the waters above from the waters beneath therefore it is certainly more probably held that it is said here that the firmament should divide the waters which were under the â—irmament from the waters which were above the firmament not because there are any waters above the heavens where the sunne moon and starres are set vvhich are a part of the firmament vers 17. but because they are above that part of the firmament vvhich is from the face of the earth and sea to the clouds vvhich is also called the open firmament of the heaven vers 20. for by the waters which are above vvatry clouds are meant as is evident in many other places of Scripture Psal 18. 11. His pavillion round about him were dark waters and thick clouds of the skies Psal 104. 3. Who layeth the beams of his chambers in the waters who maketh the clouds his chariot c. Psal 147. 8. Who covereth the heaven with clouds who prepareth rain for the earth Jer. 10. 13. When he uttereth his voice there is a multitude of waters in the heavens And so the firmament is said to be in the midst of the waters because part of those vvaters of the deep forementioned vvere lifted up by the mighty povver of God and spread abroad into thin vapours bound up in thick clouds Job 26. 8. and so that part of the firmament wherein the birds â—ly vers 20. vvas in the midst of the waters and divided the waters above from the waters beneath Vers 9. And God said Let the waters under the heaven be gathered together unto one place and let the dry land appear God having the first day created the earth but as yet without form vers 2. a rude and indigested lump of a slimy and muddie substance and drowned as it were in a deep gulf of waters now on the third day it was by the same almighty power of God compacted into a solid Masse and received its form and so the waters descended to the place that God had foundâ—d for them Psal 104. 8. They go up by the mountains they go down by the valleys to the place thou hast founded for them to wit those concavities and vast hollow places in the body of the earth wherein the Seas and other waters are now held called therefore the Storehouses where God laid up the depth Psal 33. 7 He gathereth the waters of the sea together as an heap he layeth up the depth in Store-houses and thus the earth and vvater together made an entire Globe Nor need vve be troubled that the vvaters are said to be gathered together into one place for besides that all seas and rivers are but as so many branches and arms of the great Ocean vvhere into they all runne Eâ—cl 1. 7. All the rivers run into the Sea yet the sea is not full unto the place from whence the rivers come thither they return again the meaning of those vvords may be onely this that the waters under the heaven vvere to be gathered and runne together each to their severall place Vers 11. And God said Let the â—arth bring forth c. And thus the Lord in great vvisdome 1. caused the earth to yield her increase before the sunne vvas created by the heat vvhereof novv the earth is vvarmed and so doth fructifie that hereby we might learn to ascribe the fruits of the â—arth to God rather then to the sunne 2. He made ready all kind of food for the living creatures that vvere aftervvards created on the sixth day Vers 12. And the earth brought forth grasse and herb yielding seed c. Hereby is meant both that God did then by his almighty vvord give to the earth a povver to bring forth all kind of herbs and plants and trees unto the end of the vvorld and also that he did at the present cause it actually to bring them forth and that in their full perfection the herb yielding seed and the tree yielding fruit as man aftervvards vvas created not a child but a perfect man and therefore vve see that vvhen the serpent tempted him vvhich vvas immediately after his creation the tree of knovvledge of good and evil had fruit fully ripe upon it Chap. 3. 6. The woman saw that the tree was good for food and that it was pleasant for the eyes vvhich is indeed an argument of much vveight to prove that the vvorld began vvith the Autumne and that at first the yeare vvas counted to begin then And God saw that it was good That is God approved them all to be good And indeed even those poysonous herbs and plants vvhich vvere on this day created are good and usefull in their kind and meat for some creatures nor should have ever been hurtfull to man if man had not sinned Vers 14. And let them be for signes That is to signifie things to come both naturall and ordinary and supernaturall and extraordinary For so we find by continuall experience that the divers colour and hew of the Sunne and Moon as likewise the rising and setting of divers Constellations of the starres do foreshew fair and foul weather storms and tempests c. and hereby both seamen and husbandmen and physicians receive very helpfull insinuations of the fittest opportunities for their severall affairs yea oftentimes by Eclipses Comets and sometimes by other supernaturall signes God foreshews the heavy calamities he intends to bring upon men insomuch that those that dwell in the utmost parts of the earth are afraid at his tokens Psal 65. 8. so it is said Luke 21. 25 26. There shall be signes in the Sunne and in the Moon and in the Starres and upon the earth distresse of Nations with perplexitie the sea and the waves roring mens hearts failing them for fear and Act. 2. 19 20. I will shew wonders in heaven abovâ— and signes in the earth beneath bloud and fire and vapour of smoke The sunne shall be turned into darknesse and the moon into bloud yet this is no warrant for fortune-tellers and such as by searching under what Planet men are born will undertake to forâ—tell and divine what good and evil shall befall them both in their life and death for this is a vanitie and wickednesse which the Scâ—ipture doth every where deride and condemne Deut. 18. 10. There shall not be found among you any one that maketh his sonne or daughter to passe through the fire or that useth divination or an observer of times or an enchanter or a witch Isa 47. 13. Let now the Astrologers the starregazers the monethly prognosticatours stand up and save thee from these things that shall come upon thee And for seasons To wit Summer and Winter Spring and Autumne which come by the course of the Sunne as that approcheth nearer to us or goeth further from us yea God hath appointed the Moon also for seasons Psal 104. 19. for thereby we account the moneths and their severall seasons and the Starres likewise and Constellations which arise and set
imployments for the reading of the Bible that yet â—eap not that profit they might by their reading because they passe over many places which they understand not and how usefull it would be for them if they had some larger Notes of exposition by them then those can be that are in the margin of some Bibles which they might jointly reade together with the chapter they reade we may â—asily judge by the advantage which those short marginall notes have yiâ—lded to those that have made use of them Now though I dare not hope to go through such a work as this would be neither my strength nor years will allow me to propound such an aim to my self yet I hope it will be accepted if I may but contribute somewhat towards it and others may perhaps be stirred up to joyn their help to the same service I haâ—e aâ—ready through Gods assistance passed through the Historicall part of tâ—e old Testament and would hope to go forward if the Lord would be pleased to remove from us that heavy judgement of the sword and restore unto us â—eaceable times But for the present I could onely transcribe for the Presse this first part upon the five books of Moses and besides I am desirous to see what approbation this may find amongst those whose judgement may be farre better then mine own before I would adventure to send forth the rest There are onely two particulars wherein I shall need to give satisfaction for what I have done First I have not at all meddled with the many doubts tâ—at have been raised by Interpreters concerning the different wayes of translating some passages in the Originall Text but have onely endeavoured to unfold the meaning of the Text according to our last Translation onely I have for the most part taken in that reading also which is added in the margin of our Bibles If there be any man that stumbles at this I desire him to consider that I intended this work chiefly for those that onely understand their own language and such knotty disputes concerning the Originall must needs have mightily puzzled such readers but could never have been any way profitable for them And this I trust will satisfie him Again having made use of many learned Expositours in searching out the meaning of those places that I have undertaken to explain some may perhaps wish that I had some way insâ—rted their names as I went along to the end that for tâ—eir better satisfaction those that questioned any exposition might have had recourse to their works to peruâ—e what they had written therein And the truth is that had I from the beginning intended to publish these Notes it is most like that I shouâ—d have taken that course but considering as I said before that I looked chiefly to the satisâ—â—ing of those that are not skilled in such Authours I could not think it worth the while to revise the whole book for the doing of this This is all that I have to say onely I shall desire that those that will vouchsafe to peruse thâ—se my poore labours would have a Bible by them still reade the text there as they go for else I dare say they will not find that benefit by their reading which observing that course I hope tâ—ey may find I shall leave all to the good blessing of God and desire that if any good be done hereby the glory may all redound to him wâ—o is able to do much good by weak means To him I commend thee Christian Reader and rest Thine in the Lord Jesus ARTHUR JACKSON ERRATA Pag. 133. l 3. readâ— mâ—nner to appear to him 135. l. 14 r. me thâ—s 152. â— 25 r. â—â—t 1. 2. 158 l. 2â— r. reâ— 171. l. 2. r. Lord Jehâ—vah â—96 l. â—5 r. Hâ—r 202. l 4 r. Sanctuary and the 204 l. 2â— twinneâ— 219. l. 7 delâ— most 244 l. 41. Levit. 1. 261. l. â— hands 264 l 20. light holy 2â—6 l. 41. commended 278. l. â—4 five sacr â—ices 30â— l. 30. dwelt â—â—2 l 3. our Goâ—l 328. l â—4 â—he tent 339 l. 18. Lâ—v 2 2. 380. l. â—4 Aaron 382. l. 30 l ght holy 385. l. 40. t waâ— â—97 35 38 Suphah 40â— 14 15 20. Châ—mosh 40â— l. 14 right unto thus 430. l. 40. thiâ— it 4 7. l. 33. dâ—le l. y. 50â— l 41. peâ—sonâ— 5â—7 l 30. a basket â—48 l. 1. him l. 14 affâ—cted ANNOTATIONS On the first book of MOSES called GENESIS CHAP. I. IN the beginning God created the heaven and the earth Many of our best Expositours and that not without good probabilitie conceive these words to be a generall proposition concerning the whole creation which is afterwards more particularly unfolded by setting down in what time and in what order and manner this was done and what were the severall works of the six dayes to wit That in the beginning God created the heaven and the earth that is that all things were at first created by God the heavens the earth and all the host of them as it is afterwards expressed chap. 2. 1. or the world and all therein as S. Paul spake Act. 17. 24. This Moses affirmeth here in the first verse but then how after what manner and in what order they were created that is afterwards related in the following part of the chapter Yet others again that I think most probably understand this which is here said to be the work of the first dayes creation to wit that God in the beginning on the first day created the heaven that is the highest heaven the dwelling place of the Angels called the heaven of heavens 1. King 8. 27. and the earth that whole confused Chaos of earth and water which was as yet without form and void as it is afterwards described in the second verse And indeed because it is said Job 38. 6 7. that the morning starres sang together and the sonnes of God shouted for joy when God laid the foundations of the earth which is meant of the Angels it seems most probable that this highest heaven and so the Angels together with it were first created and so was a main part of the work of the first day It is true there is no mention made of the angels neither here nor in any other part of the chapter but that is because Moses purposely intended to relate onely the creation of things corporall and visible that happily as having regard therein to the rudenesse and weaknesse of that infant-Church of the Jews for whom he wrote this history For that the angels were at first created by God of nothing as all other things were is evident by many other places of Scripture as Psal 104. 4. Who maketh his angels spirits Col. 1. 16. By him were all things created that are in heaven and that are in earth visible and invisible c. Psal 148. 2 5. Praise ye him all his angels let them praise the name of the Lord for he commanded and they were
