calling him a Syrian ready to perish though withall it may have respect also to the poverty and misery he underwent in Syria and in his going thither wheâ— he fled for his life because of his brother Esau But however this acknowledgement of the meannesse of their originall was doubtlesse thereby to magniâ—y the goodnesse of God in raising them to such a condition as now they did enjoy Vers 10. And thou shalt set it before the Lord thy God and worship bâ—fore the Lord thy God It is said before vers 4. that the man that brought this basket of first-fruits was to deliver it into the hand of the priest and therefore the meaning of this which is said here of his setting it before the Lord is onely this that he should leave it there set down before the altar to wit by the priest who with the rest of his brethren did afterwards eat them all first-fruits appertaining to them as we may see Deut. 18. 4. As for that second clause and worship before the Lord thy God hereby is meant that after he had delivered his basket of first-fruits into the hands of the priest to be set down before the Lord aâ—d had made that thankfull and open profession of Gods great goodnesse to his people which is expressed largely in the foregoing verses he was then to adde such other duties of Gods worship and service as were to be performed as prayer and offering sacrifices and then bowing down before the Lord to depart away Vers 11. And thou shalt rejoyce in every good thing which the Lord thy God hath given unto thee c. Though thâ—s may be extended to the chearâ—ull using of Gods gifts all the year after which â—hey might indeed the more comfortably enjoy when they had in this teâ—tifyed their thankfulnesse as he had appointed yet I conceive it is chieflly intended of their feasting together in Jerusalem after they had done their serviâ—e together with the Levites and strangers with the peace-offerings they had brought thither even as they used to do at all other feasts Deut. 16. 11 15. Vers 12. When thou hast made an end of tithing all the tithes of thine encrease the third year which is the year of tithing c. See the note upon chap. 14. 28. Vers 14. I have not eaten thereof in my mourning Thaâ— is even in my greatest wants and necessities when I was put to the greateâ—t straits I have not ventured to supply my self from them and indeed that which men will not do at other times they will make bold to do when they are in want and diâ—tresse and therefore were they appointâ—d particularly to clear themselves of this or else it may be meant of mourning for the losse of friends I have not eatâ—n thâ—reof in my mourning that is in the time of my mourning for my dead friends for hereby these hallowed things â—hould have been defiled Hos 9. 4. Their sacrifices shall be unto
upon thee unexpectedly Vers 3. Blessed shalt thou be in the citie and blessed shalt thou be in the sield That is in all places Vers 4. Blessed shall be the fruit of thy body and the fruit of thy ground c. That is blessed shalt thou be in all thy possessions Vers 5. Bâ—â—ssed shall be thy basket and thy store That is blessed shalt thou be in the use of all that thou hast Vers 6. Blessed shalt thou be when thou comest in and blessed shalt thou be when thou goest out That is in all thy imployments publick or private Vers 9. The Lord shall establish thee an holy people unto himself c. This chiefly is meant of spirituall blessings of being Gods peculiar people and the firm perpetuity of â—he covenant made with them and it is added in the last place as the chief â—iece 〈◊〉 their happâ—nesse Vâ—â—â— â—0 And all the people of the earth shall see that thou art called by the nâ—me of the Lord c. That is that thou art the peculiar people of God for the meaning is that all nations should plainly perceive by the singular blessings that shall be heaped upon this people that God did indeed own them for his speciall people and that they were called by his name as sonnes are called by the name of their 〈…〉 and wives by the names of their husbands Vâ—â—â— 12. The Lord shall open unto thee his good treasure the heaven c. Mosâ—s calls the heavens the Lords good treasure because he keeps there in store those things wherewith he causeth the earth to yield abundance of increase for the enriching of those that dwell therein as the rain to water the ground the heat of the sunne and the influence of the moon and starres to make all things therein to grow and prosper c. Vers 13. And the Lord shall make thee the head and not the tail c. That is thou shalt be highly esteemed above other nations and not scorned and despised as a base and contemptible people Vers 15. All these curses shall come upon thee and overtake thee That is there shall be no avoyding these judgements though thou triest all wayes and with all the skill and diligence that can be used dost endeavour to escape and fly from these miseries yet it shall not be thou mayest sometimes think that thou art gotten out of danger but thy hopes shall be in vain these judgements shall still pursue thee and at last overtake thee Vers 21. The Lord shall make the pestilence cleave unto thee c. That â—s God will send the pestilence into thy cities and towns and you shall be no wayes able to rid your selves of it when it is among you in vain shall any means be used to stay the spreading of the infection because the Lord shall command it to cleave unto you and to continue amongst you Vers 23. And the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron It is not without cause that Moses saith not The heavens shall be brasse and the earth iron but the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron for the Lord intended that this should give them a hint of fear by shewing them how God had hemmed them in with judgements on every hand if they should walk rebelliously against him Vers 24. The Lord shall make the rain of thy land powder and dust c. That is in stead of rain there shall fall upon thy grounds trees plants c. powder and dust which the wind and other things raise in times of drought Vers 28. The Lord shall smite thee with madnesse and blindnesse c. It is a spirituall madnesse and blindnesse and astonishment of heart which God here threatens to wit when God deprives men of the use at least of their understanding that they stand in a manner like a blind man or one that is suddenly amazed or astonished not knowing which way to turn themselves or shall do such things which if they were not bewitched as S. Paul saith of the Galatians Gal. 3. 