A HELP FOR THE UNDERSTANDING OF THE HOLY SCRIPTURE Intended chiefly for the assistance and information of those that use constantly every day to reade some part of the Bible and would gladly alwayes understand what they reade if they had some man to help them The first part Containing certain short notes of exposition upon the five books of Moses to wit Genesis Exodus Leviticus Numbers and Deuteronomie Wherein First all such passages in the Text are explained as were thought likely to be questioned by any Reader of ordinary capacity Secondly in many clauses those things are discovered which are needfull and usefull to be known and not so easily at the first reading observed and Thirdly many places that might at first seem to contradict one another are reconciled By ARTHUR JACKSON Preacher of Gods word in Woodstreet LONDON MATT. 24. 15. Who so readeth let him understand Act. 8. 30. 31. And Philip ran thither to him and heard him reade the Prophet Esaias and said Understandest thou what thou readest And he said How can I except some man should guide me Omnes qui legimus nitimur hoc indagare atque comprehendere quod voluit ille quem legimus Aug. Confess lib. 12. cap. 18. Printed by Roger Daniel Printer to the University of Cambridge And are to be sold at the signe of the Angel in Lumbards treet ANNO DOM. MDCXLIII To my well beloved friends and neighbours of my charge in WOOD STREET LONDON Right dearly beloved in the Lord THis poore work of mine the first-fruits of my labours in this kind must needs passe through your hands to the publick view not onely in regard of the speciall interest you have in me whom your selves were pleased many years since to chuse to be your Pastor to feed your souls but also in regard the work it self was at first collected and composed purposely for your service and use It is now above twenty years since the Lord was pleased to open a doore unto me for the preaching of the Gospelof Christ amongst you wherein though with much weaknesse I have endeavoured to the utmost of my power I blesse God to build you up in the knowledge of God and of Christ and need no other witnesses then yourselves that I have not sought yours but you as having indeed from my first entrance amongst you resolved with the Apostle very gladly to spend and to be spent for you though the more abundantly I loved you the lesse I were loved by you Amongst other wayes wherein I have studied to be serviceable to your souls it pleased God to put into my heart that I would undertake the unfolding of such passages of the holy Scripture as were somewhat more difficult and obscure to such as would come in and partake of my labours therein and the end I propounded to my self in this was both that I my self might hereby be the better enabled in publick also to declare unto you the whole counsell of God as occasion was offered and that you likewise might with the more advantage and comfort exercise your selves in your private reading of those sacred volumes Now having for severall years spent some time every Lords day in this imploiment I was at length importuned by some friends that were partakers of my labours therein to prepare those Annotations for the Presse which were the chief substance of that which I had collected for that service They alledged what satisfaction and comfort themselves had received in the hearing of them and what an advantage it might be both to them and others if they might have them ready at hand at all times to inform them in any thing they scrupled in their private reading and so farre I was swayed with what they said that I resolved in the publishing of one part of them to make triall whether they would find that approbation and welcome abroad that might give encouragement to send â—orth the rest after them These indeed come forth in a sad time when arms are in farre more request then books but we must herein submit to the good will of God It hath fared with this Book in this as with many a traveller that hath prepared for a journey when the sunne shined fair and yet was constrained at last to go forth in a storm When I began first to transcribe these Notes for the Presse the skie was clear and shined upon us and yet now when they should go forth the whole kingdome is overspread with a cloud that is like to poure down showrs of bloud upon the whole land the Lord give us grace to turn to him who hath promised to be a refuge from the storm Well but yet the book being passed the Presse and being withall to go upon Gods businesse I was unwilling to forbear the publishing of it especially when I began to consider that the drift of it was to help men to reade the Scripture with profit and that there is never more need for men to be much in studying Gods word then in troublesome and sad times God having there stored up those cordialls for us which in such times must chear up the sick fainting spirits of his poore afflicted servants unlesse thy Law had been my delight saith David Psal 119. 92. I then had perished in my afflictions Having therefore resolved to publish it and to leave the successe to the good providence of God I here present it to you in the first place to whom it doth of right belong If it may prove a means to bring you whose souls God hath committed to my charge to be in love with the Scripture or adde any thing to your stock of knowledge and grace I have if not all yet my chief desire Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace comfort your hearts and stablish you in every good word and work And so I commend you to Gods grace and desire likewise your prayers unto God for him who is Yours in the surest band of Christian affection ARTHUR JACKSON from reading his word because there are some places they shall meet with which they shall find above their reach yet because of this we presse tâ—em to be the more carefull to search diligently for the meaning of what they reade to be wary of perverting the good word of God and to that end both to pray unto Goâ— often that he would therein reveal the truth unto them and to make use of those for their help whom God hath furnished with gifts above others for the reâ—olving of such doubts as they shall meet with in their reading And indeed that I might be serviceable to the weaker sort of Gods people herein havâ— I yielded to publish theâ—e Annotations which at first I gathered for the more private use of my self and some others Many I know there are that are carefull every day to redeem some time from their worldly
taught them that he chiefly required and regarded this circumcision of the Spirit and did not one whit esteem the other in comparison of this according to that of the Apostle Rom. 2. 29. He is a Jew that is one inwardly and circumcision is that of the heart c. Nor doth his requiring this of them imply that they were able to work this holy change in their hearts but onely that they were to endeavour and to use all good means that God by his Spirit might work this in them Vers 17. For the Lord your God is God of gods c. That is farre above all that are called Gods for under this word Gods may be comprehended not onely the false and idol-gods of the heathens but also the Angels in heaven and Magistrates on earth who are often termed Gods in the Scripture as we may see Psal 82. 6. where that which is translated in our Bibles Thou hast made him a little lower then the Angels and that by warrant of the Apostles quoting this place thus Heb. 2. 7. is in the originall a little lower then the Gods and so Psal 82. 6. the Lord speaking of Kings and other Magistrates saith I have said Ye are Gods whence it is also that the Apostle saith that there be Gods many and Lords many 1. Cor. 8. 5. Now the reason why Moses doth thus set forth the majesty and glorious excellency of God is because the due consideration hereof was a good means to make the people the more to stand in aw of offending him as the inference of these words upon that which went before doth plainly shew Be no more stiffe-necked for the Lord your God is God of Gods and Lord of Lords a great God a mighty and a terrible which regardeth not persons c. besides in this last clause that God regardeth not persons there is a hint given the people to take heed of presuming to sinne because they were Gods people in regard that they â—ad to deal with a God that regarded not persons and therefore would no more spare an Israelite then he would a heathen Vers 18. He doth execute â—he judgement of the fatherlesse c. Gods example is here propounded as a pattern for his people to follow Vers 20. And swear by his name See the note upon chap. 6. 