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
may guide them and govern them both at home and abroad in times of warre and in times of peace and undertake the charge of defending them against their enemies for under this phrase of going ouâ— and coming in before them of leading them out and bringing them in all the offices of the supreme magistracy are comprehended and hence Moses being ready to resigne the government useth â—he same expression concerning himself Deut. 31. 2. I can no more go out and come in The similitude is taken from a Captain that marcheth before his souldiers and undertakes to lead them whereever they should go or rather from shepherds whose custome it was to go out and in before his flocks to lead them out to their pastures and to bring them home to their folds and therefore in the next words Moses addes that the congregation of the Lord be not as sheep which have no â—hepherd Vers 18. Take thee Joshua the sonne of Nun a man in whom is the spirit That is a man of eminent gifts and therefore fit for this place and imployment and indeed herein was Joshua a type of Christ concerning whom the prophet foretold that the spirit of the Lord should rest upon him the spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the fear of the Lord. And lay thine hand upon him Or thy hands for so it is said vers 23. that Moses laid his hands upon him and by this ceremony of the imposition of Moses hands was signified first and especially that the supreme Magistracy should be transferred from Moses to him as being the man now consecrated and set apart to this place and service secondly that the hand of God should be upon him to defend him and prosper him in all his wayes and thirdly that God would conferre upon him a great encrease of the gifts of his spirit answerable to the dignity whereto he was advanced and thus it seems upon the imposition of Moses hands was accordingly performed as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him The like ceremony was â—fterwards used in the dayes of the Gospel when men were separated and set apart to preach the Gospel and in a manner for the same reasons whence is that of the Apostle S. Paul to Timothy 1. Tim. 4. 14. Neglect not the gift which is in thee which was given thee by prophecy with the laying on of the hands of thâ— Presbytery Vers 19. And set him before Eleazar the priest and before all the congregation To wit that he first as the chief and the people with him might assent to that which God had decâ—eed And give him a charge in their sight That is openly before them all make known to him what his office is and charge him faithfully and carefully to perform that which he undertakes and it may well be that this was the very charge which is afterwards expressed by Moses Deut. 31. 7 8. at which time God himself also gave him a charge vers 14 15. Vers 20. And thou shalt put some of thine honour upon him c. This may be meant of the gifts of Gods spirit which made Moses to be so highly honoured amongst the people as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government that God would take of the spirit that was upon Moses and put it upon them chap. 11. 17. concerning which see the note upon that place Now Moses is commanded to put of this his honour upon Joshua onely because at the laying of Moses hands upon him these gifts of Gods spirit should be imparted to him and it is not said put thine honour upon him but put of thine honour upon him or as it is in our Bibles thou shalt put some of thine honour upon him because though Joshua was to have the same gifts imparted to him that Moses had yet not in the same measure whence it is said Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses Or else rather by Moses honour here is meant his authority and dignity and then it is said that he should put some of his honour upon him in relation to the present time before Moses death to wit that he should presently admit him into some communion of authority with him and so cause the people to give him that honour which was due unto Moses successour the elect Judge of Israel Vers 21. And he shall stand before Eleazar the priest who shall ask counsel for him after the judgement of Urim c. That is upon all occasions he shall present himself before Eleazar to ask counsel of him who shall enquire of the Lord for him after the judgement of Urim What this Urim was see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim is hard to say This I conceive is most probable when any came to enquire of the Lord the priest put on the Ephod whereto the pectorall was fastened in the fold whereof the Urim and Thummim was put by Moses and so the priest in the name of the parties propounded such questions as they desired to be satisfied in from the Lord desiring the Lord to return them an answer according as we find it 1. Sam. 23. 