it were killed therein Vers 10. I will set my face againct that soul that eateth bloud and will cut him off from among his people To wit though by partiality or other means he escape the hand of the magistrate See the notes upon Gen. 9. 4. Vers 11. For the life of the flesh is in the bloud and I have given it to you upon the altar c. That is I have set it apart for a better imployment then for food and therefore in reference to that spirituall imployment it must not be eaten at all Vers 13. Whatsoever man there be of the children of Israel or of the stranger that sojourneth among you which hunteth catcheth c. It is particularly pressed in this place that even when by hunting or otherwise they did catch any beast or fowl that might be eaten that is that might lawfully be eaten though at such times men used to be in great haste and to take great liberty to themselves they must let out the bloud thereof and cover it with dust before they eat the flesh thereof and much more when at more leisure they killed any beast at home for their own particular use Now this covering of the bloud with dust was injoyned not onely to make sure that it might not be eaten but also happely first to shew a reverent regard of the life of the beast by burying the bloud which was the seat of the life with a kind of â—onour for buâ—iall is honourable Eccles 6. 3. An untimely birth is better then he that lives many years and wen he dyeth hath no buriall and secondly to imply the lawfulnesse of killing the creatures in this manner for the covering of tâ—eir bloud might signifie that it should not be imputed unto them as appears by those places where the not covering of the bloud implyes the contrary as Job 16. 18. O earth cover thou not my bloud and Ezek. 24. 7. 8. For her bloud is in the midst of her she set it upon the top of a rock she pourâ—d it not upon the grâ—und to cover it with dust that it might cause fury to come up to take vengeance c. Vers 15. And every soul that eateth that which dyed of it self c. This must be understood of him that did eat any such thing ignorantly in which case he was also to bring those sacrifices appointed Levit. 5. For he that willingly offended herein was liable to a greater punishment c. And the strangers here mentioned are such as were converted to the faith and joyned to the Church of Israel for other strangers in Israel might eat these things See that place Deut. 14. 21. Ye shall not eat of any thing that dyeth of it self thou shalt give it unto the stranger c. CHAP. XVIII Vers 3. AFter the doings of the land of Egypt wherein ye dwelt ye shall not do c. That is you must not think their doings a warrant for you whom I have chosen as a peculiar people to my self the rule is generall but the intent is thence to inferre the necessity of their obeying these particular laws concerning unlawfull marriages that do immediately follow And withall a reason is implyed of the giving these laws to wit leâ—t the Isralites should be corrupted by that they had seen in Egypt and should see in Canaan Vers 5. Ye shall therefore keep my statutes and my judgements which if a man do he shall live in them This is in it self the voice of the law and propounded to them a way of righteousnesse and life which man by reason of his frailty and coâ—ruption was never able to attain as S. Paul saith alluding to this place Rom. 10. 5. Moses describeth the righteousnesse which is of the law that the man that doth thâ—se things shall live by them But therefore we must know that God did not propound this to the Israelites as intending that they should thereby be justified and saved or not at all but much as Christ propounded it to that rich man Matth. 19. 17. If thou wilt enter into life keep the commandments namely first to discover unto them how weak and unable they were to obtain life in this way and so to beat them off from all confidence in their own works secondly to make them know that this obedience which God required of them was a due debt and must be paid either by them or by their surety thirdly to bring them hereupon to look out after a Mediatour and so the law was a schoolmaster to bring them unto Christ that they might be justified by faith and fourthly as including a promise of life even to the evangelicall desire and endeavour of believers to keep all the laws and commandments of God Vers 6. None of you shall approch to any that is near of kin to him to uncover their nakednesse That is to lie with them carnally yea though it be under pretence of marriage yet withall whatever immodest carriage is contrary to the respect we ought to bear to such as are thus nearly allied to us is also by consequence forbidden too But by near kin is onely meant such near kindred as are afterwards particularly expressed for else how should we know how farre this prohibition were to reach Vers 7. The nakednesse of thy father or the nakednesse of thy mother thou shalt not uncover Some by discovering the nakednesse of the father here understand that the daughter should not lie with the father but I find the act of uncovering still ascribed to the male and indeed it were a very improper speech to use the phrase concerning the woman The words therefore are rather to be understood thus In the beginning of this verse the law is given that man should not lie neither with his fathers wife for that is meant here by the fathers nakednesse nor with his own mother in the next clause of this verse the reason of the last is given because it was a thiâ—g odious in nature to uncover the nakednesse of a mans own mother she is thy mother c. In the next verse the first is confirmed he must not lie with his fathers wife because it is his fathers nakednesse which doth evidently explain this The husband and the wife are both one flesh and therefore whoever uncovereth the nakednesse of his fathers wife doth all one as if he did uncover his fathers nakednesse Vers 9. The nakednesse of thy sister the daughter of thy father c. That is thou shalt not marry not lie with thy sister whether she be the daughter of thy father and mother both or the daughter of thy mother onely for here the Lord speaks onely of sisters by the same venter of sisters by a mother in law he speakâ— vers 11. Whether she be born at home or abroad that is whether the sister be lawfully born at home in marriage or unlawfully abroad by fornication for his fathers and mothers bastard that is begotten out of marriage
them and therefore desired that Moses might receive from God what was farther to be said and then he might deliver it to them And indeed this is still the work of the Law to scare men and drive them to seek for a Mediatour betwixt God and them Vers 26. For who is there of all â—lesh that hath heard the voice of the living God That is what man is there that ever heard God speaking out of the midst of the fire as we have done and yet lived Moses useth here the word flesh speaking of men because that implyes the frailtie of mans condition which is the cause why men are not able to endure to heare God speaking to them in such majesty and glory CHAP. VI. Vers 1. NOw these are the commandments the statutes and the judgements c. Here Moses entreth upon the explanation of the first commandment of the tenne before rehearsed chap. 5. Vers 6. And these words which I command thee this day shall be in thine heart That is they shall be imprinted in thy mind thou shalt acquaint thy self with them and lay them up in thy memory and mind as travellers do the directions that are given them for the finding of their way that so upon all occasions thou maist know what thou art to do and maist not be to seek Vers 8. And thou shalt bind them for a signe upon thine hand c. See the note upon Exod. 13. 16. Vers 13. Thou shalt fear the Lord thy God and serve him and shalt swear by his name c. That is when thou hast a calling to swear thou shalt swear by the name of God and not by any creature whatsoever it be Vers 15. For the Lord thy God is a jealous God among you There are two arguments included in these words whereby Moses disswades them from going a-whoring after other Gods first because their God was jealous of having this honour given to any but himself concerning which see the note upon chap. 4. 24. and secondly because their God was ever amongst them as being every where present observing all their wayes and therefore their idolatries could not be hidden from him Vers 16. Ye shall not tempt the Lord your God as ye tempted him in Massah Men are said to tempt God when they will not rest in that truth concerning God revealed in his word but will needlessely make experiments whether he be so just wise faithfull c. as in his word he is said to be which may be done first by wilfull sinning as it were trying whether he be omniscient c. Act. 5. 3. secondly by needlesse rushing upon any danger without a calling Mat. 4. 6 7. thirdly by requiring a signe needlessely and out of a false dissembling heart onely to see whether such a miracle can be wrought or no Mat. 16. 1. Luke 11. 16. fourthly by prescribing God when and how he shall perform his promises which limiting of God proceeds from infidelity and thus they tempted God in Massah See Psalm 78. 41. Vers 25. And it shall be our righteousnesse if we observe to do all these commandments c. Thus the Law requires the righteousnesse which is by works but the Gospel speaks otherwise Rom. 10. 5 6. Neither yet is it the purpose of Moses that the Israelites should look to be exactly righteous by the exact fulfilling of the Law but the Law is onely here used as a school-master to bring them unto Christ Gal. 3. 24. Moses propounding to them this righteousnesse of the Law that they finding how impossible it was for them to attain this righteousnesse of the Law might thereby be brought to seek after that righteousnesse which is by faith and withall to let them know that though the Lord was pleased to make a covenant of grace with them and to receive them as justified in and through the righteousnesse of a Mediatour yet there was also a personall inherent righteousnesse required of them as the necessary effect of the righteousnesse of faith which consisted in the sincere and carefull observation of all these Laws which however it must needs be weak and imperfect yet in and through their Mediatour God would acâ—ept it CHAP. VII Vers 1. WHen the Lord thy God shall bring thee into the land whither thou goest to possesse it and hath cast out many nations before thee the Hittites c. In Gen. 15. 19. there are ten nations mentioned whose land God there promised to Abrahams posterity and here Moses speaks but of seven nations and one of these too to wit the Hivites are not reckoned there so that there are foure nations named there of whom there is no mention here to wit the Kenites the Kenizites the Kadmonites and the Rephaims But at this difference we need not stumble for it was now many hundred years since that promise made to Abraham in which time there might be great alterations amongst the nations that inhabited this land and so happely those nations mentioned there and not here were at this time united in one with some of these seven nations and besides happely the nations mentioned there and not here are those which in Davids and Solomons time became tributaries to the crown of Israel and so included in that promise made to Abraham which yet were never cast out before the Israelites and therefore not named here by Moses Vers 3. Neither shalt thou make marriages with them c. Under this prohibition by necessary consequence marrying with all other idolatrous nations is likewise forbidden them and therefore we see that Ezra bewailed the marriages which the people of God had made with other idolatrous nations as well as thesâ— here mentioned to wit the Ammonites Moabites and Egyptians Ezra 9. 1 2. Vers 5. Ye shall destroy their altars and break down their images and cut down their groves c. Chap. 12. 3. there is also expresse mention made of bâ—rning their groves too Vers 10. And repayeth them that hate him to their face to destroy them c. This phrase implyes that God would as openly as manifâ—stly oppose and fight against those that hate him for their destruction as they did impudently and openly oppose God impudent sinners do as it were seek to outface God Psal 73. 9. and God is said to repay them to their face when he sets himself against them in this their impudency and confounds them so that themselves shall plainly see that the Lord hath set himself to oppose and confound them Also hereby may be implyed that God should confound them in this life even whilest they were opposing and outfacing the Lord whence the second clause may seem to be added by way of explaining the first he will not be slack to him that hateth him he will repay him to his face Vers 15. And will put none of the evil diseases of Egypt which thou knowest upon thee That is the Lord will not lay upon you any of those dangerous and noisome diseases wherewith
into heaven and calleth it therefore the word of faith vers 8. And besides it is plain that Moses intended this by his own words here used for why else doth he say that the commandment which he commanded them was plain and eaâ—ie that they might heare it and do it vers 12. and that it was very nigh unto them in their moâ—ths and in their hearts vers 14. Since no perspicuity of the Law can make it easie to be done but as it is given by the hand of a Mediatour Evangelically to be kept by us nor is the Law written in our hearts but as we are in covenant with God in and through Christ That therefore which Moses saith was not hidden from them the doctrine of â—alvation by faith in Christ and the law as it was the rule of new obedience that ever accompanieth true faith for though the righteousnesse which is of faith was not so clearly then revealed as it is now and in that regard comparatively is said to have been then hid Col. 1. 26. The mystery â—hich hath been hid from ages and from generations but now is made manifest to his saints and farre off Heb. 11. 13. These all died in faith not having reâ—eived the promises but having seen them afarre off c. yet it was not so hid that it was impossible for them to attain and the law was plain and easie to be perâ—ormed evangelically Vers 12. It is not in heaven that thou shouldst say Who shall go up for us to â—eavâ—n That is you cannot say that God hath not revealed his will â—nto you that you would do it if you knew it or that he hath given you a dark and obscure law which you are not able to reach Esa 45. 19. I have not spoken in secret in a dark place of the earth I said not unto the seed of Jacob Seek ye me in vain I the Lord speak righteousnesse I declare things that are right How these passages are applyed by S. Paul see Rom. 10. 6. 7. Vers 14. But thâ— word is very nâ—gh unto thee in thy mouth c. That is it is so clearly reveâ—led that thou mayest confesse it with thy mouth and believe iâ— with thy heart to wit being theâ—eto enâ—bled by the spirit of regeneration Vers 19. I call heaven and earth to record this day against you c. See Deut. 4. 26. CHAP. XXXI Vers 1. ANd Moses went and spake these words unto all Israel That is having caused the people to be assembled together according to the usuall manner he then went unto the assembly and spake unto them that which here followeth Vers 2. And he said unto them I am a hundred and twentie years old this day I can no more go out and come in One main reason of calling this assembly was that Moses might in a solemn manner substitute Joshua to succeed in his room and accordingly in the first place he addresseth his speech to perswade the people not to be troubled at this change for though the people had often murmured and rebelled against Moses yet being at length brought by him to the borders of the land of Canaan and having had such good experience of his faithfulnesse in governing it could not but be an occasion of much grief and fear to be deprived now of him to lose him just now when they were entring the land and therefore he seeks now to comfort them and to prevent their excessive sorrow and that first by putting them in mind of his years not that he was already by reason of his years unfit for this weightie office Deut. 34. 7. but that by the course of nature they might well expect he must now grow weak and decay and wax unfit for such great labours though God had hitherto miraculously preserved him As for that phrase I can no more go out and come in see Numb 27. 17. Also the Lord hath said unto me Thou shalt not go over this Jordan This is a second argument whereby he perswades them to be content to part with him Also the Lord hath said unto me Thou shalt not go over this Jordan as if he should have said Had I been never so young never so able to go in and out before you since God hath determined that I must not câ—â—ry you over Jordan but must here end my dayes it is fit that we should all yield to his good pleasure Vers 3. The Lord thy God he will go over before thee c. As if he had said It was God before by whom ye prevailed against your enemies even when I was with you and he will not leave you but destroy your enemies as formerly and therefore you shall have no cause to be dejected because I am taken away for your God will still be with you Vers 7. And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage c. That is be not disâ—aid either at the strength of the enemies against whom thou must lead this people or at any other troubles that shall befall thee in executing this place of Magistracy whereto thou art called and indeed Captains and Magistrates have of all other most need of courage and faith in Gods providence and assistance Vers 9. And Moses wrote this law and delivered it to the priests c. That is when Moses had written this book of the law the book of Deuteronomie he delivered it solemnly in the sight of the people unto the priests and unto all the Elders of Israel even thereby to give them to understand that they were the men to whose charge it did especially appertain to see that this originall book of the law were safely kept and that the laws contained therein were duly observed both by them and by the people The priests were to teach the people the knowledge of this law and to them it did belong to uphold and maintain his truth and will therein revealed that it might not be overborn or troden under soot by any possessed with a spirit of errour and profanenesse and therefore was the law delivered to them and the Elders they were to assist the priests and the Levites and to see that the people regarded them in their places and withall to see that the judiciall laws were executed and therefore to them also the law was delivered As for the description of the priests the sonnes of Levi which bare the ark of the covenant of the Lord it may also be added to imply another reason why the book of the law was given to them namely because they were to lay up this book in the side of the ark vers 26. And though the Levites did usually bear the ark Numb 3. 31. and 4. 15. yet sometimes especially upon extraordinary occasions the priests also carried it as when they passed over Jordan Josh 3. 16 17. and when they compassed Jericho Josh 6. 12. and they had alwayes the chief charge
retained the Lord of Sabbaoth Rom. 9. 29. Vers 2. He rested on the seventh day from all the works which he had made That is he did not on the seventh day create any thing as he had done on the foregoing six dayes because all was already finished which he had purposed to make The Creatour of the ends of the earth fainteth not neither is neary Isa 40. 28. onely it is said that he rested on the seventh day because he ceased from the work of creation for as concerning the sustaining and governing of the creatures the Father worketh hitherto and Christ worketh John 5. 17. Vers 3. And God blessed the seventh day and sanctified it The second word sanctified is added by way of explaining the first word blessed and the meaning is that God set apart the seventh day for the speciall work of his service and blessed it with this singular priviledge that it should be wholy consecrate to him and his worship Some Expositours indeed hold that there was not any law imposed upon Adam and his posterity for the keeping of the seventh day holy till at mount Sinai it was commanded the Israelites and so they take this here to be mentioned by Moses by way of Prolepsis to wit that because God rested from his work of creation upon the seventh day therefore he did afterwards ordain that every seventh day of the week should be kept holy by the Israelites as a Sabbath of rest unto the Lord. But the words will not bear this exposition and there are many reasons besides that do evidently enough discover that God did from the first creation appoint that the seventh day should be kept as a holy Sabbath as 1. Because it is expressely spoken of the very next day after the Lord had ended the worlds creation Now if that were a Sabbath sanctified and set apart for holy imployments we cannot think that this ordinance beginning then was not afterward continued 2. Because it is no way probable that the Church had for so many ages before the giving of the Law no set day set apart for holy imployments What though there be no mention made in the Scriptures of the Patriarchs keeping a Sabbath Many things they did which are not mentioned and how could the distinction of severall weeks be kept till the Law yea how could they have known the weekly seventh day from the creation if it had not been constantly kept from the Creation till that time 3. Because it is plain that the Jews did keep the Sabbath defore the Lavv vvas given for before the Lavv vvas given that vvas spoken by Moses Exod. 16. 23. To morrow is the rest of the holy Sabbath unto the Lord. and 4. Because the Apostle Heb. 4. 3. doth evidently enough imply that there vvas a rest vvhich Gods people did observe sinâ—e the finishing of Gods vvork from the first foundation of the vvorld Vers 4. These are the generations of the heavens and of the earth c. That is in this order and manner as hath been declared vvere the heavens and the earth at first created and made and all the plants and herbs of the field vvhen as yet there had been no such thing grovving thereon according to the course of nature as novv they do Vers 5. For the Lord God had not caused it to rain upon the earth c. As if he should say it must needs be yielded that God did at first by his absolute povver cause these things to grovv out of the earth for there had been as yet none of those ordinary means vvhereby the earth is novv made fruitfull no rain to vvater it no man to till it Vers 6. But there went up a mist c. Junius reades this negatively Nor went there up a mist c. and takes it to be a further confirmation of that vvhich before vvas said that the creating of things by the meer vvord of God cannot be denied because as yet there had not been so much as a mist to vvater the ground But if vve reade it as in our Translation it must be understood as I conceive to be added by vvay of preventing an objection for vvhereas it might be said Hovv then continued they to grovv after they vvere created being there vvas neither rain to vvater the earth nor man to till it Moses telleth us There went up a mist c. Vers 7. And breathed into his nostrils the breath of life That is by his almighty povver the Lord did create and infuse into the yet livelesse body of Adam a living reasonable soul vvhich being instantly united to the body in an incomprehensible manner his body vvas quickened and enlivened vvhich soon appeared by the breath in his nostrils Thus the soul vvas not as the body made of the earth but created of nothing and so joyned to the body Vers 8. The Lord God planted a garden Eastward in Eden To vvit on the third day of the Creation vvhen the Lord commanded the earth to bring forth all herbs trees and plants vvherevvith it is novv adorned for as he then made the earth all over to bring forth some kind of increase or other for the use of living creatures and of Adams posterity as they should increase so for the present habitation of these our first Parents he then also made in Eden a countrey that lay Eastvvard from Canaan mentioned often in the Scriptures Isa 35. 12. Ezek. 27. 23. a most goodly pleasant and fruitfull garden abounding vvith all things that could be therein desired and so curiously ordered in every respect as if it had been planted by art and hereinto Adam vvas put This Garden is by the Greek Interpreters called Paradise and is in the Scripture termed the garden of the Lord Gen. 13. 10. and for the pleasantnesse of it made a figure of the heaven of heavens vvhich is therefore called Paradise Luke 23. 43. To day shalt thou be with me in Paradise 2. Cor. 12. 4. He was caught up into Paradise c. Vers 9. The tree of life c. This tree was so called 1. because it was a memoriall or monitorie signe of that life which he had received from God 2. because it was a sacramentall signe annexed to the covenant of works assuring life and glory upon condition of perfect obedience 3. as some conceive because of the power which God had given it to sustain the body of man in perfect strength without any decay untill they were translated to heavenly glory which they take to be the ground of that which is said Gen. 3. 22. Lest he take also of the tree of life and eat and live for ever therefore the Lord God sent him forth from the garden of Eden Vers 10. And the tree of knowledge of good and evil So called not because the fruit thereof had any such quality or virtue that being eaten it would work in man any increase of knowledge or quicknesse of wit but because it was another sacramentall