13. Vers 21. He is thy praise and he is thy God c. That is this shall be thy chief glory and praise amongst other nations that this great and mighty Jehovah is thy God and that thou art his people and he it is that shall be the subject of thy praises and songs of thanksgiving continually CHAP. XI Vers 2. ANd know you this day for I speak not with your children c. Iâ— the first words And know you this day Moses wills the Israelites seriously to take notice of and to lay to heart that which he was then about to say concerning the Lords dealing with them even from the time that he brought them out of Egypt and then in the next words For I speak not with your children which have not known and which have not seen the chastisement of the Lord your God c. he shews what great reason there was that they should be seriously affected with the recitall of these great things which God had done namely because they had been eye-witnesses of them and those that have such evidence and such self-experience are usually more affected therewith then those that are onely told of them had he spoken to their children of these things that were not eye-witnesses of the doing of them it were not so mâ—ch to be wondred if the bare relation of these things did not so much affect them but speaking to them that had known and seen all the great acts of the Lord it could not but work upon them to make them the more carefull to obey his commandments Vers 4. And how the Lord hath destroyed them unto this day It may be questioned concerning these words How it is here said of the army of Egypt fourty years after it was drowned in the red sea that the Lord had destroyed them unto that day But for this we must know that hereby is onely meant that the Israelites did enjoy the benefit of that destruction which then fell upon the Egyptians unto that day namely because unto that day they durst never after that pursue the Israelites or attempt any thing against them Vers 7. But your eyes have seen all the great acts of the Lord which he did For many of them who caâ—e out of Egypt were yet alive to wit those that were then under twenty years of age and so they had seen what was done in Egypt and the rest had seen some all some many of those glorious acts which God had done in the wildernesse whereof Moses had also spoken in the foregoing words Vers 10. For the land whither thou goest in to possesse it is not as the land of Egypt c. Moses here shews the Israelites a remarkable difference betwixt the land of Canaan and the land of Egypt and his drift thereâ—n is thereby to â—ove them to be the more carefull to obey the commandments of God for the understanding whereof we must know first that in Egypt they never or at least very seldome had any rain Zach. 14. 18. If the family of Egypt go not up and come not that have no rain there shall be the plague c. but in sâ—ead of rain the river Nilus used once a year to oveâ—flow all or the greatest part of that countrey and so did mellow and soften the earth for all the year after secondly that therefore when there was any failing in the overflowing of this river they were forced to take a great deal of pains to water their grounds yea those plaâ—es whither the overflowing of Nilus did not reach were alwayes thus watred to the gâ—â—at cost and labour of the owners because they had no rain thirdly that it is â—â—id â—ere in Egypt thou sowedst thy seed and watereâ—st it with thy foot as a garden of herbs either because they digged furrows with their feet whereby water was conveyed from Nilus to water their grounds or else because they were forced to go up and down to seâ—ch and carry water to poure it out upon the grounds where they had sown their seed and so watred their corn-fields as a man should water a garden of herbs and fourthly that from the excellency of the land of Canaan which God had provided to be their inheritance above that of Egypt in this particular Moses sâ—â—rres them up to be the more obsequious in obeying the commandments of God They should have a land that was continually watred with rain from heaven and so there would be no need of that incessant labour and toil to which they were put in Egypt for the watering of their grounds and sâ—rely Gods fatherly care in providing â—o well for them might justly challenge
8. 4. Vers 6. Ye have not eaten bread neither have you drunk wine or strong drink The more miraculously God had preserved them the more evident was Gods care over them and the more reason they had to be circumspectly carefull of yielding obedience to all his commandments and therefore it is that Moses puts them in mind how the Lord had sustained them without bread or wine and strong drink feeding them with manna from heaven in stead of bread and doubtlesse ordinarily they had no other bread though at sometimes they might of which see the note Deut. 2. 6. Vers 12. That thou shouldst enter into covenant with the Lord thy God and into his oath c. That is into the covenant confirmed with an oath Vers 15. But with him that standeth here with us this day before the Lord thy God and also with him that is not here with us this day c. That is no lesse with him that is not here with us that is your posteritie that is not yet born tâ—en with him that standeth here with us this day Vers 16. For ye know how we have dwelt in the land of Egypt and how we came through the nations c. This hath reference to that which went before vers 12. 13. where he told them that they were now met together that they might enter into covenant with the Lord their God and the reason why this is added may be twofold first to shew how requisite it was that they should renew their covâ—nant with God because having dwelt in the land of Egypt at least many of them in their younger years and having gone through many idolatrous nations in their passage towards Canaan and seen their severall idolatries and abominations there was some cause of fear lest perhaps some of them were tainted by this means and therefore it was fit to prevent this that they should all solemnly renew their covenant with God and hereto agrees that which follows vers 18. Lest there should be among you man or woman or familie whose heart turneth this day â—rom the Lord our God to go and serve the gods of these nations or secondly to perswade them to be willing to enter into this â—ovenant to wit both from the experience they had of the grosse abominations of these idolatrous people and the Lords severitie in punishing them and likewise from the consideration of Gods fatherly providence in carrying them safe through so many dangers Veâ—s 18. Leâ—t there should be among you a root that beareth gall and wormwood The gaâ—l and wormwood here meant or the poysonfull herb and wormwood as it is in the margin is idolatrie of which Moses spake in the foregoing words or more generally all sinnes of rebellion against God and they are so câ—lled either bâ—cause they are displeasing and distastfull to God even as gall and wormwood are to us or because they will prove to the sinner and such as shall by him be infected bitternesse in the end yea as deadly â—oyson to his and their souls and thus the Scripture speaks of sinne in other places as Amos 5. 6 7. Seek the Lord ye who turn â—udgement to wormwood and Heb. 12. 15. Lest anâ— root of bitternesse springing up trouble you and thereby many be desiâ—ed And as sor the root that beareth gall and wormwood thereby is meant either the evil aposâ—atizing heart forementioned lest there should be among you man or woman c. whose heart turneth away from the Lord our God c. of which also the Apâ—stle speaks after the sâ—me manner Heb. 3. 12. Take heed brethren lest â—here be in any of you an evil heart of unbelief in departing â—rom the living God and this is called the root that beareth this gall and wormwood because it is hidden from men as the root is hidden under the earth and yet is the very spring from whence idolâ—trie anâ— all other sinnes do grow so that when men give over their evil wayes and yet purge not sinne oâ—t of the heart it is but as the cropping of weeds in a gaâ—den when the roots are left behind or â—lse rather the root here intended is â—ome close idolaters that might be amongst them who concealing themselves from the publick view as the root is hidden under the ground would secretly by their example and perswasions inâ—ect and poyson many and cause their wicked practices to grow and spread amongst the people till at length they brake forth openly to the ruine of all And indeed the whole series of the words both before and after seem plainly to be spoken of some dangerous persons that might be amongst them the mischief wheâ—eof he desires to prevent by causing them all to enter into a solemn covenant with God Lest saith Moses there should be amongst you man or woman or familie or tribe whose heart turneth away this day srom the Lord our Goâ— to go and serve the gods of these naâ—ions lest there should be among you a root that beareth gall and wormwood and then mark what follows And it come to passe when he heareth the words of this curse c. All the way he speaks of some false-spirited men that might be amongst them Vers 19. I shall â—â—ve peace though I walk in the imaginations of minâ— hearâ— to adde drunkennesse to thirst This is the voice of the sâ—cure sinner that despiseth the curse and presumpâ—â—ously assures himself of peace and impâ—nitie though he doth that which he hears accursed in Gods law I shall have peace saith he though I wâ—lk in the imaginations of mine heart that is though I do what I list my self or whâ—t seems good in mine own eyes to adde drunkennesse to thirst Now men thus imboldning themselves with hope of impunitiâ— may be said to adde drunkennesse to thirst in two respects First because whereas naturally they thirst aster sinâ—e but yet are restrained by the light and checks of conscience this makes them adde sinne to sinne in abundance to drink iniquitie like water Job 34. 7. to work all uncleannesse with greedinesse as the Apostle speaks Eph. 4. 19. it makes them let looâ—e themselves even to take their fill and glut of sinne till they become at length like drunken men voâ—d of all sense and reason and remorse of conscience not having any thing left in them to keep them in from the prosecuting of any villanie whatsoever and secondly because the longer and further men proceed to satiate themselves with sinne the greedier they will still be upon it this giving of themselves to take their â—ill of sinne being as sure to make their desires after sinne more eager then they were before as drunkennesse is to encrease thirst Vers 20. The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man That is it will break forth with great furie and terrour against him Moses alludes in this Metaphor of the smoking of Gods anger and jealousie against
