A HELP FOR THE UNDERSTANDING OF THE HOLY SCRIPTURE. Intended chiefly for the assistance and information of those that use constantly every day to read some part of the Bible, and would gladly always understand what they read if they had some man to help them. The first part. Containing certain short notes of exposition upon the five books of Moses, to wit, Genesis, Exodus, Leviticus, Numbers, and Deuteronomie: Wherein First, all such passages in the Text are explained as were thought likely to be questioned by any Reader of ordinary capacity; Secondly, in many clauses those things are discovered which are needful and useful to be known, and not so easily at the first reading observed; and Thirdly, many places that might at first seem to contradict one another are reconciled. By ARTHUR JACKSON, Preacher of God's word in Woodstreet, LONDON. MATT. 24. 15. Who so readeth let him understand. Act. 8. 30. 31. And Philip ran thither to him and heard him read the Prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I except some man should guide me? Omnes qui legimus nitimur hoc indagare atque comprehendere quod voluit ille quem legimus. Aug. Confess. lib. 12. cap. 18. Printed by Roger Daniel, Printer to the University of Cambridge: And are to be sold at the sign of the Angel in Lumbards'; treet. ANNO DOM. MDCXLIII. To my well▪ beloved friends and neighbours of my charge in WOOD STREET LONDON. Right dearly beloved in the Lord, THis poor work of mine, the first-fruits of my labours in this kind, must needs pass through your hands to the public view, not only in regard of the special interest you have in me, whom yourselves were pleased many years since to choose to be your Pastor to feed your souls, but also in regard the work itself was at first collected, and composed purposely for your service and use. It is now above twenty years since the Lord was pleased to open a door unto me for the preaching of the Gospelof Christ amongst you, wherein, though with much weakness, I have endeavoured to the utmost of my power, I bless God, to build you up in the knowledge of God and of Christ▪ and need no other witnesses than yourselves, that I have not sought yours but you, as having indeed from my first entrance amongst you resolved with the Apostle, very gladly to spend, and to be spent for you, though the more abundantly I loved you the less I were loved by you. Amongst other ways wherein I have studied to be serviceable to your souls, it pleased God to put into my heart that I would undertake the unfolding of such passages of the holy Scripture as were somewhat more difficult and obscure to such as would come in and partake of my labours therein; and the end I propounded to myself in this was, both that I myself might hereby be the better enabled in public also to declare unto you the whole counsel of God, as occasion was offered; and that you likewise might with the more advantage and comfort exercise yourselves in your private reading of those sacred volumes. Now having for several years spent some time every Lord's day in this employment, I was at length importuned by some friends, that were partakers of my labours therein, to prepare those Annotations for the Press, which were the chief substance of that which I had collected for that service. They alleged what satisfaction and comfort themselves had received in the hearing of them, and what an advantage it might be both to them and others, if they might have them ready at hand at all times to inform them in any thing they scrupled in their private reading; and so far I was swayed with what they said, that I resolved in the publishing of one part of them to make trial whether they would find that approbation and welcome abroad, that might give encouragement to send ●orth the rest after them. These indeed come forth in a sad time, when arms are in far more request than books; but we must herein submit to the good will of God. It hath fared with this Book in this, as with many a traveller that hath prepared for a journey when the sun shined fair, and yet was constrained at last to go forth in a storm. When I began first to transcribe these Notes for the Press the sky was clear and shined upon us, and yet now when they should go forth, the whole kingdom is overspread with a cloud, that is like to pour down showers of blood upon the whole land: the Lord give us grace to turn to him, who hath promised to be a refuge from the storm. Well, but yet the book being passed the Press, and being withal to go upon God's business, I was unwilling to forbear the publishing of it, especially when I began to consider, that the drift of it was to help men to read the Scripture with profit, and that there is never more need for men to be much in studying God's word then in troublesome and sad times, God having there stored up those cordials for us which in such times must cheer up the sick fainting spirits of his poor afflicted servants: unless thy Law had been my delight, saith David, Psal. 119. 92. I than had perished in my afflictions. Having therefore resolved to publish it, and to leave the success to the good providence of God, I here present it to you in the first place, to whom it doth of right belong. If it may prove a means to bring you, whose souls God hath committed to my charge, to be in love with the Scripture, or add any thing to your stock of knowledge and grace, I have if not all, yet my chief desire. Now our Lord Jesus Christ himself, and God even our father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts and establish you in every good word and work. And so I commend you to God's grace, and desire likewise your prayers unto God for him who is Yours in the surest band of Christian affection ARTHUR JACKSON. from reading his word, because there are some places they shall meet with which they shall find above their reach; yet because of this we press t●em to be the more careful to search diligently for the meaning of what they read, to be wary of perverting the good word of God, and to that end both to pray unto Go● often that he would therein reveal the truth unto them, and to make use of those for their help whom God hath furnished with gifts above others for the re●olving of such doubts as they shall meet with in their reading. And indeed that I might be serviceable to the weaker sort of God's people herein, hav● I yielded to publish the●e Annotations, which at first I gathered for the more private use of myself and some others. Many I know there are that are careful every day to redeem some time from their worldly employments for the reading of the Bible, that yet ●eap not that profit they might by their reading, because they pass over many places which they understand not; and how useful it would be for them if they had some larger Notes of exposition by them, than those can be that are in the margin of some Bibles, which they might jointly read together with the chapter they read, we may ●asily judge by the advantage which those short marginal notes have yielded 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 myself) yet I hope it will be accepted if I may but contribute somewhat towards it, and others may perhaps be stirred up to join their help to the same service. I ha●e already through God's assistance passed through the Historical part of t●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 peaceable times. But for the present I could only transcribe for the Press 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 far better than mine own, before I would adventure to send forth the rest. There are only 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 t●at have been raised by Interpreters concerning the different ways of translating some passages in the Original Text, but have only endeavoured to unfold the meaning of the Text according to our last Translation; only 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 only understand their own language, and such knotty disputes concerning the Original must needs have mightily puzzled such readers, but could never have been any way profitable for them. And this I trust will satisfy him. Again, having made use of many learned Expositors, in searching out the meaning of those places that I have undertaken to explain, some may perhaps wish that I had some way inserted their names, as I went along, to the end that for their better satisfaction those that questioned any exposition might have had recourse to their works, to peru●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 should have taken that course: but considering (as I said before) that I looked chiefly to the satisfying of those that are not skilled in such Authors, 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; only I shall desire that those that will vouchsafe to peruse th●se my poor labours, would have a Bible by them, & still read 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 t●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, who 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. read● m●nner to appear to him. 135. l. 14 r. me; th●s 152. ●. 25 r. ●●t. 1. 2. 158▪ l. 2●. r. re●. 171. l. 2. r. Lord Jeh●vah. ●96 l. ●5. r. H●r. 202. l 4 r. Sanctuary and the 204 l. 2●. twinne●. 219. l. 7 del● most. 244▪ l. 41. Levit. 1. 261. l. ●. hands 264 l▪ 20. light holy. 2●6 l. 41. commended. 278. l. ●4. five sacr vices. 30●. l. 30. dwelled. ●●2 l 3. our Go●l. 328. l ●4. ●he tent. 339▪ l. 18. L●v 2 2. 380. l. ●4. Aaron. 382. l. 30 light holy. 385. l. 40. t wa●. ●97. 35, 38 Suphah. 40●. 14, 15, 20. Ch●mosh 40●. l. 14▪ right unto; thus. 430. l. 40. thi● it. 4▪ 7. l. 33. d●le l. y. 50●. l 41. pe●son●. 5●7. l▪ 30. a basket ●48. l. 1. him, l. 14 affected. 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 Expositors, and that not without good probability, conceive these words to be a general 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 several works of the six days;) 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 spoke, 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 day's 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 stars sang together, and the sons 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 only the creation of things corporal and visible, & that happily as having regard therein to the rudeness and weakness 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 angel's spirits. Col. 1. 16. By him were all things created, that are in heaven, and that are in earth, visible, and invisible, etc. Psal. 148. 2▪ 5. Praise ye him all his angels, let them praise the name of the Lord, for he commanded, and they were created. And though we cannot expressly say, on which of the six days the angels were created, because there is no express mention made of them▪ yet it is most likely that they were created together with the highest heavens, the chief place of their habitation; and that on the first day, because then at the laying of the foundations of the earth the angels did praise their Creator, as was before noted, Job 38. Vers. 2. And the earth was without form, and void.] That is, the earth was on the first day created, and when it was at first created, it had neither the shap● nor ornaments that it hath now: it was not round, solid, dry, distinguished here and there with valleys and hills; it was without form, a rude and indigested lump; and again it was void, or empty, not having trees, herbs, and flowers to adorn it, nor beasts, birds, or people to inhabit it▪ as it hath now. And darkness was upon the face of the deep.] By the deep, is meant that confused Chaos, or indigested Mass of earth and water▪ of which before he had spoken; by darkness▪ is meant a mere privation of light: this Chaos or deep was wholly hid and involved in darkness; in the whole surface of it▪ there was no light at all, wherewith it should be seen. And the Spirit of God moved upon the face of the waters.] The word here translated moved, is metaphorical, taken from the motion of birds, that flutter over their young, and implies that the holy Ghost did sustain and cherish this Chaos, or Deep, by his secret, but effectual power and motion, even as birds do their new-hatcht young ones, by so fluttering over them. Vers. 3. And God said let there be light.] That is, God the Father, having created of nothing, this confused Chaos of earth and water, did the same first day create also the light, which was a bright shining quality upon the face of this deep, whereby it became apparent and visible; and this he did by saying, Let there be light, that is, by his almighty word and command, Psal. 33. 6. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth: not any word uttered or spoken after the manner of men, but by his essential Word, the Son of God, who is the word and wisdom of the Father. John 1. 1. In the beginning was the word, and the word was with God, and the word was God. 1. Cor. 1. 24. Christ the power of God, and the wisdom of God, and by whom the Father made all things whatsoever. John 1. 3. All things were made by him, and without him was not any thing made that was made. Vers. 4. And God divided the light from the darkness.] Hereby is employed▪ 1. That God did not wholly abolish the darkness all over the deep, but divided the light from the darkness, so that whilst there was light on one part of the deep, it was still dark on the other. 2. That he ordained that there should be for ever a natural and formal repugnancy and contrariety between them, and that they should mutually succeed and expel one the other, that so every where about the b●dy of the earth it should be successively, as the light and darkness moved and followed each other, sometimes day, and sometimes night. 3. That even in the three first days of the world's creation, before the sun was made (the motion whereof doth now measure out the day) there should be a successive going▪ and returning of light and darkness, according to the time of day & night, as well as afterwards when the sun was created to give light unto the world, as it moved about the body of the earth. Vers. 5. And God called the light Day, and the darkness he called Night.] That is, he made this succession of light and darkness to be for those distinct times▪ which his will was should afterward be called Day and Night, to wit, by Adam when he gave names unto all things. And the evening and the morning were the first day.] The evening, which is the beginning of the night, and the morning, which is the beginning of the day, are here put for the whole time of night and day, which joined together are said to make one entire day, to wit, in a large sense comprehending both night and day, which is with us the space of 24 hours: whereas the time whiles the light shineth is the day strictly taken, in which sense Christ saith, There are twelve hours in the day, John 11. 9 Now the evening is set before the morning, because darkness was in time before the light, and thereupon the Jews always began their large day at evening: Levit. 23. ●2. From even unto even shall ye celebrate your Sabbath. Vers. 6. And God said, Let there be a firmament in the midst of the waters, etc. The firmament God called Heaven, vers. 8. It is called in the Hebrew an expansion, or stretching forth, because the Heavens are stretched forth as a curtain. Isai. 40. 22. God stretcheth forth the heavens as a curtain, and spreadeth them out as a tent to dwell in: and in Greek, Latin, and English a firmament; because of the constant and enduring firmness of it which is not worn with its continual motion, but remaineth such as it was framed of God in the beginning. So that by the firmament here is meant, whatsoever is contained in that vast space from the surface of the earth, to the uppermost heavens, with the Regions of the air and the heavenly Orbs, etc. Now of this firmament it is said, that it was made in the midst of the waters, and that to divide the waters which were under the firmament from the waters which were above the firmament; and from hence many learned men have concluded, that doubtless a great part of those waters that did at first cover the face of the deep were on this day lifted up by the almighty command of God, above all the heavenly orbs comprehended under this word firmament, and so there continue still as in the place appointed them of God, and are spread as an orb of water round about the highest part of the visible heavens. But because the main reason whereon they ground this opinion is, that by the words of Moses they say it is plain, that the whole firmament must be in the midst of the waters, and must divide the waters that are beneath from the waters that are above; and this reason must needs also overthrow this conceit of theirs, seeing it is manifest that there are some waters always in the middle region of the air, even when it doth not rain (whence it is noted as one of the marvellous works of God's providence, Job 26. 8. He bindeth up the waters in his thick clouds, and the cloud is not rend under them) and in this regard it cannot be said that the whole firmament, comprehending the regions of the air as well as the heavenly orbs, doth divide 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 firmament from the waters which were above the firmament; not because there are any waters above the heavens, where the sun, moon, and stars are set, which are a part of the firmament, vers. 17. but because they are above that part of the firmament, which is from the face of the earth and sea to the clouds, which is also called the open firmament of the heaven, vers. 20. for by the waters which are above, watery clouds are meant, as is evident in many other places of Scripture: Psal. 18. 11. His pavilion 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, etc. 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 waters of the deep forementioned were lifted up by the mighty power 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 ●ly (vers. 20.) was 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 muddy 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 Mass and received its form, and so the waters descended to the place that God had founded 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 Storehouses: and thus the earth and water together made an entire Globe. Nor need we be troubled that the waters 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 where into they all run (E●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 words may be only this, that the waters under the heaven were to be gathered and run together, each to their several place. Vers. 11. And God said, Let the ●arth bring forth, etc.] And thus the Lord in great wisdom, 1. caused the earth to yield her increase before the sun was created, by the heat whereof now the earth is warmed and so doth fructify that hereby we might learn to ascribe the fruits of the ●arth to God rather than to the sun; 2. He made ready all kind of food for the living creatures that were afterwards created on the sixth day. Vers. 12. And the earth brought forth grass and herb yielding seed, etc.] Hereby is meant both that God did then by his almighty word give to the earth a power to bring forth all kind of herbs and plants and trees unto the end of the world, 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 afterwards was created not a child, but a perfect man) and therefore we see that when the serpent tempted him (which was immediately after his creation) the tree of knowledge 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; which is indeed an argument of much weight to prove that the world began with the Autumn, and that at first the year was counted to begin then. And God saw that it was good.] That is, God approved them all to be good. And indeed even those poisonous herbs and plants which were on this day created are good and useful in their kind, and meat for some creatures; nor should have ever been hurtful to man, if man had not sinned. Vers. 14. And let them be for signs.] That is, to signify things to come, both natural and ordinary, and supernatural and extraordinary. For so we find by continual experience, that the divers colour and hew of the Sun and Moon, as likewise the rising and setting of divers Constellations of the stars, do foreshow fair and foul weather, storms and tempests, etc. and hereby both seamen and husbandmen and physicians receive very helpful insinuations of the fittest opportunities for their several affairs: yea oftentimes by Eclipses, Comets, and sometimes by other supernatural signs, 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 signs in the Sun and in the Moon, and in the Stars, and upon the earth distress of Nations with perplexity, the sea and the waves roaring, men's hearts failing them for fear. and Act. 2. 19, 20. I will show wonders in heaven abov●, and signs in the earth beneath, blood, and fire, and vapour of smoke. The sun shall be turned into darkness, and the moon into blood: & yet this is no warrant for fortune-tellers and such as by searching under what Planet men are born will undertake to foretell and divine what good and evil shall befall them both in their life and death: for this is a vanity and wickedness, which the Scripture doth every where deride and condemn, Deut. 18. 10. There shall not be found among you any one that maketh his son or daughter to pass 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 monthly prognosticatours stand up and save thee from these things that shall come upon thee. And for seasons.] To wit, Summer and Winter, Spring and Autumn, which come by the course of the Sun, as that approacheth 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 months and their several seasons; and the Stars likewise and Constellations which arise and set, some at one time of the year, and some at another. Vers. 16. And God made two great lights.] However the Sun is indeed the greatest of all the heavenly lights▪ being 166. times bigger than the earth, yet it is well known to the learned, that the Moon is the least but one of all the Planets, and that it hath little or no light of itself, but is made lightsome by the Sun's shining upon it, and so by re●lection shines upon the earth, as a lookingglass will do. But Moses here speaketh of the Sun and Moon, as they appear to the eye of man▪ to which the Moon seemeth the greatest light next to the Sun, because it is nearest to the earth of all the Planets. Vers. 20. And God said, Let the waters bring forth abundantly the moving creature that hath life, and fow● that may fly.] Some Expositors hold that this place doth no more prove that the waters were the matter of the which the fowls of the air were made, or the place in which they were created, and out of which they came, than the same can be proved concerning the earth, because it is said, chap. 2. 19 Out of the ground the Lord God form every beast of the field, and every fowl of the air. The meaning therefore is only this, that as God commanded the waters to bring forth the moving creatures, to wit, that live in the water, as fishes, etc. so he also commanded that fowls should fly above the earth in the open firmament. But yet considering that the ●ature and quality of fish and fowl are so like in many regards, & that the one do move in the air much as the other do move in the waters, I see not but that these words, Let the waters bring forth abundantly, may have reference not only to the fish that swim in the water, but also to fowl that were to fly in the air; especially if by the water we understand the upper waters, to wit, the vapours or mists that arose out of the waters which brought forth fowl abundantly, even as the waters did the fish, and the earth afterward the beasts. As for the place chap. 2. 19 Out of the ground the Lord God form every beast of the field, and every fowl of the air; either these words, and every fowl of the air, must have reference only to those words, the Lord God form, and not to those, out of the ground, as if it had been thus expressed, out of ground the Lord God form every beast of the field, and likewise the Lord God form every fowl of the air; or else we must hold that the fowl are there said to have been form out of the ground; because though the waters did at first bring them forth, yet there was in those waters of which they were made a mixture of earth, and in that regard it might be said also that they were form out of the ground. Vers. 26. And God said, Let us make man in our image after our likeness.] Having made the whole world for man's use, at the last the Lord created man, for whom all those things were beforehand provided. And this he is here said to have done, not without deliberation and consultation, Let us make man, etc. wherein God speaks of himself after the manner of men, thereby only to imply the excellency of the work he had now in hand. The persons consulting are doubtless the holy Trinity, the Father, the Son, and the holy Ghost, those three in heaven, which are one God, the Father, the Word, and the holy Ghost, 1. John. 5. 7. who resolve to make man after their likeness and in their image; not because God took upon him a humane shape when he created man, but because, in regard of the spiritual essence of his reasonable and understanding soul, in regard of his lordship and dominion over the creatures, but especially in regard of his wisdom, righteousness and holiness he was made like unto God, and resembled his Creator: Col. 3. 10. Put on the new man, which is renewed in knowledge, after the image of him that created him; and Eph. 4. 24. Which after God is created in righteousness and true holiness. Vers. 29. And God said behold I have given you every herb bearing seed, etc.] This grant of the fruits of the earth to be for food both for man and beast may seem to imply that in the state of innocency, wherein man was at first created, there should have been no other meat requisite or desired for man's sustenance. But that this continued thus until the Flood, when the eating of flesh was expressly allowed, Gen. 9 3. Every moving thing that liveth shall be meat for you, etc. seems not so probable: for 1. they wore the skins of beasts, and therefore it is likely they eat also the flesh; 2. had they not made use of cattle for food in those sixteen hundred years and upwards before the Flood, the earth would have been overburdened because of their great increase; 3. they then offered sacrifices of their cattle, Gen. 4. 4. Abel brought of the firstlings of his flock, etc. and they used not to sacrifice to God any thing but what God had granted to them for their own use. Vers. 31. God saw every thing that he had made, and behold it was very good.] Hereby it appears, that even those wicked angels, whom we call devils, were at first created holy and good, though afterward they abode not in the truth, but sinned. John 8. 44. Ye are of your father the devil, he abode not in the truth because there is no truth in him, etc. 2. Pet. 2. 4. God spared not the angels that sinned, etc. and so kept not their first estate, but left their habitation, and were thrown down into hell. How soon after their creation it was that they sinned, the Scripture doth no where make known; only that it was before Adam and Eve sinned we are si●e▪ because by the devil in the serpent they were seduced, as is afterward related in the third chapter. CHAP. II. ANd all the host of them.] That is, all the creatures both in heaven and in earth: which are here called an host or an army, because there is of them an innumerable multitude, many several troops, and all placed and ranked in admirable order, even to the astonishment of those that behold and consider it, and are all under the command of God their Creator, and as his servants, Psal. 119. 91. stand always ready as in battle-array to execute his will, to fight against and destroy his enemies if he speaks but the word. Esai. 45. 12. I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded. Judg. 5. 20. They fought from heaven, the stars in their courses fought against Sisera: And hence God is so frequently called in the Scripture the Lord God of hosts, Psal. 95. 5. and (where the Hebrew word is retained) the Lord of Sabbaoth, Rom. 9 29. Vers. 2. He rested on the seventh day from all the works which he had made.] That is, he did not on the seventh day create any thing as he had done on the foregoing six days, because all was already finished which he had purposed to make. The Creator of the ends of the earth fainteth not, neither is neary, Isa. 40. 28. only it is said that he rested on the seventh day, because he ceased from the work of creation: for as concerning the sustaining and governing of the creatures, the Father worketh hitherto, and Christ worketh, John 5. 17. Vers. 3. And God blessed the seventh day, and sanctified it.] The second word, sanctified, is added by way of explaining the first word, blessed; and the meaning is, that God set apart the seventh day for the special work of his service, and blessed it, with this singular privilege, that it should be wholly consecrate to him and his worship. Some Expositors indeed hold that there was not any law imposed upon Adam and his posterity for the keeping of the seventh day holy, till at mount Sinai it was commanded the Israelites; and so they take this here to be mentioned by Moses by way of Prolepsis, to wit, that because God rested from his work of creation upon the seventh day, therefore he did afterwards ordain, that every seventh day of the week should be kept holy by the Israelites as a Sabbath of rest unto the Lord. But the words will not bear this exposition; and there are many reasons besides that do evidently enough discover that God did from the first creation appoint that the seventh day should be kept as a holy Sabbath: as 1. Because it is expressly spoken of the very next day after the Lord had ended the world's creation: Now if that were a Sabbath sanctified and set apart for holy employments, we cannot think that this ordinance beginning than was not afterward continued. 2. Because it is no way probable that the Church had for so many ages before the giving of the Law no set day set apart for holy employments. What though there be no mention made in the Scriptures of the Patriarches keeping a Sabbath? Many things they did which are not mentioned: and how could the distinction of several weeks be kept till the Law? yea, how could they have known the weekly seventh day from the creation, if it had not been constantly kept from the Creation till that time? 3. Because it is plain that the Jews did keep the Sabbath defore the Law was given: for before the Law was given, that was spoken by Moses, Exod. 16. 23. To morrow is the rest of the holy Sabbath unto the Lord. and 4. Because the Apostle Heb. 4. 3. doth evidently enough imply that there was a rest which Gods people did observe sin●e the finishing of God's work from the first foundation of the world. Vers. 4. These are the generations of the heavens and of the earth, etc.] That is, in this order and manner, as hath been declared, were the heavens and the earth▪ at first created and made, and all the plants and herbs of the field, when as yet there had been no such thing growing thereon according to the course of nature as now they do. Vers. 5. For the Lord God had not caused it to rain upon the earth, etc.] As if he should say, it must needs be yielded that God did at first by his absolute power cause these things to grow out of the earth, for there had been as yet none of those ordinary means whereby the earth is now made fruitful, no rain to water it, no man to till it. Vers. 6. But there went up a mist, etc.] Junius reads this negatively, Nor went there up a mist, etc. and takes it to be a further confirmation of that which before was said, that the creating of things by the mere word of God cannot be denied▪ because as yet there had not been so much as a mist to water the ground. But if we read it, as in our Translation, it must be understood (as I conceive) to be added by way of preventing an objection: for whereas it might be said, How then continued they to grow after they were created, being there was neither rain to water the earth, nor man to till it? Moses telleth us, There went up a mist, etc. Vers. 7. And breathed into his nostrils the breath of life.] That is▪ by his almighty power the Lord did create and infuse into the yet liveless body of Adam a living reasonable soul, which being instantly united to the body in an incomprehensible manner, his body was quickened and enlivened, which soon appeared by the breath in his nostrils. Thus the soul was not, as the body, made of the earth, but created of nothing, and so joined to the body. Vers. 8. The Lord God planted a garden Eastward in Eden.] To wit, on the third day of the Creation, when the Lord commanded the earth to bring forth all herbs, trees, and plants wherewith it is now adorned: for as he then made the earth all over to bring forth some kind of increase or other for the use of living creatures, and of Adam's posterity, as they should increase; so for the present habitation of these our first Parents, he then also made in Eden, a country that lay Eastward from Canaan, mentioned often in the Scriptures, Isa. 35. 12. Ezek. 27. 23. a most goodly pleasant and fruitful garden, abounding with all things that could be therein desired, and so curiously ordered in every respect as if it had been planted by art, and hereinto Adam was put. This Garden is by the Greek Interpreters called Paradise, and is in the Scripture termed the garden of the Lord, Gen. 13. 10. and for the pleasantness of it made a figure of the heaven of heavens, which is therefore called Paradise, Luke 23. 43. To day shalt thou be with me in Paradise. 2. Cor. 12. 4. He was caught up into Paradise, etc. Vers. 9 The tree of life, etc.] This tree was so called, 1. because it was a memorial or monitory sign of that life which he had received from God; 2. because it was a sacramental sign annexed to the covenant of works, assuring life and glory upon condition of perfect obedience; 3. as some conceive, because of the power which God had given it to sustain the body of man in perfect strength without any decay until they were translated to heavenly glory; which they take to be the ground of that which is said, Gen. 3. 22. Lest he take also of the tree of life and eat and live for ever: therefore the Lord God sent him forth from the garden of Eden. Vers. 10. And the tree of knowledge of good and evil.] So called, not because the fruit thereof had any such quality or virtue, that being eaten it would work in man any increase of knowledge or quickness of wit; but because it was another sacramental sign annexed to the covenant of works, sealing death and damnation to them in case of disobedience, and so assuring them of the event that would follow if contrary to Gods command they should eat of it, namely, that they should to their cost experimentally know the difference between good and evil. Vers. 16. The Lord God commanded the man saying, etc.] Besides the moral law, the law of Nature written in Adam's heart, whereby he knew exactly all things wherein he was bound to obey his Creator, the Lord gave him also this positive and particular commandment concerning a thing of itself indifferent, but by Gods command made unlawful, that the Lords absolute Dominion over him might be hereby made known, and his disobedience might become the more manifest. CHAP. III. NOw the serpent was more subtle than any beast of the field, etc.] That it was the devil who in and by the serpent did seduce Eve, is plain enough in other places of Scripture. John 8. 44. Ye are of your father the devil: he was a murderer from the beginning. 2. Cor. 11. 3. But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds, etc. 1. John 3. 8. For the devil sinneth from the beginning. Rev. 12. 9 That old serpent called the Devil and Satan which deceiveth the whole world. But why then doth Moses speak no one word of the devil, but only mentions the serpent? Surely for the same reason that before he had omitted the express mention both of the creation and fall of the angels, because his purpose is to report the story according to the outward visible carriage of it▪ herein accommodating himself to the rudeness and capacity of that infant Church, who had need of milk, not of strong meat; and of this serpent it is said, that he was more subtle than any beast of the field, to imply the reason why the devil made choice of this instrument rather than any other. And he said unto the woman.] The serpent, speechless in himself, had his mouth opened by Satan, who caused him to speak, or spoke in and by him, as the Lord by an angel opened the mouth of Balaams' ass. Numb. 22. 28. And the Lord opened the mouth of the ass, and she said, etc. Why the woman was not astonished to hear a dumb creature speak, is but a curious and causeless question: there is nothing said here to the contrary but that she might at first be afraid, and yet afterwards be emboldened to talk with him. Vers. 5. For God doth know that in the day that ye eat thereof, than your eyes shall be opened, etc. That is, God knows that upon the eating of this fruit ye shall obtain a further, yea a divine, degree of knowledge, equal unto that of God himself, the Father, Son, and holy Ghost: and thus the serpent doth cunningly wrest to a wrong sense, the name formerly given unto this tree, but upon another ground. Vers. 7. And the eyes of them both were opened, etc.] The eyes neither of body nor mind were opened by any virtue or efficacy of the fruit they had eaten: for why then were not the woman's eyes opened so soon as ever she had eaten, before Adam was seduced? no, this was another kind of opening the eyes, then that which the serpent promised, to wit, an enlightening of their consciences to see the enormity of their sin, and the misery whereto they had thereby brought themselves. And they knew that they were naked.] Naked both in soul and body, which were bereft of the image of God, deprived of his glory, and subjected to inordinate lusts, & thereupon to shame, according to that, Exod. 32. 25. Aaron had made them naked to their shame amongst their enemies. Questionless they saw, and knew that they were naked before; else why is it said, chap. 2. 25. that they were not ashamed? but now they saw it with shame, which they did not before. Vers. 8. And they heard the voice of the Lord God walking in the garden, in the cool of the day.] There needs no scruple be made, either of the voice, or walking of God, if we conceive that he appeared in humane shape, as afterwards usually unto Abraham. And that this was in the cool of the day, is added, not only to show the time of the day (and it may be meant either of morning or evening; for in both cool winds are wont to arise) but also to imply by what means the voice came to them, to wit, by the whisking of the wind. And Adam and his wife hid themselves, etc.] Being conscious of their sin, and therefore fearing the Majesty of God, stricken with horror and amazedness they know not what to do, but do what they can to hide themselves. Vers. 11. And he said, Who told thee that thou wast naked?] As if he should have said, Thou wert naked before▪ without fear or shame; and therefore whence comes it that thou art now ashamed? surely because thou hast eaten of the forbidden fruit. Vers. 14. And the Lord God said unto the serpent, etc.] Though Moses names only the serpent, for the reasons above mentioned, yet both are here condemned; the serpent as the instrument (even as a father breaks the sword wherewith his child was slain) and the devil as the chief author: and therefore is the judgement so expressed, that whilst all is fitted to the serpent in a literal sense, some particulars (if not all) do most fitly also, though in a mystical sense, include the curse inflicted on the devil. Upon thy belly shalt thou go, etc.] Either because he had extolled himself against man, his creeping and feeding on the earth (which before should not have been ignominious) is accursed and made reproachful now; or (which is more agreeable to the plain meaning of the words) this going on his belly, and feeding on dust, was not the natural gate and food of the serpent before, but now he is adjudged thereto because of this fact. Vers. 15. And I will put enmity between thee and the woman, and between thy seed and her seed.] This is spoken, 1. of the natural Antipathy betwixt mankind, and those detestable beasts, the serpents; 2. of the natural enmity betwixt mankind and the devil and his angels (for though through Satan's su●●iltie, covertly insinuating himself under another person, men do indeed cleave to him and serve him, yet naturally all men do abhor and sly the devil as an enemy) 3. of that holy enmity betwixt Christ, together with all true believers the members of Christ, and the devil and his angels, together with all the wicked as they are the seed of the serpent▪ John 8. 44. Ye are of your father the devil, etc. It shall bruise thy head.] This is spoken, 1. of men's destroying serpents; 2. and especially of Christ's destroying the kingdom and power of Satan, For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil, Heb. 2. 14. whereby also all believers do become conquerors over those spiritual enemies of their souls. And thou shalt bruise his heel.] This is meant, 1. of the serpents lying in wait to sting and hurt mankind; 2. of the devils assaulting Christ in his temptations, afflictions, death and burial; and the faithful in their temptations and troubles, which to him and them is but as the bruising of the heel. Vers. 16. Unto the woman he said I will greatly multiply thy sorrow and thy conception.] That is, thy painful conceptions, or the sorrows of thy conceptions, faintness, sick fits, peril of abortion, etc. Thy desire shall be to thy husband.] That is, thy desire shall be subject to thy husband, upon his will and pleasure all thy desire must depend. For in this sense the same phrase is used, Gen. 4. 7. concerning Abel's subjection to Cain, as the firstborn. It istrue by the law of creation the woman should have lived in subordination under her husband & should have been governed by him: for Adam was first form, than Eve, 1. Tim. 2. 13. and 1. Co●. 11. 9 Man was not created for the woman, but the woman for the man: but being here denounced as a chastisement for sin, it implieth a further degree of subjection then that which should have been by the law of Nature and Creation; as indeed by reason of the corruption of our nature it is made every where somewhat irksome and hard to be born, but amongst some a very yoke of bondage. Vers. 18. And thou shalt eat the herb of the field.] And so neither the herbs or fruits of Paradise. Vers. 21. Unto Adam also and to his wife did the Lord God make coats of skins, etc.] This may be meant of the Lords doing this presently, before they were turned out of Paradise, by the ministry of angels, or how else it pleased him, to wit, that by the skins of slain beasts he made them garments, and so clothed them therewith; or rather, that the Lord taught Adam and Eve, and gave them directions how they should of the skins of beasts make themselves garments for the covering of their nakedness, and to shelter their bodies from the injury of the weather: for seeing there is no question to be made, but that the Lord did immediately teach them the worship of offering sacrifices, as signs and types of that reconciliation and atonement which was to be expected in the promised seed (and therefore we read, in the following chapter, of the Sacrifices that were offered by Cain and Abel) it cannot be thought improbable that withal direction was given to make them coats of the skins of the beasts slain. However by this kind of clothing chosen for them, they were taught betimes not to have so much respect to delicacy as to usefulness in attiring themselves; 2. in the spoils of those dead beasts to wear the remembrances of their own mortality, yea of that brutish condition whereinto by their sin they were fallen. And to this that bitter taunt seems to have reference in the following verse, Behold the man is become as one of us, to know good and evil, etc. Vers. 22. And now lest he put forth his hand and take also of the tree of life, etc.] Some Expositors conceive that the fruit of the tree of life being eaten by man should have prevented all decay of natural strength, and have made him immortal, or at least have kept him in perfect health and strength until he was taken up from earth into heaven; and that either by means of a created power and efficacy, which to this end and purpose God had given to this fruit, or by an extraordinary and supernatural blessing, which God had ordained should go along with the eating of this fruit: and hence they say it was that when Adam and Eve had sinned, God now resolved to turn them out of Paradise that they might not taste of the tree of life, either in mercy, to prevent their living for ever in misery; or in judgement, that the curse of Death which God had threatened as the reward of sin might not be prevented by eating of this fruit. But this conceit is justly rejected by the best Expositors. It was no ways possible that any created food should frustrate God's decree, that Death should be the wages of Sinne. Whatever effect might have followed upon the eating of this ●ruit, had man continued in the state of Innocency; yet when his body was dead because of sin, as the Apostle speaks, Rom. 8. 