and childrens children and shalt have remained long in the land and shall corrupt your selves and make a graven Image or the likenesse of any thing and shall do evil in the sight of the Lord thy God to provoke him to anger I call heaven and earth to witnesse against you this day that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possesse it and then 3. that it is implyed here though not expressed I will give it saith the Lord to thy seed for ever implying that if once they began to degenerate and proved not a right faithfull seed John 8. 39. then he vvould be no longer tied to this promise CHAP. XIV ANd it came to passe in the dayes of Amraphel king of Shinar c. It is not possible certainly to determine vvho these kings vvere and vvhat their tecritories vvere but most probable it is that they vvere but onely governours of cities And Tidal king of Nations In the Hebrevv it is King of Gojim vvhich may be kept unchanged but the Greek and Chaldee translate it Nations It seemeth they vvere of sundry families or populous as Galilee in that regard is called Galilee of the Nations Isa 9. 1. Vers 3. All these were joyned together in the vale of Siddim which is the salt sea That is in the dayes of Moses vvhen he vvrote this history this vale of Siddim vvhere this battel vvas fought by the kings before named vvas become a lakeoâ— sea and called the Salt sea For after the destruction of Sodome and Gomorrah and those other cities that stood in this vale either by the confluence of many vvaters and brimstone into it being before full of slime pits or salt pits as some reade it vers 10. or by some other speciall and extraordinary vvork of God that it might remain a continuall monument of Gods fierce indignation against the vvicked inhabitants of that place it became a standing pool of putrid and unsavory vvaters and vvas therefore called the Salt sea Josh 3. 16. as likevvise the lake Asphaltites and the Dead sea because in those corrupt and stinking vvaters not so much as a fish could live yea as Histories report the birds that flevv over it vvere usually stifâ—ed vvith the noisome exhalations that did thence arise Vers 5. And smote the Rephaims A people in the land of Canaan Gen. 15. 20. And doubtlesse the chief reason vvhy Moses relateth hovv those foure confederate Kings did subdue and destroy both these and the other nations here mentioned is the more to magnifie the goodnesse of God to Abram in making him victorious over an army that had so easily before subdued and overrun so many strong and potent nations And the Emims A people inhabiting formerly the countrey vvhich after the Moabites possessed Deut. 2. 9 10. And the Lord said distresse not the Moabites c. For I will not give thee of their land for a possession c. The Emims dwelt there in times past Vers 6. And the Horites A people that dwelt in mount Seir untill the children of Esau drove them thence Deut. 2. 22. As he did to the children of Esau that dwelt in Seir when he destroyed the Horims from before them Vers 7. And smote all the countrey of the Amalekites That is all that countrey which in after-times was inhabited by the Amalekites Amalek of whom the Amalekites descended was the grand-child of Esau Gen. 36. 12. who was not yet born It was not therefore the Amalekites that were now subdued by these Kings but some other people that did now inhabit that countrey wherein afterward the Amalekites dwelt Vers 10. And the vale of Siddim was full of slime pits This is mentioned as that which was an hinderance in their slight and so a means of their greater losse And the kings of Sodom and Gomorrah fled and fell there That is were vanquished and overthrown there many of their souldiers slain many falling into those pits as we may well conceive they needs must being once routed and in that disorder chased by the enemie But the king of Sodom escaped we see vers 17. And the king of Sodom weâ—t out to meet him Vers 14. He armed his trained men This word trained may be meant both of civil military and religious discipline But however since these men that Abram now carried forth with him were armed for warre it is likely that he chose such of his men as were fittest for that service that had been trained up in the use of their arms and are in this sense therefore called his trained men Concerning the justice of this enterprise of Abrams some question may be made But for that we must consider that though Chederlaomer had a just quarrell against the king of Sodom and the other neighbouring kings whom he had now vanquished which cannot be certainly assirmed because it is not expressed upon what grounds they had now cast off his yoke having 12 years before been his vassals and tributaries yet Abrain undertaking this expedition onely for the rescuing of his kinsman Lot and that doubtlesse by the speciall instinct of the spirit of God this is abundantly enough to justifie what Abram now did in pursuing and vanquishing these kings that had taken Lot prisoner and were carrying away both him and his and all that they had And pursued them unto Dan. One of the springs of Jordan where was also a town afterward called by that name of Dan. Vers 18. And Melchisedek king of Salem brought forth bread and wine That is He brought forth provision vvherewith to refresh both Abram and those that were with him for so the like phrase is used Deut. 23. 3 4. An Ammonite or a Moabite shall not enter into the congregation of the Lord because theâ— met you not with bread and with water in the way when you came forth out of Egypt Being one of the neighbouring kings of Canaan king of Salem which seems to be the same that was afterwards called Jerusalem Psal 76. 3. In Salem also is his tabernacle by way of congratulating Abrams victory over these kings whose prevailing power might otherwise have proved very prejudiciall to them all he brought forth provision of severall sorts wherewith to feast Abram and his confederates and their souldiers Mâ—ichisedek signifieth king of righteousnesse and king of Salem is by interpretation king of Peace In both which respects S. Paul makes this Melchisedek Heb. 7. 2. a type of Christ who is the King of his Church the king of Israel John 1. 49. and not onely perfectly righteous in his own person and therefore called Jesus Christ the righteous 1. John 2. 1. but also Rom. 10. 4. The end of the Law for râ—ghteousnesse to every one that believeth as was of old prophesied Jer. 23. 6. This is his name whereby he shall be called The Lord our righteousnesse and so likewise The Prince of peace Isa 9. 6. who hath by his death reconciled us unto God
is doubtlesse meant that land of promise where God had long since promised to seat his people and there to dwell amongst them by the gracious signes of his presence not in the tabernacle onely but especially also in the temple which God chose to be his resting place Psal 132. 14. and where the promised Messiah did afterwards dwell amongst them and accomplish the work of mans redemption and though they were yet but newly gotten out of Egypt yet Moses saith Thou hast guided them unto thy holy habitation both because this was the place whither the Lord was now leading them for this purpose had he brought them out of Egypt that he might carry them to Canaan and plant them there as also because it was most certain that God would at length carry them thither and usuall it is with the prophets to expresse the certainty of that which shall afterwards be by speaking of it as if it were done already Vers 15. The mighty men of Moab trembling shall take hold of them See Numb 22. 3. And Moab was sore afraid of the people because they were many and Moab was distressed because of the children of Israel Vers 17. Thou shalt bring them in and plant them in the mountain of thine inheritance c. That is in mount Sion which the Lord had chosen to be the place of his habitation where his temple and sanctuary should be built wherein he would dwell amongst his people yet figuratively under this one the most eminent part of the land the whole countrey of Canaan is comprehended and it is called the Lords inheritance because he had prepared it for the habitation of his first-born Israel Vers 20. And Mâ—riam the prophetesse the sister of Aaroâ— c. Though Moses and Aaron were brothers and so Miriam was the sister of Moses as well as the sister of Aaron yet she is peculiarly called the sister of Aaron because through Moses absence when he fled out of Egypt her reference to Aaron was best known Vers 21. And Miriam answered them Sing ye to the Lord c. When the men had sung a verse or staff of the former song then she with her women took her course and sung it over again or at least she still repeated this one clause here expressed Sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea which was happely the burden of the song as in Psal 136. For his mercy endureth for ever Vers 22. And went out into the wildernessâ—of Shur Called also the wildernesse of Etham Numb 33. 8. One might be the generall name of the whole desert the other of some part of it where the Israelites pitched their tents It is said indeed chap. 13. 20. that they were in the wildernesse of Etham before they passed over the red sea but it seems the wildernesse on both sides the red sea was called the wildernesse of Etham Vers 25. And the Lord shewed him a tree c. This may seem to imply that there was in this tree a naturall virtue of sweetning the waters it was cast into because it is said that God shewed it him yet I see no reason why we should thus conclude for why may it not be as well that God shewed him a tree that was likely in its own nature to make the waters bitterer that so the miracle might be the more manifest The changing of the waters taste was rather by the mighty power of God then any virtue in that wood There he made a statute and an ordinance and there he proved them Some Expositours conceive that hereby is meant that in this place God gave the Israelites certain generall laws and statutes necessary for the well ordering and governing of the people untill at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God which happely may be true But yet doubtlesse the statute and ordinance chiefly if not solely here intended is that which followeth in the next verse where the Lord enjoyned the people to obey him and moves them thereto with a promise that if they would so do he would then protect them from the plagues of Egypt So that this clause There he made a statute and an ordinance and there he proved them hath reference to that which immediately after is expressed in the 26 verse And said if thou wilt diligently hearken to the voice of the Lord thy God c. and the meaning is that after God had thus tryed them with want of water and upon their murmuring had so miraculously healed the bitter waters of Marah he then admonished them by Moses hereafter to take heed of this sinne they had fallen into and to carry themselves more obediently towards him and so made this as a statute and ordinance that if they would thus do that which is right in his sight then he would be a gracious God unto them and thus there he proved them to wit not onely by their former want but also byhis present favourable dealing with them not punishing them for their murmuring butonely admonishing them so making proof whether they would thereby be wonne or no. Vers 26. I will put none of these diseases upon thee which I have brought upon the Egyptians That is none of the plagues see Deut. 28. 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of and they shall cleave unto thee The meaning is that he would not deal with them as with the Egyptians but as at present he had done for the present mercy in healing the bitter waters which is the ground of this speech sheweth plainly that all externall plagâ—es are implyed and thus likewise all externall blessings are comprised under health See Prov. 4. 22. For they are life to them that find them and health to all their â—lesh Psal 103. 3. Who forgiveth all thine iniquities who healeth all thy diseases Vers 27. And they encamped there by the waters Staying there at Elim as it seems many dayes because the place was so pleasant and convenient for them by reason of the waters CHAP. XVI Vers 1. ANd all the congregation of the children of Israel came unto the wildernesse of Sin c. From Elim they turned back to the red sea Numb 33. 10. And they removed from Elim and encamped by the red sea which no doubt the Lord did that he might try them again but this remove is not here mentioned because no memorable matter happened in that place and so he passes over it and onely mentions the next station for from the red sea they turned back again to the wildernesse of Sin Vers 3. Would to God we had dyed by the hand of the Lord in the land of Egypt when we sat by the flesh-pots c. That is when we had dayly plenty of flesh and might peaceably and freely taâ—e our fill of it Doubtlesse considering their hard bondage we
root out the inhabitants thereof and that himself was to live as a stranger and sojourner in the land no marvell it is though he acknowledged Abimelechs sovereigntie in that land and took an oath for himself that he would no way hutt either him or his sonne or his sonnes sonne after him Vers 27. And Abraham took sheep and oxen and sent them unto Abimelech Besides that it was the custome to give some such gifts at the making of covenants these seem to have been given by Abraham by way of Homage to Abimelech as the king of the countrey Vers 30. For these seven ew-lambes shalt thou take of my hand That they may be a witnesse unto me c. That is the receiving of these seven ew-lambes shall be as a witnesse that this well formerly taken from me vers 25. is now acknowledged to be mine that so all controversie about it for the time to come may be prevented Vers 3â— And they returned into the land of the Philistines That is That part of the land where the Philistines dwelt for otherwise Beersheba where they had now covenanted with Abraham was also in the land of Palestina vers 34. And Abraham sojourned in the land of the Philistines many dayes Vers 33. And Abraham planted a Grove in Beersheba and called there on the name of the Lord c. That is in the Grove which he had planted in Beersheba which no doubt he purposely planted for this religious use that under the shade of those trees they might the more commodiously offer up sacrifices and perform all other the publick duties of Gods worship and service which within their tents they could not do And hereby Moses gives us to understand 1. That Abraham did at length here enjoy some settled rest and dwelt here a long time together to vvit whilst his new planted Grove was grown up and fit for the service he intended it 2. That at this time the use of Groves in Gods worship was not unlawfull However afterward vvhen men began to esteem such places holy and to think superstitiously that God vvas better vvorshipped there then in other places and so it became a generall custome amongst all Idolatrous nations to set up their Idoles in Groves and there to sacrifice to their false Gods the Lord did thereupon by his lavv forbid the Israelites all planting of Groves for religious uses Deut. 16. 21. Thou shalt not plant thee a Grove of any trees near unto the Altar c. this planting of Groves became one of the chief abominations for vvhich God reproved the Israelites in future times Judg. 3. 7. And the children of Israel did evil in the sight of the Lord and forgat the Lord their God and served Baalim and the Groves 1. Kings 14. 