it was which he was about to say that it was fit all the world should hearken to it secondly to imply how strangely stupid Gods own people were that he had as much hope that the senselesse and unreasonable creatures should hearken to him as they Vers 2. My doctrine shall drop as the rain c. That is look as the dew the small rain and great showrs distilling and falling down upon the grasse and herbs do soften the ground and so cause the grasse herbs plants c. to sprout out and grow up sweetly and to bring forth abundance of fruit so shall my words prove profitable and effectuall for the good of those that heare them softening their hearts making all grace to grow and thrive in their souls and causing them to be abundantly fruitfull in every good work to wit unlesse they fall upon hearts like stones or sandie ground where nothing can grow which is much at one with that which the Lord saith of his word Isa 55. 10. As the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud c. so shall my word be that goeth forth out of my mouth c. Vers 3. Because I will publish the name of the Lord ascribe ye greatnesse to our God Some Expositours by publishing the name of the Lord understand his setting forth the excellencies of God to wit his infinite power wisdome righteousnesse c. and by ascribing greatnesse to our God they understand also glorifying of God and extolling his name and so they conceive the meaning of these words to be as if Moses had said because I intend to shew forth the glory of the Lord the drift of this song being to praise his name by shewing his faithfull righteous dealing with Israel and so to lay the blame of their revolt upon them and to clear God of it therefore let Israel ascribe greatnesse to our God to wit either by obeying his will or else by justifying God and condemning themselves if they be punished for rebelling against them But I rather think that by publishing the name of the Lord is meant onely his speaking to them in the name of the Lord or in Gods stead and so by ascribing greatnesse to our God is meant their regarding the words he should speak as became them that were to heare the great God of heaven and earth speaking to them and so the sense of these words to be this Because I will publish the name of the Lord that is because I shall speak to you in the name of the Lord and what I shall deliver shall be from God the word of God speaking by me ascribe ye greatnesse to our God that is make it manifest that you reverence the Majestie of that great God that now speaks unto you to wit by attending to what is spoken with all humility by laying it to heart and yielding obedience thereto And indeed they that heare God reverently when he speaks and tremble at his word Isa 66. 2. they that are deeply moved with what is spoken and endeavour to obey it with all their might their hearts are effected as they ought to be with the majesty and greatnesse of God and on the other side all irreverence and carelesnesse in hearing Gods word and all slighting and disregarding of what he speaks argues a secret vilifying of God in the heart Vers 4. He is the rock his work is perfect c. These two verses following contain the summe of the greatest part of the song to wit that God was no way to be blamed for his dealing with the Israelites but that all the blame must rest upon them who had causelesly revolted from him and so had given him just cause to poure out his wrath upon them Had God failed or come short in any thing that should have been done had he not made good his promises or had there been any thing to be desired that was not to be found in God their defection from him might have been excused under that pretence But no such thing could be said of God No saith Moses He is the rock his work is perfect c. first he is the rock that is he is an almighty stable sure refuge and foundation to all those that fly to him and rely upon him If God be for us who can be against us Rom. 8. 31. neither indeed is there any sure shelter to be had but onely in him In times of danger men used to fly to rocks to shelter themselves 1. Sam. 13. 6. To shew therefore that in times of danger those that flie to God and are taken into his protection are sure and safe and none but they the Scripture styles him the rock as the coney that flies to the holes in the rocks doth easily avoyd the dogges that pursue her when the hare that trusts to the swiftnesse of her legs is at length overtaken and torn in pieces so those that seek rightly to God in their distresse and trust in nothing but his protection do find him a sure impregnable rock of defence whereas they that trust in their own policy or wealth c. shall at length be surprised and destroyed and there shall be none to help them Thus God is the rock And again his work is perfect for all his wayes are judgement c. that is his dealing with his people hath been exactly just and holy in the highest degree of perfection nor hath there been any the least failing in any thing that he hath done Jer. 2. 5. Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me c. And indeed because God is infinite in power and wisdome and goodnesse c. and therefore it is not possible that any thing should be better done then as God doth it even in those works of God that have some imperfection in them as in giving children born blind or lame c. yet as they are acts of providence there is a perfection of wisdome holinesse and justice in them and there is nothing at all in them for which he can be blamed Vers 5. They have corrupted themselves Having in the former verse justified God and shown that he was not to be blamâ—d if Israel were destroyed here Moses begins to shew that all the blame belonged to the Israelites themselves and that because they had corrupted themselves that is they had broken covenant with God though they professed themselves his people and called him their father yet they were degenerated from the holy wayes of their fathers and were become a wicked and sinfull people Their spot is not the spot of his children Others translate this clause as it is in the margin of our Bibles that they are not his children that is their blot and then the meaning must needs be this that whatever they had formerly been yet they had now brought this
moneth Vers 9. But the dove found no rest c. Because the tops of mountains were yet muddy and standing with water and besides the dove delights not in mountains but in the tops of houses and lower grounds Vers 10. And again he sent forth the dove Namely on the twentie fifth day of the eleventh moneth Vers 12. And he stayed yet other seven dayes and sent forth the dove c. Namely on the second day of the twelfth moneth Vers 13. And behold the face of the ground was drie That is as is said before the water was gone from the earth so that the superficies the face of the ground was drie but lying under the waters a whole year it was not yet fit to bear the heavier bodies either of man or beast Vers 14. And in the second moneth c. was the earth dried That is it was now throughly dried hard and fit for the use both of man and beast so that after the upper face of the ground was drie Noah and the rest staied welnigh two moneths in the Ark. Vers 20. And offered burnt offerings on the altar By way of thankfulnesse and according to that form of worship which God had before established in his Church Vers 21. And the Lord smelled a sweet savour Still we see that the Scripture speaks of God after the manner of men who are delighted and refreshed with sweet odours Isa 3. 24. The meaning is that God having in his displeasure punisht man severely was now at peace with these and did graciously accept of this service which Noah had now performed And the Lord said in his heart c. That is God decreed that he would never destroy the world as now he had done speaking of that decree which was afterward revealed to Noah chap. 9. vers 8. For the imagination of mans heart is evil c. The same words are used cap. 6. vers 5. as a reason why God would destroy the world that are here used as a reason why God would not destroy it and in both fitly there to shew the just cause the Lord had to punish here to shew that even hence God in the riches of his mercy resolved to spare them for saiâ—s he they are corrupt altogether by nature and should I deal with them according to their desert I must be continually sweeping them away with a deluge but I will henceforth deal more particularly with men and not overturn the generall course of nature any more CHAP. IX Vers 2. ANd the fear of you and the dread of you c. That absolute soveraignty over the creatures which man lost by rebellion against God is not now restored onely that remainder of soveraignty vvhich man had enjoyed since the Fall vvas novv by promise confirmed unto Noah and his posteritie vvhence it is that even the most savage of them do naturally fear the face of man though sometimes by the just judgement of God they do as it vvere rebell rise up upon him and hurt him Vers 3. Every moving thing that liveth shall be meat c. That is you may eat of any of the creatures as freely as of the herbs that grovv out of the ground Not that before the Floud they did eat nothing but herbs c. methinks besides many other arguments that might be brought against this conceit that vvhich is said Matth. 24. 