10. it was not the eating of this fruit that could make his dead body to live for ever. The true reason why the Lord cast Adam out of Paradise to prevent his eating of the tree of life, was doubtless that having by his disobedience and sin made himself liable to death, he might not now meddle with this sacramental seal of life and salvation, which now because of sin he had nothing to do with: Only as before the Lord had upbraided them for their vain affectation of being like unto him in that ironical expression, Behold the man is become as one of us to know good and evil, meaning that by his sin they were become most unlike him; so in these words ironically he upbraids him after the same manner for that certainty of death he had brought upon himself, determining to cast him out of the garden of Eden, Lest (saith the Lord) he put forth his hand and take also of the tree of life, and eat, and live for ever; not because there was any danger of his living for ever, but in derision of any such hope or expectation, if happily he should entertain any such motion, as formerly of gaining an increase of knowledge by eating of the tree of knowledge of good and evil. Vers. 24. And he placed at the East and of the garden, etc.] Where was the entrance into Paradise, there at the East end of the garden he placed Cherubims and a flaming sword, that is, Angels armed with a flaming sword; for Moses useth this word, that he might speak to the capacity of the Jews, who had Cherubims figured in their temple to represent the angels. CHAP IU. Vers. 3. ANd in process of time it came to pass, etc.] Abel and Cain had been doubtless taught of God, thus to worship him, and therefore it is said, Heb. 11. 4. that by faith, (to wit▪ grounded on God's word) Abel offered sacrifice. Vers. 4. And the Lord had respect to Abel, and to his offering.] This Cain perceived; and therefore it was manifested by some outward sign, either ordinary, by giving good success to Abel in all things and not to Cain; or extraordinary, as by sending fire from heaven to consume Abel's sacrifice and not cain's, as we see the like, Levit. 9 24. There came a fire out from before the Lord and consumed upon the Altar the burnt offering, etc. 1. Kings 18. 38. Then the fire of the Lord fell, and consumed the burnt sacrifice, etc. Vers. 7. And if thou dost not well sin lieth at the door.] That is, the punishment of sin, whether terror of conscience, or external plagues, will lie watching like a sergeant or thief ready at hand to ●lie upon thee and tear thee. And unto thee shall be his desire.] This is added to allay his anger towards his brother: still God had left Abel subject to Cain as the firstborn, so that his desire must be subject to his brothers; and therefore it was fit that Cain should love and cherish him, as all men do those that are in subjection to them. Vers. 8. And Cain talked with Abel, etc.] To wit, in a brotherly manner, as he had wont to do, so dissembling his hatred and bloody purpose of killing him, that he might the better effect it. Vers. 10. The voice of thy brother's blood crieth, etc.] This expression is used to intimate to Cain his folly and madness in thinking to hide the murder of his brother, or to escape unpunished; since this crying and horrid sin was as well known to God, and did as strongly engage the justice of God to punish it, as if his blood had had a voice to cry aloud upon God for vengeance. Vers. 11. And now thou art cursed from the earth, which hath opened her mouth, etc.] This is added by the way, 1. to aggravate the sin of Cain; 2. to show the fitness of the punishment: as if he should have said, the earth did as it were in compassion receive into her bosom that blood which thou didst cruelly ●hed; and therefore the earth, which hath thy brother's blood, shall plague thee for shedding of it: a punishment the more proper also, because Cain was a tiler of the ground. Vers. 12. A fugitive, and a vagabond shalt thou be, etc.] That is, thou shalt ●lie (as a banished man) from thy father's family, from the Church; and being gone shalt be still pursued with thy conscience, and so still wander from place to place, as no where finding security and peace. Vers. 14. Behold thou hast driven me out this day from the face of the earth.] This he saith, because he was excluded from the common right of men, God having left him never a corner of the earth, where he might rest quietly and safely, and so was indeed condemned as no lawful inhabitant of the earth. And from thy face shall I be hid.] Being banished from the presence of God in his Church, he takes himself to be quite cast out of his favour and protection. And it shall come to pass, that every one that findeth me shall slay me.] It is not probable that Adam and Eve, after Cain and Abel were born, continued barren unto this time: these only are mentioned because of this famous story, but other sons and daughters no doubt they had, and children's children perhaps to many generations. Now these Cain feared, and withal, the posterity the earth should be peopled with in his time afterward, yea and peradventure the very beasts of the field. Vers. 15. Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.] Therefore, that is, to prevent this: whereby we see that God did not this in mercy to Cain but to prevent bloodshed, and the cutting up of that root from whence yet many serviceable branches might grow. And the Lord set a mark upon Cain.] What this mark was, it is but curiosity to inquire: some visible mark it was, whereby the Lord known men would be restrained from hurting him, happily some mark that made him a horrible spectacle of God's wrath and fury against so foul a sin. Vers. 16. And Cain went out from the presence of the lord] God having thus examined him, and condemned him, no doubt (as usually at other times) in a visible apparition: so soon as ever he was gotten out of the presence of the Lord, he fled as a banished man from his father's dwelling place, and dwelled in the land of Nod: and so it may be true also in another sense, that he went from the presence of the Lord, because he went from the place of his word and public worship, the place where he had wont to appear to Adam and his sons, of which it might be said, as Gen. 28. 17. This is no other but the house of God, and this is the gate of heaven. Vers. 17. And he builded a city.] The question concerning them that should build or inhabit this city is vain; for if Abraham's stock in less than 400 years amounted to six hundred thousand persons, what might cain's posterity be ere he built this city? Neither doth this work thwart that curse vers. 14. And I shall be a fugitive and a vagabond in the earth. It is probable he built it out of that inward horror and fear from whence those words proceeded; neither do we read that he found any inward rest or security in it, when he had done it, if he did ever finish it. Vers. 20. And Adah bore Jabal, he was the father of such as dwell in tents, etc.] So are they usually esteemed and named, that are either the first inventors of any art, or men of fame for excellent inventions in the skilful use of such arts which were not practised till they found them out. Thus was Jabal the father of shepherds, and Jubal the father of musicians; at least amongst cain's posterity. Vers. 23. I have slain a man to my wounding, etc.] An obscure place, and therefore many several ways expounded: but most ground their expositions upon some conceits or other that have no warrant in the text, all which must needs therefore be weak and uncertain. It is true indeed the Hebrew text admits two divers readings, and accordingly two somewhat different expositions: for if we read it as it is in the margin, I would slay a man in my wounding, and a young man in my hurt, than the words seem to have been a vaunt of Lameches to his wives, perhaps fearing that his fierceness and violence would at some time or other so far provoke those he wronged as to bring some mischief upon him, viz. that whosoever should meddle with him they should pay dearly for it; he would be the death of the stoutest man that should strike or hurt him; adding withal that if he should be avenged sevenfold that should offer to kill Cain, far heavier vengeance should be taken of him that should set upon Lamech: but following that whereunto our Translatours, it seems, did most incline, because they have set it in the text, the meaning of the place I conceive is this; Lamech a wicked proud fierce man had committed murder (for so he speaks in the preterp●▪ fecttense, I have slain, etc.) and in doing of it had received some hurt: coming home in this plight, his wives are affrighted and in great perplexity and fear: he labours to appease them, but in a fierce and insolent manner, as scorning and despising their fear, and thinking it a disparagement to his greatness that they should be afraid of Lamech, and he gives a reason, if sevenfold vengeance should light upon him that killed Cain, what then upon him that should kill Lamech? which is spoken either in a kind of Atheistical scorn, as if he should say, Why, women fear not, if God set a guard upon Cain, that he might not be killed, I will warrant you Lamech shall scape well enough; or else as supposing that he had juster cause for that which he had done, and therefore might be more secure, that if cain's death should be avenged, much more his. Vers. 25. For God, said she, hath appointed me another seed, etc.] Seth signifies appointed; by this it is clear that Cain slew Abel not long before the 130 year of Adam's age, at which time Seth was born, as we see Gen. 5. 3. and therefore she rejoiceth that her number was in him filled up again, the rather because it is likely, that by the spirit of God she foresaw that he should tread in the steps of faithful Abel, and be the stock of that righteous progeny, wherein the Church was afterward established. Vers. 26. Then began men to call upon the name of the lord] Was not the name of the Lord called upon before, by Adam and Eve, Abel, Seth, and perhaps some others of Adam's sons and daughters? yes undoubtedly: But it seems the greater part were corrupted with cain's wicked progeny, & now the family of the righteous increasing in the days of Enos, the worship of God began to be more public and solemn; there began to be a more notable separation and difference betwixt the righteous and the wicked, and religion in this pious and now growing family of Seth seemed in a manner restored again, when it had been in the paucity and privacy of the truly faithful almost buried. CHAP. V. Vers. 2. ANd called their name Adam.] That is, Man. So Adam or Man was the common name both of man and woman, because both were of the earth (from whence the name Adam was taken) Man being immediately made of the earth, and Eve of Adam, and both by marriage so joined again together, by the ordinance of God, that they were both one flesh. Vers. 22. Enoch walked with God.] That is, he lived a holy, just, and righteous life, and that in some degree of eminency above other the servants of God that lived in those times; though the age wherein he lived grew very corrupt, yet he was not carried away with the stream of the times, but framed his life carefully according to the will of God, with whom he enjoyed a sweet communion; the Lord in a more than usual manner revealed his secrets to him (for he was a Prophet, and one clause of his Prophecies is recorded in the Scriptures, to wit, in the Epistle of Judas, vers. 14. 15.) and he on the other side did continually set the Lord before his eyes, and sought to approve himself to him in all his ways. Vers. 29. And he called his name Noah, saying, This same shall comfort us, etc.] That Noah was a man of eminent piety, we read Chap. 6. 9 and this therefore I conceive to be a Prophetical presaging of the comfort, which this son in future times should yield unto his parents. By the work and toil of their hands, he means not only that particular curse, Gen. 3. 17, 19 Cursed is the ground for thy sake, in sorrow shalt thou eat of it, etc. In the sweat of thy face shalt thou eat bread, etc. but also all the miseries which the sin of their first parents had brought upon them: So that I conceive the meaning of this speech ●f Lamech to be, as if he had thus said, Many are the miseries, labours, troubles and sorrows which sin hath brought upon us; we live in a wicked unjust world, and suffer much in these uncomfortable times, but you shall see this child will be a comfort to us in the midst of all these miseries, and by his goodness yield us quiet and rest in our minds, maugre all the sorrows which we shall otherwise sustain. CHAP. VI ANd it came to pass when men began to multiply, etc.] This must reach further than the age of Noah, of which he spoke in the latter end of the foregoing chapter, namely to the first increase of cain's wicked progeny. As the world began to be filled with them▪ so did it more and more increase in wickedness: for the men here spoken of, are those men whose daughters the sons of God married, as is clear by the last branch of this verse, namely those that were out of the Church, never reputed members of God's Church, or the sons of God, but (as I may therefore say) mere men: 1. Cor. 3. 3. Walk ye not as men? Vers. 2. That the sons of God saw the daughters of men, etc.] Though all other wickedness did no doubt abound, yet this is noted as the chief cause of God's displeasure, that even the sons of God also, that is, the men of the Church of God (for such are esteemed the sons of God, Deut. 14. 1.) without any respect of the Religion they professed, promiscuously matched with the daughters of those outcasts, cain's wicked progeny, from whom they had been hitherto separated, taking them wives, yea perhaps many wives, of all that their eyes liked, not at all minding what for matter of religion or manners they were. Vers. 3. And the Lord said, etc.] The Lord made known this his purpose to that wicked generation, namely by Noah, (yea and happily by Methuselah and Lamech, who were then also living) to whom he revealed so much that except they repented within 120 years the world should be destroyed. My spirit shall not always strive with man.] That is, I have now a long time laboured to reclaim this wicked generation; my spirit hath contended with them both by the outward ministry in the mouths of the patriarchs (as is expressed, 1. Pet. 3. 18, 19) and also by inward motion and check of conscience: but all is in vain: and therefore I will no longer trouble myself with them, but at once sweep them all away with a general deluge. For that he also is flesh.] That is, even man also, whom I created after mine own image, is become as brutish as the beasts that perish; he is wholly carnal, no course that I can take will do any good on him; therefore I will destroy him. Yet his days shall be 120 years.] 120 years are granted for trial of their repentance; whence we see that this was revealed to Noah in the 480 year of his age: for he was 600 years old when the Flood came▪ chap. 7. 6. & consequently but 480 when he had this warning of 120 years, which was 20 years before the birth of his sonn●s Shem Ham and Japhet, though that be mentioned before in the former chapter. Vers. 4. There were giants in the earth in those days.] Men who for their extraordinary stature and strength were even admired in those days, to wit, in that age before spoken of, when the sons of God did promiscuously match with the daughters of men; at that time and before that time, that is, in that age, there were these giants on the earth, who in the pride and confidence of their huge strength did without all fear of God or man (as lawless men) commit any villainy, and like savage and wild beasts destroyed and wa●ted the countries and people where they lived. Amongst other the corruptions of those times this Moses instances peculiarly in, to let us see how insufferably wicked mankind was grown, when they did in a manner even fight against God. And also after that when the sons of God, etc.] Yea, and after that age, the progeny of these unlawful matches, betwixt the sons of God and the daughters of men, became many of them such giants, the curse of God following such unequal mixtures of the seed of Seth with that of Cain. And hereby also Moses gives us to understand, that even among the outward members of the Church these villainies grew rife, yea and after the holy Patriarches had by God's commandment threatened them with that del●ge which afterwards came upon them. Vers. 6. And it repented the Lord that he had made man, etc.] God is not as man, that he should repent▪ or that he should be grieved for any thing that is done, 1. Sam. 15. 29. The strength of Israel will not lie nor repent: for he is not as man, that he should repent: and that because he is not mutable in his purposes, as being the Father of lights, Jam. 1. 17. with whom there is no variableness nor shadow of changing; neither can any thing happen to cross him in his counsel, which he did not foresee from everlasting, nor can he be in danger to err in his purposes, and to find out any thing in process of time that is better than that which before he determined should be done: yet here, as elsewhere in several places of Scripture, the Lord is said to repent and to grieve, 1. because the Lord now intended to do what men, that repent and are grieved for that which they have formerly done are wont to do, that is, to undo what he had done, and to destroy the work of his own hands, and therefore speaks thus of himself, after the manner of men, as stooping to our capacity; and 2. to imply thereby the grievousness of their transgressions and provocations, that should move the Lord to destroy so great a part of those creatures which he had made for his own glory, & as it were to repent of making man, in whom he had determined to honour himself above all the creatures besides: He must needs be a desperate wicked wretch that makes his father that tenderly loves him wish he had never been born. Vers. 16. And in a cubit shalt thou finish it above.] That is, the Ark. The meaning is this, When he had built up the Ark thirty cubits high, than he was to finish it, or cover it▪ which covering went up sloping, so that the ridge was a cubit higher than the side of the Ark. Vers. 19 Two of every sort, etc.] That is, pairs of every sort, a male and a female: the number is set down afterward, chap. 7. vers. 7. Of every clean beast by sevens, the male and his female, etc. here only the kind, and that he should take them by twoe or by pairs. CHAP. VII. Vers. 2. OF every clean beast, etc.] That is, such as might be offered in sacrifice. Vers. 11. In the six hundredth year of Noah's life, etc.] So then the Flood began in the seventeenth day of the month Zin, which was about the beginning of our May, as some Authors think, Anno Mundi 1656. or the beginning of October, as others hold. Vers. 12. And the rain was upon the earth forty days, etc.] It reigned therefore unto the twenty seventh day of the third month. Vers. 16. And the Lord shut him in, etc.] That is, the Lord either by the ministry of the angels, or by his own immediate power, caused the door of the Ark on the outside to be sure and safe against the rain and violence of the waters; and so, what could not be done by any care, or skill, or labour of Noah himself, was supplied by God's providence: whereas reading this history men might be ready to question in their minds, How Noah could possibly so shut the door on the inside, but that still there would be danger of the waters working through the joints and crevices on the outside, where Noah could not cover it with pitch, as it was within, all such imaginations, which our own curiosity might suggest, are cut off with this short clause, that the Lord shut him in, that is, that the Lord by his own immediate hand and almighty power did as it were so fasten and shut up the door upon them, that by no means the floods of water beating upon it should be able to loosen it, or any way break in to the endangering either of man or beast. Vers. 20. Fifteen cubits upward did the waters prevail.] That is, so much higher than any mountain did the waters rise. Vers. 24. And the waters prevailed on the earth an hundred and fifty days.] That is, for one hundred and fifty days after the beginning of the Flo●d, the waters did either increase or continue in their full strength▪ to wit, unto the end of the sixteenth day of the seventh month. CHAP. VIII. Vers. 4. ANd the Ark rested in the seventh month, on the seventeenth day of the month, etc.] Which must needs be the next day at the furthest after the waters began first to decrease; for from the beginning of the Flood to this seventeenth day of the seventh month are but an hundred fifty and one days at the most. Nor is this strange that the Ark should rest so suddenly, if the Ark did draw thirteen cubit's water, as is very likely; when the Flood was at the highest, the bottom of the Ark was not above two cubit's higher than the highest mountains, and two cubits it might well fall in one day. Vers. 5. In the tenth month, on the first day of the month were the tops of the mountains seen.] That is, seventy three days after the Ark began to rest, not only the top of that mountain was dry, the Ark standing there wholly out of the water, but also the tops of many lower mountains. Vers. 6. And it came to pass, at the end of forty days.] That is, forty days after the tops of the mountains were discovered; which was the eleventh day of the eleventh month. Vers. 8. Also he sent forth a dove from him.] Seven days after he had sent out the raven: (for vers. 10. he speaks of seven other days) and that was upon the eighteenth day of the eleventh month. Vers. 9 But the dove found no rest, etc.] Because the tops of mountains were yet muddy and standing with water: and besides the dove delights not in mountains, but in the tops of houses and lower grounds. Vers. 10. And again he sent forth the dove.] Namely on the twenty fifth day of the eleventh month. Vers. 12. And he stayed yet other seven days, and sent forth the dove, etc.] Namely on the second day of the twelfth month. Vers. 13. And behold the face of the ground was dry.] That is, as is said before, the water was gone from the earth, so that the superficies, the face of the ground was dry; but lying under the waters a whole year it was not yet fit to bear the heavier bodies either of man or beast. Vers. 14. And in the second month, etc. was the earth dried.] That is, it was now throughly dried, hard, and fit for the use both of man and beast; so that after the upper face of the ground was dry▪ Noah and the rest stayed well-nigh two months in the Ark. Vers. 20. And offered burnt offerings on the altar.] By way of thankfulness, and according to that form of worship, which God had before established in his Church. Vers. 21. And the Lord smelled a sweet savour.] Still we see that the Scripture speaks of God after the manner of men, who are delighted and refreshed with sweet odours, Isa. 3. 24. The meaning is, that God having in his displeasure punished man severely, was now at peace with these, and did graciously accept of this service which Noah had now performed. And the Lord said in his heart, etc.] That is, God decreed that he would never destroy the world as now he had done, speaking of that decree which was afterward revealed to Noah, chap. 9 vers. 8. For the imagination of man's heart is evil, etc.] The same words are used, cap. 6. vers. 5. as a reason why God would destroy the world, that are here used as a reason why God would not destroy it, and in both fitly; there to show the just cause the Lord had to punish; here to show that even hence God in the riches of his mercy resolved to spare them: for (sails he) they are corrupt altogether by nature, and should I deal with them according to their desert, I must be continually sweeping them away with a deluge; but I will henceforth deal more particularly with men, and not overturn the general course of nature any more. CHAP. IX. Vers. 2. ANd the fear of you, and the dread of you, etc.] That absolute sovereignty over the creatures, which man lost by rebellion against God▪ is not now restored; only that remainder of sovereignty, which man had enjoyed since the Fall, was now by promise confirmed unto Noah and his posterity, whence it is that even the most savage of them do naturally fear the face of man, though sometimes by the just judgement of God they do as it were rebel, rise up upon him, and hurt him. Vers. 3. Every moving thing that liveth shall be meat, etc.] That is, you may eat of any of the creatures as freely as of the herbs that grow out of the ground. Not that before the Flood they did eat nothing but herbs, etc. methinks (besides many other arguments that might be brought against this conceit) that which is said Matth. 24. 38. implies a greater liberty in feasting, As in the days that were before the Flood they were eating and drinking, etc. only God now restores unto Noah the lawful use of these things which were in a manner taken from them by the Flood; and the rather was this here made known to Noah, to make way to that which followeth in the next verse, which is added as an exception to this general grant, to wit, that though they might eat freely of any of the creatures, yet not of things strangled, out of which the blood was not first let forth. However it is sufficient for us hence to learn, that now it is lawful to eat of any of the creatures, and that the law which made some beasts, etc. unclean, and not allowed for food was not yet given to the Church of God. Vers. 4. But flesh with the life thereof, which is the blood, etc.] The blood is called the life of the flesh, because it is, as it were, the seat of the life and the vital spirits, Levit. 17. 11. For the life of the flesh is in the blood. And therefore though they might eat the flesh of beasts, yet not with the blood, that is, not except it were first orderly mortified and cleansed o● the blood; and this restraint doubtless was imposed upon them, to make them the more fearful of shedding man's blood: And we see the Apostles, Act. 15. 20. enjoined the Christians of those times to observe this command, the rather happily because it had been of such ancient use, and so long observed amongst the people of God, and would not easily therefore be left on a sudden. Vers. 18. And Ham is the father of Canaan.] This is both here and after, vers. 22. added, both to imply the reason why▪ vers. 25. the curse is denounced against him, Cursed be Canaan; and also that the Israelites might know the accursed stock from whence those nations of the Caananites sprang, with whom they had so much to do in the days of Moses. Vers. 25. And he said, Cursed be Canaan.] Noah knowing what had passed (whether by revelation, or by the relation of his other sons, we need not inquire) doth as a Prophet by the inspiration of God's spirit denounce this judgement, that the curse of God should fall upon him and his posterity for this wicked fac●, and namely upon the Canaanites, who are therefore particularly mentioned, because in them this curse should be most remarkably seen. A servant of servants shall he be, etc.] That is, a most base and vile servant: This is meant of the Canaanites, the progeny of Canaan, who were conquered and made bondslaves by the Israelites (therefore called Canaan's brethren, because they were the posterity of Shem the brother of Cham) yea and by those Western nations which were the posterity of Japhet. Vers. 26. And he said, Blessed be the Lord God of Shem.] Noah foresees by the instinct of God's spirit, that God would enter into a special covenant with the posterity of Shem, taking them to be his peculiar people, and binding himself to be their God. Now ravished with joy in the consideration of this extraordinary privilege, he doth not barely pronounce this blessing, that God would be the God of Shem and his posterity, but expresseth it covertly in this thanksgiving, whereinto he breaks forth in the excess of his joy, Blessed be the Lord God of Shem. Vers. 27. God shall enlarge Japhet.] This (according to our translation) must needs be a prediction of the great increase of Japheths' posterity. And he shall dwell in the tents of Shem.] A prophecy of that which came not to pass till many hundred years afterward, namely, that the Gentiles, the posterity of Japhet, having been along time separated from the Church of God, which was to be established amongst the Israelites, Shems' progeny, should at last be persuaded by the preaching of the Gospel to join with them in the worship of the same God, in the profession of the same saith & so to become fellow-members of the same Church. Ephes. 2. 13. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blo●d of Christ; which was fulfilled when the Gentiles became Christians. CHAP. X. NOw these are the generations of the sons of Noah.] We cannot with any probability conceive that all the children, or grandchilds of Shem, Ham▪ and Japhet are here particularly named, but only such as were in their generations men of renown, such as by their several plantations gave name to several nations descending from their loins. Vers. 5. By these were the Isles, etc.] For the full understanding of this, we must know that the posterity of Noah kept together for many years; till the greatest part removed to that plantation in Shinar, whereof we read, chap. 11. Now▪ says Moses, after the tongues were there divided, these sons of Japhet, according to their several languages, did plant several Colonies in all the regions and countries of Europe, and those that border the Mediterranean sea, now usually called, the Isles of the Gentiles: for this is all, which Moses intends in these words, that all those Sea-countries, severally divided amongst men of several families, of several languages, were all the posterity of Japhet, so placed by those of his issue formerly mentioned, after whose names they were many of them called. Vers. 8. And Cush begat Nimrod; he began to be a mighty one in the earth.] That is, whereas hitherto the heads of families did in a mild and gentle way guide and order the rest, rather by the voluntary submission of those that were governed then by the compulsion of power, this Nimrod with violence usurped a more imperious government, and enlarging still his dominions by forcing those about him to undergo his yoke, he became a mighty one, that is, a man of great power and might, famous in his time for the dominions he had. Vers. 9 He was a mighty hunter before the lord] In many places of Scripture persecutors and oppressors, such as invade any people, and by a strong hand subdue them, and then waste and oppress them, are called hunters: as Jer. 16. 16. Behold, I will send for many fishers, and they shall fish them; and for many hunkers, and they shall hunt them, etc. Lam. 4. 18. They hunt our steps that we cannot go in our streets. Such a one Moses under this Metaphorical speech describes Nimrod to have been, a tyrannous invader and oppressor of those that lived about him; and this he did before the Lord, to wit, openly without fear of God. Wherefore it is said, etc.] Thence it grew to be a common proverb, that when any man took the course of oppression and tyranny, he was called, as I may say, another Nimrod. Vers. 11. Out of that land went forth Ashur, etc.] According to ●he translation of Junius (which is added in the margin) the meaning is this, That Nimrod having built those four cities before mentioned in the land of Shinar, enlarged his dominions further, even in Ashur or Assyria, and there built Nineveh, Rehoboth, etc. But methinks this other translation is not without cause retained in the text, namely that Ashur (not the son of Shem, but one of the same name of Hams progeny, as in Gen. 4. we have many of cain's progeny of the same name with those of Seths) went forth out of Shinar, and built Nineveh, etc. in the kingdom of Assyria: and indeed whence may we think it took the name of Assyria, if Nimro●, not Ashur were the founder of that Empire? Vers. 18. And afterward were the families of the Canaanites spread abroad.] Having spoken of the sons of Canaan, Sydon, Heth, Jebus, etc. he adds that in aftertimes there were several families spread abroad in the land of Canaan, which took their names as is before expressed from these sons of Canaan. These are the sons of Ham, after their families, etc.] That is, these are the sons of Ham, who according to their several families and languages were the founders of several nations in several countries. Vers. 21 The father of all the children of Eber.] That is, of the Hebrews. Vers. 25. The name of one was Peleg.] Peleg signifies division; and he was so called because about the time of his birth languages were divided. CHAP. XI. ANd the whole earth was of one language▪ and of one speech.] Now Moses returns to relate more particularly that memorable story of the building of Babel, premising this in the first place by way of Introduction, that the whole earth was of one language, that is, that the men of the earth before the building of Babel spoke all one language, and so had done 1757 years. Now that this language was Hebrew, it is by almost all learned men commonly agreed; and not without cause, both b●cause all the names of the Patriarches before and after the Flood are made of Hebrew words, and because it is not likely but the first language was continued by God amongst his Church, in that better progeny of Noah, that had no hand in the building of Babel. Vers. 2. And it came to pass as they, etc.] To wit, The men or the inhabitants of the earth before spoken of, which is thus generally expressed, only because the greatest part of them removed in this Colony together with Nimrod the captain and chief of the Plantation; for that Noah, Shem, and the rest of Noah's better progen●e were not present at the building of Babel, this (if nothing else) would plainly prove, because the first language continued still in that holy line. The greatest difficulty of this place is, how it can be said of this Colony of men, that came now to the land of Shinar, which was Chaldea, that they journeyed from the East, since Armenia, where it is commonly held that Noah went out of the Ark, and near to which therefore the posterity of Noah had doubtless hitherto dwelled, did not lie on the East of Chaldea where the tower of Babel was built. But to this I answer, that if we take the hills of Taurus or Caucasus between the East Indies and Scythia to be those mountains of Ararat, where the Ark rested (for so some conceive) then this place is clear; for they lie Eastward from the land of Chaldea, here called the land of Shinar: If we retain the common opinion, that those mountains of Ararat were the hills of Armenia, we must conceive that they had removed formerly from the place where the Ark rested, and settled themselves in some country that lay East of Chaldea, and thence turned again Westward, and planted themselves in this place. Vers. 3. And slime had they for mortar.] A kind of natural lime plentiful in those parts, and slimy like pitch. Vers. 4. Lest we be scattered abroad upon the face of the earth.] That is, left hereafter when this place proves too straight for us, we be scattered abroad upon the face of the earth in several Colonies to several places, let us now whilst we are together do some thing that may get us a name, leave some monument standing that may be famous throughout the world. Vers. 5. And the Lord came down to see the city and the tower.] Here, as ordinarily elsewhere in the Scripture, God speaks of himself after the manner of men. God is every where present, and seeth all things at all times that are done upon the face of the earth, neither can he be properly therefore said to remove from one place to another; so that this expression of the Lords coming down to see the city and the tower, etc. is only to imply, 1. That however the Lord did awhile wink at this their mad and proud attempt, and suffered them to go on, as if he took no notice of it; yet at length by his judgement upon them he discovered that he was present with them, and saw all their proceedings; and 2. That this arrogant attempt of these Babel-builders was such, as did indeed upon exact enquiry, deserve the severity of God's ensuing proceedings against them, and that God was most just and righteous in all that he did to them. Vers. 26. And Terah lived seventy years and begat Abram, Nahor▪ and Haran.] That is, he began to beget them; one of these his sons was then born, to wit, Nahor: for that Abram was not born till the hundred and thirty year of his father Terahs' age, is most plain, if we compare diligently these places together: Gen. 11. 32. And the days of Terah were too hundred and five years; and Terah died in Haran. Gen. 12. 4. And Abram was seventy five years old when he departed out of Haran. Act. 7. 4. And from thence when his father was dead he removed him into this land, etc. For had Abram been born in the seventieth year of his father's age, when his father died two hundred and five years old, he must needs be one hundred thirty five years old: which cannot be. For when Abram went into Canaan, which was after his father's death, Acts 7. he was but seventy five years old, Gen 12. 4. But on the contrary, if Abram was seventy five years old when his father died in Haran two hundred and five years old, it must needs follow that Abram was born when his father Terah was one hundred and thirty. Vers. 29. Milcah the daughter of Haran.] If this were (as some conceive) another Haran, and not the brother of Abram, and so the following clause, the father of Milcah, the father of Iscah, be added to distinguish this from that other Haran, the brother of Abram; then is there no difficulty in this place. But the most of Expositors conceive otherwise▪ namely that both M●lcah and Sarai (otherwise called Iscah) were the daughters of Haran the son of Terah, and married to their uncles Abram and Nahor; and yet is this no proof that such matches were then lawful. Rather we may think that both Nahor and Abram were in a manner necessitated to marry their nieces, the sisters of Lot, and daughters of their brother Haran, because they would not match with strangers in those corrupt times that were generally fallen from the true Religion; and that these matches were by special toleration or dispensation from God, either at first permitted, or at least afterwards allowed and approved, though otherwise unlawful by the common rule and law of Nature. Vers. 31. And Terah took Abram his son.] To wit, Abram having first discovered to him, how the Lord had in a revelation charged him to leave his country, and go into a land which he would show him, to wit, Canaan: for it is clear▪ Act. 7. 2. that God appeared to Abram in Vr of the Chaldees, before he came to Haran, and commanded him to go into Canaan; so that Abram first motioned this remove, though Terah be here first named, because he was the father of the family. And they came unto Haran and dwelled there.] This first remove was with a purpose to go into Canaan; but being stricken in years, or otherwise disabled for travel, he stayed there in Haran, and after a few years died. CHAP. XII. NOw the Lord had said unto Abram, etc.] Now Moses returns to show the cause both of Terahs' removal with his family from Ur of the Chaldees, and of Abraham's removal, after his father was dead, from Haran, where for some years they had stayed: for why did he not abide in Haran? Moses telleth us, because when God appeared to him in Ur of the Chaldees he had (as is here related) appointed him to go unto a land that he would show him, namely, unto Canaan; which though God did not at first reveal unto him, yet afterwards he told him. Vers. 2. And thou shalt be a blessing.] That is, He shall not only be blessed, but a blessing itself, namely, to his posterity, to whom it should be a blessing that Abram was their father; yea so blessed should he be, that he should be a form of blessing, men saying ordinarily, The God of Abraham bless thee, etc. and so making Abram an example of one singularly happy and blessed. Vers. 6. And Abram passed through the land unto the place of Sichem.] Moses calls these places whither Abram removed by the names whereby they were afterward known, as sitting his speech to the men of that age werein himself lived. Vers. 11. Behold now I know that thou art a fair woman to look upon.] It is evident that Sarah was at this time above threescore years old: for Abram was seventy five years old when he came first into the land of Canaan, vers. 4. and Sarah was but ten years younger than Abram, Gen. 17. 17. yet no wonder it is though Sarah was at these years fair, yea, (vers. 14.) very fair, not in the eye of her husband only, but of the Egyptians also; even her barrenness was doubtless some help to the continuance of her beauty. But besides in those times when they lived so long the strength and beauty of women we may well think continued longer fresh and without any great decay then in these days; whereto if we add, that it is most likely that God did also by his Providence in a more special and extraordinary manner bless Sarah in this regard, even in her otherwise declining years, it will not seem any way improbable, that Sarah should at this time be so wondrous beautiful. Vers. 13. Say, I pray thee, thou art my sister.] That the Egyptians, knowing her to be his wife, might not kill him that then they might marry her, Abram adviseth Sarah not to deny but to conceal this truth, that she was his wife, and to say only that she was his sister. Now though this were in a sense true, as Abram afterwards told Abimilech, Gen. 20. 12. because she was his near kinswoman, his brother's daughter, and such in those times were usually called brothers and sisters; yet because by saying she was his sister, Abram intended that the Egyptians should conceive that she was not his wife, but free to be married to any other, and so did expose her to great danger in this regard, the course he took could not be warrantable, but proceeded from weakness of faith and humane frailty, though withal he might have some hope that God would prevent that mischief. Vers. 15. The Princes also of Pharaoh saw her.] Pharaoh was the common name of all the Kings of Egypt, as Cesar was of all the Roman Emperors. And the woman was taken into Pharaohs house.] I take it for granted, 1. That she was not abused by Pharaoh, because the Lord did so tenderly preserve her chastity upon a second exposing her to this danger, chap. 20. 4. But Abimelech had not come near her; 2. That notwithstanding, she was some time in Pharaohs house: the particulars afterward mentioned of Pharaohs enriching Abram, and God plaguing Pharaohs Court, cannot be conceived to be all upon a sudden done. It is likely therefore that this taking her into the house was, both that the king might make known his pleasure of taking her to be his wife, and that she might be prepared for the match (as we see the like, Esther 2.) and that she might be entertained as beseemed her that was so beloved of Pharaoh. Vers. 17. And the Lord plagued Pharaoh, etc. with great plagues.] What ●hese plagues were, the Scripture being silent, it is but a foolish curiosity to inquire. Vers. 18. And Pharaoh called Abram and said, etc.] Pharaoh understanding either by revelation, as Abimelech, chap. 20. 3. God came to Abimelech in a dream by night, and said, etc. or by the confession of Sarai herself, or by some other means that Abram was Sarais husband, he presently apprehends that for this it was that he and his house were so plagued; and therefore makes haste to restore her. Vers. 20. And Pharaoh commanded his men, etc.] The reasons of this dismissing Abram and Sarah out of Egypt may be probably these: 1. Because he desired to have Sarah gone out of his sight; 2. Because of his present displeasure, who no doubt was offended that by their means he was thus punished; 3. Lest his houshold-servants or people stung with the sense of what they had suffered, or envying the riches which Abram had there gathered, should offer them violence, and so the land should be again plagued for them. And therefore we see he doth not only dismiss them, but also gives his servants charge to see them safely conducted out of his Dominions. CHAP. XIII. ANd Abram went, etc. into the South.] Meaning the Southern parts of Canaan, which lay next to Egypt, Gen. 12. 