also the same title is given elsewhere both to the prophets in the old restament and to the ministers of the Gospel in the new for so Samuel is called 1. Sam. 9. 6. Behold now there is in this city a man of God and he is an honourable man and vers 7. The bread is spent in thâ— vessels and there is not a prâ—sent to bring to the man of God and Timothy 1. Tim. 6. 11. But thou O man of God flee these things c. Vers 2. The Lord came from Sinai and rose up from mount Seir unto them he shined forth from mount Paran The drift of this Preface prefixed before the blessings which we have in this and the three following verses is first by râ—hearsing the former goodnesse of God to his people Israel especially when he gave them his law by the hand of Moses and so entred into a covenant with them that he would be theâ—â— God and they should be his peculiar people to shew the ground of these following blessings to wit the free grace of God and his singular love to them above all nations that were upon the face of the earth and secondly to intimate that it was of God that he now spake to them and that he was onely subordinate to God in pronouncing these blâ—ssings as formerly in giving them the law As for these first words of the Preface The Lord came from Sinai and rose up from Seir unto them he shined forth from mount Parau either they are all joyntly meant of thâ— glorious manner of Gods revealing himself unto the Israelites when he gave them the Law onely there iâ— mention made of Gods rising from Seir and his shining forth from mount Paran which were places not farre from mount Sinai and so the glorious brightnesse wherein God appeared on Sinai did seem to shoot out and spread forth it self from all these places or else the severall branches thereof are meant of severall manifestations of God unto this people as he conducted them along from Egypt to the land of Canaan for the better understanding whereof we must note that Moses comparing the Lords revealing himself to Israel to the shining of the sunne upon the world as the prophet Habakkuk also doth Hab. â— 3 4. God came from Teman and the holy one from mount Paran Selah His glory covered the heavens and the earth was full of his praise and his brightnesse was as the light c. accordâ—â—gly he alludes to the severall degrees of the sunnes appearing to men in menâ—ioning the Lords severall manifestations of himself to his peoplâ— first the sunne gives forth its light to us in some smaller measure before it riseth and to this he alludes speaking of the Lords appearing â—o them when he gave them the law The Lord came from Sinai secondly after that the sunne riserh in the open sight of men and to this he compares the Lords farther manifestation of himself at mount Seir in that second clause and rose up from Seir to wit when he commanded the brasen serpent to be set up amongst them by looking whereon the Israelites were cured that were mortally bitten with fiery serpents a notable type of the promised Messiah that sunne of righteousnesse who was to arise with healing in his wings Mal. 4. 2. And 3. the sunne being once risen shines brighter and brighter unto perfect day and to this he alludes in the last clause he shined forth from mount Paran meaning thereby the Lords repeating and explaining the law to them by the ministry of Moses in the wildernesse of Paran But doubtlesse the best Exposition of these words is that Moses hereby meant the whole course of Gods proceeding in the glorious manifestation of himself to Israel as they went along to Canaan to wit in the pillar of a cloud and fire whereby they were led the Manna and quails which he sent them the giving and the repeating of the law and all other the marvellous works which he wrought for them And he came with ten thousands of saints That is he came attended in royall majesty to wit at the giving of the law on mount Sinai with an infinite multitude of those glorious spirits the Angels who are here called saints because of their purity and holinesse and from hence it was that both S. Stephen and S. Paul said of the law that it was given by the disposition of the Angels Acts 7. 53. and ordained by Angels by the hand of a Mediatour Gal. 3. 19. and that it was the word spoken by Angels Heb. 2. 2. From his right hand went a fiery law for them The law given to the Israeliteâ— from mount Sinai is called â— fiery law both because God spake it out of the midst of the fire Deut. 5. 22. and also to imply that the work of the law is to terrify men to humble them and to be the ministration of death and condemnation 2. Cor. 3. 7 9. this expression From his right hand went a fiery Law for them was either onely to intimate Gods giving them his Law or else rather to signifie that the Law was the sceptre in Gods right hand whereby he meant to govern his people and keep them in order as the Gospel is also called the rod of the Lords strength whereby he rules in the midst of his enemies Psal 110. 2. Vers 3. Yea he loved the people As this tends to the generall drift of the preface namely to discover the ground of the following blessings the speciall love which God bare to the Israelites so it hath also particular relation to that which immediately went before concerning Gods giving them his Law as intimating that to be a singular effect of Gods speciall love unto them From his right hand went a â—iery Law for them Yea he loved the people God doth many wayes testifie his love to his people but one of the choicest pledges of his love is that he gives them his word which he denies to others Psal 147. 