15. For the Lord shall smite Israel as a reed is shaken in the water and he shall root up Israel out of this good land which he gave to their fathers c. because they have made their Groves provoking the Lord to anger yet I say at present it vvas no sinne in Abraham both because as yet God had not forbidden it and Abraham did it onely for conveniency to shelter them from the heat not as thinkâ—ng God vvas better vvorshipped in Groves then in other places CHAP. XXII Vers 1. GOd did tempt Abraham That is he did try and prove him It is said James 1. 13. that God tempteth no man to vvit by seeking to seduce them by soliciting and provoking them to do that which is evil Thus men are tempted by Satan vvho is therefore called The Tempter Matt. 4. 3. and by their own lusts James 1. 13. but God in this sense tempteth no man He is therefore here said to have tempted Abraham onely because by enjoyning him to sacrifice his sonne Isaac in vvhom God had promised to make his seed as the starres of heaven and that in his seed all the nations of the earth should be blessed God did singularly prove and try his obedience and faith to wit vvhether he vvould believe still the promise made him concerning Isaac even vvhen he was enjoyned to do that vvhich might seem utterly to overthrovv that promise and do vvhat God commanded even vvhen reason must needs conclude that if he did obey the promise concerning Isaac could not be performed Thus God did tempt Abraham And because the command of such an inhumane fact as vvas the sacrificing of his own sonne might not startle those that should reade it or make them think that it vvas rather some fit of sudden phrensy or some delusion of Satan that made him undertake such a thing as this in the very entrance of this story this is therefore expressed that God commanded this but it vvas onely to try him God required in Abraham a readinesse of will really to do vvhat vvas spoken to him but never intended that he should do it onely as men use to make experiments of the faithfulnesse of their friends so now God made proof of Abrahams faith and obedience and that not because God needed any such way of discovering it to himself for he knows hovv the hearts of all men stand affected but because he would hereby have it manifested to others so that herein also the Scripture speaks of God after the manner of men And he said Behold here I am That is ready to do whatever thou wilt enjoyn me Vers 2. Take now thy sonne thine onely sonne So called both because he was the onely sonne of the freewoman and also because Ishmael was now quite cast out Chap. 21. 14. And Abraham rose up early in the morning and took bread and a bottle of water and gave it unto Hagar and the child and sent her away and she departed c. And get thee into the Land of Moriah Which was the place where afterwards the temple was built as 2. Chron. 3. 1. Then Solomon began to build the house of the Lord at Jerusalem in Mount Moriah c. Vers 4. Abraham lift up his eyes and saw the place afarre off For by this time God had told him according to the promise before mentioned vers 2. in what particular place of the land of Moriah he was to sacrifice his sonne as it is plainly afterward expressed vers 9. They came to the place that God had told him of Now Abrahams seeing the place before he came at it is thus particularly expressed because doubtlesse the first sight of this place where he was to perform such a dolefull work did exceedingly wound his heart and yet notwithstanding he shrunk not but persevered constantly in his resolution of doing what God had enjoyned him Vers 5. Abraham said to his young men Abide you here with the asse c. That his servants might not oppose and hinder him in the vvork he had to do he enjoyns them to stay with the asse at the foot of the hill to wit the asse whereon himself rode or whereon they had brought the wood they
backward into the middest of the Camp and rested upon the tabernacle Numb 9. 18. but besides it served in the night to give them light and in the day to cover and shelter them from the extremity of the sunnes heat He spread a cloud for a covering saith the Psalmist Psal 105. 39. and fire to give light in the night for though it ascended up a great height in the aire straight like a pillar yet there it dispersed it self abroad it seems at least when need was like any other cloud and so did shadow them from the sunne as smoke useth to do concerning the which the like phrase is used Judg. 20. 40. The flame began to arise with a pillar of smokâ— And therefore it is said Numb 14. 14. that this cloud stood over them Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan and hereto the Prophet seems to allude Esay 4. 5 6. The Lord will create upon every dwelling place in Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence CHAP. XIV Vers 1. ANd the Lord spake unto Moses saying c. That is before their removall from Succoth though it be here set down after it for there they began to turn aside towards these straights That we may know that Moses did not ignorantly bring them into such a place of danger where they had the sea before them the mountains on one hand and the tower or city Migdol a garrison of the Egyptians on the other and so no place to passe out but to return upon the face of the enemy I say that we might not misjudge of this action Moses tells us that it was done by Gods speciall direction and that to these ends 1. To avoyd warre with the Philistines 2. To harden Pharaohs heart and to draw him forth upon a supposed advantage gotten 3. To try the faith of the Israelites Vers 3. For Pharaoh will say of the children of Israel They are entangled in the land c. That is when Pharaoh shall begin to think that by reason of the difficulties of the wildernesse you know not how to scape away this shall embolden him to pursue you to his own distruction Vers 5. And it was told the King of Egypt that the people fled That is that they were making away as fast as they could and went not onely to sacrifice unto the Lord. It is not meant of flying for fear for it is afterward said ver 8. that they went out with a high hand that is boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed c. but it is meant of their marching away with a purpose to get out of his service Vers 8. The children of Israel went out with a high hand Not like fugitives but like a free people rescued out of their bondage by the mighty power of God so to sinne with a high hand is to do it boldly and openly Numb 15. 30. and as men that now thought themselves secure and out of danger of the Egyptians Vers 10. And when Pharaoh drew nigh the children of Israel lift up their eyes c. Implying that they were the more terrified because they never feared this danger till unexpectedly looking forth they saw the Egyptians close at their heels And the children of Israel cryed out unto the Lord. That is in the suddennesse of the danger they cryed out for help but without faith as men that knew not what they did Vers 13. And Moses said unto the people Fear ye not stand still c. Implying that they should not need to stirre in the businesse if they would onely be quiet and with a settled mind wait upon the Lord for help he would deliver them without their help Vers 14. The Lord shall fight for you and ye shall hold your peace That is be still not be put to any trouble in the least resistance of them for this phrase of holding the peace is often applyed to actions and then it signifieth being still and not moving to do any thing Psal 50. 3. Our God shall come and shall not keep silence and Psal 83. 1. Keep not thou silence O God hold not thy peace and be not still Esa 42. 14. I have long time holden my peace I have been still and refrained my self Vers 15. And the Lord said unto Moses Wherefore criest thou unto me This may be meant of the time before Moses had so encouraged the people as is expressed in the former verses and then it is here related as the ground of that his confident promise ver 13. As for those words of God to Moses Wherefore criest thou unto me they imply that he did call upon God though it were not before mentioned Neither doth God mislike or reprove him for this but onely hastens him to do what was to be done and to strike the sea with his rod that it might be divided and so give way to the Israelites to passe over Vers 19. And the Angel of the Lord which went before the camp c. That is Christ called Jehovah Exod. 13. 21. And the Lord went before them by day c. and he is said to remove onely because the signes of his presence went to another place Vers 22. And the children of Israel went into the midst of the sea upon the dry ground That is they went into the channel of the red sea upon the dry-ground and so were in the midst of the sea having the sea both on their right hand and on their left So farre were the people now encouraged that had ere while with much bitternesse murmured against Moses and Aaron partly by the removing of the cloud betwixt them and the Egyptians partly by the miraculous dividing of the sea upon Moses lifting up his hand over it but chiefly by the working of Gods Spirit in their hearts that Moses leading the way they were not afraid to follow him notwithstanding the terrour of the waters standing up on each side as they went whence it is that the Apostle saith that by faith they passed through the sea Heb. 11. 29. and therefore it is also that the Apostle saith 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea to wit because the condition wherein they were as they were led by the ministry of Moses under the cloud and through the sea was a notable figure or representation of our Baptisme to wit in that as they by the cloud were covered from the heat of the sunne and were enlightned in the way they should go so those that are baptized by the water and the Spirit of Christ are covered from the burning wrath of God and enlightned to the saving knowledge of the way of life and as they in the red
sea passed as it were through death to life the red sea being the means of saving them and of the destruction of the Egyptians so Christ by the waters of Baptisme as the outward signe doth save us our enemies sinne and death being utterly destroyed And the waters were a wall unto them c. That is standing up as a heap Psal 78. 13. He made the waters to stand as an heap and so as a wall of defence to them on their right hand and on their left Vers 24. The Lord looked unto the host of the Egyptians through the pillar c. That is whereas hitherto the Lord had suffered them to go on and seemed not to regard them now he began to shew himself in his displeasure against them And troubled the host of the Egyptians That is the Lord caused grievous tempests and storms to fall upon them thunder and lightnings and hail and rain See Psal 77. 17 18. The clouds poured out water the skies sent out a sound thine arrows also went abroad The voyce of thy thunder was in the heaven the lightnings lightned the world the earth trembled and shook Hereby he struck them with an apprehension of Gods wrath overthrew their tents put them all into disorder and made such a tumult in their host that flying in this disorder they runne one against another and were troubled in their flight Vers 25. And took off their chariot-wheels that they drave them heavily c. That is the Lord by his rain and tempests had so softned the ground that their wheels were clogged and sunk into the ground whereby some might be broken and taken off all drove heavily and had much adoe to get forward Vers 30. And Israel saw the Egyptians dead upon the seashore The Israelites being gotten over to the other side saw no doubt how upon Moses stretching forth his hand again over the read sea the waters that stood before up on heaps came rowling in upon the Egyptians who had followed the Israelites close behind them and so drowned them and so it is said in the following verse that Israel saw that great work which the Lord did upon the Egyptians But afterwards they saw also the dead bodies of the Egyptians upon the shore and if they waited not some time for this it was doubtlesse an extraordinary work of Gods power since dead bodies that sink under water do not usually flote upon the water that so they may be driven upon the shore till they have been some few dayes under water But happely indeed the Israelites might wait so long by the sea side expecting to furnish themselves with the spoyl both of the dead bodies and their carriages Nor did the sight of the Egyptians being now but dead carcases crosse the truth of that which Moses had said ver 13. The Egyptians whom ye have seen to day ye shall see them again no more for ever CHAP. XV. Vers 2. THe Lord is my strength and song That is the Lord it is that hath subdued and destroyed our enemies being weak in our selves we are strong in him who hath fought for us and the Lord it is therefore of whom I mean to sing and whose praise I desire in my song to set forth and this is the first song which we meet with in the Scriptures He is my God and I will prepare him an habitation Moses here by the spirit of prophecy foresheweth that the people should build a peculiar tabernacle for the Lords service Vers 7. And in the greatnesse of thine excellency thou hast overthrown them that rose up against theâ— That is by many glorious and miraculous works declaring the transcendent greatnesse of thine excellency hast thou overthrown the Egyptians who in rising up against thy people did rise up against thee Thou sentest forth thy wrath which consumed them as stubble That is which did suddenly and utterly consume them for stubble is consumed when the fire takes it and is gone on a sudden and whereas when wood is burnt there will be coals left when the stubble is burnt it scarce leaves any ashes behind it Whence is that also of the Prophet Isa 47. 14. Behold they shall be as stubble the fire shall burn them there shall not be a coal to warm at nor fire to sit before it Vers 8. And with the blast of thy nostrils the waters were gathered together In this phrase the blast of thy nostrils it may well be conceived that Moses had respect both to the wind wherewith God divided the red sea chap. 14. 21. for so he seems to explain himself in the 10. verse of this chapter Thou didst blow with thy wind the sea covered them as also to the anger and wrath of God which caused him thus to divide the sea for so usually the wrath of God is expressed in Scripture and that by a metaphoricall speech taken from men who in their anger use to snuff and blow with their nostrils thicker and stronger then at other times as Job 4. 9. By the blast of God they perish and by the breath of his nostrils are they consumed and so in many other places And though the dividing of the red sea was a work of mercy in regard of the Israelites yet was it an effect of his high displeasure against the Egyptians Yea therefore did the Lord lead the Israelites that way that the Egyptians following them might be taken as in a trap and overwhelmed with the waters Vers 11. Who is like thee glorious in holinesse fearfull in praises doing wonders That is there is none either amongst the false Gods of the heathen or amongst their great ones Gods upon the earth that is in any degree worthy to be compared to thee O Lord who art glorious in holinesse c. where by the holinesse of God is meant that transcendent purity and singular perfection in every regard which is in God alone which is that indeed which makes God incomprehensibly glorious and fearfull in praises because we cannot think of those praises which are due unto the Lord but we must needs be stricken with an awfull fear of his Majesty and he is said to do wonders because he is of infinite power to do whatsoever may seem most wonderfull in the eye of man Vers 12. Thou stretchedst out thy right hand the earth swallowed them The Egyptians that were drowned in the red sea are here said to have been swallowed up of the earth not onely because they did at first sink down into the earth in the bottome of the sea but also because being cast up by the waves upon the shore many of them at least were there no doubt thrown into pits by the Israelites and buryed to avoid the corruption of the aire and so did all of them return to the earth from whence they were taken Vers 13. Thou hast guided them in thy strength unto thy holy habitation That is towards the land of Canaan for by the Lords holy habitation here