9 And Abram journeyed going on still towards the South: for otherwise, when he went out of Egypt toward these parts, he went Northward. Vers. 5. And Let also that went with Abram had flocks, and herds, and tents.] Which implies also many servants that dwelled in those tents. This Moses would imply, that although Lot had hitherto gone along still with Abram, yet he had an estate, a stock apart by himself; they had their several tents, flocks, herds, and servants, etc. Vers. 6. And the land was not able to bear them.] There was not pasture and watering places enough for such a multitude of cattle; and thence it seems the strife arose betwixt their herdsmen. Vers. 7. And the Canaanite and the Perizzite, dwelled then in the land.] This is added to show, that by reason the Canaanites and the Perizzites (which seem to be a family or colony of the Canaanites, Gen. 10. 18. Afterward were the families of the Canaanites spread abroad) had settled themselves long before in that part of Canaan, and taken up the greatest and best part of the pasture, therefore Abram and Lot were straitened for their cattle; and besides there may be a reason implied in these words, why Abram was so careful to stop all dissension betwixt them, lest it might have been an offence to the Heathen. Vers. 10. And Let lifted up his eyes, and beheld all the plain of Jordan, etc. like the land of Egypt, as thou comest unto Zoar.] This clause, as thou comest unto Zoar, must in the sense of it be joined to the first part of the sentence, and beheld all the plain of Jordan: for the meaning is this, That all the plain of Jordan even unto Zoar was exceeding fruitful and pleasant like to Paradise and Egypt, which by the overflowing of Nilus was ever esteemed a most fruitful country. Vers. 15. For all the land which thou seest.] That is, the whole land of Canaan: for he saith not, so much of the land as thou seest; but, all the land which thou seest. To thee will I give it, and to thy seed for ever.] To clear this place fully, we must know that in this promise of the land of Canaan, as under the sacramental sign, the true and heavenly Canaan was also included. Heb. 11. 10. For he looked for a City which hath foundations, whose builder and maker is God. Again, we must know that by the seed of Abram may well be meant, 1. the people of Israel, as usually; 2. Christ, as Gal. 3. 16. And to thy seed which is Christ; and 3. all the faithful members of Christ, both Jews and Gentiles, who in Christ are made the seed of Abram, children by promise. Rom. 9 6, 7, 8. In Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God: but the children of the Promise are counted for the seed. Now as the heavenly Canaan is here implied, this clause, for ever, we may extend to eternity: for it is conferred upon Christ, and those that believe in him, the true seed of Abram for ever and ever. But the Promise hath primarily respect unto Canaan, that land which Abram now beheld with his eyes: and so conceiving the words, we must know that it is promised to Christ absolutely, who is the true Lord and owner not only of the land of Canaan, but of the whole earth, and so shall be for ever. Psal. 2. 6, 7, 8. Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession; and then to the Israclites it is promised for ever; but conditionally, if they should ever walk in obedience before God. But there is no such condition expressed. I answer, 1. that the condition of temporal promises and threatenings is not always expressed: as Jonah 3. 4. Yet forty days and Nineveh shall be overthrown; 2. that this condition is expressed elsewhere, Deut. 4. 25, 26. When thou shalt beget children, and children's children, and shalt have remained long in the land, and shall corrupt yourselves, and make a graven Image, or the likeness 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 witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; and then 3. that it is employed 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 faithful seed, John 8. 39 then he would be no longer tied to this promise. CHAP. XIV. ANd it came to pass in the days of Amraphel king of Shinar, etc.] It is not possible certainly to determine who these kings were, and what their tecritories were; but most probable it is, that they were but only governor's of cities. And Tidal king of Nations.] In the Hebrew it is, King of Gojim, which may be kept unchanged, but the Greek and Chaldee translate it Nations. It seemeth they were of sundry families or populous; as Galilee in that regard is called Galilee of the Nations, Isa. 9 1. Vers. 3. All these were joined together in the vale of Siddim, which is the salt sea.] That is, in the days of Moses, when he written this history, this vale of Siddim, where this battle was fought by the kings before named, was become a lakeo● sea, and called the Salt sea. For after the destruction of Sodom and Gomorrah, and those other cities that stood in this vale, either by the confluence of many waters and brimstone into it (being before full of slime pits, or salt pits, as some read it▪ vers. 10.) or by some other special and extraordinary work of God, that it might remain a continual monument of God's fierce indignation against the wicked inhabitants of that place, it became a standing pool of putrid and unsavoury waters, and was therefore called the Salt sea, Josh. 3. 16. as likewise the lake Asphaltites, and the Dead sea; because in those corrupt and stinking waters not so much as a fish could live; yea, as Histories report, the birds that flew over it were usually stifled with the noisome exhalations that did thence arise. Vers. 5. And smote the Rephaims.] A people in the land of Canaan, Gen. 15. 20. And doubtless the chief reason why Moses relateth how those four confederate Kings did subdue and destroy both these and the other nations here mentioned, is the more to magnify the goodness 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 country which after the Moabites possessed, Deut. 2. 9, 10. And the Lord said distress not the Moabites, etc. For I will not give thee of their land for a possession, etc. The Emims dwelled there in times past. Vers. 6. And the Horites.] A people that dwelled in mount Seir until the children of Esau drove them thence. Deut. 2. 22. As he did to the children of Esau that dwelled in Seir, when he destroyed the Horims from before them. Vers. 7. And smote all the country of the Amalekites.] That is, all that country which in aftertimes was inhabited by the Amalekites. Amalek, of whom the Amalekites descended, was the grandchild 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 country wherein afterward the Amalekites dwelled. Vers. 10. And the vale of Siddim was full of slime pits.] This is mentioned as that which was an hindrance in their slight, and so a means of their greater loss. And the kings of Sodom and Gomorrah fled, and fell there.] That is, were vanquished and overthrown there; many of their soldiers slain, many falling into those pits, as we may well conceive they needs must, being once routed and in that disorder chased by the enemy. But the king of Sodom escaped, we see, vers. 17. And the king of Sodom we●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 war, 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 abram's, some question may be made: But for that we must consider, that though Chederlaomer had a just quarrel against the king of Sodom and the other neighbouring kings, whom he had now vanquished (which cannot be certainly affirmed, 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 only for the rescuing of his kinsman Lot, and that doubtless by the special instinct of the spirit of God, this is abundantly enough to justify 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 wherewith 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 the● 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 Abraham's victory over these kings, whose prevailing power might otherwise have proved very prejudicial to them all, he brought forth provision of several sorts wherewith to feast Abram, and his confederates, and their soldiers. M●ichisedek signifieth king of righteousness; 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 only 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 righteousness 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 righteousness: and so likewise, The Prince of peace, Isa. 9 6. who hath by his death reconciled us unto God, and made our peace through the blood of his Cross, Col. 1. 20. Again, because the Scripture no where tells us who he was, or who were his parents, or of what stock he came; nor makes any mention either of his birth or death, but presents him to us as one without father, without mother, without descent, having neither beginning of days nor end of life, Heb. 7. 3. and that purposely that he might be a figure of the Messiah (which cannot be said of Job, Daniel, and others, who, though there be no mention made of their stock, birth and death, yet they were not also Kings and Priests unto God, as Mel●hisedek was) therefore in regard of these also the Apostle makes him a notable type of Christ; or one made like to the Son of God, who was indeed in regard of his humane nature without father, and in regard of his Godhead without mother, without descent, having neither beginning of days nor end of life. And he was the priest of the most high God.] That we may not wonder at that which follows, that a Canaanitish king should speak so religiously of the most high God, and withal take upon him to bless Abram, as one much inferior to himself, (Heb. 7. 7. Without all contradiction, the less is blessed of the better;) or that Abram should pay him tithes, etc. Moses therefore tells us that this Melchisedek was not only a worshipper of the true God, but also a Priest of the most high God, most eminent in those times undobtedly, in regard of that special dignity, that he was both king of Salem, and Priest of the most high God. And herein also the Apostle maketh him a most remarkable type of Christ, Heb. 7. 2, 3. because he was both king & Priest, and especially because he is here presented to us without any partner in his Priesthood as the Priests of Aaron's order had, without any mention of any to whom he succeeded in his Priesthood, or that succeeded him, & so as one that typically abideth a Priest for ever, as the Apostle there speaks: for so indeed Christ is the one eternal Priest of his Church, as the Apostle saith, Heb. 7. 24. This man, because he liveth for ever, hath an unchangeable Priesthood. Very strange indeed it may seem that such a King and Priest should be found amongst the cursed nation of the Canaanites: but God can raise unto himself faithful servants wherever he pleaseth, and confer upon whomsoever he will an eminent measure of grace; yea though the Church was to be continued in the posterity of Abram, yet there is little question to be made, but that as yet there were some few of other families that were the true servants of God, as Job and his friends afterwards were amongst the Edomites. Vers. 19 And he blessed him and said, etc.] By the authority of his office, and in the name of God, he gives Abram his blessing, as the Priests in the law did the people, Num. 6. 23, 27. Speak unto Aaron and to his sons saying, On this wise ye shall bless the children of Israel, etc. vers. 27. And they shall put my name upon the children of Israel, and I will bless them. It is likely he used a more ample form, and manner of blessing, then is here expressed: But if so, in this abbridgement which Moses gives us we have no doubt the sum of all: for this manner of blessing, though uttered prayer-wise, implieth an assured promise that the most high God should most abundantly bless him. Vers. 20. And he gave him tithes of all, etc.] He, that is, Abram, Heb. 7. 4. gave Him, that is, Melchisedek, tithes of all, that is, the tenth of all the spoil, Heb. 7. 4. Now consider how great this man was unto whom even the Patriarch Abram gave the tenth of the spoils: for though he would take nothing of the spoil, which had been carried from Sodom, unto himself, yet he might give of it to Melchisedek; and besides he took questionless much from the vanquished which belonged not to Sodom. However the tithes he gave unto Melchisedek, & that surely by way of homage & thankfulness to God: for what was given to him in regard of his office was given to God: for Melchisedek himself being a king had no need of them. Vers. 22. I have lift up my hand to the Lord, etc.] This may be meant either of an oath that he had taken, for that was an usual custom in swearing to lift up the hand to heaven, Dan. 12. 7. And I heard the man clothed in linen which was upon the waters of the river, when he held up his right hand, and his left hand unto heaven, and swore by him that liveth for ever; or (which differs very little) of a vow made to God in his prayer. Vers. 23. Lest thou shouldst say, I have made Abram rich.] That is, lest thou (or any other) should hereafter say, that by this victory I enriched myself, and so the extraordinary blessing of God upon me and mine should not be discerned and acknowledged; and withal lest thou shouldst think or say hereafter, that I pretended the rescue of the afflicted, but did indeed look after the prey. Thus he prefers the glory of God, and the honouring of his Religion before his spoil which by right of war belonged to him. CHAP. XV. Vers. 1. THe Lord came unto Abram in a vision.] By this word vision, is sometimes meant a Revelation of God given to his servants in their sleep by a dream, which are also for distinction sake called nightly visions, Gen. 46. 2. And God spoke unto Israel in the visions of the night: but this I cannot conceive to be such, chiefly because we have such a vision afterwards following this, vers. 12. A deep sleep fell upon Abram, and lo an horror, etc. Again, by visions, are sometimes meant those apparitions which the servants of God have had being cast into a trance, which were only spiritual objects of the mind, not of the bodily sense: This seems not to be such neither; for many things are here said to have passed betwixt God and Abram, which cannot well be thought to have been only in a trance, and not really done, as the kill and dividing of the heifer of three years old, etc. vers. 9, 10. and besides, there would not have been then so great difference betwixt this vision, and that dream or trance mentioned vers. 12. and therefore I rather conceive this vision to have been an open apparition, which Abram beheld waking with the eyes of his body, though happily the Lord appeared in a more glorious manner then usually; and therefore it is now added, that this was done in a vision. Fear not Abram, etc.] This is spoken both that he might not be afraid of the majesty of God, who now in this vision appeared to him; and also to comfort him in regard of that fear and trouble of mind wherewith he was oppressed, in regard that after so many promises from God he continued still childless, as appeareth by his answer; and happily also to cheer him up against the fear of those kings he had vanquished, who might now threaten revenge; and therefore God tells him that he would be a shield to him to defend him against his enemies. Vers. 2. And the steward of my house is this Eliezer of Damascus.] Abram doth not herein complain that Eliezer of Damascus, that is, who was born of parents of Damascus, was his steward; but that he had no other stay of his house, that is, that he being childless wanted the comfort which other fathers had, he had not a son under him the guide and stay of his family, but all was in the hands of a servant at present, and would be enjoyed by him, he being dead, for want of an heir. Vers. 3. And Abram said, Lo, one born in my house is mine heir.] The sum of this complaint is only thus much; That he had no other heir in his house, none to inherit that which he had, but only his home-born servant, (for we need not suppose that Abram had adopted any servant and made him his heir) which Abram here bewails as one perplexed betwixt hope and fear, not as rejecting the promises of God concerning his seed, but as commending to God his sad estate and condition, and intimating his desire that God would at length remember the promise he had made to him, and send him an heir. Vers. 5. And he brought him forth abroad, etc.] This therefore was done when the stars might be seen, either early in the morning (and if so, then was there a whole day spent, as there might well be, in those passages afterward related) or else in the evening; and than it is here related beforehand, not in the order of time wherein it was done: for afterwards Moses speaks of what was done at sunset, vers. 17. And it came to pass, that when the sun went down, and it was dark, etc. Vers. 9 And he said, Take me an heifer, etc.] God appoints these things to be thus done, partly as a sacrifice to be offered to him, partly that they might be as signs of the covenant which he now makes with Abram; for, because it was the manner of men when they made a solemn covenant to cut beasts in twain, and to pass between the parts thereof, as it were wishing the like to themselves if they broke the covenant, Jer. 34. 18. And I will give (to wit, into their enemy's hands) the men that have transgressed my covenant, which have not performed the words of the covenant, which they had made before me, when they cut the calf in twain, and passed between the parts thereof; therefore is the Lord pleased to use the same manner here with Abram. Vers. 13. Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them, etc.] This must be understood to be spoken not only of their bondage in Egypt, but also of the whole time of their sojourning both in Canaan and Egypt. The whole time of jacob's going thither till the Israelites went forth with Moses cannot be found above two hundred and fifteen years. The four hundred years therefore here spoken of must begin with Isaac's birth: He was born Anno Mundi 2109. and from thence to the year of Israel's going out of Egypt is but four hundred and five years, which small odd number is not reckoned, as it is usual in the Scriptures to leave out such small numbers in computation of times. Vers. 14. And also that nation whom they shall serve, will I judge.] This is added particularly concerning Egypt, because there they suffered the heaviest affliction. Vers. 16. But in the fourth generation they shall come hither again.] By Generations, I conceive, is meant the succession of children, grandchilds, and so forth in their several ages; and in reckoning of these four generations we must begin with the children of the Patriarches, who with their father Jacob went down into Egypt, and were ever reckoned the twelve several stocks, out of which the Israel of God did grow in their several tribes: so that the children of the twelve Patriarches we account the first generation, their children the second, and so forward; and this promise we see evidently performed, where we find Eleazar parting the land of Canaan. Josh. 14. 1. And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the Priest, etc. distributed for inheritance unto them. For Cohath the son of Levi who went with Jacob into Egypt, Gen. 46. 11. we must reckon of the first generation, Amram his son of the second, Aaron his son of the third, and Eleazar his son of the fourth. Vers. 16. For the iniquity of the Amorites is not yet full.] That is, the Amorites and those other sinful nations mentioned afterwards; this one, amongst whom Abram now dwelled, being by a figurative speech put for all. Vers. 18. In that same day the Lord made a covenant with Abram.] This is added to show the end of those visions formerly related, namely, that they were signs of the covenant which that day God had made with Abram. Unto thy seed have I given this land, from the river of Egypt unto the great river, etc.] That is, from the river Sihor unto the great river Euphrates. Some think that by the river of Egypt here Nilus is meant: but because we read not that ever the Dominion of the Israelites reached so far, and elsewhere in describing the bounds of this land, to wit, Josh. 13. 3. the river Sihor is mentioned as the river of Egypt, and Jer. 2. 18. Sihor and Euphrates are as here opposed one against the other, What hast thou to do in the way of Egypt to drink the waters of Sihor, or what hast thou to do in the way of Assyria to drink the waters of the river? that is, Euphrates, called by way of eminency the river; therefore most probably it is thought that by the river of Egypt Sihor is meant. A more difficult question concerning this place is, whether the bounds of the Israelites land did ever reach the other way so far as Euphrates. But for this we must know that though the land which they inhabited reached no further Northward than Hamath, Numb. 34. 8. which was far on this side Euphrates; yet in the days of David and Solomon all that country as far as Euphrates became tributary to them, as we may see 2. Sam. 8. 3, etc. and 1. Kings 4. 21. Solomon reigned over all the kingdoms from the river, (that is, Euphrates) unto the land of the Philistines; and in this regard Euphrates is sometimes made the utmost bounds of the Dominions promised to Abraham's posterity. CHAP. XVI. Vers. 2. ANd Sarai said unto Abram, Behold now the Lord hath restrained me from bearing.] This shows when Sarai began to think of procuring the promised seed by this course, namely, when it ceased to be with her after the manner of women, chap. 18. 11. for so much the words imply, as if she had said, As long as there was any hope I have waited, but now the Lord hath restrained me from bearing, that is, I perceive now there is no hope, the Lord hath locked up my womb now for ever bearing; and therefore we must seek the promise some other way. Vers. 5. And Sarai said unto Abram, My wrong be upon thee, etc.] Though it be not expressed how Hagar discovered her contempt of her mistress, yet considering that Sarai was so grave a Matron, of a sweet and meek spirit, and for her obedience therefore propounded as a pattern to other wives, 1. Pet. 3. 6. by the violence of her passion at present expressed in such bitter language to her husband, we may probably gather that it was some notable insolency in Hagar that had so highly provoked Sarai: for if we note them well, every word she speaks is excessively sharp; for in these words, my wrong be upon thee, either she lays all the blame upon him, as if she had said, Thou art the cause o● all the wrong I have suffered, I blame not her so much as thee, thereby implying that either by showing her too much respect, or by his connivance at her petulancy, he had emboldened her to carry herself with that insolence as she did; or else she wisheth that her wrong, that is, the punishment of that injury, which she had sustained, might fall upon him, who had been the cause of it; yea and perhaps she particularly desired, that since Hagar had despised her, and he had suffered it, that she might likewise at length carry herself as insolently toward him, and so her wrong might be upon him: And then again in the next words she upbraids him for his unworthy requital of that respect she had shown to him in giving her handmaid into his bosom, that he might have children by her, and thereupon concludes with an imprecation, that God would judge and punish him for it, & so make it manifest what wrong he had done her: for that is the drift of those last words, The Lord judge between me and thee: all which discovers how strangely Sarai was at present overborne with passion: But thus in these bitter effects of Hagar being given to Abram, God was pleased to correct both Abram and Sarai for seeking to gain children to Abram by such an unwarrantable way. Vers. 7. And the Angel of the Lord found her by a fountain of water, etc.] This Angel is expressly called J●hovah, vers. 13. And she called the name of the Lord, or Jehovah, that spoke to her, Thou God seest me; and he ascribeth unto himself that which is the only proper work of God, vers. 10. And the Angel of the Lord said unto her, I will multiply thy seed exceedingly, &c. both which are undeniable arguments, that this Angel was no other but Christ the son of God, who is also called the Angel of the Covenant, Mal. 3. 1. Ne●ther is it without cause that the place where Hagar was found is here thus particularly described; for we may hence probably gather, 1. that she was flying home to Egypt her native country, for Shur was a town in the wilderness between Canaan and Egypt, Exod. 15. 22. So Moses brought Israel from the red sea, and they went out into the wilderness of Shur. 2. That wand'ring in this desert, where she might best escape, though they sent out after her, she was wearied and afflicted with travel and thirst, and thereby brought to rest herself at a fountain of waters; & hereby the bitterness of her spirit is seen, in that she was content to endure such inconveniences rather than abide in her mistress house. Vers. 11. Because the Lord hath heard thy affliction.] He intendeth both Sarai's rough usage, and the misery wherein at present she was; this affliction the Lord is said to have heard; her afflictions spoke when she held her peace, and God heard, that is, took pity of her in her trouble. Vers. 12. And he will be a wild man.] This is principally spoken concerning Ishmael, but in a second place concerning his posterity also. In the original it is a man like a wild ass; the meaning of it is this, he shall be of a fierce, warlike, untamed disposition, so that his hand shall be against every man, etc. that is, of such power and invincible courage and strength shall he be, that though all about him set themselves against him, he alone shall match them all, they shall get no good by opposing him; and this must needs be a comfort to Hagar, to hear that her son should be of such might: And this therefore I conceive is especially meant by these words, though happily the wild and savage condition of his life may also be implied. Gen. 21. 20. And God was with the lad, and he grew, and dwelled in the wilderness, and became an Archer. And he shall dwell in the presence of his brethren.] That is, He and his posterity shall dwell near unto his brethren, the other sons of Abram and their posterity: As if he had said, Though Abram shall have other children, yet shall Ishmael thy son be great amongst them: for in these words is employed▪ 1. that his seed as a several Nation should dwell apart by themselves; 2. that this their country should border upon that of their brethren; 3. that he should be of that power, that though his brethren should envy his prosperity, he should yet dwell i● their presence, and they should not be able to overbear him. Vers. 13. And she called the name of the Lord that spoke unto her, Thou God seest me.] That is, under this name, and for this cause, she magnified the Lord, that his eye of providence had watched over her, to comfort her in this her affliction, and to reduce her again into the right way: As if one should say of David, in regard of that we read, Psal. 65. 2. O thou that hearest prayer, etc. that he called the name of the Lord, Thou God that hearest prayer. For she said, Have I also here looked after him, that seeth me?] This is rendered as a reason, why she magnified God under that attribute, Thou God seest me, to wit, because by this appearing of God to her she now ●ound by experience that the eye of God did watch over her for good; and this she expresseth by way of an interrogation, the better to set forth the joy of her heart, Have I also here looked after him that seeth me? as if she should have said, How can I enough wonder at this favour, that the Lord Jehovah, whose eye doth ever behold me, should afford me the honour to behold him, even me that am a poor bondmaid, and that here in the wilderness, when I was run away from my mistress, yea and that I should see him too without peril to my life, being still alive after I have seen the Lord my God, and so able to look after him. And indeed this phrase which she useth, of looking after him, seemeth to have reference to her gazing after him when he ascended up from her; and by this phrase, it is likely she expresseth her beholding God rather than by any other, because at his departing he manifested his glory more than before, which made her gaze after him: as the angel did to Gedeon, and therefore it is said that when the angel departed Gedeon perceived that he was an angel of the Lord: And Gedeon said, Alas O Lord God: for because I have seen an angel of the Lord face to face, Judges 6. 22. & Christ at his ascension, which made the angels say, Ye men of Galilee, why stand ye gazing up into heaven? Acts 1. 11. This I conceive is the plain meaning of this place. Yet there is another exposition which seems not improbable, namely, that Hagar doth in these words acknowledge the mercy of Gods preventing grace, in that he ●ad taken care of her even when she minded not him, and blames her own blockishness and disregard of God's providence over her: Have I here, saith she, looked after him that seeth me? as if she had said, God hath long watched over me for good, and I never regarded it; it is well that yet at length through Gods preventing grace, in appearing to me here in my distress, I have been quickened to take notice of his fatherly care over me, and so to look after him that seeth me. Vers. 14. Wherefore the well was called Beer-lahai-roi.] That is, the well of him that liveth and seeth me; and thus Hagar makes the name of this well a memorial to all posterity, how the eye of the everliving God did watch over her in the time of her affliction. CHAP XVII. Vers. 1. I an the almighty God, walk before me and be thou perfect.] That is, I am thy God, almighty and all-sufficient to do all those great things which I have promised thee, however impossible they may seem in the eye of reason, and whatever can be expected from me; and therefore trust in me, and let thy whole conversation be always as in my presence, perfect, that is, upright and sincere, to do all that I have commanded thee. Vers. 4. And thou shalt be a father of many nations.] This is meant both of Abraham's natural posterity (for out of his loins came the Ishmaelites, the Edomites, and many other nations by the children of Keturah) and also of all Christian nations in the world, as Paul expoundeth it, Rom. 4. 16, 17. Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham who is the father of us all, as it is written, I have made thee a father of many nations. Gal. 3. 28. Ye are all one in Christ; and if ye be Christ's, then are ye abraham's s●ed, and heirs according to the promise. Vers. 5. Neither shall thy name any more be called Abram, etc.] Abram signifieth a high father; and the fi●st letter of Hamon (an Hebrew word signifying a multitude) being put to it maketh Abraham, as if it were Abrahamon, that is, a high father of a multitude of nations. Vers. 10. This is my Covenant, etc.] The circumcising of the Israelites male children, here enjoined Abraham and his posterity, is said to be God's covenant, because it was a token of the covenant, as is expressed in the following verse; a sign and seal both on God's part, that he would give them the Lord Christ, the promised seed out of the loins of Abraham, and in him accept of them for his peculiar people, forgive their sins, and cleanse them from their natural corruptions (which was signified by the paring away of their foreskins) and on their part that they would believe in this their Messiah, and as God's peculiar people put off the old man with all his deceivable lusts, and as new creatures serve the Lord their Creator in holiness and righteousness all the days of their life; and therefore is circumcision called the seal of the righteousness of faith, Rom. 4. 11. Vers. 13. And my covenant shall be in your flesh, etc.] That is, Circumcision shall be in your flesh unto the coming of the Messiah, as long as ever the Church shall continue only in thy natural seed; for an ●verlasting covenant, that is, for a sign of that everlasting covenant which I have made with you: for though the outward sign was changeable, yet the covenant itself remaineth one in substance for ever. Vers. 14. And the uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shall be cut off, etc.] That is, That man, who not being circumcised in his childhood did afterward also wilfully and contemptuously neglect that sign of Circumcision, shall be cut off from his people; and that because▪ as is expressed in the following words, such men had broken and wilfully despised God's ●ovenant, which cannot be said of infants dying in their infancy. Now the cutting off from God's people here threatened, was, 1. that God would not reckon him one of his people, nor receive him hereafter into the society of the Saints in heaven; and 2. that the Israelites were to esteem also of him as an heathen; for that the Magistrate was appointed to cut off such an one by the sword, we do not any where certainly find. Vers. 15. Thou shalt not call her name Sarai, but Sarah.] The same letter is added to her name, that was to her husbands before, that it might be to both a pledge and sign of the same promise, to wit, that out of them should come a multitude of people: which the name also in part signifies; for Sarah signifies a Lady or Princess. Vers. 17. Then Abraham fell upon his face.] This bowing of himself, was not only an expression of reverence, but also of thankfulness and was therefore a sign that he believed, what God now promised. And laughed.] He laughed not at the promise, as thinking it a fable, and concluding it impossible, but as being overjoyed and even amazed with those welcome tidings. Rom. 4. 19 And being not weak in faith, he considered not his own body now dead, etc. nor yet the deadness of Sarahs' womb. And said in his heart, Shall a manchild be born to me, etc.] By this it appears that his carnal reason began to struggle against his faith: neither yet is this contrary to that which the Apostle saith, Rom. 4. 20. That he staggered not at the promise of God through unbelief: for he did not stand in suspense whether he should believe the promise or no, he did not thus stagger; but even whilst he embraced the promise with joy, his reason made this objection: and thereby his faith becomes more glorious, that his carnal reason thus opposing itself, yet his faith prevailed so far, that he would not hearken to this suggestion, but resolved to hope even against hope. Vers. 18. And Abraham said unto God, O that Ishmael might live before thee!] Abraham speaks not this as rejecting God's promise, as if he had said, having Ishmael I desire no more; nor as despairing of the promise,, as if he had said, I should have but little hope, if I had not more hope in Ishmael already born, then in the promised son of Sarah; indeed it is not possible that we should have a son at this age, and therefore, O that Ishmael might live, etc. but these words proceed chiefly from Abraham's fatherly affection towards Ishmael; being thus assaulted by those forementioned thoughts of his carnal reason, whilst his faith opposed them, suddenly his affections, moved with the thought of Ishmael, make him as it were to forget all other things to beg for him: as if he had said, Though I cannot conceive how it should be, yet I gladly embrace the promise; but however, oh that Ishmael might live in thy sight! do not cast off Ishmael, but let him live in thy favour: So that this is spoken out of a mind that did yield to the promise, but yet was troubled, and perplexed, and solicitous for Ishmael. CHAP. XVIII. Vers. 1. ANd he sat in the tent door in the heat of the day.] That is, at noon-tide. This is expressed, both to show the occasion of his sitting in the tent door, to cool and refresh himself; as also to imply the reason of the courtesy he proffered to these Angels (whom he supposed to be strangers) because at such time travellers are wont to wax faint and hungry. Vers. 2. And to, three men stood by him, and when he saw them he ran to meet them.] Their appearance being undoubtedly such, as made it manifest to Abraham both that they were strangers travelling that way, and also such strangers as were worthy both of that entertainment and respect which he afforded to them. Vers. 3. And said, my Lord, if now I have found favour in thy sight, etc.] He directs his speech to one, as it seems, because he appeared in more excellency and with signs of greater worth than the rest. Vers. 6. Make ready quickly three measures of fine meal.] That is, as it is probably thought, three pecks, or thereabouts, whether more or less. Vers. 8. And they did eat.] For as these Angels had true bodies for the time, and did truly walk and speak, so they did also truly eat: if there were no necessity of food, for the sustenance of those their assumed bodies, which were erewhile happily to be dissolved again by the power of God, yet it was requisite for the present dispensation of that service, which God had imposed upon them, to wit, their appearing to Abraham, that he might not yet know but that they were men, till God was pleased to discover it to him. Vers. 9 And they said unto him, Where is Sarah thy wife.] Thus by naming Sarah they first discover themselves to be not men but angels. Vers. 10. And he said, I will certainly return unto thee according to the time of life.] We do not find that this return was by the angels appearing again, but by the accomplishment of the thing promised, in regard whereof it is said, chap. 21. 1. And the Lord visited Sarah as he had said, to wit, when Isaac was born. And by this phrase, according to the time of life, cannot be meant any thing but this, that so many months thence, as is usually (according to the ordinary course of Nature) from a woman's first conception to the birth of her child, Sarah his wife should have a son: for that promise when God appeared before in the former chapter was just a year before Isaac was born, chap. 17. 21. But my covenant will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year; since when Abraham had been circumcised, and had recovered the pain and soreness thereof. Vers. 12. Therefore Sarah laughed within herself.] Because she deemed it so unlikely, if not impossible, that she should now have a child, she did inwardly laugh at what she heard spoken. She laughed within herself, she did not break out into loud and open laughter, but was inwardly affected as those use to be that laugh at any thing related, which they desire but cannot believe it will ever be: and this concerning the secrecy of her laughter, that it was within herself, is thus particularly expressed, to intimate, 1. Why she did so readily deny it, because it was indeed an inward smiling rather then an outward direct laughter, and such as could not therefore by others be heard or discerned; 2. Why she was afraid when he took notice of it, to wit, because she began now to conceive that doubtless he was more than man that could discern the inward affections of her heart. However, doubtless she laughed, not as Abraham before did for joy, but as doubting the accomplishment of what was spoken, and was therefore reproved; though afterwards she believed, when she known who it was that said it: and therefore is her faith commended, Heb. 11. 11. Through faith also Sarah herself received strength to conceive seed, etc. Vers. 13. Wherefore did Sarah laugh, saying, Shall I of a surety bear a child which am old, etc.] Though these be not the very words of Sarah, mentioned v. 12. yet they are the very same in effect: for in those words, After I am waxed old shall I have pleasure, my Lord being old also? by affirming that both she and her husband, by reason of their great years were now past the natural pleasure of the marriagebed, her aim was to imply how much more unlikely it was, that she should conceive at those years and bear a child; yea, perhaps these very words here alleged by the Lord, were then also added by Sarah, though they be not there expressed: for the Scripture in setting down such passages of the History doth not always express all that was spoken, but only the sum and substance of what was spoken. Vers. 14. At the time appointed, etc.] Compare this place with chap. 17. 21. and the 10. verse of this chapter. Vers. 18. S●eeing that Abraham shall surely become a great and mighty nation & all the nations, &c,] This is the first reason why the Lord would not hide from Abraham what he meant to do unto Sodom, to wit, because he was so precious in his eyes, and one whom he had hitherto honoured above others as his special favourite. Having appointed him to be the stock of so great and mighty a nation, his peculiar people, yea the stock out of whom that blessed seed should spring, in whom all the nations of the earth should be blessed, he would not execute so notable a judgement upon a people so near to him, and not acquaint him with it: which agreeth with that, Amos 3. 7. Surely the Lord God will do nothing, but he revealeth his secrets unto his servants the prophets. Vers. 21. I will go down now and see, etc.] This is a figurative speech, usual in the Scriptures, wherein God stooping to our capacity speaks of himself after the manner of men. He being every where present, cannot move from one place to another; and knowing and seeing all things, needs not make any search or inquisition to inform himself; yet thus is he pleased here to speak of himself, 1. To show that there was manifest and just cause for the Lords severity in punishing the Sodomites, as afterwards he did; 2. To intimate how patient and long-suffering the Lord was towards them, and how unwilling to destroy them; had they not been so extremely and desperately bad, as they were; and 3. To teach Judges by his example not to punish rashly, but always to try and examine causes before they pass sentence. Vers. 22. But Abraham was yet before the lord] In the beginning of the chapter vers. 2. mention is made of three men that appeared to Abraham, as he sat in his tent door, to wit, the Lord Christ, who is often in this chapter called Jehovah, and two angels that attended him; and vers. 16. that they went away from Abraham's tent, and that Abraham accompanied them: But now the Lord having (as they went along) imparted to Abraham what he meant to do to Sodom, two of the three went away towards Sodom, to wit, the two angels, as they are expressly called, chap. 19 1. And there came two angels to Sodom; and the third, who is here called the Lord Jehovah, stayed still with Abraham, and that (as these words seem to imply) because Abraham (though they had as it were dismissed him, and taken their leave of him) yet stood still before the Lord, as men use to do, that being to part, yet stir not, because they have somewhat to say; and so the Lord abode still with him, and condescended to hear the requests which he made for that sinful city. Vers. 25. That be far from thee to do after this manner, to slay the righteous with the wicked, etc.] The righteous are sometime taken away in the same public calamity together with the wicked, but the end is divers: the one are taken away by the hand of justice, the other in mercy; as the chaff and wheat are beaten by the same flail. Now God had spoken of the Sodomites as men to be destroyed by his hand of justice, and in a way of vengeance; and in this sense does Abraham reply, assured that God would not so cut off the righteous with the wicked. CHAP. XIX. Vers. 2. ANd they said, Nay but we will abide in the street, etc.] Thus by this civil refusing at first the courtesy prosfered, they make the better trial of the affection of this holy man; and besides, it is likely their purpose was indeed to abide in the streets, that so they might observe the manners of the people, had not Lot been so importunate with them. Vers. 3. And they did eat.] See chap. 18. vers. 8. Vers. 4. But before they lay down the men of the city, even the men of Sodom, compassed the house round, etc.] Doubtless the outward appearance of the two angels that were come to Lot was as of young men of rare and extraordinary beauty and comeliness of person, whereof there being notice taken by some of the profane inhabitants of the city, the report thereof was soon spread abroad in the city, and so presently they flocked together from all places, and joined together in this horrible and abominable attempt which is here related. Vers. 8. I have two daughters which have not known man; let me, I pray you, bring them out unto you, etc.] Questionless this prosfer of Lots was unwarrantable and sinful: for though in evils of punishment we may choose a less to avoid a greater, yet in the evils of sin all choice is unlawful: if we may not do evil that good may come of it, Rom. 3. 8. much less may we do any evil to prevent others from doing some greater evil. It would not have been lawful for Lot's daughters to have yielded themselves to have been defiled by these varlets, thereby to have taken them off from that fouler sin of Sodomy, which they had resolved upon; much less was it lawful for him to resolve that he would bring them forth and deliver them up to the lust of this rabble, that they might do what they list to them: for he had no such power over his daughters, especially if he had already espoused them to husbands, though they were not married, as many Expositors think he had. But yet it was no wonder at all that Lot, though a righteous man 2. Pet. 2. 