38. implies a greater liberty in feasting As in the dayes that were before the Floud they were eating and drinking c. onely God novv restores unto Noah the lavvfull use of these things vvhich vvere in a manner taken from them by the Floud and the rather vvas this here made knovvn to Noah to make vvay to that vvhich follovveth in the next verse vvhich is added as an exception to this generall grant to vvit that though they might eat freely of any of the creatures yet not of things strangled out of vvhich the bloud vvas not first let forth Hovvever it is sufficient for us hence to learn that now it is lawfull to eat of any of the creatures and that the law which made some beasts c. unclean and not allowed for food was not yet given to the Church of God Vers 4. But flesh with the life thereof which is the bloud c. The bloud is called the life of the flesh because it is as it were the seat of the life and the vitall spirits Levit. 17. 11. For the life of the slesh is in the bloud And therefore though they might eat the slesh of beasts yet not with the bloud that is not except it were first orderly mortified and cleansed oâ— the bloud and this restraint doubtlesse was imposed upon them to make them the more fearfull of shedding mans bloud And we see the Apostles Act. 15. 20. enjoyned the Christians of those times to observe this command the rather happily because it had been of such ancient use and so long observed amongst the people of God and would not easily therefore be left on a sudden Vers 18. And Ham is the father of Canaan This is both here and after vers 22. added both to imply the reason why vers 25. the curse is denounced against him Cursed be Canaan and also that the Israelites might know the accursed stock from whence those nations of the Caananites sprang with whom they had so much to do in the dayes of Moses Vers 25. And he said Cursed be Canaan Noah knowing what had passed whether by revelation or by the relation of his other sonnes we need not enquire doth as a Prophet by the inspiration of Gods spirit denounce this judgement that the curse of God should fall upon him and his posterity for this wicked facâ— and namely upon the Canaanites who are therefore particularly mentioned â—ecause in them this curse should be most remarkably seen A servant of servants shall he be c. That is a most base and vile servant This is meant of the Canaanites the progeny of Canaan who were conquered and made bondslaves by the Israelites therefore called Canaans brethren because they were the posteritie of Shem the brother of Cham yea and by those Western nations which were the posteritie of Japheth Vers 26. And he said Blessed be the Lord God of Shem. Noah foresees by the instinct of Gods spirit that God would enter into a speciall covenant with the posteritie of Shem taking them to be his peculiar people and binding himself to be their God Now ravisht with joy in the consideration of this extraordinary priviledge he doth not barely pronounce this blessing that God would be the God of Shem and his posteritie but expresseth it covertly in this thanksgiving whereinto he breaks forth in the excesse of his joy Blessed be the Lord God of Shem. Vers 27. God shall enlarge Japheth This according to our translation must needs be a prediction of the great encrease of Japheths posteritie And he shall dwell in the tents of Shem. A prophesie of that
provident care over his father and those things that concerned him he saith not The Lord God brought it to me but The Lord thy God c. and thus still he is further and further insnared in doing that which was not lawfull that his father might not discover the fraud but might give him the blessing Vers 27. He smelled the smell of his rayment and blessed him Rebekah had put upon Jacob Esaus choycest garments goodly rayment vers 15. which it seems according to the customes of those times and countreys were perfumed for that land abounded with sweet spices which Isaac smelling he took that occasion to begin the blessing thus See saith he the smell of my sonne is as the smell of a field which the Lord hath blessed Vers 28. Therefore God give thee of the dew of heaven c. This is both a prayer and a prophecy neither must we understand it onely of the person of Jacob but of his posterity for the Lordship over his brethren promised vers 29. Be Lord over thy brethren c. was not literally fulfilled till many years after when the Idumeans were servants to the Israelites nor onely of temporall blessings which are onely expressed we must know that in those times God did chiefly make known his will concerning Christ and those spirituall and heavenly gifts that are given us in Christ darkly and obscurely under the promises of earthly things as types of heavenly blessings and therefore though these outward things be onely mentioned yet this prophecy must be extended to all that was included in the promise of Abraham Vers 33. And Isaac trembled very exceedingly and said c. The following words uttered by him in this perplexity and fear do best shew what was the ground of his fear that enquiry which in his astonishment he makes after the party blessed Who where is he that hath taken venison and brought it me c. argues methinks plainly a sudden fear that seised on him lest he had settled the inheritance of the blessing where he should not and yet withall his confirming of the blessing unto Jacob in the close of his speech implies as plainly that remembring what God had said Gen. 25. 23. The elder shall serve the younger c. and comparing it with this which now happened it struck him with a great fear that he had gone about as farre as in him lay to crosse the purpose and decree of God Thus therefore I conceive of this place That Isaac as a man suddenly astonisht and amazed is at first distracted with severall fears and knows not what to fear most yet at last perceiving how evidently the hand of God was in this businesse he shakes off all carnall affections and confirms the blessing to Jacob I have eaten of all before thou camest and have blessed him yea and he shall be blessed Vers 34. Blesse me c. Esau in his passion and bitternesse of spirit craves his share in the birthright-blessing though he could not have it alone But this was spoken in a passion otherwise he could not be ignorant that this could but be conferred upon one for though Jacob blessed all his sonnes yet this with the birthright went to Judah Gen. 49. Vers 35. Thy brother came with subtilty and hath taken away thy blessing That is the blessing of the birthright which according to the ordinary course of nature unlesse God did otherwise dispose of it belonged to the elder and which Isaac had before promised Esau and did really intend to conferre upon him though now it were settled upon Jacob to whom by Gods decree and purpose it did of right appertain Vers 36. Hast thou not reserved a blessing for me Finding himself wholly excluded from the birthright-blessing he enquires whether no blessing were reserved for him Vers 37. And what shall I do now unto thee my sonne As if he should say comparatively all other blessings are nothing Vers 39. Behold thy dwelling shall be the fatnesse of the earth Upon Esaus bitter lamentation and weeping mentioned in the former verse Isaac now foretells the earthly blessings that should befall Esaus posterity but as for the prime and chief blessing that was settled upon Jacob neither had Isaac the least thought of altering what he had done herein as the Apostle saith concerning Esau Heb. 12. 17. When he would have inherited the blessing he was rejected for he found no place of repentance though he sought it with tears that is all his crying and weeping could not move Isaac to repent of what he had done or reverse the blessing which though unwittingly he had conferred upon Jacob. Yea some note a difference betwixt Esaus blessing here concerning outward things and that of Jacobs vers 28. to wit because though the same outward blessings be here promised to Esau that were before promised to Jacob the dew of heaven and the fatnesse of the earth yet they are promised to Jacob in another manner then they are to Esau for to Esau it is onely said that he should have these things thy dwelling shall be the fatnesse of the earth and of the dew of heaven to wit by the ordinary dispensation of Gods providence but now to Jacob it is said that God should give him these things namely as gifts and pledges of his singular love and favour towards him vers 28. God give thee of the dew of heaven and the fatnesse of the earth c. Vers 40. It shall come to passe when thou shalt have the dominion c. That is after the Edomites thy posterity shall have been a long time in subjection to the Israelites they shall at length become more mighty then they had been and then shall cast of the yoke of the Israelites which was accomplished in the dayes of Jehoram king of Judah 2. King 8. 20 In his dayes Edom revolted from under the hand of Judah Vers 41. Esau said in his heart The dayes of mourning for my father c. Yea afterwards he spake what at first he onely purposed in his mind and by that means as is noted in the next verse these words of Esau her elder sonne were told to Rebekah at first he onely determined this in his mind but afterward not able to contain himself nor to conceal his purposes he uttered what he intended in the hearing of some body and so it was known and at last told Rebekah Vers 42. Thy brother Esau as touching thee doth comfort himself purposing to kill thee Esau is here said to comfort himself with his thoughts of killing Jacob either 1. because not onely revenge it self is sweet to men that are greatly enraged whence the Lord speaking of himself after the manner of men saith of the Jews Ezek. 5. 13. I will cause my fury to rest upon them and I will be comforted but even the very resolution and purpose of revenge in time to come doth somewhat ease the minds of men enraged when they have determined within themselves
