The Eagle c. Those Fowls are forbid which are ravenous as the Eagle Vulture Kite Raven c. and which delight in the dark as the Owl and Bat c. and which creep upon the ground v. 20. Which possibly may imply how displeasing unto God are Covetousness and Cruelty a worldly Temper and the Works of Darkness See Theodoret. quaest XI on Levit. 22. Locust See Matth. 3.4 with Mark 1.6 23. Abomination See verse 10. As also the Note on Levit. 18.27 24. Shall be unclean i. e. He shall be under a legal uncleanness It shall not be lawfull for him to come unto the Tabernacle nor partake of the holy Oblation nor converse with them who do it 29. Mouse See Isaiah 66.17 32. It shall be unclean i. e. It shall not be used as before 33. Ye shall break it Ch. 6.28 34. Such water cometh i. e. Such Water as is unclean by touching unclean Meat or an unclean Vessel 36. Wherein there is plenty of water Heb. A gathering together of waters 38. But if any water c. i. e. If Water be put upon it to prepare it for the food of a Man 42. Hath more feet Heb. Doth multiply feet 43. Selves Heb. Souls 44. Ye shall be holy Chap. 19.2 and 20.7 1 Pet. 1.15 For I am holy And therefore ye ought to be like me and give Obedience to these Precepts of mine 47. To make a difference See chap. 10.9 10 11. CHAP. XII The ARGUMENT Vncleanness upon Child-birth Whether the Child born be Male or Female The Purification of a Woman after Child-birth according to the ability of the Woman 1. AND the LORD spake unto Moses saying 2. Speak unto the children of Israel saying If a woman have conceived seed and born a man-child then she shall be unclean seven days according to the days of the separation for her infirmity shall she be unclean 3. And in the eighth day the flesh of his fore-skin shall be circumcised 4. And she shall then continue in the blood of her purifying three and thirty days she shall touch no hallowed thing nor come into the sanctuary untill the days of her purifying be fulfilled 5. But if she bear a maid-child then she shall be unclean two weeks as in her separation and she shall continue in the blood of her purifying threescore and six days 6. And when the days of her purifying are fulfilled for a son or for a daughter she shall bring a lamb of the first year for a burnt-offering and a young pigeon or a turtle-dove for a sin-offering unto the door of the tabernacle of the congregation unto the priest 7. Who shall offer it before the LORD and make an atonement for her and she shall be cleansed from the issue of her blood This is the law for her that hath born a male or a female 8. And if she be not able to bring a lamb then she shall bring two turtles or two young pigeons the one for the burnt-offering and the other for a sin-offering and the priest shall make an atonement for her and she shall be clean 1. UNto Moses It is not said unto Moses and Aaron as it is said in the Law of clean and unclean Beasts ch 11.1 and in that concerning the Leprosie of Men and of Houses ch 13.1 and ch 14.57 And the reason seems to be this Because in those Laws Aaron and his Sons were to judge and pronounce according to certain Rules what was clean and what unclean chap. 10.10 11. chap. 14.57 This required great Caution and some Skill But the Law in this Chapter relates to a matter that is plain 2. Woman Ch. 15.19 According to the days of the separation for her infirmity shall she be unclean i. e. For those first seven days she shall be in as great a degree unclean and polluted as a Woman by the Law was during the seven days of her separation of which see ch 15.19 20. During which time she was not onely debarred the Sanctuary but separated from all communion or converse with others During that time she defiled what-ever she touched and that which was so defiled did also render him that touched it unclean Levit. 15.20 22. 3. Eighth day Luk. 2.22 Joh. 7.22 Then will the Child be better able to endure Circumcision and the Mother also past her greater pollution and may touch her Child without rendring it unclean See the Notes on Gen. 17.12 4. She shall then continue in the blood of her purifying c. i. e. After her first seven days she shall remain for the farther cleansing her Body three and thirty days In which time though she be not debarred from conversing with others she shall neither eat any holy thing nor yet go into the Sanctuary 5. But if she bear c. The time is doubled in case she bare a Female with respect perhaps to the Sin of Eve who was first in the transgression 1 Tim. 2.14 6. Of the first year Heb. A Son of his year 7. Make an atonement The Woman was under a legal impurity and therefore needed an Atonement And tho' Child-bearing were no Sin yet the pain thereof was a punishment of Sin Gen. 3.16 And the corrupt Condition of our Nature or our Original pravity seems hereby to be insinuated also Psal 51.5 8. And Luk. 2.24 She be not able to bring a lamb Heb. Her hand find not sufficiency of If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8.12 CHAP. XIII The ARGUMENT Of a Leprosie in a Man or Woman Of Leprosie in a Garment Of the Laws and Rules by which the Priest was to proceed in judging of it 1. AND the LORD spake unto Moses and Aaron saying 2. When a man shall have in the skin of his flesh a rising a scab or bright spot and it be in the skin of his flesh like the plague of leprosie then he shall be brought unto Aaron the priest or unto one of his sons the priests 3. And the priest shall look on the plague in the skin of the flesh and when the hair in the plague is turned white and the plague in sight be deeper then the skin of his flesh it is a plague of leprosie and the priest shall look on him and pronounce him unclean 4. If the bright spot be white in the skin of his flesh and in sight be not deeper then the skin and the hair thereof be not turned white then the priest shall shut up him that hath the plague seven days 5. And the priest shall look on him the seventh day and behold if the plague in his sight be at a stay and the plague spread not in the skin then the priest shall shut him up seven days more 6. And the priest shall look on him again the seventh day and behold if the plague be somewhat dark and the plague spread not in the skin the priest shall pronounce
from the woman's hand but he found her not 21. Then he asked the men of that place saying Where is the harlot that was openly by the way side and they said There was no harlot in this place 22. And he returned to Judah and said I cannot find her and also the men of the place said that there was no harlot in this place 23. And Judah said Let her take it to her lest we be shamed Behold I sent this kid and thou hast not found her 24. And it came to pass about three months after that it was told Judah saying Tamar thy daughter in law hath played the harlot and also behold she is with child by whoredom and Judah said Bring her forth and let her be burnt 25. When she was brought forth she sent to her father in law saying By the man whose these are am I with child and she said Discern I pray thee whose are these the signet and bracelets and staff 26. And Judah acknowledged them and said She hath been more righteous then I because that I gave her not to Shelah my son and he knew her again no more 27. And it came to pass in the time of her travail that behold twins were in her womb 28. And it came to pass when she travailed that the one put out his hand and the midwife took and bound upon his hand a scarlet threed saying This came out first 29. And it came to pass as he drew back his hand that behold his brother came out and she said How hast thou broken forth this breach be upon thee therefore his name was called Pharez 30. And afterward came out his brother that had the scarlet threed upon his hand and his name was called Zarah 1. AT that time i. e. In that space of time between Jacob's coming from Padan-Aram into Canaan and his going into Egypt In this Chapter we have an account of several matters which fell out not all at once but successively And though the greater part of the Chapter report matters that happened about and after the time when Joseph was sold into Egypt yet Judah's marriage which leads to those things must have been before Joseph was sold Otherwise it is hardly conceivable that all those things should happen to Judah in the space of three and twenty years for it could not be longer before he went into Egypt after Joseph was sold which are reported viz. the birth of Er Onan and Shelah severally The marriage of Er and Onan The time which Tamar waited for Shelah which were many days v. 12. The birth of Pharez and Zarah by Tamar and after this the birth of Hezron and Hamul of Pharez ch 46.12 Compare Deut. 10.8 Adullamite So called from the City Adullam Josh 12.15 2. Canaanite The Chaldee renders the word by Merchant and so the word sometime signifies Prov. 31.24 And the Tigurin Version renders it so in this place But our English have translated it truly in this place as will appear by comparing 1 Chron. 2.3 It is true that Judah ought not to have married into that Race Compare ch 24.3 with 28.1 and the Notes on those places and that 't is like is the reason of the Chaldee's rendring It was an unlawfull and proved a very unhappy Marriage and there remained none of the Posterity of this Woman of Canaan Shuah The name of the Man as appears from the Hebrew Text and from 1 Chron. 2.3 3. He called Judah names the first-born his Wife gave names to the other two v. 4 5. 5. Chezib This place is called Achzib Jos 15.44 7. Wicked Remarkably so whatever his wickedness were and was therefore cut off betimes 8. Marry her This was afterward made into a Law Deut. 25.5 See the Notes on ch 7.2 But it was not lawfull where the Brother left Issue behind him Lev. 18.16.20.21 9. Should not be called his Or Should not be called by his name As the Chaldee renders it 〈◊〉 Thus Envy carries him to another great sin 11. A widow at thy father's house Compare Levit. 22.13 13. To shear his sheep Which was a time of feasting 2 Sam. 25.8 11. 14. Wrapped her self viz. To keep her self from being known Open place i. e. A place that was common Prov. 7.12.9.14 15. 15. Because she had covered This does not contain the proof of her being an Harlot but the reason why Judah did not know her v. 16. 18. Thy bracelets Or Thy scarf or girdle according to the Hebrew 23. Lest we be shamed Or Become a contempt as the Margent hath it By pursuing Judah would have occasioned the discovery of his own sin 24. Bring her forth Judah would have her brought to her tryal Adultery was afterwards punishable with death Deut. 22.22 23. and probably at this time and among this People it was so likewise See the Notes on ch 7.2 and Jer. 29.22 23. She is charged with Adultery because she was in truth the Wife of Shelah v. 11. compared with Deut. 22.23 c. Burnt As an Adulteress and probably according to the Custom of the place This in one Case was the punishment by the Law of Moses Lev. 21.9 26. Because I gave c. This neglect of his Promise was the occasion of this evil No more This abstaining from sin is necessary and without it we cannot be said to repent Job 34.31 29. This breach be upon thee i. e. Thou hast made this breach and accordingly he should in his name carry the remembrance of it CHAP. XXXIX The ARGUMENT Joseph made the Overseer of the Family of Potiphar who prospers thereupon Joseph is tempted by his Mistress He resisteth the Temptation He is falsely accused and cast into Prison God is with him in the Prison where he is entrusted and prospers 1. AND Joseph was brought down to Egypt and Potiphar an officer of Pharaoh captain of the guard an Egyptian bought him of the hands of the Ishmeelites which had brought him down thither 2. And the LORD was with Joseph and he was a prosperous man and he was in the house of his master the Egyptian 3. And his master saw that the LORD was with him and that the LORD made all that he did to prosper in his hand 4. And Joseph found grace in his sight and he served him and he made him overseer over his house and all that he had he put into his hand 5. And it came to pass from the time that he had made him overseer in his house and over all that he had that the LORD blessed the Egyptian's house for Joseph's sake and the blessing of the LORD was upon all that he had in the house and in the field 6. And he left all that he had in Joseph's hand and he knew not ought he had save the bread which he did eat and Joseph was a goodly person and well-favoured 7. And it came to pass after these things that his master's wife cast her eyes upon Joseph and she said Lie with
shall not cease to be a distinct and separate People nor be quite deprived of all use of their Laws and Religion till after such time as the Messiah whom the ancient Jews grant to be meant by Shiloh and who was to be born of this Tribe shall first come among them And him shall the Nations or Gentiles serve and obey See Matt. 24.14 The first promise of the Messiah is mentioned Gen. 3.15 under the expression of the Seed of the Woman But that does not import of what Nation or Family he should be born It is believed to be intimated that he should be born of the Family of Shem ch 9.27 This great Blessing was afterwards ascertained to Abram ch 12.3 and to his Seed ch 22.18 And the great Promise of it setled on Isaac ch 17.21 And transmitted by him to Jacob ch 28.4 Here it now was and Jacob before his Death fore-tells the time within which the Messiah should come and intimates the Tribe from whence he should arise the latter whereof the Holy Scriptures more expressly mention afterwards The words of Jacob relating to Judah contain something very peculiar and very great Here 's nothing said of him that lessens him as there is before of Reuben Simeon and Levi. When the other Tribes fell into Schism after Solomon's death and were carried Captive in the days of Hosea this Tribe adhered to the Worship of God and continued in their own Land I. Judah did not lose his Tribe so the word which we render Scepter signifies here in the Hebrew Text and v. 16 28. There was always great care taken to preserve Judah distinct in its Tribe and Families In the days of Saul the Men of Judah were numbred apart Thus it was in David's also 1 Sam. 11.8 2 Sam. 24.9 A Prophet took care of the Genealogies of this Tribe 2 Chron. 12.15 with ch 13.22 There was care taken of it even during the Captivity of Babylon as appears from the Book of Chronicles Ezra and Nehemiah and from Josephus Antiq. l. II. ch 4. Some doubt arose of the Genealogies of others Nehem. 7.64 Ezra 2.64 This Tribe continued distinct This Care continued to the days of Augustus Luk. 2. Josephus mentions Antiq. l. 18. c. 1. the Enrolling St. Luke speaks of in the time of Cyrenius and Justin Martyr appeals to the Records of it Apol. 2. vid. Tertullian contra Marcionem The other Tribes were upon the matter lost And before that time when Judah was numbred distinctly and by it self which Aâ—ravenel says is the meaning of the Scepter or Tribe shall not depart from Judah on the first Prophets fol. 95. and fol. 100. the other Tribes were numbred together as Accessories For Benjamin it was looked on but as an Accessory to Judah The Cities of Benjamin are called the Cities of Judah A Man of Benjamin was called a Jew from Judah and so were all the remaining Israelites upon the Captivity of Babylon 1 Kings 11.13 32. 2 Kings 17.18 2 Chron. 11.5 10. ch 17.9 ch 14.4 8 12. ch 20.3 4 5 13 15. Esther 2.5 II. In this Tribe continued the Teachers of the Law called Law-giver here Here were the Lawyers and Scribes c. when the other Tribes had them not The Priests and Levites adhered to this Tribe 2 Chron. 11.13 14. ch 13.4 9 10. The Kings of Judah took care for instructers of the people to teach in the Cities of Judah 2 Chron. 17.7 8 9. ch 29.5 30. ch 34.30 In the Captivity of Babylon these Law-givers departed not from between the feet of the Men of Judah Ezek. 1.3 Ezra 2.36 40. Nehem. 8.9 and ch 12. They continued to the times of Jesus our Messiah We read much in the New Testament of Priests Levites Scribes Doctors of the Law We have mention of Gamaliel a famous Doctor of Simeon the Son of Hillel the Founder of a great School and famous still among the Hebrew Writers That by Shiloh is meant the Messiah is agreed by the ancient Jews and upon the matter by all Christians what-ever differences there have been in the Explication of the word And 't is by no means to be thought that Jacob would omit this great Blessing of the Tribe of Judah that the Messiah should spring from it when he relates a great number of smaller matters which should happen and they came to pass to the other Tribes 11 12. Binding c. These words are a fit Description of the Fruitfulness and Plenty of Judah's Inheritance in Canaan and will be better understood if we compare them with what we read Numb 13.22 23. and with other forms of Speech used in Scripture Deut. 33.14 Job 29.6 13. Zebulun His Situation shall be such that by means of his Shipping he shall easily have Intercourse and Traffick with Zidon And therefore Moses said Rejoice Zebulun in thy going out Deut. 33.18 This Tribe was situate upon that Coast or Border which led to Zidon Vnto Zidon may be translated Toward Zidon which agrees better with the place if by Zidon we understand the City so called But understanding by Zidon the Territory or Country adjacent we need not translate it otherwise because Zebulun did reach so far 14 15. Issachar These words give an account of Issachar's Temper and of his Lot His Land was pleasant and its Inhabitants lovers of Peace and Rest and instead of War or Merchandice gave themselves up to the Labours of Husbandry To which account the words of Moses agree Rejoice Zebulun in thy going out and Issachar in thy tents Deut 33.18 16. As one c. Though Dan be the Son of an Handmaid whereas the abovenamed were the Sons of Leah yet shall not that hinder him from the priviledge belonging to the others but he shall judge his People as any one of the other Tribes of Israel 17. Dan c. Sampson of this Tribe shall be an eminent Judge and Deliverer of his People And though he do not overcome the Philistines with a numerous Army and in pitched Battels yet he shall destroy them craftily and whiles they are less aware like a Serpent by the way c. 18. I have waited c. q. d. Whereas Sampson died in the overthrow of his Enemies and left his People obnoxious to their Oppressors and I foresee the Straits and high Misdemeanours this Tribe of Dan will hereafter fall into Compare Josh 19.47 Judg. 1.34 with Judg. 18.30 and 1 King 12.29 I cannot but upon this occasion intimate my firm belief and earnest expectation of that eternal Deliverance which shall be wrought by the Messiah Luk. 2.30 This sense is favoured by the ancient Jews See Hieronym Quaest Hebr. in Genes Targum Hierosol Jonathan 19. Gad c. Gad was sorely oppressed by the Ammonites their Neighbours Judg. 10.7 8. But as the Gadites were a fierce and valiant People Deut. 33.20 so we have a particular account of their Victory over their Enemies 1 Chron. 5.18 19 20 21 22. and however they were oppressed for