signe annexed to the covenant of works sealing death and damnation to them in case of disobedience and so assuring them of the event that would follow if contrary to Gods command they should eat of it namely that they should to their cost experimentally know the difference between good and evil Vers 16. The Lord God commanded the man saying c. Besides the morall law the law of Nature written in Adams heart whereby he knew exactly all things wherein he was bound to obey his Creatour the Lord gave him also this positive and particular commandment concerning a thing of it self indifferent but by Gods command made unlawfull that the Lords absolute Dominion over him might be hereby made known and his disobedience might become the more manifest CHAP. III. NOw the serpent was more subtill then any beast of the field c. That it was the devil who in and by the serpent did seduce Eve is plain enough in other places of Scripture John 8. 44. Ye are of your father the devil he was a murderer from the beginning 2. Cor. 11. 3. But I fear lest by any means as the serpent beguiled Eve through his subtiltie so your minds c. 1. John 3. 8. For the devil sinneth from the beginning Rev. 12. 9. That old serpent called the Devil and Satan which deceiveth the whole world But why then doth Moses speak no one word of the devil but onely mentions the serpent Surely for the same reason that before he had omitted the expresse mention both of the creation and fall of the angels because his purpose is to report the story according to the outward visible carriage of it herein accommodating himself to the rudenesse and capacity of that infant Church who had need of milk not of strong meat and of this serpent it is said that he was more subtill then any beast of the field to imply the reason why the devil made choice of this instrument rather then any other And he said unto the woman The serpent speechlesse in himself had his mouth opened by Satan who caused him to speak or spake in and by him as the Lord by an angel opened the mouth of Balaams asse Numb 22. 28. And the Lord opened the mouth of the asse and she said c. Why the woman was not astonished to heare a dumb creature speak is but a curious and causelesse question there is nothing said here to the contrary but that she might at first be afraid and yet afterwards be imboldned to talk with him Vers 5. For God doth know that in the day that ye eat thereof then your eyes shall be opened c. That is God knows that upon the eating of this fruit ye shall obtain a further yea a divine degree of knowledge equall unto that of God himself the Father Sonne and holy Ghost and thus the serpent doth cunningly wrest to a wrong sense the name formerly given unto this tree but upon another ground Vers 7. And the eyes of them both were opened c. The eyes neither of body nor mind were opened by any virtue or eâ—ficacie of the fruit they had eaten for why then were not the womans eyes opened so soon as ever she had eaten before Adam was seduced no this was another kind of opening the eyes then that which the serpent promised to wit an enlightning of their consciences to see the enormity of their sinne and the misery whereto they had thereby brought themselves And they knew that they were naked Naked both in soul and body which were bereaved of the image of God deprived of his glory and subjected to inordinate lusts thereupon to shame according to that Exod. 32. 25. Aaron had made them naked to their shame amongst their enemies Questionlesse they saw and knew that they were naked before else why is it said chap. 2. 25. that they were not ashamed but now they saw it with shame which they did not before Vers 8. And they heard the voice of the Lord God walking in the garden in the cool of the day There needs no scruple be made either of the voice or walking of God if we conceive that he appeared in humane shape as afterwards usually unto Abraham And that this was in the cool of the day is added not onely to shew the time of the day and it may be meant either of morning or evening for in both cool winds are wont to arise but also to imply by what means the voice came to them to wit by the whisking of the wind And Adam and his wife hid themselves c. Being conscious of their sinne and therefore fearing the Majestie of God stricken with horrour and amazednesse they know not what to do but do what they can to hide themselves Vers 11. And he said Who told thee that thou wast naked As if he should have said Thou wert naked before without fear or shame and therefore whence comes it that thou art now ashamed surely because thou hast eaten of the forbidden fruit Vers 14. And the Lord God said unto the serpent c. Though Moses names onely the serpent for the reasons above mentioned yet both are here condemned the serpent as the instrument even as a father breaks the sword wherewith his child was slain and the devil as the chief authour and therefore is the judgement so exprest that whilst all is fitted to the serpent in a literall sense some particulars if not all do most fitly also though in a mysticall sense include the curse inâ—licted on the devil Vpon thy belly shalt thou go c. Either because he had extolled himself against man his creeping and feeding on the earth which before should not have been ignominious is accursed and made reprochfull now or which is more agreeable to the plain meaning of the words this going on his belly and feeding on dust was not the naturall gate and food of the serpent before but now he is adjudged thereto because of this fact Vers 15. And I will put enmitie between thee and the woman and between thy seed and her seed This is spoken 1. of the naturall Antipathy betwixt mankind and those detestable beasts the serpents 2. of the naturall enmitie betwixt mankind and the devil and his angels for though through Satans suâ—â—iltie covertly insinuating himself under another person men do indeed cleave to him and serve him yet naturally all men do abhorre and slie the devil as an enemy 3. of that holy enmity betwixt Christ together with all true believers the members of Christ and the devil and his angels together with all the wicked as they are the seed of the serpent John 8. 44. Ye are of your father the devil c. It shall bruise thy head This is spoken 1. of mens destroying serpents 2. and especially of Christs destroying the kingdome and power of Satan For as much then as the children are partakers of flesh and bloud he also himself likewise took part of
seen the Lord my God and so able to look after him And indeed this phrase which she useth of looking after him seemeth to have reference to her gazing after him when he ascended up from her and by this phrase it is likely she expresseth her beholding God rather then by any other because at his departing he manifested his glory more then before which made her gaze after him as the angel did to Gedeon and therefore it is said that when the angel departed Gedeon perceived that he was an angel of the Lord And Gedeon said Alas O Lord God for because I have seen an angel of the Lord face to face Judges 6. 22. Christ at his ascension which made the angels say Ye men of Galilee why stand ye gazing up into heaven Acts 1. 11. This I conceive is the plain meaning of this place Yet there is another exposition which seems not improbable namely that Hagar doth in these words acknowledge the mercy of Gods preventing grace in that he â—ad taken care of her even when she minded not him and blames her own blockishnesse and disregard of Gods providence over her Have I here saith she looked after him that seeth me as if she had said God hath long watched over me for good and I never regarded it it is vvell that yet at length through Gods preventing grace in appearing to me here in my distresse I have been quickened to take notice of his fatherly care over me and so to look after him that seeth me Vers 14. Whâ—refore the well was called Beer-lahai-roi That is the well of him that liveth and seeth me and thus Hagar makes the name of this well a memoriall to all posterity how the eye of the ever-living God did vvatch over her in the time of her affliction CHAP XVII Vers 1. I am the almighty God walk before me and be thou perfect That is I am thy God almighty and all-sufficient to do all those great things which I have promised thee however impossible they may seem in the eye of reason and whatever can be expected from me and therefore trust in me and let thy whole conversation be alwayes as in my presence perfect that is upright and sincere to do all that I have commanded thee Vers 4. And thou shalt be a father of many nations This is meant both of Abrams naturall posteritie for out of his loyns came the Ishmaelites the Edomites and many other nations by the children of Keturah and also of all Christian nations in the world as Paul expoundeth it Rom. 4. 16 17. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that onely which is of the law but to that also which is of the faith of Abraham who is the father of us all as it is written I have made thee a father of many nations Gal. 3. 28. Ye are all one in Christ and if ye be Christs then are ye Abrahams sâ—ed and heirs according to the promise Vers 5. Neither shall thy name any more be called Abram c. Abram signifieth a high father and the fiâ—st letter of Hamon an Hebrew word signifying a multitude being put to it maketh Abraham as if it were Abrahamon that is a high father of a multitude of nations Vers 10. This is my Covenant c. The circumcising of the Israelites male children here enjoyned Abraham and his posterity is said to be Gods covenant because it was a token of the covenant as is expressed in the following verse a signe and seal both on Gods part that he would give them the Lord Christ the promised seed out of the loins of Abraham and in him accept of them for his peculiar people forgive their sinnes and cleanse them from their naturall corruptions which was signified by the paring away of their foreskins and on their part that they would believe in this their Messiah and as Gods peculiar people put off the old man with all his deceiveable lusts and as new creatures serve the Lord their Creatour in holinesse and righteousnesse all the dayes of their life and therefore is circumcision called the sâ—al of the righteousnesse of faith Rom. 4. 11. Vers 13. And my covenant shall be in your flesh c. That is Circumcision shall be in your flesh unto the coming of the Messiah as long as ever the Church shall continue onely in thy naturall seed for an â—verlasting covenant that is for a signe of that everlasting covenant which I have made with you for though the outward signe was changeable yet the covenant it self remaineth one in substance for ever Vers 14. And the uncircumcised man-child whose flesh of his foreskinne is not circumcised that soul shall be cut off c. That is That man who not being circumcised in his childhood did afterward also wilfully and contemptuously neglect that signe of Circumcision shall be cut off from his people and that because as is expressed in the following words such men had broken and wilfully despised Gods â—ovenant which cannot be said of infants dying in their infancie Now the cutting off from Gods people here threatned was 1. that God would not reckon him one of his people nor receive him hereafter into the societie of the Saints in heaven and 2. that the Israelites were to esteem also of him as an heathen for that the Magistrate was appointed to cut off such an one by the sword we do not any where certainly find Vers 15. Thou shalt not call her name Sarai but Sarah The same letter is added to her name that was to her husbands before that it might be to both a pledge and signe of the same promise to wit that out of them should come a multitude of people which the name also in part signifies for Sarah signifies a Lady or Princesse Vers 17. Then Abraham fell upon his face This bowing of himself was not onely an expression of reverence but also of thankfulnesse and was therefore a signe that he believed what God now promised And laughed He laughed not at the promise as thinking it a fable and concluding it impossible but as being overjoyed and even amased with those welcome tidings Rom. 4. 19. And being not weak in faith he considered not his own body now dead c. nor yet the deadnesse of Sarahs wombe And said in his heart Shall a man-child be born to me c. By this it appears that his carnall reason began to struggle against his faith neither yet is this contrary to that which the Apostle saith Rom. 4. 20. That he staggered not at the promise of God through unbelief for he did not stand in suspence whether he should believe the promise or no he did not thus stagger but even whilest he imbraced the promise with joy his reason made this objection and thereby his faith becomes more glorious that his carnall reason thus opposing it self yet his faith prevailed so
not been lien with Prov. 9. 12. For she sitteth at the doore of her house on a seat in the high places of the street Vers 15. When Judah saw her he thought her to be an harlot because she had covered her face The meaning is not that he judged her to be an harlot because she had covered her face for this was a signe of modestie rather then of whorish impudency Gen. 24. 65. Rebekah took a veil and covered her self when she saw Isaac coming towards her but that seeing her set in such a manner in an open place as harlots used to do and doubtlesse in the dresse and attire of such light women he imagined she was an harlot and these words because she had covered her face are added to intimate what it was that made him thus to mistake being she was his daughter in law to wit because she was veiled and so her face being hidden he could not know her Vers 16. And she said What wilt thou give me This she said both as following the custome of harlots Ezek. 16. 33. They give gifts to all whores and also especially that she might have somewhat to witnesse by whom she had conceived if she proved to be with child It may seem somewhat strange that when she began to speak to him he should not know her by her voice but for this we must consider 1. that if she spake with a low and soft voice under a pretence of secrecy in that case a knovvn voice may be easily mistaken 2. that much art may be used by a subtile woman in changing the ordinary tone of her voice and speech 3. that Judah having now his lust inflamed and being carried away with a violent passion might easily be so farre blinded and transported as not to discern a fraud of this nature which he had no cause in the world to imagine or suspect Vers 24. And Judah said Bring her forth and let her be burnt By the law of God afterwards given to defile a betrothed woman which was here Tamars case in regard she was promised to Shelah and by the law he was to marry her was adultery and as adultery to be punished with death Deut 22. 23 24. If a Damsel that is a virgin be betrothed unto her husband and a man find her in the citie and lie with her then ye shall bring them both out unto the gate of that citie and ye shall stone them with stones that they die And it seems such was the law and custome of these times yea though they were widows onely as by that law they were to be stoned so by the law in these times and places they were to be burned which Judah was very forward to presse against Tamar out of a desire to bâ— rid of her that he might be no longer in danger of her being married to his sonne Shelah yea so farre was he transported with his passion herein that he would have burnt which was against the light of nature both her and the fruit that was conceived in her womb Concerning Judahs power of pronouncing such a sentence against her the judgement of Expositours differs much 1. Some conceive that at this time in those countreys there was not that exact form of a Commonweal established amongst them as was afterwards in processe of time nor such a strict legall way in judiciall proceedings but that every one that vvas the head of a family had in his own family power of life and death and so Judah did indeed pronounce sentence of death against Tamar who belonged to his family which indeed may seem the more probable because vvhen being brought forth she had discovered by whom she was with child there was no further proceeding against her which shovvs the judgement was much in his power Nor is that argument of any great strength that is brought against this to wit that she dwelt now with her own father over whom Judah could have no such power to fetch her thence and punish her as he pleased since she might be fetched to Judah under some other pretence and then he might proceed against her But 2. others conceive that Judah had no such power to pronounce sentence against her but onely made known his will to have a strict course taken against her Bring her forth saith he and let her be burnt that is let her be carried before the magistrate and be punished with burning according to the law of the countrey And this indeed is the common opinion of the most Expositours Vers 25. When she was brought forth she sent to her father in law c. This she did being apprehended or brought forth to tryall either to stay his proceedings against her if Judah were to be her judge or at least some vvay to smother it before it came to a publick hearing Vers 26. She hath been more righteous then I. That is my fault vvas greater then hers I did it of mere lust she as provoked by my injustice because I gave her not to Shelah my sonne and so I vvas also the occasion of her sinne Vers 28. When she travelled the one put out his hand This shovvs that her labour vvas most hard and dangerous the child coming not according to the ordinary course of nature the Lord therein correcting both Tamar and Judah for their sinne And the midwife took and bound upon his hand a scarlet threed As persvvading her self that she vvould have tvvins and that this vvould be the first born she ties a scarlet thred upon his vvrest that might be a mark to knovv him from the other a mark that to him belonged the primogeniture honour but herein she vvas deceived for this child vvho vvas aftervvards called Zarah drevv back his hand vers 29. and then the other came forth and vvas born first called thereupon Pharez vvho vvas to be the stock out of vvhom should come the promised seed and therefore as an obscure testimonie thereof contrary to the ordinary course of nature he brake out first Vers 29. This breach be upon thee That is the breach is thine thou hast made it and shalt carry the name of it upon thee for Pharez in the originall signifies a breach And indeed principally to shevv the birth of Pharez vvho vvas one of Christs progenitours vvere all these things here related concerning Judah there being nothing spoken of the marriage of the other sonnes of Jacob except Joseph and that because hereby vve may learn that it vvas of mere grace that this family the fruit of incest vvas chosen to be the stock from vvhence the Messiah should spring and that he vvill not reject great sinners that vvould be the sonne of those that vvere guilty of such infamous sinnes CHAP. XXXIX Vers 2. ANd he was in the house of his Master the Egyptian This is added to shew that though Gods blessing vvent along with him yet still he suffered him to be in servitude or else to expresse Josephs patient bearing
of his utterance and pronunciation and so it seems it was with Moses though he were an excellent speaker for the substance of that which he spake yet some defect he had in regard of his utterance which some conceive to have been that he was of a stammering tongue and thereto apply that which he afterwards said How shall Pharaoh heare me who am of uncircumcised lippes chap. 6. 12. Vers 12. I will be with thy mouth and teach thee what thou shalt say It is evident that the imperfection of Moses speech and utterance continued after this for still we see he complained of his uncircumcised lippes chap. 6. 30. and because of this Aaron was his spokesman in delivering Gods message unto Pharaoh This therefore which the Lord here sayes to Moses I will be with thy mouth is not meant of helping him of that naturall imperfection in his speech but that God would direct him what he should say and so prosper him in his message that his slownesse of speech should be no hinderance to him but that he should with comfort to his people and terrour to their enemies dispatch the businesse which God had imposed upon him Vers 14. And he said Is not Aaron the Levite thy brother I know that he can speak well c. Thus was Moses comforted hearing that his brother Aaron from whom he had been absent now fourty years was still living and well and withall encouraged by knowing that he should have him joyned with him in commission of whose fidelity he could make no question and whom he knew of good abilities for the delivering of their message to Pharaoh Vers 16. And thou shalt be to him in stead of God That is thou shalt as from God and in Gods stead make known to him what he shall say unto Pharaoh Vers 18. And Moses went and returned to Jethrâ— his father in law and said unto him Let me go c. Moses did not ask his father in law leave to go into Egypt as questioning whether he should obey Gods command in going unlesse he would give him leave but onely as judging it fit that he should acquaint his father in law with his purpose and crave his approbation and not go rudely away with his daughter and her children without giving him any notice beforehand of it espeâ—ially considering that he had no cause at all to suspect either the wisdome or courtesie of his father in giving him liberty Moses therefore was not herein to be blamed rather his modesty and humilitie herein discovered was worthy admiration who after so glorious a Vision was no way puffed up with it but carried himself in such an humble and lowly manner towards his father in law As for his alledging no other reason to Jethro for his returning into Egypt but onely his desire to visit and see his brethren Let me go I pray thee and return unto my brethren which are in Egypt and see whether they be yet alive therein also his modesty was discovered in that he could forbear to tell his father in law of the glorious vision he had seen and the honourable imployment which God had put upon him and likewise his wisdome in managing this businesse for doubtelesse he did purposely conceal this that hewas sent to fetch the Israelites out of Egypt both because he judged it not fit to impart this secret to Jethro who was not of the stock of Israel though a godly man before he acquainted the Israelites themselves with it and likewise especially lest the difficultie and danger of the work should make his father in law unwilling to let him go Vers 19. And the Lord said unto Moses in Midian c. To wit either before he had asked his fathers leave or after that The other appearing of God to Moses was in Horeb this in Midian but whether this his appearing to Moses in Midian were before he asked leave to go or after we cannot certainly conclude if it were after that then either Moses even after leave obtained from Jethro yet hastened not his journey as was fitting and therefore by this second apparition God quickned him again or else he took it that in the first vision in the burning bush God had onely called him to the work of going into Egypt for the deliverance of the Israelites but had not expressely told him the time when he should go and so he waited till now that in this second vision in the land of Midian God again appeared to him and commanded him immediately to go thither adding this encouragement to what he had said before that all the men were dead which sought his life And doubtlesse all the time of his sojourning with his father in law in Midian he thought of what God had formerly revealed to him in Egypt concerning the Lords imploying him in that service onely he waited to see when God would call him thereto and that happely might be the reason why in so many years he did not send to know in what condition his brethren were in Egypt because he was resolved wholly to cast himself herein upon the providence of God and to do nothing without direction from him Vers 20. And Moses took his wife and his sonnes c. Hereby it appears that Moses either carryed his wife and his children into Egypt or at least that he was upon his journey intending to carry them with him thither Indeed as evident it is when Moses went with the Israelites out of Egypt his wife and children were with his father in law in Midian for Exod. 18. 5. it is said that Jethro his father in law met him in the wildernesse when he encamped at the mount of God and brought his wife and his sonnes thither to him It seems therefore that either when he was upon the way going thither he sent them back again to Jethro perhaps upon the occasion of the following story of the circumcising of his sonne or at least that when he was in Egypt finding some inconvenience in their being there he took order to return them to the safe custodie of his father in law that himself might the more freely and wholly intend the businesse he had undertaken And Moses took the rod of God in his hand It was doubtlesse the same rod or shepherds crook which Moses used at other times to carry in his hand and which he had in his hand when God spake to him out of the burning bush onely it is here called the rod of God because it was that wherewith God had appointed that Moses should work so many glorious miracles and so to intimate that it was meerely of God and not of any power in Moses or in the rod that so many strange things were done by it Vers 21. But I will harden his heart that he shall not let the people go See châ—p 7. 13. Vers 22. Thus saith the Lord Israel is my sonne even my first-born c. Many severall reasons may be given why
the Israelites might be called Gods first-born sonne to wit 1. to intimate how dear they were to God even as mens first-born children are usually to them 2. in regard of their preheminence and dignity above all other Nations that were at that time upon the face of the earth 3. with respect to the Gentiles that were afterwards to become the people of God and to be received into the covenant of being Gods sonnes and daughters the Israelites being first admitted to this peculiar priviledge of being Gods people so that those of the Gentiles that were afterwards received to this dignity were but as Israels younger brothers 4. because the root of primogeniture rested in them in that he was to be born of this people who was to be the first-born among many brethren Rom. 8. 29. But the chief reason and that which I conceive was principally intended in this place is because God had chosen the Israelites to be his peculiar people and heirs as his first-born of the land of Canaan the type of the heavenly inheritance wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias for if we mark it this is alledged as the ground why Pharaoh was bound to let the Israelites go Now their being received into a covenant of adoption did not inferre any necessity of being freed from Pharaohs service but Gods chusing them to be his first-born people that were to inherit Canaan and there to live under his government could not stand with their continuance under the tyranny of Pharaoh and therefore upon this ground Pharaoh is required to dismisse the Israelites Israel is my sonne even my first-born and I say unto thee Let my sonne go that he may serve me c. Vers 24. The Lord met him and sought to kill him c. How the Lord endangered the life of Moses whether by sicknesse or rather by appearing with a sword drawn in his hand it is not expressed it is therefore sufficient for us to know that Moses was in danger to be killed by the hand of the Lord and that the cause was at the same time by the Lord himself revealed to him for though this be not expressed yet it is clearly enough implyed for why else should his wife so readily circumcise her sonne had it not been told them that their neglecting hitherto to circumcise that their sonne was the cause of Moses danger And this the Lord did not till now that he was upon his way going into Egypt partly for the tryall of his faith to see whether upon this occasion he would turn his back upon that great service to which God had called him and partly because there was now a necessity of doing it there being a manifest incongruity in it that he should undertake to be as a judge and governour of Gods circumcised people himself neglecting this badge of the covenant in his own child Vers 25. Then Zipporah took a sharp stone and cut off the foreskin of her sonne c. To wit Eliezer her youngest sonne whence it seems probable especially if we observe how his wife at this time carries her self that Moses had hitherto neglected the circumcising of this his youngest sonne because she was so highly displeafed at the circumcising of the first CHAP. V. Vers 1. ANd afterward Moses and Aaron went in and told Pharaoh c. They went to Pharaoh and with them some good number of the Israelites vers 4. Wherefore do you Moses and Aaron let the people from their works gâ—t you unto your burdens Vers 3. Lest he fall upon us with pâ—stilence c. Herein Moses and Aaron do not onely discover to Pharaoh that it stood them upon to do what in them lay that they might obey God in this which he required of them even to prevent the judgement which otherwise they might well fear he would bring upon them but withall likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him and his people if he should refuse to let them go as God had commanded him Vers 6. And Pharaoh commanded the same day the taskmasters of the people c. The taskmasters were doubtlesse Egyptians appointed to require and receive from the Israelites the work which for the kings service they were enjoyned to do but their officers here mentioned with them were Israelites appointed to have the oversight of their brethren in their labour and to see that every one did the task that was set them as is evident vers 14. And the officers of the children of Israel which Pharaohs taskmasters had set over them were beaten c. because the people had not done their task Vers 7. Ye shall no more give the people straw to make brick c. For in making brick they used straw both for covering their new-made bricks that they might not be parched and chapped with the sunne before they came to be dryed by the fire and also for firing in their kilnes where they burnt their bricks Vers 8. And the tale of the bricks which they did make heretofore c. That is though some of them be sent about the countrey to gather straw where they can get it yet those that are left to make the bricks shall make the full number of bricks which they did all make before and thus did Pharaoh seek to make the Israelites hate and abhorre Moses and Aaron as the cause of this misery that was fallen upon them CHAP. VI. Vers 3. BVt by my name Jehovah was I not known to them This is not meant of the syllables and letters of these two names as if the Patriarchs had nâ—ver heard of this name Jehovah but onely that of God Almightie for the contrary is manifest Gen. 22. 14. And Abraham called the name of that place Jehovah-jireth c. but it is meant of that which is signified by these names This name Jehovah denoteth both Gods eternall being in himself and also his giving of being unto others that is the performance of his promises and in regard of this he saith that he was not known to their fathers by this name They being sustained by faith in Gods almightie power rested upon the promise not enjoying the thing promised but now to their children the promise should be performed and so they should have full knowledge and experience of the efficacie of that name Jehovah But withall we must know that this is onely spoken comparatively As the glorious ministration of the law is said to have had no glory in respect of the excellent glory of the Gospel 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posteritie knew Vers 9. But they hearkened not unto Moses for anguish of spirit and for cruel bondage That is so grievous was the bondage and miserie they lay under and so