here by Moses occasionally mentioned And lastly some conclude that these words Which I took out of the hand of the Amorite with my sword and with my bow are figuratively spoken and meant onely of the purchase that he made of it accordingly as we use to say that a man gets a thing suo Marte or suis copâ—is when he gets it with his own proper charge and labour and that of purpose thereby covertly to protest against the crueltie of his sonnes in sacking that place and destroying the inhabitants and against any title that he laid to it upon that ground and to make known that he challenged it not by virtue of that cruell fact of theirs but by virtue of a just price paid for it which he calls his sword and his bow as in opposition to their arms because those were the weapons wherevvith he got it out of the hands of the Amorites that is the Hivites the inhabitants of Shechem for Amorites was the common name of all the inhabitants of Canaan as we may see Gen. 15. 19. Josh 24. 8. And I brought you into the land of the Amorites which dwelt on the other side Jordan c. and indeed these tvvo last ansvvers I conceive to be the most satisfactory because it is evident that he challengeth this portion of land to be his by a speciall right vvhich he novv gives unto Joseph and he might as vvell have said that he had taken the vvhole land of Canaan by his svvord and by his bovv as this particular portion if he had spoken prophetically concerning the conquest of the land in time to come by his posteritie and partly because it is not probable that Jacob would alledge the cruell massacre of the Shechemites as the ground of his rightfull interest in this parcell of land which he did alwayes so abhorre and detest or that he would call their weapons his sword and his bow which immediately afterwards he calls instruments of crueltie or weapons of violence chap. 49. 5. CHAP. XLIX Vers 1. GAther your selves together that I may tell you that which shall befall in the last dayes That is in time to come yea long time hereafter for these words are frequently used in Scripture not onely for the last dayes of the world nor as some will have it onely for the time of the new Testament but generally for the time to come See 1. Tim. 4. 1. The Spirit speaketh expresly saith the Apostle that in the latter times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some shall depart from the faith which yet came to passe not long after the Apostles time Vers 3. Reuben thou art my firstborn my might c. The firstborn are usually in the Scriptures called the beginning and chief of their parents strength Deut. 21. 17. But he shall acknowledge the sonne of the hated for the firstborn c. for he is the beginning of his strength Psal 105. 36. He smote all the first-born in their land the chief of all their strength and that both because they are begotten in the prime of their parents strength and because children being accounted the strength of their parents Psal 127. 4 5. As arrows are in the hand of a mighty man so are the children of the youth Happy is the man that hath his quiver full of them they shall not be ashamed but they shall speak with the enemies in the gate consequently the firstborn are the beginning and chief of their strength the principall pillar and stay of their family But now Jacob saith this of Reuben onely by way of yielding what he should have been had it not been for his sinne and that to make him the more sensible of the losse which his sinne had brought upon him Reuben thou art my firstborn my might and the beginning of my strength the excellency of dignitie and the excellency of power by the ordinary course of nature the greatest honour and authoritie should have come to thee and thy children but now hear a contrary doom Vnstable as water c. Vers 4. Vnstable as water thou shalt not excell This expresseth his sudden downfall from the dignitie of his birthright even as waters do naturally roll down from high places and will not continue there or else it is meant of his weaknesse and of the weaknesse of his posteritie in comparison of what they should have been had he not lost his birthright And indeed frequently in the Scripture the dissolving and weakening of mens strength is compared to the pouring forth of waters I am poured forth like water saith David Psal 22. 14. and all my bones are out of joynt and John 7. 5. The hearts of the people melted and became as water as we also use to say of feeble men that they are as weak as water which well agreeth with the condition of Reubens posteritie of which tribe we reade not that ever it came to any excellencie among the other tribes He went up to my couch Jacob as out of an indignation of the fact turneth his speech from Reuben to his brethren and shews how just cause there was to pronounce this sâ—ntâ—nce against him Vers 5. Simeon and Levi are brethren c. That is as brethren by birth of the same father and mother so also true brethren in iniquitie for so this word Brother is sometimes taken as Prov. 18. 9. He that is slothfull in his work is brother to him that is a great waster And observable it is how unpartially Moses herâ— relates that brand of infamy that was set upon Levi the stock of that tribe whereof himsâ—lf was which makes it evident that in writing this story he was not guided by his own private spirit but by the spirit of God Vers 6. O my soul come not thou into their secret unto their assembly mine â—onour be not thou uâ—ited This is spoken to shew his detestation of that execrable fact of theirs in massacring the Shechemites and to protest against the least consent that he should give thereto No saith he when they consulted together and contrived that cursed plot they did it secretly without my knowledge and when they assembled together to put in execution their barbarous designe I knew not of it yea God forbid that my soul should ever joyn in the plotting of such a villanie By his honour in the second clause he means as in the first clause his soul because the soul is the chief excellency of man and the glory of the body without which the body is nothing better then a livelesse lump of earth yet sometimes by a mans honour or glory in the Scriptures is meant his tongue so my glory Psal 16. 9. My heart is glad and my glory rejoyceth is by the Apostle rendred my tongue Acts 2. 26. My heart did rejâ—yce and my tongue was glad and that because the speech of man is also his glory as being that gift of God wherein he excels all other creatures and so therefore it may be
shew Gods acceptation of it that it should be as meat to him and withall to expresse his love who reckons himself as a guest at their feasts Vers 16. All the fat is the Lords That is it must be burnt upon the altar neither may the priest nor owner eat of it Vers 17. It shall be a perpetuall statute for your generations throughout all your dwellings c. Upon the Lords setting apart the fat of all sacrifices to be his peculiar portion and to be burnt upon the altar there is here a more generall statute given them in charge towit that the people should never eat any of this fat of these beasts fit for sacrifices no not in their oâ—n private dwellings when they killed them for their ordinary food and not sor sacrifices which was doubtlesse to keep in them a reverend remembrance of these holy rites and the spirituall mysteries signified thereby Indeed there is great difference of judgement amongst Expositours concerning this law to wit whether the eating of all fat was here forbidden the Israelites or onely the eating of the fat of their sacrifices But for this we must know 1. that it is meant onely of the fat of beasts that were appointed for sacrifices for so much is expressed chap. 7. 23. Yâ— shall eat no manner of fat of ox of sheep or of goats 2. that it was not meant of such fat as is mixed with the flesh of such beasts as in the shoulder breast c. for such fat they were doubtlesse allowed to eat whence Deut. 32. 14. The fat of rammes and lambs of the breed of Bashan and goats is râ—ckoned amongst the dainties which God had given the Israelites in the land of Canaan but it is meant onely of the fat which we call suet or tallow the fat before mentioned which when these beasts were sacrificed was alwayes burnt upon the altar and 3. for this fat it is farre more probable that the Israelites were by this law forbidden to eat of it at all times and in all places whenever they killed either sheep or ox or goat for their ordinary food not onely because it is said that this should be a law for them throughout all their dwellings that is even when they killed these cattel at home in their own private dwellings but also especially because fat and bloud are here joyntly alike forbidden Now the bloud even of those cattel which they killed at home for their private use they might not eat the reason whereof see in the note upon Gen. 9. 5. and therefore not the fat neither CHAP. IV. Vers 2. IF a soul shall sinne through ignorance c. Hitherto in this book direction hath been given for burnt-offerings meat-offerings and peace-offerings Now the Lord here beginnes his directions for those offerings whereby expiation was made for some particular sinne which the offerer found himself guilty of which in some cases were called sinne-offerings and in some cases trespasse-offerings The first generall command concerning these is in these words to wit that if a soul that is any person whatsoever should sinne through ignorance against any of the commandments of the Lord then that person should bring a sinne-offering by way of expiation for that sinne where by sinnes committed through ignorance or errour for so the word in the originall may also be rendered are not onely meant such sinnes as men commit and yet know not that they sinned as being ignorant of the fact done or of the unlawfulnesse of the fact thinking they did well when indeed they transgressed some law and commandment of God but also such sinnes as men commit through infirmity and weaknesse when they are suddenly overtaken in a fault as the Apostle speaks Gal. 6. 