and set them Bounds which he accordingly does God descends upon the Mount and sends Moses down to restrain the Priests and People from coming too near 1. IN the third month when the children of Israel were gone forth out of the land of Egypt the same day came they into the wilderness of Sinai 2. For they were departed from Rephidim and were come to the desart of Sinai and had pitched in the wilderness and there Israel camped before the mount 3. And Moses went up unto God and the LORD called unto him out of the mountain saying Thus shalt thou say to the house of Jacob and tell the children of Israel 4. Ye have seen what I did unto the Egyptians and how I bare you on eagles wings and brought you unto my self 5. Now therefore if ye will obey my voice indeed and keep my covenant then ye shall be a peculiar treasure unto me above all people for all the earth is mine 6. And ye shall be unto me a kingdom of priests and an holy nation These are the words which thou shalt speak unto the children of Israel 7. And Moses came and called for the elders of the people and laid before their faces all these words which the LORD commanded him 8. And all the people answered together and said All that the LORD hath spoken we will do And Moses returned the words of the people unto the LORD 9. And the LORD said unto Moses Lo I come unto thee in a thick cloud that the people may hear when I speak with thee and believe thee for ever And Moses told the words of the peole unto the LORD 10. And the LORD said unto Moses Go unto the people and sanctifie them to day and to morrow and let them wash their clothes 11. And be ready against the third day for the third day the LORD will come down in the sight of all the people upon mount Sinai 12. And thou shalt set bounds unto the people round about saying Take heed to your selves that ye go not up into the mount or touch the border of it whosoever toucheth the mount shall be surely put to death 13. There shall not an hand touch it but he shall surely be stoned or shot through whether it be beast or man it shall not live when the trumpet soundeth long they shall come up to the mount 14. And Moses went down from the mount unto the people and sanctified the people and they washed their clothes 15. And he said unto the people Be ready against the third day come not at your wives 16. And it came to pass on the third day in the morning that there were thunders and lightnings and a thick cloud upon the mount and the voice of the trumpet exceeding loud so that all the people that was in the camp trembled 17. And Moses brought forth the people out of the camp to meet with God and they stood at the nether part of the mount 18. And mount Sinai was altogether on a smoke because the LORD descended upon it in fire and the smoke thereof ascended as the smoke of a furnace and the whole mount quaked greatly 19. And when the voice of the trumpet founded long and waxed louder and louder Moses spake and God answered him by a voice 20. And the LORD came down upon mount Sinai on the top of the mount and the LORD called Moses up to the top of the mount and Moses went up 21. And the LORD said unto Moses Go down charge the people lest they break through unto the LORD to gaze and many of them perish 22. And let the priests also which come near unto the LORD sanctifie themselves lest the LORD break forth upon them 23. And Moses said unto the LORD The people cannot come up to mount Sinai for thou chargedst us saying Set bounds about the mount and sanctifie it 24. And the LORD said unto him Away get thee down and thou shalt come up thou and Aaron with thee but let not the priests and the people break through to come up unto the LORD lest he break forth upon them 25. So Moses went down unto the people and spake unto them 1. THE same day It hath been thought that by the same day is meant the third day of the month as this was the third month of the year But that word which we translate month signifies sometimes no more but the New-moon or first day of the month Num. 29.6 1 Sam. 20.24 27. And in that sense the same day signifies the first day of the month According to this account it was fifty days from the Israelites eating the Passover in Egypt to the giving of the Law which was done on the third day v. 11. For on the fourteenth day of the first month was that Passover eaten From that time reckoning inclusively the first and last day was to the third of this third month just fifty days 3. Moses Act. 7.38 Went up unto God i. e. He went up to the Mount where the Glory of God appeared 4. Ye have seen Deut. 29.2 On Eagles wings Deut. 32.11 12. This speaks the great care of God and the sure defence which the Israelites had thereby received Vid. Revel 12.14 Vnto my self i. e. To the place where I appear to you and am ready to give you my Laws 5. Now Deut. 5.2 All the Earth Deut. 10.14 Psal 24.1 The greater was the favour of God to the Israelites when he made choice of them for his peculiar People 6. A Kingdom of Priests 1 Pet. 2.9 Rev. 1.6 Not a profane State but such as shall worship God according to his Will and be thereupon exalted by him to great Dignity Ye shall be Kings and Priests See the Chaldee and Rev. 5.10 8. All Ch. 24.3 7. Deut. 5.27 and 26.17 9. I come unto thee i. e. I will appear unto thee after a glorious manner Told Or He had told See v. 8. 10. Sanctifie them i. e. Set them a-part and let them abstain from all evil and from every impurity And as a token of their being sanctified inwardly they were obliged also to wash their clothes 11. The third day Vid. Notes on v. 1. On this day the Law was given called a fiery Law Deut. 33.3 And this day was the day of Pentecost being fifty days after the Passover on which day the fiery Tongues were bestowed Act. 2. Will come down Or will reveal himself by a glorious Appearance 12. Set bounds Such bounds and limits as they might not pass lest for their curiosity and profaneness they die vid. 1 Sam. 6.19 Whosoever Heb. 12.20 13. Trumpet Or Cornet Soundeth long Or when it hath sounded long The Greek understand it of that time when the Trumpet ceased They shall come up to the mount The People shall come nearer at least to the foot of the Mount and Moses and Aaron and his Sons and the Elders of Israel shall go up into the Mount vid. ch 24.9 15. Wives 1 Sam. 21.4 Joel
the tongs thereof and the snuff-dishes thereof shall be of pure gold 39. Of a talent of pure gold shall he make it with all these vessels 40. And look that thou make them after their pattern which was shewed thee in the mount 2. Bring me Heb. Take for me The Hebrew word which signifies to take or to receive when that receiving is for the use of another does also in the Scripture Phrase signifie to give or apply to that use Psalm 68.18 with Eph. 4.8 Thus the word signifies 1 King 3.24 and ch 17.10 Judg. 14.2 Offering Or Heave-offering An Offering lifted up and separated from the rest of their Goods Of every man Ch. 35.5 Willingly 2 Cor. 9.7 4. Fine Linen Or Silk 5. Shittim-wood Probably a kind of Cedar at least a Wood that doth not not or corrupt according to the Greek and Josephus Antiq l. 3. c. 6. 7. Ephod Chap. 28.4 Breast-plate Ch. 28.15 8. Dwell amongst them Viz. By a more especial manifestation of Glory and tokens of my Favour 10. And they c. Vid. ch 37.1 Two cubits and an half Five Spans says Josephus Antiq. l. 3. c. 6. reckoning two Spans to one Cubit Crown Or Border called a Crown because it was round about 14. Born Upon the Shoulders of the Levites Num. 7.9 It was an offence against this Law to carry the Ark in a Cart 1 Chron. 13.7 with 2 Chron. 35.3 and 1 Chron. 15.15 15. They shall not c. That the Levites may not think themselves discharg'd from their Service 16. The testimony The two Tables of Stone the Law in which God declares Man's duty Vid. Exod. 40.20 1 King 8.9 Hence the Ark it self is called The ark of the testimony v. 22. 17. A mercy seat The Hebrew word is but one and is observed to come from a word that signifies to cover and to pardon or make atonement for Sin And hence by Interpreters it is differently rendered by a covering or else a propitiatory or mercy-seat The Greek retain both and our English Version is justified by Heb. 9.5 And we are taught in this sense to apply it to our Saviour from Rom. 3.25 18. Cherubims See the Notes on Gen. 3.24 These were winged Figures and their being placed in the Holy of Holies a Type of the highest Heaven Heb. 9.24 makes it probable that they represent the Angels which stand before God continually Matt. 18.20 ready to do God's Will Heb. 1.14 19. Of the mercy-seat Or Of the matter of the mercy-seat 22. I will meet with thee I will give tokens of my regard and more especial presence with thee Between c. Numb 7.89 The place between the Cherubims is represented to us as the Seat of the Divine Presence 1 Sam. 4.4 And the Ark is called God's foot-stool 1 Chron. 28.2 Psal 132.7 23. Thou shalt c. Ch. 37.10 Two cubits Twelve hand-breadths says Mainon H. Beth Habbech c. 3. 24. A Crown A little edging about the Table 25. A Border Or Ledge 29. The dishes thereof i. e. The Dishes or Pans in which the Loaves were prepared Spoons thereof Little Pots or Cups of which the Hebrews say there were two full of Frankincense or Incense Numb 7.14 which was to be put upon each row of Loaves vid. Levit. 24.11 Joseph Antiqu. l. 3. c. 7. Maimon H. Beth Habbech c. 3. Covers thereof and â—owls thereof The Jews understand it of props to hold up the two rows of Bread of which there were two on each side the Table And of Pieces of Gold of the fashion of hollow Pipes or Reeds slit asunder to lay between the Loaves Maimon ibid. To cover withall Or to pour out withall The Marginal reading does not seem to agree to this place And therefore the most probable meaning is this That the fore-mentioned Utensils were to cover or furnish out the Table withall 30. Shew-bread Or the bread of Faces or presence being to be constantly set in the House of God where he was more peculiarly present 31. And thou c. Ch. 37.17 Knops These were of a round and oblong Figure like an Egg says Maimon 33. Out of the candlestick i. e. Out of the Shaft or middle part of the Candlestick This part is called the Candlestick here and v. 34. where it is said that in the Candlestick shall be four Bowls This is indeed the principal part and that from which the several branches proceed and may therefore well be put for the whole 35. And there shall be a knop c. The meaning is this That under each couple of branches as they do severally proceed from the Shaft there shall be a knop of the same pure Gold with the other parts of the Candlestick v. 36. Out of the Candlestick See v. 33. 37. Seven Lamps Vid. Rev. 1.4 20 Zech. 4.2 They i. e. The Priests Exod 27.21 Light Or cause to ascend It Heb. The face of it i. e. Of the Candlestick Maimon tells us that the six Lamps did all incline towards the Lamp in the middle and that the middle Lamp which among the Jews is called the Lamp of the West looked toward the Holy of Holies H. Beth Habbech c. 3. 39. A Talent This is the weight of three thousand Shekels as is evident from Exod. 38.25 26. See the Notes on Gen. 20.16 40. Look Act. 7.44 Heb. 8.5 Which was shewed thee Heb. Which thou was caused to see CHAP. XXVI The ARGUMENT Of the ten Curtains of the Tabernacle Of the eleven Curtains of Goat's-hair Of the Boards of Shittim-wood and their Bars Of the Vail that divided the Most Holy from the Holy place Of the Hanging for the Door of the Tent. 1. MOreover thou shalt make the tabernacle with ten curtains of fine twined linen and blue and purple and scarlet with cherubims of cunning work shalt thou make them 2. The length of one curtain shall be eight and twenty cubits and the breadth of one curtain four cubits and every one of the curtains shall have one measure 3. The five curtains shall be coupled together one to another and other five curtains shall be coupled one to another 4. And thou shalt make loops of blue upon the edge of the one curtain from the selvedge in the coupling and likewise shalt thou make in the uttermost edge of another curtain in the coupling of the second 5. Fifty loops shalt thou make in the one curtain and fifty loops shalt thou make in the edge of the curtain that is in the coupling of the second that the loops may take hold one of another 6. And thou shalt make fifty taches of gold and couple the curtains together with the taches and it shall be one tabernacle 7. And thou shalt make curtains of goats hair to be a covering upon the tabernacle eleven curtains shalt thou make 8. The length of one curtain shall be thirty cubits and the breadth of one curtain four cubits and the eleven curtains shall be all of one measure 9. And thou shalt couple five
the Peace-offering be a Vow or Voluntary Offering 7. Not be accepted Ch. 7.18 9. When ye reap Ch. 23.22 11. Steal c. Theft is the occasion of these sins which follow viz. Lying and Fraud and Perjury Vid. Notes on Exod. 22.11 And is fitly forbid in the first place 12. Swear Exod. 20.7 Deut. 5.11 Matt. 5.34 Jam. 5.12 Profane the name The Name of God is then profaned when it is irreverently used or appealed to in confirmation of a Lye as it is in Perjury and Common Swearing 13. The wages Deut. 24.14 15. Tob. 4.14 14. Curse the deaf c. Though the Deaf cannot hear the Curse nor the Blind discern the Stumbling and they could not be convicted of these Crimes yet the fear of God ought to restrain them Deut. 27.18 15. Respect Exod 23.3 Deut. 1.17 and 16.19 Prov. 24.23 Jam. 2.9 1 Joh. 2.11 16. A tale-bearer The word is observed to signifie a Merchant and here denotes one that drives a trade in carrying Tales and Stories from one to another and especially Accusations which disturb the Peace and sometimes endanger the Lives of Men and is therefore fitly forbid together with the standing against the Blood or Life of a Neighbour Ezek. 22.9 Neither shalt thou stand against the blood of thy neighbour i. e. Thou shalt not suffer an innocent Israelite to lose his Life when it is in thy power to help him In this sense these words are understood by the Jewish Writers Seld. de Jur. Natural l. iv c. iii. 17. Thou shalt not c. 1 Joh. 2.11 Thou shalt in any wise Ecclus 19.13 Matt. 18.15 And not suffer sin upon him Or That thou bear not sin for him This Marginal reading agrees well with the Hebrew Text and with the Ancient Versions And then we are taught That he who does not reprove his Brother who goes on in a sinfull course shall be punished for that sin which he might have prevented 18. Avenge Or Return one Evil for another Jer. 50.15 Rom. 12.18 19. But thou c. Matt. 5.43 and 22.39 Rom. 13.9 Gal. 5.14 Jam. 2.8 19. With a diverse kind God had wisely created the several Orders of Beings and Kinds of living Creatures and distinguished these Creatures into Sexes and will not that this Order should be disturbed by Men. And he that transgressed this Law seemed to derogate from the Wisdom of God's Creation With mingled seed By this and the following Prohibition they were warned against perverting the Order of Things and causing Confusion And simplicity of Manners and Dealing may very well at the same time be insinuated and commended to them Besides that a mingled Garment is forbid because the Idolatrous Priests were wont to wear such Garments at that time saith Maimon More Nevochim p. 3. c. 37. 20. Betrothed to an husband Or Abused by any Heb. Reproached by or for man She shall be scourged Or they Heb. There shall be a scourging The meaning of the place is this That whereas according to the Law Deut. 22.23 24. He that lay with a betrothed Damsel that is a Free-woman is punishable with Death as well as the Adulterer he that should lie with a Bond-woman should not therefore die but in this case the Woman should be scourged as well as the Man should be obliged to bring a Sacrifice v. 21. 23. As uncircumcised And consequently to be rejected as it follows It shall not be eaten of Three years shall it be as uncircumcised This Precept seems to have been given to draw them from the practices of Idolaters whose custom it was to offer up part of the first Fruits of those Trees of whose Fruit they were wont to eat and to eat part of them in the Idol's Temple being of an Opinion that the Tree which was planted would not otherwise thrive And because generally the Trees planted in Canaan at the farthest brought forth in the space of three years this is made the term during which their Fruit is to be reputed as Uncircumcised This Maimon expressly affirms vid. More Nevochim p. 3. c. 37. 24. Holy to praise the LORD withall Heb. Holiness of praises to the Lorâ— That is They were then set apart and consecrated to God with praise they being then either given to the Priests or eaten by the Owners before the Lord as the second Tithes Deut. 12.17 18. Vid. Joseph Antiq. l. 4. c. 8. 25. Ye shall eat As your own property That it may yield i. e. Whiles you obey my Precepts ch 26.3 4. 26. With the blood i. e. Before the Blood be separated Vse inchantment That which is by these words forbid seems to be this That they should not govern themselves by a superstitious Observation of casual Events and thence make conjectures of future successes As they do who from the passing by of Beasts or the chattering of Birds undertake to conclude concerning their future Successes and do accordingly govern themselves which is an argument of a great distrust of the Divine Providence Nor observe times i. e. Not repute them lucky and unlucky and govern themselves by those superstitious Observations 27. Ye shall not round c. Ch. 21.5 This seems to have been the Manner of the Heathens especially in their Mourning Isa 15.2 Jer. 48.37 28. make any cuttings Deut. 14.1 29. Prostitute Heb. Profane 30. Reverence my sanctuary i. e. Use it with great regard for the sake of God who was more especially present there and for that cause it was not to be used as a common but as a separated and consecrated place See Eccles 5.1 Joh. 2.14 15 16. Mark 11.16 31. Familiar spirits The Hebrew word is observed to be derived from a word that signifies a Bottle and from thence to denote the Belly and the Greek here render it by a word which signifies those who spake out of the Belly and by that means imposed upon Men. Wizards The Hebrew word implies the Knowledge which these Men made profession of And agreeably may be called Cunning or Wise Men who pretended to tell what was not to be known by Natural Causes or Ordinary Means 32. Honour Lam. 5.12 33. If a stranger Exod. 22.21 Vex Or Oppress 34. But the stranger Exod. 23.9 35. In mete-yard i. e. Measure or just extent by which Cloth and such things were sold Weight This was the way of paying Gold or Silver and selling Brass and Iron Measure Thus Wine and Oyl c. were sold by certain Measures of several known and standing Capacities 36. Just Prov. 11.1 16.11 20.10 Weights Heb. Stones Ephah and Hin These are put for all sorts of Measures whether of liquid things or dry CHAP. XX. The ARGUMENT The punishment of him that giveth of his Seed to Molech Of him that consults familiar Spirits and Wizards and curseth his Pâ—â—ents Of the Adulterer and Incestuous Of the Sodomite and him or her the lieth with a Beast and others that are guilty of unlawfull mixtures The Israelites are warned to obserâ—â— the difference between