spirits were happely spent much with the vehemency of his spirit in praying to the Lord Aaron and Hur perceiving thâ—s and that withall the Amalekites prevailed against the Israelites when he let down his hands they standing on each side of him stayed up his hands the one the right hand and the other the left But because we cannot well conceive but that they would have been all wearied if it had been thus I conceive it more probable that Moses held up the rod in one hand shifting it as occasion was from one hand to another And so Aaron and Hur in their turns helped to bear up that hand which was next to them and had by their turns a time to rest and ease themselves Vers 14. Write this for a memoriall in a book and reherse it in the ears of Joshua c. Who was to succeed Moses and therefore was to take speciall notice of this decree of God concerning the utter extirpation of Amalek whether this were written in any other book we cannot say sufficient for us it is that here we find it recorded by Moses and that no doubt the rather because of this expresse command which was now here given him Vers 15. And Moses built an altar c. To wit thereon to offer â—acrifices of thankfulnesse and that it might â—tand as a memoriall in future times of this first victory which God had given his people against their enemies the Amalekites and therefore also he called the altar Jehovah Nissi that is the Lord my banner that it might be a memoriall to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people and had there as it were proclaimed that he would have perpetuall warre with that Nation from one generation to another Vers 16. For he said Because the Lord hath sworn that he will have warre with Amalek c. Some reade this place thus Because the hand of Amalek is against the throne of the Lord therefore the Lord will have warre with Amalek c. and then the words intimate the reason why the Lord had determined that he would have warre with Amalek from generation to generation to wit because Amalek had lifted up his hand against the throne of the Lord in that he had fought against them that were his peculiar people whose Sovereigne Lord he had undertaken to be But if we reade the words as they are in our Translation Because the Lord hath sworn that he will have warre c. whereas in the Hebrew it is word for word thus the hand upon the throne of the Lord then we must know that the hand upon the throne intimates the form of Gods swearing to wit that laying his hand upon his throne as swearing by his Majesty and Regal power and as he was the great King of the whole world he had sworn that he would have warre for ever with Amalek And this Moses alledgeth as the reason why he called this altar Jehovah Nissi CHAP. XVIII Vers 1. WHen Jethro the priest of Midian c. See Exod. 2. 16 18. also the 3. 1. Vers 2. Then Jethro Moses father in law took Zipporah Moses wife after he had sent her back See Exod. 4. 20. Vers 5. And Jethro Moses father in law came with his sonnes and his wife c. These words make known the coming of Jethro to Moses with his daughter the wife of Moses and her two sonnes and particularly where Moses was when they came to him to wit that he was encamped at the mount of God that is at Horeb which why it is called the mount of God is noted before upon Exod. 3. 1. Evident therefore it is that though the removing of the Israelites from Rephidim where they vanquished the Amalekites to the desert of Sinai where this mount of God was be not mentioned till the beginning of the following chapter yet thither they were removed before Jethro came to them Vers 6. And he said unto Moses I thy father in law Jethro am come unto thee c. That is Jethro sent this message to Moses and therefore it is said in the next verse that hereupon Moses went out to meet him Considering that the armies of the Israelites were still watchfull doubtlesse of enemies that might set upon them and the rather because the Amalekites had so lately assaulted them no wonder it is though Jethro did before he came upon them with his train first send to inform Moses of his coming that they might know who they were and why they were come But besides it was requisite in point of civility that Jethro should before-hand send Moses word of his coming that he might do what to him seemed good for the receiving of them Vers 11. I know that the Lord is greater then all Gods for in the thing wherein they dealt proudly he was above them That is in redeeming the Israelites out of their cruell bondage concerning which Pharaoh and his Egyptians carryed themselves with such pride and insolencie as if they thought it impossible that God should deliver them out of their hands and resolved that they would in despight of God hold them still in Egypt And indeed if Moses had now told Jethro as it is likely he did how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord saying Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go chap. 5. 2. and thereupon laid heavier tasks upon them then he did before and howthe Magicians of Egypt strove with Moses sought to work the same miracles that Moses but were still confounded and forced at last to acknowledge the mighty power of God and yet their Magick and the feats they wrought thereby was the chief pride of Egypt and that wherein they most gloried and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away assuring themselves that they should not scape chap. 15. 9. The enemie said I will pursue I will overtake I will divide the spoyl my lust shall be satisfied upon them no marvel though Jethro thereupon now answered that in the thing wherein they dealt proudly God was above them Vers 12. And Aaron came and all the elders of Israel to eat bread with Moses father in law before God This clause before God is added because it was a religious banquet eaten before the Majestie of God and accompanying their sacrifices as was usuall See Deut. 12. 5 7. Unto the place which the Lord your God shall chuse out of all your tribes to put his name there there ye shall eat before the Lord your God and ye shall rejoyce c. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord c. and did eat and drink before the Lord on that day with great gladnesse c. Vers 15. Because the
people come unto me to enquire of God That is to enquire both concerning religious and civill affairs wherein they are doubtfull what the will of God is Vers 16. And I do make them know the statutes of God and his laws That is I make known to them what the will of God is and what he hath determined shall be done for though they had not yet the law of God in writing as afterwards they had when they came to mount Sinai yet the Church was never without a law both concerning the duties of Gods worship and their conversing with one another wherein Moses informed them when they made any question what the will of God was either by the direction and instinct of Gods spirit or by enquiring of God in cases that were more difficult and there shewing what answer the Lord had given him Vers 17. And Moses father in law said unto him The thing that thou doest is not good c. Thus was the Lord pleased to teach his servant Moses humility imploying one that was a Midianite to advise him better for the well ordering of the civill government then he himself could think of Vers 19. I will give thee counsell and God shall be with thee That is I make no question but that the blessing of God will testifie Gods approving this course which I shall now prescribe thee Be thou for the people to Godward that thou mayest bring the causes unto God That is matters of lesse moment easie to be decided referre to some inferiour officers but in matters of more importance and greater difficulty where there is need of one to enquire of God there do thou still imploy thy self that is both in consulting with God and then in returning an answer to the people Vers 21. Rulers of thousands and rulers of hundreds rulers of fifties and rulers of tennes That is of so many families The meaning is that there should be a ruler or judge appointed over every tenne families in each tribe and so another over every fifty families c. and so by this means a goodly order was to be established amongst them to wit that every tribune appointed to be judge over a thousand families had under him ten centurions that is judges over hundreds and every centurion had under him two rulers over fifties and every ruler over fifty had under him five which were set over ten families Vers 23. Then thou shalt be able to endure and all this people shall also go to their place in peace That is whereas formerly when Moses did all alone they oft returned their controversies being undecided or else were constrained to attend a long time now they should be soon dispatched and so go to their place that is their severall dwellings or tents in peace that is their controversies ended and their minds quieted c. Vers 25. And Moses chose able men out of all Israel c. To wit by the peoples consent who brought fit men unto him Deut. 1. 13 14. Take ye wise men and understanding and known among your tribes and I will make them rulers over you And ye answered me and said The thing which thou hast spoken is good for us to do Vers 27. And Moses let his father in law depart c. Though this be here added to conclude the story yet it doth not follow that he went presently away But of this see more Numb 10. 29. CHAP. XIX Vers 1. IN the third moneth when the children of Israel were gone forth out of the land of Egypt the same day came they into the wildernesse of Sinai That is the very day of the newmoon which was the first day of every moneth among the Hebrews so that they came into the wildernesse of Sinai about five and fourty or six and fourty dayes after they came out of Egypt for they came out of Egypt on the fifteenth day of the first moneth from whence if wâ— count fourteen dayes remaining of the first moneth for their moneths were according to the course of the moon and the whole nine and twenty dayes of the second moneth the first day of the third moneth when they came before mount Sinai was the foure and fourtieth day after they came out of Egypt six dayes after which the Law was given whâ—reon afterward was kept the feast of Pentecost that was fifty dayes after the Passeover Vers 4. And I bare you on eagles wings c. This is meant of the whole course of Gods providence over them from their deliverance out of Egypt unto this time and implyes how speedily safely and with what tender affections and care he had brought them thither carrying them over all difficulties out of the reach of danger in a manner as if they had been carryed through the aire Vers 6. And ye shall be unto me a kingdome of priests and an holy nation That is a nation whom God hath by a speciall priviledge separated from others and consecrated to himself Vers 9. Lo I come unto thee in a thick cloud That is I will now out of hand meet with thee upon the mount Sinai in a thick cloud for this is not meant of that cloud which went before the Israelites to shevv them their vvay in their travails through the vvildernesse and out of vvhich God did usually speak to Moses vvhen it rested upon the Tabernacle but of that cloud mentioned aftervvard vers 16. vvherein God spake â—o Moses upon the mount And it came to passe on the third day in the morning that there were thunders and lightnings and a thick clâ—ud upon the mount Vers 10. Let them wash their clothes Hereby vvas signified hovv carefull Gods people should be to clense themselves from all filthinesse of the flesh and spirit especially vvhen they come into Gods presence Vers 11. And be ready against the third day c. Which vvas fifty dayes after the passeover at vvhich time the feast was aftervvard kept usually called Pentecost the day vvhereon the fiery lavv vvas given and the day vvhereon the fiery tongues vvere aftervvards given for preaching the Gospel This therefore vvas not the third day of the moneth for then it could not have been the fiftieth day after the passeover that the Lavv vvas given and some dayes after their coming to Sinaâ— on the first day of the moneth vers 1. had been spent in that which hath been hitherto related concerning Moses his going betwixt God and the people but the third day after God gave Moses this charge concerning his preparing and sanctifying the people Vers 12. And thou shalt set bounds unto the people round about c. This was commanded first to strike their hearts with the greater reverence of God secondly to bridle the curiosity of man in searching into Gods secrets and to teach them to be content with the bounds which he hath set them thirdly to provide for their weaknesse who would else have been slain with the glory of his presencâ— See chap. 20.
it from the false exposition of the Jews who thence took unto themselves liberty for private revenge which Christ condemnes and rather enjoyns his discipiles to bear patiently any wrong done them then to be Judges and revengers in their own cause Vers 26. He shall let him go free for his eyes sake And so also for the losse of any other member the chiefest the eye and the meanest the tooth being onely expressed Vers 28. If an ox gore a man or a woman that they die then the ox shall be surely stoned c. One kind of beast most usuall amongst the Hebrews is here put for all Vers 31. Whether he have gored a sonne or have gored a daughter c. The same punishment that was allotted in the former verses for the punishment of him whose ox had killed any man or woman of grown years is here also allotted though it be onely a mans child whether sonne or daughter that is killed by such an ox Vers 32. If an ox shall push a manservant or a maidservant he shall give unto their Master thirty shekâ—ls The price at which Christ was valued who became a servant for our sakes is here appointed to be paid in liew of a servant killed Vers 33. And if a man shall open a pit c. Some conceive that this must onely be meant of pits madâ— in open and publick wayes not of those which men digged in their own private grounds And whereas there is no punishment appointed in case a child or any man or woman in the dark should fall into such a pit it is probable that this was left to the judges to be determined proportionably to that which is determined in this and the former law vers 28. 29 30. CHAP. XXII Vers 1. IF a man shall steal an ox or a sheep and kill it or sell it c. For the understanding of this law we must know first that what is here said concerning the stealing of ox or sheep must also by the rule of proportion be understood concerning any other cattel the ox and sheep being onely mentioned because they were the chief and therefore vers 4. the asse is also mentioned secondly that upon the thief that stole cattel a greater fine was set then upon him that stole other things for those that stole other things were onely allotted to pay double vers 7. but those that stole cattel were to restore fourefold or fivefold and the reason was because mens cattel being left abroad were most in danger and therefore such theft was to be restrained with the greater severity thirdly that the reason why fourefold or fivefold restitution was enjoyned in case the cattel stollen were killed or fold whereas if they were found in the hands of him that stole them he was onely to restore double vers 4. was because in him that had the cattel still with him there might seem to be some remorse or simplicity but in him that killed or sold it there seemed to be more cunning and boldnesse and besides the owner was put to the greater charge or trouble in finding it out and therefore his penalty was the greater and fourthly that the thief was to restore five oxen for an ox and but foure sheep for a sheep because the losse of an ox was the greater losse and besides the owner lost the labour of his ox and therefore was this theft to be restrained with somewhat the greater severity Vers 4. He shall restore double That is in case he hath not made away the ox or sheep c. he shall restore that which was stollen and another as good or the full value of it And indeed double restitution was the ordinary penalty of theft unlesse in the case before mentioned when they stole cattel and afterwards killed or sold them for so it is expressely said concerning those that stole other things in the seventh verse of this chapter If the thief be found let him pay double And though it be said Prov. 6. 30 31. Men do not despise a thief if he steal to satisfie his soul when he is hungry But if he be found he shall restore sevenfold yet I do not thence conclude that in the dayes of Solomon theft was more severely punished then God by his law had appointed but rather conceive that by those words he shall restore sevenfold is onely meant that he should abundantly satisfie him as the phrase is elsewhere used not for a set quantity but for the abundant doing of any thing as Psal 79. 12. Render unto our neighbours sevenfold into their bosome their reproch wherewith they have reproched thee O Lord. Vers 5. If a man shall cause a field or a vineyard to be eaten and shall put in his beast c. Under this particular expressed all kind of hurting another mans ground is here forbidden as with trampling of cattel c. yet it is not punished as theft because it might be doâ—e unwillingly Vers 7. If a man shall deliver unto his neighbour money or stuff and it be stollen c. To wit of trust and for no reward but of friendship Vers 8. If the thief be not found then the Master of the house shall be brought unto the Judges c. To wit to have it cleared either by witnesses or the oath of the party as ver 11. whose oath it was fit should be taken since the owner had trusted him with his goods whether the goods left with him were indeed as he pretended stollen from him or whether he had himself made them away Vers 9. For all manner of trespasse whether it be for ox for asse for sheep for raiment c. This is a generall law inserted concerning the power of the magistrate in deciding controversies of this kind that so it might not be repeated in every severall law As he had before ordered concerning dead things as money or stuff committed to the trust of any man if any difference did grow betwixt the owner and the party entrusted the magistrate must decide it so here he shews that in the same manner in other trespasses as if cattel were committed to a friends trust and were lost or if any thing lost by the owner were denyed by the party that found it or in any other trespasse the magistrate must still award how it shall be So that this Law doth not as the former and following Laws shew how the Judge should determine in what cases he should condemne men to pay double and in what cases he should absolve them but onely takes order that the Judge should determine such differences and as he did absolve or condemne any man to pay double so it should be he shall pay double unto his neighbour that is the party accused if found guilty and happely the party falsely accusing by virtue of that Law Deut. 19. 16 19. If a false witnesse rise up against any man to testifie against him that which is wrong Then shall ye do unto him as
they might not at all take for pawns whereof an instance is given Deut. 24. 6. No man shall take the nether or upper milstone to pledge And indeed this which is here enjoyned that they should at the going down of the sunne deliver back their neighbours bed-clothes which they had taken for a pledge it was all one in effect as if they had been enjoyned not to take any such necessaries of them to pledge for doubtlesse it is meant of an absolute restoring them without any expectation of receiving them again there being nothing fonder then that which some would have to be the meaning of these words that every night the lender was to restore them these pledges for their use and then in the morning to take them back again which would have been a continuall trouble to the lender without any the least advantage to him and if they must absolutely restore them at sunne-setting it was to no purpose to take them at all But however all this must be understood of the pawns of poore people that had not variety and so were forced to pawn those things which they could not be well without when the time came that they were to use them and not of rich men that had variety as is evident Deut. 24. 12. If the man be poore thou shalt not sleep with his pledge where also another Law is given concerning pawns ver 10 11. to wit that the lender might not go into his brothers house and take what pawn he pleased but must stand abroad and take that pledge which should be brought out to him Vers 28. Thou shalt not revile the Gods c. That is those that sit in the place of judgement the judges as it is in the margin of our Bibles for so it is explained in the following clause nor curse the ruler of thy people for these in the Scripture are called Gods as Psal 82. I have said Ye are Gods c. to wit because they are Gods Vicegerents upon earth and they have as it were an impression of Gods majesty upon them in whose stead they are and whose name they bear And hence I conceive it is evident that S. Paul spake that ironically Act. 23. 5. I wist not brethren that he was the high priest for it is written Thou shalt not speak evil of the Ruler of the people for could we conceive that S. Paul knew not the high priest which is altogether unlikely yet he knew that he was one of the judges for so much his own words discover Sittest thou to judge me after the Law and commandest me to be smitten contrary to the Law So that it was no excuse for him to say he knew not that he was the high priest because however being one of the judges it was against this Law to revile him And therefore I say though perhaps those that heard him speak those words understood that he spake them by way of excusing himself yet he spake them ironically by way of derision and scorn as disdaining that he should be accounted Gods high priest or should sit in the seat of justice that would so unjustly command his officers to smite him on the mouth which will yet seem the more probable if we consider how farre that Ananias was of whom he spake from having any true right to that place and power to which he pretended when Christ had abolished the Legall priesthood Vers 29. The first-born of thy sonnes shalt thou give unto me See the notes upon Exod. 13. 1 2 and 13. Vers 30. Seven dayes shall it be with his damme on the eighth day thou shalt give it me To wit because till the eighth day it was not fit for the priests use for whom the first-born of their cattel were intended yet doubtlesse when they saw cause they might keep them a while longer so they did not delay the bringing of them as being unwilling to give them to the Lord nor were bound precisely to the eighth day onely they might not bring them sooner for so we find it was in the like case of bringing their sacrifices Lev. 22. 27. It shall be seven dayes under the damme and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord. Vers 38. Neither shall ye eat any flesh that is torn of beasts in the field c. This restraint of the Israelites from eating that which was torn of beasts was 1. because all flesh of beasts that was not rightly purified from the bloud was unclean by the Law 2. because the bodies of clean cattel became legally unclean by being torn by wild beasts of prey which were all unclean and 3. to teach the Israelites by abhorring the flesh of beasts thus killed to abhorre all rapine and cruelty as sinnes most odious in the sight of God CHAP. XXIII Vers 1. THou shalt not raise a false report Some reade this clause as it is in the margin Thou shall not receive a false report The word in the originall will bear both interpretations and indeed if it be a sinne to raise that is to be the first authour of a false report then must it needs be also a sinne to receive such a report and so to carry it and spread it abroad amongst others Put not thine hand with the wicked to be an unrighteous witnesse That is afford not thine help and aid to those that combine themselves together to accuse any man falsely before a magistrate for he that lends a helping hand to the furtherance of any such wickednesse may in that sense be said to put his hand to it Yet because it is manifest that the Lord here speaks of helping by bearing false witnesse it may well be that this phrase put not thine hand may be used here with reference to that ancient rite of mens putting forth their hand to lay it upon something when they were to take an oath as Abrahams servant put his hand upon his masters thigh Gen. 24. 2. and as we use to lay our hands upon a Bible when we swear Vers 2. Neither shalt thou speak in a cause to decline after many to wrest judgement That is neither must the judge respect the multitude of the parties friends upon whom sentence is to passe nor the multitude of the judges that consent to wrong judgement nor must witnesses or any other either for fear or favour of the many oppose the truth Vers 4. If thou meet with thine enemies ox or his asse agoing astray thou shalt surely bring it back to him This is also meant of bringing home any other thing that is lost Deut. 22. 3. In like manner thou shalt do with his asse and so shalt thou do with his raiment and with all things of thy brothers which he hath lost c. Vers 5. If thou see the asse of him that hateth thee lying under his burden c. This is also meant of relieving the cattel any way endangered Vers 7.