1. if they were not blind or drunk or mad as we use to say they would never Accordingly therefore by groping at noon-day in the following verse all the effects are meant of this brutish stupidity and spirit of giddinesse wherewith the Lord in his just judgement doth many times strike men as when they shall cast themselves headlong into manifest dangers and shall not be able to apprehend the occasions of helping themselves or doing good to themselves though never so clearly proffered unto them when men shall runne on securely in those sinnes which the very light of nature must needs tell them are the high-way to hell and when Gods anger is clearly discovered by his judgements yet they will not see it when they shall live under plentifull means of grace and yet shall continue ignorant or wilfully reject both Christ and heaven and indeed in this regard we may well say that the Jews did thus through Gods just judgement grope at noon-day and so still do unto this houre in that the light of the Gospel shining upon them they would not nor will yet acknowledge Christ their promised Messiah which makes the Apostle say 2. Cor. 3. 14. that untill this day there is a vail over their minds in the reading of the old testament and Rom. 11. 8. God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear unto this day Vers 30. Thou shalt betroth a wife and another man shall ly with her c. The sting of the judgement here threatned lies in this that their enemies should lie with those they had newly betrothed to be their wives before themselves had enjoyed them and so it is likewise in the particulars following that they should be bereaved of their new-built houses before they had dwelt a day in them and of their vineyards before themselves had eaten of the fruit of them Though it be misery enough at any time to have those things taken away by enemies wherein we delight yet it is a great aggravation of this misery when after we have taken much pains to get them and have set our hearts upon them and are filled with hope and expectation of enjoying the fruit of our labours then on a sudden they should be snatched away and so all our hope should be quite dashed and others should enjoy all the sweeâ— we had laboured for Vers 32. Thy sonnes thy daughters shall be given unto another people thine eyes shall look and fail with longing c. The judgement here threatned is first that they should behold with their eyes when their children were carried away captive which is a great aggravation of this calamity for it is not so great a vexation to heare of the losse of goods or children as to have
such men either to the breath which will break from the nostrils of some men especially when they are in a great chafe and furie whence is also that expression of Davids concerning the Lords high displeasure and indignation there went up a smoke out of his nostrils Psal 18. 8. or else to the terrour and violence of smoke which will arise and break forth from any combustible matter when it is first set on fire even hiding and covering the light of the heavens with its blâ—â—k clouds Vers 23. And that the whole land thereof is brimstone and salt and burning c. That is dried up barren and good for nothing Brimstone and salt where-ever they abound will so dry up the moisture of any grounds that they will be extremely parched and barren and hence is this expression here used not unlike that also Jer. 17. 6. For he shall be like the heath in the desert and shall not see when good cometh but shall inhabit the parched places in the wildâ—rnesse in a salt land and not inhabited Vers 26. For they went and served other gods and worshipped them gods whom they knew not and whom he had not given unto them The last clause of this verse may be diversly translated If we reade it as it is in the margin of our Bibles Who had not given to them any portion then it contains an exprobration of the ingratitude and folly of the Isâ—aelites in forsaking the Lord who had given them the land of Canaan and many oâ—â—er wayes done so much for them to go and worship other gods who had done and indeed could do nothing for them But if we reade it aâ— it is in our text And whom he had not given unto them then it contains the reason why they did so highly provoke God by their idolatry to wit becâ—use the Lord had not appointed them any such way of worship for we must know that the Israelites in all their idol-worship did still pretend the worshipping of the true God under those idâ—l-gods and therefore against that pretence this is opposed that he had not given unto them any such gods nor prescribed them any such way of worshipping him Vers 28. And cast them into another land as it is this day c. These are â—till the words of the natious that should thus in time to come talk of Gods judgements upon the Israelites after they were carried away as captives into a strange countrey Vers 29. The secret things belong unto the Lord our God but those things which are revealed c. The meaning of these words is plain and easie but yet why they are inserted here and what was Moses drift herein is not easily discerned Some say that this is not unfitly subjoyned to the foregoing exhortation for observing carefully the laws of God because it discovers and so gives us a hint to take heed of an ordinary root of disobedience to wit when men are ambitious to know and busily search after Gods secret counsels which they have nothing to do with and by that means are taken off from minding those revealed duties which do so nearly concern them But I rather conceive that this clause is here inserted either by way of explaining what he had formerly delivered to wit that he said not that they should certainly be thus destroyed as is before mentioned No whether your posterity saith he will by their rebellion thus provoke God and so bring this heavy indignation upon the land that is onely known to God â—nd secret things belong â—nto the Lord we must not meddle with them but that which he had said was onely this that if they did thus provoke the Lord then all this ruine should certainly befall them this God had revealed and that which God had revealed it became them and their children seriously to lay to heart or else by way of preventing an objection for if against all this that he had threatned they should object that God was infinitely mercifull and would not therefore destroy his people to this he anâ—wers Secret things belong unto the Lord how farre he will shew mercy either in forbearing you or giving you grace to repent that depends onely upon his secret counsel and we cannot search into it those things which are revealed belong unto us and to our children for ever and that which is revealed is that if we rebell against him he will poure out all these judgements upon the land except by repentance and turning to him we prevent this ruine which is that therefore we must look to that so by avoiding the sinne we may prevent the judgement And this most probably is the full drift of this clause And so Moâ—es â—akes way likewise to those promises of mercy to the penitent which follow immediately in the next chapter CHAP. XXX Vers 1. ANd it shall come to passe when all these things are come upon thâ—â— the blessing and the curse c. As if he had said when thou hast had experience both of the one and the other thou shalt by proof see how much beâ—ter it is to serve God then to rebell against him this will then bring thee â—o turâ—â—o the Lord and the Lord will then again be favourable to thee Vers 3. Then the Lord thy Goâ— will turn thy captivity and have compâ—ssiâ—â— upon thee c. That is upon their serious repentance So that it is of Gods mercy and compassion rather then any thing else that those that do most seriously râ—pent find favour at his hand Vers 6. And the Loâ—d thy God will circuâ—câ—sâ— thinâ— heâ—rt See chap. 10. 