1. overborn by the strength of their lusts and corrupt affections which do for the present as it were blind their judgement and reason and so they do not for the time mind the law of God or not lay it to heart as they ought to do Yet withall we must consider that it is no way probable that all sinnes of this nature are here intended but onely such greater externall sinnes for which the conscience is more likely to be stricken then for every ordinary aberration for who can think that there was a severall sinne-offering to be brought for every transgression of Gods law though but in thought or word which in the best are every day so many No other sinnes were expiated by the dayly burnt-offerings which were offered for the whole Church or by the sacrifice offered on the day of atonement concerning which it is said Levit. 16. 30. On that day shall the priest make an atonement for you to cleanse you that you may be clean from all your sinnes before the Lord. These sinne-offerings were onely for such particular sinnes for which their consciences were in a more speciall manner smitten and they were all types of Christ for For God made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him 2. Cor. 5. 21. Vers 3. If the priest that is anointed do sinne c. That is the high priest who onely was anointed in the ages following as is before noted upon Exod. 29. 7. 40. 15. now in that the Leviticall high priest had himself need of an offering for sinne they were taught that he was not the Mediatour that could stand between God and them and make a perfect atonement for them but that they were to look for another in whom there was no sinne of whom the Leviticall high priest in his holy garments was a shadow and type See Heb. 7. 26 27 28. For such an high priest became us who is holy harmlesse â—ndefiled and separate from sinners who needeth not dayly as those high priests to offer â—p sacrifice first for his own sins and then for the peoples c. Then let him bring for his sinne which he hath sinned a young bullock c. A greater sacrifice then the common persons vers 28. or the rulers vers 22. and equall to the congregations vers 14. because his sinne was greatest and most pernicious to the people Vers 4. And shall lay his hand upon the bullocks head c. So testifying his faith and resting on Christ whom that sacrifice figured See the note upon chapter 1. 4. Vers 5. And the priest that is anointed shall take of the bullocks bloud This anointed priest is the sinner himself Heb. 7. 27. who is here injoyned to take of the bullocks bloud and bring it to the tabernacle of the congregation that is into the tabernacle which was not yet prescribed to be done in any other sacrifice and this shewed that by the bloud of Christ we have a way opened into heaven Heb. 10. 19. 20. Having boldnesse to enter into the holiest by the bloud of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his
please thee I will get me back again that is fain he would go but if necessity constrain him he will turn back Vers 35. And the Angel of the Lord said unto Balaam Go with the mâ—n That is since nothing will restrain thee go See the note upon vers 20. Vers 36. And when Balak heard thaâ— Balaam was come he went out to meâ—t him This going forth to welcome him and entertain him with honour as likewise his feasting of him ver 40. proceeded first from joy because he made full account now that he should vanquish the Israelites sâ—condly from his respect of Balaam as false prophets are still respected of wicked rulers because they serve their lusts thirdly from a desire hereby to engage Balaam to him that he might not refuse to gratifie him in that about which he was sent for Vers 38. And Balaam said unto Balak Lo I am come unto thee have I now any power at all to say any thing c. This he sayes to excuse himself and prevent the Kings displeasure if it should fall out otherwise theâ— he dâ—sired Vers 40. And Balak offered oxen and sheep and sent to Balaam For thus in those times they used to feast with part of their sacrifices Vers 41. And brought him up into the high plâ—ces of Baal As no doubt hoping in this place consecrated to the worship of Baal they should find their God the more propitious to them as also because the height of the place gave advantage for the seeing of the Israelites being it seems a good way off from them in the plains of Moab yet not so farre but that from this high mountain they might be discerned yea for the seeing of them all even to the utmost part of the people whereby it appears that the sight of them was judged necessary that his curse might be the more powerfull and effectuall See the note above upon vers 6. CHAP. XXIII Vers 1. ANd Balaam said unto Balak Build me here seven altars c. In this they prepared to sacrifice to Jehovah though they were in Baals high places that they might obtain leave of him to curse his people and therefore vers 3. Balaam goes to see what answer the Lord that is Jehovah would upon these sacrifices return him vers 4. when God met him he told him what he hâ—d donâ— Nor need this seem strange for thus idolaters in hope to obtain their purposes have been usually drawn to communicate with all religions true or false and to make a sinnefull mixture of them 2. Kings 17. 28 29. Then one of the priâ—sts whom they had carriâ—d away from Samaria came and dwelt in Bethel and taught them how they should fear the Lord. Howbeit every nation made gods of their own and put them in the houses of the high places which the Samaritans had made Acts 17. 23. As I passed by and beheld your devotions I found an altar with this inscription To the unknown God As for the number of their altars and sacrifices idolaters and sorcerâ—rs have still attributed much to odde numbers Numerâ—dâ—us impare gaâ—det especially to this number seven but yet I make no question but as the choice of these clean beasts bullocks and rammes was a remainder of the worship of God which even from their ancestours who were true worshippers of the true God was derived to them viz. Lot Abraham c. and so still continued amongst these idolaters so also the appointing of seven altars and twice seven sacrifices might spring at first from some tradition received from their fathers that God was much delighted with this number which they might inferre from such directions as was that of the Sabbath and indeed we see this number was sanctified of God for many mysteries yea particularly in sacrifices Job 42. 8. Take unto you seven bullocks and seven rammes and go to my servant Job and offer up for your sâ—lves a burnt-offering 1. Chron. 15. 26. And it came to passe when God helped the Levites that bare the ark of the covenant of the Lord that they offered seven bullocks and seven rammes 2. Chron. 29. 21. And they brought seven bullocks and seven rammes and seven he-goats for a sinne-offering yet herein they became vain in their imaginations Rom. 1. 21. for holy men used still but one altar Gen. 8. 20. And Noah builded an altar unto the Lord and multiplying altars is a sinne Hos 8. 11. Because Ephraim hath made many altars to sinne altars shall be unto him to sinne Vers 3. And Balaam said unto Balak Stand by the burnt-offering This Balaam enjoyned Balak not so much that thâ— birds should not come at the sacrifices as that standing so he might present himself before God in hope and expectation that by the virtue of that sacrifice God would accept of him and perform his desire against his enemies and under this â—appely was implyed also that standing so he should pray for good successe And I will go c. That is into some solitary place in the top of that hill there to seek for enchantments and signes of good luck chap. 24. 1. as sorcerers are wont to choose solitary places wherein to excercise their feats of divination and witchcraft and to see if the Lord would appear to him as knowing that God did usually appear to men when they are alone Vers 4. And God met Balaam Not by the force of his enchantments but voluntarily for the hardening of Balaam and the good of his people And he said unto him I have prepared seven altars c. He boasts of his sacrifices that God might be pleased upon this service done him to hearken to Balak Vers 5. And the Lord put a word in Balaams mouth c. That is he appointed him what he should say not regarding his sacrifices the Lord forced him to blesse the Israelites and yet all this while his heart was the same that it was before he could not say as David did Psal 116. 10. I believed therefore have I spoken he did not eat Gods words as Jeremy did Jer. 15. 16. Thy words were found and I did eat them and thy word was unto me thâ— joy and rejoycing of mine heart onely there was a word put into his mouth Vers 7. And he took up his parable c. By a parable is usually meant a grave speech containing excellent matter of doctrine and instruction Job 27. 1. especially when it is delivered in a high strain of language figurative expressions and a certain splendour of words more then usuall which though they carry a kind of majestie in them and make the hearers the more attentive even as to the oracles of God yet they are withall dark and obscure Ezek. 20. 49. Then said I Ah Lord God they say of me Doth he not speak parables John 16. 25. These things have I spoken unto you in provâ—rbs or Parables c. Balak thâ— king of Moab hath brought me from Aram c. To wit Aram Naharaiim