time to sow your seed c. Vers 6. Neither shall the sword go through your land That is ye shall live in peace and shall not be destroyed by the sword of your enemies But yet some Expositours hold that this phrase is here used of the sword going through the land because armies of souldiers are wont to destroy countreys not onely by fighting against them but also by going through them Vers 10. And ye shall eat old store and bring forth the old because of the new That is you shall have such store of old corn even when your new corn is gathered in that you shall not need presently to be spending the new but may still live upon the old store and yet withall your new harvests shall be so plentifull that of necessity you must empty your barns of old corn that you may have room to lay up the new Vers 16. I will even appoint â—ver you terrour consumption and the burning ague c. These words I will appoint over you imply the unresistablenesse of the judgement because those diseases should come with power and authority from God upon them and so should consume their eyes c. as indeed such diseases being in extremity do oft weaken and darken the sight Vers 19. And I will break the pride of your power That is I will break your exceeding great strength wherein you are wont to pride your selves Vers 20. And your strength shall be spent in vain c. That is though you spend your strength with excessive toyling and moyling in plowing and manuring your ground all will be to no purpose for still your land shall not yield her increase Vers 26. And when I have broken the staff of your bread ten women shall bake your bread in one oven This is mentioned as a signe or effect of the great scarcity of bread that should be in the land that one oven should contain the bread of many families Bread is here called the staff of bread because it strengtheneth mans heart Psal 104. 15. because it is the chief prop and support of mans life So that by breaking the staff of bread is meant the depriving them of this stay of their life by bringing famine and penury upon them as it is evident in other places Moreover he called for a famine upon the land he brake the whole staff of bread Psal 105. 16. and Ezek. 4. 16. Sonne of man behold I will break the staff of bread in Jerusalem that they may want bread and water and of this judgement this is mentioned as a notable effect that ten women that is many families should bake their bread in one oven for ten in the Scripture doth often signifie many as is formerly shown upon Gen. 31. 7. And they shall deliver your bread again by weight This is reckoned as another great signe of scarcity and want that tâ—e baker should deliver them their bread by weight So it is said Ezek. 4. 16. I will break the staff of bread in Jerusalem and they shall eat bread by weight and with care and they shall drink water by measure and therefore of him whom S. John saw riding upon a black horse which was famine Rev. 5. 6. it is said that he had a pair of ballances in his hand to wit to measure out bread to men because it should be so scarce And ye shall eat and not be satisfied To wit either because of the small quantity or for want of Gods blessing upon the little which they have for so some expound the staff of bread the strength which by the command of God it hath to nourish our bodyes Vers 30. And cast your carcases upon the carcases of your idols That is upon your idols now mangled and broken to pieces for their broken images are here called the carcases of their idols not because they had life before they were broken to pieces but by way of derision to let them see first what goodly gods they had worshipped that should in that day lie tumbled in a heap together with their dead carcases and secondly to intimate that these their idols were as abominable to God as dead stinking carcases are unto men Vers 31. And I will make your citie waste and bring your Sanctuaries untâ— dâ—solation The tabernacle is called a Sanctuary Exod. 25. 8. and so is the temple also 1. Chron 22. 19. and each of them for the severall distinct places in them the outward court the holy and most holy place was called plurally Sanctuaâ—ies Jer. 51. 51. For strangers are come into the Sanctuaries of the Lords house And besides the Synagogues may be in this word Sanctuaries comprehended alsâ— Vers 34. Then shall the land enjoy her Sabbaths c. As resting from â—â—llage from which she should have rested on the Sabbaths but could not be permitted because of their covetousnesse as also from bearing such wicked wretches under the burthen of whom whilst the earth lay groning it could not enjoy her Sabbaths as she ought for where there is not a resting from sinne the Sabbaths are not truly kept CHAP. XXVII Vers 2. SPeak unto the children of Israel and say unto them c. The Lord having given them laws hitherto concerning the necessary duties of his service concludeth now with this concerning vows and voluntary services When a man shall make a singular vow the persons shall be for the Lord by thy estimation That is when any man shall after a singular manner separate any thing by vow from common use for the Lords service the persons supposing it be some person whether man or woman that is vowed shall be for the Lord according to thy estimation that is they shall be thenceforth the Lords and accordingly either they shall be set apart to the Lords service or else they shall be redeemed according to thy estimation to wit according to that value which the priests by the direction which thou Moses shalt now give shall set upon them for it was Moses to whom the Lord now spake but it was the priest that did value that which was vowed as is evident ver 12. though according to that direction which Moses by Gods command did now prescribe them Now for these vows of persons we must know that they were usually made in time of some affliction or distresse as when married persons had no child they did sometimes vow that if the Lord would give them a child they would give themselves or that their child unto the Lord which was Hannahs vow 1. â—â—m 1. 11. and so in times of sicknesse or any other distresse they were wont to vow unto the Lord delivering them that they would give such and such persons themselves or their children over whom they had power unto the Lord. And if it be questioned after what manner and to what use they were vowed unto the Lord To this some Expositours answer That in case it was a Levite that was vowed he was then bound by that vow
of these things thus used was to strike the greater terrour into her that if guilty â—he might not darâ— to adde perjury to her other â—inne for the abuse of holy things by the light of nature we know is a foul â—inne and perilous As for the earthen vessel the basenesse of the vessel tended also to expresse the hâ—miliation of the woman and the â—adnesse of the businesse now in hand Besides because it was imployed in bringing uncleannesse to light if any were it may be probably thought that God would have no monument to remain of it but appointed it to be broken after this work was ended as in other cases Levit. 6. 28. and 11. 33. and 15. 12. Vers 17. And of the dust thâ—t is in the floore of the tabernacle the priest shall take and put it into the waâ—er It was fit the drink should be distastfull to put her in mind of the bitter curse that would follow upon her drinking if â—he were guilty and to this end dust is put into it But beâ—ides it was also first because dust in all uses was a â—igne of basenesse sorrow and afflictions as Job 2. 12. Psal 1. 7 5. Psal 22. 15. Lam. 3. 29. and so was fit to imply both the foul and unclean â—inne which was in question the aâ—fliction of the woman suspected and the sorrow she would bring upon her self if guilty and secondly because dust was the food of the cursed serpent Gen. 3. 14. and so might signifie that if she had harkened to his temptations â—he should be partaker of his curse Withall it was holy dust dust of the â—loore of the tabernacle as the ground whereon Moses â—tood Exod. 3. 5. was holy gâ—ound that it might be the more terrible and teach her to fear judgement from the Lord. Vers 18. And the priest shall set the woman before the Lord and uncover the womans head The uncovering of the head was a signe of sorrow Levit. 21. 10. And he that is the high priest among his brethrâ—n upon whose head the anointing oyl was poured shall not uncover his head nor rend his clothes and to have her head bare in such an assembly was a shame 1. Cor. 11. 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered The covering of this womans head was therefore pulled off by the priest first to shew the sad and wofull condition this woman was now in secondly by the shame hereof to make other women carefull so to carry themselves that they might not give any occasion of suspicion to their husbands thirdly and chiâ—fly to signifie that it was in vain any longer to hide her sinne if she were guilty because God would now lay â—er open and discover to the eyes of all Israel whether or no she were faulâ—y And the priâ—st shall have in his hand the bitter water thaâ— causeth the curse It is called the bitter water from the effeâ—t because it caused the curse to expressâ— which the better it was no doubt made unpleasing to the taste by the dust put â—nto it Vers 21. The Lord make thee a curse and an oath among thy people c. That â—s the Lord make thee such a fearfull example of his wrath and indignation by causing thy thigh to rot and thy belly to swell that in time to come when any of thy people would use a fearfull curse or imprecation upon any they may therein make mention of thee desiring that such plagues and misâ—ries might fall upon them â—s fell upon such a woman that being guilty of adultery did yet drink the water of jealousie The like â—xpression we have Jer. 29. 22. Vers 22. And this water that causeth the curse shall go into thy bowels â—o â—ake thy beâ—ly to swell and thy thigh to rot And so God should punish her in â—â—ose very parts which had been abused in the service of â—inne And the â—oman shall say Amen Amen This word of consent is doubled to shew the fervency of her zeal the innocencie of her cause the uprightnesse of her conscience and the purity of her heart Vers 23. And the priest shall write these curses in a book and he shall blot them out with the bitter water That is he shall write them in a scroll of parchment and then wash and scrape them off into the water And this I conceive was done to assure the woman that the curse threatâ—ed should surely fall upon her if she were guilty and that because though there were no natâ—r ll cause why this water thus â—ingled with dust should have such a â—â—range operation yet the word written should cause the water to work this effect And therefore as sure as she saw the writing of that scroll washt off into the cup so sure she migâ—t be that the â—urse from the word should as I may say passe into the water and in that water should passe into her bowels Vers 24. And he shall cause the woman to drink the bitter water c. To wiâ— after she had offered the jealous-offering for it is evident in the following verse that first the priest did take out of her hand and offer her meat-offering for her vers 25 26. and then afterwards he made her to drink the bitter water vers 27. Vers 26. And the priest shall takâ— an handfull of the offering c. See â—he note upon Levit. 22. Vers 28. And if the woman be not defiled but be clean then â—â—e shall be free and shall canceive seed That is the drinking this water shall no wiâ—e hurt her insomuch that she â—hall be as capable of bringing forth children as ever she was before whereas the guiltie woman should by drinking the water be utterly disabled for ever conceiving with child by reason of those â—ad effects it should work in heâ— body the innocent woman should be free from all such inconveniencies and should conceive and bring forth children as formerly This may well be taken to be most probably the full meaning of the words yet the most of Expositours judge that there is farre more intended thereby to wit that there is a promise here made to the innocent wiâ—e as by way of recompense from the Lord for the shame she should undergo by being so unjustly suspected to wit that upon the drinking of this water she should not fail to conceive and bring forth children to her husband that was then bound to receive her to favour again yea though before she had been barren Vâ—rs 31. Theâ— shall the man be guiltlesse c. That is whereas if the husband should nouriâ—h jealous thoughts in his mind concerning his wife and thereupon either cast her off or any way oppresse her this would be sinne to him if on the other side he should take this legall way to find out whether his wife were faulty or no he should be guiltlesse whatever the event