16. Verâ— 9. And thâ— Lord thy God will mâ—ke thâ—e plenteous in â—very work of thine hand in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy lanâ— for good That is he will not bestow these outward blessings upon thee but it shall be for thy good that thou hast them Many are the worse for abundance of outward things then onely are they true blâ—ssings when they are given men for their good Vers 11. For this commandment which I command thee this day it is not â—idden from thee neither is it farre off By the commandment given them in charge which Moses here speaks of is not meant the law onely but the whole doctriâ—e of Moâ—es wherein he had revealed unto them the will of God concerning the way and means of salvation to wit faith in Christ the Messiah and new obedience following thereupon and this â—e saith they could not now neglect undeâ— a pretence of ignorance that they knew it not because God had so fully and effectually made it known unto them Thus the Apostle teacheth us under this place Rom. 10. where he telleth us that this commandment which Moses here speaketh of is the speech of the righteousnesse which is of faith vers 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend
into a covenant with them that he would be their God and they should be his people and so gave them his laws to which they were bound to submit themselves or else rather onely to imply the desperate danger wherein the Israelites were when they were in the wildernesse but that God came to their succour when they were ready to perish for indeed I do not think that the drift of this word found was to shew when God began to take pity of Israel or when they first began to be his people but onely to set forth how likely they were to perish there but that God delivered them to wit that they were then like a poore helplesse infant laid forth in a desert whom some man casually sinds and preserves when before he lay ready every moment to perish Yea beside under this which is said concerning their outward danger in the desert I doubt not but the spirit of God intended also to imply the desperate danger of their spirituall condition when God first set his love upon them and chose them to be his people to wit that they were in the state of corruption and death but that God received them for thus the Lord by the prophet Ezekiel sets forth the danger of their naturall estate by comparing them to a new-born infant laid out in some desperate place Ezek. 16. 4. As for thy nativity in the day thou wast born thy navel was not cut neither wast thou washed with water to supple thee thou wast not salted at all nor swadled at all None eye pitied thee to do any of these unto thee to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born He led him about he instructed him c. This place may be read he compassed him he instructed him c. and then the first clause must be meant of the Lords providence wherewith they were compassed about as with a wall even when they were travelling towards Canaan so that none of their enemies could come at them to hurt them But reading it as it is in our bibles He led him about he instructed him the first clause must either be meant of that we reade Exod. 13. 18. when it is said that God led the people about through the way of the wildernesse of the red sea purposely to avoid a nearer way there was through the land of the Philistines lest the people shoâ—ld be discouraged if at the very first they should be encountred with warre or else of the whole time of their wandring about for fourty yearâ— together in the wildernesse wherein the Lord went before them by day in a pillar of a cloud and by night in a pillar of fire Exod. 13. 21. till he had brought them at last to the land of Canaan As for the following words he instructed them either is it meant solely of the Lords giving them the law in Sinai or else joyntly of his instructing them both by his word and works the severall dispensations of his providence towards them in this time of their passing through the wildernesse for all these were to instruct them their afflictions to teach them to fear God Heare ye the rod and who hath appointed it saith the prophet Mich. 6. 9. and the mercies God afforded them to teach them to love God and to delight in his service c. Vers 11. As an Eagle stirreth up her nost fluttereth over her young c. The Lords dealing with the Israelites in carrying them from Egypt to Canaan is here compared to the Eagles dealing with her young ones when she first carrieth them forth abroad and therefore having told us how the Eagle stirreth up her nest that is her young ones in her nest rowsing them up with the cry that she makes how she fluttereth over them and spreadeth abroad her wings as it were preparing her self to flight teaching and provoking her young ones to do as she did and to fly along with her and then at last yet farther to encourage them how she takes them and beareth them on her wings then in the next verse he applyes all this to the Lords carrying the Israelites towards Canaan so saâ—th he the Lord alone did lead him that is with such tendernesse and care did the Lord carry them to the land of promise stirring them up and quickning them by his promises and threatnings encouraging them with manifold mercies defending them from all dangers and bearing with them in their many infirmities and at last he concludes and there was no strange God with him that is no strange God had any hand in this which was done for the Israelites and so thereby he implyes how injurious they were in giving away that glory which was due onely to the Lord to these strange gods that had done nothing for them See also the notes upon Exod. 19. 4. Vers 13. He made him ride on the high places of the earth That is to conquer and subdue the mountanous places and high-walled cities of their enemies and to possesse a land farre excelling others for all commodities whatsoever and by riding or treading upon the enemies high places is meant the subduing of their strong holds as chap. 33. 