shall add thereto the fifth part thereof 32. And concerning the tithe of the herd or of the flock even of whatsoever passeth under the rod the tenth shall be holy unto the LORD 33. He shall not search whether it be good or bad neither shall be change it and if he change it at all then both it and the change thereof shall be holy it shall not be redeemed 34. These are the commandments which the LORD commanded Moses for the children of Israel in mount Sinai 2. Make a singular vow i. e. Shall exempt and separate from common use The persons shall be for the LORD i. e. The value of these persons shall be for an Holy use For the persons themselves were redeemable as appears from what followeth and the price with which they were redeemed was set a-part for the reparation or service of the sanctuary 2 Kings 12.4 5. Where there is said to have been a Chamber on purpose to receive these Oblations Maimon Erachin chap. 1. By thy estimation i. e. According to the rate afterwards set down and fixed and which thou art to give as a Law to the Priests for the time to come v. 15. 3. Of the male i. e. Of every Male alike The difference of price respects the Sex and the Age not the other qualities and circumstances of the persons Shekels See the Notes on Gen. 20.16 8. If he be poorer c. i. e. He who made the Vow be not able to pay the fixed rate 9. Shall be holy Or separated to the Service of God and not be changed or redeemed v. 10 12. 10. He shall not alter c. It is not in their power to alienate what was before dedicated to God And an exchange in this case was forbid though for the better because they might not have any pretence of alienating what was before set a-part to an Holy use The Israelites are here greatly cautioned against this Sin in this Verse 11. Vnclean Beasts were said to be clean or unclean with respect to food Levit. 11.3 4. Or with respect to sacrifice Gen. 7.2 ch 8.20 And in this latter sense the word unclean is to be understood here as appears from the following words This Law doth also extend to Bullocks Sheep and Goats which yet were clean for Sacrifice as to their kind when by reason of some blemish or defect they became unfit for the Altar Maimon Erachin chap. 15. But it doth not extend to a Dog Deut. 23.18 12. As thou valuest it who art the Priest Heb. According to thy estimation O Priest 13. He shall add c. i. e. The first Owner Another Man was not under such an obligation but might have it at the price at which it was valued by the Priest The fifth part seems to be inflicted upon the first Owner for his unconstancy 14. Sanctifie his house c. i. e. Separate or set it a-part to the Service of God The price of which House when it was estimated and redeemed was taken into the Treasury of the Sanctuary and bestowed upon the Reparation of the House See verse 2. 15. The fifth part See verse 13. 16. An homer c. Or the land of an homer c. i. e. Not the Land which bears so much which would suppose the Price uncertain and variable but the Land which requires so much Seed Homer is a Measure containing ten Ephahs Ezek. 45.11 An Ephah contained very near our Bushes See the Notes on Exod. 16.36 An Homer and a Cor are the same measure Ezek. 45.14 And both the Greek and Chaldee in this place render Homer by Cor. 17. From the year Or before the year See verse 18. 20. Or if he have sold It may be as well translated And if he have sold Which is not to be understood of the first Owner who had no right to sell the Field which he had dedicated to God but of the Treasurer in whose power it was to sell and to convert the price thereof to an Holy use 21. Devoted See v. 28. The possession thereof shall be the Priest's But the Priests are to pay a price for it which is to be laid up for the maintaining the Sanctuary Maim Erachin chap. 4. 22. Bought Not being his Paternal inheritance 25. Twenty Gerahs Exod. 30.13 Numb 3.47 Ezek. 45.12 26. Firstling c. Heb. First-born c. No man shall sanctifie it The reason follows It is the LORD's God had by his Command required that the First-born should be sanctified or set a-part and a Man cannot separate or sanctifie that which he hath no right to 28. Notwithstanding Josh 6.19 Devoted thing This was a thing so vowed and dedicâ—â—â—d to God or to dâ—â—â—â—tion that he that dedicated it or executed God's sentence was to disclaim all title and claim to the Things or Persons or the common use of them for the future Most holy Levit. 2.3 29. Of men Men were sometimes devoted to destruction by God's appointment Deut. 25.19 Josh 6.17 sometimes by Men Numb 21.2 3. Exod. 22.20 32. Passeth under the rod These words intimate the way of Tithing when the Tenth was set out as the Flock or Herd went out of the Fold and were numbred by him that set out the Tenth with a Stick or Staff in his hand pointing to it Jer. 33.13 33. Change See verse 10. THE Fourth Book of Moses CALLED NUMBERS THE General Argument OF THE Fourth Book of MOSES CALLED NUMBERS THIS Book is called Numbers from the subject matter which it begins withall viz. An account of the number of the People of Israel This Account is taken by God's special command to Moses in taking of which he was assisted by Aaron as well as by the Princes of Israel ch 1.44 This Account is laid before us ch 1. And the diligent Reader may from the Relation there given discern the special Providence of God over that People and see very good reason for the Order in which the several Tribes are placed and also why the Levites are not numbred here among the other Tribes We have next an Account of the Order of the several Tribes in their Tents and of the number of their several Camps ch 2. Next follows an Account of the Sons of Aaron and of the setting aside the Levites to the Service of the Tabernacle instead of the First-born of the number and charge of these Levites and of the Redemption of the First-born of the Israelites who were not redeemed by the Levites ch 3. We have an Account ch 4. of the Charge and Service of the Levites who are numbred from thirty years old to the age of fifty We have after this several Laws viz. Concerning removing the Unclean out of the Camp Of Restitution in case of Trespass Of the tryal of Jealousie Of the Nazarites Of the form of blessing the People and then we have a relation of the Offerings of the Princes at the Dedication of the Tabernacle and Altar ch 5 6 7. Of lighting the Lamps and
thousand and six hundred 28. Of the children of Issachar by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 29. Those that were numbred of them even of the tribe of Issachar were fifty and four thousand and four hundred 30. Of the children of Zebulun by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 31. Those that were numbred of them even of the tribe of Zebulun were fifty and seven thousand and four hundred 32. Of the children of Joseph namely of the children of Ephraim by their generations after their families by the house of their fathers according to the number of the names from twenty years old upward all that were able to go forth to war 33. Those that were numbred of them even of the tribe of Ephraim were forty thousand and five hundred 34. Of the children of Manasseh by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 35. Those that were numbred of them even of the tribe of Manasseh were thirty and two thousand and two hundred 36. Of the children of Benjamin by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 37. Those that were numbred of them even of the tribe of Benjamin were thirty and five thousand and four hundred 38. Of the children of Dan by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 39. Those that were numbred of them even of the tribe of Dan were threescore and two thousand and seven hundred 40. Of the children of Asher by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 41. Those that were numbred of them even of the tribe of Asher were forty and one thousand and five hundred 42. Of the children of Naphtali throughout their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 43. Those that were numbred of them even of the tribe of Naphtali were fifty and three thousand and four hundred 44. These are those that were numbred which Moses and Aaron numbred and the princes of Israel being twelve men each one was for the house of his fathers 45. So were all those that were numbred of the children of Israel by the house of their fathers from twenty years old and upward all that were able to go forth to war in Israel 46. Even all they that were numbred were six hundred thousand and three thousand and five hundred and fifty 47. But the Levites after the tribe of their fathers were not numbred among them 48. For the LORD had spoken unto Moses saying 49. Onely thou shalt not number the tribe of Levi neither take the sum of them among the children of Israel 50. But thou shalt appoint the Levites ever the tabernacle of testimony and over all the vessels thereof and over all things that belong to it they shall bear the tabernacle and all the vessels thereof and they shall minister unto it and shall encamp round about the tabernacle 51. And when the tabernacle setteth forward the Levites shall take it down and when the tabernacle is to be pitched the Levites shall set it up and the stranger that cometh nigh shall be put to death 52. And the children of Israel shall pitch their tents every man by his own camp and every man by his own standard throughout their hosts 53. But the Levites shall pitch round about the tabernacle of testimony that there be no wrath upon the congregation of the children of Israel and the Levites shall keep the charge of the tabernacle of testimony 54. And the children of Israel did according to all that the LORD commanded Moses so did they 1. IN the Wilderness of Sinai 2514. 1490. Where the law was lately given and where they staid to the twentieth of this month ch 10.11 12. Of the second month This answers to our April It appears from these words compared with ch 9.1 that this Book does not always relate things in that order of time in which they came to pass Another proof of this some think they have by comparing ch 7.1 c. with Exod. 40.17 18. 2. Take ye the sum Exod. 30.12 This was three times done in the Wilderness viz. 1. Before the Tabernacle was set up Exod. 38.26 2. Here in the second Month of the second Year of their coming out of Egypt 3. After this Generation were destroyed for their Sins Numb 26.64 And the doing of it 〈◊〉 very instructive to the Israelites as it put them in mind of Gods vâ—racity in making good his promise Gen. 46. â— Of hâ—s Power and good Providence over them and his special Regard of them After their families i. e. The greater Families into which the twelve Tribes were divided first Numb 26.5 And these were afterward divided into lesser Families which were called by the Names of the several Fathers and Heads of it Josh 7.14 17. And are here expressed by the house of their fathers Fathers The Hebrew Writers lay it down as a Rule here That a Family is not named from the house of the mother 3. Twenty years old and upward This is particularly provided for in each of those Pollings above mentioned vid. Exod. 38.26 Numb 26.2 and Exod. 30.14 Numb 14.29.1.20.32.11 And it was unlawfull to attempt the Numbring of the whole People which by God's promise was to be Numberless Gen. 13.16.15.5.16.10.32.12 See 1 Chron. 27.23 24. and compare it with 2 Chron. 25.5 4. Head See verse 16. 16. These were the renowned c. i. e. Men very fit for this Employment being of great Note Authority and Eminence 18. First day Then they set upon the Work which they finished afterwards during their stay in the Wilderness of Sinai v. 19. 21. Forty and six thousand c. Though Reuben were the eldest Son of Jacob his Number was one of the smallest His Father had fore-told that he should â—â—t excell Gen. 49.4 And Moses said Let Reuben live and not die and let his men be few Deut. 33.6 24. Gad The reason why Gad the Son of an Hand-maid is next named whom the Greek omit iâ— this place putting in Judah and placing Gad after Benjamin may
that causeth the curse shall enter into her and become bitter and her belly shall swell and her thigh shall rot and the woman shall be a curse among her people 28. And if the woman be not defiled but be clean then she shall be free and shall conceive seed 29. This is the law of jealousies when a wife goeth aside to another in stead of her husband and is defiled 30. Or when the spirit of jealousie cometh upon him and he be jealous over his wife and shall set the woman before the LORD and the priest shall execute upon her all this low 31. Then shall the man be guiltless from iniquity and this woman shall bear her iniquity 2. Camp There were three several Camps as may be learnt from the foregoing Chapters and as the Jewish Writers observe I. The Shekinah or Sanctuary where God was said to dwell 2 Chron. 31.2 And to be especially present with the Israelites Exod. 29.42 43. II. The Camp of the Levites who with the Priests camped round about the Sanctuary chap. 3. III. The Camp of Israel which is described chap. 2. Of this Camp are those words understood which we find Deut. 23.10 11. Leper Levit. 13.3 It was required before that he should dwell alone and that his habitation should be without the Camp Levit. â—3 46 That Law was not practicable till the Camp was setled which was now done It is certain that the Leper was excluded out of each of the Camps above named for he was to dwell alone and therefore shut out of the Camp of Israel and out of the Cities afterward 2 Kings 7.3 Issue Levit. 15.2 He that was under this pollution though he might continue in the Camp of Israel and was not confined or obliged to dwell alone as the Leper was v. 5 6 7 8 9. yet he was not permitted to go into the Levite's Camp till he was clean Levit. 15.13 14. much less might he go into the Sanctuary Dead Levit. 21.1 This was still a lower degree of Uncleanness For he that was unclean by an Issue was upon that account to bring a Sacrifice for his Atonement Levit. 15.14 15. But he that had touched a dead Body was not obliged to bring an expiatory Sacrifice but to the use of the Water of Separation onely Numb 19.12 Now though he that was thus defiled with the touch of a dead Body were excluded from the Sanctuary 2 Chron. 23.19 Numb 19.13 into which no person might enter that was in any thing unclean yet have we no cause to suppose him excluded from any of the other Camps 3. I dwell Or Am more peculiarly present 6. When a man c. Levit. 6.3 That men commit i. e. Which they are ordinarily obnoxious to or overtaken with We have a more particular account of this matter Levit. 6. 7. Confess The Confession of Sin is required in order to Pardon Prov. 28.13 Job 33.27 28. And this Confession among the Jews was made in this form of words O God I have sinned I have done perversely I have trespassed before thee and I have done thus and thus and lo I repent and am ashamed of my doings and will never do so no more Maimon H. Teshub c. 1. His trespass i. e. The thing in which he hath trespassed or injured his Neighbour With the principal Or In the principal Levit. 6.5 Fifth â—ee the Notes on Levit. 6.5 8. No kinsman Which might frequently happ'n where the wronged persons were Proselytes Priest Whom God substitutes as his Receiver Ram of the atonement See Levit. 6.6 7. 9. Offering Or Heave-offering See Numb 18.8 10. Hallowed things Such were things separated by Vow Levit 27.21 Numb 18.14 and First-fruits Numb 18.12 His Levit. 10.13 12. A trespass This is to be understood of Disloyalty to her Husband and to be interpreted by the words which follow 13. No witness c. For in such cases she was to be put to death Levit. 20.10 Joh. 8.4 5. 14. The spirit of jealousie i. e. A jealous Mind or Affection As the spirit of meekness signifies a meek spirit or temper Gal. 6.1 15. The tenth part of an Ephah Or an Omer See the Notes on Exod. 16.36 Of Barley-meal he shall pour no oyl c. This Offering of Barley-meal without either Oyl or Frankincense betoken'd sorrow and a sense of guilt It was not an Offering of sweet savour as that is called which had both Oyl and Frankincense Levit. 2.2 But this is an Offering bringing iniquity to remembrance and therefore will admit neither of Oyl nor Frankincense Levit. 5.11 16. Her Or It i. e. The Offering not the Woman of whom in v. 18. Before the LORD See the Notes on Levit. 1.5 17. Holy water i. e. Water out of the Laver Exod. 30.18 Dust This was likewise a sign of sorrow Job 2.12 See the Notes on v. 15. 18. Vncover This is likewise another token of sorrow Levit 21.10 and v. 15. And the Woman's Fidelity and Chastity being questioned the Covering of her Head betokening her Subjection and Chastity 1 Cor. 11. was fitly taken away Bitter water Though we are told by the Jewish Writers that some bitter thing was put into this Water which made it bitter yet it might be truly called bitter from the Effect of it upon the guilty to whom bringing a Curse it was bitter in the End 19. Charge her by an oath Or adjure her as the Vulgar Latin hath it See the Notes on Levit. 5.1 With another instead of thy husband Or being in the power of thy husband Heb. Vnder thy husband 21. Charge See v. 19. An Oath An Example saith the Vulgar That is a common instance in forms of Execration which do accompany Oaths Rot Heb. Fall 22. Amen Or Be it so We have Amen here twice and that perhaps with a distinct reference to v. 19. and to what follows from v. 20. 23. These curses Those words from v. 20. at least In a book So a Scroll or Parchment or small Writing was called among the Jews Deut. 24.1 Blot c. i. e. Shall blot out the Curses with the Water and when he hath done so the Woman must drink that Water which was the Receiver of these words of Execration v. 24. 24. Bitter See verse 18. 28. Conceive seed Not by the virtue of the Water which hath a contrary effect upon the guilty but by the special Providence of God 30. Set the woman See v. 18. 31. Then shall the man be guiltless c. The Jews have from hence taught that the Water would not try the suspected Woman if her Husband were not innocent himself when he brought her to this tryal CHAP. VI. The ARGUMENT Of the Vow of the Nazarites and of their Offering for their Separation The Form of the Priests Blessing the People 1. AND the LORD spake unto Moses saying 2. Speak unto the children of Israel and say unto them When either man or woman shall separate themselves to vow a vow of a Nazarite