c. This is the Law for making the water of separation as it is called ver 9. that is the water that was to be kept for the cleansing of those that were legally unclean and for that cause were separated from the holy things of the tabernacle When this Law was given we cannot say but very fitly it is added here to that which went before for as in the foregoing chapter to appease the peoples excessive fear chap. 17. 12. the priests and Levites were appointed to do the service of the tabernacle and to watch over the people that they might not transgresse about any of the holy things so here also the Lord appoints a water of separation to be made that so if any of the pâ—ople had contracted any legall uncleannesse by the sprinkling of this water upon them they might be cleansed and so might come freely again to the service of God in the tabernacle without fear of those plagues which otherwise their pollutions might have brought upon them The legall pollutions were to affect them with the filthinesse of their sinnes and this water of separation was to teach them that if they desired to be cleansed from their filthinesse they must go out of themselves and obtain it from God from his Sanctuary and sacrifice For the making of this water a red heifer was to be providâ—d and that by the common care and charge of all the children of Israel because it was to be for the common good of them all even for the cleansing of any one amongst them that was by any accident legally unclean And indeed as all other sacrifices so this in speciall was a notable type and figure of Christ for first it must be a heifer that the imbecillity of the sex might shadow forth the mean and humble and despised condition wherein Christ should live in the world secondly a red heifer either to denote the truth of his humane nature that he was indeed the sonne of man who was at first called Adam which in the Hebrew signifies red because of the red earth of which he was made or rather to betoken the bloudinesse of his passion whereto the Prophet seems also as some conceive to allude Esa 63. 1 2. Who is this that cometh from Edom with dyed garments from Bozrah Wherefore art thou red in thine apparrel and thy garments like him that treadeth in the wine-presse and that by his bloud it is that we shall be cleansed from all our sinnes even those sinnes that are red as crimson or scarlet Esa 1. 18. He hath loved us and washed us from our sinnes in his own bloud saith S. John Rev. 1. 5. thirdly it must be a heifer without spot wherein is no blemish to signifie the purity of his nature without any blemish of sinne and the perfection both of his righteousnesse and suffering and fourthly a heifer upon which never came yoke for they used in those times to plow and to draw their carts with heifers and cows as well as with oxen Judg. 14. 18. and 6. 7. and that to signifie his frâ—edome from the bondage of sinne as also his voluntary doing of those things that were to be done for our redemption John 10. 17 18. I lay down my life that I might take it again No man taketh it from me but I lay it down of my self and Heb. 9. 13 14. If the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall spirit offered himself without spot to God purge your consciences from dead works to serve the living God Vers 3. And ye shall give her unto Eleazar the priest c. This heifer must be given to the priest to signifie that our redemption and purification was the work of Christs priesthood who was both priest and sacrifice yet not to the high priest but to Eleazar because by doing this service that was now to be done he was to be unclean ver 7. and it was fitter that he should be defiled then Aaron and secondly it must be carried without the camp as an accursed thing figuring Christs being made a curse and suffering without the citie Heb. 13. 12. Wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate Vers 4. And sprinkle of her bloud directly before the tabernaclâ— of the congregation seven times Signifying that though it bore the curse yet it was accepted of God for the cleansing of the unclean and that by Christs bloud we are made clean in Gods sight and have an entrance into heaven thereby Vers 5. And one shall burn the heifer in his sight her skinne and her flesh c. This was done to signifie the grievous suffering of Christ in the whole man both soul and body as also say some the ardent love which he bore unto his people in that he did offer up himself as a sacrifice to God in their behalf Vers 6. And the priest shall take cedar-wood and hyssope and scarlet c. To signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation Lev. 14. 4. and that was by the virtue of the sacrifice that these things should be sanctified to this end that to them might be applyed the cleansing virtue of Christs death and spirit for the purging of our sinnes Vers 7. The priest shall wâ—sh his clothes c. The like is said of him that burnt this heifer ver 8. and of him thâ—t gathered up the ashes ver 10. and of him that sprinkled an unclean person with the water of separation made of these ashes ver 21. They that were imployed in preparing this water were defiled by that which was for the cleansing of others that were defiled And this was first to discover thereby the abominablenesse of sin in that the sinnes of the people being as it were imputed to this heifer that she might die for them every one that touched her was thereby polluted secondly to signifie that Christ of whom this heifer was a type by the imputation of our sinnes should be made a curse for us and should be numbred amongst transgressours thirdly to teach them that it was not so much the signe as the thing signified thereby that had virtue in it to purifie those that were spiritually unclean and consequently to shew the imperfection of the legall priesthood because by preparing the means of the Churches sanctification themselves were polluted Vers 9. And a man that is clean shall gather up the ashes c. This branch of the Law that the ashes of the heifer must be gathered up by a man that is clean and laid up without the camp in a clean place was because they were now consecrated to a holy use however the man that gathered them was thereby made unclean as is expressed in the following verse because they were the remainder of a heifer slain as
I may say for the sinnes of the people and hereby was signified that Christ our sacrifice was pure in himself though made sinne for us yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe wherein never man before was laid Luke 23. 53. And it shall be kept for the congregation of the children of Israel for a water of separation Why it is called a water of separation see before in the note upon ver 2. As for the place where these ashes were kept when they came into the land of Canaan it is not expressed yet many hold that it was dispersed into all the cities that those that were unclean might have wherewith to purify themselves Vers 10. And it shall be unto the children of Israel and unto the stranger that sojourneth among them for a statute for ever To wit the making and reserving these ashes for a water of separation Whether there was a new heifer burnt at every station where the Israelites tarried any time or whether every tribe or Israelite which I should rather think fetched of the ashes from the place where they were laid without the camp and so kept them for their own use when occasion served because it is not expressed we need not curiously enquire Onely this we must know that as the burning so also the ashes of this heifer was a signe of Christs most ignominious and accursed death for to be brought to ashes upon the earth is noted for the extremity of Gods fierie judgments Ezek. 28. 18. and that the memoriall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life justification and sanctification through faith in his name See 1. Cor. 11. 24 25 26. and Gal. 6. 14. Vers 11. He that toucheth the dead body of any man shall be unclean seven dayes He that touched a dead beast was unclean but one day onely Lev. 11. 24. c. Whosoever toucheth the carcase of them shall be unclean untill the even c. neither was he to be sprinkled with those ashes By these legall pollutions therefore contracted by the touch of a dead man the Lord did undoubtedly teach his people first to observe Gods curse in death secondly to take heed of being defiled by the society of dead men that is wicked men men dead in trespasses and sinnes Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works See 2. Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sinnes Keep thy self pure and thirdly that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse namely by repentance from dead works and saith towards God which purifieth the heart Acts 15. 9. Vers 12. He shall purifie himself with it on the third day and on the sâ—venth day he shall be clean The third day was mysticall having reference to the resurrection of Christ so was also the seventh being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ Vers 13. And that soul shall be cut off from Israel That is if he do it presumptuously but if he have done it ignorantly he was to bring a sacrifice Leviticus 5. 3 6. Vers 16. And whosoever toucheth one that is slain with a sword c. That is whosoever toucheth any slain man for though the text speaks onely of such as are slain with a sword yet hereby all other are implyed also or a dead body that is any other dead body of a man though not slain but dying his naturall death yea or the bone of a man or a grave he shall be unclean seven dayes and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities Luke 7. 12. Now when he came nigh to the gate of the citie behold there was a dead man carried out See also John 9. 41. Vers 17. And running water shall be put theretâ— in a vessel Because such water is purest See Lev. 14. 5. This figured the spirit of God which they that believe in Christ do receive John 7. 38 39. Vers 18. And a clean person shall take hyssope and dip it in the water and sprinkle it about the tent and upon all the vessels For though a vessel were melted yet it was not clean till it was sprinkled with this water Numb 31. 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean neverthelesse it shall be purified with the water of separation Vers 22. And what soever the unclean person toucheth shall be unclean c. The unclean person here spoken of must needs be meant of the unclean person mentioned in the foregoing verse as by the immediate inference of this upon that is evident to wit the person that was made unclean by touching the water of separation yet withall it may be extended to all the unclean persons mentioned before in this chapter as those that were made unclean by the burning or touching of the red heifer or her ashes or by the touching of the dead body of a man c. and the Law here given concerning those is that every thing should be unclean that such unclean persons touched and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man and thus hereby was figured the contagion of sinne spreading from one to another to the infection of many CHAP. XX. Vers 1. THen came the children of Israel even the whole congregation into the desert of Zin c. Not the wildernesse of Sin mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their departing out of the land of Egypt but the wildernesse of Zin which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran Numb 12. 16. and 13. 26. which is also called Kadesh-Barnea Deut. 1. 19. and Rithmah Numb 33. 18. close upon the borders of Canaan for thence they sent twelve men to search the land But because here they murmured against God for fear of the inhabitants hence the Lord appoints them to return to the red sea from Rithmah therefore or Kadesh-Barnea they returned as we find it Numb 33. 19. to Rimmon-parez thence to Libnah thence to Rissah thence to Kehelathah where some think it was that the Israelite was stoned for gathering broken wood on the Sabbath day Exod 15. 32. thence they went to mount Shapher thence to Haradah thence to Makheloth thence to