Keep thee farre from a false matter c. Though all lying be sinnefull and may be here implicitely forbidden yet I conceive that which is here directly and principally forbidden is lying in or at the seat of justice as is manifest by the following clause and the innocent and righteous slay thou not which must needs be meant of innocent mens being put to death by means of unrighteous judgement so that the principall thing intended in this Law is that judges should be marvellous shy either to admit of a false testimony from others or to give false judgement themselves especially when it is against the life of a man For I will not justifie the wicked These words imply two reasons why judges must take heed of false judgement and of condemning the innocent and righteous 1. Because the judge is not to do in Gods name what the Lord will not do and God will not justifie the wicked and so condemne the righteous 2. Because the Lord will not justifie such wicked judges as condemne the righteous when they come before his Tribunal Vers 11. But the seventh year thou shalt let it rest and lie still That is neither plow it nor sow it nor gather those fruits which should this year grow of themselves for so we find this Law more fully expressed Levit. 25. 20. And if ye shall say What shall we eat the seventh year Behold we shall not sow c. Where their distrust of want of food is answered with a promise that in the sixth year the Lord would cause the earth to yield enough for three years Then will I command my blessing upon you in the sixth year and it shall bring forth fruit for three years Now God appointed this Sabbath year first to give rest to the land and it was a signe of a very fruitfull countrey if it lay fallow but once in seven years secondly to give rest to the servants who had by this much â—ase every seventh year Thirdly to provide for the poore who now gathered freely of the fruit of every mans ground for their present use and this was given to the Lord who gave them the land Fourthly that they all might have the more liberty to exceâ—cise themselves in holy things as the learning of the Law which was this year with more then ordinary solemnity to be read in the audience of all the people Deut. 31. 10 11 12. And Moses commanded them saying At the end of every seven years thou shalt reade this Law before all Israel c. And fifthly that it might be a memorâ—all of the creation and Gods rest on the seventh day and a shadow of our rest in Christ and that the rest of the land might teach how exact God is in requiring his Sabbaths That the poore of thy people may eat Namely such corn as grew this year of it own accord as it used to do in some good store in those countreys of the grains scattered in the former harvest as also the fruit of their vineyards and oliveyards c. and of this the owners might eat as well as the poore Levit. 25. 6. And the Sabbath of the land shall be meat for you for thee and for thy servant c. though they might not gather and store it up Vers 12. Six dayes thou shalt do thy work and on the seventh day thou shalt rest c. One reason of repeating this Law here may be well thought to be this to let them know that they were not exempted from the peculiar sanctifying of the seventh day on this Sabbath yâ—ar but were rather bound more religiously to keep it holy and also besides by placing it amongst the judiciall Laws the magistrate was enjoyned to see that it was kept Vers 13. And make no mention of the names of other gods c. That is let them be so abominable to you that you may detest to make any mention of them that it may be irksome to you to name them or hear them named We must not think that it was to the Israelites or is to us a breach of this Law any way or upon any occasion to name the gods of the heathens for we see they are often named in the Scripture The meaning of this Law we may gather from that place of the Apostle Eph. 5. 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you For as the Apostles meaning there is onely that those horrid sinnes should be an abomination to them so here the Lords meaning is onely that they should abhorre all false gods so as to dâ—test their very names and of this detestation of Idols is that spoken Hos 2. 17. I will take away the names of Baalim out of her mouth and they shall no more be remembred by their name Vers 15. And none shall appear before me empty To wit at the feast of unleavened bread and so also at neither of the three feasts whereon they were all bound to appear before the Lord. See Deut. 16. 16 17. Vers 16. And the feast of harvest Called also the feast of weeks or of sevens Exod. 34. 22. And thou shalt observe the feast of weeks c. To wit because it was seven weeks after the former feast upon the fiftieth day following called thereupon Pentecost and it was celebrated not onely in remembrance of the giving of the Law which was given the fiftieth day after their going out of Egypt but also by way of thanksgiving for their harvest and therefore the first bread or loaves of the new fruit was then offered Levit. 23. 16 17. Even unto the morrow after the seventh Sabbath shall ye number fifty dayes c. Ye shall bring out of your habitations two loaves c. as in the end of the Passeover the first eares of corn And the feast of in-gathering which is in the end of the year c. The feast of in-gathering to wit of all the fruits not onely corn which was before inned but all other fruits as wine and olives c. It was also called the feast of boothes or of tabernacles Levit. 23. 24. The fifteenth day of this seventh moneth shall be a feast of tabernacles c. and the time allotted for this feast is said here to be in the end of the year because though Abib was appointed to be the first moneth for the computation of those things that concerned religion as their holy feaâ—ts c. yet the moneth Tisri the seventh in this account was yet the first moneth for their civill affairs and so the feast of tabernacles being kept in this moneth when one year was ended and another began therefore it is said to be in the end of the year Now this feast was kept first in remembrance of Gods favour to them in the wildernesse when they dwelt in boothes Levit. 23. 43. I made the children of Israel to dwell in boothes when I brought them out of Egypt c. And
shew Gods acceptation of it that it should be as meat to him and withall to expresse his love who reckons himself as a guest at their feasts Vers 16. All the fat is the Lords That is it must be burnt upon the altar neither may the priest nor owner eat of it Vers 17. It shall be a perpetuall statute for your generations throughout all your dwellings c. Upon the Lords setting apart the fat of all sacrifices to be his peculiar portion and to be burnt upon the altar there is here a more generall statute given them in charge towit that the people should never eat any of this fat of these beasts fit for sacrifices no not in their oâ—n private dwellings when they killed them for their ordinary food and not sor sacrifices which was doubtlesse to keep in them a reverend remembrance of these holy rites and the spirituall mysteries signified thereby Indeed there is great difference of judgement amongst Expositours concerning this law to wit whether the eating of all fat was here forbidden the Israelites or onely the eating of the fat of their sacrifices But for this we must know 1. that it is meant onely of the fat of beasts that were appointed for sacrifices for so much is expressed chap. 7. 23. Yâ— shall eat no manner of fat of ox of sheep or of goats 2. that it was not meant of such fat as is mixed with the flesh of such beasts as in the shoulder breast c. for such fat they were doubtlesse allowed to eat whence Deut. 32. 14. The fat of rammes and lambs of the breed of Bashan and goats is râ—ckoned amongst the dainties which God had given the Israelites in the land of Canaan but it is meant onely of the fat which we call suet or tallow the fat before mentioned which when these beasts were sacrificed was alwayes burnt upon the altar and 3. for this fat it is farre more probable that the Israelites were by this law forbidden to eat of it at all times and in all places whenever they killed either sheep or ox or goat for their ordinary food not onely because it is said that this should be a law for them throughout all their dwellings that is even when they killed these cattel at home in their own private dwellings but also especially because fat and bloud are here joyntly alike forbidden Now the bloud even of those cattel which they killed at home for their private use they might not eat the reason whereof see in the note upon Gen. 9. 5. and therefore not the fat neither CHAP. IV. Vers 2. IF a soul shall sinne through ignorance c. Hitherto in this book direction hath been given for burnt-offerings meat-offerings and peace-offerings Now the Lord here beginnes his directions for those offerings whereby expiation was made for some particular sinne which the offerer found himself guilty of which in some cases were called sinne-offerings and in some cases trespasse-offerings The first generall command concerning these is in these words to wit that if a soul that is any person whatsoever should sinne through ignorance against any of the commandments of the Lord then that person should bring a sinne-offering by way of expiation for that sinne where by sinnes committed through ignorance or errour for so the word in the originall may also be rendered are not onely meant such sinnes as men commit and yet know not that they sinned as being ignorant of the fact done or of the unlawfulnesse of the fact thinking they did well when indeed they transgressed some law and commandment of God but also such sinnes as men commit through infirmity and weaknesse when they are suddenly overtaken in a fault as the Apostle speaks Gal. 6. 1. overborn by the strength of their lusts and corrupt affections which do for the present as it were blind their judgement and reason and so they do not for the time mind the law of God or not lay it to heart as they ought to do Yet withall we must consider that it is no way probable that all sinnes of this nature are here intended but onely such greater externall sinnes for which the conscience is more likely to be stricken then for every ordinary aberration for who can think that there was a severall sinne-offering to be brought for every transgression of Gods law though but in thought or word which in the best are every day so many No other sinnes were expiated by the dayly burnt-offerings which were offered for the whole Church or by the sacrifice offered on the day of atonement concerning which it is said Levit. 16. 30. On that day shall the priest make an atonement for you to cleanse you that you may be clean from all your sinnes before the Lord. These sinne-offerings were onely for such particular sinnes for which their consciences were in a more speciall manner smitten and they were all types of Christ for For God made him to be sinne for us who knew no sinne that we might be made the righteousnesse of God in him 2. Cor. 5. 21. Vers 3. If the priest that is anointed do sinne c. That is the high priest who onely was anointed in the ages following as is before noted upon Exod. 29. 7. 40. 15. now in that the Leviticall high priest had himself need of an offering for sinne they were taught that he was not the Mediatour that could stand between God and them and make a perfect atonement for them but that they were to look for another in whom there was no sinne of whom the Leviticall high priest in his holy garments was a shadow and type See Heb. 7. 26 27 28. For such an high priest became us who is holy harmlesse â—ndefiled and separate from sinners who needeth not dayly as those high priests to offer â—p sacrifice first for his own sins and then for the peoples c. Then let him bring for his sinne which he hath sinned a young bullock c. A greater sacrifice then the common persons vers 28. or the rulers vers 22. and equall to the congregations vers 14. because his sinne was greatest and most pernicious to the people Vers 4. And shall lay his hand upon the bullocks head c. So testifying his faith and resting on Christ whom that sacrifice figured See the note upon chapter 1. 4. Vers 5. And the priest that is anointed shall take of the bullocks bloud This anointed priest is the sinner himself Heb. 7. 27. who is here injoyned to take of the bullocks bloud and bring it to the tabernacle of the congregation that is into the tabernacle which was not yet prescribed to be done in any other sacrifice and this shewed that by the bloud of Christ we have a way opened into heaven Heb. 10. 19. 20. Having boldnesse to enter into the holiest by the bloud of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his
13. Vers 25. And in the fifth year shall ye eat of the fruit thereof that it may yield you the increase thereof That is abundantly For this last clause hath reference to the whole foregoing Law concerning the first fruit of trees to wit that if they did pluck off and cast away the fruit for three years as uncircumcised and unclean and give the fruit of the fourth year to the Lord and then on the fifth year and not till then gather fruit and eat it themselves the Lord would cause the land to yield the fruit thereof in such abundance as in other things so also in the fruit of their trees that they should have no cause to repent themselves that in obedience to Gods command they had deprived themselves of the fruit of the first foure years Vers 27. Ye shall not round the â—orners of your heads neither shalt thou marre the corners of thy beard It is not easie tâ— determine what is meant by rounding the corners of their heads and marring the corners of their beards Some conceive that by rounding the corners of their heads was meant the polling of their heads with round curled locks after a nice and effeminate manner and by marring the corners of their beards the shaving away their beards as if they affected to be like women and so they conceive the drift of this Law in both particulars is to forbid all effeminate delicacie and quaintnesse in the trimming of their heads and shaving of their beards after the manner and custome of the heathen Again others hold that by rounding the corners of their heads and marring the corners of their beards is meant the cutting off the locks of their heads and the hair of their beards that they might offer them to Idol-Gods as most certain it is the heathen used to do But last of all others determine that hereby is meant the shaving off the hair of their heads and beards when they were in mourning and extreme heavinesse And indeâ—d this was a custome amongst the heathen whence is that Isai 15. 2. Moab shall howl over Nebo and over Medeba on their heads shall be baldnesse and every beard cut off and that Jerem. 48. 37. Every head shall be bald and every beard clipped And the more probable this opinion seems because the heathenish customes here forbidden are joyned together with those in the following verse of cutting their flesh c. when they mourned for the dead chap 21. 5. They shall not make baldnesse upon their head nether shall they shave off the corners of their beard nor make any cutting in their flesh Vers 28. Ye shall not make any cuttings in your flesh for the dead As the heathen used to disfigure themselves both by cutting and shaving their hair espeâ—ially in their mourning so also they used to cut and lance themselves Jer. 16 6. 2. Reg. 18. 28. and to imprint marks upon their flesh cutting themselves and then filling up the place with ink or some other colouâ— that the marks thereof might remain all which customes God here forbids his people to take up both because they were the desperate effects of immoderate mourning as also because they were the customes of idolaters leâ—t conforming themselves to idolaters in these things they should also grow to a conâ—ormity with them in their idolatrous worshipping of false Gods Vers 30. Ye shall keep my Sabbaths and reverence my Sanctuary That is ye shall esteem of it as of the house which I have chosen to be my dwelling-place that accordingly you may be carâ—full to come thither with an inward aw and fear of my presence and not to approch to it in your uncleannesse or any other way to pollute it To the commandment of sanctifying Gods Sabbaths this of reverencing his Sanctuary is joyned because the Sabbaths were the chief times whereon they reâ—orted to the Sanctuary Vers 32. Thou shalt rise up before the hoary head Under this all honour dâ—e to them is included Vers 36. Just ballances just weights a just ephaâ— c. Concerning the Ephah see chap. 5. 11. and concerning the Hin see Exod. 29. 40. And know we must that under these the most usuall measures all other measures are comprehended CHAP. XX. Vers 2. AGain thou shalt say to the children of Israel Whosoever he be of the children of Israel c. Here the punishments are appointed for the transgression of thoâ—e Laws delivered â—n the former chapter Vers 3. And I will set my face against that man c. That is if any maâ— shall sacrifice his children to that idol Molech and his sinne be not known or cannot be sufficiently proved against him in a judiciall way or that you neglect to punish him and through conâ—ivence forbear to proceed against him according to the former Law then will I set my self against that man to destroy him and cut him off And the reason is added Because he hath given of his seed unto Molech to defile my Sanctuary and to profane my holy name Now these that sacrificed their children to Molech are said to defile Gods Sanctuary 1. Because generally the Land was defiled and so the Sanctuary being in the midst of them was polluted by this as by other their â—innes from which it was therefore purged upon the day of expiation chap 16. 16. 2. Because it was a horrible profanation of Gods Sanctuary that men defiled with such abominable â—innes as idolatry and bloud-shed and that too of their own children should yet come into Gods Sanctuary 3. Because it was a vild debasing and contempt of Gods Sanctuary that they should forsake that to go and sacrifice in the valley of Tophet to that idol Molech Why they are said also to profane Gods holy name is noted before chap. 18. 21. Vers 5. Then will I set my face against that man and against his familie c. That is his poâ—terity or kindred The word in the originall is sometime translated kindred Gen. 24. 38. But thou shalt go unto my fathers house and to my kindred and take a wife unto my sonne Sometimes it is meant of the whole people of Israel because they came all from one stock as Jer. 8. 3. And death shall be chosen rather then life by all the residue of them that remain of this evil familie and Micah 2. 3. Thereâ—ore thus saith the Lord Beâ—old against this familie do I devise an evil from which ye shall not remove your necks It is here used because they of his own family and kindrâ—d were most likely to be partiall and to follow his example but all are here threatned that either by solicitation or defending and excusing them or by not accusing them that is winking at their sinne shall further their escaping deserved punishment as likewise all that should tread in his steps and go awhoring after Molech as he had done Vers 6. I will even set my face against that soul and will cut him off from among his people
is inserted as an instance or example how the foregoing Law was put in execution concerning those that did presumptuously transgresse and refuse to conform themselves to the Law in the outward duties of Gods worship and service so that his punishment was for the willfull contempt of that Law Vers 34. And they put him in ward because it was not declared what should be done to him That the Sabbath-breaker was to die they knew see Exod. 31. 14. and 35. 2. but by what death he should die or whether this gathering of sticks made him obnoxious to that sentence that they were not fully resolved in Evident it seems it was that he had done it presumptuously yet it was doubtfull whether this fact were within the compasse of that Law or no. And therefore Moses inquires not willing to take away his life without certain direction from the mouth of God Vers 38. Speak unto the children of Israel and bid them that they make them fringes c. The main end of these fringes was to put them in mind of the commandments of God as it is afterwards expressed ver 29. that every time they looked upon their garments and saw those fringes they might by the help of this memoriall remember that they were Gods peculiar people consecrated to his service and bound to his Laws and therefore might not walk as others after their own wayes and therefore it was that the Pharisees to the end they might seem religious above others did make the fringes on their garments so very broad Mat. 23. 5. They enlarge saith our Saviour the border of their garments or the fringes of their garments for so the originall word may well be translated Yea and our Saviour himself did conform himself to this Law as appears Luke 8. 44. where it is said that the woman that had the issue of bloud touched the border or the fringe of his garment And that they put upon the fringe of the borders a ribband of blue This heaven-coloured ribband taught them the heavenly affection they should have to all the Law and how holy their conversation should be Vers 39. And it shall be unto you for a fringe that ye may look upon it c. That is this is the end of making these fringes that ye may look upon them and remember all the commandments of the Lord and do them that is that the sight of this fringe may put you in mind to keep them and that ye seek not after your own heart and your own eyes after which you use to go a whoring that is that ye may not find out any superstitious in ventions of your own devising in my worship which who so doth goes a whoring from God but may content your selves with that which is prescribed by the Law So that this was more particularly the end of these fringes that they might be restrained from their own devices in the worship of God and kept to the direction of his Law CHAP. XVI Vers 1. NOw Korah the sonne of Izhar the sonne of Kohath the sonne of Levi c. Moses here names the ring-leaders in a dangerous insurrection that was made against him and Aaron his brother Korah is set in the first place as the first mover of this sedition which is therefore called the gainsaying of Core Jude 11. and ver 23. because it was all occasioned by him shall one man sinne said Moses to the Lord and wilt thou be wroth with all the congregation A Levite he was and cosen-german to Moses and Aaron for Amram the father of Moses and Aaron and Izhar the father of this Korah were brothers the sonnes of Kohath as it is evident Exod. 6. 18. And probable enough it may seem to be which the Hebrews say that this Korah had long since taken offence that Elizaphan was by Moses preferred to be Prince of the families of the Kohathites chap. 3. 30. whereas he was of the youngest brother Uzziel and Korah was of Izhar â—lder then he which grudge however it lay buried for a time yet now it brake forth and nothing lesse then priesthood will content him and his abetters With Korah are joyned here Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth all sonnes of Reuben who were ring-leaders of this rebellion amongst the people as Korah was amongst the Levites and indeed because the Reubenites encamped next to the Kohathites both on the South-side of the tabernaclâ— hereby Korah had the better opportunity to perswade the Reubenites to joyn with them and besides under a pretence of Reubens birthright they were happe'y the more easily drawn to oppose Moses as intending to challenge that the government belonged to them also Vers 2. Two hundred and fifty princes of the assembly famous in the congregation men of renown That is they were magistrates statesmen famous and renowned whereby the conspiracy was the more dangerous Vers 3. Ye take too much upon you seeing all the congregation are holy c. And therefore may approch to God and offer their sacrifices themselves Hereby therefore they challenge Moses of partiality in tying the priesthood to his brother Aarons posterity It is most probable which is generally held by Interpreters that the Reubenites did intend under the pretence of Reubens birthright to wrest the supreme magistracy from Moses to themselves and therefore might here charge not Aaron onely but Moses also with taking too much upon them But doubtlesse for the present they made the quarrel onely about the priesthood nor was it so much to make all the Levites equall with Aaron and his sonnes though that happely the Levites did hope would prove the issue of it seek ye the priesthood also said Moses ver 10. as that all the people might as priests offer their own sacrifices and therefore all the two hundred and fifty conspiratours who were of severall tribes were appointed to come with their censers to burn incense before the Lord and concerning Dathan and Abiram who were Reubenites it is said ver 15. when Moses sent for them and they refused to come to him that Moses was very wroth with them and said unto the Lord Respect not thou their offerings which must needs be meant of the incense they were to offer yea and in the following chapter the laying up of the rods of all the tribes before the Lord that the Lord might shew that none but Aaron and his family might meddle with the work of the priesthood makes it most evident that the plea of these men was that all the tribes might offer their sacrifices unto the Lord. Wherefore then lift you up your selves above the congregation of the Lord Though at first they pretend nothing but an equall right to the priesthood yet these generall words of expostulation do in a manner intimate that they meant to wrest the government from Moses also Vers 4. And when Moses heard it he fell upon his face See chap. 14. 5. Vers 5. Even