to separate themselves unto the LORD 3. He shall separate himself from wine and strong drink and shall drink no vinegar of wine or vinegar of strong drink neither shall â—e drink any liquor of grapes nor eat moist grapes or dried 4. All the days of his separation shall he eat nothing that is made of the vine-tree from the kernels even to the husk 5. All the days of the vow of his separation there shall no rasor come upon his head untill the days be fulfilled in the which he separateth himself unto the LORD he shall be holy and shall let the locks of the hair of his head grow 6. All the days that he separateth himself unto the LORD he shall come at no dead body 7. He shall not make himself unclean for his father or for his mother for his brother or for his sister when they die because the consecration of his God is upon his head 8. All the days of his separation he is holy unto the LORD 9. And if any man die very suddenly by him and he hath defiled the head of his consecration then he shall shave his head in the day of his cleansing on the seventh day shall he shave it 10. And on the eighth day he shall bring two turtles or two young pigeons to the priest to the door of the tabernacle of the congregation 11. And the priest shall offer the one for a sin-offering and the other for a burnt-offering and make an atonement for him for that he sinned by the dead and shall hallow his head that same day 12. And he shall consecrate unto the LORD the days of his separation and shall bring a lamb of the first year for a trespass-offering but the days that were before shall be lost because his separation was defiled 13. And this is the law of the Nazarite When the days of his separation are fulfilled he shall be brought unto the door of the tabernacle of the congregation 14. And he shall offer his offering unto the LORD one he-lamb of the first year without blemish for a burnt-offering and one ew-lamb of the first year without blemish for a sin-offering and one ram without blemish for peace-offerings 15. And a basket of unleavened bread cakes of fine flour mingled with oyl and wafers of unleavened bread anointed with oyl and their meat-offering and their drink-offerings 16. And the priest shall bring them before the LORD and shall offer his sin-offering and his burnt-offering 17. And he shall offer the ram for a sacrifice of peace-offerings unto the LORD with the basket of unleavened bread the priest shall offer also his meat-offering and his drink-offering 18. And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation and shall take the hair of the head of his separation and put it in the fire which is under the sacrifice of the peace-offerings 19. And the priest shall take the sodden shoulder of the ram and one unleavened cake out of the basket and one unleavened wafer and shall put them upon the hands of the Nazarite after the hair of his sepâ—ration is shavâ—n 20. And the priest shall wave them for a wave-offering before the LORD this is holy for the priest with the wave-breast and heave-shoulder and after that the Nazarite may drink wine 21. This is the law of the Nazarite who hath vowed and of his offering unto the LORD for his separation besides that that his hand shall get according to the vow which he vowed so he must do after the law of his separation 22. And the LORD spake unto Moses saying 23. Speak unto Aaron and unto his sons saying On this wise ye shall bless the children of Israel saying unto them 24. The LORD bless thee and keep thee 25. The LORD make his face shine upon thee and be gracious unto thee 26. The LORD lift up his countenance upon thee and give thee peace 27. And they shall put my name upon the children of Israel and I will bless them 2. A vow of a Nazarite i. e. A Religious promise of Abstinence for the Hebrew word signifies to separate or abstain Gen. 49.26 To separate themselves Or make themselves Nazarites Vnto the LORD By this Vow the Nazarite was separated to a greater measure of Sanctity and Obedience and therefore may be said to be separated unto the Lord As the Priests were whose Office and Employment required of them great degrees of Holiness 3. From wine and strong drink That is from Wine and any other Liquor that is apt to bring Drunkenness upon the drinker From new and old Wine says Onkelos The Priests are under the same Prohibition when they went into the Tabernacle Levit. 10.9 They who professed more than ordinary Sanctity were obliged to abstain from Wine as that which might make them forget the Law and might deprive them of the Power of judging of things a-right Prov. 31.5 Hos 4.11 Isa 28.7 with Levit. 10.10 11. 4. Separation Or Nazariteship See v. 1. Vine-tree Heb. Vine of the Wine 5. Rasor Judg. 13.5 1 Sam. 1.11 By Rasor here is meant any thing which took off the Hair Grow In token that he hath preserved himself from legal defilements For had he not he would have been obliged to cut off his Hair See v. 9. and Levit. 14.8 9. And therefore this is fitly subjoined to those words He shall be holy of which the growth of Hair was a proof 6. Dead body This was a Figure of dead Works which do really as a dead Body did legally defile the Man 7. He shall not make himself unclean c. This Law was also given to the Priest See the Notes on Levit. 21.1 Consecration Heb. Separation 9. Defiled Viz. By transgressing v. 6. His cleansing This day was the Seventh from his defilement according to the Law in this case Numb 19.11 12. 11. Sinned i. e. Contracted a Legal defilement by the Dead Hallow his head i. e. Sanctifie or separate his Head a-new 12. Lost Heb. Fall i. e. They shall not come into account as the Greek have it 14. His offering Both his Offering of Praise or Peace-offering for his having performed his Vow And also his Expiatory-offerings or Burnt and Sin-offerings in token of his need of God's Mercy and Pardon even when he had done his best 1 Cor. 4.4 15. Vnleavened bread See Levit. 7.12 And their meat-offering and their drink-offerings i. e. Besides what is mentioned before the ordinary Meat-offering and Drink-offerings of which see Numb 28. 18. And the Nazarite Act. 21.24 Shave This Shaving differs from that mentioned v. 9. which was for Uncleanness contracted whereas this was out of thankfulness for having fulfilled the Vow and for that reason the Hair was put into the fire under the Eucharistical or Peace-offering 19. The sodden shoulder This must be understood of the left shoulder because the right shoulder called the heave-shoulder Levit. 7.34 and in the 20th Verse of
defiled by the dead c. Such as these might not keep the Passeover not because it was so provided at the first Institution of it but by some other Laws which were made afterward by which they were forbidden the use of Holy Things and coming into the Sanctuary during their Uncleanness Levit. 1.20 chap. 22.3 Numb 5.2 and ch 19.11 They came before Moses c. Though there were a Law made which excluded him that was defiled by the Dead from the Camp chap. 5.2 yet was not this Law made till afterwards Compare ch 1.1 with ch 9.1 Nor was such a person excluded from the Leviâ—â— Camp where Moses and Aaron were but from the Sanctuary onely See the Notes on ch 5.2 7. An offering of the LORD i◠〈◊〉 Oblation or Gift â—â—â—scribed by him and dedicated to his Honour For so the Hebrew word Corban here used signifies sometime and not that which was offered upon the Altar Mark 7.11 10. Shall be unclean by reason of a dead body Tho' this Uncleanness be onely named yet from what hath been said on v. 6. it is credible That other Uncleanness of as great a degree as this did also put a barr to the Celebration of the Passeover Afar off i. e. So far off as that he could not be present at the place which the Lord should choose 12. Nor break Exod. 12.46 Joh. 10.36 To all the ordinances c. i. e. All the standing Ordinances for there were some peculiar to the first Passeover in Egypt viz. The taking up the Lamb on the tenth day Exod. 12.3 striking the Blood on the two Side-posts and on the upper Door-post ch 12.7 with Loins girded and Shooes on their Feet c. v. 11. Such as were 1. The keeping it in the Evening v. 11. with Exod. 12.6 2. With unleavened Bread and bitter Herbs v. 11. with Exod. 12.8 3. The leaving none of it to the morning v. 12. with Exod. 12.8 4. Not breaking a Bone of it v. 12. with Exod. 12.46 5. The same Law for the Stranger and Native v. 14. with Exod. 12.49 14. Ye shall haâ—e one Ordinance c. Exod. 12.49 15. On the day Exod. 40.34 The tent of the testimony i. e. The Holy of â—olies where the Law or Testimony was lodged 18. At the Commandment of the LORD The Cloud was the sign of God's Will Psal 105.39 As long 1 Cor. 10.1 19. Tarried long Heb. prolonged Kept the charge of the LORD i. e. They followed the direction which God gave them by the Cloud and continued in their Camp round about the Tabernacle and journeyed not 21. Abode Heb. Was. 22. Abode in their tents Exod. 40.36 37. 23. By the hand of Moses That is by the Ministery of Moses who was their Law-giver and Directer under God CHAP. X. The ARGUMENT Of the two Silver Trumpets and of their Vse The Israelites remove from the Wilderness of Sinai to that of Paran The Order of their March Moses desires Hobab not to depart What Moses said at the Removing and Resting of the Ark. 1. AND the LORD spake unto Moses saying 2. Make thee two trumpets of silver of an whole piece shalt thou make them that thou mayest use them for the calling of the assembly and for the journeying of the camps 3. And when they shall blow with them all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation 4. And if they blow but with one trumpet then the princes which are heads of the thousands of Israel shall gather themselves unto thee 5. When ye blow an alarm then the camps that lie on the east-parts shall go forward 6. When ye blow an alarm the second time then the camps that lie on the south-side shall take their journey they shall blow an alarm for their journeys 7. But when the congregation is to be gathered together you shall blow but you shall not sound an alarm 8. And the sons of Aaron the priests shall blow with the trumpets and they shall be to you for an ordinance for ever throughout your generations 9. And if you go to war in your land against the enemy that oppresseth you then ye shall blow an alarm with the trumpets and ye shall be remembred before the LORD your God and ye shall be saved from your enemies 10. Also in the day of your gladness and in your solemn days and in the beginnings of your months ye shall blow with the trumpets over your burnt-offerings and over the sacrifices of your peace-offerings that they may be to you for a memorial before your God I am the LORD your God 11. And it came to pass on the twentieth day of the second month in the second year that the cloud was taken up from off the tabernacle of the testimony 12. And the children of Israel took their journeys out of the wilderness of Sinai and the cloud rested in the wilderness of Paran 13. And they first took their journey according to the commandment of the LORD by the hand of Moses 14. In the first place went the standard of the camp of the children of Judah according to their armies and over his host was Nahshon the son of Amminadab 15. And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar 16. And over the host of the tribe of the children of Zebulun was Eliab the son of Helon 17. And the tabernacle was taken down and the sons of Gershon and the sons of Merari set forward bearing the tabernacle 18. And the standard of the camp of Reuben set forward according to their armies and over his host was Elizur the son of Shedeur 19. And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai 20. And over the host of the tribe of the children of God was Eliosaph the son of Deuel 21. And the Kohathites set forward bearing the sanctuary and the other did set up the tabernacle against they came 22. And the standard of the camp of the children of Ephraim set forward according to their armies and over his host was Elishama the son of Ammihud 23. And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur 24. And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni 25. And the standard of the camp of the children of Dan set forward which was the rere-word of all the camps throughout their hosts and over his host was Ahiezer the son of Ammishaddai 26. And over the host of the tribe of the children of Asher was Pagiel the son of Ocran 27. And over the host of the tribe of the children of Nephtali was Ahira the son of Enan 28. Thus were the journeyings of the children of Israel according to their armies when they set forward 29. And Moses said unto Hobab the son of Raguel the Midianite Moses's father-in-father-in-law We are journeying
wine to be poured unto the LORD for a drink-offering 8. And the other lamb shalt thou offer at even as the meat-offering of the morning and as the drink-offering thereof thou shalt offer it a sacrifice made by fire of a sweet savour unto the LORD 9. And on the sabbath-day two lambs of the first year without spot and two tenth-deals of flour for a meat-offering mingled with oyl and the drink-offering thereof 10. This is the burnt-offering of every sabbath beside the continual burnt-offering and his drink-offering 11. And in the beginnings of your months ye shall offer a burnt-offering unto the LORD two young bullocks and one ram seven lambs of the first year without spot 12. And three tenth-deals of flour for a meat-offering mingled with oyl for one bullock and two tenth-deals of flour for a meat-offering mingled with oyl for one ram 13. And a several tenth-deal of flour mingled with oyl for a meat-offering unto one lamb for a burnt-offering of a sweet savour a sacrifice made by fire unto the LORD 14. And their drink-offerings shall be half an hin of wine unto a bullock and the third part of an hin unto a ram and a fourth part of an hin unto a lamb this is the burnt-offering of every month throughout the months of the year 15. And one kid of the goats for a sin-offering unto the LORD shall be offered besides the continual burnt-offering and his drink-offering 16. And in the fourteenth day of the first month is the passeover of the LORD 17. And in the fifteenth day of this month is the feast seven days shall unleavened bread be eaten 18. In the first day shall be an holy convocation ye shall do no manner of servile work therein 19. But ye shall offer a sacrifice made by fire for a burnt-offering unto the LORD two young bullocks and one ram and seven lambs of the first year they shall be unto you without blemish 20. And their meat-offering shall be of flour mingled with oyl three tenth-deals shall ye offer for a bullock and two tenth-deals for a ram 21. A several tenth-deal shalt thou offer for every lamb throughout the seven lambs 22. And one goat for a sin-offering to make an atonement for you 23. Ye shall offer these beside the burnt-offering in the morning which is for a continual burnt-offering 24. After this manner ye shall offer daily throughout the seven days the meat of the sacrifice made by fire of a sweet savour unto the LORD it shall be offered beside the continual burnt-offering and his drink-offering 25. And on the seventh day ye shall have an holy convocation ye shall do no servile work 26. Also in the day of the first-fruits when ye bring a new meat-offering unto the LORD after your weeks be out ye shall have an holy convocation ye shall do no servile work 27. But ye shall offer the burnt-offering for a sweet savour unto the LORD two young bullocks one ram seven lambs of the first year 28. And their meat-offering of flour mingled with oyl three tenth-deals unto one bullock two tenth-deals unto one ram 29. A several tenth-deal unto one lamb throughout the seven lambs 30. And one kid of the goats to make an atonement for you 31. Ye shall offer them besides the continual burnt-offering and his meat-offering they shall be unto you without blemish and their drink-offerings 2. Command c. Moses having numbred the new Generation of Men that were to inherit the Land and received warning of his own death is commanded to put them in mind of the Ordinances which they were obliged to observe in that Land Psal 105.44 45. And the rather because in their Journeys in the Wilderness they had not practised according to the Rites and Laws which they had received Deut. 12.8 A sweet savour unto me Heb. A savour of my rest 3. This is c. Exod. 29.38 Day by day Heb. In a day 4. At even Heb. Between the two Evenings See the Note on Exod. 12.6 5. A tenth part of an ephah i. e. An Omer See the Note upon Exod. 16.36 Meat-offering Levit 2.1 Hin See Exod. 29.40 with the Note upon that place 6. Ordained in mount Sinai They are referred to the first Institution See Exod. 29.38 7. In the holy place i. e. On the Altar which stood in the Sanctuary or Holy place 9. On the sabbath-day The following Offering was additional beside the daily Offering as appears from v. 10. 