9 10 11 12. whereupon the Lord did either by the illumination of his spirit whereof the Urim was an embleme or outward signe reveal unto the priest what answer he should give the party enquiring or else by an immediate voice from heaven and this was called the judgement of Urim because it pleased the Lord upon the applying or putting on of the pectorall to give judgement in the cause enquired of by the priest CHAP. XXVIII Vers 2. COmmand the children of Israel and say unto them My offerings c. Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels wherein the Sanctuary the altar and other holy things were folded up and removed from â—lace to place and that withall the generation that had been before mustered was now dead chap. 26. 64. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai therefore the Lord causeth the Law of sacrificing to be here again repeated thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances as they had done in the wildernesse Deut. 12. 8. Ye shall not do after all the things that we do here this day every man whatsoever is right in his own eyes c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at
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
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
in â—he former verse he had appointed Vers 13. Thou shalt observe the feast of tabernacles seven dayes after thaâ— thou haâ—t gathered in thy corn and thy wine Sâ—e the note upon Exod. â—3 16. Vers 18. Judges and officers â—halt thou make thee in all thy gates c. To wit judges to give judgeâ—ent and ofâ—icers to exâ—cute the sentence of the judges and because the places of â—â—diâ—â—turâ— were usually in the gates of their towns and cities therefore it is said Judges and officers shalt thou make thâ—e in all thy gates Vers 19. For a gift dâ—th blind the eyes of the wise and pervert the words of the righteous That is it will make a wise man that is able to judge between right and wrong think and perswade himself that he doth right when he doth manifest wrong and it will make a good man pervert justicâ— even against his conscience though in other things he makes conscience of his wayes Vers 21. Thou shâ—â—t not plant thee a grove of any trees near unto the altar of the Lord c. This Law the Israâ—lites did afterwards many times break as we may sâ—e Judg. 3. 7. 1. Kings 14. 23. 16. 33. 18. 19. which was in them grosse idolatry and yet the Patriarchs did formerly worship God in groves and that without sinne Sâ—e the note on Gen. 21. 33. CHAP. XVII Vers 1. THou shalt not sacrifice unto the Lord thy God any bullâ—ck or sheep wherein is blemish c. See the notes upon Levit. 22. 20 21. Vers 2. If there be found among you within any of thy gates c. The summe of the law here delivered is this That if any amongst them were sound guilty of idolatry in that they had worshipped either the sunne or the moon or any of the host of heaven or consequently any other creature for these the most glorious of Gods creatures are onely mentioned to imply that much lesse might they worship stocks and stones or any other creatures they must certainly be stoned to death whether it were man or woman no pity must be shown to them for the weaknesse of their sex and the reason is implyed in this verse because they had wrought wickednesse in the sighâ— of the Lord in transgressing his covenant where we must note that idolatry is termed a transgressing of Gods covenant not onely because it was as all other sinnes are contrary to Gods law which they had covenanted to obseâ—ve and keep but also because therein men did openly as it were renounce God and thâ— true religion and chuse themselves other gods whom they would serve and therefore this was in a more speciall and â—minent manner a transgressing of the covenant Vers 4. And it be told thee and thou hast heard of it and enquired dâ—ligently and behold it be true c. This is added both lest in favour of any man thâ—y should slight a report brought unto them and not carefully enquire of it and alsâ— lest they should be too hasty to punish men upon uncertain reports Vers 7. The hands of the witnesses shall be first upon him to put him to death and afterward the hands of all the people The witnesses were to throw the first stones at them that were condemned to be stoned which was tâ— make men the more afraid to bear false witnesse and that because it was supposed that men would be afraid after good deliberation to have a hand in killing an innocent man though in their wrath and fury they might speak that which might tend to the losse of his lise But then afterwards all the people assembled were to have a hand in the exâ—cution of him thereby to inure them to be servent and zealous in Gods cause against all those that should despise and disrâ—gard his laws Vers 8. If