19. 20. He sheweth his word â—o Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation c. All his saints are in thy hand That is all Israels saints are in thy custody and protection O Lord. To be in Gods hand is to be under his power and custody under his guidance care and protection as Christ saith of his sheep John 10. 28. I give unto them eternall life and they shall never perish neither shall any man pluek them out of my hand But this priviledge Moses limits to the saints in Israel that is those that are Israelites indeed as Christ said of Nathaniel John 1. 47. a holy people as they professe themselves to be for such as professe themselves Israelites but are not saints that is truly sanctified by the spirit of God but live a wicked and unclean life God will not foul his hands with them such drosse are not worthy to be kept so charily Thou puttest away all
they are made the sonnes of God and heirs of heaven and enjoy the ministry of the Angels Heb. 1. 13. Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation therefore also questionlesse by this Ladder Christ was represented the promised seed in whom all the promises are yea and amen 2. Cor. 1. 20. as methinks our Saviour himself did intimate in those words of his concerning himself John 1. 52. Verily verily I say unto you hereafter ye shall see heaven open and the Angels of God ascending and descending upon the sonne of man In his two natures personally united heaven and earth are as it were joyned together By him our onely Mediatour is man reconciled to God and both the things in heaven and the things on earth are reconciled through the bloud of his crosse Col. 1. 20. By his onely merit and intercession both the ministry of the Angels the gifts of the holy Ghost and all other heavenly blessings do descend upon us and by him likewise we have accesse unto God and entrance into heaven And thus by this vision Jacob was assured that through the promised seed Christ he should enjoy the guard of the holy Angels and that he should be by them defended both in his going out and returning home Vers 16. Surely the Lord is in this place and I knew it not Being awaked he perceived that God had appeared to him and therefore admires and extolls this goodnesse of God towards him as if he had said I thought God had onely in this manner revealed himself in my fathers house I looked not for such an Apparition in this place but now I find that God who is every where doth also in this place by these speciall testimonies of his presence manifest himself Vers 17. And he was afraid c. Stricken with a reverent fear of the majestie of God This is none other but the house of God This is spoken because God had manifested himself there unto him in his glory Vers 18. And set it up for a pillar and poured oyl upon the top of it The stone which Jacob had laid under his head all night he set up for a pillar as a memoriall of that vision and then poured oyl upon the top of it eiâ—her to consecrate thereby that place and stone to a holy and religious use as afterward for the same cause Moses was commanded to anoynt with oyl the Tabernacle and all that vvas therein or else rather as an offering to God Having no other sacrifice at hand of the oyl which he had about him either for food or to anoynt his body in his travell he poures forth an offering of thanksgiving unto God as David 2. Sam. 23. 16. poured out the water to God which his three worthies had fetched for him from the well of Bethlehem not without extreme perill to their lives Vers 20. And Jacob vowed a vow saying If God will be with me c. Jacob being much affected with Gods gratious goodnesse to him in the glorious vision he had seen and the many precious promises therein made to him doth here by way of thankfulnesse vow a vow unto God not onely in generall vers 21. that then the Lord should be his God that is he would then for ever acknowledge the Lord God of his Fathers to be the Authour of his welfare and salvation love worship and serve him yea and him onely but also particularly vers 22. 1. that the stone which he had now set up for a pillar should be Gods house that is he would account that stone or pillar or that place where that stone was erected for both are included figuratively a holy place consecrated to Gods worship and service and would there perform the duties of his worship which part of his vow he made good Gen. 35. 6 7. when at his return out of Mesopotamia he built there an altar and offered thereon sacrifices to the Lord and 2. that of all that God should give him he would give the tenth unto God that is that he would set it apart for Gods speciall service as by imploying it in building altars and sacrifices and relieving the poore upon any occasion Indeed concerning the first of these some doubt may arise in our minds How Jacob could vow that upon such such conditions then the Lord should be his God which may imply a resolution on the contrary that in case such conditions were not performed or did not come to passe then the Lord should not be his God But to this I answer 1. That men that wait in expectation of receiving some speciall blessing from God may vow upon the obtaining hereof to perform their duty to God which otherwise by covenant they are bound to perform and yet not intend that in case they fail of this they desire then they will not onely thereby they professe that this shall be a new ingagement to bind them to perform their duty herein and to make them the more solicitously carefull to carry