may guide them and govern them both at home and abroad in times of warre and in times of peace and undertake the charge of defending them against their enemies for under this phrase of going ouâ— and coming in before them of leading them out and bringing them in all the offices of the supreme magistracy are comprehended and hence Moses being ready to resigne the government useth â—he same expression concerning himself Deut. 31. 2. I can no more go out and come in The similitude is taken from a Captain that marcheth before his souldiers and undertakes to lead them whereever they should go or rather from shepherds whose custome it was to go out and in before his flocks to lead them out to their pastures and to bring them home to their folds and therefore in the next words Moses addes that the congregation of the Lord be not as sheep which have no â—hepherd Vers 18. Take thee Joshua the sonne of Nun a man in whom is the spirit That is a man of eminent gifts and therefore fit for this place and imployment and indeed herein was Joshua a type of Christ concerning whom the prophet foretold that the spirit of the Lord should rest upon him the spirit of wisdome and understanding the spirit of counsell and might the spirit of knowledge and of the fear of the Lord. And lay thine hand upon him Or thy hands for so it is said vers 23. that Moses laid his hands upon him and by this ceremony of the imposition of Moses hands was signified first and especially that the supreme Magistracy should be transferred from Moses to him as being the man now consecrated and set apart to this place and service secondly that the hand of God should be upon him to defend him and prosper him in all his wayes and thirdly that God would conferre upon him a great encrease of the gifts of his spirit answerable to the dignity whereto he was advanced and thus it seems upon the imposition of Moses hands was accordingly performed as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him The like ceremony was â—fterwards used in the dayes of the Gospel when men were separated and set apart to preach the Gospel and in a manner for the same reasons whence is that of the Apostle S. Paul to Timothy 1. Tim. 4. 14. Neglect not the gift which is in thee which was given thee by prophecy with the laying on of the hands of thâ— Presbytery Vers 19. And set him before Eleazar the priest and before all the congregation To wit that he first as the chief and the people with him might assent to that which God had decâ—eed And give him a charge in their sight That is openly before them all make known to him what his office is and charge him faithfully and carefully to perform that which he undertakes and it may well be that this was the very charge which is afterwards expressed by Moses Deut. 31. 7 8. at which time God himself also gave him a charge vers 14 15. Vers 20. And thou shalt put some of thine honour upon him c. This may be meant of the gifts of Gods spirit which made Moses to be so highly honoured amongst the people as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government that God would take of the spirit that was upon Moses and put it upon them chap. 11. 17. concerning which see the note upon that place Now Moses is commanded to put of this his honour upon Joshua onely because at the laying of Moses hands upon him these gifts of Gods spirit should be imparted to him and it is not said put thine honour upon him but put of thine honour upon him or as it is in our Bibles thou shalt put some of thine honour upon him because though Joshua was to have the same gifts imparted to him that Moses had yet not in the same measure whence it is said Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses Or else rather by Moses honour here is meant his authority and dignity and then it is said that he should put some of his honour upon him in relation to the present time before Moses death to wit that he should presently admit him into some communion of authority with him and so cause the people to give him that honour which was due unto Moses successour the elect Judge of Israel Vers 21. And he shall stand before Eleazar the priest who shall ask counsel for him after the judgement of Urim c. That is upon all occasions he shall present himself before Eleazar to ask counsel of him who shall enquire of the Lord for him after the judgement of Urim What this Urim was see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim is hard to say This I conceive is most probable when any came to enquire of the Lord the priest put on the Ephod whereto the pectorall was fastened in the fold whereof the Urim and Thummim was put by Moses and so the priest in the name of the parties propounded such questions as they desired to be satisfied in from the Lord desiring the Lord to return them an answer according as we find it 1. Sam. 23. 9 10 11 12. whereupon the Lord did either by the illumination of his spirit whereof the Urim was an embleme or outward signe reveal unto the priest what answer he should give the party enquiring or else by an immediate voice from heaven and this was called the judgement of Urim because it pleased the Lord upon the applying or putting on of the pectorall to give judgement in the cause enquired of by the priest CHAP. XXVIII Vers 2. COmmand the children of Israel and say unto them My offerings c. Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels wherein the Sanctuary the altar and other holy things were folded up and removed from â—lace to place and that withall the generation that had been before mustered was now dead chap. 26. 64. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai therefore the Lord causeth the Law of sacrificing to be here again repeated thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances as they had done in the wildernesse Deut. 12. 8. Ye shall not do after all the things that we do here this day every man whatsoever is right in his own eyes c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at
the feast of trumpets and was in the first day of this moneth being their Newyears day for civil affairs and so a fit day to praise God for the blessings of the yeaâ— past and to crave his blessing on the following year See what is noted concerning the solemnitie of this feast Lev. 23. 24. Vers 2. And ye shall offer a burnt-offering for a sweet savour unto the Lord one young bullock c. To wit beside the sacrifices of the day as it was a new Moon chap. 28. 11. and besides the daily sacrifice as is expressely noted vers 6. Vers 7. And ye shall have on the tenth day of this seventh moneth an holy convocation c. See Levit. 16. 29. and the notes thereon Vers 11. One kid of the goats for a sinne-offering beside the sinne-offering of â—â—onement c. That is beside that goat-buck offered on the day of atonement whose bloud was carried by the high priest within the vail into the most holy place See Levit 16. 9 29 30. Vers 12. And on the fifteenth day of the seventh moneth ye shall have an holy convocation c. To wit the seast of booths See Levit. 23. 34 35. and the notes thereon Vers 13. And ye shall offer a burnt-offering a sacrifice made by fire of a sweet savour unto the Lord thirteen young bullocks c. There were moe sacrifices offered at this then at any other feast both because it was celebrated in remembrance of the mercies of many years even all those â—ourty years of their travel from Egypt to Canaan as also because at this time they had gathered in their corn and wine and had seen the blessing of God on all their increase and in all the work of their hands Deut. 16. 13 15. Thou shalt observe the feast of tabernacles seven dayes after thou hast gathered in thy corn and thy wine Seven dayes shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall chuse because the Lord thy God shall blesse thee in all thy increase and in all the works of thine hands therefore thou shalt surely rejoyce Vers 17. And on the second day ye shall offer twelve young bullocks c. In every one of the seven dayes of this feast one bullock is abated for whereas they offered thirteen bullocks the first day they offered but twelve on the second day and elâ—veâ— on the third c and herein happely was intended a representation how the years of their pilgrimage wherein God had appointed that they should wander up and down in booths did by degrees wear away and grow fewer and fewer or else by this abating of the sinâ—e-offerings whereby atonement was made for them the holy Ghost might teach their duty to grow in grace that in the whole course of their pilgrimage through this world sinne should still decay and wear away or it might signifie a diminishing or wearing away of the legall sacrifices and ceremonies CHAP. XXX Vers 1. ANd Moses spake unto the heads of the tribes concerning the children of Israel c. There being mention made in the latter end of the foregoing chapter vers 39. of sacrifices due upon a vow made which were to be carefully brought in besides the set sacrifices which God had injoyned upon this occasion it seems these precepts are in this next chapter here added concerning vows to shew who they were that must alwayes necessarily perform their vows and who not and these Laws it is said that Moses made known to the heads of the tribes because they were the men that were according to these Laws to judge either to bind them to their vows or free them c. Vers 2. If a man vow a vow unto the Lord or swear an oath c. That is if a man to wit a man of grown years having power over himself shall bind his soul with a bond whether it be onely a promise or vow that he hath solemnly made unto the Lord or whether it be a vow strengthened with an oath or that he hath sworn that he will do such or such a thing he shall not break his word but shall do according to all that proceedeth out of his mouth that is he must not fail to do exactly what he hath vowed and sworn to do and that without delay for it is also added Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it to wit if it were not an unlawfull thing he had vowed or sworn for vows for the doing of that which it is unlawfull to do are not vows binding the conscience for how can that vow bind men to God when they vow to do that which God forbids and will not have done such as was that of those fourtie men Acts 23. 21 that had bound themselves with an oath that they would neither eat nor drink till they had killed Paul Vers 3. If a woman also vow a vow unto the Lord and bind her self by a bond being in her fathers house c. That is under his power and command whether in his house or no and by the rule of analogy the same exception is to be allowed for sonnes and servants under their governours power As for those last words in her youth either they are onely added because it is for the most part in their youth that maids continue in tâ—eir fathers house for it is not likely that they had power to vow without the consent of their fathers when they had lived unmarried till riper years and were still under their father sjurisdiction or else because though their fathers were dead yet in their youth maids had no power to vow without the consent of their governours whereas being of full years and at their own disposing they might vow and were then bound to do what they had vowed Vers 5. And the Lord shall forgive her because her father disallowed her Hereby is meant either that the Lord would forgive her rashnesse in vowing when she was not in her own power or rather that the Lord would not impute this as a sinne to her seeing her father refused to let her keep it Vers 8. But if her husband disallowed her on the day that he heard it c. This last clause on the day that he heard it is added first to shew that whenever he shall come to hear it he may make her vow void though it were long after the vow were made secondly to shew that if he dissembled for a time and afterwards shewed his dislike though it were the next day after it should be to no purpose Vers 9. But every vow of a widow and of her that is divorced wherewith they have bound their souls shall stand against her If it were made in her widowhood she must perform it yea say the Hebrews though she be afterward married or be turned to her fathers house Vers 10. And if she vowed in her husbands
to have this land assigned to us for our portion and intend to leave our wives children and cattel here behind us yet we our selves will go ready armed along with them yea before the children of Israel that is so farre we are from shrinking away from our brethren that being rid of our cattel and carriages we shall be ready if it be thought fit to go in the forefront and to expose our selves to the greatest danger This is the full scope of this reply which the Reubenites and Gadites made to Moses Yet withall we must note that though they tendred themselves to go along with their brethren yet their meaning was onely that so many of them should go as should be thought requisite for their aid against the inhabitants of Canaan for we cannot think but that they meant to leave garrisons behind them for the defence of their wives and children and for the guarding of the countrey in case any of the neighbouring nations should invade the land when they were gone and so we see they did for Josh 4. 13. it is expressely said that there went of these tribes along over Jordan with their brethren onely about fourty thousand armed men whereas in the tribe of Reuben alone there was above fourty thousand fighting men chap. 26. 7. Vers 18. We will not return unto our houses untill the children of Israel have inherited every man his inheritance The performance whereof see Josh 22. 3 4. Vers 19. For we will not inherit with them on yonder side Jordan c. This is another condition they propound to wit that if this may be granted them they will not look after any share in the land of Canaan but rest satisfied with the portion now allotted them here Vers 20. If ye will go armed before the Lord to warre c. Here Moses upon the conditions they had propounded as he now understood them grants them their desire and to make sure that they did rightly understand one another he repeats the conditions If saith he ye will go armed before the Lord to war that is if you will go armed before the ark the signe of Gods presence that so you may aid your brethren in their warres against the Canaanites and will go all of you armed over Jordan before the Lord untill he hath driven out his enemies from before him c. that is if all that go over Jordan will continue with your brethren untill they have subdued the land and driven out the Lords and their enemies then afterwards ye shall return and this land shall be your possession before the Lord that is ye may then safely come back again hither and shall have as ye desire this land for your lot and portion and that with the Lords good liking and approbation And indeed that Moses made them not this answer without direction from the Lord we may gather from those words of his to the Reubenites and Gadites Deut. 3. 18. The Lord your God hath given you this land to possesse it Vers 29. Then ye shall give them the land of Gilead for a possession c. Gilead here is put for the whole countrey on that side Jordan Vers 33. And Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh c. Some Expositours hold that this half of the tribe of Manasseh did at first joyn with the children of Reuben and Gad in suing for a portion in this land though they were not expressed vers 1. But because there is no mention hitherto made of them we may rather think that either the children of Reuben and Gad did not at first desire all the land which they had conquered on that side Jordan to be given to them and so their request being granted them the remainder of that land was given to half the tribe of Manasseh who are here therefore joyned with the other two tribes or else if at first the Reubenites and Gadites did desire the whole land yet when Moses came to grant their request he reserved a part of the land on that side Jordan for certain of the sons of Manasseh and that because they by a particular expedition had vanquished that part of the land and had driven thence the Amorites as is expressed vers 39. Vers 34. And the children of Gad built Dibon c. See the note upon vers 16. Vers 38. And Nebo and Baal-meon their names being changed That is amongst other cities they built and repaired Nebo and Baal-meon when they had finished them they gave them new names and it is not without probability thought that the reason why they gave these cities new names was because Baal and Nebo were names of their idol-gods Bel boweth down Nebo stoupeth saith the prophet Isa 46. 1. and happely the rather because of that branch of Gods law Exod. 23. 13. Make no mention of the names of other gods neither let it be heard out of thy mouth It is true indeed that these cities are after this in other places of Scâ—ipture called still Nebo and Baal-meon but we know that this is usuall to call cities whose names are changed sometimes by the new and sometimes by their old names Vers 39. And the children of Machir the sonne of Manasseh went to Gilead and took it c. This is here inserted to shew the reason why Moses giveth part of this land to the tribe of Manasseh who made no suit for it as the Reubenites and Gadites did to wit because it did in a manner belong to them they having formerly wonne it with their swords Vers 40. And Moses gave Gilead unto Machir and he dwelt therein That is half mount Gilead for the other half was given to the sonnes of Reuben and Gad. Deut. 3. 12. 13. Half mount Gilead and the cities thereof gave I unto the Reubenites and Gadites And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh Vers 41. And Jair the sonne of Manasseh went and took the small towns thereof and called them Havoth-Jair That this Jair was of the tribe of Judah and onely the sonne of Machir the sonne of Manasseh by his mother side sâ—ems evident in 1. Chron. 2. 21. 22. And afterward Hezron went into the daughter of Machir the fâ—ther of Gilead whom he married when he was threescore years old and she bare him Segub And Segub begat Jair who had three and twenty cities in the land of Gilead but because he joyned with those of Manasseh in taking these villages he is râ—ckoned here the sonne of Manasseh as if he had been one of that tribe yet there might be also a Jair of the tribe of Manasseh CHAP. XXXIII Vers 1. THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies c. Which were about six hundred thousand men beside women and children and much
Israelites which is indeed the main subject of this last book of Moses therefore it is called Deuteronomie or the second declaration of the Law The main objection against this is that it is here said that Moses spake these words In the plain over against the red sea between Paran c. for the plain over against the red sea was farre from the plains of Moab where Moses repeated the law and so also Paran and Hazeroth which are both here mentioned were places farre Southward from the place where Moses now was through which the Israelites had long since passed Numb 12. 16. And indeed they that thus understand this place have no other way to avoid this objection but by saying either that the word Zuph which our Translatours underâ—â—and to be the red sea is not meant of the red sea but of a flaggy place by the sides of Jordan towards the wildernesse the Hebrew word Zuph signifying flagges such as grew by the sea or rivers sides Exod. 2. 3. or else that the plains of Moab are here called the plain over against the red sea because they lay opposite to the red sea though a great way off from it Others again and methinks very probablic do otherwise conceive of the drift of these words namely that the time when and place where Moses repeated the law is set down afterwards vers 3 4 5 and that the drift of these two first verses is to shew that the laws which Moses did now repeat and explain to the Israelites in the plains of Moab were no other but the very same for substance which he had formerly given them at Sinai or in severall places as they travelled through the wildernesse from the red sea to the land of Canaan onely now they were collected into one body and repeated together in the plains of Moab because all that were of age and judgement when the law was first given were now dead and a new generation that was now to enter Canaan was sprung up in their room and so the plain over against the red sea Paran and other places are here named either as pointing out the severall places wheâ—e in their peregrination these following Statutes had been first given them or at least as the bounds of that huge tract of ground through which they had passed wherein â—od had spoken to the Israelites that came out of Egypt these things which are now repeated together to their posterity Vers 2. There are eleven dayes journey from Horeb by the way of mount Seir unto Kadesh-barnea If the aim of the foregoing verse were to shew the place where Moses repeated the Laws of God to the Israelites which many Expositours conceive as is before noted then we may well think that the aim of these words may be to shew that it was no wonder though the plains of Moab where the Law was repeated by Moses be there called the plain over against the red sea to wit because however the Israelites through Gods judgement upon them were fourtie years in going from the red sea to those parts yet the way of it self was not so long for it was but eleven dayes journey from Horeb to Kadesh-barnea But if the foregoing verse be meant of the places where the Laws were first given that were now repeated by Moses then I conceive this clause is added as a topographicall description of the extent of that wildernesse where these Laws were at first given and withall to imply that it was not the length of the way but their rebellion against God that made them wander so long in the wildernesse that there was now none left alive but that younger brood that had not heard these Laws when they were first given Vers 3. And it came to passe in the fourtieth year in the eleventh moneth on the first day of the moneth that Moses spake unto the children of Israel c. To wit a little before his death for he died in the twelveth moneth Vers 4. And Og the King of Bashan which dwelt at Astaroth in Edrei That is after he had in Edrei slain Og which dwelt at Astaroth for in Edrei he was slain Numb 21. 33. and they were both cities in Ogs land Josh 13. 31. Vers 6. Ye have dwelt long enough in this mount For there they had continued well nigh a full year See the note upon Numb 10. 11 12. Here the Law was given but now they were called thence to journey towaâ—ds Canaan the figure of their heavenly inheritance by faith in Christ which may put us in mind that the Law is not for men to continue under but for a time till they be fitted for Christ Gal. 3. 16 17 18. Now this readinesse in God to have presently given them the possession of the land Moses doth tell them of as a motive to make them believe the more conâ—idently that God would now give it them and to make them the more carefull to observe these Laws of God which now he meant to rehearse unto them Vers 7. Turn you and take your â—ourney and go to the mount of the Amorites c. In these following words the Lord did then set forth the bounds of the promised land which he perswaded them to enter beginning with the mount of the Amorites in the South side or border where they were then to enter the land and then adding the sea side which was their West border Numb â—4 6. and then Lebanon was a mount on the North part of the land and then last of all the great river Euphrates which was their Eastern bound in the utmost extent without Jordan and so â—arre Solomon reigned See 1. Kings 4. 21. Vers 9. And I spake unto you at that time saying I am not able to bear you my self alone c. That is about that time for this motion he made by the counâ—el of Jethro and commandment of the Lord before they came to Horeb Exod 18 14 c and here he repeats it to let them see how tenderly carefull he alwayes was of the welfare of this people which must needs make his present counsel and exhortations the more prevalent with them Vers 11. The Lord God of your fathers make you a thousand times so many moâ— as ye are c. Having professed that he was not able to bear the burthen of the government alone because they were so many lest they should suspect that he envied their number or did in the least degree grudge as it he interposeth these words The Lord God of your fathers make you a thousand times so many moe as ye are c. Vers 13. Take ye wise men and understanding c. See Exod. 18. 25. Vers 15. And officers among your tribes That is under-oâ—â—icers of severall sorts such as executed the magistrates Laws Vers 17. For the judgement is Gods This is added as a reason why the Judges ought not to be respecters of persons nor fear the face of any man whatsoever because