29. Thine enemies shall be found lyars unto thee and thou shalt tread upon their high places for riding is often used for conquering and subduing Psal 45. 8. And in thy majesty ride prosperously c. Rev. 6. 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and heâ—went forth conquering and to conquer Isa 58. 14. I will cause thee to ride upon the high places of the earth c. He made him to suck hoâ—y out of the rock and oyl out of the flinty rock That is hony of bees nestling in the holes of rocks or trees in rocks or hony-fruits growing on trees in rocky places The drift of the words in doubtlesse in generall to set forth the admirable fertility of Canaan where even the most barren places should yield such store of royall dainties Vers 14. With fat of lambs and rammes of the breed of Bashan The choiceâ—t fatted lambs rammes c. With the fat of kidneys of wheat That is the finest of large plump and full kernelâ— of the sweetest and choicest wheat which are like kidneys in shape The very word here rendred the fat of wheat is elsewhere translated in our Bibles the finest of the wheat as Psal 81. 16. He should have fed them also with the finest wheat And thou didst drink the pure bloud of the grape That is pure wine red like bloud Vers 15. But Jesurun waxed fat and kicked That is Israel Deut. 33. 5 26. And he was King in Jesurun when the heads of the people and the tribes of Israel were gathered together There is none like unto the God of Jesurun c. Esa 44. 2. Fear not
will strike them with many plagues and they shall be wounded with them as with arrows suddenly and unexpectedly according to that Zaâ—h 9. 14. The Lord shall be seen over them and his arrows shall go forth as the lightning c. Vers 24. They shall be burnt with hunger That is consumed as with a fire by famine which maketh mens visages blacker then a cole c. Lam. 4. 8. Their visage is blacker then a cole they are not known in the streets their skinne cleaveth to their bones it is withered it is become like a stick And devoured with burning heat and with bitter destruction By burning heat as most Expositours conceive is meant the burning carbuncle or plaguesore a fiery ulcer on the body and therefore the same word though there translated burning coles is joyned with the pestilence Hab. 3. 5. Before him went the pestilence and burning coles went forth at his feet and so likewise by bitter destruction is meant the pest and other terrible sicknesses whereby God soon cutteth off the life of man with bitternesse Psal 91. 5 6. Thou shalt not be afraid for the terrour by night nor for the arrow tht flieth by day Nor for the pestilence that walketh in darknesse nor for the destruction that wasteth at noon-day I will also send the teeth of beasts upon them with the poison of serpents of the dust That is that hide themselves in the dust or that feed of the dust implying that as the wild beasts should kill them by force so the serpents also by secret subtilâ—y Vers 25. The sword without and terrour within shall destroy both the young man c. That is they that are abroad shall be slain with the sword and they that are within shall die with very terrour and fear thus according to the very letter of the words we may very well understand this place but yet some by terrour understand the terrible sword Vers 26. I said I would scatter them into corners c. God speaketh here after the manner of men but the generall drift of the words is this that their wickednesse provoked him almost utterly to destroy them but that he had respect to his own glory Vers 27. Were it not that I feared the wrath of the enemy lest their adversaries should behave themselves strangely c. Two severall wayes these words may be understood for first by the wrath of the enemy may be meant the excessive fury and rage of those their enemies whom God should imploy in punishing the sinnes of the people and then that which follows lest their adversaries should behave themselves strangely must be understood of the enemies strange and inhumane dealing with his people and so that this is alledged as one reason why the Lord did not let loose the enemies to destroy his people though their sinnes did mightily provoke him thereto to wit lest the enemy should in their boundlesse fury use them with such strange unheard of cruelty as God could not though angry endure his people should suffer and then the last branch contains another reason lest they should say Our hand is high and the Lord hath not done all this But secondly by the wrath of the enemy may be meant the proud insolency and madnesse of their enemies puft up with the good successe of their warres against Gods people and this the most of Expositours agree to And if we understand it thus then the words following are added by way of explaining this lest their adversaries should behave themselves strangely to wit in saying our hand is high and the Lord hath not done all this wherein their ascribing the glory of their victories to their own prowesse and power and not unto God is termed a strange behaviour either because therein they did as we may say make strâ—nâ—e of the matter as if all those evils that had befallen the Israelites were not the effects of Gods displeasure against them as if he had no hand at all in it but that all was to be ascribed to themselves or else because in this their pride they did so strangely exalt themselves above that they did before as if they were not the same men they were before or as if they had forgotten indeed themselves to be men and so then the drift of this verse is this that the reason why God would not by their enemies bring his people so near to utter destruction as their sinnes deserved was onely this lest their enemies should hereupon exalt and advance themselves and boast as if without Gods help they had done all they had done of which mad and strange insolency it is that David speaks Psal 140. 