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 heaven and calleth it therefore the word of faith vers 8. And besides it is plain that Moses intended this by his own words here used for why else doth he say that the commandment which he commanded them was plain and eaâ—ie that they might heare it and do it vers 12. and that it was very nigh unto them in their moâ—ths and in their hearts vers 14. Since no perspicuity of the Law can make it easie to be done but as it is given by the hand of a Mediatour Evangelically to be kept by us nor is the Law written in our hearts but as we are in covenant with God in and through Christ That therefore which Moses saith was not hidden from them the doctrine of â—alvation by faith in Christ and the law as it was the rule of new obedience that ever accompanieth true faith for though the righteousnesse which is of faith was not so clearly then revealed as it is now and in that regard comparatively is said to have been then hid Col. 1. 26. The mystery â—hich hath been hid from ages and from generations but now is made manifest to his saints and farre off Heb. 11. 13. These all died in faith not having reâ—eived the promises but having seen them afarre off c. yet it was not so hid that it was impossible for them to attain and the law was plain and easie to be perâ—ormed evangelically Vers 12. It is not in heaven that thou shouldst say Who shall go up for us to â—eavâ—n That is you cannot say that God hath not revealed his will â—nto you that you would do it if you knew it or that he hath given you a dark and obscure law which you are not able to reach Esa 45. 19. I have not spoken in secret in a dark place of the earth I said not unto the seed of Jacob Seek ye me in vain I the Lord speak righteousnesse I declare things that are right How these passages are applyed by S. Paul see Rom. 10. 6. 7. Vers 14. But thâ— word is very nâ—gh unto thee in thy mouth c. That is it is so clearly reveâ—led that thou mayest confesse it with thy mouth and believe iâ— with thy heart to wit being theâ—eto enâ—bled by the spirit of regeneration Vers 19. I call heaven and earth to record this day against you c. See Deut. 4. 26. CHAP. XXXI Vers 1. ANd Moses went and spake these words unto all Israel That is having caused the people to be assembled together according to the usuall manner he then went unto the assembly and spake unto them that which here followeth Vers 2. And he said unto them I am a hundred and twentie years old this day I can no more go out and come in One main reason of calling this assembly was that Moses might in a solemn manner substitute Joshua to succeed in his room and accordingly in the first place he addresseth his speech to perswade the people not to be troubled at this change for though the people had often murmured and rebelled against Moses yet being at length brought by him to the borders of the land of Canaan and having had such good experience of his faithfulnesse in governing it could not but be an occasion of much grief and fear to be deprived now of him to lose him just now when they were entring the land and therefore he seeks now to comfort them and to prevent their excessive sorrow and that first by putting them in mind of his years not that he was already by reason of his years unfit for this weightie office Deut. 34. 7. but that by the course of nature they might well expect he must now grow weak and decay and wax unfit for such great labours though God had hitherto miraculously preserved him As for that phrase I can no more go out and come in see Numb 27. 17. Also the Lord hath said unto me Thou shalt not go over this Jordan This is a second argument whereby he perswades them to be content to part with him Also the Lord hath said unto me Thou shalt not go over this Jordan as if he should have said Had I been never so young never so able to go in and out before you since God hath determined that I must not câ—â—ry you over Jordan but must here end my dayes it is fit that we should all yield to his good pleasure Vers 3. The Lord thy God he will go over before thee c. As if he had said It was God before by whom ye prevailed against your enemies even when I was with you and he will not leave you but destroy your enemies as formerly and therefore you shall have no cause to be dejected because I am taken away for your God will still be with you Vers 7. And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage c. That is be not disâ—aid either at the strength of the enemies against whom thou must lead this people or at any other troubles that shall befall thee in executing this place of Magistracy whereto thou art called and indeed Captains and Magistrates have of all other most need of courage and faith in Gods providence and assistance Vers 9. And Moses wrote this law and delivered it to the priests c. That is when Moses had written this book of the law the book of Deuteronomie he delivered it solemnly in the sight of the people unto the priests and unto all the Elders of Israel even thereby to give them to understand that they were the men to whose charge it did especially appertain to see that this originall book of the law were safely kept and that the laws contained therein were duly observed both by them and by the people The priests were to teach the people the knowledge of this law and to them it did belong to uphold and maintain his truth and will therein revealed that it might not be overborn or troden under soot by any possessed with a spirit of errour and profanenesse and therefore was the law delivered to them and the Elders they were to assist the priests and the Levites and to see that the people regarded them in their places and withall to see that the judiciall laws were executed and therefore to them also the law was delivered As for the description of the priests the sonnes of Levi which bare the ark of the covenant of the Lord it may also be added to imply another reason why the book of the law was given to them namely because they were to lay up this book in the side of the ark vers 26. And though the Levites did usually bear the ark Numb 3. 31. and 4. 15. yet sometimes especially upon extraordinary occasions the priests also carried it as when they passed over Jordan Josh 3. 16 17. and when they compassed Jericho Josh 6. 12. and they had alwayes the chief charge
to look to the ark and the other holy things And Moses commanded them saying At the end of every seven years c. The summe of this passage is briefly this that Moses commanded the priests to read this book of the law every seventh year which was the year of release amongst the people and that upon the feast of tabernacles that year Concerning the year of release and the phrase here used At the end of every seven years see the note upon chap. 15. 1. But besides for the fuller understanding of this passage we must note first That the law which the priests were here enjoyned to reade amongst the people every seventh year on the feast of tabernacles was the originall copie of this book of the law which Moses wrote and which he now delivered to the priests to be kept by them Doubtlesse some part of the book of the law was read amongst them by the Levites every Sabbath day Acts 15. 21. For Moses of old time hath in every city them that preach him being read in the Synagogues every Sabbath day nor can it be questioned but that the people had books of the law in the reading whereoâ— they did dayly in private exercise themselves if this were required of their kings chap. 17. 18 19. much more may we think it was required of them that were of inforiour rank But yet once in seven years God would have this book to be read by the priests from the beginning to the end amongst the people both that being read in such a solemn manner it might take the deeper impression in them and so cause them to fear the Lord their God and to observe to do all the words of this law as it follows vers 12. and perhaps also that it might be made manifest to all Israel that those copies of the law which they had and which were read and expounded to them every Sabbath day did agree with this originall which Moses wrote and secondly that the reason why God appointed this to be done on the year of release was not onely because that year they had most liberty of mind to intend that service the lâ—nd lying that year at rest and themselves being freed from the danger of having their debts exacted of them but also because it was a holy year the Sabbath of years and so the fitter for this extraordinary duty and thirdly that this was appointed to be done at the feast of tabernacles that year because then all Israel came to appear before the Lord as it is said vers 11. for though the males onely were bound to come up at the feast Exod. 23. 