respect to divers parts of this mountain which had severall names and hence it is that Cant. 4. 8. Shenir and Hermon are mentioned together as distinct mountains Vers 11. For onely Og the King of Bashan remained of the remnant of giants That is there was none left of that gigâ—ntine race in the kingdome of Bashan but Og onely That there were many other giants at this time in other places is most evident for immediately after the Israelites enâ—â—ed Canaan Caleb drove out of Hebron Sheshai and Ahiman and Talâ—ai the children of Anak Josh 15. 14. Yea in Davids time there were many giants as Goliah whom David slew Ishbi-benob and divers others 2. Sam. 21. 16. c. But this is spoken onely of the countrey of Bashan Behold his bedstead was a bedstead of iron is it not in Rabbath of the chil-of Ammon How this bedstead which was made of iron that it might be strong enough to bear his huge massâ—e body should come to be in Rabbath the chief citie of the Ammonites being not expressed we cannot say sufficient it is that thither it might be conveyed by many severall means as it might be taken in some war between the Ammoniâ—es and this King and so kept as a glorious Trophic of their victory or it might be given as a present to the Ammonites and so kept as a strange memoriall of the huge stature of thiâ— King of Bashan Nine cubits was the length thereof and foure cubits the breadth of it after the cubit of a man That is the common cubit of an ordinary man Now the cubit of a man being usually a foot and half according to this measure his bed was foure yards and a half long and two yards broad Vers 13. And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manassâ—h c. See Numb 32. 39 40. Vers 14. Jair the sonne of Manasseh took all the countrey of Argob c. See Numb 32. 41. Vers 17. Chinnereth even unto the sea of the plain even the salt sea under Ashdoth Pisgah Eastward What the sea of Chinnereth was which is mentioned here as a part of the bound of that land which was given to the Reubenites and Gadites you may see in the note upon Numb 34. 11 12. As for Ashdoth Pisgah we see vers 27. that Pisgah was a hill and so Ashdoth Pisgah was after the name of a citie there adjoyning in Reubens land Josh 13. 20. at the foot of this hill Vers 23. And I besought the Lord at that time c. To wit after all these things before related when the Lord bad him go up into a mountain and see the land Numb 27. 12. then did Moses intreat the Lord earnestly that he might go into the land of Canaan as knowing that his threatnings are many times conditionall and therefore it might be the Lord would be intreated by him Vers 24. O Lord God thou hast begun to shew thy servant thy greatnesse c. There is here an argument drawn from former mercies to move God to go on and to perfect the mercy begun Vers 25. I pray thee let me go over and see the good land that is beyond Jordan that goodly mountain and Lebanon There is much arguing amongst Expositours to find out what that goodly mountain is whereof Moses here speaks some understanding it of one mountain some of another but I conceive that it is the land that lay next beyond Jordan which they might see from the place where the Israelites now were that is here called that goodly mountain that is that goodly mountanous countrey and that then he adjoyns Lebanon which was in the farther part of the land of Canaan to imply that he desired to see the land quite through Vers 26. But the Lord was wroth with me for your sakes See the note upon chap. 1. 37. Vers 27. Get thee up into the top of Pisgah c. See the note upon Numb 27. 12. CHAP. IV. Vers 1. NOw therefore hearken O Israel unto the statutes c. They that will have a difference put betwixt the two words here used statutes and judgements say that by statutes or ordinances are meant those laws which taught the service of God called by the Apostle ordinances of divine service and by judgements those laws that concerned their duties towards men and the punishment of transgressours As for the promise of life made here to those that kept these laws see the note upon Levit. 18. 5. Vers 6. Keep therefore and do them for this is your wisdome and your understanding in the sight of the nations c. Seeing other Nations did alwayes deride and despise the Jews way of worshipping God and made a mock of their whole religion it may seem strange why Moses should here say that their keeping of Gods laws should be counted their wisdome and understanding in the sight of the nations But for this we must theref ore know that the drift of these words is onely to shew that the laws which God had given them were so just and righteous that all men unlesse they should wilfully close their eyes must needs acknowledge them to be such and that even the very heathen if ever they came to hear and know their laws must needs in their consciences think so of them and would if ever their eyes were truly opened to judge of things admire the wisdome and understanding of this people above that which was in other nations Vers 7. For what nation is there so great who hath God so nigh unto them c. That is in that which onely makes a nation truly great and honourable namely the speciall interest they have in God there is no nation under heaven to be compared unto ours who have God alwayes dwelling amongst us as is evident by the miraculous signes of his presence with us alwayes ready at hand to hear our prayers and so to protect and defend us from all evils as the strange miracles and wonders he hath wrought for us these many years do evidently prove Vers 11. And ye came near and stood under the mountain and the mountain burnt with fire c. All these things are here repeated to convince and assure the people that the laws he now speaks of were given of God and not of his devising and therefore the more carefully to be regarded Vers 12. And the Lord spake unto you out of the midst of the fire c. Moses here addressing his exhortation to disswade the people from idolatry he puts them in mind how that when the Lord at Sinai gave them his law they saw no similitude onely they heard a voice and that God spake unto them out of the midst of the fire which was indeed purposely done thereby to signifie unto the people that the glory of God was incomprehensible and that there was no drawing nigh unto God to behold him with bodily eyes Vers 14. And the
the law at Horeb but with us that is us his people whom he brought out of Egypt even us who are all of us here alive this day that is not onely with those who then were living at the giving of the Law but since dead in the wildernesse but even with us their posterity who are all alive this day Now for the understanding of this we must know that though the covenant of grace which God made with the Israelites when he brought them out of Egypt was one and the same for substance with that whiâ—h he had made before with their fathers and though it was much alike too in regard of the outward dispensation both being delivered in a way suitable to the dayes of the old Teâ—tament which was common to both to wit under dark promises types and ceremonies yet first because the Lord did more fully and more clearly make known unto them at Horeb the tenour of the covenant then he hâ—d ever done unto their fathers partly by giving them many more signes and shadows of the promised Messiah and the good that was to be had in him as the tabernâ—cle the ark the mercy-seat and the priesthood c. and partly by giving them a written law containing a perfect summâ— of all that God required of them and secondly because he then entred into covenant with them as a body politick a people whom he had separated from all other nations to be his peculiar people prescribing them an outward form of government laws and statutes to which they consented to submit themselves therefore Moses tells them that the Lord did not make this covenant with their fathers and hence it is also that the Apostle saith the law was after the covenant in Christ Gal. 3. 17. And of this speciall mercy afforded them above their fathers Moses puts them here in mind to make them the more carefull to keep Gods laws Vers 4. The Lord talked with you face to face in the mount c. To wit when he gave them the ten commandments following vers 6. then the Lord talked with them face to face that is immediately by himself and not by a messenger and indeed this was not without a speciall mysterie for the ten commandments being a renewing and repeating of the covenant of works to be performed by every man in his own person therefore the Lord delivered these laws himself and there was no Mediatour betwixt him and the people whereas the other laws which were afterwards given them containing many shadows of Chriâ—t in whom God had made a covenant of grace were therefore delivered to Moses and by him to the people Moses standing as a Mediatour betwixt God and them But of this phrase of Gods speaking to them face to face see also the note upon Exod. 33. 11. Vers 5. I stood between the Lord and you at that time c. That is after God had out of the fire spoken the ten commandments I was glad to stand as a Mediatour betwixt the Lord and you Vers 12. Keep the Sabbath-day to sanctifie it c. In Exod. 20. 8. it is Remember the Sabbath-day to keep it holy so likewise some other small differences there are which are not worthy the queâ—tioning the substance being exactly the same Vers 15. And râ—member that thou wast a servant in the land of Egypt c. In this fourth commandment as it was delivered by the Lord from mount Sinai the worlds Creation and Gods resting on the seventh day was mentioned as a main ground of it Exod. 20. 11. but here Moses repeating this commandment omits that and presseth their deliverance out of Egypt as a chief reason of Gods enjoyning them to sanctifie this day Remember that thou wast a servant in the land of Egypt and that the Lord thy God brought thee out thence c. therefore the Lord thy God commanded thee to keep the Sabbath-day And indeed though the Lords resting on the seventh day at the worlds Creation was the main groâ—nd of the sabbaths first institution yet their deliverance out of Egypt might be the reason why thâ— Lord did now insert this amongst other the commandments which he gave in charge to the Israelites and that in these respeâ—ts first because by their redemption out of Egypt they were bound to consecraâ—e themselves wholly to Gods service as his peculiar people whereof the holy imployment of the Sabbath might be a notable memoriall and signe and secondly because of that particular charge of suffering their servants to rest on the Sabbath-day their former bondage in Egypt being a strong inducement to move them to take pity of their sâ—rvants and this enjoyned rest of their servants being a good memoriall to put them in mind of their bondage in Egypt Vers 21. Neither shalt thou desire thy neighbours wife c. Exod. 20. 17. God first forbids the coveting of our neighbours house and then next the coveting of his wife here contrarily the coveting our neighbours wiâ—e is sirst forbidden and then afterward the coveting of his house c. so that they that would divide this last commandment into two as the Papists do cannot justly say which is the ninth commandment and which is the tenth because one branch of it is first in Exodus and another is first here in Deuteronomie and we cannot think that Moses would pervert the order of the ten commandments Vers 22. And he added no more That is he spake no more unto the people but these ten commandments immediately by himself the rest he spake unto Moses and then Moses told it them and that because they desired it should be so which Moses relates largely in the remainder of the chapter to convince them that they had no cause to give lesse regard to the other statutes which Moses delivered them from Gods own mouth But yet withall these words may imply the perfection of the decalogue or tenne commandments to wit that the Lord hath therein given us such a perfect summe of the morall Law that there is nothing farther to be added to it And he wrote them in two tables of stone c. See the note upon Exodus â—1 18. Vers 24. We have seen this day that God doth talk with man and he livetâ— c. In these words they confesse that they had heard God talking with them and were for all that alive and yet in the next words in the following verse they adde Now therefore why should we die for this great fire will consume us whereas rather one would think that from their present safetie after they had heard God talking with them they should have encouraged themselves against all fear for the time to come But for this I answer that in these first words they speak of their present safety as a matter of wonder and thence inferre that though they had escaped this danger for the present yet the very terrour of it would kill them if God did thus still reveal his will to
from thâ—m their utmost endeavours to observe Gods Laws I know there are some Expositours do otherwise conceive of the aim of these words to wit that Moses therein doth shew the people how wary they had need to be of keeping Gods love and favour to them and not to provoke him by their sinnes namely because the fruitfulnesse of that land which they were now to have did wholly depend upon the Lords sending them rain from heaven the want whereof they could not supply with digging ditches and water-courses as they did in Egypt in regard the land of Canaan was a mountanous and â—illy countrey to which it was not possâ—ble to convey water from rivers as in Egypt they might But the first exposition I conceive is most proper and most agâ—â—â—able to the aim of Moses in setting forth the excellency of Canaan above that of Egypt from whence he had brought them and yet happely we may best say that both were implyed Vers 11. But the land whither ye go to possesse it is a land of hils and valleys c. Hereby is commended the commodious healthfull and pleasant situation of the land yet withall some conceive that hereby is implyed also that because it was hils and dales rivers could not overflow it but it must needs be barren if it had not alwayes rain in due season Vers 12. A land which the Lord thy God careth for c. That is Canaan is a land which is not watred as Egypt is by the art and industry of man but by the speciall care and providence of God whose eyes are upon it all the year long to send rain upon it as he finds there is need But may some say Was it not of the providence of God that Egypt was made fruitfull by the overflowing of Nilus I answer Yes but yet because the fruitfulnesse of Egypt was much advanced by their watering the land as a garden of herbs whereas Canaan was continually watred with rain from heaven and where there is least use of mans induâ—try but the blessing comes immediately from heaven there the care and providence of God is most evidently seen therefore is it said here of Canaan that it was a land which the Lord their God eared for c. Vers 14. I will give you the rain of your land in his due season the first raâ—n and the latter rain c. The first after the sowing of the seed that it might take rooting in the earth the latter a little before harvest that the eare might be full and it is to be noted that though Moses had hitherto spoken to the people as in his own person yet here he speaks as in the person of God I will give you the rain of your land and vers 15. I will send grasse in thy fields c. Vers 21. That your dayes may be multiplyed as the dayes of heaven upon earth That is that you and your posterity may continue in the land of Canaan so long as the heavens shall continue in their place over the earth namely so long as the world shall last for the like phrase we have concerning the perpetuity of Davids kingdome which was accomplished in Christ Psal 89. 29. His seed also will I make to endure for ever and his throne as the dayes of heaven And indeed had not the Jews provoked the Lord by their sinnes to cast them out of that good land this promise should have been made good to them yea and from this promise happely we may conceive hope that upon the repentance of the Jews and their embracing the Lord Christ as their promised Messiah they shall be again reestablished in this land and therein continue with great glory to the end of the world Vers 26. Behold I set before you this day a blessing and a curse This phrase of setting before them the blessing and the curse was purposely used no doubt to intimate that they might take their choice of either of these and so to manifest that if the curse came upon them they caused it themselves and could blame no body but themselves onely Vers 29. Thou shalt put the blessing upon mount Gerizim and the curse upon mount Ebal That is thou shalt cause the blessings which the Lord hath promised to them that keep his laws to be pronounced on mount Gerizim and the curses which the Lord hath threatned to them that break his laws to be pronounced on mount Ebal and so shalt make those mountains to be as it were continuall remembrancers to the people of the blessing and the curse that when they see mount Gerizim they may see the blessing set before them and so likewise the curse when they see mount Ebal This is afterward enjoyned again Deut. 27. 11. 12. c. where it is also more fully expressed how it was to be done and Josh 8. 33. we may see how this which God here enjoyned was accordingly done And it seems that from this very commandment given to Moses concerning mount Gerizim the Samaritans many ages after this took occasion to build a temple there as taking Gerizim to be a blessed place because the blessings were pronounced on it for that the Samaritans temple was built upon mount Gerizim is the common opinion of most Writers and we may find it very probable by comparing together John 4. 3 20. with Judg. 9. 7. since there to wit Judg. 9. 7. it is evident that mount Gerizim was nigh unto Shechem because from the top of mount Gerizim Jotham spake to the men of Shechem that were gathered together and had made Abimelech their King and by that which is said of the woman of Samaria John 4. it is as evident that the Samaritans temple was built on a mountain nigh unto Shechem because that Samaritan woman dwelling at Sychar which was Shechem as appears by the words that follow John 4. 5. where it is noted that this Sychar was near by the parcell of ground which Jacob gave to his sonne Joseph and that was certainly at Shechem as is noted upon Gen. 33. 19. and 48. 22. speaks of the Samaritans temple as of a place that was hard by and perhaps in their view John 4. 20. Our father 's worshipped in this mountain ye say that in Jerusalem is the place where men ought to worship CHAP. XII Vers 2. YE shall utterly destroy all the places wherein the nations which ye shall possesse served their Gods c. That is all their temples and chappels and whatever other places they had wherein they served their idol-gods And this God enjoyned them first to shew how he abhorred idolatry and secondly to prevent the Israelites being tempted to worship God in those places Nor doth it hence follow that we may not worship God in such churches and chappels as have been polluted with idolatry but ought to pull them down as some have thought for this clause of this law iâ— judiciall peculâ—ar onely to the Jews as being chiefly intended
quantitie that they could not well carry them so farre which to imply that clause is added in the end of this verse when the Lord thy God hath blessed thee then they might sell these things and câ—rry the money with them and buy therewith what they were to use there Vers 28. At the end of three years thou shalt bring forth all the tithe of thine increase the same year c. Here is expresse mention made of a third sort of tithe different from thoâ—e two before mentioned vers 22 and 23. For 1. this was onely paid every third year to wit each third year after the Sabbaticall year when the land lay at rest and so there was then no tithe paid at all but all things were common Exod. 23. 10 11. And 2. this was for another service the first of those tithes mentioned before were wholly the Levites portion and therefore often called the Lords inheritance and the second or the price of them was carried up by the owners to the Lords dwelling place and spent in holy feasting before the Lord but this now was laid up in some publick place in the towns and cities where they dwelt and was not onely for the use of the Levites but also for the stranger the fatherlesse and the widow c. as is expressed here vers 29. So that it seems whereas the two first years after the Sabbaticall year there were two tithes onely separated from their estates the first for the Levites the second to be spent in holy feasting before the Lord on the third year they separated a third tithe which was for the poore in the places where they dwelt and so again the two next years they separated onely the two first tithes and then on the third year three tithes again and so then the next year was again the Sabbaticall year I know there are many Expositours hold that the tithe here mentioned which was at the end of three years laid up for the poore was the very same tithe which the two years before the owners spent in holy feasting the third year they say this second tithe was not carried up to Jerusalem to be spent in their holy feasts there but it was laid up at home for the use of the poore But two arguments may be brought against this opinion from a following passage concerning the third years tithes chap. 26. 12. which cannot well be answered The first is that this third year is there called the year of tithing there being no probable reason that can be given why that year should be called peculiarly the year of tithing but onely this because that year they separated three tithes from their estates one more then on other years If the tithes on this third year laid up for the poore were the same which the two former years they had spent in holy feasting then did they separate no more tithes this third year then on other years and vvhy then should it be called the year of tithing The second argument is that on this third year every man vvas to go up to Jerusalem and there to make a solemn proâ—ession that he had faithfully paid all his tithes and it is no vvay probable that vvhen he vvent up to Jerusalem to make this solemn profession he should not then carry vvith him those second tithes vvhich vvere to be spent in holy seasting before the Lord When saith Moses thou hast made an end of tithing all the tithes of thine increase the third year which is the year of tithing and hast given it unto the Levites the stranger the fatherlesse and the widow then thou shalt say before the Lord thy God I have brought away the hallowed things out of mine house and also have given them unto the Leviâ—â—â— and unto the stranger c. and indeed vvhat vvere those hallowed things vvhich he had brought with him out of his house if they vvere not that second tithe vvhich vvas to be spent in holy feasting before the Lord and therefore doubtlesse this third year they separated three severall tithes from their increase the first vvhich vvas the Levites yearly livelyhood the second vvhich they carried up vvith them to Jerusalem therewith to feast before the Lord and the third which was laid up for the poor e. CHAP. XV. Vers 1. AT the end of every seven years thou shalt make a release c. That is when the seventh year comes which is the â—nd or last of the seven for we see vers 9. that the seventh year is called the year of release Behold the seventh year the year of release is at hand as likewise Jer. 34. 14. at the end of seven years let ye go every man his brother is explained in the next words thus when he hath served thee six years thou shalt let him go free from thee Now this year of release was that seventh year spoken of Exod. 23. 11. and Levit. 25. 4. to wit the Sabbaticall year when the land was to keep a Sabbath of rest there being that year neither plowing nor sowing nor any work of husbandry used The greatest difficulty concerning these words is what this release was which is expressed in the following verse thus every creditour that lendeth ought unto his neighbour shall release it he shall not exact it of his neighbour or of his brother that is of any Israelite whatsoever because it is called the Lords release that is because the Lord hath ordained it to be a year of release Some Expositours hold that the release here enjoyned was an absolute acquitting and discharging of the debt for ever onely they adde that they were bound thus to forgive the debts of the poore onely and that therefore it is added vers 4. save when there shall be no poore among you intimating that of the rich they might require what was owing them But on the other side many of the best Expositours hold that it is onely meant of a not exacting that year the debts that were owing them and that because vers 8. the people are commanded to lend to their poore brethrâ—n notwithstanding this law even when the year of release was near at hand and it were strange that it should be called lending when they knew that immediately at the year of release their debt should absolutely be acquitted and made void And indeed because the Hebrew word here translated a release of debts may be rendred a remission or intermission and is the same that is elsewhere used to wit Exod. 23. 11. where speech is of the land that it should be let rest or intermitted from tillage that being onely for the seventh year it cannot be gathered from this word that they were to give an absolute release of their debts for ever but onely that they were not to exact them this seventh year and that because there was neither sowing nor reaping nor other works of husbandry that year and so the poore had not such means to pay their debts
boundlesse desire and endeavour to heap up riches and that lest such an excessive greedinesse after riches should make them either oppresse the people and heap up gold and silver by rapine and unjust exactions or be exalted in their minds because of their great wealth as indeed it is usually with men that have such a mighty masse of riches Give me not riches saith Agur Prov. 30. 8 9. lest I be full and deny thee and say Who is the Lord Vers 18. He shall write him a copie of this law in a book out of that which is before the priests the Levites The originall book of the law was kept in the Sanctuary Deut. 31. 26. Take this book of the Law and put it in the side of the ark of the covenant of the Lord your God that it may be there for a witnesse against thee 2. Kin. 22 â— And Hilkiah the high priest said unto Shaphan the scribe I have found the book of the Law in the house of the Lord. Here therefore God appoints that the King must not onely have a copie of this book but also that he must either write it himself or cause it to be purposely written for him out of the originall copie both that it might be perfect and also that receiving it immediately from the Priests and Levites he might take it as it were out of Gods hand and might be the more carefull to observe and obey it in every particular both for the ordering of his own life and for the government of the people CHAP. XVIII Vers 3. ANd this â—hall be the priests due from the people from thâ—m that offer a sacriâ—ice c. Besides all other things which being the Lords right by his Law he hath given to the priests and Levites They shall give unto the priest the shoulder and the two cheeks and the maw The wave-breast mentioned elsewhere is here left out and that as I conceive because it is comprehended under the shoulder to which it is joyned in the sheep both being parts of the fore-quarter But withall the maw and the two â—heeks added here are no where else mentioned the reason whereof may well be conceived to be this because elsewhere the Lord onely prescribes what part the priests should have of the sacrifice and the two cheeks and maw were no paâ—t of the sacrifice or holy things but cut off before and given to the priests and not so much as waved or heaved before the Lord. Vers 5 For the Lord thy God hath chosen him out of all thy tribes to staâ—â— to minister in the name of the Lord c. It is said of the pâ—iests here that they did minister in the name of the Lord either because they performed the service of the priesthood by command and aâ—thority received from the Lord or rather because they performed it to the Lord as the duties of his worship and service which he required of them Vers 6. And if a Lâ—vit e come from any of thy gates out of all Israel c. The summe of this Law is this that wâ—enever any of the tribe of Levihad a desire to come and serve in the tabeâ—nacle or temple they should be admitted to live of the holy things there â—vâ—n â—s the rest that did at times serve in that place The priests and Levites we know had severall cities given them throughout the land of Israel where thâ—y had â—â—â—ir constant abode and did there instruct the people and performed such other duties as belonged to their places and so the service of the tabernacle and temple was performed by those that from thâ—ir ssverall cities went up in their tuâ—ns to do the service of that place for from the first I conceive there was some order observed for thiâ— though by David afterward this was morâ—â—xactly coâ—trived when they were divided into foure and twenty courses 1. Chron. 23. Now therefore here order is taken that if any of that tribe whether priest or ordinary Levite had a desire to go â—p and serve in the house of God voluntarily when it waâ— not his course or happely to spend the whole remainder of his life in that service 〈◊〉 should then be admitted to do the service of the house and should have his share of the holy things even as other his brethren had whose course it was at that time to attend upon that service Vers 8. They â—hall have like portions to cat beside that which comeâ—h of the sale of his patrimony That iâ— though he have something whereon to live which cometh in of the sale of his patrimonie he shall for all that have a like portion to eat of the holy things as other his brethren have that do the service there in their severall courses But what is meant here by that which cometh of the sale of his patrimonie I answer some hereby mean the money which the Israelites which dwelt far off from the tabernacle or temple brought with them when they came thither and was raised of their holy thiâ—gs which they sold at home according to that Law Deut. 14. â—4 25. and â—hat it is enjoyned here that of this these that thus went up to the tabernacle or temple should have their share as well as of other the holy things others again hereby understand that which was raised of his portion of the tithes paid to the Levites in the place where he had his dwelling which they say he was to enjoy and yet was to have no lesse share in the holy things of the temple when he went up to serve there But neither of these I conceive can be meant here because this place speaks not of such things as were the patrimony of the Priests and Levites in generall but of that mans peculiar patrimony which should thus voluntarily go up to serve at the altar which therefore doubtlesse was such moneys as came in of the sale either of those houses which were his portion and patrimony in the cities of the Levites or of any other estate that was left him by his father and so the meaning of this place is that notwithstanding any such private estate that the Levite had yet if he went up to serve in the temple he must live of the holy things of the temple as others did Indeed considering that the Levite might redeem his house which he had sold at any time Levit. 25. 32. it was not fit that he should be disabled to do this by spending his money upon his own maintenance But however if of singular devotion to the service of the Sanctuary he should go up extraordinarily to serve there God would have such an one live of the altar and not be put thereby to spend his own private estate whatever it were Vers 10. There shall not be found among you any one that maketh his sonne or his daughter to passe through the fire See the note upon Lev. 18. 21. Or that useth divination or an observer of times c. By