themselves herein as they ought to do and 2. That with a conditionall vow something may be and is usually added which shall not depend upon the premised conditions but is onely annexed as a necessary concomitant of the vow as if a man should vow if God should blesse him according to his hopes in a voyage he is to undertake that then he would for ever honour his poore parents and give them such a yearly maintenance the paying of this yearly maintenance is the thing conditionally vowed and that clauâ—e of honouring his parents is onely annexed as that which must necessarily go along with his vowed maintenance and so it is here that which is vowed by Jacob conditionally is that the stone which he had now set â—p for a pillar should be Gods house and that of all that God should give him he would give the tenth unto God and this clause Then shall the Lord bâ— my God is onely annexâ—d as a necessary adjunct and the ground of his yielding this honour unto God CHAP. XXIX Vers 1. THen Jacob went on his journey and came into the land of the people of the East That is Mesopotamia which lay Eastward from Canaan Job 1. 3. He was the greatest of all the men of the East Isaiah 41. 2. Who raised up the righteous man from the East Vers 5. Know ye Laban the sonne of Nahor That is the grandchild for he was the sonne of Bethuell who was the sonne of Nahor Vers 7. It is yet high day neither is it time that the cattel should be gathered together That is into the fold there to rest all night Vers 8. And they said We cannot untill all the flocks c. Their meaning is either that they might not by right do it they might not water their sheep till all the flocks came together so the like phrase is used Gen. 34. 14. We cannot do this thing to give our sister to
God is in exacting purity in those that consecrate themselves to his service And this must be done on the day of his cleansing on the seventh day for this last clause on the seventh day shall he shave it is added by way of explaining the clause before in the day of his cleansing for the seventh day was the usuall day of cleansing for those that were defiled by the dead as we may see chap. 10. 11 12. Vers 11. And the priest shall offer the one for a sinne-offering c. Though it were no fault in the Nazarite that a man should die very suddenly by him yet because it was contrary to the Law that enjoyned the Nazarite not to come nigh any dead body therefore he was to bring a sinne-offering for his cleansing Vers 12. And he shall consâ—crate unto the Lord the dayes of his sâ—paration That is he shall begin anew to consecrate unto God the very same number of dayes which before his defiling he had vowed unto God And he shall bring a lambe of the first year for a trespasse-offering By this trespasse-offering which also figured Christ he was prepared for the observations of his renewed vow because all grace and ability to do good is of God obtained by Christ Jesus our Lord. Vers 13. And this is the Law of the Nazarite That is this that follows is the Law that must be observed by the Nazarite when he hath fulfilled his vow and is to be discharged thereof in an orderly manner Which Law it is conceived the Apostle Paul was perswaded to observe to decline the offence of the Jews Acts 21. 26. Vers 14. And he shall offer his offering unto the Lord one he-lambe c. Those offerings the Nazarite was to offer when he had fulfilled the dayes of his separation and was now to be freed from his vow 1. by way of thankfulnesse to God as acknowledging that it was through his grace that he had been enabled to fulfill his Nazarites vow and 2. to make atonement thereby for his sinnes committed under his vow thereby also confessing that notwithstanding his strictest endeavours after holinesse he had failed many wayes if God in Christ should not be mercifull to him Vers 15. And their meat-offering and their drink-offerings That is besideâ— the cakes and wafers before mentioned enjoyned as an extraordinary meat-offering he was also to bring the ordinary meat-offerings and drink-offerings appointed for appendances to all sacrifices whereof see Numb 28. Vers 18. And the Nazarite shall shave the head of his separation c. All the time of his separation he was to keep his hair uncut but now he was to shave his head called here the head of his separation because the hair on his head was the signe of his separation and that at the doore of the tabernacle to shew that his vow was now at an end whereby he had consecrated himself to the Lord and then afterwards he was to put it in the fire which is under the sacrifice of the peace-offerings that is not the fire on the altar of burnt-offerings for there onely the fat of the peace-offerings was burnt but the fire under the caâ—drons or pots wherein the peace-offerings were boyled and all this was done as by way of thankfulnesse to God to signifie that he had the perfection of his Nazariteship from him Vers 19. And the priest shall take the sodden shoulder of the ram c. That is the left shoulder the right shoulder was due unto him raw of all peace-offerings Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your pâ—ace-offerings this gift of the sodden shoulder was peculiarly given from the Nazarites ram onely and taught them that as they had received more speciall grace of God so they should give him more speciall thanks then other men Vers 21. This is the Law of the Nazarite who hath vowed and of his offering unto the Lord for his separation besides that that his hand shall get That is besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him That which is formerly prescribed was necessarily to be done both by rich and poore when they took upon them this vow of Nazariteship if being able they vowed more offerings they must perform their vow but this before prescribed must by all be brought the poorest are not allowed lesse Vers 23. On this wise ye shall blesse the children of Israel c. This blessing thus pronounced by the priest did include a promise of Gods blessing them delivered as it were out of Gods own mouth and that by and through Christ of whom they were types Acts 3. 