15. One kid See Numb 15.24 Vnto the LORD And not unto the Moon 16. And in the fourteenth c. Exod 12.18 Levit. 23.5 17. Feast That is the Feast of Unleavened Bread as appears from the following words and from Levit. 23.6 18. First day Levit 23.7 19. Two young bullocks c. See the Note upon Deut. 16.2 23. In the morning By no means excluding that of the Evening See v. 3 4. The Morning is onely named because then the Solemnity began 26. Day of the first-fruits That is the Feast of Pentecost 27. Two young bullocks Besides what is required Levit. 23.18 compare v. 11. with ch 29.2 6. CHAP. XXIX The ARGUMENT Of the Feast of Trumpets Of the Day of Expiation Of the Feast of Tabernacles And of the several Offerings belonging to these Solemnities 1. AND in the seventh month on the first day of the month ye shall have an holy convocation ye shall do no servile work it is a day of blowing the trumpets unto you 2. And ye shall offer a burnt-offering for a sweet savour unto the LORD one young bullock one ram and seven lambs of the first year without blemish 3. And their meat-offering shall be of flour mingled with oyl three tenth-deals for a bullock and two tenth-deals for a ram 4. And one tenth-deal for one lamb throughout the seven lambs 5. And one kid of the goats for a sin-offering to make an atonement for you 6. Beside the burnt-offering of the month and his meat-offering and the daily burnt-offering and his meat-offering and their drink-offerings according unto their manner for a sweet savour a sacrifice made by fire unto the LORD 7. And ye shall have on the tenth day of this seventh month an holy convocation and ye shall afflict your souls ye shall not do any work therein 8. But ye shall offer a burnt-offering unto the LORD for a sweet savour one young bullock one ram and seven lambs of the first year they shall be unto you without blemish 9. And their meat-offering shall be of flour mingled with oyl three tenth deals to a bullock and two tenth-deals to one ram 10. A several tenth-deal for one lamb throughout the seven lambs 11. One kid of the goats for a sin-offering beside the sin-offering of atonement and the continual burnt-offering and the meat-offering of it and their drink-offerings 12. And on the fifteenth day of the seventh month ye shall have an holy convocation ye shall do no servile work and ye
made of wood 21. And Eleazar the priest said unto the men of war which went to the battel This is the ordinance of the law which the LORD commanded Moses 22. Onely the gold and the silver the brass the iron the tin and the lead 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean nevertheless it shall be purified with the water of separation and all that abideth not the fire ye shall make go through the water 24. And ye shall wash your clothes on the seventh day and ye shall be clean and afterward ye shall come into the camp 25. And the LORD spake unto Moses saying 26. Take the sum of the prey that was taken both of man and of beast thou and Eleazar the priest and the chief fathers of the congregation 27. And divide the prey into two parts between them that took the war upon them who went out to battel and between all the congregation 28. And levy a tribute unto the LORD of the men of war which went out to battel one soul of five hundred both of the persons and of the beeves and of the asses and of the sheep 29. Take it of their half and give it unto Eleazar the priest for an heave-offering of the LORD 30. And of the children of Israel's half thou shalt take one portion of fifty of the persons of the beeves of the asses and of the flocks of all manner of beasts and give them unto the Levites which keep the charge of the tabernacle of the LORD 31. And Moses and Eleazar the priest did as the LORD commanded Moses 32. And the booty being the rest of the prey which the men of war had caught was six hundred thousand and seventy thousand and five thousand sheep 33. And threescore and twelve thousand beeves 34. And threescore and one thousand asses 35. And thirty and two thousand persons in all of women that had not known man by lying with him 36. And the half which was the portion of them that went out to war was in number three hundred thousand and seven and thirty thousand and five hundred sheep 37. And the LORD's tribute of the sheep was six hundred and threescore and fifteen 38. And the beeves were thirty and six thousand of which the LORD's tribute was threescore and twelve 39. And the asses were thirty thousand and five hundred of which the LORD's tribute was threescore and one 40. And the persons were sixteen thousand of which the LORD's tribute was thirty and two persons 41. And Moses gave the tribute which was the LORD's heave-offering unto Eleazar the priest as the LORD commanded Moses 42. And of the children of Israel's half which Moses divided from the men that warred 43. Now the half that pertained unto the congregation was three hundred thousand and thirty thousand and seven thousand and five hundred sheep 44. And thirty and six thousand beeves 45. And thirty thousand asses and five hundred 46. And sixteen thousand persons 47. Even of the children of Israel's half Moses took one portion of fifty both of man and of beast and gave them unto the Levites which kept the charge of the tabernacle of the LORD as the LORD commanded Moses 48. And the officers which were over thousands of the host the captains of thousands and captains of hundreds came near unto Moses 49. And they said unto Moses Thy servants have taken the sum of the men of war which are under our charge and there lacketh not one man of us 50. We have therefore brought an oblation for the LORD what every man hath gotten of jewels of gold chains and bracelets rings ear-rings and tablets to make an atonement for our souls before the LORD 51. And Moses and Eleazar the priest took the gold of them even all wrought jewels 52. And all the gold of the offering that they offered up to the LORD of the captains of thousands and of the captains of hundreds was sixteen thousand seven hundred and fifty shekels 53. For the men of war had taken spoil every man for himself 54. And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds and brought it into the tabernacle of the congregation for a memorial for the children of Israel before the LORD 2. Avenge the children of Israel Ch. 25.17 Moses is commanded here to avenge the Israelites but v. 3. he requires the People to avenge the Lord. The Midianites had brought destruction upon the People of Israel and had drawn them from God into Idolatry and upon both these accounts were obnoxious as offenders against God and Israel See ch 25. v. 15 17 18. Be gathered Ch. 27.13 4. Of every tribe a thousand Heb. A thousand of a tribe a thousand of a tribe 5. Twelve thousand The Levites were excused See the Note on ch 1.47 6. Phinehas A Man of great Zeal and fit to excite and move the People See ch 25. But it by no means appears that he went as Commander but as a Priest to direct the People and to awaken them to their Duty and to that purpose he is provided with the Holy Instruments or Vrim and Thummim 1 Sam. 30.7 and the Trumpets ch 10.9 8. Evi Josh 13.21 These were Dukes during the life of Sihon and afterward Kings Zur The Father of Cozbi ch 25.15 10. Burnt This they did not onely to prevent their own taking up their Rest there but to prevent others from settling in those strong places 14. Battel Heb. Host of war 16. These caused Chap. 25.2 The Women were greatly Criminal and though the Daughters of Moab onely are mentioned ch 25.1 yet they of Midian are to be included Compare ch 25.6 and v. 17 18. Counsel 2 Pet. 2.15 See the Note on ch 24.14 17. Kill Judg. 21.11 That hath known man i. e. That is Adult and Marriageable This seems to be the sense of the words as this Precept is distinct from that which goes just before and opposed to that which immediately follows v. 18. Him Heb. A male 18. For your selves For your own use and service or to sell as Slaves 19. Whosoever hath touched Ch. 19.11 c. Purifie According to the Law in that case made and provided ch 19. 20. That is made of skins Heb. Instrument or vessel of skins 22. Onely the gold c. Which was not provided for in the Law given Num. 19. 26. That was taken Heb. Of the captivity Of man and of beast The Prey taken of the Midianites was of three kinds viz. of Persons v. 18. of Beasts v. 32 33 c. and of Moveables v. 22 and v. 50. The two first of these were divided among the Warriors and the Congregation the last were left in the Hands of those who went out to Battel v. 48 50. 27. Two parts That is Two equal parts as appears from what follows Those who went out to Battel for their pains and hazard have
in a Siege of the Expiation of an uncertain Murder of a Captive Woman to be taken for a Wife of a Rebellious Son and of him that is hanged chap. 18 19 20 21. Of Brotherly-kindness distinction of Sex of the nest of Birds of Battlements to Houses of Confusion of Kinds of Fringes of him that slanders his Wife of several sorts of Uncleanness Of entring into the Congregation of Purity of the Fugitive Servant of Filthiness Usury Vows and Trespass of Divorce of the newly Married Pledges Man-stealing Leprosie Humanity and Charity chap. 22 23 24. Of the number of Stripes to be inflicted of Muzzling the Ox of raising Seed to a Brother of the immodest Woman of unjust Weights and the Destruction of Amalek The Words of him that presented his First-fruits and of him that had paid his third years Tithe the Covenant between God and the People Of Writing the Law on Stones and Building an Altar of the Division of the Tribes on Gerizim and Ebal the Curses pronounced The Blessings on Obedience and the Curses on Disobedience chap. 25 26 27 28. Moses proceeds to exhort the Israelites to Obedience and denounceth Wrath against him that should flatter himself in an Evil course and shews the Miseries which their Disobedience would bring upon them He encourageth the Penitent sets Life and Death before them and continues to exhort them with great vehemence to Obedience as the way to be happy chap. 29 30. Moses encourageth the Israelites delivers a Copy of the Law to the Priests with a Command to read it publickly every Seventh year He fore-tells the Apostasie of the Israelites and appoints a Song as a Witness against them The Song follows setting forth the Divine Perfections and God's Care of the Israelites as also the Rebellions of the People Moses is required to go up to Nebo to take a view of Canaan before his approaching Death He sets forth the glorious Majesty of God blesseth the Tribes shews the great Priviledge of the Israelites chap. 31 32 33. After Moses had taken a view of the Land he died We have after this an account of his â—â—â—ial and Age of the Mourning of the People of his Successor and an Encomium of Moses chap. 34. Among other Objections against these Books of Moses and which are advanced to shew that Moses was not the Author of them I find this is one That there are in it a great many repetitions which Moses would not be guilty of And therefore 't is supposed rather a Collection of several Hands and of Rolls misplaced than the Work of so great and accurate a Person as Moses Now because this Objection if it have any force will bear hardest upon this Book called Deuteronomy therefore I have reserved the Consideration of it to this place and shall consider it more particularly with relation to the following Book And to that purpose shall desire the Reader to consider the following Particulars in order to his satisfaction in this matter I. That though here are many Repetitions of things mentioned before yet here is to be found very much new matter that had not been mentioned at all in the foregoing Books And so far this Divine Book is unexceptionable as to the Charge brought against it I shall not enlarge here but just touch upon some Heads Though Idolatry were forbidden before yet we find not so express a Law concerning the Enticers to it and concerning the Apostate City as we find here chap. 13. The Laws of abiding by the determination of the Judges and of Electing a King chap. 17. are new Laws The Prediction of a Succession of Prophets is â—o likewise chap. 18. And so is the Law concerning the Punishment of False-witnesses chap. 19.16 And so are those Laws concerning the Priests and Officers in time of War and that relating to the besieging a City chap. 20. The same may be said of the Laws concerning the Expiation of an uncertain Murder of a Captive taken to Wife of the Right of the First-born of the rebellious Son and those that were hanged mentioned chap. 21. We shall find more such Laws not mentioned any-where before chap. 22. and chap. 23. and chap. 24. and chap. 25 and 26 and 27 and 31. The Song of Moses and the Blessing of the Tribes are not to be found in the foregoing Books Here is in this Book very much matter intirely new II. Another great part of this Book consists of Motives to Obedience And though something to this purpose had been said before yet nothing in comparison to what is said in this Book And thus far again this Book is unexceptionable as to the Charge brought against it Here are to be found the most pathetick and powerfull and pressing Motives to Obedience of which see chap. 4 6 8 10 11 and 29. And who ever will take the pains to go over the several Topicks here laid before us will own this to be true And the Ministers that labour in the Word and Doctrine may hence furnish themselves with very moving Arguments to perswade the People to obey the Laws of God and to be seriously Religious And this part of the Book did very well become the inspired Writer of it For this Man of God did pursue the great Purpose of his Mission not onely when he laid before the People the Divine Laws but when he perswaded them to obey them He was God's Embassador and 't was not onely his business to declare God's Will but to press those to whom he had done that to obey it For this Exhortation to Obedience hath a direct tendency to obtain the great End of the wise Law-giver For he must be supposed always to appoint his Laws in order to have them kept And to that purpose they who preach these Laws directly serve the End of their Ministry when they represent to the People how much it is their Interest and their Duty to yield a ready and unfeigned Obedience to them III. As to those parts of this Book that are Repetitions they are either Repetitions of Matters of Fact or they are Repetitions of Laws Of each of these 't is no difficult thing to give a very fair account First As to Repetitions of Matters of Fact with which this Book begins and we have such Repetitions in the first three Chapters of this Book But then these are not bare and jojune Repetitions but are made use of to a noble purpose as will appear to the diligent Reader viz. To encourage the People from the Consideration of what God had already done to hope and trust in him for the time to come So that here we have the Alpplication of the History of those Facts to anâ— excellent End and Purpose Secondly As to the Repetitions of Laws ' tâ—â— as easie to give an account of them also We shall find very great advantages in these Repetitions if we read these Holy Books with that diligence and application which we ought to do As for instance