it a matter of any great moment in it self whether they sowed a field with pure wheat or with wheat and riâ— mingled together as we do now in many places But thus was the Lord pleased under theâ—e outward elements to teach them matters of greater moment for whilest the Lord would not allow them any mixture in such slight and triviâ—ll things as these hereby they were led as it were by the hand to conâ—â—der how much more hatefull to God all mixâ—ures were in matters of greater moment as in religion and in the duties of his worship and how strictly the Lord required that they shoâ—ld keep themâ—elves to the purity and simplicity of his word without mingling any thing of their own inventions through curiosity or a perverse imitation of the strange 〈◊〉 of oâ—her nations which he had not enjoyned them If they might not sow a field â—ith mingled seeds much lesse might they teach the truth of God mixt with any errour if they might not wear a linsey-wolsey garment mâ—ch lesse mâ—y we think to cloth our souls in case of justification with Chriâ—â—s righteousnesse and our own Gâ—l 2. 16. yea all hypocrisy and whatever was not pure and sincere was hereby condemned And this I say was the main and principall drift of these laws Now in this particular law concerning their vineyards there are two things that are farther questionable to wit first what is meant here by sowing a vineyard with divers seeds secâ—ndly what that reason is that is here given for this law lest the fruit of thy seed which thou hast sown and the fruit of thy vâ—neyard be desiled And in answer hereto for the first we must know that by divers sâ—eds here is meant any seeds different or divers from that of the vine I know that some Exposiâ—oâ—rs hold that â—he sowing of mingled seeds as of wheat and barley in the void and empty ground betwixt the rows of the vines there planted is onely here forbidden and that the Israelites might lawfully sow any one sort of seed betwixt the rows of their vines so they sowed no more But this was sufficiently forbidden in that former law Levit. 19. 19. Thou shalt not sow thy field with mingled seed and besides the reason that is here given for this prohibition is not that the mâ—ngling of divers seeds might be prevented but the mingling of the fruit of any seâ—d with the fruit of the vine And therefore I conceive that the sowing of any seed together with their vines is here sorbidden and indeed because the reaâ—on here given for this law is that the fruit of their seed sowen and the fruit of their vines might not be mingled together and so be defiled it is worth our considering whether this be not meant rather of the seed of fruit-trees then of corn and herbs the fruit whereof was not likely to be mingled with that of the vine and thus as in that law Levit. 19. 19. the sowing of severall kinds of grain in one field was forbidden so here the sowing of the seed of other fruit-trees together with the vine As for the reason here annexed to this law lest the fruit of thy seed which thou hast sown and the fruit of thy vineyard be defiled some understand it thus lest the fruit of their seed and their vineyard be corrupred and marred to wit because whilest the heart of the earth is sucked away by too many things sown or planted in it neither of them can be good and fair as they would otherwise be but both are spoyled and good for nothing and thus they say the Israelites were taught to take heed of a covetous and greedy desire to draw more from the earth then it is well able to bear But it is better by others understood of their being defiled by being mingled together for as that is said to be pure which is not mixed as that we call pure wheat which is not mixed with any other grain so that may be said to be defiled which is mingled especially being done contrary to Gods law and so rendered unlawfull either in first-fruits or otherwise to be offered to the Lord. Vers 10. Thou shalt not plow with an ox and an asse together The princâ—pall end of this law I have shown in the foregoing note upon vers 9. But yet there might be other grounds of this law besides for first God might have respect herein to the good of thâ—se poore creatures that must needs both suffer by such unequall yoking the ox on whom the whole labour of drawing must needs lie for want of another that with equall strength should help forward the work and the asse by being haled on beyond that which he is able to do and secondly hereby might also be signified both that men ought not to be imployed in those callings for which they are unfit to the overburdening of others that are joyned with them in that service and that God will not endure the unequall yoking of his people with infidels of which the Apostle speaks 2. Cor. 6. 14 c. Vers 11. Thou shalt not wear a garment of divers sorts as of wollen and liâ—eâ— together See the former note upon vers 9. Vers 12. Thou shâ—lt make the fringes upon the foure quarters of thy vesture wherewith thou coverest thy self Concerning the principall end of these fringes which was to put them in mind of the Lords commandments see the note upon Numb 15. 38. But besides by this prescrâ—bing them a fashion of attire whereby they might alwayes be known to be Israelites they were taught not to be ashamed openly to prosesse themselves the people of God and it might also be enjoyned as some think to prevent any undecency in the discovery of their naked skin for the Israelites wore long loose garments which being opened below both behind and on each side they had foure skirts or quarters as they are here called and these they were that had a fringe upon them round about by means whereof there was the lesse danger of discovering their bodyes as they went which they say is implyed in the last words of this verse wherewith thou coverest thy self Vers 15. Then shall the father of the damsel and her mother take and bring forth the tokens c. This was imposed upon the parents because the evil of which their daughter was accused if true would be a dishonour to them who ought to have been carefâ—ll guardians of their daughters chasâ—ity whence it was also that if their daughter was found guilty she was to be stoned before the doore of her fathers house vers 21 and if innocent her husband was to pay her father a hundred shekels of silver vers 19. for the wrong which by this false slander was done to him Vers 19. And she shall be his wife he may not put her away all his dayes Which was permitted to other men Deut. 24. 1. When a man hath taken a wiâ—â— and married her and it come
to passe that she find no favour in his eyes because he hath found some uncleannesse in her then let him write her a bill of divorcemeâ—â— and give it in her hand and send her out of his house Vers 20. But if this thing be true and the tokens of virginitie be not found for the damsel Because in some cases it is found by experience that the tokens of a maids virginitie may fail and so much also is acknowledged by the Hebrews themselves therefore some hold that though the parents could not bring forth the tokens of their daughters virginitie yet this alone was not sufficient to prove her guiltie and make her liable to be stoned unlesse it were by other circumstances found to be true as by the testimonie of witnesses proving that she had no sicknesse upon her to hinder the tokens of her virginitie or some such like evidence But because the words here seem not to implie any such thing I rather think that in those countreys the tokens of a maids virginitie did never fail and so the want of them was taken for a certain proof that the accusation was true and so the damsel was to be stoned for though in other cases the fornication of a woman before marriage was not punisheâ— with death Exod. 22. 16. yet here it was first because of the great wrong she had done to the man that had married her pretending to him that she was a virgin when indeed she was not and secondly because by the evidence of her own words wherein she professed her self a virgin when she promised him marriage it must needs follow that she was desiled after she was betrothed to him and in that case her sinne was adulterie and to be punished with death Vers 27. For he found her in the field and the betrothed damsel cried c. That is it must be presumed that she cried Every one knows that though she were in the sield yet she might consent to that lewdnesse but unlesse that could be proved against her they were bound in charitie to hope and judge the best so accordingly the Scripture speaks of it as of that they were to take for granted the betrâ—thed damsel cried and there was none to help hâ—r Vers 28. If a man find a damsel that is a virgin which is not betrothed and lay hold on her c. Some conceive that this law differeth from that Exod. 22. 16 17. because that was for such as consented being enticed this supposeth violent hands laid upon the damsel but for this see the note upon that place in Exodus Vers 29. Because he hath humbled her he may not put her away all his dayes This libertie afforded or winked at in others Deut. 24. 1. he must not enjoy CHAP. XXIII Vers 1. HE that is wounded in the stones c. By the following laws in the beginning of this chapter certain men are disabled for being admitted into the congregation of the Lord that is as most Expositours do most probably understand it from being admitted into full communion with the commonwealth of Israel at least from being capable of bearing â—ny office of Magistracie amongst them We cannot with any shew of probabilitie think that all these here mentioned to wit eunuchs vers 1. bastards and their children unto the tenth generation vers 2. Ammonites also and Moabites unto the tenth generation vers 3. yea and Edomites and Egyptians unto the third generation vers 7 8. and so consequently all other nations since no nation was like to enjoy more priviledges then the Edomites who are called their brethren vers 8. I say we cannot with any probabilitie hold that all these though by circumcision admitted into the Church were excluded from the holy assemblies where they should hear the word be instructed in the law and be admitted to offer sacrifices as the signes of their faith and hope of salvation in the promised Messiah for there are elsewhere many expresse laws that such as were Proselytes and had embraced the faith and religion of Israel should have equall libertie with the Israelites to celebrate the Passeover Exod. 12. 48 49. When a stranger shall sojourn with thee and will keep the Passeover to the Lord let all his males be circumcised and then let him come near and keep it and he shall be as one that is born in the land one law shall be to him that is home-born and unto the stranger that sojourneth among you and so likewise to bring their sacrifices unto the Lord Numb 15. 14 15. If a stranger sojourn with you or whosoever be among you in your generations that will offer an offering madâ— by fire of a sweet savour unto the Lord as ye do so he shall do one ordinance shall be both for you of the congregation and also for the stranger c. either therefore by the congregation of the Lord here is meant the assembly of Judges and Magistrates so called because the Lord is president over them and they exercise â—hat power they have in his name and by authoritie derived from him Psal 82. 1. God standeth in the congregation of the mighty he judgeth among the gods and so the meaning of this phrase of not entring into the congregation of the Lord is onely this that they should not bear any publick office or place of Magistracie in the Commonwealth of Israel or else by the congregation of the Lord is meant the people or commonwealth of Israel and so this expression is elsewhere often used as Numb 16. 3. Ye take too much upon you seeing all the congregation are holy everâ— one of them and the lord is among them and again Numb 27. 16 17. Let the Lord the God of the spirits of all flesh set a man over the congregation which may go out before them and which may go in before them that the congregation of the Lord be not as sheep without a shepherd and then the meaning of this place must be that such and such as are here named might not be admitted into full communion with the Commonwealth of Israel though they were admitted into the Church and so into the communion of the same faith and worship of God yet they might not be admitted to be members of the same bodie politick and so to enjoy all the priviledges of free-born Israelites and hereupon they stood after a sort separated srom Gods people as the complaint of such and the Lords comfortable answer sheweth Isai 56. 3. c. Neither let the sonne of the stranger that hath joyned himself to the Lord speak saying The Lord hath utterly separated me from his people neither let the eunuch say Behold I am a drie tree c. they were of the Church of Israel but yet aliens and strangers as I may say from the Commonwealth of Israel not being capable of the priviledges of other Israelites as for instance of those of the year of release and the year of Jubile of bearing any
that is pray for them and he would heare their prayers and so by their prayers the poore should be able abundantly to require them though otherwise they were not able to do it And it shall be righteousnesse unto thee before the Lord thy God That is the Lord will accept of it as a holy and good work and will abundantly reward it and indeed the righteousnesse even of such works in the best of Gods servants consists more in Gods acceptance of them because he saith they shall be righteousnesse unto them then in any perfection that is in them CHAP. XXV Vers 3. FOurtie stripes he may give him and not exceed c. That is â—ourtie stripes is the utmost that for any offence the Judge shall appoint the faultie person to suffer and the reason is given lest if he should exceed and beat him above these with many stripes then thy brother should seem vile unto thee that is if you should proceed to what extremitie you list herein it would argue too great a contempt of such a poore wretch who though he have offended is notwithstanding a brother and therefore not to be used as if there were no more regard to be had of him then of a beast Now so superstitiously carefull were the Jews not to transgresse this law that their custome was still to stay at 39. stripes even when they meant to go as high as they might and that for sear lest in giving the stripes they should have mistold one whence was that of the Apostle 2. Cor. 11. 24. for that I conceive was the true reason why they never gave full fourâ—ie stripes though others hold they did it out of a foolish conceit of appearing herein mercifull to wit in that they gave the malefactour one stripe lesse then by Gods Law they might have done Vers 4. Thou shalt not muzzle the ox when he treadeth out the corn The Israelites used not it seems to thresh their corn with flails but trod it out with the seet of beasts Hos 10. 11. Ephraim is as an heifer that is taught and loveth to tread out the corn yea and sometimes with cart-wheels as we may see Esa 28. 27. The fetches are not threshed with a threshing instrument neither is a cart-wheel turned about upon the cummin and vers 28. Bread-corn is bruised because he will not ever be threshing it nor break it with the wheels of his cart nor bruise it with his horsemen and hence it was that God gave them this law not to muzzle the mouths of their oxen so to hinder them from eating the ears of corn when they were thus led up and down upon the sheaves that with their hoofs they might tread it out and herein the Lord taught them to be mercifull to thâ— very bruit beasts they had occasion to make use of and to take heed of all inhumanity and cruelty towards them and secondly by necessary consequence much more to beware of depriving their brethren of that which is due to them for the service they did them especially so as not to let them eat the fruit of their labours If it be unnaturall not to let the ox eat of the corn he treadeth out much more it is against the light of nature to deny requisite allowance to ministers that provide us the food of our souls and to keep those that any way labour for us from having a share in the benefit that redounds to us by their means Indeed some would have this last the onely thing intended in this Law that it was not at all to be understood literally of oxen that because S. Paul proving from these very words 1. Cor. 9. 9. that it was fitting that the Preachers of the Gospel should live of their labours he addes Doth God take care for oxen or saith he it altogether for our sakes for our sakes no doubt this is writteâ— c. But for this conceit there is no juâ—t ground in the Apostles words for he meant not those words absolutely that God did not in his law provide for their mercifull dealing with their oxen but onely that the principall thing intended in that law was not so much to take care that the oxen might be suffered to feed as they trod out the corn as to teach them that if it wâ—re cruelty to deny a poore beast his food in this kind it would be farre worse to deny their brethren and Gods labourers to live of the fruit of their labours Vers 5. If brethren live together and one of them die and have no child c. For the better understanding of this law two things must be known first that by brethen that dwell together are meant brethren that live in the same citie or towâ— or happely in the same house as when a mans sonnes live together in their fathers house for this first clause is added by way of limitation to shew that in case the brother or next kinsman of the deceased party should live afarre off in some remote place the widow should not then be bound to seek him out but might challenge the right of marriage from the next kinsmaâ— that lived in that place that was not yet married and secondly that it is meant not onely of next kinsmen but also of naturall brothers as is evident in many places of Scripture for even in the dayes of the Patriarchs God having then given this law to his Church as he did many other ceremoniall precepts concerning sacrifices c. which afterwards he confirmed amongst the Israelites by the hand of Moses Er the firstborn sonne of Judah died without issue and Onan his second sonne married his widow according to this Law and when Onan died also without issue Judah advised his daughter in law to continue a widow in her fathers house till Shelâ—h his third sonne was grown and fit for marriage chap. 38. 8 9 10 11. and so also Ruth 1. 11 12 13. when Naomies daughters in law the widows of her two sonnes that died without issue would needs go along with her into the land of Israel she disswaded them by this argument that she was past hope of having sonâ—es at least such as might be thâ—ir husbands and the Sadduces we see propounded a question to our Saviour Matth. 22. 24 25. concerning seven brethren that successively married one and the â—ame woman purposely to raise up seed unto their broâ—her But was not this incest by the Law of nature confirmed by Moses Law Lev. 18. 16. Thou shalt not uncover the nakednesse of thy brothers wife I answer it was doubtlesse incest generally for any man to marry his brothers wife but to the Israelites in this particular case it was not so and that because this was given them as a speciall exception to that generall Law peculiar onely to them as being ceremoniall The first-born were types of Christ who is therefore called the fâ—â—st-born among many brethren Rom. 8. 29. and the land was to them
thâ—m as the bread of mourners all that eat thereof shall be polluted which also shews that this is meant not of those tithes onely which were yearly paid to the Levites whereof the owner of the land might not eat but also of the first and second years tithes which the owners were to eat before the Lord Deut. 14. 22 23. Neither have I taken away ought thereof for any unclean use That is for any use besides that for which they were appointed For any imploying these hallowed things for civill uses would have defiled them much more if they were imployed naturally or legally to be deemed 〈…〉 Nor given ought thereof to the dead That is yea so strictly carefull have I been not to alienate these holy things to any other use then that enjoyned by thy law that I have not diverted them to those uses wherein reason might suggeâ—t they might â—e charitably and religiously imployed as for the burying the dead for the buying of any thing for that service of love to provide any thing that is to be eaten at any dead mans funerall for indeed at funeralls the kindreds friends and neighbours used to go to eat and drink with those that had lost their friends as by way of comforting them whence Jer. 16. 7. Neither shall men tear themselves for them in mourning to comfort them for the dâ—ad neither shall men give them the cup of consolation to drink for their father or for their mother and Ezek. 24. 17. Forbear to cry make no mourning for the dâ—ad bind the tire of thine head upon thee and put on thy shoes upon thy feet and cover not thy lips and eat not the bread of men and thereby both they and their meat were legally unclean by the law Numb 19. 14. This is the law when a man dyeth in a tent that all that come into the tent and all that is in the tent shall be unclean seven dayes Vers 15. Look down from thy holy habitation from heaven and blesse thy people c. First they were to make that solemn protestation in the foregoing verses that they had not failed in paying their tithes exactly according to Gods law and then they were to adde this prayer wherein they desired God to blesse his people and the land wherein they dwelt and hereby the people were taught to assure themselves that if they did not strictly give God his right in this matter of tithes they could not expect a blâ—ssing from the Lord either upon them or their land yea that without this it would be in vain to pray for a blessing Vers 18. The Lord hath avoâ—ched thee this day to be his peculiar people as he hath promised thee and that thou shouldst keep all his commandments c. Which as it is a part of the covenant on Gods behalf so is it the work of his grace in all his people Jer. 31. 33. But this shall be the covenant that I will make with the house of Israel After those dayes saith the Lord I will put my law in their inward parts and will be their God and they shall be my people CHAP. XXVII Vers 1. KEep all the commandments that I command you this day Moses having assembled the people that he might give them a charge for the building of a monument of great stones at their first entrance into Canaan whereon the law was to be written he first begins with this Exhortation Keep all the commandments thaâ— I command you this day thereby to give them a hint of the end for which this monument was to be erected namely that it might be a memoriall to put them in mind of keeping Gods law Vers 2. And it shall be on the day when you passe over Jordan c. For the better understanding of the charge here given for the setting up of this monument whereon the law was to be written we must know first that though it be said here that they should do this on the day they pasâ—â—d over Jordan yet thereby was not meant the very day they went over Jordan â—ut onely that they shâ—uld do it at their first entrance into the land of Canaan Day in the Scripture â—s ordinarily used for time as Luke 19. 42. If thou hadst known even thou at least in this thy day the things which belong unto thy peace and so it is here The meaning is onely this that after they were once gotten over the river Jordan they should take care at their first opportunity to see that this were done and so it is expressed vers 4. when ye be gone over Jordan ye shall set up these stones And indeed in the history of Joshua we may see chap. 8. 30. that this monument was not erected till after the taking of Aâ— secondly that though the text speaks onâ—ly of setting â—p great stones and plastering them with morter yet it is most probable that thereby is meant the setting up or building of some notable monument with these stones which should be then plastered over with plaster for the more conveniency of writing the law thereon which could not so well have been done upon the rough stones thirdly that though it be not expressed what law of God it was that was to be written on this monument and therefore some conceive that it was the ten commandments others the curses and the blessings which were then also to be pronouncâ—d upon mount Ebal and mount Gerizzim and others this whole book of Deuteronomie the law which Moses had now given them and for the proving thereof they urge much that it is so ofâ—en called this law as vers 3. Thou shalt write upon them all the words of this law and so again vers 32. it is said that he wrote there upon the stonâ—s a copie of the law of Moses which he wrote in the presence of the children of Israel yet it is most probable that either the cursings and blessings are here meant or else the ten commandments called the ten words Exod. 34. 28. which are the summe of the whole law and that because we cannot conceive how this whole book of Deuteronomiâ— could be written upon this monument in such fair plain characters that every one might reade it and yet this was expresly enjoyned them vers 8. And thou shalt write upon these stones all the words of this law vâ—ry plainly and fourthly that the end of erecting this monument whereon the law was thus written was twofold first that it might be a memoriall to put them in mind that when God did at first bring them into the land it was upon these coâ—ditions that they should serve him as his peculiar people and keep all those laws which he had given them in charge secondly that finding also hereby how farre they had been from doing exactly what God had required of them and that hereby they were left under the curse this might lead them to seek salvation in Christ the promised Messiah And for this very reason