26. Unto you first God having raised up his sonne Jesus sent him to blesse you in turning away every one of you from his iniquities and so again Luke 24. 50. And he led them out as farre as Bethany and he lift up his hands and blessed them Therefore when Christ was to come the priest of Aarons seed was speechles Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed Gal. 3. 8. Vers 24. The Lord blesse thee and keep thee c. Some conceive that the repeating of this word the Lord or Jehovah three severall times in this blessing did imply the mystery of the Trinity But whether so or no sure wâ— are it was pronounced in the name of God who is one in essence but three in persons the Father Sonne and holy Ghost and evangelically we have this very blessing explained by the Apostle 2. Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Vers 25. The Lord make his face shine upon thee and be gratious unto thee That is the Lord be favourable kind and loving to thee and let him so manifest his love and grace to thy heart and conscience that thou mayest plainly perceive it A chearfull loving countenance we call lightsome as on the other side we call an angry countenance cloudy In the sight of the kings countenance is life saith Solomon Prov. 16. 15. So that by the Lords making his face to shine upon his people nothing else is meant but his love and the manifestation of his love and favour to them according to that Psal 44. 3. They got not the land in possession by their own sword neither did their own arm save them but thy right hand and thy right arm and the light of thy countenance because thou hadst a favour unto them Vers 26. The Lord lift up his countenance upon thee and give thee peace By this clause of the Lords lifting up his countenance upon them two things may be implyed 1. the Lords love and favour as in the former clause for as the hiding and casting down and turning away of the face testifies the
Lord commanded me at that time to teaâ—h you statutes and judgements c. That is besides the ten commandments written by the Lord himself he at that time also gave me other statutes and judgements which he commanded me to teach you Vers 15. Take ye therefore good heed unto your selves c. Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry in these words he implyes how prone mans nature is to this sinne charging them to be jealous of themselves in this regard and to watch diligently over themselves lest they should be drawn away into this grosse and brutish finne Vers 19. Which the Lord thy God hath divided unto all nations under the whole heaven Moses speaking here against worshipping the sunne moon and starres and then adding this clause which the Lord thy God hath divided unto all nations under the whole heaven he doth therein imply with what admirable wisdome God hath disposed these lights in severall parts of the heaven whereby the sunne moon and starres do according to their severall stations give light sometimes to one part of the earth sometimes to another and some starres do onely shine in some parts of the world and others to other parts Bâ—â— withall the chief drift of this clause is to shew what a basenessâ— of mind it 〈◊〉 be in Gods people to worship such things as are given for servants unto all men even to infidels and heathens Vers 20. But the Lord hath taken you and brought you forth out of the iron furnace c. This is added to imply in what a speciall tie they were bound to be carefull above other people not thus to dishonour God first because God had redeemed them out of the iron furnace that is the furnace wherein iron is melted and so Egypt is called to set forth the miserable and cruell oppression which there they underwent enough to dissolve the spirits of the stoutest and to have wasted and consumed any people and secondly because having thus redeemed them out of Egypt he had taken them to himself as a people of inheritance that is his own people purchased for himself upon whom this blessing should remain from generation to generation Vers 21. Furthermore the Lord was angry with me for your sakes c. This is added first to set forth the wondrous care that God took of them who was angry with Moses for their sakes because he did not sanctifie the Lord in the eyes of the children of Israel Numb 20. 12. secondly to manifest Gods love and mercy to them granting them that favour which he denied his servant Moses to wit of carrying them into that good land of Canaan thirdly to give them a hint how carefull they had need to be to walk uprightly with God who was so farre displeased with him because of his infidelity Vers 24. For the Lord thy God is a consuming fire even a jealous God c. The Lord is here called a consuming fire because of his exâ—eeding great indignation against his people when they provoke him by their rebellions and because when he resolves to take vengeance on them he doth many times consume and destroy thâ—m even as the fire burns up all that stands in its way and again he is called a jâ—alous God with respect unto the covenant which he made with his people wherein he had taken them to be his spouse and had engaged himself to be as a husband to them and so was as jealous of having the worship due onely to him to be given to any creature as husbands use to be of their wives dealing falsely with them and Solomon we know saith of jealousie that the coals thereof are coals of fire which hath a most vehement flame Cant. 8. 