Tahath thence to Tarah where it is thought that insolent mutiny began of Korah Dathan and Abiram thence they removed to Mithcah thence to Hashmonah thence to Moseroth thence to Bene-jaakan thence to Horha-gidgad thence to Jotbathah thence to Ebronah thence to Ezion-gaber which was close by the red sea for this was a place for shipping in Edoms land 1. King 9. 26. And King Solomon made a navy of ships in Ezion-Geber which is besides Eloth on the shore on the red sea in the land of Edom then they turned to the North again and pitched as here Moses tells us in another Kadesh which was in the desert of Zin of which Jephthah spake Judg. 11. 16. and this was in the first moneth to wit of the fourtieth year after they were come out of Egypt for at their next station in mount Hor whither they removed from this Kadesh Aaron dyed and that is noted to have been in the first day of the fifth moneth of the fourtieth year Numb 33. 38. So that in their travels from Kadesh-Barnea where the spie came to Moses to this Kadesh in the desert of Zin there were about eight and thirty years spent the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed And Miriam dyed there and was buried there To wit in Kadesh She was the sister of Moses a prophetesse and by her also God guided the Israelites in their travels I sent before thee Moses and Aaron and Miriam saith the Lord to the Israelites Mich. 6. 4. and therefore is the place and time of her death and buriall noted This year Aaron dyed also chap. 33. 38. and Moses Deut 34. 7. and if this was the sister of Moses as it is generally held that was set to watch what would become of Moses when he was laid out in an ark of bulrushes Exod. 2. 4. she could be little lesse then ten years old when Moses was born and consequently she was about a hundred and thirty years now when she dyed for Moses who dyed towards the end of this year was a hundred and twenty years old when he dyed Deâ—t 34. 7. Vers 2. And there was no water for the congregation c. With the same want God tryed their fathers in the first year after their going out of Egypt Exod. 17. 4. who thereupon murmured then also and had water out of a rock for in many particulars these two different stories were alike though not in all but in this these their children were worse then their fathers because the experience their fathers had of Gods succour in the very same extremity did no good upon them nor could prevent these their murmurings against Moses and Aaron Vers 3. Would God that we had dyed when our brethren dyed before the Lord. That is with those whom God did suddenly destroy in the insurrection of Korah Dathan and Abiram chap. 16. and so also at other times This they wished intimating that it had been easier to have been cut off so then to pine away now for want of water but the whilst in a desperate manner they most impudently flâ—ght that fearfull judgement of being cut off in Gods fiery indignation as a matter of nothing Vers 6. And Moses and Aaron went from the presence of the assembly c. Namely for fear of the people because of their outrage and that they might go to the tabernacle to intercede as formerly chap. 14. 5. for this rebellious people And the glory of the Lord appeared unto them See chap. 16. 19. Vers 8. Take the rod and gather thou the assembly together c. It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock Evident it is that Moses took the rod from before the Lord vers 9. that is out of the tabernacle and therefore some Expositours hold that it was Aarons rod which was budded and was laid up before the testimony chap. 17. 10. But more generally it is held that it was that rod of Moses wherewith he had wrought so many miracles in Egypt which seems indeed the more probable first because it is afterwards called his rod vers 11. With his rod he smote the rock and secondly because this was fittest for this imployment the very sight of this rod wherewith God had manifested his almighty power in so many miracles and particularly in fetching water for them out of the rock at Rephidim being enough to make them ashamed of their present murmuring against God And what though he took this rod from before the Lord vers 9. even Moses rod in memory of the great things that had been done by it for which it is sometimes called the rod of God as Exod. 4. 20. might be laid up in the tabernacle as well as Aarons yea and some conceive that Aarons rod which budded and was laid up in the tabernacle was the very same wherewith those miracles were wrought in the land of Egypt the rather because even the rod of Moses is sometimes also called Aarons rod as Exod. 7. 12. They cast down every man his rod and they became serpents but Aarons rod swallowed up their rods And speak unto the rock before their eyes c. Here was no command given to Moses that he should smite the rock but onely that he should take the rod in his hand to wit as a signe of Gods working by him and speak to the rock before their eyes and therefore many hold that herein lay a part of Moses sinne that he smote the rock when he should onely have spoken to it But withall in this command of the Lord to Moses to speak to the rock there was couched a sharp exprobration of Israels hard heartednesse and infidelity for it intimates that the dead creatures would sooner hear and obey God then his own people and therefore also he was appointed to do this before the eyes of all the people whereas the former miracle of the like nature at the rock of Rephidem was onely wrought before the elders of Israel Exod. 17. 5. Vers 10. And Moses and Aaron gathered the congregation together before the rock c. Their return to the enraged people from whom erewhile for fear they withdrew themselves and ready undertaking what God had enjoyned shows plainly that they did not question Gods power to fetch water out of the rock how could they having had experience that he had done it before Exod. 17. 6 nor did absolutely conclude that God would not work this miracle at this time But why then doth the Lord tell Moses and Aaron that they believed him not vers 12 undoubtedly because there was some secret distrust and unbelief in their hearts though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them God that sees the heart chargeth them with infidelity and therefore we may be
sure they were herein guilty and that happely upon this ground Heretofore when the people murmured the Lord for the most part shewed great indignation against them and was ready to destroy them but that Moses by his prayer prevailed with God to spare them Moses therefore and Aaron wondring that now the Lord should shew no such displeasure but should presently send them to fetch water for them out of the rock they doubted whether God did seriously intend this supply or did onely command it by way of upbraiding the people for forgetting what he had formerly done for them when they wanted water and so though they came to the rock ready to do what God had commanded yet they were perplexed and in suspence betwixt hope and doubtings questioning still within themselves what God would do and that it seems not so much out of any doubt of Gods power as out of a distrust that such a rebellious people were not capable of such a mercie from God and that it was this which Moses stuck at his words seem to testifie vers 10. Hear now ye rebels must we fetch you water out of this rock But if the infidelity of their hearts were all their sinne why is it said also vers 12. that they did not sanctifiâ— him in the eyes of the children of Israel I answer that they showed their distrust outwardly also first by Moses his stricking the rock to which he should onely have spoken vers 11. this tended to the obscuring of Gods glory since his almighty power would have been more manifest if by mere speaking to the rock the water had gushed forth sâ—condly by striking it twice which might well proceed from heat of anger and distrust thirdly by the doubtfulnesse of his words must we fetch you water out of this rock and fourthly by the bitternesse of his rage against the people Hear now ye rebels which happely he expressed also in many other words of discontent and anger which are not here set down for the psalmist saith that they angered him at the waters of strife and provoked his spirit so that he spake unadvisedly with his lips Psal 10â— 32. 33. which as in part no doubt it proceeded from infidelity so it must needs much obscure the riches of Gods mercie who was ready to shew such wonderfull favour to such a rebellious people and argued a kind of unwillingnesse that God should be honoured by this miracle which he had determined to work in the eyes of all the people Vers 11. And the water came out abundantly and the congregation drank This was also spirituall drink flowing from the rock Christ 1. Cor. 10. 4. And did all drink the same spirituall drink for they drank of that spirituall rock that followed them and that rock was Christ being smitten for our transgressions Esa 5. 3 4. by the rod of the law from him proceedeth that living water wherewith Gods Israel may quench their thirst for ever But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life John 4. 14. Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come and buy wine and milk without money and without price And their beasts also Thus those elements which are signes and seals of Gods grace unto those to whom they are sanctified of God for that purpose out of that use are no other but common and have no inherent holinesse in them Vers 12. Because ye believed me not to sanctifie me in the eyes of the children of Israel That is to glorifie me by discovering that you did not question mine almighty power my faithfulnesse and free grace even to those that do not deserve it for as the believer doth greatly honour God by resting upon his mercie and power and faithfulnesse so he that questions the accomplishment of any mercie which God hath promised his people doth exceedingly dishonour him and therefore it is said chap. 27. 14. that Moses and Aaron did herein â—ebell against Gods commandments See the former note upon vers 10. Therefore ye shall not bring this congregation into the land which I have given them How grievous this chastisement was unto Moses we see Deut. 3. 23 24 25 26. But withall herein a mystery was implyed Neither Moses the minister of the law nor Aaron the priest could bring them into Canaan but this must be the work of Jesus or Joshua his successour so neither the law nor the legall priesthood can bring us into heaven but onely faith in Jesus Christ Gal. 2. 16. Vers 13. This is the water of Meribah c. So was the former place also called in Rephidim Exod. 17. 7. To distinguish them the Scripture calleth this Meribah of Kadesh Deut. 2. 1 2 3. And he was sanctified in them That is amongst the Israelites by giving them water and thereby manifesting his power truth and compassion or in them that is Moses and Aaron by punishing their rebellion for hereby God is sanctified Ezek. 38. 16. I will bring thee against my land that the heathen may know me when I shall be sanctified in thee O God before their eyes Vers 14. And Moses sent messengers from Kadesh unto the King of Edom c. To wit by Gods direction Deut. 2. 1 2 3. Thou knowest all the travell that hath befallen us That is our grievous and wearisome afflictions and troubles have been so famous that they cannot be unknown to thee Vers 16. And when we cried unto the Lord he heard our voice and sent an angel c. This was Christ who appeared to Moses in the burning bush and sent Moses to fetch the Israelites out of Egypt and afterwards led them in their way in a pillar of cloud by day and a pillar of fire by night See the note upon Exod. 3. 2. And behold we are in Kadesh a city in the uttermost of thy border Or by Kadesh to wit in the wildernesse lying near and having the name of Kadesh the citiâ— Numb 33. 36. Vers 17. Let us passe I pray thee through thy countrey That being now their nearest way and most convenient for their passage in to Canaan We will not passe through the fields or through the vineyards neither will we drink of the water of the wels Meaning that they would not turn aside into their fields or vineyards to do them any damage and that either they would not drink without paying for it as vers 19. or else that they would onely drink of the rivers which were common not meddling with their wells digged for their private uses which were very precious in those hot and dry countreys Vers 18. And Edom said unto him Thou shalt not passe by me c. Fearing questionlesse that an army of six hundred thousand would not be so easily gotten out of his countrey
unto men in the preaching of the Gospel that so all poore sinners might look upon him as the onely authour of eternall salvation according to that of S. Paul to the Galatians Who hath bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among you Gal. 3. 1. And fifthly as the Israelites that were mortally bitten by those fiery serpents were perfectly cured onely by looking on the brazen serpent whereof there could be no naturall reason so are sinners perfectly saved from that death whereto they were liable because of sinne onely by casting an eye of faith upon Christ whereof no reason can be given but the will of God and therefore is the preaching of this way of salvation called the foolishnesse of preaching 1. Cor. 1. 21. And indeed partly because it was such a notable type of the promised Messiah and partly that it might be a memoriall of this singular meâ—cy which God thereby had afforded them the Israelites carefully kept this brazen serpent unto the dayes of Hezekiah but then because the people burnt incense to it that good King brake it in pieces 2. Kings 18. 4. Vers 10. And the children of Israel set forward and pitched in Oboth They removed not from mount Hor to Oboth but as is before noted upon vers 14. from mount Hor they removed to Zalmonah and then to Punon and then to Oboth as we reade chap. 33. 41 42 43. whence we may most probably conclude that about Punon it was that the brazen serpent was made because it is said here that they set sorward from the place where that was done and then pitched in Oboth Vers 11. And they journâ—yed from Oboth and pitched at Ije-abarim in the wildernesse which is before Moab c. And so were come from Edoms borders to Moabs with whom also they might not meddle Deut. 2. 9. And the Lord said unto me Distresse not the Moabites neither contend with them in battel Vers 12. From thence they removed and pitched in the valley of Zared Zared was the name both of the valley and river that ranne through that valley Deut. 2. 13. where was it seems Dibon-gad for chap. 33. 45. it is said that they departed from lim and pitched in Dibon-gad Vers 13. From thence they removed and pitched on the other side of Arnon c. From Dibon-gad they went to Almon-diblathaim thence to the mountains of Abarim Num. 33. 46 47. which it seems were in this place on the other side of Arnon For Arnon is the border of Moab between Moab and the Amorites Arnon was a river that did at this time divide the countrey of the Amorites from the land of the Moabites Indeed the countrey beyond Arnon towards Jordan had been in the possession of Moab but Sihon had taken it from them ver 16. so that now Arnon was the border between the Moabites and the Amorites which Moses notes to let us see how God by this means had provided this countrey for the Israelites who might not have meddled with it if it had been still in the Moabites possession but were now commanded to take it from the Amorites Deut. 2. 