such men either to the breath which will break from the nostrils of some men especially when they are in a great chafe and furie whence is also that expression of Davids concerning the Lords high displeasure and indignation there went up a smoke out of his nostrils Psal 18. 8. or else to the terrour and violence of smoke which will arise and break forth from any combustible matter when it is first set on fire even hiding and covering the light of the heavens with its blâ—â—k clouds Vers 23. And that the whole land thereof is brimstone and salt and burning c. That is dried up barren and good for nothing Brimstone and salt where-ever they abound will so dry up the moisture of any grounds that they will be extremely parched and barren and hence is this expression here used not unlike that also Jer. 17. 6. For he shall be like the heath in the desert and shall not see when good cometh but shall inhabit the parched places in the wildâ—rnesse in a salt land and not inhabited Vers 26. For they went and served other gods and worshipped them gods whom they knew not and whom he had not given unto them The last clause of this verse may be diversly translated If we reade it as it is in the margin of our Bibles Who had not given to them any portion then it contains an exprobration of the ingratitude and folly of the Isâ—aelites in forsaking the Lord who had given them the land of Canaan and many oâ—â—er wayes done so much for them to go and worship other gods who had done and indeed could do nothing for them But if we reade it aâ— it is in our text And whom he had not given unto them then it contains the reason why they did so highly provoke God by their idolatry to wit becâ—use the Lord had not appointed them any such way of worship for we must know that the Israelites in all their idol-worship did still pretend the worshipping of the true God under those idâ—l-gods and therefore against that pretence this is opposed that he had not given unto them any such gods nor prescribed them any such way of worshipping him Vers 28. And cast them into another land as it is this day c. These are â—till the words of the natious that should thus in time to come talk of Gods judgements upon the Israelites after they were carried away as captives into a strange countrey Vers 29. The secret things belong unto the Lord our God but those things which are revealed c. The meaning of these words is plain and easie but yet why they are inserted here and what was Moses drift herein is not easily discerned Some say that this is not unfitly subjoyned to the foregoing exhortation for observing carefully the laws of God because it discovers and so gives us a hint to take heed of an ordinary root of disobedience to wit when men are ambitious to know and busily search after Gods secret counsels which they have nothing to do with and by that means are taken off from minding those revealed duties which do so nearly concern them But I rather conceive that this clause is here inserted either by way of explaining what he had formerly delivered to wit that he said not that they should certainly be thus destroyed as is before mentioned No whether your posterity saith he will by their rebellion thus provoke God and so bring this heavy indignation upon the land that is onely known to God â—nd secret things belong â—nto the Lord we must not meddle with them but that which he had said was onely this that if they did thus provoke the Lord then all this ruine should certainly befall them this God had revealed and that which God had revealed it became them and their children seriously to lay to heart or else by way of preventing an objection for if against all this that he had threatned they should object that God was infinitely mercifull and would not therefore destroy his people to this he anâ—wers Secret things belong unto the Lord how farre he will shew mercy either in forbearing you or giving you grace to repent that depends onely upon his secret counsel and we cannot search into it those things which are revealed belong unto us and to our children for ever and that which is revealed is that if we rebell against him he will poure out all these judgements upon the land except by repentance and turning to him we prevent this ruine which is that therefore we must look to that so by avoiding the sinne we may prevent the judgement And this most probably is the full drift of this clause And so Moâ—es â—akes way likewise to those promises of mercy to the penitent which follow immediately in the next chapter CHAP. XXX Vers 1. ANd it shall come to passe when all these things are come upon thâ—â— the blessing and the curse c. As if he had said when thou hast had experience both of the one and the other thou shalt by proof see how much beâ—ter it is to serve God then to rebell against him this will then bring thee â—o turâ—â—o the Lord and the Lord will then again be favourable to thee Vers 3. Then the Lord thy Goâ— will turn thy captivity and have compâ—ssiâ—â— upon thee c. That is upon their serious repentance So that it is of Gods mercy and compassion rather then any thing else that those that do most seriously râ—pent find favour at his hand Vers 6. And the Loâ—d thy God will circuâ—câ—sâ— thinâ— heâ—rt See chap. 10. 16. Verâ— 9. And thâ— Lord thy God will mâ—ke thâ—e plenteous in â—very work of thine hand in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy lanâ— for good That is he will not bestow these outward blessings upon thee but it shall be for thy good that thou hast them Many are the worse for abundance of outward things then onely are they true blâ—ssings when they are given men for their good Vers 11. For this commandment which I command thee this day it is not â—idden from thee neither is it farre off By the commandment given them in charge which Moses here speaks of is not meant the law onely but the whole doctriâ—e of Moâ—es wherein he had revealed unto them the will of God concerning the way and means of salvation to wit faith in Christ the Messiah and new obedience following thereupon and this â—e saith they could not now neglect undeâ— a pretence of ignorance that they knew it not because God had so fully and effectually made it known unto them Thus the Apostle teacheth us under this place Rom. 10. where he telleth us that this commandment which Moses here speaketh of is the speech of the righteousnesse which is of faith vers 6. But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend
the wicked of the earth like drosse saith David Psal 119. 119. And they sat down at thy feet every one shall receive of thy word This may be added either further to illustrate the mercy of God to Israel in giving them his Law when as his peculiar people he instructed them in those things that concerned the good of their souls and they willingly submitted themselves to be instructed and directed by him or else it may be added as a note of distinction whereby the saints in Israel might be known from such as were onely Israelites by outward profession namely that such as were saints indeed would willingly receive and obey his word and therefore is that clause added every one shall receive of thy word However that phrase they sat down at thy feet is certainly meant of Gods instructing them and the peoples readinesse to receive his instruction and either it hath reference to the abiding of the Israelites at the foot of mount Sinai to receive the Law from God speaking from the top of the mount unto them after the manner as disciples used to sit at the feet of their master who from some higher seat did reade unto them whereupon it was that S. Paul said Act. 22. 3. that he was brought up at the feet of Gamaliel or else it may have reference to their resorting to the Sanctuary to be taught for that is called the footstool of Gods feet Psal 99. 5. Exalt ye the Lord our God and worship at his foot stool and Ezek. 43. 7. The Place of my throne and the place of the soles of my feet where I will dwell in the midst of the children of Israel for ever and my holy name shall the house of Israel no more defile Vers 4. Moses commanded us a Law even the inheritance of the congregation of Jacob. This which Moses speaks concerning himself in the name of the people is added to maintain the credit that was due to his ministery to shew that God had set him over them to teach and govern them and consequently that what he should now say as well as what he had before was to be received as if it had been spoken the God himself from heaven As for those words even the inheritance of the congregation of Jacob the Law is so called because God gave it them as a rare and precious treasure not for their use onely but for the use of their posterity after them Vers 5. And he was King in Jesurun when the heads of the people and the tribes of Israel were gathered together By Jefurun is meant Israel as before chap. 32. 15. concerning which see the notes there Now though it be said here of Moses for this hath reference to the foregoing verse where he spake of himself in a third person that he was King amongst them yet thereby is not meant that he was indeed a King and ruled as a Monarch amongst them but onely that when the Princes and people were assembled together he was chief amongst them and as it were a King He was in the supreme place of Magistracy and did the work of a King he gave them a Law though indeed that which he received from God and their chief affairs were still ordered by his direction And thus with this clause Moses closeth up the Preface prefixed before the blessings wherein by declaring the speciall love which God had alwayes shown to this people and how God had alwayes made use of him to make known his will to them he prepared the people to receive as from God that which in the following blessings he should say concerning their severall tribes Vers 6. Let Reuben live and not die and let not his men be few Jacob had prophecyed concerning this tribe that they should lose the dignity of the birth-right and should never come to any excellency amongst the tribes either for the number of the people or any other preheminence and that because of the incest of Reuben with his fathers concubine Gen. 49. 4. Vnstable as waters thou shalt not excell because thou wentest up to thy fathers bed Now therefore for the comfort of this tribe Moses pronounceth this blessing upon them Let Reuben live and not die that is though Reuben by his incest brought that curse upon himself pronounced by the mouth of his father yea though by the sinne of the Reubenites in adhering to Korah they deserved that God should utterly destroy them yet saith Moses they shall live and not die the name and tribe of Reuben shall still continue amongst the people of God and they also shall have a share in that life eternall which by the Messiah shall be obtained for the Israel of God And again Let not his men be few that is though for his sinne he hath lost the glory of excelling the other tribes in the number of his men which as â—he first-born he might otherwise have expected for we see that in the first numbring of the people Numb 1. 21. they were fewer then any of the tribes except Gad Asher and Benjamin and at the second they were two thousand seven hundred and seventy fewer then at the first Numb 26. 7. yet shall not his men be few though there shall not be so many in that tribe as in some others yet shall they still continue a numerous tribe Vers 7. And this is the blessing of Judah Simeon is not here mentioned of which the reason is shown vers 1. but Judah is set next after Reuben because the honour of the birthright was partly given from Reuben to Judah and in his tribe the regall power was afterwards settled Heare Lord the voice of Judah and bring him unto his people c. This prophecie hath respect to that blessing of Jacob Gen. 49. 8 9. 10 11. Judah thou art he whom thy brethren shall praise thy hand shall be in the neck of thine enemies c. The sceptre shall not depart from Judah nor a lawgiver from between his feet till Shiloh come c. and so that which Moses here saith concerning this tribe implies these two particulars first That those glorious priviledges promised there to this tribe concerning their Dignities their successe against their enemies and the raising up of the Messiah amongst them should not be obtained and kept without many difficulties and troubles and that because their enemies should often prevail over them and the regall dignitie should not be settled suddenly amongst them and when it was settled it should be often dangerously eclipsed as indeed it was many times but especially in the Babylonian captivitie so that they should be forced to seek and pray earnestly for the accomplishment of that which God had promised are they did obtain it and secondly that yet at last upon the prayers of the faithfull Heare Lord the voice of Judah that which God promised should truly be performed the regall dignitie should be settled in that tribe they should be victorious over their enemies
42. 4. But Benjamin Josephs brother Jacob sent not with his brethren for he said Lest peradventure mischief befall him so was the presence of God in his Temple a speciall pledge of their preservation in regard whereof this little tribe was as it were alwayes under the wing of their heavenly father as little Benjamin was under his father Jacobs and therefore it is said The beloved of the Lord shall dwell in safetie by him and the Lord shall cover him all the day long and he shall dwell between his shoulders in which last words there is also an allusion to the situation of the Temple which was built near to the top of the mount Moriah Vers 13. And of Joseph he said Blessed of the Lord be his land c. See the note upon Gen. 49. 26. Vers 14. And for the precious fruits brought forth by the sunne c. The fruits of the earth which are here promised to the tribes of Ephraim and Manasseh are here called precious fruits brought forth by the sunne and precious things put forth by the moon because the sunne and moon are the mediate causes of the prosperous growth of such things the sunne by its warmth the moon by its moisture making the earth fruitfull Vers 15. And for the chief things of the ancient mountains and for the precious things of the lasting hills Hills are here called ancient mountains and lasting hills because they were from the beginning and shall continue to the end of the world and by the chief and precious things of these hills are meant either the choice fruits that should grow there and it is a signe of avery rich land when the very mountains and hills are so fruitfull or else the mines of gold and silver and other metals which are indeed usually found in hills and mountains Vers 16. And for the good will of him that dwelt in the bush That is the poâ—teritie of Joseph shall be blessed of the Lord as in regard of outward things so also in regard of that speciall love which God should bear them as his peculiar people for this is meant by the good will of him that dwelt in the bush in the bush God appeared to Moses as the God of Abraham Isaac and Jacob and the good will of God thus considered as a God in covenant with them was that which made them truly happy and is of that which the Psalmist speaks Psal 106. 4. Remember me O Lord with the favour thou bearest thy people O visit me with thy salvation Let the blessing come upon the head of Joseph c. See Gen. 49. 26. Vers 17. His glory is like the firstling of his bullock and his horns are like the horns of Vnicorns That is as is the beautie of a firstling bullock such shall be the glory of Ephraims kingdome and as is the strength of the Unicorn such shall be their strength to withstand and beat back their enemies With them he shall push the people together to the ends of the earth That is all his enemies that shall any where rise up against him yet some understand this of Joshua who was of the tribe of Ephraim who with his horns that is his armies of the Israelites did drive out the inhabitants of Canaan and so they reade this clause with them he shaâ—â— push the people together to the end of the land that is as was said before the land of Canaan And they are the ten thousands of Ephraim and they are the thousands of Manasseh That is these are the horns before mentioned and hereby first he gives us to understand that what he had hitherto prophecyed of Joseph was to be understood jointly of the two tribes of Ephraim and Manesseh and secondly by giving to Ephraim the younger ten thousands and to Manasseh the elder but thousands he implies that though in the last mustering of these tribes and so now when Moses blessed them the men of Manasseh were many moâ— then the men of Ephraim Numb 26. 34 37. whereas in the first mustering there was most of Ephraims tribe Numb 1. 33 35. yet in processe of time Jacobs prophecy should be accomplished concerning Ephraims excelling his brethren in the numerousnesse of his people Gen. 48. 19. His younger brother shall be greater then he and his seed shall become a multitude of nations Vers 18. Reâ—oyce Zebulun in thy going out and Issachar in thy tents Here two tribes are blessed together Zebulun and Issachar Of Zebulun it is prophecyed that they should be happy in their going out that is in their going forth to trade in merchandise by shipping which agrees with that which Jacob also prophecyed concerning this tribe Gen. 49. 13. Zebulun shall dwell at the haven of the sea and he shall be for an haven of ships and of Iâ—sachar that they should be happy in their tents that is in their quiet life at homâ— and in their countrey imployments of feeding cattel and tillage And by joyning both together Moses gives them to understand so to make them contented with their severall conditions that both their severall wayes of living should yield them matter of rejoycing in the goodnesse and bounty of God to them the tribe of Issachar should be as happy in their staying at home to follow their husbandrie as those of Zebulun to follow their merchandise and on the other side to the tribe of Zebulun the rockie sandie sea-shore should yield as plentifull a crop by their merchandise as the rich and â—at soyl of the men of Issachar should yield to them whence also it is added vers 19. They shall suck of the abundance of the seas and of treasures hid in the sands Vers 19. They shall call the people unto the mountain there they shall offer sacrifices of righteousnesse This is a prophecy of their religious thankfulnesse for Gods blessings that they should duly go to mount Sion to worship the Lord and should invite their brethren to go along with them But why is this noted in them as a matter remarkable and commendable rather then in other the tribes of Israel Surely because these tribes were seated by the sea-side in the outmost parts of the land and being so farre off from the temple at Jerusalem it was the clearer proof of their devotion zeal and love to Gods house that they would not make that an excuse to neglect Gods worship but would at the times appointed go up to his house and there offer their sacrifices sacrifices of righteousnesse as they are here called that is just righteous and acceptable sacrifices offered in faith and according to Gods Law For they shall suck of the abundance of the seas and of treasures hid in the sands This is added to imply both that being inriched by God they should be the better able to bear the charges of their journey and of their sacrifices and likewise that Gods bounty to them should inlarge their hearts with the more servent desire of returning thanks
generall and that for the speciall interest that they have in God who hath all the creatures at his command for their help for thence is that phrase of Gods riding upon the heavens in their help whereby is implyed first that look as a man turns and winds the horse he rides on which way he pleâ—seth so doth the Lord rule the heavens and all the host of them and secondly that when Gods people are in any distresse and present help is necessary for them God will come in to their aid with as much speed as the heavens move Vers 28. Israel shall then dwell in safety alone See the note on Numb 23. 9. The fountain of Jacob shall be upon a land of corn and wine That is the people which flow out of Jacob as out of a well or fountain shall be seated in a fruitfull land so that fountain is here used for a river or stream issuing from a fountain as Psal 104. 10. He sendeth the springs or fountains which runne among the hills and waters often signify peoples Rev. 17. 15. The waters which thou sawest where the where sitteth are peoples and multitudes of nations and tongues And thus this phrase is used Psal 68. 26. Blesse ye God in the congregations even the Lord from the fountain of Israel and Isa 48. 1. Hear ye this O house of Jacob which are called by the name of Israel and are come forth out of the waters of Judah Indeed the Hebrew word here translated the fountain doth sometime signify an eye in which sense some interpret this place that the eye of Jacob should look upon a land of corn and wine c. Vers 29. And who is the sword of thy excellency God is here said to be the sword of Israels excellency because it was by his fighting for them that he became famous and excellent above others for martiall exploits And thine enemies shall be found liars unto thee That is they shall pretend to be friends for fear when thâ—y are enemies in their hearts or it may be meant that the boasting of their enemies in the help of their idol-gods and their vilifying the strength of Israel through the assistance of their God should in the conclusion be discovered to be lies CHAP. XXXIV Vers 1. ANd Moses went up from the plains of Moab unto the mountaiâ— of Nâ—bo c. Look as the labourer when the night comes goes to his chamber that he may lay himself down to rest so did Moses at the commandmenâ— of the Lord go up to mount Nebo to die And the Lord shâ—wed him all the land of Gilead unto Dan c. That is he shewed him the whole land of Canaan for Gilead was on the outside of Jordan and given to Reuben Gad and Manasseh Deut. 3. 12 13. Dan which waâ— called also Leshem Josh 19. 47. or Laish Judg. 18. 27 29. was a city in the furthest part of the land Northward where also the portion of Naphtali lay the land of Ephraim and Manasseh was in the midst of Canaan in Samaria the land of Judah was in the Southern part of the countrey and the midland sea called the utmost sea vers 2. was the Western coast this view therefore which Moses had of the whole land was by the marvellous work and grace of God toward his servant for by the ordinary power of nature it was not possible that in one place and at one time he should behold so large a countrey and therefore God saith to Moses ver 4. I have caused thee to see it with thine eyes And this doubtlesse God did for him to comfort him and to allay the bitternesse of death by shewing him before his death what a rich pleasant and fruitfull countrey God had provided for his afâ—licted people for though he were never like to set his foot upon it yet it must needs do him good to think that Israel the people whom â—e loved so dearly should enjoy so fair an habitation Vers 5. So Moses the servant of the Lord dyed there c. Though Moses brought the Israelites to the river Jordan yet into the land of Canaan he might not carry them that honour was reserved for Joshua or Jesus the sonne of Nun and so it is also spiritually The law may fit us and prepare us for Christ but it can never bring us into possession of the heavenly Canaan that honour is peculiarly reserved for our Lord Jesus Christ who by his own bloud opened a way into that holy place having obtained eternall redemption for us Heb. 9. 12. and is now gone before thither to prepare a place for us Vers 6. And he buried him in a valley in the land of Moab c. That is Jehovah buried him or Mâ—chael Jude 9. Now this buriall of Moses by Christ was a type of Christs abolishing the ceremoniall law given by Moses for it is he that hath abolished the law and the ordinances he hath blotted out the handwriting of ordinances that was against us which was contrary to us and took it out of the way Coloss 2. 14. But no man knoweth of his sepulchre untâ— this day There was never any of Gods Worthyes deserved the honour of being carryed to the grave with the solemnity of a mournfull funerall better then Moses did who had brought the Israelites out of Egypt and had fourty years together endured so much for their sakes in governing them and leading them through the wildernesse yet lest the Israelites should in a preposterous zeal yield any superstitious honour either to his dead body or sepulchre the Lord would not suffer them to bury him but miraculously conveyed away his dead body and buried it nor ever suffered them to know where he was buried Indeed it is said Jude 9. That Michael the Archangel contended with the devil and disputed about the body of Moses whereby it appears that the devil would have had the place of his buriall known that it might have been an occasion of idolatry but the Lord prevented this mischief And besides by burying the dead body of Moses in an unknown place lest the Israelites should take up his dead body again in an unwarrantable manner and carry it with them into the land of Canaan the Lord Christ was pleased to signify though more obscurely that he hath so abolished the legall ordinances that they must be buried in eternall oblivion and never be looked after nor minded any more And indeed they that go about to revive any of those ceremonies of the law their work is no other in Gods eyes then the raking up of Moses dead body which the Lord would not have to be taken â—p again from the sepulchre wherein he laid it Vers 9. And Joshua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him See Numb 27. 18. FINIS