6. Vers 25. When thou shalt beget children and childrens children and shalt have remained long in the land c. That is be not secure and bold to sinne because you are therein settled for if you do God will soon cast you out again Vers 26. I call heaven and earth to witnesse against you c. This obtestation of heaven and earth may be understood of God and the Angels in heaven and men on earth But I rather conceive it to be meant of the dead and unreasonable creatures and that hereby is implyed first that as surely as there was a heaven and an earth so surely should they perish from off the land secondly that the bruit creatures were not so stupid as they if notwithstanding all these warnings given them they should neverthelesse go after strange gods Vers 34. Or hath God assayed to go and take him a nation from the midst of another nation by temptations c. The miracles and wonders which God wrought in Egypt are here called temptations because he did thereby try both the Egyptians to see whether they would be wonne to yield to him and let the people of Israel go and the Israelites to see whether they would be wonne to â—ear the Lord and to trust in him who had done so great and wonderfull things for them Vers 37. And because he loved thy fathers therefore he chose their seed after them c. Not for any thing which he saw in you or in your fathers did he choose you to be his peculiar people but of his own free grace and love and from that love of his it was merely that he brought thee out of Egypt in his sight that is the eye of his providence being still fixed upon them even as a father causes his child to go before him that he may keep his eye upon him and noâ— suffer him to fall into any danger Vers 44. And this is the law which Moses set before the children of Israel c. He meaneâ—h that which hereafter followeth this therefore is a preface to the next chapter where the repetition of the laws beginneth Vers 49. And all the plain on this side Jordâ—â— Eastward even unto the sea of the plain c. See chap. 3. 17. CHAP. V. Vers 1. ANd Moses called all Israel and said unto them c. That is all the elders and chief of the people It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel vers 21. it is said that they called for all the elders of Israel so it was here Vers 3. The Lord made not this covenant with our fathers c. That which Moses here speaks of is that which he made with the Israelites at Horeb when he gave them the law as is expressed in the former verse The Lord saith he made not this covenant with our fathers that is with our fathers in Egypt or it may be meant of the Patriarchs Abraham and Isaack and Jacob even including all from Adam unto Moses yea and all their ancesters before the giving of
it is well known to you that he punished the Egyptians for your sakes such as were those boyls mentioned Exod. 9. 10. and the pestilence vers 15 or wherewith you know the inhabitants of that countrey were usually troubled such as that called the botch of Egypt Deut. 28. 27. See also the note upon Exod. 15. 26. Vers 16. Neither shalt thou serve their Gods for that will be a snare unto thee c. That is a cause of thy-ruine it will bring judgements upon thee from which thou wilt no way be able to free â—hy self Vers 20. Moreover the Lord thy God will send the hornet among them c. Against whom the strength and multitude of these nations shall be no defence See the note upon Exod. 23. 28. Vers 24 There shall no man be able to stand before thee untill thou have destroyed them All this is promised upon condition of their obedience to God for when they obeyed not Gods command we reade afterwards of many of these nations that were too strong for them Sâ—e Josh 15. 63. and 17. 12. and Judg. 1. 34. Vers 25. Thou shalt not desire the silver or gold that is on them c. This may be meant either of the plates of silver and gold wherewith their idols of wood and brasse were usually covered over or else of the chains braceletâ— jewels garments of silver or gold wherewith they were wont to deck and trimme up their idols Esa â—0 32. yea and under this all other ornaments of their idols though not of gold and silver are comprehended Because the Israelites might out of covetousnesse think that so they destroyed the idols themselves they might reserve the gold and silver that was about them and yet be blamelesse the Lord the better to shew how he detests idolatry forbids them here the reserving of any of the gold and silver that was upon the idols of the land and to that end chargeth them not to meddle with it no not to desire it but utterly to consume that together with the idols themselves lest saith â—e thou be snared therein that is lesâ— by doing otherwise thou becomest guilty before God and so shouldst draw down judgement upon thy self Vers 26. Neither shalt thou bring an abomination into thy house lest thou be a cursed thing like it c. That is devoted to destruction as that was to wit for reserving a polluted and accursed thing which should have been destroyed For it is a cursed thing That is a thing separated from mens use and devoted either to destruction as the idols and ornaments thereof here mentioned or at the Lords appointment to be carried into his treasurie as some conceive the gods of Jericho were because it is said Josh 6. 