free-will-offering of thine hand which thou shalt give unto the LORD thy God according as the LORD thy God hath blessed thee 11. And thou shalt rejoyce before the LORD thy God thou and thy son and thy daughter and thy man-servant and thy maid-servant and the Levite that is within thy gates and the stranger and the fatherless and the widow that are among you in the place which the LORD thy God hath chosen to place his name there 12. And thou shalt remember that thou wast a bondman in Egypt and thou shalt observe and do these statutes 13. Thou shalt observe the feast of tabernacles seven days after that thou hast gathered in thy corn and thy wine 14. And thou shalt rejoyce in thy feast thou and thy son and thy daughter and thy man-servant and thy maid-servant and the Levite the stranger and the fatherless and the widow that are within thy gates 15. Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose because the LORD thy God shall bless thee in all thy increase and in all the works of thine hands therefore thou shalt surely rejoice 16. Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose in the feast of unleavened bread and in the feast of weeks and in the feast of tabernacles and they shall not appear before the LORD empty 17. Every man shall give as he is able according to the blessing of the LORD thy God which he hath given thee 18. Judges and officers shalt thou make thee in all thy gates which the LORD thy God giveth thee throughout thy tribes and they shall judge the people with just judgment 19. Thou shalt not wrest judgment thou shalt not respect persons neither take a gift for a gift doth blind the eyes of the wise and pervert the words of the righteous 20. That which is altogether just shalt thou follow that thou mayest live and inherit the land which the LORD thy God giveth thee 21. Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God which thou shalt make thee 22. Neither shalt thou set thee up any image which the LORD thy God hateth 1. THE month of Abib See Exod 12.2 and the Note upon that place and also upon Exod. 13.4 By night In the night that was done which moved Pharaoh to consent to the Israelites going out of Egypt and in the night he commanded them to go Exod. 12.29 30 31. And the Chaldee expresseth the sense to this purpose viz. He wrought wonders for thee in the night By the Death of the First-born their liberty was procured 2. Thou shalt therefore sacrifice the passeover c. Thou shalt kill the Paschal Lamb as is prescribed Exod 12. Of the flock and the herd Or the flock and herd viz. besides the Paschal Lamb thou shalt for Peace-offerings during the time of this Feast sacrifice not onely of the Flock but of the Herd also which Passeover-offerings or Chagigah were to continue during the Seven days after the Paschal Lambs were offered These were of the Flock and Herd of which see Numb 28.18 19 20 21 22 23 24. Thus King Josiah is said to have given to the People of the Flock Lambs and Kids for Passeover-offerings and of the Herd he gave Bullocks also 2 Chron. 35.7 That these Bullocks were for the Chagigah or Peace-offerings is evident from v. 13. They rosted the passeover with fire according to the Ordinance but the other holy Offerings i. e. The Peace-offerings or Chagigah sod they in Pots and in Caldrons c. And it follows thereupon And divided them speedily among all the people Whence it is very evident that these Sacrifices were the Chagigah or Peace-offerings which did attend upon the Paschal Solemnity It is evident from the Text itself that the Words cannot be understood of the Paschal Lambs and that they cannot be understood of whole Burnt-offerings or Sin-offerings because the People did not partake of them whereas these are said to be divided among the people In the place This circumstance was not provided for at the first Institution of the Passeover and is therefore mentioned here See chap. 12.5 3. Thou shalt eat no leavened bread with it This Precept was to continue during the seven days of the Passeover-offerings and was in memory of the Affliction of Egypt and their hasty Coming thence which afforded not time to leaven their Bread and to render it more savoury See Exod. 12.15 4. Vntill the morning See Exod. 12.10 6. At even at the going down of the sun When the Sun declines or in the Afternoon See the Note upon Exod. 12.6 At the season c. i. e. At that time of year c. 7. Thou shalt turn in the morning Not in the Morning of the Fifteenth day for that was a Solemn day in which no work was allowed to be done and was the First day of the Feast of Unleavened bread Levit. 23.6 7. And therefore it must be understood either 1. Of the Morning of the Sixteenth day of the Month and then those who lived near Jerusalem might return thither against the Seventh day of the Feast Or 2. The Morning after the Seventh day of the Feast which was the last and a solemn day Levit 23.8 See 2 Chron. 30.21 and 35.17 Thy Tents That is thy Dwellings which are called Tents here with respect to their present Condition in the Wilderness 8. Solemn assembly Heb. Restraint The reason of its being so called is intimated in the following words Thou shalt do no work therein 9. Seven weeks c. As the Feast of Passeover was instituted in remembrance of the deliverance out of Egypt so was this as is probable in remembrance of their receiving the Law of which and of the several Names of this Feast See the Note on Levit. 23.16 10. According as the LORD thy God hath blessed thee This imports more than what was prescribed Levit. 23.17 and Numb 28.27 13. Thou shalt observe c. Of which see the Note on Levit 23.34 15. Thou shalt surely rejoice viz. With a sense of God's Mercy in giving the Land of Promise to thee and the Fruits of it which thou hast now received See v. 13. 18. In all thy gates That is in all thy Cities the Gate being the place where the Judges sate 20. Altogether just viz. Without respect to Persons or Rewards 21. A grove of any trees viz. After the usage of Idolaters 1 King 15.13 22. Any image Or Statue or Pillar viz. Such as Idolaters were wont to erect CHAP. XVII The ARGUMENT What is blemished may not be sacrificed The Punishment of the Idolater What the Israelites were to do in cases of difficulty in matters of Judgment The Punishment of the Contumacious A Law concerning choosing a King and certain Rules whereby the King chosen was to govern himself
1. THou shalt not sacrifice unto the LORD thy God any bullock or sheep wherein is blemish or any evil-favouredness for that is an abomination unto the LORD thy God 2. If there be found among you within any of thy gates which the LORD thy God giveth thee man or woman that hath wrought wickedness in the sight of the LORD thy God in transgressing his covenant 3. And hath gone and served other gods and worshipped them either the sun or moon or any of the host of heaven which I have not commanded 4. And it be told thee and thou hast heard of it and enquired diligently and behold it be true and the thing certain that such abomination is wrought in Israel 5. Then shalt thou bring forth that man or that woman which have committed that wicked thing unto thy gates even that man or that woman and shalt stone them with stones till they die 6. At the mouth of two witnesses or three witnesses shall he that is worthy of death be put to death but at the mouth of one witness he shall not be put to death 7. The hands of the witnesses shall be first upon him to put him to death and afterward the hands of all the people so thou shalt put the evil away from among you 8. If there arise a matter too hard for thee in judgment between blood and blood between plea and plea and between stroke and stroke being matters of controversie within thy gates then shalt thou arise and get thee up into the place which the LORD thy God shall choose 9. And thou shalt come unto the priests the Levites and unto the judge that shall be in those days and enquire and they shall shew thee the sentence of judgment 10. And thou shalt do according to the sentence which they of that place which the LORD shall choose shall shew thee and thou shalt observe to do according to all that they inform thee 11. According to the sentence of the law which they shall teach thee and according to the judgment which they shall tell thee thou shalt do thou shalt not decline from the sentence which they shall shew thee to the right hand nor to the left 12. And the man that will do presumptuously and will not hearken unto the priest that standeth to minister there before the LORD thy God or unto the judge even that man shall die and thou shalt put away the evil from Israel 13. And all the people shall hear and fear and do no more presumptuously 14. When â—hou art come unto the land which the LORD thy God giveth thee and shalt possess it and shalt dwell therein and shalt say I will set a king over me like as all the nations that are about me 15. Thou shalt in any wise set him king over thee whom the LORD thy God shall choose one from among thy brethren shalt thou set king over thee thou mayest not set a stranger over thee which is not thy brother 16. But he shall not multiply horses to himself nor cause the people to return to Egypt to the end that he should multiply horses forasmuch as the LORD hath said unto you Ye shall henceforth return no more that way 17. Neither shall he multiply wives to himself that his heart turn not away neither shall be greatly multiply to himself silver and gold 18. And it shall be when he sitteth upon the throne of his kingdom that he shall write him a copy of this law in a book out of that which is before the priests the Levites 19. And it shall be with him and he shall read therein all the days of his life that he may learn to fear the LORD his God to keep all the words of this law and these statutes to do them 20. That his heart be not lifted up above his brethren and that he turn not aside from the commandment to the right hand or to the left to the end that he may prolong his days in his kingdom he and his children in the midst of Israel 1. WHerein is blemish Of which see Levit. 22.20 with the Note on the 22th verse 2. In transgressing his covenant It is evident from v. 3. that Idolatry is the Wickedness supposed here to be wrought and is called The transgressing the covenant of the Lord and the Idolater may be said to transgress the Covenant of the Lord as he breaks his Faith given to God and renounceth his Authority and Service at once 3. Which I have not commanded That is which I have forbid It is usual that such negative Expressions as this in the Scripture Phrase should imply more than the bare words amount to and they do sometimes imply the contrary â— Cor. 10.5 Jer. 7.31 Prov. 10.2 6. At the mouth of two witnesses These must be Competent and Credible and must be therefore neither Children nor Fools nor Men of ill fame nor Mad-men but such as are capable of taking an Oath and such as cannot justly be suspected not to fear it 7. The hands of the witnesses shall be first upon him This is very reasonable in itself and serves to convince the People of the truth of their Evidence and was also a great restraint upon the Witnesses themselves who if they bore false witness would also be obliged to shed innocent Blood The hands of all the people In a matter of this nature all the People were obliged to testifie their detestation of Idolatry and their readiness to root it out 8. If there arise a matter too hard for thee in judgment These words belong to the Inferior and Subordinate Magistrates in their Cities They are supposed here to be at a loss in some difficult cases viz. such as follow Between blood and blood That is in the case of Murther whether it were voluntary or accidental Betweeen plea and plea That is in Causes depending between the Plaintiff and Defendant Between stroke and stroke That is in the case of Wounds inflicted by one Man upon another Exod. 21.20 22. 9. The priests the Levites That is the Priests of the Levitical Race as the Vulgar renders it who made a considerable part of the Sanhedrin or great Council of the Nation And unto the judge Or to wit unto the judge The Hebrew Particle which we render and is sometimes onely to be understood exegetically as in 1 Sam. 28.3 Zech. 9.9 2 Sam. 2.15 And the Greek Particle which answers to it and is here used by the LXXII is used in this sense in the New Testament Rom. 15.6 1 Cor. 2.10 Col. 1.3 1 Thess 1.3 The judge i. e. The Sanhedrin which tho' it consisted of many persons was yet the sole Judge of these doubtfull cases and yet with respect to the Members thereof is expressed by Judges Deut. 19.17 18. 10. Thou shalt do c. These words are directed to the Inferior Magistrates who are obliged to put in execution what the Sanhedrin determines and the parties concerned were obliged to
acquiesce in their Determination Matters of Faith and meer Belief are not mentioned here much less is it in the least intimated that the Sanhedrin was to be thought Infallible 11. According to the sentence of the law These words imply the Law to be the Rule both to the Sanhedrin and to the People who were not at liberty to do what the Law did clearly forbid but were onely obliged to abide by the Determination of this great Council in these doubtfull Cases 12. Vnto the priest By Priest is meant the Priests which were of this great Council and resided at the place which God did choose Priest is put for Priests as Judge v. 9. is for the Judges of which the Council consisted The Enallage of Numbers is very frequent in the Holy Scripture 14. I will set a king over me c. This they might very lawfully do tho' their manner of doing it afterward was not without fault 1 Sam. 8.7 15. Whom the LORD thy God shall choose God being their King reserved to himself the appointment of his Vice-gerent See 1 Sam. 9.15.10.24.16.12 1 Chron. 28.4 5. 16. He shall not multiply horses c. Lest he should confide in their strength Psal 33.16 17. or upon that account entertain much commerce with Egypt 1 King 10.26 28. as it follows Hath said Or Saith There is no reason why we should render it in the Preterperfect Tense and consequently no need to suppose that Moses refers to any former express Law it is enough that God forbids their return here He was also displeased at their Inclination to return Numb 14.3 4 with v. 11. Compare Exod. 13.17 And appointed several ways by which they were to remember their deliverance thence 18. A copy of this law By which he might be instructed both to govern himself and people 20. That his heart be not lifted up The due consideration of God's Law will serve to keep Men humble in the greatest Prosperity CHAP. XVIII The ARGUMENT God is the Inheritance of the Priests and Levites The Portion of the Priests and the Share of the Levite ministring in the place which God should choose The wicked practices of the Inhabitants of Canaan are to be avoided A promise of the Messiah The Punishment of him who will not obey him as also of the false Prophet A Rule to judge a false Prophet by 1. THE priests the Levites and all the tribe of Levi shall have no part nor inheritance with Israel they shall eat the offerings of the LORD made by fire and his inheritance 2. Therefore shall they have no inheritance among their brethren the LORD is their inheritance as he hath said unto them 3. And this shall be the priest 's due from the people from them that offer a sacrifice whether it be ox or sheep and they shall give unto the priest the shoulder and the two cheeks and the maw 4. The first-fruit also of thy corn of thy wine and of thy oyl and the first of the fleece of thy sheep shalt thou give him 5. For the LORD thy God hath chosen him out of all thy tribes to stand to minister in the name of the LORD him and his sons for ever 6. And if a Levite come from any of thy gates out of all Israel where he sojourned and come with all the desire of his mind unto the place which the LORD shall choose 7. Then he shall minister in the name of the LORD his God as all his brethren the Levites do which stand there before the LORD 8. They shall have like portions to eat beside that which cometh of the sale of his patrimony 9. When thou art come into the land which the LORD thy God giveth thee thou shalt not learn to do after the abominations of those nations 10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire or that useth divination or an observer of times or an inchanter or a witch 11. Or a charmer or a consulter with familiar spirits or a wizard or a necromancer 12. For all that do these things are an abomination unto the LORD and because of these abominations the LORD thy God doth drive them out from before thee 13. Thou shalt be perfect with the LORD thy God 14. For these nations which thou shalt possess hearkened unto observers of times and unto diviners but as for theâ— the LORD thy God hath not suffered thee so to do 15. The LORD thy God will raise up unto thee a Prophet from the midst of thee of thy brethren like unto me unto him ye shall hearken 16. According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly saying Let me not hear again the voice of the LORD my God neither let me see this great fire any more that I die not 17. And the LORD said unto me They have well spoken that which they have spoken 18. I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him 19. And it shall come to pass that whosoever will not hearken unto my words which he shall speak in my name I will require it of him 20. But the prophet which shall presume to speak a word in my name which I have not commanded him to speak or that shall speak in the name of other gods even that prophet shall die 21. And if thou say in thine heart How shall we know the word which the LORD hath not spoken 22. When a prophet speaketh in the name of the LORD if the thing follow not nor come to pass that is the thing which the LORD hath not spoken but the prophet hath spoken it presumptuously thou shalt not be afraid of him 1. AND his inheritance That is the Lord's Portion or Inheritance which he hath reserved for himself such were Tithes and First-fruits c. Numb 18.12 28. Upon which account the Lord is said to be their Inheritance v. 2. 3. A sacrifice That is a Peace-offering as appears by what follows of the Shoulder which does not exclude the Breast adjoining compared with Levit 7.31 32. and Levit. 10.12 and Numb 14.3 Two cheeks and the maw These are here added to the Portion of the Priests 4. First-fruit See Numb 18.12 5. To minister in the name of the LORD That is to minister or do his Office in the service which God hath appointed and required v. 7. 8. Beside that which cometh of the sale of his patrimony The Levite here is supposed to have left his Country to addict himself constantly to the Service of God And it is provided that he shall not loose by so doing And therefore he is allowed alike Portion with the other Levites which minister beside what he might upon leaving his Country have received for his House or Moveables left him by his Ancestors