7. and highly beloved of God, should thus forget himself, considering 1. that in such a sudden disturbance caused by the fear of such a horrid villainy so violently pursued, he could scarce have so much liberty as to ponder any thing that came into his mind; 2. that his zealous care for preserving his guests against such a horrid wickedness might so far transport him as to make him on a sudden judge it better to yield to any thing then to give way to their detestable desires; and 3. that he might deceive himself with a vain hope that in this strange proffer made by a father they would read so much of the grievous distraction of his mind, as would make them relent, and neither desire what he had proffered, nor prosecute what they had at first desired. Vers. 9 This one fellow came in to sojourn, and he will needs be a judge.] By this it may appear that Lot had not only grieved inwardly and vexed his righteous soul with the unclean conversation of these wicked men, but had also, as occasion was offered, reproved them for their wickedness, and done what he could to teach them better, and to dissuade them from those lewd courses, which were otherwise likely to bring God's judgement upon them; and hence it is that they now twit him with taking upon him to be a judge amongst them, and with thinking (a stranger though he were) to govern them and to order them in every thing as he pleased. Vers. 11. And they smote the men that were at the door of the house with blindness.] Their continuing to seek for the door, and departing home when they had wearied themselves in vain, argues that they were not utterly deprived of sight; only their eyes were dazzled in such a manner that they were as men blind in regard of that object they looked after; though they saw other things, they could not see his door; or happily though they saw the door before them, they knew not where it sto●●, nor how to come at it. Vers. 14. And spoke unto his sons in law.] Some understand this of certain men in the city that were contracted to his two virgin daughters, of whom mention was before made, vers. 8 and that they were yet therefore in their father's house; but others understand it of the husbands of other daughters of his, that were already married into the city, which seems best to agree with the text. But if so, than we must farther consider though his sons in law are here only mentioned, as the heads of the families, yet their wives if living were also spoken to. And hence it may seem was Lot's lingering, that he should leave his children to be destroyed; and the Angels command, vers. 15. Take thy two daughters that are here, intimating that he might not wait for the other that were not there. Vers. 17. And it came to pass, etc. that he said, etc.] To wit, one of the Angels; to whom Lot therefore afterward directs his speech in the singular number, because it was he that had given him the charge of flying to the mountain. Look not behind thee.] This was enjoined Lot, 1. thereby to express how detestable the inhabitants of Sodom were, a people hated of God, and unworthy of the commiseration of good men, for whom it was not fit he should take the least thought or care; 2. To teach him hereby, that he was so to be affected with God's me●cy in delivering him from that wicked cursed place, and the judgement that was now to fall upon them, that he was not to mind nor regard his house, cattle, or whatever other riches he was to leave behind, or in the least degree to repent of his coming away; and accordingly is the very same phrase used, Luke 9 62. No man having put his hand to the plough and looking back is fit for the kingdom of God; 3. To intimate with what speed they were to haste away, not to hinder their flight so much as by looking back upon the city. Vers. 19 And I cannot escape to the mountain, etc.] Because the mountain was so far off, he fears lest ere he could get thither the destruction should be poured forth, and he should be overtaken in it; and therefore desires that Zoar might be the place of refuge for him, which was nearer at hand. Vers. 21. And he said unto him, See, I have accepted thee concerning this thing.] The Angel, not without God's direction undoubtedly, yields to the weakness of his faith, and grants his request; but as God doth usually grant his servants those requests which he doth not approve of, that they may by their own experience see their folly, and that it is still better for them to follow his direction: for thus it was with Lot, who afterwards vers. 30. feared to dwell in Zoar, and then therefore found that he had done best it at first he had followed the angel's counsel in flying to the mountain. Vers. 22. Therefore the name of the city was called Zoar.] Which signifies little: before it was called Bela, chap. 14. 2. And the king of Bela, which is Zoar. Vers. 23. The sun was risen upon the earth, etc.] This I conceive is thus expressed, 1. To show how narrowly Let escaped the destruction that fell upon the Sodomites: It was break of day when the Angels hastened him and his to get them out of Sodom, vers. 15. And when the morning arose, than the Angels hastened Lot, saying, Arise, etc. and by that time the sun was risen, the judgement threatened fell upon Sodom, whereby no doubt Lot was brought to see and acknowledge both his own folly in lingering so long, and the goodness of God in forcing him away, and not suffering him to stay there any longer; and 2. to make it the more manifest that this judgement was extraordinary and supernatural, and how suddenly the inhabitants of these wicked cities were overwhelmed with the storm of God's fiery indignation, without any warning given them, when doubtless they had not the least fear of any such mischief that was coming upon them. The sun rose as fairly that day, as upon other days: and yet presently a shower of fire and brimstone fell upon them, and consumed them all. Vers. 24. Then the Lord reigned upon Sodom and upon Gomorrah, etc.] Sodom and Gomorrah are here mentioned as the chief; but withal Admah and Zeboiim were also destroyed. Deut. 29. 23. Like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the Lord overthrew in his anger, etc. Now, from the Lord is here added in the end of this clause, Then the Lord reigned upon Sodom and upon Gomorrah brimstone, and fire from the Lord, the more emphatically to express that it was not by any ordinary course of nature, but by the immediate almighty power of God. And doubtless it was the supernatural and miraculous work of the Lord, and not from any natural cause, that such showers, not of water, as when the old world was drowned, but of fire and brimstone should fall from heaven upon these cities, who did therein fit the punishment to the sins of those that were destroyed thereby. They burned with vild and unnatural lusts, and therefore against the ordinary course of nature fire falls down from heaven and devours them, and their stinking abominable filthiness is punished with the stench of brimstone mingled with fire; yea this fire and brimstone was but a forerunner of their everlasting punishment in that lake which burneth with fire and brimstone, for evermore, Rev. 21. 8. for so the Apostle S. Judas saith that Sodom and Gomorrah suffered the vengeance of eternal fire, Judas 7. Vers. 26. But his wife looked back from behind him, etc.] That is, Lot going before, and his wife following behind him, she looked back from behind him towards Sodom, to wit, as doubting whether any such judgement would fall upon Sodom as was threatened, or lingering in her desires after those friends, that wealth and estate which they had left behind them; and thus she did rebel against the express commandment of the Lord given before to Lot, vers. 17. and in him unto all that were with him, and that when God had afforded her such an extraordinary mercy to fetch her away by his angels from Sodom when it was to be destroyed, and so was turned into a Pillar, or statue, of salt, not such salt as we ordinarily use, which being wet will melt and turn into water (for it was to stand as a monument of her infidelity and disobedience) but a kind of rocky mineral salt, which will endure all weathers and not waste away. Vers. 29. God remembered Abraham, and sent Lot out of the midst of the overthrow.] That is, God remembered his promise, whereby he had engaged himself to Abraham, not only to bless him in his own person, but those also for his sake that were dear unto him, chap. 12. 2. And thou shalt be a blessing: I will bless them that bless thee: and he remembered the requests which Abraham had made to him for Sodom, and that in the behalf of those few righteous ones, that might be in that city, pressing him particularly with this, that the righteous might not be destroyed with the wicked, and so he saved Lot for Abraham's sake. It is true indeed that God had respect to the piety and righteousness of Lot in delivering him: for so the Apostle faith, 2. Pet. 2. 7, 8. That he delivered just Lot, and that because the righteous soul of this good man was vexed from day to day in seeing and hearing the filthy conversation of those wicked wretches; but this doth not exclude that which is here said concerning Abraham. There may be divers causes of one and the same effect: the main cause of all was Gods free grace both to Abraham and Lot, and not any merit in them; but subordinate hereunto there were also other inducements, to wit, the joint respect that the Lord had to the righteousness of Lot his faithful servant, and to the intercession of Abraham, as here is expressed. Vers. 30. For he feared to dwell in Zoar, etc.] The cause of this fear is not expressed, but may probably be thought to have been, either that seeing the abominable sins of that city, he feared lest God would also destroy that; or else, that he doubted lest because of his escape the people would fall upon him, as the cause of the overthrew of those neighbouring cities: and indeed his hiding himself in the cave makes this most probable. Vers. 31. And there is not a man on the earth to come in unto us, etc.] Some conceive that they did verily think that all nations of the earth were destroyed by fire; but many things make this improbable: 1. Their knowledge that Zoar was not destroyed, and that the Angels had promised that it should not be destroyed; 2. Their seeing that the shower of fire, which had burnt up those cities of the plain, reached not so far as the mountains wherein at present they were; 3. The remembrance of Abraham their uncle, a righteous man, not like to be destroyed; and 4. That last clause, after the manner of all the earth, which seems to be spoken of the time present, that they were deprived of that society with man which everywhere else they did enjoy. Others conceive that she meant only this, that there was not a godly man, with whom only they durst marry. They take the perishing of their sisters in Sodom, to be a punishment of God upon them for their marrying with the wicked Sodomites; not daring to do so therefore, and grieving by this means to be deprived of the common blessing of mankind, they resolve upon a more wicked course. But I rather conceive thus of the place: Lot and his daughters flying in some great fear into the mountain, and being there in a manner mured up in a cave, his eldest daughter utters these words as a complaint that by this solitary life they were deprived of all hope of marriage (the common blessing of all the earth) There is not a man in the earth to come in unto us: That is, here we live in a cave without society of any but ourselves, and it is to us all one, as if there were not a man upon the earth; Come let us make our father drink wine, etc. But indeed any of these expositions may be embraced: for whatever absurdity there is in their resolutions, must be ascribed to their fear, that passion blinding men, and driving them upon any absurd thoughts or courses. Vers. 32. Let us make our father drink wine.] To wit, the wine which they had brought from Zoar. Vers. 37. And called his name Moab, etc.] Moab, is by interpretation, of the father, and Benammi, is son of my people, or son of my kindred. In both names ●here was a memorial of their incestuous procreation: That which these daughters of Lot it seemed boasted of, was their having children of their own kin, not of the faithless and cursed nations. CHAP. XX. Vers. 1. ANd Abraham journeyed from thence, etc.] The cause of this remove is not expressed; but in likelihood it was, because of some inconveniency arising from the late fearful destruction of Sodom. Vers. 2. And Abimelech, king of Gerar, etc.] Abimelech was the common title of the kings of Palestina, as Pharaoh was of the kings of Egypt. Psal. 34. the title, A Psalm of David when he changed his behaviour before Abimelech. Vers. 3. But God came to Abimelech in a dream by night.] By that which we read, verse 17. So Abraham prayed unto God, and God healed Abimelech, and his wife, and his maidservants, etc. it appears that presently upon the taking of Sarah, the Lord struck Abimelech with a dangerous sickness, and plagued his Court with a strange disease: Now in his sickness the Lord by a dream (the extraordinary glory whereof was undoubtedly such, that Abimelech might easily perceive it came from heaven) informs him of the cause, and tells him he was a dead man, which must be understood conditionally, unless he restored Abraham's wife, vers. 7. Now therefore restore the man his wife; for he is a Prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou, that thou shalt surely die, etc. Vers. 4. Wilt thou slay also a righteous nation.] That is, him and his people, vers. 18. For the Lord had fast closed up all the wombs of the house of Abimelech. Vers. 7. For he is a Prophet.] They are called Prophets in the Scripture to whom the Lord did more familiarly reveal his will, then to other men, and by whom he did teach and instruct others: Such was Abraham, Gen. 18. 17, 18, 19 And the Lord said, Shall I hide from Abraham that thing which I do? seeing that Abraham shall surely become a great nation, etc. For I know that he will command his children and his household after him, etc. And of this the Lord gives notice to Abimelech, 1. That he might not dare to detain Sarah, because her husband was not an ordinary man, but a Prophet, one in special favour with God, whose wrongs God would surely avenge, Psal. 105. 15. Touch not mine Anointed, and do my Prophets no harm; 2. That he might hope by his prayers (being a man so prevalent with God) to have the plague removed that was laid upon them. Vers. 12. And yet indeed she is my sister, etc.] He adds, to excuse himself, that it was not altogether false which he had said, because it was true in a sense, that she was his sister (as in the same sense Lot and he are called brethren, Gen. 13. 8. For we be brethren) namely, because she was the daughter of his father, though not of his mother: And for the clearing this, the Hebrews hold that Sarah was that Iscah, the daughter of Haran, Abraham's brother, as being the son of Terah, though by another woman; for this being yielded, she was indeed the grandchild of Terah, Abraham's father, and so might be called the daughter of his father (as Jethroes daughters are called Revels, who was their grandfather, Exod. 2. 18.) and yet withal not be the daughter of his mother, because descended from the former of Terahs' wives, whereas Abraham was born of a latter wife. Vers. 16. Behold he is to thee a covering of the eyes, etc. thus she was reproved.] This place is diversely translated, and accordingly there are several expositions given of it, but according to this translation of ours, the meaning must needs be this; Abimelech puts her in mind that her husband ought to be as a veil unto her, to cover her as it were from the eyes and desires of all others; and therefore Moses adds, thus she was reproved, that is, though this speech of his may not seem at first to imply so much, yet in truth he did thereby though covertly yet sharply reprove her; for it was all one as if he had told her, that by denying her husband, she had in a manner unveiled herself, and laid herself open to the unlawful desires of other men, and was guilty herself of those dangers, whereinto she had fallen. God had made her husband the guardian of her chastity, and by denying him she had exposed herself to the lusts of others. Thus was godly Sarah, to her greater shame, reproved by a profane king, and instructed how better to carry herself hereafter. Vers. 18. For the Lord had fast closed up all the wombs of the house of Abimelech.] What closing up of the womb this was, it is hard to say. Some think only that God had restrained them from conceiving: and this may be; for this judgement might be inflicted and cured, & yet not discerned by themselves. But I rather think it was some other extraordinary closing of the womb, 1. Because of that word fast closed, which implies a judgement unusual; 2. Because all were closed up; 3. Because it is related as an apparent noted cure that followed Abraham's prayer. CHAP. XXI. Vers. 3. ANd Abraham called the name of his son, Isaac.] Which signifieth laughter, to wit, because of the joy they had in this their son. Vers. 9 And Sarah saw the son of Hagar, etc. mocking, etc.] Ishmael looking with an envious eye upon Isaac at all times, was, as it seems, stung with the joy and jollity that was made at the weaning of him, and this repining of his heart broke forth at this time (as no doubt it had done often formerly) into some scornful language and derision of him, mocking him as their young master, and he that must forsooth be heir of all. Vers. 10. For the son of this bondwoman shall not be heir with my son.] Sarah therefore perceived that this mocking proceeded both from Hagars and Ishmaels' repining that Isaac the younger son should be the heir. Vers. 12. And God said unto Abraham.] By a vision in the night, as appears by vers. 14. And Abraham rose up early in the morning, etc. Vers. 14. And took bread, and a bottle of water, etc.] For the full understanding of this, we must know, 1. That the casting of them out, which Sarah required, was not only putting them out of his house, but an absolute casting them off, as if he had had nothing to do with them (for might he have provided for them in another place it would not have been so grievous to him) 2. That God had enjoined him to hearken to Sarah in all things, the rather, no doubt, that the misery of their casting out might punish them for their sin, who in mocking Isaac had despised the blessed seed promised in him. 3. That Abraham thus yielding to cast her off, doth only give her what she could not be without (because she was to go through the wilderness that lay in the way to Egypt) bread, that is, such victuals as she could carry with her, for this in the Scripture is usually called bread, as we may see Mark 6. 36. This is a desert place, and now the time is far passed, send them away, that they may go into the country round about, and into the villages, and buy themselves bread; which bread, Matth. 14. 15. is termed victuals, His Disciples came to him, saying, This is a desert place, and the time is now past, send the multitude away, that they may go into the villages, and buy themselves victuals; and a bottle of water, which she might else want in those dry barren places. Vers. 14. And she wandered in the wilderness of Beersheba.] The bottle of water might have sufficed till she had come to some place of succour, had she not miss the direct way, and wandered up and down, as they might well in those desert places, not knowing where they were, nor which way to go. Vers. 15. And she cast the child under one of the shrubs.] He that was growing apace to man's stature is often in Scripture called a child, as Ishmael here, who was about eighteen years old; and Hagar is said to cast the child under a shrub, because she left him being sick and fainting for thirst, whereas before she had supported and cherished him. Vers. 17. What aileth thee, Hagar?] Words of expostulation, as if he had said, What meanest thou thus to take on, having had experience of God's providence over thee? Fear not for God hath heard the voice of the lad, where he is.] Both here and before mention is made of the lads voice, not Hagars; because he it was that was in extremity, and her weeping was for him. God hath heard the voice of the lad, that is, God hath taken notice of his misery, and will preserve him: and these words where he is, are added to express, the better to Hagars' apprehension, that God had taken notice of his danger, and would help him; as if he had said, The child which you have yonder cast off, as hopeless of his life, God hath heard, and will preserve and succour him. Vers. 19 And God opened her eyes, and she saw a well, etc.] That is, she was brought to observe and take notice of it, which she did not before, either by reason of passionate grief, or for some other reason. For thus it is said of the Disciples that talked with Christ, Luke 24. 16. But their eyes were holden that they should not know him: And, vers. 31. their eyes were opened, and they knew him. Vers. 20. And became an archer.] This is expressed to show, not only that he did by this means nourish himself with beasts killed by shooting, but also that he was a warrior, and so that oracle was fulfilled, Gen. 16. 12. And he will be a wild man, etc. Vers. 21. And he dwelled in the wilderness of Paran.] next adjoining to the desert of Sinai, through which the Israelites went. Num. 10. 12. And the children of Israel took their journeys out of the wilderness of Sinai, and the cloud rested in the wilderness of Paran. Vers. 24. And Abraham said, I will swear.] Though this country of Abimeleches was a part of the land promised to Abraham, yet he knowing that it was his posterity only, that were in time to come actually to enjoy it, and to root out the inhabitants thereof, and that himself was to live as a stranger and sojourner in the land, no marvel it is though he acknowledged Abimeleches sovereignty in that land, and took an oath for himself, that he would no way hurt either him, or his son, or his son's son after him. Vers. 27. And Abraham took sheep and oxen, and sent them unto Abimelech.] Besides that it was the custom 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 country. Vers. 30. For these seven ew-lambes shalt thou take of my hand, That they may be a witness unto me, etc.] That is, the receiving of these seven ew-lambes, shall be as a witness that this well formerly taken from me, vers. 25. is now acknowledged to be mine, that so all controversy about it for the time to come may be prevented. Vers. 3●. And they returned into the land of the Philistines.] That is, That part of the land where the Philistines dwelled: 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 days. Vers. 33. And Abraham planted a Grove in Beersheba, and called there on the name of the Lord, etc.] 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 public duties of God's 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 dwelled here a long time together, to wit, 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 God's worship was not unlawful: However afterward, when men began to esteem such places holy, and to think superstitiously that God was better worshipped there then in other places, and so it became a general custom amongst all Idolatrous nations to set up their Idols in Groves, and there to sacrifice to their false Gods, the Lord did thereupon by his law 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, etc. & this planting of Groves became one of the chief abominations for which God reproved the Israelites in future times, Judg. 3. 7. And the children of Israel did evil in the sight of the Lord, and forgot 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, etc. because they have made their Groves, provoking the Lord to anger; yet, I say, at present it was no sin in Abraham; both because as yet God had not forbidden it, and Abraham did it only for conveniency to shelter them from the heat, not as thinking God was better worshipped 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 wit, by seeking to seduce them, by soliciting and provoking them to do that which is evil. Thus men are tempted by Satan, who 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, only because by enjoining him to sacrifice his son Isaac (in whom God had promised to make his seed as the stars 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, whether he would believe still the promise made him concerning Isaac, even when he was enjoined to do that which might seem utterly to overthrew that promise, and do what God commanded, even when 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 inhuman fact, as was the sacrificing of his own son, might not startle those that should read it, or make them think that it was rather some fit of sudden frenzy, 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 was only to try him. God required in Abraham a readiness of will, really to do what was spoken to him, but never intended that he should do it; only as men use to make experiments of the faithfulness of their friends, so now God made proof of Abraham's faith and obedience; and that, not because God needed any such way of discovering it to himself▪ for he knows how 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 enjoin me. Vers. 2. Take now thy son, thine only son.] So called, both because he was the only son 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, etc. 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, etc. Vers. 4. Abraham lift up his eyes, and saw the place afar 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 son, as it is plainly afterward expressed, vers. 9 They came to the place that God had told him of▪ Now abraham's seeing the place before he came at it, is thus particularly expressed, because doubtless the first sight of this place, where he was to perform such a doleful work, did exceedingly wound his heart, and yet notwithstanding he shrunk not, but persevered constantly in his resolution of doing what God had enjoined him. Vers. 5. Abraham said to his young men, Abide you here with the ass, etc.] That his servants might not oppose and hinder him in the work he had to do, he enjoins them to stay with the ass at the foot of the hill, to wit, the ass whereon himself road, or whereon they had brought the wood they were to use in the sacrifice▪ for happily they all went on foot, and only used the ass for the carrying of the wood, or perhaps only Abraham by reason of his age did ride, and the rest went on foot. And I and the lad will go yonder and worship, and come again to you.] Thus by the all-ruling Providence of God he prophesieth of that, whereof he knew nothing. It cannot be that he distinctly knew that he should bring back his son again; for than what great matter was there in this that he did? rather surely he spoke this as a man astonished and amazed: neither need we be so careful to clear Abraham from seeking by this dissembling to keep his servants from suspecting that which he went about; rather let us admire the wisdom and goodness of God, that he suffered Abraham in this greatest of all humane actions to show a little frailty, that we might not look for perfection here. Vers. 6. And Abraham took the wood of the burnt offering, and laid it upon Isaac his son.] But how was he able to carry so much wood as would serve for the burning up of the sacrifice? I answer, 1. it appears by this that he was now a youth well grown; 2. it may well be that Abraham carried with him some lesser quantity of dry choice wood to begin the fire, resolving to furnish himself with the rest upon the mountain; 3. happily Isaac carried it at several times, though that be not here expressed, but only so much as would serve to show how even in this he was a Type of Christ, John 19 17. And he bearing his cross, went forth, etc. Vers. 9 And bound Isaac his son.] It is not likely that all particulars are here expressed: no doubt Abraham, before he bound him, acquainted him with the commandment of God, and urged the necessity of obedience, the promises and power of God, and whatever might prepare him to yield himself to be sacrificed, as God had commanded: but these Moses relates not, but only that Abraham bound him, etc. that so we might know that in not resisting▪ but meekly suffering his father to proceed, Isaac was also a Type of Christ; Mark 15. 1. The chief Priests held a consultation, etc. and bound Jesus. Acts 8. 32. He was led as a sheep to the slaughter, and like a lamb dumb before the shearer, so opened he not his mouth. Vers. 11. And the Angel of the Lord called unto him.] That is, Christ the eternal word of his father, who speaketh of himself as God, vers. 12. For now I know thou fearest God, seeing thou hast not withheld thy son, thine only son, from me; and is called Jehovah, vers. ●6. And the Angel of the Lord called unto him out of heaven the second time, and said, By myself have I sworn, saith the Lord, etc. Vers. 13▪ And Abraham lifted up his eyes.] Hearing this voice from heaven, he looked about, and behind him he espies this ram, which he took as sent of God, to supply Isaac's room; or, it may be, he lifted up his eyes purposely to look for a sacrifice. Vers. 14. As it is said to this day, In the mount of the Lord it shall be seen.] In the mount, that is, in d●e time and place, or in like manner as once to Abraham; in the mount it shall be seen, that is, it shall be provided for, God will help, and that his children shall see: for both these were employed in this Proverb, which upon this occasion grew so ordinary in following times, to wit, both that God would provide for his servants in their extremities, and that it should be done in such a manner, that they should plainly see it came from God. Vers. 16. By myself have I sworn, saith the lord] This doth not prove that it was not Christ, the eternal word of the father, who now spoke to Abraham; the like we have, Psal. 2. 7. The Lord hath said unto me, Thou art my son, etc. Vers. 17. And thy seed shall possess the gate of his enemies.] That is, thou shalt subject them, and bring both their strength and government under command; for by the gate of the enemy is here meant their strength and government; their strength, because there they had their strongest fortifications; their government, because there the Magistrates sat in judgement, Deut. 22. 15. Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsels virginity, unto the Elders of the City in the gate. Vers. 24. And his Concubine, whose name was Reumah, etc.] The Hebrew word translated Concubine signifieth a half wife, or divided and secondary wife, which was a wife for the bed (and therein differing from a whore) but not for honour and government of the family; 1. Kings 11. 3. And he had seven hundred wives Princesses, and three hundred Concubine's. CHAP. XXIII. Vers. 2. ANd Abraham came to mourn for Sarah, etc.] The most of Expositors hold that both Abraham and Sarah had now removed their dwelling from Beersheba to Hebron; and that this therefore which is here said, that Abraham came to mourn for Sarah, is only to be understood of his coming to Sarahs' tent: for Abraham and she had several tents, Gen. 24. 67. And Isaac brought her into his mother Sarahs' tent. Yet many also hold that Abraham dwelled still at Beersheba, & that Sarah, upon some occasion not expressed being at Hebron, fell sick and died, and so Abraham hearing of it came thither to lament and bury her: which is the more probable, because vers. 4. as a stranger he s●es for a burying place, which he would not in that manner have done if he had been a dweller among them (as it is expressly noted of Ephron that he was) and also because Isaac dwelled afterward near Lahairoi which was not far from Beersheba. Vers. 3. And spoke unto the sons of Heth.] That is, the Governors, and Elders of the Hittites, the inhabitants of Hebron. Vers. 4. Give me a possession of a burying place with you, etc.] That is, give m● liberty to purchase, though a stranger, a possession of a burying place. Vers. 10. And Ephron d●velt amongst the children of Heth.] Others read, And Ephron sat amongst the children of Heth, not unfitly: Abraham, not knowing the man, had spoken of him as of one absent: ere Ephrons' answer therefore be inserted, Moses shows that he sat there amongst the other Elders, and so immediately replied to Abraham's demand. However if we read it as our translations render it, And Ephron dwelled amongst the children of Heth, it comes all to one. For his dwelling among them is expressed only to imply, that he being himself one of the chief inhabitants of that city sat at that time amongst the other Governors and Elders, and so presently answered for himself to that request which Abraham had made. Vers. 13. But if thou wilt give it, etc.] Other translations supply this imperfect speech thus, if thou be that Ephron, etc. which seems to imply, that he had only formerly heard of him, not seen his face. I will give thee money for the field.] Abraham persists to refuse it of gift; because he would not by any bounty of theirs enjoy one foot of that land which God had given him entire for his possession. Vers. 17. And the field of Ephron, etc.] That this was not that purchased burying place, whereof Stephen spoke, Act. 7. 16. is evident; because that was in Sichem, this in Hebron; that was bought of Emor the father of Sichem, this of Ephron. CHAP. XXIV. Vers. 1. ANd Abraham was old, etc.] His age puts him in mind to provide for his son's marriage, he being now an hundred and forty years old: for Isaac was forty, Gen. 25. 20. And Isaac was forty years old when he took Rebekah to wife, and he was born when Abraham was an hundred, Gen. 21. 5. Abraham was an hundred years old, when his son Isaac was born unto him. Vers. 2. And Abraham said unto his eldest servant, etc. This in likelihood was his steward Eliezer, who was born in his house, Gen. 15. 2, 3. And the steward of my house is this Eliezer of Damascus. And Abraham said, Behold to me thou hast given no seed; and lo one born in my house is mine heir. Put I pray thee thy hand under my thigh, etc.] A sign which Jacob also required of his son Joseph, Gen. 47. 29. either in token of homage, and to signify subjection, that as their hand lay under the thigh of him that enjoined the oath, so they acknowledged themselves under his power, bound to obey his command; or for a further mystery of the covenant of Circumcision, or rather of Christ the promised seed, who was to come out of Abraham's loins or thigh. Gen. 46. 26. All the souls that came with Jacob into Egypt, which came out of his loins, etc. Vers. 3. That thou wilt not take a wife unto my son of the daughters of the Canaanites, etc.] Not only because they were a profane idolatrous people, but especially because he would not have his seed mix themselves with that accursed nation, in whose place they should succeed, when God had destroyed them according to his promise. Vers. 5. Must I needs bring thy son again unto the land from whence thou camest?] Abraham having required his servant to swear (as is related in the foregoing verses) that he should not take a wife for his son of the daughters of the Canaanites, but that he should go unto the land from whence he came, and there amongst his kindred provide a wife for him, in these words the servant objects a case that might happen, and desires direction therein, to wit, if there were not a fit wise found amongst his kindred, that would leave her country to come into Canaan, nor yield to marry Isaac, but upon condition that he should leave Canaan, and come into the land where she dwelled, whether in this case he should be so strictly bound by his oath to provide him a wife amongst his kindred, that of necessity he must consent to this condition, rather than not to marry him to one of them; this I say is doubtless the drift of these words, Must I needs bring thy son again unto the Land from whence thou camest? Only further yet to clear them, two things must be noted: 1. That those words, Must I bring thy son again into the land, etc. must not make us think that Isaac was now by reason of his tender years under this servant's government, and at his disposing to be carried up and down whither he pleased, for he was now well-nigh forty years old, Gen. 25. 20. Isaac was forty years old when he took Rebekah to wife. but are only meant as an enquiry whether he should in treating about a wife for him consent to that condition of Isaac's removing to dwell amongst his father's kindred, and persuade Isaac to it, who it seemed had undertaken to his father to be guided by this servant in the business of his marriage; and 2. Though Isaac was born in Canaan, and had never dwelled in the land from whence his father came, yet he saith, Must I bring thy son again into the land from whence thou camest? to wit in relation to his father's former dwelling there, as with the like phrase, Gen. 15. 16. it is said that the Israelites should in the fourth generation come again into the land of Canaan, out of Egypt, though their father's only, not themselves, had been there before. Vers. 6. Beware thou that thou bring not my son thither again.] That is, yield not to any such condition, undertake no such thing when you treat with my kindred about a wife for him: I will by no means have my son leave this land, and go thither to dwell; and therefore be sure that you yield to no such condition, nor persuade my son to it when I am gone. Now this Abraham doth thus earnestly give in charge to his servant, not only because he knew his kindred were not so free from Idolatrous corruptions in Religion as he desired, though they worshipped the true God, and therefore had respect to his son therein; but especially because he knew that the Lord had called him out of that Land into Canaan, to take possession of it, as it were, both for him and his posterity, and that therefore his sons going to devil elsewhere would be a kind of renouncing the land of promise: As therefore himself by faith had hitherto abode there, Heb. 11. 9 so he would have his son do also, choosing rather to have him live as a stranger and sojourner in the land of promise, then to have him live amongst his kindred in the land of his forefather's nativity. Vers. 10. And the servant took ten camels, etc.] The reason why he took so many camels and servants also answerable, as is expressed, ver. 59 They sent away Abraham's servant and his men, was doubtless partly because the journey was very long▪ and much of it through desert places, and so it was necessary that he should take store of provision along with them; partly because he was to carry many rich presents with him of all sorts, to give amongst his Master's kindred; and partly because it was fit he should go the more richly attended, that thereby his Master's kindred might see what a mighty man of wealth his Master was, and the more readily embrace the motion of a match to be made with his son. And because it might happily seem strange that he should so freely take for his journey of his Master's goods what he pleased himself, this clause is added, For all the goods of his Master were in his hand, that is, they were always at his command, so that he might take what he thought fit, to whose wisdom and care the managing of this business was wholly left. And went to Mesopotamia.] As Mizraim is in Greek and other tongues called Egypt, Gen. 12. 10. so Aram-Naharaim is in Greek called Mesopotamia, because it lay between the rivers. Unto the city of Nahor.] That is, the city where Nahor dwelled; so that is called Christ's city wherein he dwelled, Mat. 9 1. And he entered into a ship, passed over, and came into his own city: And this city here spoke of was Haran: whereby it is evident that if Nahor came not to Haran with Abraham from Ur of the Chaldees (as it seems he did not, Gen. 11. 31. Terah took Abraham his son, and Let the son of Haran, and Sarah his daughter in law his son Abraham's wife, and they went forth with them from Vr of the Chaldees, etc. and they came unto Haran and dwelled there) yet afterwards he removed thither. Vers. 11. And he made his camels to kneel down.] That is, it being now evening, he caused them to lie down to rest themselves. This phrase of kneeling down, is used, because after this manner camels use to lie down, first to fall down on their knees, and then to cast their bodies on the ground to rest themselves. Vers. 12. And he said, O Lord God of my master Abraham, etc.] It is said this was but a speaking in his heart, vers. 45. As for that which he now desired of God, to wit, that the damsel who should when he desired drink of her, answer him, Drink, and I will give thy camels drink also, might be the maid whom God had appointed to be Isaac's wife, no doubt it came into his mind to desire this by the special instinct of God's spirit; yet he chooseth such a token as might be withal a probable sign of an ingenuous disposition in her that did it. Vers. 17. And the servant ran to meet her.] He was at the well before Rebekah came thither, vers. 13. Behold I stand here by the well, etc. but having stood a little aloof off the well, till she had filled her pitcher and was going away, he then ran to meet her, etc. Vers. 28. And the damsel ran and told them of her mother's house these things.] It seems that it was the custom of those times and places for the women to dwell apart by themselves, vers. 67. And Isaac brought her into his mother Sarahs' tent. Vers. 29. And Laban ran out unto the man to the well.] By the appointment happily both of his father Bethuel, and his mother. Vers. 48. To take my master's brother's daughter unto his son.] For Rebekah was the daughter of Bethuel, the son of Nahor, Abraham's brother: and it is usual in the Scriptures to call grandchilds, sons and daughters. Vers. 49. Tell me, that I may turn to the right hand or to the left.] That is, that I may somewhere else look out for a wife for my master's son. And thus he opposeth the right hand and the left, to that right way mentioned in the former verse, wherein the Lord had led him to take his master's brother's daughter unto his son. Vers. 50. Then Laban and Bethuel answered.] The son is set before the father, because, as it seems, he spoke in the name of them all, his father being old, and therefore, it may well be, not so able to return the answer. We cannot speak unto thee bad, or good.] That is, we cannot speak any thing at all against it: he speaks good against any thing propounded, that contradicts it upon good ground; he evil, that speaks against an apparent good motion out of some evil affection: Laban therefore in this proverbial speech acknowledgeth that good could not be said against this motion, and evil he would not speak. Vers. 51. Let her be thy master's sons wife, as the Lord hath spoken.] That is, we perceive plainly by the whole carriage of this business that this match is made in heaven, God hath decreed that she shall be his wife; and therefore God forbid that we should oppose it, Let it be as the Lord hath spoken. The same phrase David useth, speaking of God's decree, 2. Sam. 16. 10. The Lord hath said unto him, Curse David. Vers. 59 They sent away Rebekah their sister, and her nurse.] Whose name was Deborah, Gen. 35. 8. But Deborah Rebekahs' nurse died, etc. Vers. 60. Let thy seed possess the gate of those that hate them.] See the notes upon Gen. 22. 17. Thy seed shall possess the gate of his enemies. Vers. 65. Therefore she took a veil and covered her face.] A s●gne of modesty, as also of subjection: 1. Cor. 11. 