24. Rise ye up take your journey and passe over the river Arnon behold I have given into thy hand Sihon the Amorite King of Heshbon and his land c. and hence it was that the King of the Amorites and Moabites challenged this land in the dayes of Jephthah Israel took away my land when they came up out of Egypt from Arnon even unto Jabbok and unto Jordan now therefore restore thoselands again peaceably Vers 14. Wherefore it is said in the book of the warres of the Lord what he did in the red sea c. This place is diversly translated and therefore also diversly expounded by Interpreters According to our translation the meaning and drift of the words seems to be this There was a book extant in Moses time but now lost called the book of the warres of the Lord wherein it seems the victories which the Lord gave the Israelites over their enemies were more largely described which are here but briefly touched out of this book Moses citâ—s these following words What he did in the red sea and in the brooks of Arnon and at the stream of the brooks that goeth down to the dwelling of Ar and lieth upon the border of Moab and that partly to prove what he had said before ver 13. that Arnon was at present the border between the land of Moab and the land of the Amorites though formerly the land beyond Arnon belonged also to the Moabites and partly also to give a touch that here at their entrance into the Amorites land the Lord wrought wonders for them not inferiour to his dealing with them when he drowned the Egyptians in the red sea Our Translatours have noted in the margin of our Bibles that this place cited out of that book of the warres of the Lord may be read thus Vaheb in Saphah and in the brooks of Arnon c. but if it be so read it is hard to conjecture what was meant thereby onely some Expositours hold that Vaheb was the name of that King of the Moabites mentioned vers 26. whom Sihon conquered and others that it was the name of a city in Saphah but the words cited being but an imperfect clause taken out of a book not now extant no wonder it is though the meaning of them cannot be found out sufficient it is for us that they plainly enough prove that for which Moses cites them namely that the river Arnon did divide the land of the Amorites and the land of Moab Vers 16. And from thence they went to Beer Neither this place called Beer nor those mentioned vers 18 19 20. to wit Mattanah Nahaliel and Bamoth are named Numb 33. and therefore it seems they were not severall stations but onely the names of such places as they passed by when they went forward from the mountains of Abarim which were about Arnon to the plains of Moab Numbers 33. 48. That is the well whereof the Lord spake unto Moses Gather the people together and I will give them water c. The meaning of these words is that at this place called thence Beer which signifieth a well the Lord did miraculously again supply them with water and that in the sight of all the people having appointed Moses to gather them together for this very purpose The manner how this was done is not expressed in the story but from the ensuing song we may probably inferre thus much to wit that the people being in some distresse for water in that wildernesse mentioned ver 13. through which they were now going God stayed not now till they murmured again but of his own accord did appoint Moses to gather the people together and to set the princes of the tribes to dig with their staves promising that a well should thereupon miraculously spring
up in that dry and barren place which was accordingly done and so thereupon the people sung that ensuing gratulatory song ver 17 18. wherâ—in with much joy and praise to God they acknowledged the miraculous manner of that wells springing up Spring up O well Sing ye unto it The Princes digged the well the nobles of the people digged it by the direction of the Lawgiver with their staves And this it seems was that renowned well called Beer-elim Esa 15. 8. that is the well of the mighty ones and might have a like spirituall signification as had before those waters that came out of the rock for as that rock was Christ 1. Cor. 10. 4. so this well might be a figure of him who is the fountain of the gardens a well of living waters Cant. 4. 15. secondly the waters springing from thence might signifie that saving doctrine and graces of Gods spirit which from Christ are derived unto the faithfull and are in them alwayes as a well of water springing up unto life everlasting John 4. 14. thirdly the Princes digging of this well with their staves might be a figure of the labour of governours to open and bring forth to the people the ordinances of God the word and the ministry thereof and fourthly the Israelites singing about this well might he a signe of that Christian joy whereof the Prophet speaks Esa 12. 3 4. With joy shall ye draw water out of the wells of salvation and in that day shall ye say Praise the Lord c. Vers 21. And Israel sent messengers to Sihon king of the Amorites c. When they were to passe over the river Arnon mentioned vers 13. God had told them that they should destroy Sihon and possesse his countrey Deut. 2. 24 Rise ye up and passe over the river Arnon Behold I have given into thy hand Sihon the Amorite king of Heshbon and his land c. yet now out of the wildernesse of Kedemoâ—h Deut. 2. 26. they sent messengers to him doubtlesse not without Gods allowance to desire a peaceable passage through his countrey thereby to render him afterwards the more inexcusable when he was destroyed both in his own conscience and in the judgement of others that should hear of it Vers 22. We will not drink of the waters of the well See the note upon â—hap 20. 17. Vers 24. For the border of the children of Ammon was strong And therefore Sihon had not encroched upon their countrey as he had upon the Moabites at least not beyond the river Jabbok see Josh 13. 25. for this is not added as a reason why the Israelites made not warre upon them Gods command was a restraint sufficient for them Deut. 2. 19. And when thou comest nigh over against the children of Ammon distresse thâ—m not nor meddle with them c. Vers 25. And Israel took all these cities c. Destroying all the inhabitants Deut. 2. 34. And we took all his cities at that time and utterly destroyed all the men and the women and the little ones c. Vers 26. For Heshbon was the citie of Sihon the king of the Amorites c. Because Heshbon and the countrey adjoyning had been the possession of the Moabites and God had charged the Israelites not to meddle with their countrey Deut. 2. 9. therefore Moses doth largely prove from this place to the end of the 30. verse that both Heshbon and the countrey adjoyning was the possession of Sihon when the Israelites took it Sihon having taken it from the former king of the Moabites that is from him that was king before Balak that was at present their king chap. 22. 4. Concerning which see also what is noted before upon vers 13. Vers 27. Wherefore they that speak in proverbs say c. By proverbs in the Scripture are generally meant all wise and pithie sayings especially when they are grown to be in common use amongst men 1. Sam. 24. 13. As saith the proverb of the antients Wickednesse proceedeth from the wicked and secondly more particularly those are called proverbs first that are expressed with figurative words or by way of similitude as Ezek. 18. 2. What mean ye that ye use this proverb concerning the land of Israel The fathers have â—aten sowre grapes and the childrens teeth are set on edge secondly that are taken up as by-words by way of scorning and dâ—riding men as Deut. 28. 17. Thou shalt become an astonishment a proverb and a by-word among all nations and Hab. 2. 6. Shall not all these take up a parable and a taunting proverb against him and so consequently by those that speak in proverbs are meant here such as did compose or utter songs or ballads made by way of triumphing over some vanquished enemie and that because in such songs they used to scoff at those that were so vanquished and the severall passages of such songs were usually taken up afterwards as a proverb and by-word Now Moses to prove that Heshbon and the countrey adjoyning now taken by the Israelites had formerly been taken from the Moabites by Sihon alledgeth this proverbiall song which no doubt was first made and used by the Amorites by way of triumphing over the vanquished Moabltes and that the rather because the Israelites now might more justly and so happely did insult over the Amorites with the same proverbiall taunt wherewith they had before derided the Moabites Let the city of Sihon be built and prepared Implying that though Heshbon perished vers 30. being in Moabs hand yet now it should be more fairly and more strongly fortâ—fied being in Sihons hand and so also being applyed to the Israelites victory that though it were much defaced in Sihons hands yet now the Israelites would build it more fairly Vers 28. For there is a fire gone out of Heshbon a flame from the city of Sihon c. That is the fury of warre which was kindled and began in the subversion and laying waste of Heshbon brake out from thence and consumed the countrey of the Moabites as farre as Ar a chief city of theirs and the Lords of the high places of Arnon that is the princes priests and gods of the Moabites for all these may be comprehended under this word Lords even as farre as Arnon And hence it is that the prophet speaking of the vain confidence of the Moabites in the strength of Heshbon for the Moabites had then recovered this countrey again the Israelites being carryed captives into Assyria he threatens that those cities wherein they trusted should by the Chaldeans be first destroyed and in the words he useth doth manifestly allude to this taunting song of the Amorites when they conquered the Moabites here cited by Moses Jer. 48. 45. A fire shall come forth out of Heshbon and a flame from the middest of Sihon and shall devour the corner of Moab and the crown of the head of the tumultuous ones c. Vers 29. Wo unto thee O Moab thou art undone O people of
of God came upon him ver 2. it cast him into a trance thoâ—gh it were not theâ—e expressed because it was to be expressed here and that this was usuall with the Prophets we may see in many places as Gen 15. 12. Dan. 8. 17 c. Vers 5. How goodly are thy tents O Jacob and thy tabernacles O Israel c. This and that which followeth in the next verse is not meant of the goodly sight which their tabernacles at present yielded in regard of that admirable order wherein they were severally ranked under their severall ensigneâ—â—nd standards but â—lso that herein as in a lively figure the Lord did shew the great felicity of his Church and people not onely in regard of thâ—t goodly and pleasant land which the Lord had provided for their habitation but also in regard of the variety of all other good blessings which God should conferre upon them wherein they should be a wonder and admiration to all that took notice of it Vers 6. As the valleys are they spread forth as gardens by the river side c. The Israelites and so consequently also the Châ—rch of the Gentiles the spirituall seed of Abraham are here compared to valleys spread forth to signifie the large extent of the Church and secondly they are compared to fruitfull valleys and gardens enclosed set with pleasant and wholsome plants and kept alwayes fresh and fruitfull by the waâ—ring of rivers yea even in times of scorching heat and drought to signifie both that God would abundantly bleâ—â—â— his people with temporall blessings at least that they should still be preserved and upheld in times of greatest trouble according to that Esa 58. 11. The Lord shall guide thee continually and sat is fie thy soul in drought and make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters fail not as likewise that he would richly blesse them with spirituall gifts and graces by means of the word and spirit which as a river refresheth and comforteth his people of which the Psalmist speaketh Psal 46. 4. There is a river the streams whereof shall make glad the city of God and the prophet Joel 3. 18. A fountain shall come forth out of the house of the Lord and shall water the valley of Shittim Thirdly they are compaâ—ed to the trees of lign-aloes which the Lord hath planted both to signifie how wonderfully through Gods blessing they should grow and prosper â—or those trees are said to be planted of the Lord which prosper above the ordinary course of nature above that which by the skill and industry of men they were like to reach Psal 104. 16. The trees of the Lord are full of sappe the cedars of Lebanon which he hath planted as also what a good fame and report the people of God should have farre and near for the tree lign-aloes is a certain tree growing in Arabia and India which giveth a very sweet odour and may therefore be an embleme of the sweet fame and report which the Church should have for her graces and holy righteous life in regard whereof the Church is also elsewhere compared to the rose and lilly Cant. 2. 1 2. and lastly they are compared to cedar trees beside the water which are great tall and very durable and hereby therefore is signified the great growth of Gods people together with the stable and flourishing glory of their kingdome according to that of the Psalmist Psal 92. 12. 13. The righteous shall flourish like the palme tree he shall grow like a cedar in Lebanon c. and that of the Prophet concerning the Assyrian Ezek. 31. 3 Behold the Assyrian was a cedar in Lebanon with fair branches and with a shadowing shroud and of an high stature The waters made him great the deep set him on high c. How this was accomplished we see partly in the flourishing estate of the Israelites in Solomons dayes but especially in the exceeding glory of Christs kingdome Vers 7. He shall poure the water out of his buckets and his seed shall be in many waters This branch of Balaams prophecy is very difficult Most Expositours understand it of the wonderfull increase of Israels posteâ—ity and that thus By the water poured out of his buckets they understand his children flowing out of his loyns and that as alluding to the way of naturall generation whence it is they say that the Scripture doth usually speak of the propagation of children under the â—imilitude of waters flowing out of fountains cesterns buckets and the like as Esa 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 that is out of the fountain of Judah and again Psal 68. 26. Blesse ye God in the congregations even the Lord from the fountain of Israel and so also Prov. 5. 15 16 17. where Solomon speaking of wife and children in the lawfull state of marriage saith Drink waters out of thine own cestern and running waters out of thine own well Let thy fountains be dispersed abroad and rivers of water in the streets Let them onely be thine own c. and so accordingly they understand the second clause and his seed shall be in many waters to wit that his posâ—erity should increase unto many people for so they say that by many waters in the Scripture is frequently meant many people as Revel 17 15. and in many other places But this exposition seems to many somewhat hard and indeed though that last clause be understood of the great increase of Israels posterity yet I should rather think there is an allusion therein to the great increase of seed â—own in well-watred grounds to wit that his posterity should wondrously grow up and increase as seed sown thus in many waters Others again understand the first clause of the streams of the word of salvation which from the Israelites should be poured forth amongst othâ—r nations according to that of the Prophet Esa 2. 3. Out of Zion shall go forth the Law and the word of the Lord from Jerusalem and then the second clause they understand not onely of the civil increase of his posterity growing up as seed sown in moist grounds but also of their flourishing in grace and growing up unto life everlasting But in the last place there is another exposition to wit that this also is meant as that which went before either particularly of the fruitfulnesse of the land of Canaan to wit that they should have abundance of water which they might as they had need poure plentifully out of their buckets and this was no small blessing in those Eastern countries so that their seed sown should flourish exceedingly as corn must needs do that is sown in such watry grounds or else generally of their flourishing esâ—ate in all regards by reason of the blessing of God upon them and their labours which should make them as grounds that have