19 24. that the silver and gold which was in that city was brought into the Lords treasury CHAP. VIII Vers 2. ANd thou shalt remember all the â—ay which the Lord thy God led thee c. To make the Israelites the more carefull to obey the commandments of God Moses wills them here to remember all the way which the Lord their God had led them these fourty years in the wildernesse that is all that befell them in that way to wit both their affliction wants and troubles on the one side and their comforts blessings and deliverances on the other adding withall that thus the Lord had carried them through many troubles though not intending to cast them off that he might thereby humble them and prove them whether they would keep his commandments or no and so to know what was in their heart that is by this trying of them to discover what was in their hearts to wit the infidelity and incoâ—stancy and stubbornnesse of their hearts for indeed as the fire will try gold from brasse so will afflictions discover whose hearts are upright towards God and who are false-hearted and not such as in prosperity they seemed to be and much vild corruption will shew it self in troubles which before did never appear Vers 3. That he might make thee know that man doth not live by bread onely c. The meaning of this is that God brought them to want bread and then supplyed that want with manna from heaven that he might thereby teach them that though God had appointed bread and such like food to be the ordinary means of sustaining mans life yet it was not that alone that did sustain men but the word that is the decree and command of God in so much that as bread cannot nourish us except God commands a blessing on it so on the other side he can command any thing else to nourish us as well as bread as they had seen in the manna wherewith God had sed them many years yea he can keep men alive without food a long time together as he did Moses Elijah and our Saviour Christ whereupon he retorted this place of Scripâ—ure upon the devil when he tempted him to turn stones into bread Mat. 4. 4. Vers 4. Thy raiment waxed not old upon thee neither did thy foot swell these fourty years These are two other miraculous effects of Gods provident care over them by the mention whereof Moses stirres them up to the obeying of Gods Laws The first is that their garments were not the worse for wearing at least they grew not threadbare or torn in fourty years wearing concerning which this is also particularly added Deut. 29. 5. that their shoes which were most likely to wear out with their continuall travelling did not wax old upon their feet To make this good there are some Expositours do adde concerning those that were young when they came out of Egypt that their garments did miraculously grow as â—â—â—ir bodies grew But there is no necessity of forging thus more miracles then are expressed and that because those that out-grew their garments might be supplyed with the garments of such as died in the wildernesse and then the garments they left off might serve those that grew to their stature The second is that their feet did not swell notwithstanding their continuall travels that because their sho es waxt not old under which also some think is included the health of their bodies in generall unlesse in case when they were extraordinarily stricken with sicknesse because of some rebellion against God to which they apply that of the Psalmist there was not one feeble person among their tribes Psal 105. 37. Vers 5. Thou shalt also consider in thine heart that as a man chasteneth his sonne so the Lord thy God chasteneth thee That is out of love with a gentle hand and with a purpose to do thee good thereby and this Moses adviseth the Israelites to consider in their hearts first because unlesse this be well thought upon afflictions would overwhelm the heart with sorrow and secondly because the serious consideration both of Gods severity in correcting his own dear children and his compassion in doing it in a fatherly manner might well
worship false Gods or to worship the true God in a false manner which is all one for he that pretends to worship the true God with false worship doth not indeed worship the true God but an idol-god which he phaâ—cieth to himself thou shalt not hearken to him that is thou shalt not because of his signes and wonders regard what he saith And indeed though a false Prophet may be known by his foretelling things which afterwards come not to passe according to that rule chap. 18. 