8. Grant not O Lord the desires of the wicked further not his wicked device lest they exalt themselves Vers 28. For they are a nation void of counsel neither was there understanding in them Some referre this to the enemies of Gods people of whom he had spoken in the foregoing words but it is doubtlesse spoken of the Israelites as is manifest in the following words O that they were wise c. and it is added as a reason why God was so ready to have brought such an overflowing scourge upon them as to make the remembrance of them cease from among men as he had said before vers 26. even because they were a nation void of counsel neither was there any understanding in them that is they were so blinded and hardened in their sinnes that they could not or would not see either what was like to be for their welfare here or eternally hereafter when the Lord did punish them what it was that had brought those plagues and miseries upon them Vers 29. Oh that they were wise that they understood this that they would consider their latter end That is oh that they would beforehand consider what the end will be of such stubborn rebellious courses that so by true repentance they might prevent these miseries which in the end will else certainly come upon them Vers 30. How should one chase a thousand c. That is seeing the Lord had promised the Israelites that a hundred of them should put ten thousand of their enemies to flight Levit. 26. 8. and this they had found true in many strange victories they had gotten wherein a handfull of them to speak of had defeated whole armies of their adversariâ—s how should it come to passe quite contrary that one of their enemies should chase a thousand of them and that two of their enemies should put ten thousand of them to flight except their rock had sold them and the Lord had shut them up that is except the Lord who is their rock and their onely stay strength and refuge had delivered them up into the power and hands of their enemies to be their slaves and vassals for so this phrase of shutting up is elsewhere used as Psal 31. 7 8. Thou hast known my soul in adversities and hast not shut me up into the hand of
the enemie Now Moses useth this figurative expression Except their rock had sold them to implie that it was not so much from the strength and prowesse of their enemies that the Israelites became their bondslaves as from the Lords delivering them into their hands and secondly that by delivering them up thus into bondage to their enemies the Lord did as it were renounce all interest in them as if he meant no longer to be their Lord but had left them to the power of other lords that should have dominion over them Indeed elsewhere it is said that the Israelites sold themselves Isai 52. 3. Ye have sold your selves for nought and ye shall be redeemed without money to wit because by their sinnes they brought themselves into thraldome but here it is said that the Lord sold them because it was the Lord that brought this judgement upon them Vers 31. For their rock is not as our Rock even our enemies themselves being judges That is their gods are not as our God and that the Heathen themselves cannot denie He had said that a few of their enemies could not have overcome multitudes of the Israelites if God had not delivered them up into their enemies hands and now the reason of this is given in these words to wit because the God of the Israelites was another manner of God then the idol-gods of the Heathens as if he had said It is no wonder though multitudes of the Heathen should be put to flight by a few of their enemies and that because their rock their idol-gods can do nothing at all for their defence for their rock is not as our Rock our God is of infinite power and therefore able to make his people victorious over all their enemies so that it could not be that their enemies should vanquish them except their God did withdraw his help and give them up into the hands of their enemies Now this he saith was so clear that their enemies themselves must needs conâ—â—sse it I know the meaning of those words even our enemies themselves being judges may be this that the destruction of the Israelites enemies in all ages the Egyptians Amalekites c. did sufficiently prove this truth that their gods were not to be compared with the God of Israel but I see no reason why we should not understand it of the confession of their enemies since the marvellous works which God did for the Israelites could not but convince their idolatrous adversaries though for the most part they held the truth in unâ—ighteousnesse as we see they did Pharaoh and his Egyptians Exod. 14. 25. The Egyptians said Let us flee from the face of Israel for the Lord fighteth for them against the Egyptians Vers 32. For their vine is the vine of Sodome and of the fields of Gomorrah That is their lives are abominable like those of Sodom and Gomorrah whence also is that of the prophet Isai 1. 10. and therefore no wonder though God be so highly offended with them Their grapes are grapes of gall c. Their works are here compared to gall the poyson of dragons and the venome of asps vers 23. because they were so distastfull to God and so deadly to themselves and others that should be infected by their example of which see the note on chap. 29. 18. but withall these expressions may have particular respect to their bitter and deadly malice against the prophets and other the faithfull servants of God in future times but especially against Christ and his Apostles c. Vers 34. Is not this laâ—d up in store with me and sealed up amongst my treasures Some understand this thus That what he had said in the foregoing words concerning the bitter malice of the Jews against Christ their Messiah and against the servants of Christ was one of those secrets known now beforehand to God to whom all future things are known and which by the event would be found to be true though now it would hardly be believed But I rather conceive that this is spoken of the certain punishment that did abide this people for these their horrible sinnes Is not this laid up in store with me saith the Lord and sealed up amongst my treasures that is though for a time I forbear to punish these cursed and bitter fruits and works of theirs yet let them not therefore think to escape for all their transgressions are laid up in store with me I keep a perfect account of every one of them and will be sure at last to bring them all forth and charge them full heavily upon them But what is meant by that last clause and sealed up amongst my treasures I answer that the meaning of this is either that a memoriall of their sinnes was kept in the unsearchable treasuries of his wisdome and knowledge as safely and carefully as men keep their treasures and so this place is parallel with that Job 14. 17. My transgression is sealed up in a bag and thou sewest up mine iniquitie or else that he kept remembrance of their sinnes together with those treasureâ— of wrath and vengeance which he had in store for wicked men which therefore he would bring forth together with their sinnes when the time came of calling them to an account and so give them the just reward of their wickednesse And indeed we reade of treasures of snow and of hail reserved against the time of trouble against the day of battel and warre Job 38. 22 23. and that they who abuse Gods forbearance and thereby embolden themselves to sinne do treasure up wrath against the day of wrath Rom. 2. 