5, 6, 10. But every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head: for that is even all one as if she were shaved▪ 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 shaved let her be covered. For this cause ought the woman to have power on her head, etc. Vers. 67. And Isaac brought her into his mother Sarahs' tent, and took Rebekah.] That is, having conducted her into the tent of Sarah his deceased mother (which it seems had been reserved ever since Sarahs' death for Isaac's wife) within some convenient time after, he took her, that is▪ he was in a solemn manner, after the rites of those times, married to her, and so she became his wife. CHAP. XXV. Vers. 1. THen again Abraham took a wif●, and her name was Keturah.] That is, after Sarah was dead, and that weighty business of his son's marriage dispatched. But how then doth the Apostle say, that Abraham's body was dead, in the hundredth year of his age, for matter of begetting children, if now by another he have so many children forty years after? I answer, 1. By the deadness of his body is meant his unlikelyhood to have children in regard of great age, not that it was absolutely impossible by the ordinary course of nature; 2. That grace of God that strengthened him for the generation of Isaac did continue unto him this vigour of nature, for many years after, for farther procreation of children. Indeed considering, 1. that there is no mention neither of Keturah nor of her children, in all the foregoing story; 2. that Sarah caused Hagar and Ishmael to be cast out, and therefore much less would have endured another; 3. that when Isaac was to be sacrificed he is called Abraham's only s●nne, I see not how we can hold that Abraham married Keturah, in Sarahs' life-time. Vers. 6. But unto the sons of the concubines, which Abraham had, Abraham gave gifts, etc.] That is, unto the sons of Hagar and K●turah. The Hebrew word signifieth a half-wife or a divided and secondary wife; and it seems by this place, that not only they were called concubines, who (as Hagar) were taken after a man was married, to be, as it were, partner-wives for the right of the bed, though not for honour and government of the family, but also second wives married after the first was dead, because their children also had no right of inheritance. And sent them away from Isaac.] Thus testifying his faith, that Isaac and his seed should only enjoy the land of Canaan. Unto the East-country.] A part of Arabia; and hence is mention made of the sons of the East. Job 1. 3. it is said of Job, that he was the greatest of the sons of the East. Vers. 8. An old man, and full of years.] Hereby is meant a willingness to die, without desiring longer life on the earth. And was gathered ●nto his people.] This phrase signifieth the immortality of the soul, and that men, when they die, die not like beasts, but that their souls pass to an everlasting estate and condition. Vers. 16. These are the sons of Ishmael, and these are their names, by their towns, and by their castles.] That is, after these names were their several castles and towns called. Vers. 18. And he died in the presence of all his brethren.] Some read, and he dwelled: however, see chap. 16. 12. He shall dwell in the presence of all his brethren: for certainly the same is intended here as accomplished, that was there foretold. Vers. 20. The daughter of Bethuel the Syrian of Padan-aram.] By Padan-aram, is meant a part of Syria, the same that is called, Gen. 24. 10. Aram-naharaim in the Hebrew; for the Greek turneth them both, Mesopotamia of Syria. Padan, in the Syrian tongue signifieth a pair or couple; and it seems therefore that this part of Aram or Syria was so called, because it lay betwixt two rivers. whence also the Greek word Mesopotamia, as it were, in the midst of the rivers. Vers. 21. And Isaac entreated the Lord for his wife.] That is, he prayed many years together, and at length God heard his prayers. Vers. 22. And she said, If it be so, why am I thus?] These words I conceive to be spoken out of an admiration, and fear; If it be so, why am I thus? that is, if I be with child, as I have hitherto believed, what is the reason of this strange and extraordinary struggling in my womb, this is not like the motion that other women feel at their quickening, and what should I think is the reason of it? And therefore is it, that she presently went to inquire of the Lord, that is, she went into some secret place to pray, and received the following answer by some revelation from God. Vers. 23. Two nations are in thy womb, etc.] This answer God returned Rebekah to satisfy her concerning that strange and supernatural struggling of the children that were in her womb: wherein she is informed, 1. that she had two sons in her womb that should be the heads of two several nations, the Edomites, and the Israelites, the one the posterity of Esau, the other the posterity of Jacob; 2. that these two nations should differ much the one from the other, and not agree together, but be cross and contrary, one to the other: the which is employed in these words, two manner of nations shall be separated from thy bowels: as they should be divided in regard of their habitation, seated in two several countries; so they should differ much in their laws, Religion, and manners, and be so far from living at unity, as brethren that descended from the same loins, that they should be almost always at variance one with the other; and indeed to signify this it was that these two Twins did now so struggle together in her womb; 3. that the one people should be stronger than the other, that is, the Edomites, the posterity of Esau the elder brother, should be stronger than the Israelites, the posterity of Jacob; the truth whereof the story of these two Nations doth sufficiently manifest. As Esau was stronger than Jacob, and therefore Jacob was forced to fly from his fury, Gen. 27. and at his return From Mesopotamia to crouch to him, and by presents to seek his favour, Gen. 32. and Gen. 33. 3. He passed over before them, and bowed himself to the ground seven times, until he came near unto his brother; so the Edomites were a long time a Nation far more potent than the Israelites, as may be seen by their churlish answer to the Israelites, Num. 20. 18. And Edom said unto him, thou shalt not pass by me, lest I come out against thee with the sword; and 4. that notwithstanding the elder should be the stronger, yet in the conclusion the younger should prevail, and get the better of the elder, and so the elder should serve the younger. How this was accomplished carnally, to wit, in the Israelites subduing of the Edomites, is evident in several places of sacred story, 2. Sam. 8. 14. He put garrisons in Edom, throughout all Edom put he garrisons, and all they of Edom became David's servants. 1. Kings 22. 47. There was then no King in Edom a Deputy was King. Obadiah. 17. 18. And the house of Jacob shall possess their possessions: And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them, and there shall not b● any remaining of the house of Esau, etc. But withal we must know that under this expression (which most evidently hath respect to fleshly prerogatives) there is also covertly foretold the pre-eminence and superiority of the younger brother and his posterity above the elder, in regard of spiritual privileges, as, 1. that his should be the birthright; 2. that the inheritance of the land promised to Abraham should be settled upon him; 3. that out of his loins the Messiah should spring; and 4. that the blessing of the Adoption and Covenant, etc. should be conferred upon him and his posterity: To these spiritual privileges S. Paul applies these words, Rom. 9 11, 12. For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works but of him that calleth, it was said unto h●r, The elder shall serve the younger. And though it is evident that isaac did not thus understand this Oracle, because he sought to confer the blessing upon Esau, chap. 27. and it were unreasonable to think that Rebekah did not acquaint her husband with this which God had revealed to her concerning her children, or that he would wittingly seek to cross that which God had made known to them; yet it may be most probably conceived that Rebekah did thus understand this prediction concerning the pre-eminence of the younger, and upon that very ground, because she knew it was so decreed of God, did so confidently afterward plot to have the blessing conferred upon the younger, against Isaac's intention. Vers. 25. And the first came out red all over like an hairy garment; and they called his name Esau.] Which signifieth made or perfected; because he was born hairy, more like a man then a child. Vers. 26. And his hand took hold on Esau's heel; and his name was called Jacob.] That is, one that held by the heel, or supplanted; because when he was born he came out of his Mother's womb immediately after his brother that was born before him, holding him by the heel, as if he would have pulled him back, that he might be born before him: which doubtless was purposely so disposed by the providence of God, as a sign presaging what should afterward come to pass, to wit, that he should by cunning supplant his brother, and get the pre-eminence of the birthright and blessing from him. Vers. 27. And Esau was a cunning hunter, etc.] Their different conditions are herein expressed: Esau was a man that followed his pleasure, a cunning man and valorous; Jacob, a plain man, that is, a man of little note in comparison of his brother, there was not that show of outward strength and valour in him; he was a good plain man dwelling in tents, that is he lived a plain shepherd's life, and was not so conspicuous for outward glory. It is true indeed that the word in the Original, here translated plain, signifies upright, sincere, and without gull; neither do I deny but that this also may be intended in this place, to wit, that Jacob was a candid, plainhearted man: for such Jacob was doubtless in his whole conversation, though in that particular of getting away the blessing from his brother, being carried away with his mother's counsel, and his desire of the birthright, he failed through infirmity, and used more dissembling and fraud then upright and plainhearted men can in any business well endure to use. But yet I say, that exposition concerning the plainness of his course and condition of life doth best suit with the drift of this place, as is evident by the opposition we may note betwixt that which is said of Esau and that which is said of Jacob, Esau was a cunning hunter, a man of the field, and Jacob was a plain man, dwelling in tents. Vers. 28. And Isaac loved Esau because he did eat of his venison.] That is, he loved him best, his affection was most to him, as Rebekahs was most to Jacob, though she loved Esau too. Now because it may well be thought, that it did not beseem so great and so good a man as Isaac was, to prefer Esau in his affection npon so slight a ground, and so po●re a reason as this was, because his venison pleased his palate; it is conceived by some Expositors, that it was not merely for the venison sake that he loved him so dearly, but because his son Esau's care and diligence in providing for him the meat which he saw he delighted in, was in his apprehension a sign that he did greatly reverence, respect, and love his father, and that he would prove the most able and active, the fittest for great employments, and the best and stoutest stay and support of their family. Vers. 30. And Esau said to Jacob, Feed me I pray thee with that same red pottage.] The word Pottage is not in the Hebrew, but only the word red is doubled, with that red red; and the cause of this, was either that not knowing what to call it, he only describes it by the colour, and that doubtless, because it was very red; or else, because coming home weary and ready to faint, vers. 29. he speaketh as one in haste and greedily longing for it: undoubtedly he might have had other food in his father's house, and therefore this so sudden and earnest desire of that food, which his brother had provided for himself, must needs proceed, 1. from the extremity he was in, being ready to faint; 2. from the eager desire of his appetite towards that meat which in this extremity his eye first pitched upon. Therefore was his name called Edom.] That is, Red. When, and by whom this name was given him, it is uncertain, happily it was in process of time when he had lost his birthright, which might make this passage the more seriously thought on: but however this was the occasion, because of this his immoderate desire of this red broth he was called Edom; and so this name was a kind of brand set upon him for his greediness and profaneness. Vers. 31. Sell me this day thy brithright.] The birthright made them first in honour under their parents, Gen. 49. 3. Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power; 2. it gave them a double portion of their father's goods, Deut. 21. 17. He shall acknowledge the son of the hated for the firstborn by giving him a double portion of all that he hath; 3. it advanced them to the government of the family, Gen. 4. 7. Unto thee shall be his desire, and thou shalt rule over him; and, as some think, to the Priesthood too; and withal, it was an outward sign and pledge of being one of those firstborn, Heb. 12. 23. which are written in heaven, fellow-heirs together with Christ of the heavenly kingdom, the heavenly Canaan. Jacob therefore upon this advantage of Esau's desiring his pottage bargains with him for the birthright, and gets it from Esau; in the managing whereof to free him from sin is a needless labour, since we know that God is often wont to bring good out of evil. Vers. 34. And he did eat and drink, and rose up, etc.] Never troubled at all for that which he had done. CHAP. XXVI. Vers. 1. ANd Isaac went unto Abimelech, etc.] See the note upon ● chap. 20. vers. 2. Vers. 2. Go not down into Egypt, etc.] God would not allow him to remove into Egypt, wh●ther it seems he was purposed to have gone, but limits him to Palestina; both because he would thereby show him how his affections should cleave to the land promised to him and to his seed, and also that he might try his faith, with bringing him to rest upon his promises whilst he lived in a land where the famine did perhaps in part prevail. Vers. 3. And I will perform the oath which I swore, etc.] To wit, the oath which I swore to thy father Abraham whilst thou wert by. For immediately after Isaac should have been offered as a sacrifice did the Lord swear this to Abraham, chap. 22. 15, 16, 17, 18. Vers. 9 And Abimelech called Isaac, and said, Behold, of a surety she is thy wife.] This he had said because, vers. 8. he saw Isaac sporting with Rebekah: so holy and unblamable was Isaac's life, that worse than this he never suspected. Vers. 15. All the wells which his father's servants had digged, etc. the Philistines had stopped them, etc.] This injury was great, because of the scarcity of waters, and against their covenant and oath, Gen. 21. 30. For these seven ew-lambs shalt thou take of my hand, that they may be a witness unto me that I have digged this well, etc. Vers. 24. And the Lord appeared unto him the same night.] As it seems, to comfort him in regard of the envious proceedings of the Philistines against him. Vers. 29. Thou art now the blessed of the lord] This also is spoken to further the peace desired: as if he had said, Thou hast here prospered amongst us, we sent thee away in peace, and so now through the blessing of the Lord thou art grown great, and therefore let there be a Covenant betwixt us. Vers. 33. And he called it Sheba, etc.] To wit, the well which his servants had found: This well was formerly so called by Abraham, Gen. 21. 31. He called that place Beersheba, because there they swore both of them, to wit Abraham and Abimelech▪ but having been stopped by the Philistines, and now opened again by Isaac's servants, the old name is again imposed upon the same occasion. CHAP. XXVII. Vers. 1. ANd his eyes were dim.] Blindness is incident to old age; yet was this, no doubt, thus disposed in Isaac by the special providence of God, that Jacob might be blessed: for he lived after this above forty years. Vers. 4. Make me savoury meat, etc. that my soul may bless thee before I die.] That is, that I may bless thee; for so Rebekah repeats these words of Isaac, vers. 7. Make me savoury meat, that I may eat and bless thee before my death. Many several ways men are said to bless others in the Scripture: as, by praying to God to bless them, Bless those that curse you, saith our Saviour, Luke 6. 28. by pronouncing a blessing upon them, and that by warrant of authority derived from God, as when the priests blessed the people, of which the Apostle speaks, Heb. 7. 7. Without all contradiction the less is blessed of the better; and by a prophetical prediction of the blessings that should come upon men, as when Moses by the special instinct of God's Spirit did foretell how the twelve Tribes should be blessed of God, Deut. 33. 5. And this is the blessing wherewith Moses the man of God blessed the children of Israel. But this blessing here spoken of, was peculiar to the Patriarches. They, having received a promise of the Covenant of grace for them and their seed after them, were wont before they died, in the name of God, and by the guidance of the holy Ghost, to foreshow upon which of their seed this Covenant of grace should be continued; and so did, as it were by will and testament, pass over the right of the Covenant and promise of grace to those of their children, who were to be heirs of the Covenant, and in whose families the Church and the Covenant of grace was to be propagated unto the coming of Christ; whence is that phrase of inheriting the blessing, Heb. 12. 17. And thus Isaac intended now to bless Esau; and that doubtless because he knew not Gods will and purpose herein; for it is not probable, that so good a man would wittingly seek to cross the known decree of God concerning his sons. It cannot be but Rebekah acquainted Isaac with that Oracle, Gen. 25. 23. where the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; the one people shall be stronger than the other, and the elder shall serve the younger; and being herself persuaded thereby that God intended the blessing to the younger, did what she could to convince her husband likewise that it was so. But, it seems, though God were pleased thus far to enlighten her mind, and powerfully to incline her heart to believe this truth, yet still he suffered him to err herein; yea, even now at the last, though he enlightened his understanding by a prophetical illumination as concerning the blessing he pronounced, yet withal at the same time he did neither enlighten his understanding, nor bend his will to the right person, but left him herein to his own spirit; and so being carried by his carnal judgement concerning the prerogative of Esau's being his firstborn, and by his affection to him, intended him the blessing, but was disappointed by God's providence, that it might be the more evident that it was not by the will of man, but of God's free grace and singular favour, that Jacob had the blessing and not Esau. Why Isaac desired savoury meat, such as he loved, before he performed this work, it is hard to say. The most probable reason given is this, that being aged and feeble, he desired this refreshing to cheer up his spirits, that he might be the fitter instrument of the holy Spirit of God in pronouncing this prophetical blessing; as Elisha, when he was moved against king Jehoram, called for a musician to allay his passion, and quicken his spirit, before he prophesied to them in the name of the Lord, 2. Kings 3. 14, 15. However doubtless God by this means intended to give Rebekah the advantage of this time, to plot for the transferring of the blessing in Esau's absence upon Jacob, to whom of right it did belong. Vers. 6. Rebekah spoke unto Jacob her son, etc.] Rebekah being strongly persuaded that the blessing belonged to Jacob, to wit, 1. By God's answer to her at the struggling of the children in her womb, Gen. 25. 23. The elder shall serve the younger; 2. By that remarkable passage of God's providence, when Jacob was born holding his brother by the heel; 3. By Esau's selling the birthright to Jacob; and 4. By Esau's profaneness, and jacob's piety; and perceiving that her husband was now ready, as much as in him lay, to cross the counsel and purpose of God, she resolves to assay to disappoint her husband, and that by subtlety and deceit, and so instructs Jacob how to deceive his father; wherein, though she did many things that are not warrantable (unless she were moved by the special instinct of God's Spirit, which doth not appear) yet thus far she is praiseworthy, that understanding rightly the Oracle of God, she sought to prevent the error of her husband, and to procure the blessing to him for whom God had appointed it. Vers. 13. And his mother said unto him, On me be thy curse, etc.] Relying upon that which God had revealed to her, she was fearless of that which Jacob feared, not doubting but God would prosper their design, whilst they sought to effect that which was according to God's counsel, and to further that which he had decreed: yet because the way cannot be judged warrantable whereby she sought it, to wit, by deceiving her blind husband, and causing her son by dissembling and lying to beguile his father, doubtless she was over-confident, and had no just ground for what she said; only God was pleased of his own free grace to let it be according to her hope. Vers. 20. Because the Lord thy God brought it to me.] Jacob perceiving that his father began to be jealous of some deceit, because the venison came so soon, wondering how Esau should take it by hunting, and dress it in so short a space, he answers that it was by the special providence of God that he took it so suddenly: and to intimate that God therein had testified his usual provident care over his father and those things that concerned him, he saith not, The Lord God brought it to me, but, The Lord thy God, etc. and thus still he is further and further ensnared in doing that which was not lawful, that his father might not discover the fraud, but might give him the blessing. Vers. 27. He smelled the smell of his raiment, and blessed him.] Rebekah had put upon Jacob Esau's choicest garments, goodly raiment, vers. 15. which it seems according to the customs of those times and countries were perfumed (for that land abounded with sweet spices) which Isaac smelling, he took that occasion to begin the blessing thus, See, saith he, the smell of my son is as the smell of a field which the Lord hath blessed. Vers. 28. Therefore God give thee of the dew of heaven, etc.] This is both a prayer and a prophecy; neither must we understand it only of the person of Jacob, but of his posterity (for the Lordship over his brethren promised, vers. 29. Be Lord over thy brethren, etc. was not literally fulfilled till many years after, when the Idumeans were servants to the Israelites) nor only of temporal blessings which are only expressed: we must know that in those times God did chiefly make known his will concerning Christ, and those spiritual and heavenly gifts that are given us in Christ, darkly and obscurely, under the promises of earthly things, as types of heavenly blessings; and therefore though these outward things be only mentioned, yet this prophecy must be extended to all that was included in the promise of Abraham. Vers. 33. And Isaac trembled very exceedingly, and said, etc.] The following words uttered by him in this perplexity and fear, do best show what was the ground of his fear: that enquiry which in his astonishment he makes after the party blessed, Who where is he that hath taken venison, and brought it me, etc. argues methinks plainly a sudden fear that seized on him, lest he had settled the inheritance of the blessing where he should not; and yet withal his confirming of the blessing unto Jacob in the close of his speech, implies as plainly, that remembering what God had said, Gen. 25. 23. The elder shall serve the younger, etc. and comparing it with this which now happened, it struck him with a great fear that he had gone about as far as in him lay to cross the purpose and decree of God. Thus therefore I conceive of this place, That Isaac, as a man suddenly astonished and amazed, is at first distracted with several fears, and knows not what to fear most; yet at last perceiving how evidently the hand of God was in this business, he shakes off all carnal affections, and confirms the blessing to Jacob; I have eaten of all before thou camest, and have blessed him; yea and he shall be blessed. Vers. 34. Bless me, etc.] Esau in his passion and bitterness of spirit craves his share in the birthright-blessing, though he could not have it alone. But this was spoken in a passion; otherwise he could not be ignorant that this could but be conferred upon one: for though Jacob blessed all his sons, yet this with the birthright went to Judah, Gen. 49. Vers. 35. Thy brother came with subtlety, and hath taken away thy blessing.] That is, the blessing of the birthright, which according to the ordinary course of nature, unless God did otherwise dispose of it, belonged to the elder, and which Isaac had before promised Esau, and did really intend to confer upon him, though now it were settled upon Jacob, to whom by God's decree and purpose it did of right appertain. Vers. 36. Hast thou not reserved a blessing for me?] Finding himself wholly excluded from the birthright-blessing, he inquires whether no blessing were reserved for him. Vers. 37. And what shall I do now unto thee my son?] As if he should say, comparatively all other blessings are nothing. Vers. 39 Behold thy dwelling shall be the fatness of the earth.] Upon Esau's bitter lamentation and weeping, mentioned in the former verse, Isaac now foretells the earthly blessings that should befall Esau's posterity: but as for the prime and chief blessing, that was settled upon Jacob, neither had Isaac the least thought of altering what he had done herein, as the Apostle saith concerning Esau, Heb. 12. 17. When he would have inherited the blessing he was rejected; for he found no place of repentance, though he sought it with tears; that is, all his crying and weeping could not move Isaac to repent of what he had done, or reverse the blessing, which, though unwittingly, he had conferred upon Jacob. Yea some note a difference betwixt Esau's blessing here concerning outward things, and that of jacob's, vers. 28. to wit, because though the same outward blessings be here promised to Esau that were before promised to Jacob, the dew of heaven and the fatness of the earth; yet they are promised to Jacob in another manner than they are to Esau: for to Esau it is only said that he should have these things, thy dwelling shall be the fatness of the earth, and of the dew of heaven, to wit, by the ordinary dispensation of God's providence; but now to Jacob it is said, that God should give him these things, namely as gifts and pledges of his singular love and favour towards him, vers. 28. God give thee of the dew of heaven, and the fatness of the earth, etc. Vers. 40. It shall come to pass when thou shalt have the dominion, etc.] That is, after the Edomites, thy posterity, shall have been a long time in subjection to the Israelites, they shall at length become more mighty than they had been, and then shall cast of the yoke of the Israelites; which was accomplished in the days of Jehoram king of Judah, 2. King. 8. 20, In his days Edom revolted from under the hand of Judah. Verse 41. Esau said in his heart, The days of mourning for my father, etc.] Yea afterwards he spoke what at first he only purposed in his mind, and by that means, as is noted in the next verse, these words of Esau her elder son were told to Rebekah: at first he only determined this in his mind, but afterward not able to contain himself, nor to conceal his purposes, he uttered what he intended in the hearing of some body, and so it was known, and at last told Rebekah. Vers. 42. Thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.] Esau is here said to comfort himself with his thoughts of kill Jacob, either 1. because not only revenge itself is sweet to men that are greatly enraged; whence the Lord speaking of himself, after the manner of men, saith of the Jews, Ezek. 5. 13. I will cause my fury to rest upon them, and I will be comforted, but even the very resolution and purpose of revenge in time to come doth somewhat ease the minds of men enraged, when they have determined within themselves how and in what manner they will revenge themselves upon those that have wronged them; or else, 2. because he chuckerd himself with some kind of hope, by this means to recover his birthright again: for indeed wicked men do usually harden themselves against the known word and will of God, as we see in Saul, who sought by all means to cut off David, though he were fully convinced in his mind that God had chosen him, 1. Sam. 18. 28. Saul saw and knew that the Lord was with David; yet he became David's enemy continually. Vers. 45. Then I will send and fetch thee from thence.] Some Expositors conceive that though Rebekah hoped that Esau's anger would be soon forgotten, yet it proved otherwise, and that when Jacob had stayed in Padan-Aram about twenty years, at his return Esau's malice was as hot and violent against him as ever, had not God miraculously changed his heart; which if it be granted, no wonder it is though Rebekah sent not for Jacob all that time, as here she promised him, since she found it not safe, and therefore was content to be without him rather than to hazard his life; and so indeed never saw her Jacob again, but died about three years before his return home. Vers. 45. Why should I be deprived also of you both in one day?] That is, Jacob, by being murdered; and Esau, by the vengeance of God, which she knew would follow him because of that fact, or by the sword of Justice (for by the common law of Nations such an execrable murder would even then have been punished with death) or at least by Esau's voluntary withdrawing himself from the presence of his Mother, as not daring to look her any more in the face. Vers. 46. And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth, etc.] That is, Esau's wives, which Gen. 26. 35. were a continual grief of mind both unto Isaac and to Rebekah: Because she would not grieve her husband in his old age, nor enrage him against Esau, she deemed it not best to impart to him what she had heard concerning his cruel and bloody resolution for the slaying of his brother, but took another occasion to procure from Isaac that Jacob might be sent away to Padan-Aram, to wit, lest he should marry amongst the Canaanites, as Esau had done, to their great and continual vexation and sorrow. CHAP. XXVIII. Vers. 1. ANd Isaac called Jacob, and blessed him.] Thus the blessing, for the better confirming of jacob's faith, is by his father again settled upon him; and indeed Jacob had need of it, considering how many straits and difficulties he afterwards went through, wherein, notwithstanding the Prerogative of the blessing, he might think himself in a far worse condition than his brother Esau. Vers. 4. That thou mayest inherit the land, wherein thou art a stranger.] This is added to prevent the weaking of his faith, that he might not think the blessing vain, when he should spend all his life as a stranger and sojourner in that land, and never come to the possession of any part of it: It is as if he had said, 'tis true, thou shalt be as a stranger in this land, wand'ring here and there; yet, be not discouraged, thine it is, and to thy seed it shall be given. Vers. 9 Then went Esau unto Ishmael.] That is, unto the Ishmaelites: for Ishmael himself was already dead. Gen. 25. 17. These are the years of the life of Ishmael, 137 years, and he gave up the ghost and died. The sister of Nebajoth, etc.] Nebajoth was, Gen. 25. 13. the first born of Ishmael, and here mentioned, because Esau had his sister to wife from him, Ishmael being now dead: And the ground of Esau's taking this wife seems to be, that either he might insinuate himself into his father's affection, and so procure that the birthright might be reversed and settled upon him; or at least that by this affinity with the Ishmaelites he might strengthen himself against his brother Jacob. Vers. 11. And he lighted upon a certain place, and tarried there all night, because the sun was set, etc.] Travelling on foot with his staff in his hand, as is expressed chap. 32. 10. he was overtaken with the night, and could not get to the city Luz, which was not far from this place, ver. 19 and so lay all night alone in the field. It may well indeed seem strange that Jacob should be sent away to procure him a wife amongst his Mother's kindred in so mean a manner, especially if we consider with what attendance and large provision Abraham sent his servant thither about the same business, Gen. 24. But for this we must know, 1. That since Abraham left Haran, & was come into the land of Canaan, it was not known to his kindred he left there behind him how God had blessed Abraham, and in what state and condition he lived; and therefore it was fit that Abraham should send his servant in such a manner ●as might discover how wealthy he was become in Canaan, that so they might the more willingly condescend to match with his son: But since that time doubtless Bethuel and Laban knew well enough in what condition Isaac and Rebekah lived, and therefore there was no need in this regard to send their son Jacob in such a manner. 2. That Abraham's servant went to fetch a wife immediately for Isaac, but Jacob went purposely to stay and sojourn with his uncle for a time, till his brother's fury was over, and therefore Rebekah might happily think it inconvenient to send any company along with him. 3. That it is most likely that Jacob did steal away secretly, purposely that his brother Esau might not lie in wait for him by the way to do him a mischief. Vers. 12. And he dreamt, and behold a ladder, etc.] The end of this vision was doubtless that God might testify unto Jacob that he would take care of him, and so might thereby comfort him in this his desolate condition, and strengthen his faith against all those discouragements he should meet with in this journey. There can be therefore no question made but that by this Ladder was signified the Providence of God in governing the world, and particularly his provident care over Jacob, and that, as it is Psal. 113. 5, 6. Though God dwelleth on high, yet he humbleth himself to behold the things that are in the heaven, and in the earth, and disposeth all things according to his will, and that especially by the ministry of his Angels, according to that of David, Psal. 91. 11, 12. For he shall give his Angels charge over thee, to keep thee in all thy ways; they shall bear thee up in their hands, lest thou dash thy foot against a stone. But yet because Christ is the only foundation of that reconciliation that is wrought betwixt God and Man, and of that special care which God takes for the welfare of his Church and people, in and through whom they are made the sons of God, and heirs of heaven, and enjoy the ministry of the Angels, Heb. 1. 13. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? therefore also questionless by this Ladder Christ was represented, the promised seed, in whom all the promises are yea and amen, 2. Cor. 1. 20. as methinks our Saviour himself did intimate in those words of his concerning himself, John. 1. 52. Verily, verily I say unto you, hereafter ye shall see heaven open and the Angels of God ascending and descending upon the son of man. In his two natures personally united, heaven and earth are as it were joined together: By him our only Mediator is man reconciled to God, and both the things in heaven and the things on earth are reconciled through the blood of his cross, Col. 1. 20. By his only merit and intercession both the ministry of the Angels, the gifts of the holy Ghost, and all other heavenly blessings do descend upon us: and by him likewise we have access unto God and entrance into heaven. And thus by this vision Jacob was assured that through the promised seed, Christ, he should enjoy the guard of the holy Angels, and that he should be by them defended both in his going out and returning home. Vers. 16. Surely the Lord is in this place, and I knew it not.] Being awaked he perceived that God had appeared to him, and therefore admires, and extols this goodness of God towards him: as if he had said, I thought God had only in this manner revealed himself in my father's house, I looked not for such an Apparition in this place; but now I find that God who is every where doth also in this place by these special testimonies of his presence manifest himself. Vers. 17. And he was afraid, etc.] Stricken with a reverend fear of the majesty of God. This is none other but the house of God.] This is spoken because God had manifested himself there unto him in his glory. Vers. 18. And set it up for a pillar, and poured oil upon the top of it.] The stone which Jacob had laid under his head all night, he set up for a pillar, as a memorial of that vision, and then poured oil upon the top of it, ei●her to consecrate thereby that place and stone to a holy and religious use, as afterward for the same cause Moses was commanded to anoint with oil the Tabernacle, and all that was therein; or else rather as an offering to God: Having no other sacrifice at hand, of the oil, which he had about him either for food, or to anoint his body in his travel, he pours forth an offering of thanksgiving unto God, as David, 2. Sam. 23. 16. poured out the water to God, which his three worthies had fetched for him from the well of Bethlehem not without extreme peril to their lives. Vers. 20. And Jacob vowed a vow, saying, If God will be with me, etc.] Jacob being much affected with God's gracious goodness to him in the glorious vision he had seen, and the many precious promises therein made to him, doth here, by way of thankfulness, vow a vow unto God, not only in general, vers. 21. that then the Lord should be his God, that is, he would then for ever acknowledge the Lord God of his Fathers to be the Author of his welfare and salvation, love, worship, and serve him, yea and him only; but also particularly vers. 22. 1. that the stone which he had now set up for a pillar should be God's house, that is, he would account that stone or pillar, or that place where that stone was erected (for both are included figuratively) a holy place, consecrated to God's worship and service, and would there perform the duties of his worship (which part of his vow he made good, Gen. 35. 6, 7. when at his return out of Mesopotamia he built there an altar and offered thereon sacrifices to the Lord) and 2. that of all that God should give him, he would give the tenth unto God, that is, that he would set it apart for God's special service, as by employing it in building altars, and sacrifices, and relieving the poor upon any occasion. Indeed concerning the first of these some doubt may arise in our minds, How Jacob could vow that upon such & such conditions, than the Lord should be his God, which may imply a resolution on the contrary that in case such conditions were not performed, or did not come to pass, than the Lord should not be his God. But to this I answer, 1. That men that wait in expectation of receiving some special blessing from God, may vow upon the obtaining hereof to perform their duty to God, which otherwise by covenant they are bound to perform, and yet not intend that in case they fail of this they desire, than they will not; only thereby they profess that this shall be a new engagement to bind them to perform their duty herein, and to make them the more solicitously careful to carry themselves herein as they ought to do: and 2. That with a conditional vow something may be, and is usually added, which shall not depend upon the premised conditions, but is only annexed as a necessary concomitant of the vow; as if a man should vow, if God should bless him according to his hopes in a voyage he is to undertake, that then he would for ever honour his poor parents, and give them such a yearly maintenance; the paying of this yearly maintenance is the thing conditionally vowed, and that clau●e of honouring his parents is only annexed as that which must necessarily go along with his vowed maintenance: and so it is here, that which is vowed by Jacob conditionally is that the stone which he had now set ●p for a pillar should be God's house, and that of all that God should give him, he would give the tenth unto God, and this clause, Then shall the Lord b● my God, is only annexed as a necessary adjunct, and the ground of his yielding this honour unto God. CHAP. XXIX. Vers. 1. THen Jacob went on his journey and came into the land of the people of the East.] That is, Mesopotamia, which lay Eastward from Canaan, Job 1. 3. He was the greatest of all the men of the East. Isaiah 41. 2. Who raised up the righteous man from the East. Vers. 5. Know ye Laban the son of Nahor.] That is, the grandchild: for he was the son of Bethuell, who was the son of Nahor. Vers. 7. It is yet high day, neither is it time that the cattle should be gathered together.] That is, into the fold, there to rest all night. Vers. 8. And they said, We cannot until all the flocks, etc.] Their meaning is, either that they might not by right do it, they might not water their sheep till all the flocks came together; so the like phrase is used Gen. 34. 14. We cannot do this thing, to give our sister to one that is uncircumcised, that is, we may not do it; or else rather that they were not able to do it: which I rather approve▪ because vers. 2. there is express mention of the greatness of the stone; and upon Rachel's coming it was rolled away before all came together: or why may not both be included? we cannot, that is, we neither may do it, nor are we able to do it. Vers. 10. And rolled the stone from the wells month.] To wit, either by his own strength, or with the help of the shepherds. Vers. 12. And Jacob told Rachel that he was her father's brother.] That is, his kinsman, his sister's son; for near kinsmen in the Scripture are usually called brethren: Gen. 13. 18. Though Abraham were Lot's uncle, yet saith he, Let there be no strife between me and thee, for we be brethren. Vers. 13. And he told Laban all these things.] That is, what had been formerly related concerning Jacob, who were his parents, what had passed betwixt him and his brother, how he was sent away thither by his father, and what had befallen him in his journey: else Laban might have wondered to see him come so unfurnished, whereas he had seen Abraham's servant come so richly provided when he fetched thence Rebekah. Vers. 14. And Laban said to him, Surely thou art my bone and my fle●●.] This is either an acknowledgement that he was satisfied concerning his person, to wit, that he was indeed his sisters' son; or else, a courteous reply to his relation, vers. 13. as if he had said, However, be the occasion of thy journey what it will, thou art my near kingsma●, and must expect loving entertainment here. Vers. 15. Because tho● art my brother, shouldest thou therefore serve me for nought.] Laban perceiving in this month's time of jacob's abode with him, mentioned in the former vers●, that he was wondrous able and active for his business (for it seems Jacob not willing to be burdensome to his uncle, nor to eat the bread of idleness, did presently buckle himself to do him what service he might) he begins now to tamper with him about giving him some recompense for his labour, under a pretence that it was not fit that he should do him service for nothing, though he were his near kinsman, but aiming indeed to bind him thereby to some farther stay there, because he saw his service would be very profitable to him. Vers. 18. I will serve thee seven years for Rachel thy younger daughter.] It was it seems the custom in these Eastern countries, that at making up of any match of marriage, both the husband and wife did mutually give dowries the one unto the other, as is evident chap. 34. 11, 12. And Shechem said unto her father, and unto her brethren, what ye shall ask I will give; ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife. 1. Sam. 18. 25. And Saul said, Thus shall ye say to Dav●d, The King desireth not any dowry, but an hundred foreskins of the Philistines, etc. and 2. Sam. ●. 14. And David sent Messengers to Ishbosheth, Saul's son, saying, Deliver me my wife Michal, which I espoused to me for an hundred foreskins of the Philistines. Jacob therefore being in a strange place, and having nothing else to give, and being withal carried away with the strength of his affection to Rachel, that he might prevail with his uncle, whose base covetousness by this time he had discovered, tenders him seven years' service for his daughter Rachel. Vers. 19 It is better that I give her to thee, than I should give her to another man.] Laban, regarding more his own profit then to deal fairly and ingenuously with so near a kinsman, makes advantage of the affection of Jacob to his daughter, and accepts of his proffer; yet because his words are so ambiguous, and not an express promise, It is better that I give her to thee, then that I should give her to another: abide with me; it may be probably supposed that h● did purposely equivocate, and had already some thought of dealing doubly and deceitfully with Jacob. Vers. 20. And Jacob served seven years for Rachel.] Junius conceives that immediately after Jacob had agreed with Laban to serve with him seven years for his daughter, the marriage was solemnised, and having then Leah given him in stead of Rachel, he then made a new agreement for Rachel, and so married them both in the very beginning of his fourteen years' service: But that cannot agree with his relation; for first, it might then as well have been said here, that he served fourteen years for Rachel; again secondly, it is said, vers. 27. Fulfil her week, and we will give thee this also, for the service which thou shalt serve with me yet other seven years; and thirdly when Jacob expostulates the wrong which Laban had done him, ver. 25. he saith, Did not I serve with thee for Rachel? which shows that seven of his years service were spent ere Leah was imposed upon him. And they seemed unto him but a few days for the love he had to her.] Love makes men think every day a year till they enjoy the party loved; and therefore this must be understood with reference to his labour and service, that the service of seven years seemed as nothing to him, because of the great love he bore to Rachel. Vers. 25. And it came to pass, that in the morning, behold it was Leah.] He perceiveth it not before, both because it was the custom for brides to be veiled, and also because by her father's direction she might be silent, which he might impute to her modesty. Vers. 27. Fulfil her week, and we will give thee this also.] The marriage feast or solemnity used to be kept a week, Judg. 14. 