to play the whore in her father's house so shalt thou put evil away from among you 22. If a man be found lying with a woman married to an husband then they shall both of them die both the man that lay with the woman and the woman so shalt thou put away evil from Israel 23. If a damsel that is a virgin be betrothed unto an husband and a man find her in the city and lie with her 24. Then ye shall bring them both out unto the gate of that city and ye shall stone them with stones that they die the damsel because she cried not being in the city and the man because he hath humbled his neighbour's wife so thou shalt put away evil from among you 25. But if a man find a betrothed damsel in the field and the man force her and lie with her then the man onely that lay with her shall die 26. But unto the damsel thou shalt do nothing there is in the damsel no sin worthy of death for as when a man riseth against his neighbour and slayeth him even so is this matter 27. For he found her in the field and the betrothed damsel cried and there was none to save her 28. If a man find a damsel that is a virgin which is not betrothed and lay hold on her and lie with her and they be found 29. Then the man that lay with her shall give unto the damsel's father fifty shekels of silver and she shall be his wife because he hath humbled her he may not put her away all his days 30. A man shall not take his father's wife nor discover his father's skirt 1. THY brother's ox c. This Precept extends to Enemies Exod. 23.4 and takes in all who lived in their Country though they were not of their Nation nor altogether of their Religion Otherwise the Law would have been unpracticable because no Man could tell whose Ox or Ass it was which went astray 3. Hide thy self i. e. Forbear to do thus 4. Help him See Exod. 23.5 with the Note on that place 5. The woman shall not wear c. Tho' the Jews referr this Precept to Wars Joseph Antiqu. l. 4. c. 8. Yet it is not restrained by the Text thereunto It requires a distinction of Sex by the habit the neglect whereof might occasion great Impurities and filthy Practices See the Book of Wisdom ch 14.26 That do so i. e. That are effeminate and immodest of which this practice is an Argument and for preventing whereof this Law is given 6. Thou shalt not take the dam with the young c. This is forbid as that which hath an Appearance of Covetousness and Cruelty and a tendency to destroy a whole kind of the Creatures which God hath made And to encourage Mercy and Compassion it is added v. 7. That it may be well with thee c. 8. A battlement i. e. A Fence round about the House-top which was flat to preserve Persons from falling See Judg. 16.26 1 Sam. 9.25 with Matth. 10.27 That thou bring not blood c. i. e. That by thy neglect thou be not an occasion of the death of any Person 9. Thou shalt not sow thy vineyard with divers seeds That Law which forbad the sowing the Field with mingled Seed Levit. 19.19 is here extended to the Vineyard likewise See the Note on Levit. 19.19 Lest the Fruit c. That is lest by this mixture both the Encrease of thy Seed sown and of thy Vineyard mingled there-with be defiled or legally polluted it being a Mixture which God hath forbidden 10. With an ox and an ass This seems to referr to that Law which forbad them to let their Cattel gender with a divers kind Levit. 19.19 See Maimon More Nevochim p. III. c. 49. That the order of Nature might not be disturbed See Phil. Jud. de spec legib See the Note on Levit. 19.19 But then the Ox being a clean and the Ass an unclean Beast and besides that they being of unequal strength for plowing this Precept does not onely speak the Mercy of the Law-giver but also fairly puts us in mind to shun the needless Conversation of evil and profane Persons 2 Cor. 6.14 11. Thou shalt not wear See Levit. 19.19 with the Note 12. Fringes Of the End of this Law see Numb 15.39 15. Take and bring forth the tokens of the damsels virginity c. What this proof was is expressed v. 17. at the close of that Verse We have no cause to cavil at the Law considering the great proneness of the Jews to put away their Wives upon every pretence Nor is there reason why we should suppose it an uncertain proof if we consider that the Jewish Women married young and the great difference between their clime and ours and that God who made the Law was able to take care that the innocent should not suffer 19. Vnto the father Because he suffered in the reproach which was cast upon his Family And because he designed to put her away without allowing her maintenance he shall pay an hundred Shekels which is a double Dowry See the Note on Exod. 22.19 according to that Law Exod 22.9 See Maimon More Nevoch p. III. c. 49. 21. Die For here is more than simple Fornication she having by her professing her self a Virgin imposed upon the Man and perhaps transgressed after she was betrothed See v. 23 24. 27. Cried She is justly supposed to have done so whereas she that was in the City would have been rescued if she had cried See v. 24. 29. Fifty shekels See Exod. 22.16 17. 30. Nor discover his father's skirt The skirt or covering of his Father's Wife may be said to be his Father's as he and his Wife are one Flesh CHAP. XXIII The ARGUMENT Of those who may not enter into the Congregation of Israel and of those who may Of the great care to keep the Camp from pollution Of treating those Servants which come to them from their own Masters Against Whoredom and other Vncleanness Against Vsury Of the performing Vows and the Liberty allowed them in their Neighbour's Vine-yard and Corn-fields 1. HE that is wounded in the stones or hath his privy member cut off shall not enter into the congregation of the LORD 2. A bastard shall not enter into the congregation of the LORD even to his tenth generation shall he not enter into the congregation of the LORD 3. An Ammonite or Moabite shall not enter into the congregation of the LORD even to their tenth generation shall they not enter into the congregation of the LORD for ever 4. Because they met you not with bread and with water in the way when ye came forth out of Egypt and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia to curse thee 5. Nevertheless the LORD thy God would not hearken unto Balaam but the LORD thy God turned the curse into a blessing unto thee because the LORD thy God loved
before that Day does not always precisely denote a determinate and precise time but time more at large and so it is here and in the two following Verses It is sufficient that it denote that time when Moses acquainted them with God's Laws and they entered into a Solemn Covenant to observe and keep them and God took them for his peculiar People See v. 17 18. 19. In praise and in name See Jer. 13.11 CHAP. XXVII The ARGUMENT The Israelites are commanded to write the Law upon Stones when they came into the Land and to build an Altar The names of the Tribes that were to stand on Mount Gerizim and Mount Ebal The several Curses to be pronounced by the Levites 1. AND Moses with the elders of Israel commanded the people saying Keep all the commandments which I command you this day 2. And it shall be on the day when you shall pass over Jordan unto the land which the LORD thy God giveth thee that thou shalt set thee up great stones and plaister them with plaister 3. And thou shalt write upon them all the words of this law when thou art passed over that thou mayest go in unto the land which the LORD thy God giveth thee a land that floweth with milk and honey as the LORD God of thy fathers hath promised thee 4. Therefore it shall be when ye be gone over Jordan that ye shall set up these stones which I command you this day in mount Ebal and thou shalt plaister them with plaister 5. And there shalt thou build an altar unto the LORD thy God an altar of stones thou shalt not lift up any iron tool upon them 6. Thou shalt build the altar of the LORD thy God of whole stones and thou shalt offer burnt-offerings thereon unto the LORD thy God 7. And thou shalt offer peace-offerings and shalt eat there and rejoice before the LORD thy God 8. And thou shalt write upon the stones all the words of this law very plainly 9. And Moses and the priests the Levites spake unto all Israel saying Take heed and hearken O Israel this day thou art become the people of the LORD thy God 10. Thou shalt therefore obey the voice of the LORD thy God and do his commandments and his statutes which I command thee this day 11. And Moses charged the people the same day saying 12. These shall stand upon mount Gerizim to bless the people when ye are come over Jordan Simeon and Levi and Judah and Issachar and Joseph and Benjamin 13. And these shall stand upon mount Ebal to curse Reuben Gad and Asher and Zebulun Dan and Naphtali 14. And the Levites shall speak and say unto all the men of Israel with a loud voice 15. Cursed be the man that maketh any graven or molten image an abomination unto the LORD the work of the hands of the craftsman and putteth it in a secret place and all the people shall answer and say Amen 16. Cursed be he that setteth light by his father or his mother and all the people shall say Amen 17. Cursed be he that removeth his neighbour's land-mark and all the people shall say Amen 18. Cursed be he that maketh the blind to wander out of the way and all the people shall say Amen 19. Cursed be he that perverteth the judgment of the stranger fatherless and widow and all the people shall say Amen 20. Cursed be he that lieth with his father's wife because he uncovereth his father's skirt and all the people shall say Amen 21. Cursed be he that lieth with any manner of beast and all the people shall say Amen 22. Cursed be he that lieth with his sister the daughter of his father or the daughter of his mother and all the people shall say Amen 23. Cursed be he that lieth with his mother-in-law and all the people shall say Amen 24. Cursed be he that smiteth his neighbour secretly and all the people shall say Amen 25. Cursed be he that taketh reward to slay an innocent person and all the people shall say Amen 26. Cursed be he that confirmeth not all the words of this law to do them and all the people shall say Amen 1. KEep Moses having repeated and explained the Law which was given at Horeb engages the People to obey it and that he does by the very same methods which he made use of when the Law was first given them E.g. I. Then he built an Altar according to the command and direction given him Exod. 24.4 with Exod. 20.24 25. He takes the same care here v. 5. II. Then he wrote the words of the Law Exod. 24.4 and here he takes care it should be done v. 3 4. III. Then he took the People's profession of Obedience Exod. 24.3 He mentions the same Profession here ch 26.17 IV. Then he took care to confirm the Covenant between God and the People by Sacrifices Exod. 24.5 And now he requires the very same kinds of Sacrifices also v. 6 7. V. Then after all his other care he set before them Blessings and Curses Lev. 26. And so he does here v. 12 13. and chap. 28. 2. On the day Not on that very precise day see the Note on chap. 26.16 but thou shalt then stand obliged to do this and the Writing upon these Stones was required when they were passed over v. 3. but not on the very day of their passage 3. All the words of this law That is the substance of the Law or the Heads of it in which the Ten Commandments have a principal place See Exod. 24.3 When thou art passed over that thou mayest go in That is when thou hast passed over Jordan in order to the entring into the Land For those words That thou mayest go in are not to be understood as promising a Reward for writing the words of the Law which were not to be written till they were in the Land but as implying the end of their passing through Jordan 5. An altar See Exod. 20.25 and chap. 24.4 7. Shalt eat there This was permitted to the Offerer to do out of his Peace-offerings Levit. 7.15 And 't was a token that he was in Covenant with God when he did partake of the Altar 1 Cor. 10.18 20 21. 8. Very plainly viz. So as may be easily read 9. Thou art become That is thou hast declared so much Thou hast avouched the LORD this day to be thy God as it is expressed ch 26.17 See Exod. 24.3 12. These shall stand c. We find that those who were to bless are the Sons of the Free-women and the most considerable of them Indeed Reuben and Zebulun the Sons of Leah are among them that were to curse But in an equal division there must be two of the Sons of the Free and Reuben having defiled his Father's Bed and Zebulun the youngest of Leah's Sons are put into that Division 13. To curse It is not said to curse the People as 't is said v. 12. to bless the people not being
water 12. That thou shouldest enter into covenant with the LORD thy God and into his oath which the LORD thy God maketh with thee this day 13. That he may establish thee to day for a people unto himself and that he may be unto thee a God as he hath said unto thee and as he hath sworn unto thy fathers to Abraham to Isaac and to Jacob. 14. Neither with you onely do I make this covenant and this oath 15. But with him that standeth here with us this day before the LORD our God and also with him that is not here with us this day 16. For ye know how we have dwelt in the land of Egypt and how we came through the nations which ye passed by 17. And ye have seen their abominations and their idols wood and stone silver and gold which were among them 18. Lest there should be among you man or woman or family or tribe whose heart turneth away this day from the LORD our God to go and serve the gods of these nations lest there should be among you a root that beareth gall and wormwood 19. And it come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to add drankenness to thirst 20. The LORD will not spare him but then the anger of the LORD and his jealousie shall smoke against that man and all the curses that are written in this book shall lie upon him and the LORD shall blot out his name from under heavâ—â— 21. And the LORD shall separate him unto evil out of all the tribes of Israel according to all the curses of the covenant that are written in this book of the law 22. So that the generation to come of your children that shall rise up after you and the stranger that shall come from a fâ—â— land shall say when they see the plagues of that land and the sicknesses which the LORD hath laid upon it 23. And that the whole land thereof is brimstone and salt and burning that it is not sown nor beareth nor any grass groweth therein like the overthrow of Sodom and Gomorrah Admah and Zeboim which the LORD overthrew in his anger and in his wrath 24. Even all nations shall say Wherefore hath the LORD done thus unto this land What meaneth the heat of this great anger 25. Then men shall say Because they have forsaken the covenant of the LORD God of their fathers which he made with them where he brought them forth out of the land of Egypt 26. For they went and served other gods and worshipped them gods whom they knew not and whom he had not given unto them 27. And the anger of the LORD was kindled against this land to bring upon it all the curses that are written in this book 28. And the LORD rooted them out of their land in anger and in wrath and in great indignation and cast them into another land as it is this day 29. The secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for even that we may do all the words of this law 1. BEside the covenant which he made with them in Horeb. This is the same Covenant with that in Horeb But because they had broken that and because they are now just entring into the promised Land and Moses had given them a more full Explication of the Law and was ready to die he renews the Covenant which they had before entred into 4. Yet the LORD hath not given you an heart to perceive and eyes to see c. That is God hath thought fit for your Sins and Provocations to leave you to your own Stupidity and Blindness of Heart God had done great things for them In his love and in his pity he redeemed c. But they rebelled and vexed his holy Spirit Isa 63.9 10. And that they were utterly inexcusable will appear from what follows v. 5 6 7. In which words we are told that God took great care of them that they might be at leisure to consider For they were not distracted with the cares for Food and Raiment c. God having made a great and miraculous Provision for them 6. Bread i. e. Bread which required not any labour of plowing or sowing of threshing and grinding c. But Manna from Heaven prepared ready to your Hands Wine or strong Drink These would have required some considerable Pains Instead of that they were supplied with Water which followed them 7. We smote them We were not enfeebled for want of Wine and strong Drink nor left without the Divine Assistance 10. All of you They were all concerned and therefore all stood ready to renew their Covenant 11. The hewr c. i. e. The meanest Servant Jos 9.27 12. And into his Oath What is rendred Oath signifies rather a Curse which was generally annexed to an Oath See the LXXII and v. 19 20. And because this Covenant had Curses annexed which were solemnly denounced against Transgressours Chap. 27.14 15. The entring into Covenant and into the Curse in case of failure are here conjoined Nehem. 10.29 15. With him that is not here i. e. With your Posterity The promise was to Abraham and his Seed 16 17. These two Verses contain Motives to incline them to enter into Covenant with God viz. Both because God had brought them out of Egypt and throuh other Nations and because they had had the opportunity of discerning the Folly of these People in worshipping Idols which cannot help them 18. Lest there should be c. These words connect with that Declaration which God makes in order to prevent the Sinner's flattering himself in an Evil way v. 20. We may find a like Expression Gen. 3.22 23. A root that beareth gall and wormwood That is an Evil principle called an evil heart of unbelief in departing from the living God Heb. 3.12 which will infect and poison the Mind and produce the Curses denounced which will be very bitter Compare Act. 8.23 Heb. 12.15 19. To add drunkenness to thirst That is to abound in all manner of Wickedness To add sin to sin Isa 30.1 And drink it up like water Job 34.7 which course of Wickedness does but begâ—t a greater Inclination to do wickedly still As Drunkenness does not 〈◊〉 but increase the Thirst Isa 56.12 20. Blot out his name i. e. Destroy him For Name is frequently put for the person to whom that Name does belong as hath been observed 21. Shall separate him unto Evil c. Whereas such a Sinner may think to escape in a Crowd and flatter himself that the Blessings promised to God's People among whom he lives shall be his Portion he shall be singled out and rendred a Monument of God's Displeasure 23. Burning i. e. Parched and dried up and made barren Psal 107.34 26. He had not given unto them See