5. Vers 35. To me belongeth vengeance and recompence That is the work of punishing wickednesse and consequently the wicked wayes of this my people and therefore as their sinnes are known to me so they shall be undoubtedly punished by me Their foot shall slide in due time That is they shall fall into some mischief they shall not stand stedfast in the prosperous estate which now they do enjoy For the day of their calamitie is at hand c. That is after they once grow thus desperately wicked it shall not be long ere this calamitie here foretold shall come upon them Vers 36. For the Lord shall judge his people and repent himself for his servants That is the Lord as a judge shall punish the rebellious and shew mercie to the good and penitent and so will defend them against their oppâ—essours and take vengeance on them for the wrong they have done his people And thus by the generalitie of this word judge he passeth from speaking of Gods justice in punishing his people to speak of his mercie in taking pitie on them in the height of their miserie and of the vengeance he would poure forth upon their enemies When he seeth that their power is gone and there is none shut up or left That is none shut up in the enemies hand as captives and prisoners and noâ—e left at libertie
or none shut up in houses towers or cities to escape the enemie and none left escaped from destruction and so this phrase is elsewhere used 1. Kings 14. 10. The meaning is that when they are in a manner utterly overthrown and ruined then will God come to their help for indeed such extremities are usually the best opportunities which God takes of shewing mercie to his people See 2. Kings 14. 25 26. Vers 37. And he shall say Where are their gods their rock in whom they trusted c. Some understand this of the gods of the heathen the enemies of his people to wit that the Lord by destroying those heathen people should as it were triumph over their idol-gods that could no way help them when God came to take vengeance on them But it is better understood by others as spoken to his people and that by way of upbraiding them for their follie in forsaking him the everliving God to follow after those idol-gods that were able to do nothing for them in the time of their danger And he shall say Where are their gods c. which did eat the fat of their sacrifices and drank the wine of their drink-offerings the meaning is that God by suffering the enemies of the Israelites to bring them to so low an ebbe that there should be none â—â—ut up or left as was said in the foregoing verse the Lord would discover to them what a grosse folly it was in them to go after those idol-gods and to give them the sâ—crifices which they should have offered to him for as for that phrase of their idol-gods eating the fat of their sacrifices c. all that is intended therein is onely that their sacrifices were offered to them as meat and drink-offerings as in that regard the sacrifices which God required of his people are called the food of his meat-offerings Vers 39. See now that I even I am he and there is no God with me I kill and I make alive c. As if he had said by the experience you now have had both of the blisse you enjoyed whilest you served me and of the miseries I brought upon you when you fell away to idolatry from which your idol-gods were no way able to free you by the experience I say that you have had of these things you may plainly see that I am the onely true God and that there is none elâ—e can do either good or hurt Vers 40. For I lift up my hand to heaven and say I live for ever God speaks here of himself after the manner of men who used in swearing to lift up their hands to heaven as a signe that they called God to witnesse the truth of what they said Gen. 14. 22. And Abram said to the King of Sodom I have lift up my hand unto the Lord the most high God the possessour of heaven and earth and thus God confirmeth his threatnings by an oath to shew the immutabiliâ—y of his counsel Heb. 6. 16 17. For men verily swear by the greater and an oath for coâ—firmation is to them an end of all strife Wherein God willing more abundantly to sâ—ew unto the heirs of promise the immutability of his counsel confirmeth it by an oath Now the oath which God here takes is I live for ever that is as sure as I live for ever I will do that which I now say Vers 42. I will make my arrows drunk with bloud and that wiâ—h the bloud of the slain and of the captives That is both with the bloud of those that are slain and of those that are hurt in battel and so thereupon are taken captive From the beginning of revenges upon the enemy That is from the time that I began to take vengeance upon those that are both mine and my peoples enemies or from the time when I shall revenge upon the enemie all the wrongs which from the first beginning they have done unto my people implying that God doth for a while suffer the enemies to runne on without controul but at last when he begins to punish them he reckons with them for all the old score Vers 43. Râ—joyce O ye nations with his people for he â—ill avenge c. Both Jews and Gentiles are here exhorted to blesse God for this his goodnesse to his people in avenging them upon their enemies and in this exhortation is implyed first that this which God should do for the Israelites should be so wonderfull even in the eyes of the Heathen that they should speak of it to the magnifying of God and secondly that the time should come when both Jews and Gentiles should together rejoyce in the goodnesse of God to them his Church and people and therefore S. Paul alledgeth this plâ—ce to prove the calling of the Gentiles Rom. 15. 10. Vers 44. And Moses came and spake all the words of this song in the ears of the people he and Hoâ—â—ea c. This was noted before chap. 31. 30. but is here again repeated by way of transition to that which follows and to note that Joshua their elect Judge stood by when this song was repeated by Moses as it were to assent to that which Moses said and did CHAP. XXXIII Vers 1. ANd this is the blâ—ssing wherewith Moses the man of God blessed the children of Israel before his death In the former chapter vers 48. it is said tâ—at the very same day whereon Moses repeated that sad dreadfull song there recorded God commanded him to go up and die at mount Nebo but now he addes that yet before his death and therefore happely the same day also he pronounced these following propheticall blessings upon the severall tribes which he left amongst them as his last will and testament and by the sweetnesse thereof did much allay as it were the bitternesse of the former song Indeed the tribe of Simeon is not at all here mentioned and so all the posterity of Jacobs sonnes have their severall blessings allotted them except that tribe onely But that was because the tribe of Simâ—on was to have their portion in the midâ—t of the inheritance of the sonnes of Judah Josh 19. 1. whence it was that they went joyntly together to fight against the Canaanites Judg. 1. 3. and consequently the blessing oâ— this tribe is implyed in Judahs amongst whom they were to dwell and yet withall that was confirmed which Jacob at his death foretold concerning Simeon as the punishment of his sinne that he should be divided in Jacob and scattered in Israel As for the titlâ— which Moses here gives himself Moses the man of God thereby is meant the Prophet of the Lord and so he calls himself in this place purposely thereby to assure the Israelites that what he spake in these propheticall blessings he spake by authority from God and that therefore they were to receive them with no lesse assurance of faith no lesse confidence and comfort then if they had come immediately from God upon which ground