mixed people with them Exod. 12. 37 38. and they journeyâ—d in severall troops and armies Vers 2. And Moses wrote their goings out according to their journeys by the commandment of the Lord. That is Moses by the commandment of the Lord wrote this following journall of the Israelites travels from Egypt to the land of Canaan wherein are set down not all the severall places the Israelites came to or all their severall removes from one place to another but all the severall stations of their journeys that is the severall places where they pitched their tents and abode for some time And this was done first the better thereby to assure posterity of this miraculous deliverance of their fathers out of Egypt and of the Lords leading them through the wildernesse to the land of promise this expresse description of the names of their severall stations being a strong evidence of the certainty of this story and sâ—condly that here in a short compasse as in a little map by the mention of the severall places where such things were done they might be put in mind of the rebellion of their fathers of Gods severity in chastising them for their rebellion but especially his goodnesse and faithfulnesse to the seed of Abrahaâ— notwithstanding the many provocations wherewith they had provoked him to displeasure againsâ— them Vers 3. And they departed from Rameses in the first moneth c. Whither they assembled by direction of Moses from all parts of the land of Goâ—hen Vers 4. For the Egyptians buried all their first-born which the Lord had smitten amongst them This intimates the cause why the Egyptians did not at present oppose their going thence to wit because God had pulled down their pride by slaying their first-born Vpon their gods also the Lord executed judgement See the note upon Exod 12. 12. Vers 6. And they departed from Succâ—th and pitched in Etham Here the Lord began first to go before them by day in a pillar of cloud and by night in a pillar of fire Vers 7. And they removed from Etham and turned again unto Pi-hahiroth c. A narrow passage between two ledges of mountains into which being entred Pharaoh overtook them with a mighty army and thought they could not now have escaped him but God divided the red sea which the Israelites passing the Egyptians assayed to follow them and were drowned Vers 8. And pitched in Marah Having travelled three dayes journey from the red sea through the wildernesse without any water and finding the waters here very bitter they began to mutiny against Moses but God sweetned the water with a tree Exod. 15. 23. Vers 11. And they removed from the red sea and encamped in the wildernesse of Sin So called from Sin a city in Egypt over against which this wildernesse lay Hither they came a just moneth after their departure from Rameses In this wildernesse they murmured grievously for want of food and God gave them quails and rained manna from heaven which was still continued till they came into Canaan Vers 14. And they removed from Alush and encamped at Rephidim c. A place famous first for the mutiny of the Israelites for want of water wherein they had almost stoned Moses secondly for the water fetched miraculously out of the rock in Horeb thirdly for the victory they had over the Amalekites who there set upon them fourthly for Moses his meeting with Jethro his wife and sonues and the counsel he had of Jethro for the government of the people Vers 15. And they departed from Rephidim and pitched in the wildernesse of Sinai Hither they came the beginning of the third moneth Exod. 19. 1. and stayed there till the twentieth day of the second moneth of the second year Numb 10. 11 12. Here was the Law given and the tabernacle built and the people punished for making and worshipping a golden calf and Nadab and Abihu takeâ— suddenly away for offering strange fire and the people first numbred and then ordered in their severall camps both for their encamping about the tabernacle and their journeying with it to the land of Canaan Vers 16. And they removed from the desert of Sinai and pitched at Kibroth-hattaavah Here the people fell a lusting for â—lesh God again sent them quails yea for a moneth together in great abundance whereon they surfeted and dyed miserably with the flesh between their teeth Vers 17. And they departed from Kibroth-hattaavah and encamped at Hazeroth Here Miriam and Aaron murmured against Moses and she was smitten with leprosie Numb 12. Vers 18. And they departed from Hazeroth and pitched in Rithmah Which was iâ— the wildernesse of Paran Numb 13. 1. near Kadesh-barnea whence spies were sent to search the land upon whose report the people murmuring God was wroth and appointed Moses to return again to the red sea as having vowed that not one of that generation should enter Canaan save Joshua and Caleb Vers 20. And they departed from Rimmon-parez and pitched in Libnah This some think is the same which is called Laban Deut. 1. 1. Vers 25. And they removed from Haradah and pitched in Makheloth It is interpreted assemblies so called as some think of the mutinous assemblies of Korah Dathan and Abiram there Vers 31. And they departed from Moseroth and pitched in Bene-jaakan c. Thir Moseroth is called Moserah and Bene-jaakan Beroth-bene-jaakan as likewise in the next verses Hor-hagidgad is called Gudgodah and Jotbathah Jotbath Deut. 10. 6 7. See the note there Vers 35. And they departed from Ebronah and encamped at Ezion-gaber A place by the red sea where was a hatbour for shipping in Edoms land 1. Kings 9. 26. See also 1. Kings 22. 48. Vers 36. And they removed from Ezion-gaber and pitched in the wildernesse of Zin which is Kadesh That is at Kadesh in the wildernesse of Zin Here Miriam dyed the people again murmured for water and had water out of a rock but God was displeased with Moses and Aaron for their unbelief Hither they came in the beginning of the fourtieth year and hence they sent to crave a passage through Edoms land but it was denied them Vers 41. And they departed from mount Her and pitched in Zalmonah Which may be so called of Zelem an image it is thought to be the place where the Israelites for their murmuring were â—tung with fiery serpents and the brazen serpent was by Gods appointment erected for their help Vers 45. And they departed from Iim and pitched in Dibon-gad So called because it was repaired and possessed by the tribe of Gad chap. 32. 34. and to distinguish it from another Dibon which was given to the Reubenites See Josh 13. 15 17. Vers 52. Then ye shall drive out all the inhabitants of the land To wit by destroying them Deut. 7. 12. Vers 54. And ye shall divide the land by lot c. See the note upon chap. 26. 55. Vers 55. Those which ye let remain of them shall be pricks in your eyes
though their enemies did for a while triumph over them and carrie them captives into a strange land yet they should return again into their own land and out of their stock the Messiah should come All which how it was accomplished we see first in the exaltation of David to be their king which cost him many prayers secondly in the many glorious victories of David Asa Jehoshaphat and other kings of Judah against their enemies who having prevailed more by their prayers then by their swords returned in triumph unto their people of which many understand that clause and bring him unto his people thirdly in the return of this tribe out of the Babylonian captivitie for whereas the tribes of Israel carried captive into Assyria did never râ—â—urn thence this tribe of Judah and those of Benjamin that were united to them in the â—ingdome of Judah upon their repentance and prayers to God were brought back again into that land of promise and there were settled and so continued unto the coming of Christ and of this doubtlesse those words are principally meant and bring him unto his people and fourthly chiefly in the victorie of Christ that lion of the tribe of Judah over our spirituall enemies of which also as in relation to his prayers we see what the Apostle saith Heb. 5. 7. That in the dayes of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death he was heard in that he feared Let his hands be sufficient for him and be thou an help to him c. That is he shall through thine aid be able to make good his part against his enemies without seeking any help from any bodie else Vers 8. Let thy thummim and thy urim be with thy holy one whom thou didst prove at Massah c. In this first branch of Levies blessing is foretold first that the high Priesthood to which appertained the breastplate that had the urim and thummim in it Exod. 28. 30. should be continued in Aarons posteritie and secondly that God would still furnish them with those gifts and graces that knowledge and pietie requisite for their calling and signified by the urim and thummiâ— As for that following clause whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah for the fuller understanding thereof we must note first that this is meant of that storie Numb 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock but through their indignation against the people did not glorifie God as they ought to have done and therefore were excluded from entring into the land of Canaan for though the place where this was done was called Meribah onely not Massah Numb 20. 13. it was the place where Moses first fetcht water out of the rock in Horeb that was called Massah and Meribah Exod. 17. 7. yet because the Lord did there prove Moses and Aaron even that place is also called Massah that is temptation or proof secondly that it is said that the Lord did prove Levi that is Moses and Aaron at Massah and did strive with them at the waters of Meribah because he did there trie their faith and sharply reprove them for their infidelitie and thirdly that this is here added both by way of commending the zeal of Aaron for zealous for God he then shewed himself though weak in faith and also by way of magnifying Gods mercie in settling the priesthood upon his posteritie though he at that time so greatly offended him through his unbelief Vers 9. Who said unto his father and to his mother I have not seen him c. This may have respect both to that law Levit. 21. 11. Neither shall he go in to any dead bodie nor defile himself for his father or mother or else to that notable fact of the Levites Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf not sparing those that were most nearest allied to them for therefore it is that Moses here saith of them that he said unto his father and to his mother I have not seen him neither did he acknowledge his brethren nor knew his own children because they did execute Gods judgement upon parents brethren children no lesse then if they had been mere strangers to them Vers 11. Blesse Lord his substance and accept the work of his hands That is though the Levites have no inheritance in the land of Canaan amongst their brethren yet the Lord will provide for them and blesse them in their outward estates and besides the service they do to him and to his people the Lord will take in good part and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling Smite through the loyns of those that rise up against him c. That is God shall destroy their enemies Because those that are set apart to take care of the peoples souls are usually hated and persecuted by those whose sinnes they reprove Wo is me my mother that thou hast born me a man of strife and a man of contention to the whole earth Jer. 15. 10 therefore is this promise made here to the Levites that God would fight against those that fight against them and sooner or later would surely destroy them Vers 12. And of Benjamin he said The beloved of the Lord shall dwell in safetie by him c. For the understanding of this blessing of Benjamins tribe we must note that the main thing promised herein is that the Temple should be built in that portion of the land which should fall to the lot of Benjamin and in expressing this Moses useth this phrase 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 by way of alluding to Jacobs dealing with Benjamin the stock from whom this tribe was descended first because as Jacob kept his Benjamin alwayes at home with him he would not let him go out of his sight so this tribe did alwayes enjoy the speciall presence of God in his Temple and was as it were every day in the eye of their heavenly father secondly because as Jacobs keeping of Benjamin alwayes at home with him was an effect of his tender love to him he was his darling and therefore he would not part with him so this tribes continuall enjoying of Gods presence in his Temple was a speaking pledge of Gods singular love to them the Lord seemed herein to make this tribe his darling as once Benjamin was to Jacob and therefore this tribe is called here the beloved of the Lord and thirdly because as Jacobs keeping of Benjamin at home with him was to make sure as he could that no evil should befall him Gen.
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