there arise a matter too hard for thee in judgement between bloud and bloâ—d c. Herâ—â—he Iâ—raâ—lites were taught what they were to do 〈…〉 question did ariâ—e concerning any cause that was brought before their Juâ—ges and Magisâ—rates in their severall towns and cities which the magistrâ—tes â—â—â—re soâ—nd so hard that they made a doubt or were of different jâ—dgement amongst tâ—â—mselves what to determine in it as between bloud and bloud that is in caâ—e of bloudshed whether it were to be judged wilfull murder or as we call iâ— chance medley and so in any other questionable cause either concerning any plea about their estâ—â—es or concerning any stroke given or any other thing of the like nâ—ture â—o wit that in this case they were to go up to the place which God should câ—â—se which was Jerusalem in after-ages and there resort to the priâ—sâ—s as expounders of the law and to the judge that is the jâ—â—geâ— the civil Magiâ—trates who were judicially to give sentâ—nce according to the â—â—iâ—sts â—â—poâ—ition of the law that so by them the matter in question might be dâ—câ—dâ—â— and oâ— this I conceive that is meant 2. Chron. 19. 8 9 10. Moreover in Jâ—rusalem diâ— Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Israel for the juâ—gement of the Lord and for controversies when they returned to Jerusalem c. and that they were appointed to go up unto Jerusalem with all such causâ—â— of great diâ—â—icultie not becausâ— the supreme Magistrate the Judge or King of Istaâ—l did alwayâ—â— reside there but either because this is meant of the Sanhedrim which was their supreme Senate or Councel consisting partly of priâ—sts and partly oâ— civil Magisâ—rates to whom all appeals were made and did therefore alwayes abide at Jerâ—sâ—lem or else becauâ—e if need so required the high priâ—st was to enquire of the Lord and to answer them after the judgemenâ— of â—rim before the Lord Numb 27. 21. and therefore it is said here vers 9. that they should go unâ—o the priests c. and enquire which may be mâ—ant of the high â—â—iâ—sts enquiring for them of the Lord a priviledge which the Bishop of Rome cannot challenge for the bringing of all appeâ—lâ— to be sinally determined by him Vers 10. And thou shalt do according to the sentence which they of that placâ— which the Lord shall choose shâ—â—â—â—â—ew thee c. Namely becâ—use their sentence was to be according to the Laâ— oâ— Godâ— vers 11. and in câ—â—e of great difficulty to be proved so to be by â—â—quiring of the Lord for we must not think the people were bound to rest in their senâ—â—â—ce if it were clearly contrary to the law of God Vers 11. Acâ—orâ—ing to the sentenâ—e of the Law which they shall teach thee c. Here is methinks a maniseâ—t diâ—â—eâ—ence betwixt that which the priâ—st was to do and that which the Judge was to do the priests office being mâ—anâ— by tâ—aching the sentence of the Law that is giving the interpretation of it and the Jâ—dgâ—â— by telling them the judgement that is giving judgemâ—nt accordiâ—g to that which the priest had delivered to be
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
them taken away before our eyes and therefore also is that added vers 24. So that thou shalt be mad for the sight of thine eyes which thou shalt see because doubtlesse the sorrow that enters to the heart by the eye doth usually cut deeper then thaâ— which enters by the eareâ— and secondly that their eyes should look and fail with longing for them c. whereby is meant either the failing and marring of their eyes by their extreme mourning and weeping for their children or else because there is mention made of longing for them that they should expect and wait for some help for the rescuing of their children even till eyes fail with waiting but all in vain in that they should never be able to deliver them Vers 33. The fruit of thy land and all thy labours shall a nation which thou knowest not eat up c. From whom the lesse mercy can be expected and withall God implyes how vain their hope of peace should be grounded with their friendship with all the nations about them since he was able to bring a nation upon them whom they know not and whom therefore they never feared Vers 36. The Lord shall bring thee and thy King which thou shalt set over thee c. Observable it is that it is so expressely noted that not onely they but their King also should be carried into captivity for first hereby is implyed the universalitie of the judgement in that not so much as their King should be able to escape out of the hand of those over-bearing enemies and secondly it is a great aggravation of any peoples misery when their Kings are cut off that are the chief hope of any state when the head is under water the whole body must needs be in great danger and therefore we shall find in publick judgements the people of God have still lamented above all for the losse of their prince as Lam. 4. 