also the same title is given elsewhere both to the prophets in the old restament and to the ministers of the Gospel in the new for so Samuel is called 1. Sam. 9. 6. Behold now there is in this city a man of God and he is an honourable man and vers 7. The bread is spent in thâ— vessels and there is not a prâ—sent to bring to the man of God and Timothy 1. Tim. 6. 11. But thou O man of God flee these things c. Vers 2. The Lord came from Sinai and rose up from mount Seir unto them he shined forth from mount Paran The drift of this Preface prefixed before the blessings which we have in this and the three following verses is first by râ—hearsing the former goodnesse of God to his people Israel especially when he gave them his law by the hand of Moses and so entred into a covenant with them that he would be theâ—â— God and they should be his peculiar people to shew the ground of these following blessings to wit the free grace of God and his singular love to them above all nations that were upon the face of the earth and secondly to intimate that it was of God that he now spake to them and that he was onely subordinate to God in pronouncing these blâ—ssings as formerly in giving them the law As for these first words of the Preface The Lord came from Sinai and rose up from Seir unto them he shined forth from mount Parau either they are all joyntly meant of thâ— glorious manner of Gods revealing himself unto the Israelites when he gave them the Law onely there iâ— mention made of Gods rising from Seir and his shining forth from mount Paran which were places not farre from mount Sinai and so the glorious brightnesse wherein God appeared on Sinai did seem to shoot out and spread forth it self from all these places or else the severall branches thereof are meant of severall manifestations of God unto this people as he conducted them along from Egypt to the land of Canaan for the better understanding whereof we must note that Moses comparing the Lords revealing himself to Israel to the shining of the sunne upon the world as the prophet Habakkuk also doth Hab. â— 3 4. God came from Teman and the holy one from mount Paran Selah His glory covered the heavens and the earth was full of his praise and his brightnesse was as the light c. accordâ—â—gly he alludes to the severall degrees of the sunnes appearing to men in menâ—ioning the Lords severall manifestations of himself to his peoplâ— first the sunne gives forth its light to us in some smaller measure before it riseth and to this he alludes speaking of the Lords appearing â—o them when he gave them the law The Lord came from Sinai secondly after that the sunne riserh in the open sight of men and to this he compares the Lords farther manifestation of himself at mount Seir in that second clause and rose up from Seir to wit when he commanded the brasen serpent to be set up amongst them by looking whereon the Israelites were cured that were mortally bitten with fiery serpents a notable type of the promised Messiah that sunne of righteousnesse who was to arise with healing in his wings Mal. 4. 2. And 3. the sunne being once risen shines brighter and brighter unto perfect day and to this he alludes in the last clause he shined forth from mount Paran meaning thereby the Lords repeating and explaining the law to them by the ministry of Moses in the wildernesse of Paran But doubtlesse the best Exposition of these words is that Moses hereby meant the whole course of Gods proceeding in the glorious manifestation of himself to Israel as they went along to Canaan to wit in the pillar of a cloud and fire whereby they were led the Manna and quails which he sent them the giving and the repeating of the law and all other the marvellous works which he wrought for them And he came with ten thousands of saints That is he came attended in royall majesty to wit at the giving of the law on mount Sinai with an infinite multitude of those glorious spirits the Angels who are here called saints because of their purity and holinesse and from hence it was that both S. Stephen and S. Paul said of the law that it was given by the disposition of the Angels Acts 7. 53. and ordained by Angels by the hand of a Mediatour Gal. 3. 19. and that it was the word spoken by Angels Heb. 2. 2. From his right hand went a fiery law for them The law given to the Israeliteâ— from mount Sinai is called â— fiery law both because God spake it out of the midst of the fire Deut. 5. 22. and also to imply that the work of the law is to terrify men to humble them and to be the ministration of death and condemnation 2. Cor. 3. 7 9. this expression From his right hand went a fiery Law for them was either onely to intimate Gods giving them his Law or else rather to signifie that the Law was the sceptre in Gods right hand whereby he meant to govern his people and keep them in order as the Gospel is also called the rod of the Lords strength whereby he rules in the midst of his enemies Psal 110. 2. Vers 3. Yea he loved the people As this tends to the generall drift of the preface namely to discover the ground of the following blessings the speciall love which God bare to the Israelites so it hath also particular relation to that which immediately went before concerning Gods giving them his Law as intimating that to be a singular effect of Gods speciall love unto them From his right hand went a â—iery Law for them Yea he loved the people God doth many wayes testifie his love to his people but one of the choicest pledges of his love is that he gives them his word which he denies to others Psal 147. 19. 20. He sheweth his word â—o Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation c. All his saints are in thy hand That is all Israels saints are in thy custody and protection O Lord. To be in Gods hand is to be under his power and custody under his guidance care and protection as Christ saith of his sheep John 10. 28. I give unto them eternall life and they shall never perish neither shall any man pluek them out of my hand But this priviledge Moses limits to the saints in Israel that is those that are Israelites indeed as Christ said of Nathaniel John 1. 47. a holy people as they professe themselves to be for such as professe themselves Israelites but are not saints that is truly sanctified by the spirit of God but live a wicked and unclean life God will not foul his hands with them such drosse are not worthy to be kept so charily Thou puttest away all