12. I will now put forth a riddle unto you: If you can certainly declare it me within the seven days of the feast, etc. this Laban desires him to fulfil with Leah, that so by this his voluntary consent the marriage might be confirmed, and then he promises to give him Rachel; so than we see that he married Rachel within a week after Leah, and served seven years for her after the marriage. Vers. 31. And wh●n the Lord saw that Leah was hated.] That is, not simply, but in comparison of Rachel, ver. 30. He loved Rachel more than Leah. Vers. 35. And left bearing.] That is, for a while: for afterwards she conceived again, Gen. 30. 17. And God harkened unto Leah, and she conceived and bare Jacob the fifth son. See the Note in the following chapter upon ver. 9 CHAP. XXX. Vers. 1. GIve me children or else I die.] That is, either let me have children by thee, as well as my sister, or I am but a dead woman, I shall never be able to endure it, & it will be my death, and indeed, I had rather die then live in this condition; and this Rachel saith to Jacob, not as seriously thinking that Jacob was able to give her this blessing, which God had hitherto denied her; but as those that are in a passion do many times speak they scarce know what, so she in a womanish heat and passion crieth out to her husband to give her children, never considering to whom she spoke, or why she should crave this of him, or by what means he should be able to satisfy her desire. Vers. 3. She shall bear upon my knees.] That is, children, that might be brought up and nursed on her knees as her own. Gen. 50. 23. The children also of Machir the son of Manasseh were brought up upon joseph's knees: and it seems most probable that this was done about the third year after her marriage. Vers. 4. And she gave him Bilhah her handmaid to wife.] A secondary wife or concubine; for so also she is called, Gen. 35. 22. And it came to pass when Israel dwelled in that land, that Reuben went and lay with Bilhah his father's concubine. Vers. 5. And Bilhah conceived, and bare Jacob a fonne.] Happily the same year wherein Levi was born of Leah. Vers. 9 When Leah saw she had left bearing, etc.] Considering that Leah had her six sons and one daughter (besides these two by her handmaid) within the compass of the last seven years' service of Jacob with Laban, it must needs be that it was not above half a year that she stayed ere she conceived again; yet so inordinate was their desire of children, and emulation one against another, that she also gives her maid to her husband, and so her maid bringing her a son, and herself being also at that time with child, that might be one inducement to name the child G●d, that is, a Troop, etc. Vers. 14. And Reuben went in the days of wheat-harvest, and found mandrakes.] A kind of flower or fruit very pleasant to the eye (which may seem the ground of their name, for the Hebrew word signifieth lovely, or amiable) and very odoriferous, Cant. 7. 13. the mandrakes give a smell: whether they were the same we now call mandrakes, or no, it is uncertain; these Reuben, being a child then about four or five years of age, gathers in the field, as children are wont to do, and brings them home to his mother. Give me I pray thee of thy son's mandrakes.] It seems that mandrakes were in great esteem amongst them, though the child only casually lighted on them, and plucked them because of their glorious show; and hence so great ado was made about these mandrakes which Reuben found. Vers. 15. Is it a small matter that thou hast taken my husband, etc.] For the full understanding of this passage, we must know, 1. that these contentions were not merely carnal, but partly also for desire of God's ordinary blessing in propagation, and chiefly for the increase of the Church, and obtaining the promised seed for salvation; 2. that Jacob did most frequently converse with Rachel, whom he did most affect, and did comparatively neglect Leah, for which being highly offended with Rachel, she thus snaps her up, and denies this small request she makes to her. Vers. 16. And Leah went out to meet him.] This she doth, to make sure he should not go in to Rachel (as for the most part he was wont to do) and tells him what had passed betwixt Rachel and her, and so prevails with him to go in to her. Vers. 17. And she conceived.] The same year that Gad was born of Zilpah, ver. 10. Vers. 25. Jacob said unto Laban, Send me away, that I may go unto mine own place.] That is, the land promised to him, Gen. 28. 13. The land whereon thou liest, to thee w●ll I give it, and to thy seed; and the land where his father lived, and where himself was born. No doubt the respect he had to the promise made him earnest that he might return thither. Vers. 26. Give me my wives and my children for whom I have served thee, etc.] That is, let me by thy good leave depart now home with my wives and children; for thou knowest that the years of my service are expired, and that I have therein done thee faithful and good service. Vers. 29. Thou knowest how I have served thee, etc.] Though Jacob did before really intend to return home, yet now considering with himself that it would be better to get somewhat for him and his before he went, then to go away with a great family having nothing to sustain them, and being withal so earnestly pressed by the importunity of Laban, and not knowing how to get from him whether he would or no, in this reply he labours to make it appear what good reason there was that if he did stay it should not be altogether without respect of som● benefit to himself. Vers. 31. Th●u shalt not give me any thing, etc.] He did not intend to serve him without some just recompense and reward; but the meaning is this, that he would not require any thing out of Laban's present estate, and that which he had gotten already, but that he would receive his hire out of the future increase of his flocks, and that in a way, as afterward he tells him, which was likely to be most advantageous to Laban, and wherein he for his part was content to rest upon the providence of God, to wit, that having under his charge only those sheep and goats that were all of one colour, whether black or white, none spotted, he would have for his hire only such kids and lambs as were speckled and spotted, bred of the old ones under his charge, that had neither speck nor spot in them. A condition which Laban, vers. 34. embraceth very greedily, I would it might be according to thy word; both because such covetous churls do more hardly part with that which they have in their present possession, then that which may come in hereafter, and because according to the ordinary course of nature cattle are wont to bring forth such as themselves are, and therefore in this way Jacob was like to have a poor bargain of it. But in all this doubtless the Lord directed Jacob what he should do, who by this means adjudged a good reward to Jacob, which otherwise Laban would have kept from him, chap. 31. 9, 10, 11, 12. Vers. 38. And he set the rods which he had peeled before the flocks in the gutters, etc.] His end in this was, that the ewes being in the heat or strength of a double desire, whilst they were both drinking greedily, and withal coupled with the males (for he did this only in ramming time) they might conceive such young ones as they saw shadows of in the water; for the colour of the rods made also the shadows of the rams, that were leapt upon them, to appear particoloured. Vers. 40. And Jacob did separate the lambs, and set the faces of the flocks toward the ring-straked, etc.] This was another course he takes to increase his flock, because all the flock would not conceive just at watering time, having gotten some spotted lambs by his first devise of the peeled rods, these he sets before the faces of Laban's flock, that by the sight of the speckled cattle they might bring forth lambs like them that were in their eye. And he put his own flocks by themselves.] This was a third device he used for his greater advantage: his own flocks that were ring-straked, speckled, and spotted, when they were likely to conceive, he would not let them be amongst Laban's flocks, lest they looking upon them that were all of one colour, should bring forth young ones that were all of one colour, which then it seems should have been Laban's. CHAP. XXXI. Vers. 1. OF that which was our fathers hath he gotten all this glory.] That is, all this wealth, which they call his glory, because commonly a man● wealth procures him honour, and makes him glorious in the eyes of worldly men; whence is that, Psal. 49. 16, 17. Be not thou afraid when one is made rich, when the glory of his house is increased: For when he dieth he shall carry nothing away, his glory shall not descend after him. Vers. 3. And the Lord said unto Jacob, Return unto the land of thy fathers, etc.] By the foregoing words it appears, that the envy of his brethren, and the frowns of his father in law Laban, made Jacob entertain some thoughts of returning home; but being withal it seems perplexed with some fears how he should be able to get away, how his wives friends might deal with him, and whether his brother Esau's wrath were appeased or no, to remove all these scruples from his mind, the Lord now appeared to Jacob, and willed him to return, and promised to be with him and bless him in his journey. Vers. 7. Your father hath deceived me, and changed my wages ten times.] If sheep in that country bring forth young ones twice a year, as it seems they did, in the space of six years, so oft his wages might well be changed; yet ten times may here be put for many times, as it is usually elsewhere, Job 19 3. These ten times you have reproached me. Num. 14. 22. And have tempted me now these ten times; and in many other places. Vers. 11. And the Angel of God spoke unto me, etc.] Who is called, vers. 13. the God of Bethel; and therefore it was undoubtedly Christ. Vers. 13. I am the God of Bethel.] This was to put Jacob in mind of his promise and vow, which then and there he made to God. Vers. 15. For he hath sold us, etc.] To wit, for 14. years' service, and our money, that is, the money and profit which he hath gotten by this sale of us, he hath quite devoured, that is, he hath wholly converted it to his own use, whereas of right he should have given it us 〈…〉 portion. Vers. 21. And passed over the river.] That is, Euphrates, which was between Chaldea and Canaan: Josh. 24. 2, 3. Your fathers dwelled on the other side of the flood, in old time, etc. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, etc. Vers. 22. And it was told Laban on the third day, etc.] For so many day's journey were Laban's flocks, which his sons kept (whether Laban was now gone to the sheep-shearing) off from Jacob. chap. 30. 36. And he set three day's journey betwixt himself and Jacob and Jacob fed the rest of Laban's flocks. V●rs. 23. And pursued after him s●ven day's journey.] That is, being returned home (wherein three days were again spent) he gathers his company together, and in seven day's pursuit overtakes him; so that Laban went as far in seven days as Jacob had gone in thirteen, to wit, the three days of the messengers going to Laban, the three days of Laban's return home, and the seven days of Laban's pursuit after Jacob. Vers. 24. Take heed that thou speak no● to Jacob either good or bad.] That i●, respectively to that end for which thou hast pursued him; thou shalt not seek to detain him, neither by flattering speeches, nor by evil language. Vers. 35. For the custom of women is upon me.] Not that women whilst they are in that condition are not able to rise, but because they are oft at those times stomach-sick, troubled with headache, and many several ways not fit to be disquieted; and besides in those hot countries perhaps that diseas● of women was stronger upon them than it is in these parts. Vers. 42. Except the God of Abraham, and the fear of Isaac, etc.] Jacob calleth God the fear of Isaac, that is, the God whom his father Isaac feared and worshipped, as the only true God who alone is to be feared; as God is elsewhere called the hope of Israel, that is, the God on whom all his people do put their whole trust and confidence. Vers. 46. Jacob said unto his brethren, Gather stones.] That is, he exhorted the sons of Laban and other his kindred and allies that were come thither with Laban, that they would put to their helping hand to raise up a heap of stones that might be a witness of the covenant that should be now made betwixt them: for in the 51. verse, it is evident that not Jacob only and his family, but Laban also and those that were with him, did gather and make this heap of stones. Vers. 47. But Jacob called it Galeed.] That is, a heap, a witness: they both give it the same name; only Laban called it so in his tongue, the Syriack; and Jacob in his, the Hebrew. Vers. 53. And Jacob swore by the fear of his father Isaac.] That is, whereas Laban swore by the God of Abraham, and the God of Nahor, and Terah, the father both of Abraham and Nahor (of whom it is said that he served strange gods, Josh. 24. 2. Your fathers dwelled on the other side of the flood in old times, even Terah the father of Abraham, and the father of Nahor; and they served other gods) Jacob only swore by the fear of his father Isaac, that is, the God whom his father feared and worshipped. CHAP. XXXII. Vers. 2. ANd he called the name of that place, Mahanaim.] That is, two camps, because the Angel appeared in two camps or troops, happily on each side of him, as it were to guard and defend him. Vers. 3. And Jacob sent messengers before him to Esau his brother unto the land of Seir.] Here the Horites dwelled, Gen. 14. 6. And the Horites in their mount Seir; but Esau and his children destroyed them afterward, and dwelled in their stead. Deut. 2. 22. As he did to the children of Esau which dwelled in Seir, when he destroyed the Horims from before them, and they succeeded them, etc. Now Esau being removed thither at this time from his father's house, Jacob that was necessarily to pass that way, sends thither to him to get his favour. Vers. 4. Thy servant Jacob saith thus.] Jacob doth not by this submissive speech renounce his blessing, but yielding temporal subjection for a time (as David to Saul, though he were even then the anointed king) he thereby labours to appease his brother's wrath, still waiting by faith for the promise which was to be accomplished in future times. I have sojourned with Laban, etc.] This he saith, that the consideration of what he had already suffered might cause Esau's anger to cease; and also, that this his readiness to render an account (as it were) of his time spent might seem a kind of submission unto him. Vers. 5. And I have oxen, etc.] This is added to prevent suspicion, that he might not think he was come as one that gaped after his father's riches, or to suck any thing from him, or that he now sought his favour for his own profit sake. Vers. 6. We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.] Whether Esau came with this troop against Jacob with a purpose to destroy him, and so to be revenged on him, as long since he intended, it is not evident in the text: the most Expositors are of that mind, and that God did miraculously change his heart by that time they met together. Yet others judge it more probable, that Esau meant not to cut off Jacob; & indeed they allege a very probable reason for it: for if, say they, out of reverence to his father, Esau restrained himself when he was in the freshest and hottest of his passion, it is not likely that now after twenty years' absence he would have no respect to the grief of his aged father (who was still living) but by slaying his brother bring his grey hairs with sorrow to the grave. However, evident it is that the messengers feared he came in his displeasure, and to that end brought such a band of men along with him, which no marvel it is though Jacob were very ready to believe. Vers. 16. And put a space betwixt drove and drove.] This he did that his presents might make the fairer show, and by these distant spaces the heat of Esau's rage might be abated; and also that if he fell in hostile manner upon the first, the other might seek the better to escape. Vers. 20. And say ye moreover, Behold thy servant Jacob is behind us.] This he urgeth to be especially remembered by his servants, that Esau might not think that he sent these in this manner before to delude him, that he in the mean season might escape some other way. Vers. 21. And himself lodged that night in the company.] That is, the night after he had sent away these droves by his servants, as is before related: it was not therefore that night, mentioned vers. 13. the night after he heard that his brother Esau was coming towards him with four hundred men, but the night following, the day between being spent in sending away the presents to Esau. Vers. 22. And passed over the ford Jabbok.] Jabbok was a river whereof mention is again made, Deut. 2. 37. Thou camest not unto any place of the river Jabbok: and that Jacob passed over this river, is expressly set down, because this testified that after he had prayed to the Lord he was well confirmed and settled in his mind concerning the Lord's protection, because otherwise he would not have passed the river but have made a stand on the other side, where with less difficulty he might have escaped away, had his brother in an hostile manner set upon them. Vers. 24. And there wrestled a man with him.] That is, Christ appearing in the form of a man, therefore called after, and by the prophet Hosea, God and an Angel, Hose. 12. 3, 4. And by his strength he had power with God: Yea he had power over the Angel, yea, the Angel that redeemed him from all evil, Gen. 48. 16. The Angel that redeemed me from all evil bless the lads. Jacob having wrestled with God by prayer (as no doubt to that very end he stayed behind alone) and that not without bitter tears, as Hose. 12. 4. he wept and made supplication unto him, at the last the Lord appeared, set upon him, and wrestled with him, and that to this very end, that he might be assured that though he wrestled with many afflictions, yet he should be victor in them all. Vers. 25. When he saw that he prevailed not against him, etc.] This is spoken with respect to that assistance & measure of strength wherewith God was pleased, in that assumed body wherein he wrestled with Jacob, to struggle with him, and over which Jacob with his might and power prevailed. And the hollow of jacob's thigh was out of joint.] This was for the present to humble him, that he might not be exalted above measure, being a discovery of his weakness and of the Lords indulgence, whereby only he prevailed; and it was withal for the future a memorial and remembrance unto him of this most comfortable Apparition. Vers. 26. And he said, Let me go, for the day breaketh.] The Angel speaks thu● 1. after the manner of men, whose shape he had taken, as if he had haste to be gone; 2. to put Jacob in mind of his affairs, that it was fit he should make haste to his wives, etc. and 3. to intimate unto him that he would not have his glory by the rising light be revealed to him, and much less to any of his family that might now come to him. And he said, I will not let thee go except thou bless me.] His desiring to be blessed by him argues that he acknowledged himself to be inferior to him, with whom he wrestled, and that though he did what he could to hold him, yet if he procured not the blessing by begging it at his hands, he might happily miss of it: and so some understand that place of the prophet, Hos. 12. 4. to wit, that it was at this time that he wept and made supplication to the Angel, with whom he had wrestled. Vers. 28. Thy name shall be called no more Jacob, but Israel.] That is, not so much Jacob as Israel, which signifieth one that hath princely power with God. Vers. 29. Tell me I pray thee thy name.] Though he known at length with whom he wrestled, at least that he wrestled with an Angel sent from God, ver. 30. For I have seen God face to face, etc. yet he desires a surer and clearer knowledge. Vers. 30. I have seen God face to face.] To wit, in the Apparition before mentioned, for otherwise to see the face of God, that is, to see the glory of God as he is in and of himself, it is altogether impossible for men▪ Exod. 33. 20. Thou canst not see my face; for there shall no man see me and live. Vers. 32. Therefore the children of Israel eat not of the sinew which shrank &c.] To perpetuate hereby the memory of this honour which God afforded Jacob in this conflict which he had with him. CHAP. XXXIII. Vers. 3. ANd he passed over before them.] This proceeded not only from his fatherlike affection, but also from his faith, exposing himself to danger rather than his children, in whom he expected the promises should be accomplished. And bowed himself to the ground seven times.] That is, many times: 1. Sam▪ 〈◊〉 5▪ so that the barren hath born seven, etc. Vers. 8. What meanest thou by all this drove which I met?] The servants had told Esau the reason of this before; but yet he asks now the reason of Jacob, that he may take an occasion courteously to refuse them. Vers. 10. For therefore I have seen thy face, etc.] That is, for because I have seen thy face; and a like speech we have Gen. 18. 5. For therefore are you come to your servant, etc. for as there Lot gives that as a reason why he desired them to eat something, to wit, because they were come to him, & being there he would not have them go away till they refreshed themselves; so here Jacob gives this as a reason why he desired that Esau would accept his presents, to wit, because he had seen his face as the face of God, etc. implying that since Esau had been so kind and loving to him, it was fit he should show his thankfulness in those presents he had sent. As for that expression which Jacob here useth, I have seen thy face as though I had seen the face of God, either it is spoken hyperbolically, to express how wonderfully comfortable that kind meeting of Esau had been to him; or else in this phrase he acknowledgeth that this reconciliation of his brother was God's work, and so says, that the light of God's countenance was evident in the cheerful countenance of his brother. Vers. 11. Take I pray thee my blessing.] That is, the gift which by the blessing of God I am enabled to give, and do give with a willing heart: 1. Sam. 25. 27. And now this blessing which thy handmaid hath brought unto my Lord, let it even be given unto the young men, etc. Vers. 17. And Jacob journyed to Succoth, and built him an house, etc.] To wit, after he had according to his promise, vers. 14. visited his brother in Seir, and stayed there while. Some conceive that however he intended at first to have followed his brother to Seir, yet afterwards through fear of the worst, or by special direction from God, he changed his mind, and went another way, and so came to Succoth: But indeed it is no way probable that being newly reconciled to his brother, he would again provoke him anew to displeasure, by such a manifest contempt and disregard of him, and by such a palpable breach of his promise to him, but that he did indeed go to Seir, as he had told Esau he would. Besides, though by his building a house and making booths in this place (which was thence afterwards called Succoth▪ that is, Booths) it is clear that Jacob resolved to devil there; yet questionless, however he might leave his carriages there, he went presently to his father's house (and perhaps his brother Esau with him) and then afterwards returned to Succoth again. There is indeed no mention made of his coming to his father till chap. 35. 27. And Jacob came unto Mamre unto his father, etc. But the story of the slaughter of the Shechemites, related in the 34. chap. was so long after jacob's coming into the Land of Canaan, to wit, when his sons were grown lusty and strong men, who were very young at their coming into Canaan, that it cannot be thought that Jacob in all that time went not home to his father's house. Vers. 19 And he bought a parcel of a field, etc.] This was that portion of land which Jacob when he lay upon his deathbed in Egypt gave unto his son Joseph, Gen. 48. 22. Moreover I have given thee one portion above thy brethren: for that was near unto Shechem, Josh. 24. 32. And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem, etc. and consequently it was here that Christ had a conference with the woman of Samaria, and converted her and her neighbours: for Shechem it is that is there called Sychar, a city of Samaria, John 4. 5. CHAP. XXXIV. Vers. 1. ANd Dinah the daughter of Leah, etc.] This must needs be ten years at least since their coming from Laban, else Dinah could not be sixteen years old. Vers. 5. And Jacob held his peace until they were come.] Not having any into whose bosom he might so fitly pour out his complaint for the ravishing of his daughter, or whose counsel he might seek. Vers. 7. And the sons of Jacob came out of the field, etc.] By the computation of most Expositors, Reuben was now about two and twenty years old, Simeon one and twenty, Levi twenty, and Judah nineteen. And they were wroth, because he had wrought folly in Israel.] The disgrace of the Church was the chief ground of their anger. Vers. 13. And the sons of Jacob answered Shechem, etc.] Though there be mention made of Jacob, the father of Dinah, in Hamors treaty with jacob's sons, concerning Shechems' marriage with Dinah, vers. 11. And Shechem said unto her father, etc. yet it is altogether improbable that Jacob knew any thing of this proposition which his sons made, that if the Shechemites would be all circumcised than they would consent to this match: for is it likely that he would consent to such an horrible profanation of the Sacrament of Circumcision, the seal of God's covenant? this they propounded apart by themselves, not intending what they said, but plotting their destruction, which to do they thought they had good reason: and therefore it is said that they answered them deceitfully, because he had defiled Dinah their sister. Vers. 19 And he was more honourable than all the house of his father.] The great esteem he had amongst the people is here mentioned as one ground of his prevailing so far with them in so strange a request. Vers. 23. Shall not their cattle, etc. be ours.] That is, by having commerce with them, by making marriages with them, by receiving them in to be as one people with us. Vers. 25. And it came to pass on the third day, when they were sore.] The third day is counted the critical day by Physicians, when wounds are oft at the worst, most painful, etc. and therefore then they chose to make this massacre in the city, as it is here said, that then two of the sons of Jacob, Simeon and Levi, Dinahs' brothers took each man his sword, etc. whether any of their servants joined with them, as some think, we need not inquire; since it is probable enough that Simeon and Levi might do it alone, there not being a man able to stir in the city. But that the other sons of Jacob joined not with them in this fact, is plain, 1. by these express words, two of the sons of Jacob; 2. because the boldness of the fact is noted as observable, they came upon the city boldly; 3. because the other are said to come in to the spoil, which implies that in the former act they had no hand; 4. because they only are mentioned, Gen. 49. 5. Sim●on and Levi are brethren, instruments of cruelty are in their habitations. Being the brethren of Dinah not only by the father, but by the mother, they were the more sensible of her dishonour, and ready to revenge it; yea and perhaps they might be stirred up and encouraged to do it by their mother Leah. Vers. 30. And Jacob said to Simeon and Levi, etc.] Though jacob's charging his sons with the offence they had given to the inhabitants of the land, and the danger which thereby they h●d brought both upon him and all his family, be only here expressed, Ye have troubled me, to make me to stink amongst the inhabitants of the land, (and that to make way to the story of his removing to Bethel, which follows in the next chapter) yet there is no question to be made but that he did also charge upon them the grievousness of the sin they had committed against God, as he did again at his death, Gen. 49. 5, 6, 7. Simeon and Levi are brethren, instruments of cruelty are in their habitations. O my soul come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel, etc. What shall we then think of the book of Judeth, but that it is Apocryphal, wherein by Judeth this fact of Simeons is so highly extolled, Judeth 9 2. O Lord God of my father Simeon, to whom thou gavest a sword to take vengeance of the strangers, who loosened the girdle of a maid to defile her, etc. CHAP. XXXV. Vers. 1. ANd God said, Arise, go up to Bethel.] Bethel was distant from Shechem Southward about thirty English miles. Now Jacob being at this time perplexed with fear because of that which his sons had done to the Shechemites, and perhaps advising with himself about removing to some other place, the Lord appeared to him, and appointed him to go up to Bethel, and to build there an Altar unto God that appeared to him when he fled from the face of his brother Esau, thereby calling to his remembrance the gracious promises which God had there made to him, and the vow which he there had made to God, chap. 28. 22. And this stone which I have set for a pillar shall be God's house; and of all that thou shalt give me, I will surely give the tenth unto thee. Vers. 2. Then Jacob said unto his household.] That is, not only to them of his own proper house or family, but also to all that were of his retinue, that pitched their tents with him, and as appertaining to him, still removed whither he removed; of which there might be a great number, servants born in the house and bought with money, Gen. 14. 14. And when Abraham heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen persons. Put away the strange gods that are amongst you.] Being quickened by the danger he had apprehended, as likewise by the Lords late appearing to him, and enjoining him to go to that place which he had formerly found so dreadful, even as the house of God, and as the gate of heaven, Gen. 28. 17. and where he was to perform the vow which he had made, he deemed it requisite that they should in a special manner prepare and sanctify themselves; and of this he informs them of his family, & wills them in the first place to put away the strange or the stranger's gods that were amongst them, that is, idols which other nations worshipped, but might not be endured amongst those that worshipped the true God. And hereby I conceive that he intended not Laban's gods, which Rachel had stolen (for it is not likely that this good Patriarch did all this while suffer his wives and children either to worship, or with his knowledge to keep, strange Gods amongst them) but rather the idols of the Shechemites, which by his children or servants might be taken for the worth of them, when they spoiled the city, and such idolatrous and superstitious monuments as were brought forth of Mesopotamia by those of his retinue, whom he suspected to be still too much addicted to the superstitions of that country: and yet perhaps both those which Rachel had stolen, and any other secretly kept amongst them, were now brought in upon these words of Jacob. And be clean, and change your garments.] It is clear by this place, that as the Lord did enjoin the Patriarches many rites of sacrificing which were afterward more fully enjoined the Israelites by the written Law, so also he taught them many of those external rites of purifying themselves by washing in water, and changing of their garments, of which we read expressly in the Law, Levit. 15. 13. And when he that hath an issue is cleansed of his issue, than he shall number to himself seven days for his cleansing, and wash his clothes, etc. and Numb. 31. 23. Every thing that may abide the fire, you shall make it to go through the fire, and it shall be clean: Nevertheless it shall be purified▪ with the water of separation; and all that abideth not the fire ye shall make to go through the water; which were even in these times as so many shadows of the spiritual cleansing of men from all filthiness of the flesh and spirit, that renewing by faith and repentance, which God requires especially of all those that draw near to him in the duties of his worship. Vers. 4. And all their earrings that were in their ears.] To wit, which were Idolatrous jewels and superstitious monuments. Hos. 2. 13. I will visit upon her the days of Baalim, etc. wherein ●●e decked herself with her earrings and her jewels. Deut. 7. 25. The graven Images of their Gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them. And Jacob hid them under the oaks, etc.] He hid them from the knowledge of his family, buried them in the ground as unclean things, under an oak, where they might not be easily found again. Vers. 7. And he built there an Altar, etc.] And so performed the vow which he had there formerly made unto the Lord, chap. 28. 20, 21, 22. And he called the name of that place Bethel, etc. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God, & this stone which I have set for a pillar shall be God's house; and of all that thou shalt give me I will surely give the tenth unto thee. Vers. 8. B●t Deborah Rebekahs' nurse died.] This place makes me without any scruple to conclude, that though the coming of Jacob to his father Isaac be not yet mentioned, he had been there long before this (for who can think that Jacob would be ten or twelve years in Canaan after he was come from Laban, with whom he had served twenty years, and never go in all that time to see his aged father) undoubtedly there was continual intercourse betwixt them; and so Deborah being come at this time to Jacob (it may be upon Rebekahs' death, or some other occasion) there died, and with great mourning was buried. Vers. 10. But Israel shall be thy name.] God had given him this name before, Gen. 32. 28. And he said, Thy name shall be no more called Jacob but Israel: but now the Lord confirmed this name to him the second time; as Jacob also, ver. 15. confirms the name of the place, Bethel. And Jacob called the name of the place where God spoke with him, Bethel. Vers. 14. And Jacob set up a pillar in the place where he talked with him.] Whether the pillar set up here before, Gen. 28. 18. And Jacob rose up early in the morning, and took the stone that he had put for his pillow, and set it up for a pillar, was defaced or overthrown it is uncertain; but this was questionless another pillar, as appears, because it is said to have been set up just in the place where God had this second time appeared to him. And he poured a drink-offering thereon.] See Gen. 28. 18. Ver. 18. But his father called him Benjamin.] That is, the son of my right hand, to wit, because he should be his beloved, tendered, and especially regarded, he should be ever at his right hand, according to that expression, Psal. 80. 17. Let thy hand be upon the man of thy right hand; and thus doth Jacob as it were correct the immoderate sorrow of his wife shown in the name she had given him Benoni, the son of my sorrow, & also prevents the frequent renewing of his sorrow by that name which might often have brought to remembrance the loss of his dear wife. Vers. 19 And Rachel died.] To wit, immediately after she was delivered of her child; and thus she that ere while in a passion quarrelled with her husband, Give me children or I die, now died by her bearing of children. And was buried in the way to Ephrath, which is Bedlam.] It hath both names, Micah 5. 2. But thou Bedlam Ephratah, etc. Vers. 29. And Isaac gave up the ghost and died.] This is here set down by way of anticipation: for that which is related in the two following chapters fell out before Isaac died. CHAP. XXXVI. Vers. 1. NOw these are th● generations of Esau, etc.] This is related to show the accomplishment of that temporal blessing, wherewith his father blessed him, Gen. 27. 39 And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above, and by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck; as likewise of the promise to Abraham, Gen. 22. 17. In multiplying I will multiply thy seed as the stars of the heaven, and as the sand upon the sea shore; and the oracle given to Rebekah, Gen. 25. 23. And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels. Vers. 2. Adah the daughter of Elon, etc.] The wives of Esau are here set down by other names then formerly. The first is Adah, who Gen. 26. 34. is called Bashemath, and the daughter of Elon the Hittite, as here also she is said to be. And indeed it was usual in those times to have two names: for thus Esau was called Edom, and Jacob Israel; Maachah daughter of Abishalom 1. King. 15. 2. is called Michaiah daughter of Uriel, 2. Chron. 13. 2. His second wife here named is Aholibamah the daughter of Anah, the daughter of Zibeon, the Hivite: now this doubtless is the same who is called Judith, Gen. 26. 34. only because her father was called both Anah and Beeri, here she is said to be the daughter of Anah, and there, the daughter of Beeri; and because this Anah, who was also called Beeri, was the son of Zibeon, therefore Aholibamah is said to be not only the daughter of Anah, but also the daughter of Zibeon (because she was his grandchild, namely Zibeons) and that to distinguish this Anah the father of Aholibamah, Esau's wife, from another Anah, mentioned ver. 20. who was the brother of Zibeon, and so the uncle of this Anah. Indeed Anah or Beeri the father of Aholibamah or Judith, though here termed the Hivite, yet is said to be a Hittite, chap. 26. 34. but this is because the Hivites comprehended also the Hittites, as the Britain's the English and Welsh. Vers. 3. And Bashemath.] This was Esau's third wife, called Machalath Gen. 28. 9 Vers. 6. And Esau took his wives and his sons, etc.] Esau dwelled in Seir whilst Jacob was in Mesopotamia, chap. 32. being removed thither, as may well be thought, either upon some displeasure, or for that he was allied by marriage to the Hivites, vers. 2. Esau took his wives of the daughters of Canaan, Aholibamah the daughter of Anah, the daughter of Zibeon the Hivite: but this cannot be meant of that removal; for now he goes from the face of his brother Jacob, and that vers. 7. because their riches were more than that they might dwell together: Questionless therefore after jacob's return from Mesopotamia, Esau, not yet having removed his goods, etc. from Canaan, nor fully accomplished his designs in Seir, returned also to his father; but after Isaac was dead and buried, partly because (as it fared once with Abraham and Lot) the place where they dwelled was too straight for him and his brother, both being now grown exceeding rich; and partly because, no doubt, he had already hope to get the possession of the land of Seir, he removes thither again with all that he had, God in his providence thus disposing it, that he should thus leave Jacob as it were in the possession of Canaan, which was appointed for his posterity. Vers. 12. And Timna was concubine to Eliphaz Esau's son.] She was sister to Lotan, the son of Seir, vers. 22. And Lotans' sister was Timma. Thus not only Esau, but Eliphaz his son, matching into the stock of the Chorites, by this occasion they thrust in themselves into the government of Mount Seir (Deut 2. 12. As he did to the children of Esau which dwelled in Seir, when he destroyed the Horims from before them, and they succeeded them, and dwelled in their stead, etc.) and so he got his living by his sword, Gen. 27. 40. By thy sword shalt thou live, etc. Vers. 18. Duke Korah.] This is not the same Korah mentioned before, vers. 16. Vers. 20. Seir the Horite.] The Horite and Hivite seem to have been all one: for Anah elsewhere called a Hivite cometh of this race. Vers. 24. This was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father.] Interpreters are of very different judgements concerning the word in the original here translated the Mules; but taking it as it is in our translation, that which is noted here concerning this Anah must needs be this, That as he kept the asses of his father Zibeon in the wilderness, by putting he-asses amongst certain mares that they might cover them, these mares brought forth those creatures which we call Mules, a kind of beasts that never breed themselves, but are only begotten of mares and he-asses, and so he is said here to have been the first, at least in those parts, that found out Mules. And this I conceive is noted concerning Anah, because he was Esau's father in law, vers. 2. the father of Aholibamah, and perhaps also did advance his estate by finding out these mules, which became by degrees to be much esteemed by the inhabitants of those country's. Vers. 31. And these are the kings that reigned in the land of Edom etc.] This is added to show the accomplishment of God's promise to Abraham. Gen. 17. 16. Yea I will bless her, and she shall be a mother of nations: Kings of people shall be of her. CHAP. XXXVII. Vers. 2. JOseph being seventeen years old, etc.] Hereby it appears that these things were done before Isaac's death. Joseph was thirty years old when he stood before Pharaoh, chap. 41. 46. and then was Jacob 121 years old (for nine years after, when the seven years of plenty were spent, and two of the famine, he was but 130) therefore Jacob was but 108 now when Joseph was 17, and Isaac but 168 (for he was but 60 years older than Jacob. Gen. 25. 26. And after that came his brother out, and his hand took hold on Esau's heel, and his name was called Jacob: and Isaac was 60 years old when she bore them) whereas he lived 180 years, chap. 35. 28. a little after the time that Joseph stood before Pharaoh. And the lad was with the sons of Bilhah and Zilpah:] As there was always great emulation between Rachel and Leah, so it was likely enough to be continued amongst their children: and therefore it is very probable that Jacob did purposely place Joseph amongst the sons of the handmaids, rather than amongst the sons of Leah, that he might be trained up in the knowledge and skill of ordering his cattle, amongst those that were not so likely to malign him, and that the rather also because he might well hope that Bilhah (who was Rachel's handmaid) and her sons would even for Rachel's sake be the more tender over Joseph. And Joseph brought unto his father their evil report.] That is, Joseph returned to his father their evil words and deeds; and principally I conceive it is meant of their evil dealing with him, though other their evil carriage be not excluded, because that which follows in the next verses seems to be added, to show the reason of this evil, whereof Joseph accused them, to wit, that because of jacob's singular love to Joseph, his brethren hated him, and would not speak peaceably unto him. Vers. 5. And Joseph dreamt a dream, and told it his brethren.] To wit, not out of a vainglorious boasting, but out of youthful simplicity, and because himself wondered at it: yet withal doubtless there was a special providence of God in causing him thus to reveal his dreams, that by this prediction of his future exaltation, his father and brethren might the more plainly see when it came to pass that it was of God. Vers. 6. Behold we were binding sheaves in the field, etc.] This dream, concerning their sheaves of corn, was the fitter to represent their bowing down before Joseph; because it was for corn that they afterwards went down into Egypt and sued to Joseph, when they did (as was now foretold) in so submissive a manner yield obeisance unto him. Vers. 10. And his father rebuked him.] Not knowing that these dreams were of God, to foreshow what should befall Joseph; and being carried away at first with a sudden fear lest they proceeded from his own ambitious thoughts, and should stir up the envy of his brethren against him, he gives him a gentle reproof, both to prevent the exalting of joseph's mind, and that his brethren might not imagine, to the increase of their envy, that he had any thought of preferring Joseph before them: though afterward when he came to consider with himself that he had two dreams tending both to signify the same thing, and withal bethought himself what excellent gifts of mind God had bestowed on him, he began to think that there might be somewhat in it more than yet they perceived, and so laid it the more to heart, as it is said vers. 12. His father observed the saying. Shall I and thy mother, etc.] The mother of the family, and so his stepmother, whether Leah, or Bilhah; for Rachel was now dead. Vers. 13. Do not thy brethren feed the flock in Shechem, etc.] Shechem was, as is generally held, above 16 miles from Hebron, where Jacob now dwelled, the very place where that massacre was by his sons committed, Gen. 34. However his sons were gone thither to feed their flock, because happily the place was ever since uninhabited, at least they having been gone from thence so many years since were not likely to be there known; yet this might make him the more careful to inquire of their welfare, and though happily he had of late kept his Joseph at home, to prevent all discord betwixt him and his brethren, yet now he sends him to see how they did, because this might also procure him favour amongst them. All which doth aggravate the following wickedness of jacob's sons, that did so ill requite the love of their careful father. Vers. 15. And a certain man found him, etc.] All this is thus particularly related, that his pains in seeking them might aggravate their cruelty to him. Vers. 21. And Reuben heard it, and he delivered him out of their hands, etc.] That Reuben did at first dissuade them earnestly from offering any violence, is evident by his own words to his brethren when they were in Egypt, chap. 42. 