20. The breath of our nostrils the anointed of the Lord was taken in their pit of whom we said Vnder his shadow shall we live among the heathen And there shalt thou serve other gods wood and stone To wit either being seduced by the enticing perswasions of those idolaters amongst whom you shall live there or else forced to it by the tyranny of your Lorâ—s and masters In either of these cases it was a heavy judgement to Gods people as being an evil that endangered their souls and their eternall well-being as so it is here threatned as the most grievous of all miseries yet withall there is couched in these words too an exprobration of this peoples pronenesse to idolatry intimating that then they should â—ave gods enough and bâ—â—lutted with superstitious will-worship to which they were so strongly 〈◊〉 Vers 37. And thâ—◠〈◊〉 â—â—come an astonishment a proverb and a by-word word c. There is much included in this threatning as that their calamities sâ—ould be so great that their very enemies should be astonished at them and that they should be the common table-talk of those that had vanquished them But the chief thing intended is that they should be slouted and scorned and made a laughing-stock in all places whereever they came Vers 38. The stranger that is within thee shall get above thee very high c. Moses had before threatned that the enemies of their land should prevail against them and tyrannize over them but now he addes as a farther degree of misery that the very strangers that formerly lived amongst them onely by permission as sojourners should come to lord it over them and be in farre better condition then themselves and indeed it doth much increase mens distresse when they come to be so farre beneath those that were formerly as farre beneath them Vers 45. Moreover all these curses shall come upon thee and pursue thee and overtake thee c. See the foregoing note upon vers 15. Vers 48. He shall put a yoke of iron upon thy neck till he have destroyed thee Their bondage is here compared to a yoke of iron not onely because it should be so heavy and insupportable by reason of the many g ievous miseriâ—s they should suffer there but also because they should be no way able to break the yoke from off their necks that is to ridde themselves out of their bondage but should continue under it untill it had utteâ—ly coâ—sumed them Vers 49. And the Lord shall bring a nation against thee from farre from the end of the earth as swift as the eagle flyeth Thâ—t is suddeâ—ly unexpectedly and with unresistable violence And indeed the Babylonian the nation here intended is described to be a lyon with eagles wings Dan. 7. 4. and Nebuchadnezzar is likened to a great eagle with great wings as we â—ay see Ezech. 17. 3 12. and there is ofâ—en mention made of their swiftnesse as Jer. 4. 13. Behold he shall come upon us as clouds and his charets shall be as a whirl wind his horses are swifter then eagles Lam. 4. 19. Our persecutours are swifter then the eagles of the heaven they persued us upon the mountains c. A nation whose tongue thou shalt not understand So that it shall not be possible to call for mercy at his hand Vers 5â— And he shall besiege thee in all thy gates untill thy high and fenced walls come down wherein thou trustedst c. This last clause wherein thou â—rustedst is added not onely to intimate that the enemie that God would bring against them would batter down their strongest walls bulwarks but also by way of upbrayding them for putting too much confidence in such things as these which alas should be no help at all to secure them against those enemies that God would send to destroy them Vers 57. And towards her young one that cometh out from between her feet The Hebâ—ew word signifieth her afâ—er-birth and implyeth that the mother should devour both that and the child with it which much aggravates the judgement Vers 62. And ye shall be left few in number whereas ye were as the starres of heaven for multitude Which being direâ—tly contrary to that which God had promised must needs be an evident signe of Gods displeasure against them Vers 63. The Lord will reâ—oyce over you to destroy you and to bring you to nought The drift of these words is to imply how great the indignation of the Lord against them should be that should make him not onely destroy but also rejoyce in destroying a nation that had formerly been so precious in his eyes and for whom he had done such great and wonderfull tâ—ings Nor doth this contradict what the Lord saith Ezek. 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked c. for though God doth not delight in the destruction of his creatures yet as there is an execution of justice done upon wicked men that despise his mercie the Lord is pleased with it and rejoyceth to