22. Whou a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken c. yet the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us Vers 3. For the Lord your God proveth you c. These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry yea though he gave them any signe or wonder which should accordingly come to passe to wit because hereby the Lord did prove them to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry first because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets as he did to Balaam and Caiaphas as knowing how thereby to bring glory to himself though they onely intend to corrupt and seduce his people secondly because though these predictions given and wonders wrought are usually either mere forgings and impostures or else satanicall delusions whereby men are made to think they see those things done which indeed are not done or lastly are such wonders as are indeed done but by the power of the devil yet it is of God that either men or devils are permitted to do such things who could easily restrain them if he saw cause to do it and thirdly because the Lords aim in suffering the devil and wicked men thus to abuse men is to make tryall that is by this tryall to make it known whether they love the Lord their God with all their heart and with all their soul this being a sure rule that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions according to that of the Apostle 1. John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Vers 5. And that Prophet or that dreamer of dreams shall be put to death c. Here they are enjoyned to put the false Prophet to death that shall so seduce the people for the better understanding whereof we must note first that every spreading of false doctrines in matters of lesse consequence was not thus to be punished but onely the seducing of men from the true religion to the direct worship of false Gods and in this case though many Expositours hold that this Law concerned onely the policie of the Jews yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people even by the capitall punishment of those that seduce them to an apostacy of so high a nature secondly that in the reason here rendred why they should put such false prophets to death the phrase that is used because he had spoken to thrust thee out of the way which the Lord thy God commanded thee to walk in is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth and therefore our Saviour also speaking of such said Mat. 24. 24. They shall deceive if it were possible the very elect and thirdly that the last clause so shalt thou put the evil away from the midst of thee is meant both of the evil men that were the seducers and the hurt which they might have done to wit that by cutting off these evil men the hurt which they might do amongst the people should be prevented Vers 6. If thy brother the sonne of thy mother c. The drift of this place is to let them know that not onely false prophets of whom he had spoken in the former verses but all others whatsoever were to be put to death that should seduce them to idolatry not openly but secretly and that they were not to spare those that were dearest to them c. And for the fuller clearing of this we may note first that this phrase If thy brother the sonne of thy mother is here used either to distinguish true brothers from kindred yea from all other Israelites who are frequently in the Scripture called their brethren or else emphatically to expresse that brother that is usually most beloved to wit a brother both by father and mother at least a brother by the mothers side that lay in the same belly with them and that because our love to such is naturally the strongest and secondly that in the particular mention that is here made of the daughter as well as of the sonne as also of the wife there is not onely respect had to the love that men bear to them but also to the pity that men are prone to take of that sex men are naturally enclined to take compassion of that sex and therefore this is particularly expressed that in case a daughter or wife seek to seduce them to idolatry they must be put to death and there must be no pity shown them because of their sex Indeed because there is no mention made here of father and mother therefore some have thought that by this Law the child was not bound to accuse either father or mother if they sought to seduce him to idolatry the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents But these build upon too weak a ground Doubtlesse in Gods cause there is no more reason for the child to regard the parents then for the husband to regard the wife of his bosome and Levi in this case is commended for closing his eyes against his parents because he said unto his father and to his mother I have not seen him chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men even parents also are comprehended Vers 7. Namely of the Gods of the people which are round about you c. In this clause of the Gods of the people which are round about you c. there is a warning couched that they should not be moved with this argument that the nations round about them farre and near all over the face of the earth went
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
soure nor sweet pleâ—seth him but onely what is appointed what place is left for humane inventions Thirdly if any mystery be thought implyed it may be the abandoning of all carnall pleasures and delights by those that will consecrate themselves to Gods service Vers 12. As for the oblation of the first-fruits ye shall offer them unto the Lord. To wit though with leaven Levit. 23. 17. They shall be baken with leaven they are the first-fruits unto the Lord though hony 2. Chron. 31. 5. The children of Israel brought in abundance the first-fâ—uits of corn wine and oyl and hony Vers 13. And every oblation of thy meat-oâ—â—â—riâ—g â—â—alt thou season with salt By this salting was signified the covenant oâ— grace in Câ—rist which we by faith apprehend unto incorruption wherefore oâ—r unâ—â—generaâ—e estate is likened to a child new born and not salted Ezek. 16. 4. Neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering To wit the salt which is a signe of the covenant of thy God that is be sure that salt be not wanting which you are bound as by a covenant to use in all sacrifices and be sure that faith in the covenant be not wanting which is signified by that salt for then all your sacrifices will be of no value with the Lord. With all thine offerings thou shalt offer salt Not onely meat-offerings but also burnt-offerings and all other sacrifices Ezek. 43. 24. The priest shall cast salt upon them and they shall offer them up for a burnt-offering unto the Lord. Mark 9. 49. Every sacrifice shall be salted with salt Vers 14. And if thou offer a meat-offering of thy first-fruits unto the Lord c. That is a freewill-offering of the first-fruits besides injoyned by the law CHAP. III. Vers 1. ANd if his oblation be a sacrifice of peace-offering if he offer it of the herd whether it be male or female c. Peace-offerings were either to obtain from God some blessing which they wanted or by way of gratulation or thanksgiving for some blessing received The chief and most ordinary use of them was doubtlesse in a way of thanksgiving for their peace and prosperity the severall sorts whereof are set down in the seaventh chapter But yet sometimes they were also used when men in their troubles prayed unto God for peace and salvation so Judges 20. 26. when the Israelites fasted and sought unto the Lord for his aid and favour because the men of Benjamin had twice beaten them in battel they offered burnt-offerings and peace-offerings before the Lord and when David sought to appease Gods anger when the pestilence raged in the land because of his numbering the people He built an altar to the Lord and offered burnt-offerings and peace-of-ferings 1. Chron. 21. 26. the Lord hereby teaching us that with supplications for what we want we must also joyn thanksgiving for what we already injoy So then the peace-offerings signified 1. Christs oblation of himself whereby he became our peace Ephes 2. 14. and 2. the sacrifice of praise which in and through him we offer unto God The sacrifices appointed here for the peace-offerings are a male or female of the herd or of the flock turtle doves and young pigeons are not here allowed for the poorer sort as in burnt-offerings they were and that because the peace-offerings were to be divided into three parts one for the altar another for the priest and a third for the offerer and such a division could not be conveniently made in so small sacrifices But yet because this sacrifice was by way of thankfulnesse for temporall blessings externall peace and prosperity therefore a female a lesse perfect sacrifice was here accepted of God Why it must be without blemish see in the notes upon chap. 1. ver 3. Vers 2. And he shall lay his hand upon the head of his offering See the notes upon Levit. vers 4. And kill it at the doore of the tabernacle of the congregation c. Why this sacrifice was to be killed by the priests and the bloud to be sprinkled upon the altar you may see by that which is said before upon chapter 1. vers 5. That which is particularly observable here is that these sacrifices of peace-offerings were not killed at the same place where the othâ—r sacrifices were killed for the burnt-offerings were killed on the one side of the altar Northward before the Lord and so were also the sinne-offering and the trespasse-offering in the very place where the burnt-offering was killed chap. 6. 25. and chap. 7. 2. But now the peace-offerings were to be killed in another place to wit at the doore of the tabernacle of the congregation that is the very entrance of the court where stood the brasen altar which was more Eastward then the place where the other sacrifices were killed And the reason of this we may well conceive was 1. Because the fat and the breast of these peace-offerings were to be waved before the altar in the hands of the offerer who might not go into the court but stand at the doore chap. 7. 30. and 2. Because these peace-offerings whereof the offerer did eat a part were not reckoned amongst the most holy things which were onely eaten by the priest And hence this is given as a reason why the trespasse-offering was to be killed in the same place where the burnt-offerings were killed because it was most holy and to be eaten by the priests onely chap. 14. 13. Vers 3. And he shall offer of the sacrifice of the peace-offering a n offering made by fire unto the Lord. Namely that which is afterward expressed the rest of the offering was thus disposed of the breast and right shoulder were waved and heaved before the Lord and given the priests to eat See Levit. 7. 30. the remainer was eaten by him that brought it his family and friends Levit. 7. 15 16. The fat that covereth the inwards c. The fat as the best of the sacrifice is offered up unto the Lord and so teacheth that the best is to be still given unto him and it might withall signifie that all our carnall desires are to be mortified with the fire of the spiâ—it Vers 5. And Aarons sonnes shall burn it To wit being first salted Levit. 2. 13. On the altar upon the burnt sacrifice c. That is upon the remainer of the dayly burnt-offering which alwayes had the first place Vers 9. The fat thereof and the whole rump it shall he take off hard by the back-bone c. Because the rump of those countrey sheep was large and exceeding fat as Writers report and the fat was to be burnt and withall because the rumps of sheep are sweeter and better then those of bullocks therefore the rump of the sheep is also set apart for the sacrifice though not of the bullocks Vers 11. It is the food of the offering made by fire unto the Lord. So called to
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