22. Spoke I not unto you, saying, Do not sin against the child, and ye would not hear? But now he delivered him by persuading them not to kill him, but to cast him into a pit, and there to let him lie, intending withal to draw him out secretly afterward, and so to restore him to his father. Observable indeed it is that Reuben should do this, who (being jacob's eldest son, and that by Leah) had most cause to be jealous of, and enraged against, the suspected superiority of this son of Rachel: But herein was the power of God magnified, who made him the instrument of delivering Joseph that was most unlikely to have done it: and yet there may be some reasons withal conceived, why Reuben above all the rest should seek to rescue Joseph out of their hands; for having lately repent him of that his foul incest, with Bilhah his father's concubine (for we cannot think that the Patriarches when they fell so grievously did also run on in a state of impenitency) he was doubtless the more tender of having any hand again in such a high degree of wickedness, and was happily glad to have so fair an occasion to assuage his father's displeasure, conceiving evil against him for his former sin, and fearing lest this intended wickedness, should it come to his father's knowledge, would be chiefly charged upon him, even because of his former offence. Vers. 28. Then there passed by Midianites.] The Merchants to whom Joseph was sold are in several places called sometimes Ishmaelites sometimes Midianites, who yet were two distinct nations, the one of Ishmael Hagars son, the other of Midian Keturahs' son, Gen 25. 2. but because they dwelled both in Arabia, it is most likely that there was in this company of Merchants both Ishmaelites and Midianites, who did traffic together, and to that purpose were going together into Egypt, and are therefore called sometimes Ishmaelites, sometimes Midianites. And they drew & lift up Joseph out of the pit.] Reuben being formerly upon some pretence slipped away from them, that he might go about some other way, & take Joseph out of the pit without their knowledge, in his absence they sold him to these Arabian Merchants, and chuckerd themselves no doubt with thinking how far they should be now from crouching to him, that was himself made a bondslave. Doubtless Joseph did both before when they cast him into the pit, and now again, earnestly beg of them with many tears that they would not do it, as is evident by their own confession, Gen. 42. 21. And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; but malice had for the present hardened their hearts. Vers. 29. And he rend his clothes.] As the custom was in those times, when any grievous calamity or sorrow befell men, either thereby to express how their hearts were broken and torn with grief and anguish of spirit, or else how little comfort they took in any thing, and how little they cared what became of them, not minding those things which were most useful for them. Vers. 30. And he returned unto his brethren, and said, The child is not.] Hereby meaning not only that he was not in the pit, but also that they had slain him in his absence, as at first they intended; for in Scripture those that are dead are said not to be, Jer. 31. 15. Rachel weeping for her children refused to be comforted, because they were not. Questionless Reuben (for the reasons before noted upon ver. 21.) was seriously and heartily distressed for that they had done; yet evident it is on the other side, that when they had told him, that they had only sold him to the Ishmaelites, and had not slain him, he consented to conceal this their fact from their father, and to deceive him with a forget tale, because he should otherwise have stirred up the hatred of all his brethren against him, wherein though he cannot be excused from sinning greatly, yet he was far less guilty than the rest of his brethren. Vers. 35. And all his daughters rose up to comfort him.] He might have other daughters besides Dinah, though they be not mentioned: but however, hereby may be meant his son's wives or their daughters. But he refused to be comforted.] That is, so far did his passions prevail over him that he minded not what they said to him, but even gave way to the extremity of his sorrow; which is noted as an infirmity in this good Patriarch, but chiefly to aggravate the wickedness of his sons, who had brought this sorrow upon their father, yea upon Isaac their aged grandfather too, for he lived thirteen years after this, as is before noted ver. 1. and had therefore his share doubtless in this sorrow. CHAP. XXXVIII. Vers. 1. ANd it came to pass at that time, etc.] It is very hard to determine of what time this is meant, when Judah went to his friend Hirah the Adullamite, that is, that dwelled in Adullam, a city mentioned Josh. 19 35. and so by his means married the daughter of Shuah the Canaanite; and that because it is evident that from the time of joseph's being sold into Egypt unto the time of jacob's going down thither to him, there were but three and twenty years at the most (for he was sold at seventeen years old, chap. 37. 1. Joseph being seventeen years old was feeding the flock, etc. from which time till he was exalted in Pharaohs Court, there were but thirteen years, chap. 41. 46. And Joseph was thirty years old when he stood before Pharaoh King of Egypt, etc. to which if we add the seven plenteous years that were in Egypt after his exaltation, and the two years and upwards, that were spent of the famine, ere Joseph sent for his father and his family, chap. 45. 6. For these two years hath the famine been in the land, etc. this will make up, at the time of his coming into Egypt, about three and twenty years: and yet it must needs be yielded, that all these things, related in this chapter, were done before Jacob removed out of Canaan into Egypt, and how they could be done within the compass of so few years, it may seem very questionable. Some Expositors hold, that these words, And it came to pass at that time, must be strictly taken, with reference to that which went before, in the former chap●●●, ●o wi●, that Judah did this in that very year or thereabout when Joseph was sold into Egypt, and that 1. because the words are so express that, at that time, Judah thus married; neither can there be any probable reason given why the relation of those things that concern Joseph should be broken off to insert these things concerning Judah, but only this, because presently upon the selling of Joseph Judah made this marriage with the daughter of Shuah; 2. Because till Joseph was sold into Egypt, Judah dwelled amongst his brethren, and therefore, as is likely, it was after this that he went aside and matched himself with the daughter of Shuah the Canaanite: And that all these things here related, concerning Judah and his children, might well be within the compass of three and twenty years, they show thus, to wit, 1. That Judah might marry and have his three sons, Er, Onan, and Shelah by his wife, the daughter of Shuah, in the first three years after Joseph was sold into Egypt; 2. That Ere might be marriedto Tamar when he was sixteen years old, & Onan also the following year, which was towards the latter end of the seven plenteous years in Egypt, about eighteen years after Joseph was sold thither; and 3. That in the five following years Tamar might by Judah, as is here related, conceive with child, and bring forth Pharez and Zarah, a little before their going into Egypt. And whereas it may be objected that Pharez had two sons, Hezron, and Hamul, when Jacob went down into Egypt, Gen. 46. 12. The sons of Pharez were Hezron and Hamul: to this they answer, That Hezron and Hamul are there reckoned amongst those that went down with Jacob into Egypt, not because they were then born, but because they were of jacob's family in Egypt, whilst Jacob was yet living: Thus, I say, some Expositors understand this place, that Judah married this Canaanites daughter (contrary no doubt to his father jacob's mind, who was himself strictly forbidden to marry amongst them by Isaac) that very year that Joseph was sold into Egypt. But 2. because Hezron and Hamul are so expressly reckoned amongst those that went down with Jacob into Egypt, Gen 46. 12. therefore many Expositors, yea the most, conceive that these words, And it came to pass at that time, must not be taken strictly, that Judah married thus at that time, when Joseph was sold into Egypt; but that it was done about that time, that is, say they, at jacob's first coming into the land of Canaan, when he left his uncle Laban: and the ground of this their opinion is this, because jacob's coming from Laban (which was when Joseph was six years old, as is evident if we compare Gen. 30. 25. And it came to pass when Rachel had born Joseph, that Jacob said unto Laban, Send me away, etc. give me my wives and my children for whom I have served thee, and let me go, etc. with Gen. 31. 40. Thus have I been twenty years in thy house: I served thee fourteen years for thy two daughters, and six years for thy cattle, etc.) was but eleven years before Joseph was sold into Egypt, & consequently not above four & thirty years at the most ere Jacob went down thither to Joseph; all which time will be straight enough, if not too little, for all these things to be done in that are here related, and for the birth of Ezron and Hamul, the sons of Pharez, who are reckoned amongst those that went down with Jacob into Egypt: for though Judah married the daughter of Shuah about two years after their coming into Canaan (and yet was he then but thirteen years old, as being at the utmost but five year's older than Joseph) and had by her Er, Onan, and Shelah, in the three next years after his marriage; and though he then married Er, his eldest son, to Tamar, when he was also but thirteen years old, which was sixteen years after their coming into Canaan, three years at least after Joseph was sold into Egypt, to this if you add but three years for the death of Er, the marriage and death of Onan, the going home of Tamar to her father's house, Judah's incest with her▪ and the conception and birth of her two twins Pharez and Zarah, the fruit of that incest, and then fifteen years more ere Pharez could be marriageable, and have those his two sons Hezron and Hamul, who are numbered amongst those that went down with Jacob into Egypt, this will make the whole number of four and thirty years from jacob's coming into Canaan till his removing into Egypt. And so they conclude, that doubtless the time here spoken of, when Judah married this Canaanites daughter, was within a while after their coming into Canaan: And indeed neither of these Expositors do suppose any thing impossible; yet the first may seem most probable, because it were very strange if Judah and his sons Er and Pharez should all marry at twelve or thirteen years of ag●. Vers. 7. And the Lord slew him.] The like also is said of Onan his younger brother, vers. 10. and the meaning in both places is, that they died not an ordinary, natural death, but that they were taken away in an extraordinary manner, by some remarkable judgement, whereby it was manifest unto others that they were cut off by the revenging hand of God for their notorious wickedness. And this was the fruit of Judah's marriage with a daughter of that accursed nation of the Canaanites, that were in time to come to be rooted out, that the Israelites might dwell in their room; his children that he had by her proved sons of Belial, and were destroyed by the just judgement of God upon them. Vers. 8. Go in unto thy brother's wife, etc.] By this it appears that God had given this in charge to the Patriarches (as many other things) which was afterward established by the written Law, Deut. 25. 5. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger; her husband's brother shall go in unto her, and take her to him for wife, and perform the duty of an husband's brother unto her. Vers. 11. Remain a widow in thy father's house till Shelah my son be grown.] It is evident that in these words Judah thought to assure Tamar, that assoon as his son Shelah was marriageable, he also should take her to wife, and raise up feed to his deceased brethren: but withal it is most probable, that he meant nothing less, but only intended to put her off, and that as suspecting that she had some way been the occasion of the death of his other two sons, as the words following do import, For he said, (to wit, within himself) Lest peradventure he die also, as his brethren did. And indeed, why ●lse did he send her home to her father? she might have stayed awhile unmarried with him; and when Shelah was grown, we see Judah minded not the performance of his promise, as is noted vers. 14. yea his own confession makes it manifest, vers. 26. where he accuseth himself of doing her wrong, She hath been more righteous than I, because that I gave her not to Shelah my son. Vers. 12. Judah was comforted and went up to his sheep-shearers to Timnath.] A city in the Philistines country, which also befell Judah's children for a possession, Josh. 15. 20▪ 57 This is the inheritance of the tribe of Judah, etc. Cain, Gibea, and Timnath. Vers. 14. And sat in an open place.] Such open places harlots used, Ezech. 16. 25. Thou hast built thy high places at every head of the way. Jer. 3. 2. Lift up thine eyes unto the high places, and see where thou hast not been lain with. Prov. 9 12. For she sitteth at the door of her house, on a seat in the high places of the street. Vers. 15. When Judah saw her, he thought her to be an harlot, because she had covered her face.] The meaning is not, that he judged her to be an harlot because she had covered her face (for this was a sign of modesty, rather than of whorish impudence, Gen. 24. 65. Rebekah took a veil and covered herself, when she saw Isaac coming towards her) but that seeing her set in such a manner, in an open place, as harlots used to do, and doubtless in the dress and attire of such light women, he imagined she was an harlot; and these words, because she had covered her face, are added to intimate what it was that made him thus to mistake, being she was his daughter in law, to wit, because she was veiled, and so her face being hidden he could not know her. Vers. 16. And she said, What wilt thou give me?] This she said, both as following the custom of harlots, Ezek. 16. 33. They give gifts to all whores; and also especially that she might have somewhat to witness by whom she had conceived, if she proved to be with child. It may seem somewhat strange, that when she began to speak to him he should not know her by her voice: but for this we must consider, 1. that if she spoke with a low and soft voice, under a pretence of secrecy, in that case a known voice may be easily mistaken; 2. that much art may be used by a subtle woman in changing the ordinary tone of her voice and speech; 3. that Judah having now his lust inflamed, and being carried away with a violent passion, might easily be so far blinded and transported as not to discern a fraud of this nature, which he had no cause in the world to imagine or suspect. Vers. 24. And Judah said, Bring her forth, and let her be burnt.] By the law of God afterwards given, to defile a betrothed woman (which was here Tamars' case, in regard she was promised to Shelah, and by the law he was to marry her) was adultery, and as adultery to be punished with death. Deut 22. 23, 24. If a Damsel that is a virgin be betrothed unto her husband, and a man find her in the city, and lie with her; than ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: And it seems such was the law and custom of these times, yea though they were widows; only, as by that law, they were to be stoned, so by the law in these times and places they were to be burned: which Judah was very forward to press against Tamar, out of a desire to b● rid of her, that he might be no longer in danger of her being married to his son Shelah: yea, so far was he transported with his passion herein, that he would have burnt (which was against the light of nature) both her and the fruit that was conceived in her womb. Concerning Judah's power of pronouncing such a sentence against her, the judgement of Expositors differs much. 1. Some conceive, that at this time in those country's there was not that exact form of a Commonweal established amongst them, as was afterwards in process of time, nor such a strict legal way in judicial proceedings, but that every one that was the head of a family had in his own family power of life and death; and so Judah did indeed pronounce sentence of death against Tamar, who belonged to his family: which indeed may seem the more probable, because when, being brought forth, she had discovered by whom she was with child, there was no further proceeding against her, which shows the judgement was much in his power. Nor is that argument of any great strength that is brought against this, to wit, that she dwelled now with her own father, over whom Judah could have no such power to fetch her thence, and punish her as he pleased; since she might be fetched to Judah under some other pretence, and then he might proceed against her. But 2. others conceive that Judah had no such power to pronounce sentence against her, but only made known his will to have a strict course taken against her; Bring her forth, saith he, and let her be burnt, that is, let her be carried before the magistrate, and be punished with burning according to the law of the country. And this indeed is the common opinion of the most Expositors. Vers. 25. When she was brought forth she sent to her father in law, etc.] This she did being apprehended, or brought forth to trial, either to stay his proceedings against her, if Judah were to be her judge; or at least some way to smother it, before it came to a public hearing. Vers. 26. She hath been more righteous than I.] That is, my fault was greater than hers, I did it of mere lust, she as provoked by my injustice, because I gave her not to Shelah my son, and so I was also the occasion of her sin. Vers. 28. When she traveled, the one put out his hand.] This shows that her labour was most hard and dangerous, the child coming not according to the ordinary course of nature, the Lord therein correcting both Tamar and Judah for their sin. And the midwife took and bound upon his hand a scarlet thread.] As persuading herself that she would have twins, and that this would be the first born, she ties a scarlet thread upon his wrist, that might be a mark to know him from the other, a mark that to him belonged the primogeniture honour: but herein she was deceived, for this child, who was afterwards called Zarah, drawn back his hand, vers. 29. and then the other came forth and was born first, called thereupon Pharez, who was to be the stock out of whom should come the promised seed; and therefore (as an obscure testimony thereof) contrary to the ordinary course of nature he broke out first. Vers. 29. This breach be upon thee.] That is, the breach is thine thou hast made it, and shalt carry the name of it upon thee: for Pharez in the original signifies a breach. And indeed principally to show the birth of Pharez, who was one of Christ's progenitors, were all these things here related concerning Judah, there being nothing spoken of the marriage of the other sons of Jacob, except Joseph; and that because hereby we may learn, that it was of mere grace, that this family, the fruit of incest, was chosen to be the stock from whence the Messiah should spring, and that he will not reject great sinners, that would be the son of those that were guilty of such infamous sins. CHAP. XXXIX. Vers. 2. ANd he was in the house of his Master the Egyptian.] This is added to show, that though God's blessing went along with him, yet still he suffered him to be in servitude; or else to express joseph's patient bearing of his affliction, that he remained there, and ran not away to his father again; or else that whereas some servants are employed in more servile businesses abroad, Joseph in regard of his ingenuity was employed at home in the house. Vers. 4. And Joseph found grace in his sight, and he served him, etc. This is his first advancement, that he is taken to attend upon his master's person; the next is that he was made his steward, and had all committed to his hands. Vers. 6. And he knew not aught he had.] That is, he suffered all things to be at joseph's disposing, and so was without all care himself, only eating and drinking such things as were provided for him. Vers. 14. See, he hath brought in an Hebrew to mock us.] The more to exasperated her husband against Joseph, both here to the servants, and afterward to himself, ver. 17. she layeth the blame of her being so used upon his folly, in bringing such a one into the house: See, saith she, showing his garment unto the servants, he hath brought in an Hebrew unto us (so she nameth him in contempt, for the Hebrews were an abomination to the Egyptians, chap. 43. 32) to mock us, that is, by a dishonest attempt to dishonour and disgrace us. To make the more show of modesty, she useth the most modest terms she can devise, in speaking of his pretended attempt to ravish her. Vers. 20. And joseph's master took him, and put him into the prison.] Though Joseph questionless pleaded his innocency, and made known to his master the truth of the business, yet, having never formerly suspected his wife of incontinency, no marvel it is though he believed his wife and not him, and so in his rage cast him into prison: rather we have cause to admire the providence of God in restraining him so far, that he did not presently in his rage fall upon him and kill him, especially if we consider how violent the rage of jealousy is, and that he was a heathen not awed with the fear of God, and might have done what he pleased to his servant. Vers. 21. But the Lord was with Joseph, and gave him favour in the sight of the keeper of the prison.] At first he was more hardly used, Psal. 105. 18. whose feet they hurt with fetters, he was laid in iron; but was by degrees (perhaps not altogether at last without Potiphars consent) allowed more liberty and kindness. CHAP. XL. Vers. 4. ANd the captain of the guard charged Joseph with them.] That is, Potiphar joseph's master; whereby is evident, that either by finding just cause at least to suspect that his Mistress had accused him falsely, or by some other means, his wrath was assuaged, so that now himself appoints Joseph to this employment. Vers. 5. And they dreamt a dream both of them, each man according to the interpretation of his dream.] That is, no vain dreams, but significant, containing predictions of things which did accordingly come to pass. Vers. 6. And behold they were sad.] So dreams and visions sent of God use much to affect men, Gen. 41. 8. Pharaoh slept and dreamt, etc. and it came to pass in the morning that his spirit was troubled. Dan. 2. 1. Nabuchadnezzar dreamt dreams, wherewith his spirit was troubled. Mat. 27. 19 For I have suffered many things this day in a dream, etc. Vers. 8. And there is no interpreter of it.] That is, being prisoners they could not go to the soothsayers, and wise men of Egypt, as that people was wont to do, Gen. 41. 8. And it came to pass in the morning, that his spirit was troubled: and he sent and called for all the Magicians of Egypt, and all the wise men thereof. Are not interpretations of God? tell me them, etc.] Joseph finding by the instinct of God's spirit that he should be able to interpret their dreams, and having happily had experience formerly that God had given him this extraordinary gift, he bid them tell him what their dreams were. Vers. 15. For indeed I was stolen away out of the land of the Hebrews.] That is, out of the land of Canaan, wherein the children of Abraham the Hebrew dwelled, and to whom it was to come for an inheritance: thus he speaks by faith in God's promises. And observable it is, that though he made known that he was stolen away, yet he mentions not by whom it was done, as having respect to the credit of his brethren and father's family. CHAP. XLI. Vers. 1. ANd it came to pass at the end of two full years, that Pharaoh dreamt, etc.] That is, after he had expounded the Butlers & Baker's dreams; & thus was the faith and patience of this dear servant of God the better tried, that he might be an example unto others to wait patiently upon God in long-continuing afflictions; and withal he was taught not to ascribe his deliverance to the favour of this Courtier, who never minded him so long a time together, but to the watchful care and providence of God over him. Vers. 2. And behold there came up out of the River seven well favoured kine, etc.] The ordinary means of the fruitfulness or barrenness of Egypt was from the overflowing (as it was much or little) of the river Nilus; therefore are both the fat and lean kine said to come out of the river: Neither could any thing be fitter to represent the plenty or scarcity of a land than were these visions of kine and ears of corn; because indeed corn and cattle are the two principal things which a land yields for the use of man, and where these abound the scarcity of other things is but little felt. Vers. 5. And behold seven ears of corn upon one stalk, etc.] A clear sign of incredible plenty. Vers. 8. Pharaoh told them his dream, but there was none that could interpret them unto Pharaoh.] Thus God maketh the wisdom of the wise to perish, Isaiah 29. 14. For the wisdom of their wise men shall perish. Vers. 9 I do remember my faults this day.] It was not doubtless without a special providence, that the chief Butler spoke not to Pharaoh concerning Joseph till he had made trial of the Magicians and Wise men of Egypt, and could receive no satisfaction from them; for this must needs make Pharaoh to prize Joseph the more, and so it made way to his advancement. As for the compliment, wherewith the chief Butler begins his speech to Pharaoh, it was doubtless to curry favour with his great Lord and Master, lest the mention of his imprisonment, should seem to be spoken out of discontent for that which he then suffered (as Kings are full of jealousies in this kind) by this humbling of himself Courtier-like, I do remember my faults, etc. he seeks to prevent all suspicion that might arise in the King's mind in this regard. Vers. 16. God shall give Pharaoh an answer of peace.] An expression of his hope or desire, namely, that his dream should be a prediction of nothing but peace; yea happily he might by the spirit of God be assured that the dream was such as did portend nothing but peace and prosperity to Pharaoh and his kingdom. Vers. 34. And take up the fifth part of the land of Egypt in the seven plenteous years.] That this fifth part was taken up for the King, is evident; because he afterwards sold it to the people, chap. 47. 14. And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: but whether he took it up by way of tribute or purchase, buying it of the people, it is not expressed; most probable it is that both means were used, and that this store was gathered into the King's granaries and storehouses, partly upon the King's payments and engagements for it, and partly by advancing of his yearly tributes, which might be the more easily born by the people, both because of the exceeding plenty of those years, wherein the remaining four parts were more than the whole increase of other years, and abundantly enough and to spare for their own supply, and because they might know that this provision was made for the supply of the country against a time of scarcity which was feared, or known to be coming upon them. Vers. 38. A man in whom the spirit of God is.] This he grounds upon that prophetical gift of interpreting dreams, and foretelling things to come, which by a divine power was conferred upon him. And observable it is, that as dreams were before the occasion of his bondage, so dreams were now again the occasion of his exaltation. Vers. 41. See, I have set thee over all the land of Egypt.] This word see, he useth, as having respect therein to th●se outward ornaments and signets wherewith this honour was to be conferred and confirmed unto him. Vers. 42. And Pharaoh took off his ring from his hand, etc.] That is, his signet, which he was to use, as his Viceroy in his name, and by his authority to publish under his seal, whatever he should be pleased to decree. Vers. 43. And he made him to ride in the second chariot he had.] Kings had two chariots, for more honour and use, 2. Chron. 35. 24. His servants therefore took him out of the chariot, and put him in the second chariot that he had. By setting Joseph hereon the king honoured him (as Mordecai was by riding on the king's horse) and sought to make it known th●t he had taken him to be the next man under himself in the kingdom. Vers. 44. I am Pharaoh, etc.] That is, I am king, that authority which I have given thee I am able and will make good unto thee; or else it may be a kind of oath, so true as I am Pharaoh, without thee shall no man lift up his hand, or foot in all the land of Egypt, which is a proverbial speech, and the meaning is, that the least thing should not be done, to wit, in matters concerning the ordering and government of the kingdom, but by authority from Joseph. Vers. 45. And he gave him to wife Asenath the daughter of Potipherah, etc.] It is expressly noted that Potipherah, the father in law of Joseph, was Priest or Prince of On., a chief city in Egypt, not only to show into what an honourable family Joseph was matched, by the care and favour of Pharaoh, but also to distinguish him from Potiphar, the captain of the guard, to whom Joseph was sold when he was first brought into Egypt (because their names are much alike) neither is it likely that he would marry the daughter of Potiphars wife, whom he knew to be dishonest, and by whose false accusation he had suffered so much reproach and misery. As for his marrying with the daughter of an idolatrous Priest or Prince, we must consider that it was an extraordinary case, there being no other in the land of Egypt, neither could he go elsewhere to seek a wife without deserting that great office, whereto, for the benefit of the Church, God had advanced him; and besides he might by some special instinct or revelation from God be moved to accept of Pharaohs favour herein. Vers. 51. For God, said he, hath made me forget all my father's house.] By forgetting his father's house, is not meant, that now he did not at all think upon his father or brethren, or mind the family from which he was taken (for this had been sinful in Joseph, and a dishonour to him, and not a matter to be rejoiced in) but that God had comforted him in regard of his former sad thoughts for his being sold away from his father and all his friends, by advancing him to a condition wherein it was better with him for all outward things, then in his father's house it could have been; and besides he might in these words have especial respect to his marriage, concerning which it is said that A man must then leave his father and his mother, and cleave unto his wife. It is true indeed (and very strange it may seem) that Joseph neither in his bondage, nor in the eight years after his exaltation, did ever send word to his father where and in what condition he was, which was doubtless of God in some extraordinary way; and most probably we may conceive, that having that extraordinary gift of interpreting dreams, even the meaning and event of his own dreams might be revealed to him, to wit, how his brethren should in the famine come down into Egypt for corn, and so bow down before him, and that therefore he sent not to his father, but waited for the accomplishment of that which God had beforehand revealed to him. Vers. 57 And all country's came into Egypt, etc.] That is, all the neighbour-countries' round about Egypt. CHAP. XLII. Vers. 1. NOw when Jacob saw that there was corn in Egypt.] To wit, by the relation of the Canaanites, who in his sight did daily bring it home. Vers. 6. And joseph's brethren came, and bowed down themselves before him, etc.] It seems that however there was corn sold unto the natives, throughout all the land of Egypt, by subordinate officers deputed by Joseph to that service, yet the strangers that came from other countries for corn, came immediately to Joseph, and bought it of him; by which he had opportunity of sifting them, and informing himself concerning any thing that might be for the advantage of Egypt, and God withal did accomplish what in his dreams was long since foreshown, that his brethren should in an humble and submissive manner bow down before him. Vers. 7. He knew them, but made himself strange unto them, etc.] Had Joseph at first made known himself to his brethren, he might fear lest they would assay to hide from their father what had befallen him in Egypt, lest their wickedness in selling him, etc. should thereby come to knowledge: neither would they happily have dealt sincerely with him, in telling him how it fared with his father, and with his brother Benjamin (concerning whom he had cause enough to suspect them, because of that they had done to him, and because he was not now with them.) To prevent therefore these inconveniences, and that he might first bring them to make a full relation of the present state of their family; secondly, humble them the better with the remembrance of their former sins; thirdly, make their joy the greater when the truth of things should be discovered to them; fourthly, clear the more fully the accomplishment of his dreams, when being under his jurisdiction and power they should in such an humble manner prostrate themselves before him, and make supplication to him for their peace and liberty, he made show of his displeasure, accused them to be spies, and prosecuted the accusation, as is related in this, and the following chapters. Vers. 9 And Joseph remembered the dreams which he dreamt of them.] That is, he called to mind how now in their bowing down before him his dreams were accomplished: for we must not understand these words, as if he had never thought upon his dreams before. Vers. 11. We are all one man's sons.] They apprehend the ground of joseph's charge to be, because they came in that company like conspirators, and therefore in this answer they imply, that they came thus together because brethren, and the more unlike spies who use to disperse themselves; as also because one man would hardly expose almost all his sons at once in so dangerous an employment. Vers. 14. That is it that I spoke unto you.] That is, this discovers that to be true that I charged you with: Is it possible that one man should have twelve such sons? or why should not one have served to fetch corn? or if you would come together, why should one only stay at home? Vers. 20. But bring your youngest brother unto me.] Though Joseph could not but fear that his father would be very loath to send his Benjamin with them into Egypt, yet not knowing how to trust his brethren concerning his life and safety except he might see him, and hoping withal that his father would by his present bountiful dealing with them conceive that no wrong should be done him, he commands this straight that they must be sure to bring their youngest brother with them. Vers. 21. We are verily guilty concerning our brother, etc.] That is, it is our sin long since committed against our brother Joseph that hath brought this misery upon us: whereof they are the more assured by comparing together their former sin and present misery: they had sold their brother into bondage, and they were now deprived of their liberty; Joseph in the anguish of his soul besought them, and they would not hear him, they therefore had now done what they could to persuade the Governor concerning their fidelity, and he would not be persuaded by them; they had deluded their father with a lie, and now when they spoke the truth they could not be believed. Vers. 24. And he turned himself about from them, and wept.] Moved with their acknowledgement of their fault, and especially with Reubens sharp upbraiding them. And took from them Simeon, and bound him before their eyes.] Though Reuben, that had no hand in selling Joseph, was for three days imprisoned with the rest of his brethren, because Joseph had no colour to show him more favour than the rest, yet now when Joseph was to take one of them to stay behind in bonds, till the rest went home and fetched Benjamin, he passeth by Reuben the eldest (remembering how he had pleaded for him) and took Simeon jacob's second son, the rather perhaps because he was the forwardest in joseph's troubles, which may be the more probably conceived, because he was by nature bold and fierce, as is evident by that fact of his upon the Shechemites, Gen. 34. 25. Two of the sons of Jacob, Simeon and Levi, Dinahs' brethren, took each man his sword, and came upon the city boldly, etc. and to humble them the more, and to make them the more careful speedily to return with Benjamin, he bound him before their eyes, though happily when they were gone he might ease him of his bonds, and only keep him in prison till their return. Vers. 25. Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack.] To wit, lest his father should be in want; and yet this he doth secretly, because as yet he would not be known. Vers. 28. And their hearts failed them.] Finding their money in one of their sacks, as men perplexed in conscience are wont to fear every thing, they suspect some plot laid for their ruin; or at least that some danger hereby would befall Simeon: and therefore this their fear was increased when at their coming home they found it so in all their sacks, vers. 36. And when both they, and their father saw the bundles of money, they were afraid. And Jacob their father said unto them, Me have you bereft of my children: Joseph is not, and Simeon is not. Vers. 36. All these things are against me.] As if he should have said, Though they be not very grievous to you, they are like to fall heavily upon me. CHAP. XLIII. Vers. 3. THe man did solemnly protest unto us, saying, Ye shall not see my face, etc.] Both these words of Joseph here repeated by Judah, and other passages mentioned vers. 7. were no where before expressed; whereby is manifest that many things passed particularly betwixt Joseph and his brethren which are not so expressly related in the story. Vers. 8. Send the lad with me, etc.] That is, Benjamin: it is manifest that Benjamin was not above seven years younger than Joseph: for Joseph was born in the end of jacob's fourteen years' service with his uncle Laban, Gen. 30. 25. 26. And it came to pass when Rachel had born Joseph, that Jacob said unto Laban, Send me away, etc. and when Jacob had served six years longer for his cattle, the next year as they were returning into Canaan Benjamin was born, Gen. 35. 16, 17, 18. So that Joseph being now nine and thirty years old (the seven plenteous years, and two years of famine being passed since his exaltation, when it is expressed that he was thirty years old, Gen. 41. 46. Joseph was thirty years old when he stood before Pharaoh) it must needs follow that Benjamin was now above thirty years old; yet Judah here calls him the lad, according to the phrase of the Scripture, to wit▪ comparatively, because he was the youngest of all his brethren. See also the former note upon Gen. 21. 15. Vers. 12. And take double money in your hand, etc.] Not treble money, as some hold, that is, thrice as much as they carried before (namely, the money which was brought back in their sacks, and twice as much to buy new provision, for fear the price was raised) but double money, that is, that which they should have paid for their former corn, and the same quantity again for new provision; for that clause which followeth, And the money that was brought again in the mouth of your sacks carry that again in your hand, is added to explain what he meant by double money, to wit not only money for a present supply of corn, but also that which they found in their sacks. Vers. 14. If I be bereft of my children, I am bereft.] As if he had said, Send him I must, and therefore I shall resign him into God's hands; if it be his will to bereave me of my children, I must and will be content, Though he kill me, yet will I put my trust in him. Vers. 21. Every man's money was in the mouth of his sack.] In the former chapter we find that in the inn one of them only is said to open his sack, and find his money, chap. 42. 27. As one of them opened his sack, etc. he espied his money; and the rest at home in presence of their father, chap. 42. 35. And it came to pass as they emptied their sacks, that behold every man's bundle of money was in his sack, where also it is said that seeing it they were afraid. Here they report it otherwise, that they all opened their sacks in the inn: Some therefore conceive that they all opened their sacks, & found their money in the inn (as here they say) but that also they knit up their sacks again, that so their father when they came home might see how it was. But rather we may think, that here they speak as men in haste, and so join together both what was done in the inn, and what was discovered at home; every man's money indeed was in the mouth of their sacks when they were in the Inn, but they saw it only in one of their sacks, till they came home, and poured out their corn before their father, and then they found that it was so in all their sacks; and therefore it is added there, that when both they and their father saw the bundles of money, they were afraid. Vers. 26. They brought him the present which was in their hand into the house, and bowed themselves.] This bowing of themselves before Joseph, when they came with their presents, was not only in their own name, but also in the name of their father, who had sent those presents to him, whom therefore also they term his servant, vers. 28. Thy servant our father is in good health. And thus was joseph's dream accomplished concerning the sun, and the moon, and the eleven stars, making obeisance, chap. 37. 9 Vers. 32. Because the Egyptians might not eat bread with the Hebrews.] Because the Hebrews were known to be keepers of sheep, and so to kill, eat, and sacrifice such cattle as the Egyptians worshipped: Gen. 46. 34. For every shepherd is an abomination unto the Egyptians. Exod. 8. 26. And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians unto the Lord our God. Vers. 33. And the men marvelled one at another.] That is, they looked upon one another, as men use to do when any thing that is strange befalls them, with wonder and astonishment, to wit, marveling why the Governor of Egypt should show them that were strangers so great favour, and should feast them so royally, especially having a while before entertained them so roughly: others refer their wondering to that which is before mentioned in the foregoing words, concerning their sitting at the table, conceiving that Joseph had placed them in that manner, every man according to his age, and that they wondered how he could place them in that order that were strangers unto him. But because it is not expressed that Joseph did so order them, but that themselves rather sat down in that manner, the former exposition is far more probable. Vers. 34. And he took and sent messes unto them, from before him, etc.] It was it seems, the custom of those times, that great men would send some choice thing ' from their table to those whom they meant to grace and honour. Again they used not in those times to set provision on the table for all the guests in common, as we nowadays are wont to do, but to set a portion for every guest by himself, as many ancien●●riters do witness, and may be gathered from other places of Scripture, as 1. Sam. 1. 