though their enemies did for a while triumph over them and carrie them captives into a strange land yet they should return again into their own land and out of their stock the Messiah should come All which how it was accomplished we see first in the exaltation of David to be their king which cost him many prayers secondly in the many glorious victories of David Asa Jehoshaphat and other kings of Judah against their enemies who having prevailed more by their prayers then by their swords returned in triumph unto their people of which many understand that clause and bring him unto his people thirdly in the return of this tribe out of the Babylonian captivitie for whereas the tribes of Israel carried captive into Assyria did never râ—â—urn thence this tribe of Judah and those of Benjamin that were united to them in the â—ingdome of Judah upon their repentance and prayers to God were brought back again into that land of promise and there were settled and so continued unto the coming of Christ and of this doubtlesse those words are principally meant and bring him unto his people and fourthly chiefly in the victorie of Christ that lion of the tribe of Judah over our spirituall enemies of which also as in relation to his prayers we see what the Apostle saith Heb. 5. 7. That in the dayes of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared Let his hands be sufficient for him and be thou an help to him c. That is he shall through thine aid be able to make good his part against his enemies without seeking any help from any bodie else Vers 8. Let thy thummim and thy urim be with thy holy one whom thou didst prove at Massah c. In this first branch of Levies blessing is foretold first that the high Priesthood to which appertained the breastplate that had the urim and thummim in it Exod. 28. 30. should be continued in Aarons posteritie and secondly that God would still furnish them with those gifts and graces that knowledge and pietie requisite for their calling and signified by the urim and thummiâ— As for that following clause whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah for the fuller understanding thereof we must note first that this is meant of that storie Numb 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock but through their indignation against the people did not glorifie God as they ought to have done and therefore were excluded from entring into the land of Canaan for though the place where this was done was called Meribah onely not Massah Numb 20. 13. it was the place where Moses first fetcht water out of the rock in Horeb that was called Massah and Meribah Exod. 17. 7. yet because the Lord did there prove Moses and Aaron even that place is also called Massah that is temptation or proof secondly that it is said that the Lord did prove Levi that is Moses and Aaron at Massah and did strive with them at the waters of Meribah because he did there trie their faith and sharply reprove them for their infidelitie and thirdly that this is here added both by way of commending the zeal of Aaron for zealous for God he then shewed himself though weak in faith and also by way of magnifying Gods mercie in settling the priesthood upon his posteritie though he at that time so greatly offended him through his unbelief Vers 9. Who said unto his father and to his mother I have not seen him c. This may have respect both to that law Levit. 21. 11. Neither shall he go in to any dead bodie nor defile himself for his father or mother or else to that notable fact of the Levites Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf not sparing those that were most nearest allied to them for therefore it is that Moses here saith of them that he said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children because they did execute Gods judgement upon parents brethren children no lesse then if they had been mere strangers to them Vers 11. Blesse Lord his substance and accept the work of his hands That is though the Levites have no inheritance in the land of Canaan amongst their brethren yet the Lord will provide for them and blesse them in their outward estates and besides the service they do to him and to his people the Lord will take in good part and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling Smite through the loyns of those that rise up against him c. That is God shall destroy their enemies Because those that are set apart to take care of the peoples souls are usually hated and persecuted by those whose sinnes they reprove Wo is me my mother that thou hast born me a man of strife and a man of contention to the whole earth Jer. 15. 10 therefore is this promise made here to the Levites that God would fight against those that fight against them and sooner or later would surely destroy them Vers 12. And of Benjamin he said The beloved of the Lord shall dwell in safetie by him c. For the understanding of this blessing of Benjamins tribe we must note that the main thing promised herein is that the Temple should be built in that portion of the land which should fall to the lot of Benjamin and in expressing this Moses useth this phrase The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders by way of alluding to Jacobs dealing with Benjamin the stock from whom this tribe was descended first because as Jacob kept his Benjamin alwayes at home with him he would not let him go out of his sight so this tribe did alwayes enjoy the speciall presence of God in his Temple and was as it were every day in the eye of their heavenly father secondly because as Jacobs keeping of Benjamin alwayes at home with him was an effect of his tender love to him he was his darling and therefore he would not part with him so this tribes continuall enjoying of Gods presence in his Temple was a speaking pledge of Gods singular love to them the Lord seemed herein to make this tribe his darling as once Benjamin was to Jacob and therefore this tribe is called here the beloved of the Lord and thirdly because as Jacobs keeping of Benjamin at home with him was to make sure as he could that no evil should befall him Gen.