17. yet they did usually carry with them their women also and therefore it is said vers 12. Gather the people together men and women and children c. that they may hear and that they may learn c. Vers 14. Call Joshua and present your selves in the tabernacle of the congregation c. This was thus done that the people might be fully satisfied that he was called of God to this place and that Joshua himself might be put in mind that he was but Gods deputy and so might still acknowledge Gods sovereignty over him and be the more faithfull in discharging the trust which God had put into his hands Vers 16. This people will rise up and go a whoring after the gods of the strangers of the land whither they go to be amongst them The gods whom they have vanquished as it were that could neither preserve themselves nor the people that served them for the worshipping whereof the land had spewed out these her inhabitants Vers 17. I will forsake them and I will hide my face from them c. That is I will cast them off and take no more charge of them as my people and so when all kind of miseries do then come upon them though they seek for me to help yet I will hide my face from them aâ—d will not regard them Vers 19. Now therefore write ye this song for you and teach it the children of Israel c. To wit that which followeth in the following chapter containing a prophecy of their falling away from God and Gods just judgement upon them for this their apostacy It was given in a song that it might be the better remembred and might the more work upon their affections and the Israelites were to learn and sing it that in time to come when they should so provoke God by their sinnes as is there set forth and God should thereupon punish them with those very evils which are there foretold this song as out of their own mouths might be a witnesse for God against them to wit that the evils they suffered were of Gods sending as being the very judgements which God had long since threatned and that God had in that song given them warning enough and they were therefore inexcusable because notwithstanding this warning they had brought these miseries upon themselves Vers 21. For I know their imaginations which they go about even now That is what they will do hereafter I know now yea I see the false hypocrisie of their hearts and their pronenesse to idolatrie even at this present This I conceive is the drift of these words yet it might be also intended to intimate that there were some amongst them that had base apostatizing thoâ—ghts already in their hearts Vers 26. Take this book of the law and put it in the side of the ark of the covenant c. That is not the ark for there was nothing in the ark save the two tables of stone which Moses put there in Horeb 1. Kings 8. 9. but on the outside of the ark where was the pot of Manna and Aarons rod. And this was appointed to signifie that it was the law of God though written by Moses and so the people might heare it with the more reverence and attention when it was brought forth thence and read amongst them and withall that God would keep and preserve it and take vengeance on those that should disregard and dispise it Indeed this was that very book which was found in the treasurie of the temple in Josiahs time 2. Chron. 34. 14. and therefore it seems it was removed from the ark in after-ages and kept in some other place of the temple wherein seeing they transgressed the directions which God here gave to the priests no marvell though this precious treasure was for some years lost and not looked after Vers 28. That I may speak these words in their ears and call heaven and earth to record against them See the note chap. 4. 26. CHAP. XXXII Vers 1. GIve ear O ye heavens and I will speak and hear O earth c. That is the song mentioned in the former chapter which God gave Moses vers 19. and commanded him to teach the people And this Rhetoricall expression which Moses useth in the beginning of this song is to imply first of what great importance
stain and dishonour upon themselves that they were not indeed the children of God But the translation in our Bibles doth best agree with the scope of the place their spot is not the spot of my children that is their wickednesse is greater then can stand with the condition of being my children The best of Gods children have their spots and blemishes their infirmities and corruptions But to live in the ordinâ—ry practice of grosse sinnes and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace these spots are â—ot the spots of his children who must be holy as their father in heaven is holy And this is that which Moses here chargeth upon the Israelites though in regard of outward profession the Lord was their father and they his children as himself afterwards saith vers 6. Is not he thy father that hath bought thee c. yet the wickednesse of their lives was evidence enough that they were not such indeed and in truth their spot is not the spot of his children They are a perverse and crooked generation Moses calls them crâ—â—ked because both their hearts and wayes were so dissonant to the right rule of Gods will and Law and perverse because they were so untoward and untractable that nothing would work upon them to mend any thing that was amisse in them and the word generation in this clause a perverse and crooked generation implyes both the generality of their Apostacy and the spring from whence their wickednesse proceeded to wit originall sinne that corruption of nature which they drew from their parents Vers 6. Is not he thy father that hath bought thee hath he not made thee and established thee To convince them of that grosse ingratitude wherewith he had charged them in the foregoing words Do ye thus requite the Lord oh foolish people and unwise he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them natuely that he had chosen them to be his peculiar people and so had entred into a covenant with them that he would be their father and that they should be his sonnes and his daughters for that he speaks of their being his children by adoption is manifest the phrase here used thy father that hath bought thee implying plainly that they were not his children by nature but that he redeemed and bought them and so adopted them to be his children and the next clause also is to the very same purpose Hath he not made thee and established thee for it is not meant so much of making them men and women as of making them his people and by a sure covenant establishing them to be his sonnes and daughters and so the word is elsewhere used for a degree of grace after creation as Isaâ— 43. 7. where the Lord speaking of Israel saith I have created him for my glorie I have formed him yea I have made him Vers 8. When the most high divided to the nations their inheritance c. Two severall wayes this verse may be probably expounded first thus That when God by his providence did dispose of the severall nations that came out of the loyns of Adam in the severall parts of the world allotting to one nation one countrey and another to another even as a man that hath some great Lordship divides it out by parcels to severall tenants and this the Lord did in the age after the confusion of tongues at Babel for every nation did then plant themselves according as God by his eternall decree had determined and set the bounds of their habitation Acts 17. 26. then did he set the bounds of the people according to the number of the children of Israel that is he chose the children of Israel to be his onely peculiar inheritance where they were there was his people and where their bounds ended there was an end of his people and there the bounds of the heathen began But secondly thus That when God did at first divide the earth amongst the severall nations and bring every one of them to countreys which by his eternall decree he had determined for their habitation even then did he think of Israel before they were yet a people and took care that they should have a competent portion reserved for them to wit the land of Canaan which was for their use put into the hands of the Canaanites to whom he allotted so much of the earth as he knew would serve for the Israelites and so as it is said here he set the bounds of the people according to the number of the children of Israel and indeed this last exposition doth best agree with the words of the text and is therefore embraced by the most Expositours Vers 9. For the Lords portion is his people Jacob is the lot of his inheritance That is the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan to make them his peculiar people and therefore it was that he took speciall care of them They are called his portion and inheritance first because they were to be entirely his they were to acknowledge no other Lord c. secondly to signifie that not onely they but their children after them were to be the Lords successively thirdly to intimate the precious account the Lord made of them that the Lord would delight in them and would keep them and plead for them as men do for their inheritance as we know what Naboth said unto Ahab 1. Kings 21. 3. The Lord forbid it me that I should give the inheritance of my fathers unto thee Again they are called the lot of his inheritance or as it is in the Hebrew the cord of his inheritance in allusion to the custome of those times when they used to divide land amongst men by lots and to measure it out with a line or cord and the rather happely because the land of Canaan was so divided amongst the Israelites See Numb 26. 55 56. Vers 10. He found him in a desert land and the wast howling wildernesse The wildernesse is called the wast howling wildernesse because of the howling both of beasts and birds that usually keep in such wild and desolate places and it may be also because of the dolefull complaints of those that travelling those deserts do often perish for want of food But why is it said that the Lord found the Israelites in a desert land and in the wast howling wildernesse Not because the Lord never took them to be his people till they were in the wildernesse for they were the Lords people when they were in Egypt I have seen saith the Lord to Moses the affliction of my people which are in Egypt Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them but either because it was in the wildernesse to wit at Sinal that he first entred solemnly