to see a foolish Nation taken into God's Church For so the Gentiles were while they served Idols and divers Lusts Rom. 1.21 22. Compare Act. 11.2 3. 1 Thes 2.15 16. Act. 22.21 22. 22. A fire is kindled c. This Verse gives an account after a figurative manner of the destruction of the Land in such words as seem to import the total consumption of it Hell signifies the lower parts of the Earth Numb 16.30 And what is rendred Earth may well be turned Land for this is a description of the destruction that God would bring upon the Land of the Israelites Compare Isa 1.7 with 2 King 25.9 24. Burnt with hunger i. e. Consumed as the vulgar renders it with hunger For a Famine like Fire does wast and consume where-ever it comes Lam. 4.8 9. Burning heat and with bitter destruction i. e. Fiery and fierce Distempers and mortal Diseases Compare Habak 3.5 and Psal 91.6 Serpents of the dust i. e. Serpents that creep upon and eat the Dust Gen. 3.14 25. Terror The dread of Death or perhaps some malignant and pestilential Disease 26 27. I said I would scatter them c. q. d. I would send them into some secret place where they should be forgotten among Men But I forbear to do that lest their Enemies who devour them should impute their Destruction to their own Valour and not to my righteous Judgment It is to be noted that fear is imputed to God after the manner of Men who refrain from doing things from that Principle Compare Exod. 32.12 and Numb 14.13 28. They i. e. Israelites and so this connects with v. 26. 29. O that they were wise c. i. e. O that they had the Wisdom to lay to heart and consider the sad Effects which will follow upon their wicked Lives 30. How should c. That is if God were on their side a very small Number would be strong enough to vanquish the greatest Force of their Enemies who are destitute of his Favour and Assistance 31. For their rock c. For the Heathens who worship Idols have not force enough to stand out against the Power of the God of Israel And have been forced to acknowledge no less See Exod. 14.25 Numb 23.22 1 Sam. 4.8 Jer. 40.3 Dan. 3.29.4.37.6.27 32. Their vine c. This verse connects with Verse 26 and contains the reason why God entertained those severe Thoughts against the Israelites viz. Because though they were as a choice Vine planted by him yet they had degenerated like Sodom and Gomorrah Compare Isa 1.10 and ch 5. v. 1 c. with the Words that follow here where their Wine or Fruit of this Vineyard which God had planted is compared to the Poison of Dragons c. 34. Is not this c. That is is not this Vengeance which I now threaten them withal though they flatter themselves in their present Impunity reserved for them and kept in store for them against the time when their Iniquities shall be full and call for it Compare Prov. 1.31 and Job 14.17 35. Their foot shall slide i. e. They shall be ready to fall At hand i. e. It will soon follow and tread upon the Heels of their Iniquity 36. For Or Nevertheless As this Hebrew Particle is rendred Isa 9.1 For here begins a new Argument as appears from the following Words speaking Comfort to the Israelites and Destruction to their Enemies Judge his people i. e. Plead their Cause Compare diligently with this Place Psal 135.14 None shut up or left Or Nothing shut up or left i. e. When they are destitute of all things and have nothing reserved or remaining Compare 1 King 14.10 and ch 21.21 and especially 2 King 14.26 37. He shall say i. e. God shall say to the Israelites Compare Judg. 10.14 38. Which did eat c. i. e. In whose service so many Sacrifices were consumed 40. I lift c. i. e. I swear which God is said to do here after the manner of Men who did it by lifting up their Hands 41. If I whet c. viz. I swear that if I whet c. 42. Drunk with blood This is a figurative Expression implying the abundance of Blood that should be shed From the beginning c. i. e. from such time as I shall begin to take vengeance c. 43. Rejoice O ye nations with his people Or Rejoice ye nations or Gentiles his people Compare Rom. 15.10 44. He and Hoshea or Joshua Joshua who succeeded Moses joined with him now in speaking the words of this Song and it is probable that for the future the care of teaching it belonged to him Compare chap. 31.22 23. 46. Set your hearts That is attend diligently and consider well and do not barely content your selves with the knowledge of these things Compare Ezek 40.4 47. For it is not a vain thing c. It is no unprofitable thing but that upon which your happiness depends Compare Rom. 10.5 50. Die in the mount Not presently but after thou hast blessed the children of Israel Chap. 33.1 51. Because ye trespassed Of the sin of Moses to which these words referr See the Note on Numb 20.12 CHAP. XXXIII The ARGUMENT The glorious Majesty of God The Blessing of the tribes of Israel None like to God The great privilege of the Israelites 1. AND this is the blessing wherewith Moses the man of God blessed the children of Israel before his death 2. And he said the LORD came from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousands of Saints from his right hand went a fiery law for them 3. Yea he loved the people all his saints are in thy hand and they sat down at thy feet every one shall receive of thy words 4. Moses commanded us a law even the inheritance of the congregation of Jacob. 5. And he was king in Jeshurun when the heads of the people and the tribes of Israel were gathered together 6. Let Reuben live and not die and let not his men be few 7. And this is the blessing of Judah and he said Hear LORD the voice of Judah and bring him unto his people let his hands be sufficient for him and be thou an help to him from his enemies 8. And of Levi he said Let thy Thummim and thy Vrim be with thy holy one whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah 9. Who said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children for they have observed thy word and kept thy covenant 10. They shall teach Jacob thy judgments and Israel thy law they shall put incense before thee and whole burnt sacrifices upon thine altar 11. Bless LORD his substance and accept the work of his hands smite through the loins of them that rise against him and of them that hate him that they rise
hearken to the voice of the first sign that they will believe the voice of the latter sign 9. And it shall come to pass if they will not believe also these two signs neither hearken unto thy voice that thou shalt take of the water of the river and pour it upon the dry-land and the water which thou takest out of the river shall become blood upon the dry-land 10. And Moses said unto the LORD O my Lord I am not eloquent neither heretofore nor since thou hast spoken unto thy servant but I am slow of speech and of a slow tongue 11. And the LORD said unto him Who hath made man's mouth or who maketh the dumb or deaf or the seeing or the blind have not I the LORD 12. Now therefore go and I will be with thy mouth and teach thee what thou shalt say 13. And he said O my Lord send I pray thee by the hand of him whom thou wilt send 14. And the anger of the LORD was kindled against Moses and he said Is not Aaron the Levite thy brother I know that he can speak well And also behold he cometh forth to meet thee and when he seeth thee he will be glad in his heart 15. And thou shalt speak unto him and put words in his mouth and I will be with thy mouth and with his mouth and will teach you what ye shall do 16. And he shall be thy spokesman unto the people and he shall be even he shall be to thee in stead of a mouth and thou shalt be to him in stead of God 17. And thou shalt take this rod in thine hand wherewith thou shalt do signs 18. And Moses went and returned to Jethro his father-in-law and said unto him Let me go I pray thee and return unto my brethren which are in Egypt and see whether they be yet alive And Jethro said to Moses Go in peace 19. And the LORD said unto Moses in Midian Go return into Egypt for all the men are dead which sought thy life 20. And Moses took his wife and his sons and set them upon an ass and he returned to the land of Egypt And Moses took the rod of God in his hand 21. And the LORD said unto Moses When thou goest to return into Egypt see that thou do all those wonders before Pharaoh which I have put in thine hand but I will harden his heart that he shall not let the people go 22. And thou shalt say unto Pharaoh Thus saith the LORD Israel is my son even my first-born 23. And I say unto thee Let my son go that he may serve me and if thou refuse to let him go behold I will slay thy son even thy first-born 24. And it came to pass by the way in the inn that the LORD met him and sought to kill him 25. Then Zipporah took a sharp stone and cut off the fore-skin of her son and cast it at his feet and said Surely a bloudy husband art thou to me 26. So he let him go then she said A bloudy husband thou art because of the circumcision 27. And the LORD said to Aaron Go into the wilderness to meet Moses And he went and met him in the mount of God and kissed him 28. And Moses told Aaron all the words of the LORD who had sent him and all the signs which he had commanded him 29. And Moses and Aaron went and gathered together all the elders of the children of Israel 30. And Aaron spake all the words which the LORD had spoken unto Moses and did the signs in the sight of the people 31. And the people believed and when they heard that the LORD had visited the children of Israel and that he had looked upon their affliction then they bowed their heads and worshipped 1. THey will not believe Moses might well suppose that the Israelites would not presently and without a sign give him credit See v. 9. and compare it with ch 3.18 2. What is that in thine hand These words make way for that which follows 4. It became a rod in his hand As this sign was designed to gain the Israelites belief v. 5. so it was very instructive also to them The turning of a rod or staff into a Serpent did fitly represent their past and their present Condition under Pharaoh And the turning the Serpent into a Rod or Staff was a fair Symbol of that deliverance from their present Bondage which was promised to them Besides Moses is confirmed and encouraged in his Office which he would have declined as he fled from the Serpent by his taking the Serpent by the Tail and turning it into a Staff 5. That they may be believe c. These words acquaint us with the great End of this Sign See John 20.31 6. As snow This was afterward reputed a sign of a most dangerous sort of Leprosie see Numb 12.10 12. and therefore a fit Symbol of the calamitous condition of the Israelites at this time 7. As his other flesh And this might fairly put them in mind that their present condition was not without hope 8. That they will believe Or that they may believe For these words do not so much fore-tell the Event see v. 9. as they do the design and purpose of these Signs 9. Shall become Heb. Shall be and shall be i. e. It shall certainly be so 10. Eloquent Heb. A man of words i. e. He was not of a ready speech or utterance Heretofore Heb. Since yesterday nor since the third day An usual form of speech among the Hebrews this is by which they describe the time past Nor since thou hast spoken c. i. e. This want of utterance hath not been removed since thou hast given me Commission to go into Egypt 12. With thy mouth See Matth. 10.19 Mark 13.11 Luke 12.11 13. Wilt send Or shouldest send Many have thought that Moses means the Messias whom God would send Send by the hand of him who is fit to be sent says the Chaldee 16. Thou shalt be to him instead of God Vid. Ch. 7. 1. Thou shalt command him and make my Will known to him 20. Sons His two Sons Gershom and Eliezer An ass The Greek renders it in the Plural the Enallage of Number is very usual with the Sacred Writers The rod of God i. e. The Rod or Staff which God commanded him to take v. 17. and with which he was to work Signs 21. I will harden c. i. e. I will after he hath hardened his own heart leave him to his stubbornness and impenitence See ch 9.34 22. First-born i. e. Beloved and favoured more than the other Nations as the first-born 24. The LORD met him The Angel of the Lord say the Greek and Chaldee Sought to kill him i. e. Inflicted probably some disease upon him 25. Sharp stone Or knife which according to the Custom then was made of a sharpened stone vid. Josh 5.2 Cast it Heb. Made it touch His feet i. e. The
Child 's whom she circumcised Surely a bloody Husband art thou to me What we translate Husband is observed to signifie son-in-Son-in-law And these words are with great probability supposed to express that her Son was now circumcised and to be referred to her Son not to Moses who is called a bloudy Son because of the Circumcision By Circumcision persons were admitted into Covenant and received into the Church and Family of the true God And he that was thus received might very fitly be called by this Name which signifies one received into a Family by Marriage He was henceforth a Son of God and obliged to obey the Laws of this Church or Family Gal. 5.3 compare Josh 5.9 See Mr. Mede's Disc on the place 30. Spake Vid. v. 16. And did i. e. Moses did see v. 17. 31. Bowed Out of Reverence and Thankfulness to God CHAP. V. The ARGUMENT Pharaoh refuseth to let the Israelites go out of Egypt instead of that does encrease their task and refuseth to hear their just Complaints They thereupon apply themselves to Moses and Aaron and Moses represents their case to God 1. AND afterwards Moses and Aaron went in and told Pharaoh Thus saith the LORD God of Israel Let my people go that they may hold a feast unto me in the wilderness 2. And Pharaoh said Who is the LORD that I should obey his voice to let Israel go I know not the LORD neither will I let Israel go 3. And they said The God of the Hebrews hath met with us let us go we pray thee three days journey into the desart and sacrifice unto the LORD our God lest he fall upon us with pestilence or with the sword 4. And the king of Egypt said unto them Wherefore do ye Moses and Aaron let the people from their works get you unto your burdens 5. And Pharaoh said Behold the people of the land now are many and you make them rest from their burdens 6. And Pharaoh commanded the same day the task-masters of the people and their officers saying 7. Ye shall no more give the people straw to make brick as heretofore let them go and gather straw for themselves 8. And the tale of the bricks which they did make heretofore you shall lay upon them you shall not diminish ought thereof for they be idle therefore they cry saying Let us go and sacrifice to our God 9. Let there more work be laid upon the men that they may labor therein and let them not regard vain words 10. And the task-masters of the people went out and their officers and they spake to the people saying Thus saith Pharaoh I will not give you straw 11. Go ye get you straw where you can find it yet not ought of your work shall be diminished 12. So the people were scattered abroad throughout all the land of Egypt to gather stubble in stead of straw 13. And the task-masters hasted them saying Fulfill your works your daily tasks as when there was straw 14. And the officers of the children of Israel which Pharaoh's task-masters had set over them were beaten and demanded Wherefore have ye not fulfilled your task in making brick both yesterday and to day as heretofore 15. Then the officers of the children of Israel came and cried unto Pharaoh saying Wherefore dealest thou thus with thy servants 16 There is no straw given unto thy servants and they say to us Make brick and behold thy servants are beaten but the fault is in thine own people 17. But he said Ye are idle ye are idle therefore ye say Let us go and do sacrifice to the LORD 18. Go therefore now and work for there shall no straw be given you yet shall ye deliver the tale of bricks 19. And the officers of the children of Israel did see that they were in evil case after it was said Ye shall not minish ought from your bricks of your daily task 20. And they met Moses and Aaron who stood in the way as they came forth from Pharaoh 21. And they said unto them The LORD look upon you and judge because you have made our savour to be abhorred in the eyes of Pharaoh and in the eyes of his servants to put a sword in their hands to slay us 22. And Moses returned unto the LORD and said Lord wherefore hast thou so evil intreated this people why is it that thou hast sent me 23. For since I came to Pharaoh to speak in thy name he hath done evil unto this people neither hast thou delivered thy people at all 1. GO Viz. Out of Egypt See ch 4.23 That they may hold a feast unto me i. e. A Religious feast Let my Son go that he may serve me Ch. 4.23 Sacrifice was a considerable part of this Service v. 3. In the Wilderness The Wilderness was a convenient place for the Service and Worship of God which requires great attention and abstraction The Labors of Egypt and the Wars and Conquests of Canaan could not but be in great measure an hindrance to them And Philo brings in Moses and Aaron saying thus to Pharaoh viz. That they must in the Wilderness perform their sacred Rites which were different from those of other Men and that also after such a way and manner as required recess because of the different usages in this Divine Worship from what was elsewhere practised or allowed De vit Mos 2. Who is the LORD c. The Name of the Lord is not revealed unto me says the Chaldee See ch 3.19 3. The God of the Hebrews hath met with us Vid. Ch. 3.18 The God who wrought great Deliverances for the Hebrews and particularly for Abraham Isaac and Jacob who were of that Race and is therefore able to save his Servants Lest he fall upon us c. Which would prove a loss to Pharaoh 4. Wherefore do ye c. Pharaoh takes no notice of what Moses and Aaron said v. 3. which contained Motives to persuade him to let them go 6. Task-masters of the people and their officers These Task-masters were Egyptians appointed to exact Labour from the Israelites But the Officers were Israelites who were by the Egyptians set over their Brethren and to see that they did their task and were to answer for their neglect See v. 14. and v. 19. These are rendred by the Greek by a word that signifies Scribes and were probably of the Elders of the People ch 3.18 7. Straw to make Brick This Straw was either to mingle with the Earth of which the Bricks were made or perhaps to burn the Brick with which latter is a sense not at all repugnant to the words used in the Hebrew 8. Therefore c. Their desire of going out of Egypt to serve God is by Pharaoh imputed to idleness both here and v. 17. Whereas in truth though the Worship of God require Abstraction from worldly Cares see the Note on v. 1. Yet he that serves and worships God as he ought to do is so far