4, 5. He gave to Peninnah his wife, and to all her sons and her daughter's portions: but unto Hannah he gave a worthy portion. 1. Sam. 9 23, 24. And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee▪ Set it by thee. And the cook took up the shoulder, and set it before Saul, etc. 2. Sam. 6. 19 And he dealt unto all the people, etc. to every one a cake of bread, and a good piece of flesh, and a flagon of wine, etc. and thence it was that joseph's brethren had every one their mess apart and by themselves, and so Benjamins' mess was five times so much as any of theirs; which was purposely so ordered by Joseph, both to testify thereby his singular affection to him, and to make trial wh●ther his brethren would envy him for it. CHAP. XLIV. Vers. 2. ANd put my cup, etc. in the sack's mouth of the youngest.] This he doth to humble them yet more, and withal especially to make trial how they stood affected to his father and brother Benjamin, as conceiving that if they envied Benjamin▪ as they had formerly envied him, they would be glad to see him apprehended for theft and cast into prison. Vers. 5. Is not this it in which my Lord drinketh, and whereby indeed he divineth?] Because he was so famous for his prophetical interpretation of dreams, the common opinion of the Egyptians was that he used divination, as their Magicians and Wisemen did: Joseph therefore appoints his steward to say thus according to the opinion the Egyptians had of him, 1. That he might the better conceal himself from his brethren; 2. That he might make their fault seem more heinous, little less than sacrilege, to steal so sacred a thing; 3. To intimate that it was not strange that their theft was discovered so soon after they were gone. Neither is it any wonder that the best of God's servants should discover (as Joseph did in this) some mixture of humane infirmity in all their actions. Vers. 15. Wot ye not that such a man as I can certainly divine?] See vers. 5. Vers. 16. God hath found out the iniquity of thy servants.] Because Judah had particularly engaged himself to his father for the bringing home of Benjamin, chap. 43. 8, 9 Send the lad with me, etc. I will be surety for him, of my hand shalt thou require him, etc. therefore he amongst all the rest undertakes to speak in this cause: and though doubtless he was at first resolved to plead for Benjamin, and to discover to Joseph the great straits they were in, yet first he wisely begins with an ingenuous acknowledgement of that which was plainly discovered, and a yielding up of themselves to the punishment of bondage, to which, when search was made for the cup, they had formerly consented: for though it is not likely that he was convinced that Benjamin had stolen the cup (not only his brothers known fidelity and honesty, but also their former finding of their money in their sacks, which was put there they knew not how, might well persuade him it was not so) and therefore afterwards he speaks so warily in this regard, We are all my Lords servants, both we and he also with whom the cup is found, not, he that hath stolen the cup; yet because they had no way to clear themselves before men, nor could object any suspicion of wrong secretly done them, without danger of provoking him who had power to do with them what he pleased, he deemed it best to yield and submit, which is the surest means to procure favour from a generous spirit. God, saith he, hath found out the iniquity of thy servants: in which words though Judah might have respect to Gods just bringing this upon them for their former iniquity, yet doubtless withal he spoke them by way of acknowledging that iniquity which was now charged upon them; as if he should have said, Not only he in whose sack it was found, but generally all of us deny the stealing of it: but alas though each man knows his own innocency, nor have we any cause to suspect one another, yet plain it is that the cup was found with us, and God hath thereby taken away all excuse from us, we must therefore yield ourselves as guilty to the punishment deserved. Vers. 28. And I said, Surely he is torn in pieces.] Hereby might Joseph now perceive by what means his brethren had kept his father from knowing what they had done to him, to wit, by pretending that some wild beasts had devoured him. Vers. 30. Seeing that his life is bound up in the lads life.] That is, his life depends upon Benjamins' life, and unless therefore he knows it be well with Benjamin he will not be able to endure it, it will be his death. So in regard of the like strong affection it is said, 1. Sam. 18, 1. that the soul of Jonathan was knit with the soul of David, and that he loved him as his own soul. CHAP. XLV. Vers. 1. 'Cause every man to go out from me.] This he did, both because he thought it not seemly for a man in his place to discover his passion before any but his brethren, as also lest any mention of his brethren's cruelty to him should make that fact known to their discredit, which might also have caused Pharaoh not to think so well of them as Joseph desired he should. Vers. 3. And his brothers could not answer him, etc.] To wit, being astonished at that which they heard, partly because it was a thing so wonderful that their brother Jo●eph, whom they had sold for a slave, should be the governor of Egypt; and partly by reason of terror of conscience which now struck them for the wrong they had done him, and the fear of his power who might now revenge himself as he pleased upon them. Vers. 4. I am Joseph your brother, whom ye sold into Egypt.] He mentions that they sold him into Egypt, not to upbraid them with the injury they had done him, but to assure them thereby that he was indeed their brother Joseph, by telling them that which no body knew but themselves only. Vers. 5. Now therefore be not grieved, nor angry with yourselves.] Be not so far dejected as not to your comfort to look up to the providence of God, which hath turned your very sin to good. Vers. 6. Yet there are five years in the which there shall neither be ear-ring nor harvest.] That is, there are five years of famine behind, wherein there shall be neither ploughing, sowing nor reaping, neither tillage nor harvest: whereby must needs be intended, either that throughout the land of Egypt there should be no tillage nor sowing, to wit, for lack of corn, which Joseph supplied them with in the last year, chap. 47. 23. Lo, here is seed for you, and ye shall sow the land; or that it should be little or nothing that should be done in this regard, there being few that would attempt to sow their land in those years of famine, which Joseph had foretold, and little or nothing there would grow up of that which was swoon. Vers. 8. And he hath made me a father to Pharaoh.] That is, a counsellor or a guide. The like is said of Mi●hah's Levite, Judg. 17. 10, 11. And Michah said unto him, Dwell with me, and be unto me a father and a priest, etc. and the young man was unto him as one of his sons: & the drift therefore of these words here is to show that by his advice and counsel Pharaoh had yielded himself to be directed, as a son follows the direction of his father. Vers. 15. And after that his brethren talked with him.] Having now overcome their former astonishment and fear, they talk with him about all things wherein either he or they might desire to be satisfied. Vers. 22. He gave each man changes of raiment.] That is, robes or upper garments which they used in those country's often to change, as we our cloaks and gowns; or else by change of raiments is meant, choice garments, called so, to distinguish them from such as are worn every day. And these with other gifts he confers upon them, not only to show his love, but also that they might confirm the truth of their message, and make both wives and others the more willing to come down into Egypt. Vers. 28. It is enough.] That is, Here is proof enough that Joseph is alive: or else he speaks it to express his joy that he was alive; be he in so happy a condition or not, this is enough for me that he is alive. CHAP. XLVI. Vers. 3. FEar not to go down into Egypt.] There might be many causes of jacob's fear: 1. because in the like necessity Isaac was forbidden to go thither, Gen. 26. 2. And the Lord appeared unto him, and said, Go not down into Egypt. Again, because this removal was a kind of forsaking the land of promise, which must needs be the more bitter, because the land of Canaan was also a sacramental pledge of the heavenly Canaan. 3. Because he might remember that which God had said to Abraham, Gen 15. 13. That his seed should be afflicted in Egypt many years. 4. Because he might fear lest his seed should be infected with the idolatry or other sins of Egypt; all these the Lord removes in this comfortable vision. Vers. 4. And I will also surely bring thee up again.] Though the dead body of Jacob wore brought back out of Egypt into Canaan, Gen. 50. 7. And Joseph went up to bury his father, etc. yet the return of the Israelites his seed is principally meant. And Joseph shall put his hand upon t●ine eyes.] Herein is couched a promise that he should die in peace, in the presence of Joseph and the rest of his children. Vers. 6. And came into Egypt, Jacob and all his seed with him.] To wit, besides his servants, who also no doubt went with him, though they be not named. And now was that accomplished which God had said unto Abraham, Gen. 15. 13. Thy seed shall be a stranger in a land that is not theirs. Vers. 10. And Shaul, the son of a Canaanitish woman.] That cursed stock with whom the Israelites might not ordinarily marry, Gen. 28. 1. Thou shalt not take a wife of the daughters of Canaan. Vers. 12. And the sons of Pharez were Hezron and Hamul.] These grandchildren of Judah are here numbered with the rest, because of Hezron Christ came, though it be most probable that they were born in Egypt, as is before noted upon the first verse of the thirty eighth chapter. Vers. 15. All the souls of his sons and his daughters were thirty and three.] Counting Jacob for one, and leaving out Er and Onan, who died in Canaan. Vers. 26. All the souls were threescore and six.] The several numbers before particularly mentioned arise to a greater sum: for three and thirty, vers. 15. and sixteen, vers. 18. and fourteen, vers. 22. and seven, vers. 25. being put together make up seventy, which is indeed the full number mentioned in the following verse. But therefore we must know that in this sum of threescore and six, 1. Jacob is left out, because here he sums up only his posterity that came out of his loins; and 2. Joseph and his two sons are here left out, because they were in Egypt before Jacob came thither, and his purpose is here to sum up only the number of those of his posterity that went down with him into Egypt. Indeed it cannot be well conceived that Hezron and Hamul, the sons of Pharez, and grandchilds of Judah, went down with Jacob into Egypt, but that they were born in Egypt, as is before noted, chap. 38. 1. But first they were the posterity of those that did go down into Egypt with Jacob, and were numbered amongst jacob's family whilst Jacob was yet living; and then there was not the same reason for mentioning all the rest that were born of jacob's family, because of Hezron Christ the Messiah descended; and therefore the sons of Pharez are added to the rest. Vers. 27. All the souls of the house of Jacob which came into Egypt were threescore and ten.] Here the whole family before particularly set down are summed up together, and even Jacob and Joseph and his two sons are here included, that were left out in the total sum in the former verse. The whole family of Jacob were seventy souls, which is purposely noted, that we might take notice what a miraculous work of God it was, that this family of Jacob should within the compass of two hundred and fifteen years multiply so exceedingly, that at their departure there should be of them six hundred thousand that bore arms, besides the Levites, old men, women and children. It was indeed a strange and miraculous increase, and therefore we see Moses reckons it as one of the most wonderful works which God had done for that people, Deut. 10. 22. Thy fathers went down into Egypt with threescore and ten persons, and now the Lord thy God hath made thee as the stars of heaven for multitude. The greatest difficulty concerning this place, is, how it may be reconciled with that relation which Stephen makes of this, Acts 7. 14. that when Jacob went down into Egypt, he and his kindred, there were of them threescore and fifteen souls. But to this there are two answers given by Expositors, either of which may give satisfaction, to wit, 1. That Stephen, or S. Luke relating the words of S. Stephen, did purposely follow the translation of the Septuagint in this place, who have here indeed seventy five, and not seventy souls; and that because the Greek translation of the Septuagint was most frequently used in those times, and though it were corrupt in this place, and not according to the Hebrew original, yet he would not therefore in a matter of so small consequence set down the number of jacob's family otherwise than it was there, especially considering that in some sense also it was a truth, that there went down of jacob's family at least seventy five souls, to wit, if their wives also should be added to the number: or 2. That S. Stephen speaks of the whole family of Jacob that are here mentioned by Moses; and indeed leaving out Jacob, and numbering all of his family that are named here by Moses, to wit, Er and Onan, the sons of Judah that died in Canaan, and the four wives which are mentioned here by Moses, though not cast up in the total sum, it is clearly true that there are here named of his family or kindred seventy and five souls. Vers. 28. And he sent judah before him unto joseph, to direct his face unto Goshen.] That is, to give him notice of his coming, that he might come to Goshen, and meet him there; which doubtless he did both out of an earnest desire to see Joseph so soon as possibly he could, and likewise that by joseph's authority both he and his family might be there disposed of, to prevent any grudge or discontent amongst the native inhabitants. Vers. 29. And he fell on his neck, etc.] That is, Jacob fell on joseph's neck, and wept on his neck a good while; joseph's carriage of himself at their meeting is expressed in the former words, to wit, that he presented himself before his father, falling down before him in a lowly manner, and that the rather to manifest thereby that his honour and advancement in Egypt did not make him forget the duty which, as a son, he did owe to his father; and now in these words is expressed what Jacob did, to wit, that he fell on the neck of joseph, thus bowing before him, and wept on his neck a good while, and then broke into those words recited in the following verse. Vers. 30. Now let me die, since I have seen thy face, etc.] As before, when he heard of Joseph, he said, I will go and see him before I die, chap. 45. 28. so now having seen him, he breaks out into this expression of joy, Now let me die, since I have seen thy face; for though ordinarily men are most desirous to live when things go well with them, and most desirous to die when they live in affliction and sorrow; yet it was not thus with Jacob, he was always desirous to be with God in heaven, and therefore though since the time that he heard of joseph's safety and advancement in Egypt (whereto these words have chiefly reference) he desired earnestly no doubt that he might live to see his face, yet now having to his great comfort received satisfaction, herein he professeth his willingness to die whensoever God should be pleased to call for him, even as old Simeon did when he had seen Christ, which he had long waited for, Lord, now lettest thou thy servant depart in peace according to thy word, Luke 2. 29. Vers. 32. And the men are shepherds.] There were many reasons why Joseph might desire to have his father and brethren devil together in the land of Goshen: 1. Because it was a fruitful pasture-countrey, fit for breeding cattle; 2. That they might not be corrupted with the idolatry and superstition of the Egyptians; 3. That they might not be an offence to the Egyptians who abhorred all keepers of sheep; 4. Because Goshen, being the nearest part of Egypt towards Canaan, stood most commodiously for the Israelites return out of Egypt whensoever God should be pleased to call them back again into the land of Canaan. Now though Joseph had promised his brethren before that they should devil in Goshen, yet he would not settle them there without the King's express consent; and though he doubted not of procuring his consent, yet the more easily to effect it, h● resolves to acquaint Pharaoh that they were shepherds, that so he might think it most convenient to dispose of them by themselves in the land of Goshen, the outmost parts of Egypt, that they might not be an eyesore to the Egyptians that could not endure men of their occupation. Vers. 34. For every shepherd is an abomination to the Egyptians.] To wit, because such people did usually eat and sacrifice those cattle which the Egyptians worshipped as their gods, as is before noted, Gen. 43. 32. It is evident indeed that the Egyptians had flocks of sheep, both the king and people: for, chap. 47. 6. Pharaoh proffers Joseph to make his brethren rulers over his cattle: and Exod. 9 3. we read of a grievous murrain that God sent among the Egyptians cattle, and amongst the rest upon their sheep; but it seems they kept them rather for their wool and milk then any thing else, and happily those that kept them were strangers rather than Egyptians. CHAP. XLVII. Vers. 4. FOr to sojourn in the land are we come.] That is, not to settle ourselves here, but only to stay here for a time for our succour and relief in this time of famine; whereby it is evident that the purpose of Jacob and his sons was not to leave Canaan, though afterward for joseph's sake they continued in Egypt even after the famine was ended: which is the rather to be noted, to discover the injustice of the following kings of Egypt, who, against all laws of hospitality, did afterward detain them there by force, and made very bondslaves of those that only came at first to sojourn in their land. Vers. 9 The days of the years of my pilgrimage are an hundred and thirty years.] Jacob called his life a pilgrimage, not only with respect to his travelling up and down, and living as a stranger first in Mesopotamia, afterwards in Canaan, now in Egypt; but also especially with respect unto that heavenly inheritance which is the rest of God's people, to which they are still travelling, esteeming themselves but pilgrims here in this world: for so it is expressly said of the patriarches, Heb. 11. 13. that they confessed themselves strangers and pilgrims on the earth, and sought a better, even an heavenly country. As for the age of Jacob here expressly made known to Pharaoh, it helps much to the understanding of the time of other passages of this history: for Joseph being now nine and thirty years old when Jacob was an hundred and thirty (for he was thirty years old when he was first exalted in Egypt, chap. 41. 46. and since that there had been seven years of plenty and two years of famine, chap. 45. 6.) it must needs follow that Jacob was ninety one when Joseph was born in the fourteenth year of his service with Laban, and consequently that he was about seventy seven when he first went down into Mesopotamia, flying from the rage of his brother Esau. And have not attained unto the days of the years of the life of my fathers, etc.] For Abraham lived an hundred seventy and five years, Gen. 25. 7. And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years, and Isaac an hundred and fourscore years, Gen. 35. 28. And the days of Isaac were an hundred and fourscore years. Vers. 15. And when money failed in the land of Egypt, etc.] This is generally spoken, not with relation to each particular man; the Egyptians had for the most part spent all their money, and so were forced to sell their cattle. Vers. 18. They came unto him the second year.] That is, after their cattle were sold, which seems to have been the sixth year of the famine. Vers. 21. He removed them to cities from one end of the borders of Egypt, etc.] This may be taken in a double sense: 1. That he removed them from one end of Egypt to the other (that is all the land over) out of their countrey-dwellings into the cities, and so by this means, 1. They give up the possession of their land to Pharaoh; 2. They are the more commodiously nourished out of the king's granaries; 3. The desolate places of the cities are filled up, and so many only as are necessary are sent out to till the ground, the famine being ceased; or else (which I rather think) the meaning is only this, that he transplanted them from one town unto another, not leaving them in that which was their own, that so it might appear the land was his, and they only his servants. Vers. 29. And the time drew nigh that Israel must die.] Which he known, happily not only as other men may, by the great decay of his natural strength, but also by special revelation from God. Put I pray thee thy hand under my thigh, etc.] Concerning this custom of putting the hand under the thigh when an oath was taken, see the note on Gen. 24. 2. Jacob being near his end made Joseph swear that he would not bury him in Egypt, but carry him into Canaan, not out of a suspicion that Joseph would not do this which he required of him, but 1. that Joseph might allege this to Pharaoh, and so decline the envy of the Egyptians, who might else have taken it ill, as if Joseph had scorned and despi●ed the land wherein he had been so highly esteemed and advanced; and 2. especially to show of what great importance it was which he now required of him, not proceeding from any carnal or ambitious conceits, but from the assurance of faith, and to strengthen the faith of his children herein, that God would undoubtedly bring them back to Canaan, and give them that land for a possession as he had promised, and a sign of his expectation and desire of that heavenly inheritance, whereof the land of Canaan was a type and pledge. Vers. 31. And Israel bowed himself upon the bed's head.] Namely to God, by way of thankfulness, both for those promises (in the faithful expectation whereof he had desired to be buried in the land of Canaan) and for this present mercy that now by Joseph he was assured that he should be buried in the promised land. Now because he was bedrid through weakness or age, or at least lying upon his couch, Moses showeth how he bowed himself, to wit, that turning his face to the bed, and so rearing himself upon the bolster at his bed's head, he then bowed himself and worshipped the Lord. And indeed such was the zeal of the good servants of God in those times, that when they were bedrid, it seems they endeavoured in the best manner they could with some devotion and bowing of their bodies to worship the Lord: for so it is said also of David when he kept his bed by reason of weakness in his old age, 1. King. 1. 47. that the king bowed himself upon his bed. Indeed the Apostle renders this place otherwise, Heb. 11. 21. to wit, That Jacob when he was a dying worshipped, leaning upon the top of his staff; and the ground of this difference all Writers conceive to have been this, that the Hebrew word in this place (when the vowel points are not added) signifieth both a bed and a staff, and that the septuagint Greek Translatours making use of a copy that had not the vowel points did mistake the word, and translated this place, And Israel bowed himself upon the top of his staff, which translation of the Septuagint the Apostle followed in that place of his epistle to the Hebrews. But whereas it may seem improbable that the Apostle, who written by the inspiration of the holy Ghost, should follow a corrupt translation; to this it is answered, 1. That it is no impeachment to the Apostles divine illumination that he should cite a place as it was in the Greek translation which the Hebrews did most commonly use in those times, considering that even according to that translation it served fitly to the purpose for which he alleged it; and 2. That it is true that Jacob, when he raised up himself upon his pillow towards his bed's head that he might bow ●nto the Lord (as is here expressed) withal the better to help himself in his great weakness, he leaned upon the top of his staff, and the Apostle knowing this also to be true, did not therefore stick to allege the place according to the Greek translation. CHAP. XLVIII. Vers. 4. I Will make of thee a multitude of people.] That is, thirteen populous tribes. Vers. 5. And now thy two sons, Ephraim and Manasseh, etc. are mine, as Reuben and Simeon are mine.] That is, being by birth my grandchilds they shall by adoption be my sons, and therefore accordingly in the division of the promised land, they shall have the privilege of my sons, each of them a twelfth share, no less than Reuben and Simeon: thus hath Joseph a double portion, the privilege of the firstborn, 1. Chron. 5. 1. Now the sons of Reuben, the firstborn of Israel; for he was the firstborn, but forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel, Deut. 21. 17. But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion. Vers. 6. And thy issue which thou begettest after them shall be thine, and shall be called after the name of their brethren.] That is, shall be counted of the stock and tribe of Ephraim or Manasseh, as if they were their sons, not their brethren; therefore though there be no other sons of Joseph mentioned, yet that is no proof that he had none: for it is here appointed that they should be called after the name of their brethren. Vers. 7. And as for me, when I came from Padan Rachel died, etc.] That is, though the Lord promised at Luz (as I have said) that he would so exceedingly multiply my seed, yet as for me, my hope of having more children by your mother, my beloved Rachel, was soon taken from me by her death, (for even a while after she died a little short of Ephrath, and was there buried by me) so that my hope for the accomplishment of God's promise must be in my children's children; and since I had by her but thee and thy brother, therefore thy two sons shall be mine, etc. it may be thou mayst have more; but as for me, Rachel died, and left me but only you two. Vers. 8. And Israel beheld joseph's sons, and said, Who are these?] His eyes being dim by reason of age, he could not perfectly discern whether they were joseph's sons or no, and therefore he asked them who they were. Vers. 12. And Joseph brought them out from between his knees.] Jacob had hitherto only testified his love by embracing and kissing them; Joseph therefore doth remove them as it were from the bosom of the old man, first the one and then the other, that the next work might be done which was of most moment, namely the patriarchal blessing of them, which it seems was usually done with imposition of hands. And he bowed himself with his face to the earth.] To wit, in reverence to his aged father, and by way of thankfulness for the work in hand, the adoption of his sons. Vers. 14. Guiding his hands wittingly.] That is, though jacob's eyes were dim, as is before noted, vers. 10. yet that was not the reason why he laid his right hand upon Ephraim that was the youngest, and his left hand upon Manasseh that was the eldest, but he did it wittingly: why else should he cross his arms, that he might lay his right hand upon the youngest that stood at his left hand, and his left hand upon the eldest that stood at his right hand, but that he did it purposely as a sign of that which afterwards he foretold, to wit, that Ephraim which was the youngest should have the pre-eminence; yea, this was one of the chief evidences that he did all he did in this business by the special revelation of the spirit of God, because being so ill sighted that he could not discern which was the eldest, and which the youngest, yet he did purposely cross his arms that he might lay his right hand upon the youngest, and his left hand upon the eldest. Vers. 15. And he blessed Joseph.] That is, in his children. Vers. 16. The Angel which redeemed me from all evil bless the lads.] That is, Christ the eternal son of God, who is called the Angel, or, Messenger of the covenant, Mal. 3. 1. and of whom it is said, Exod. 23. 21. that God's name is in him. And indeed to say that a created angel redeemed Jacob from all evil, or might be prayed to by Jacob, that he would bless the sons of Joseph, and make them grow to a multitude in the midst of the earth, is to ascribe to the creature God's peculiar Prerogatives. Doubtless no other angel is here meant, but he that is one God with the Father, and therefore here joined with God: to the clearing whereof also observable it is, that this word, bless, is here in the original of the singular number, though it have relation both to God and the Angel mentioned in the foregoing words, The God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads; which should not have been, if in both clauses Jacob had not spoken of one and the same almighty God. And let my name be named on them.] That is, though they were born in Egypt out of my family, yet let them be numbered amongst my sons, and so let them inherit the blessings promised to Abraham and his seed for ever. Vers. 17. And when Joseph saw that his father laid his right hand upon the head of Ephraim, etc.] Though Joseph knew that his father was in this action guided by a prophetical spirit, to wit, in blessing his children, yet supposing that he might be mistaken in this circumstance of the imposition of his hands, by reason of the dimness of his sight, he seeks to reform this error as he deemed it, by informing his father that he had laid his right hand upon the younger. Neither is it questionable but that this was done so soon as ever he saw his father lay his hands in that manner upon them, even before he had added the blessing set down in the former verses, though here it be related by Moses after the blessing. Vers. 19 But truly his younger brother shall be greater than he.] This was most evidently fulfilled in the days of Jeroboam, in whom the dignity of that kingdom was settled upon the tribe of Ephraim: whence all those ten tribes are usually called Ephraim, Esai. 7. 2. And it was told the house of David, saying, Syria is confederate with Ephraim. Vers. 22. Moreover I have given to thee one portion above thy brethren, etc.] Because there was one portion of land in Canaan, which was jacob's not only by God's donation, as was all the land of Canaan; but also by a special civil right, this he now bequeathes to Joseph, to whom he intended to transfer the dignity of the firstborn, 1. Chron. 5. 1. His birthright was given unto the sons of Joseph, the son of Israel, etc. for though it was now as well as the rest of the land in the hand of the Canaanites, yet he did assuredly believe that God would cast out the inhabitants, and plant his posterity in their room, and therefore as a pledge hereof, to confirm joseph's faith herein, and the better to take off his affections from the delights of Egypt, and to pitch them upon the expectation of Gods promise herein, he now bequeathes to him this parcel of land, which should be his children's over and above that lot which in the common division of the land should befall them. That this portion of land which Jacob gave to his son Joseph was nigh unto Shechem (which in process of time was corruptly called Sychar) is evident by the words of the evangelist, John 4. 5. Which is called Sychar, near to the parcel of ground that Jacob gave his son Joseph: And there though many Expositors understand it of the city Shechem with all the field or territories adjoining, which, say they, according to this prophecy of jacob's, fell to the sons of Joseph when the land was divided amongst the tribes, Josh. 17. 7. The coast of Manasseh was from Asher to Michmethah, that lieth before Shechem; yet I conceive it is only meant of that parcel of land which there he bought of Hamor Shechems' father for an hundred pieces of money, as is related Gen. 33. 19 which hereupon became his own proper inheritance, and there afterwards therefore jacob's sons fed their father's flocks, Gen. 37. 12. and there joseph's bones were buried by the Israelites when they came into Canaan, as in the inheritance peculiarly bequeathed him by his father Jacob, Josh. 24. 32. The bones of Joseph buried they in Shechem in a parcel of ground which Ja●ob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver, and it became the inheritance of the children of Joseph. Nor is it of any great moment that is objected, that so small a parcel of ground was not worth the bequeathing to so great a man as Joseph was now: for we cannot think it was so small a tract of ground that Jacob bought for the feeding of his cattle that were very many. But besides not so much the quantity as the quality of the gift is to be regarded: for this being all he had in Canaan by way of purchase, Jacob, by bequeathing this in special to Joseph, did as it were design him his heir, and confer upon him the dignity of the firstborn, which was no small Prerogative. The greatest difficulty in these words is, why Jacob saith that he took this portion of the land of Canaan now bequeathed to Joseph, out of the hand of the Amorites with his sword and with his bow? And for satisfying this doubt, there are several answers given by Expositors: for first some say that it is usual in the Scripture to speak prophetically of things to come, as if they were done already: so the birth of Christ is foretold by the Prophet Esai. 9 6. under these terms, Unto us a child is born; and so, say they, here Jacob, out of the assurance of his faith, speaks of the Israelites taking this land out of the hands of the inhabitants by force of arms as if it were done already: 2. Others hold that he speaks this with reference to the slaughter of the Shechemites by the sword of his sons and servants, which fact however he detested and abhorred, yet because they armed themselves as it were under his name, and in revenge of wrong done to him and his, and because through ●ods just vengeance upon the Shechemites and his singular favour to Jacob, the land, the inhabitants whereof they had utterly destroyed, fell to him, the neighbouring inhabitants not daring to oppose him by reason of a divine terror wherewith they were stricken, and so he through God's providence reaped the benefit of that desolation which his sons had wickedly made in those parts; therefore he affirms here, that he took it out of the hand of the Amorite with his sword and with his bow: 3. Some again conceive that when Jacob removed to Hebron, after the slaughter of the Shechemites, the bordering inhabitants entered upon the territories of Shechem, and together with the rest also took into their hands that parcel of ground which Jacob had there purchased; which when they would not restore, Jacob did by force of arms drive them out, and so recovered his own rightful possession; which however it were not before related, sufficient it is, that it is here by Moses occasionally mentioned: And lastly, some conclude that these words, Which I took out of the hand of the Amorite with my sword and with my bow, are figuratively spoken, and meant only of the purchase that he made of it (accordingly as we use to say that a man gets a thing suo Marte, or suis cop●is, when he gets it with his own proper charge and labour) and that of purpose thereby covertly to protest against the cruelty of his sons in sacking that place and destroying the inhabitants, and against any title that he laid to it upon that ground, and to make known that he challenged it not by virtue of that cruel fact of theirs, but by virtue of a just price paid for it, which he calls his sword and his bow, as in opposition to their arms; because those were the weapons wherewith he got it out of the hands of the Amorites, that is the Hivites, the inhabitants of Shechem, for Amorites was the common name of all the inhabitants of Canaan, as we may see Gen. 15. 19 Josh. 24. 8. And I brought you into the land of the Amorites, which dwelled on the other side Jordan, etc. and indeed these two last answers I conceive to be the most satisfactory, because it is evident that he challengeth this portion of land to be his by a special right which he now gives unto Joseph; and he might as well have said that he had taken the whole land of Canaan by his sword and by his bow, as this particular portion, if he had spoken prophetically concerning the conquest of the land in time to come by his posterity; and partly because it is not probable that Jacob would allege the cruel massacre of the Shechemites as the ground of his rightful interest in this parcel of land which he did always so abhor and detest, or that he would call their weapons his sword and his bow, which immediately afterwards he calls instruments of cruelty, or, weapons of violence, chap. 49. 5. CHAP. XLIX. Vers. 1. GAther yourselves together that I may tell you that which shall befall in the last days.] That is, in time to come, yea long time hereafter: for these words are frequently used in Scripture, not only for the last days of the world, nor, as some will have it, only for the time of the new Testament, but generally for the time to come. See 1. Tim. 4. 1. The Spirit speaketh expressly (saith the Apostle) that in the latter times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some shall depart from the faith, which yet came to pass not long after the Apostles time. Vers. 3. Reuben thou art my firstborn, my might, etc.] The firstborn are usually in the Scriptures called the beginning and chief of their parent's strength, Deut. 21. 17. But he shall acknowledge the son of the hated for the firstborn, etc. for he is the beginning of his strength. Psal. 105. 36. He smote all the firstborn in their land, the chief of all their strength; and that both because they are begotten in the prime of their parent's strength; and because children being accounted the strength of their parents, Psal. 127. 4, 5. As arrows are in the hand of a mighty man, so are the children of the youth: Happy is the man that hath his quiver full of them, they shall not be ashamed; but they shall speak with the enemies in the gate, consequently the firstborn are the beginning and chief of their strength, the principal pillar and stay of their family. But now Jacob saith this of Reuben, only by way of yielding what he should have been, had it not been for his sin, and that to make him the more sensible of the loss which his sin had brought upon him: Reuben thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power; by the ordinary course of nature the greatest honour and authority should have come to thee and thy children; but now hear a contrary doom, Unstable as water, etc. Vers. 4. Unstable as water, thou shalt not excel.] This expresseth his sudden downfall from the dignity of his birthright, even as waters do naturally roll down from high places, and will not continue there, or else it is meant of his weakness and of the weakness of his posterity, in comparison of what they should have been had he not lost his birthright. And indeed frequently in the Scripture the dissolving and weakening of men's strength is compared to the pouring forth of waters, I am poured forth like water, saith David, Psal. 22. 14. and all my bones are out of joint; and John 7. 5. The hearts of the people melted and became as water; as we also use to say of feeble men, that they are as weak as water: which well agreeth with the condition of Reubens posterity, of which tribe we read not that ever it came to any excellency among the other tribes. He went up to my couch.] Jacob, as out of an indignation of the fact, turneth his speech from Reuben to his brethren, and shows how just cause there was to pronounce this sentence against him. Vers. 5. Simeon and Levi are brethren, etc.] That is, as brethren by birth of the same father and mother, so also true brethren in iniquity: for so this word Brother is sometimes taken, as Prov. 18. 9 He that is slothful in his work, is brother to him that is a great waster. And observable it is how unpartially Moses her● relates that brand of infamy that was set upon Levi, the stock of that tribe whereof himself was; which makes it evident that in writing this story he was not guided by his own private spirit, but by the spirit of God. Vers. 6. O my soul, come not thou into their secret; unto their assembly, mine ●onour, be not thou united.] This is spoken to show his detestation of that execrable fact of theirs, in massacring the Shechemites, and to protest against the least consent that he should give thereto. No, saith he, when they consulted together, and contrived that cursed plot, they did it secretly without my knowledge; and when they assembled together to put in execution their barbarous design, I knew not of it: yea, God forbid that my soul should ever join in the plotting of such a villainy. By his honour, in the second clause, he means, as in the first clause, his soul, because the soul is the chief excellency of man, and the glory of the body, without which the body is nothing better than a liveless lump of earth: yet sometimes by a man's honour or glory in the Scriptures is meant his tongue: so my glory, Psal. 16. 9 My heart is glad, and my glory rejoiceth, is by the Apostle rendered my tongue, Acts 2. 26. My heart did rejoice, and my tongue was glad; and that because the speech of man is also his glory, as being that gift of God wherein he excels all other creatures; and so therefore it may be here also taken, unto their assembly, mine honour, be thou not united, implying that he would not give the least consent or approbation to a fact so foul. Now this severe censure of that treacherous and bloody cruelty of Simeon and Levi in the slaughter of the Shechemites, is a notable evidence that th● Author of that Apocryphal book of Judeth, where this fact of Simeons is highly extolled, wrote not by the inspiration of that spirit of God, by which the Patriarch Jacob was guided when he uttered this prophecy, and consequently that that Book is no part of the Canonical Scripture. Vers. 7. I will divide them in Jacob, and scatter them in Israel.] Jacob speaks here as in the person of God; as usual it is in the Scriptures to ascribe the work of God to the Prophets who are only his messengers to foreshow what he will do. How this prophecy was fulfilled in the tribe of Levi, every one knows; who were here and there dispersed abroad, and placed in several cities all the land over, that so they might teach and instruct the people in the law of God: wherein also the goodness of God is observable, that turned, as it were, this curse into a blessing; for though the dividing and scattering of them was in itself a punishment, yet that they w●re dispersed for that end, to be as the mouth of God unto the people, to feed them with knowledge and understanding, herein they were exceedingly honoured. As for the tribe of Simeon, how this prophecy was accomplished in them we may see also, Josh. 19 1, etc. who were not planted apart by themselves in the land of Canaan, as the other tribes were, but had their inheritance intermingled with that of Judah, out of whose lot in several places here and there those of Simeon had certain cities and villages assigned them: and therefore we see that when Moses blessed the several tribes before his death, Deut. 33. he made no mention at all of this scattered tribe of Simeon; and that afterwards they were forced, many of them at least, to seek a new habitation, partly in Mount Seir, and partly in Mount Gedor, 1. Chron. 4. 39, 43. by force of arms driving out the Amalekites, and other inhabitants, and so planting themselves in their room. Now herein also was the punishment denounced against Simeon sweetened also, in that though they were thus divided and scattered, yet it was an honour to them that they were at first joined with the royal tribe of Judah, and that afterwards God made them victorious over those uncircumcised nations in whose country they planted themselves, when their first habitation, by reason they multiplied so greatly, was too little for them. Vers. 8. Judah, thou art he whom thy brethren shall praise.] Alluding to his name, which signifieth confession, or, praise, Gen. 29. 35. And she conceived again, and bore a son, and she said, Now will I praise the Lord. And the meaning is, that the name of this tribe should be famous and eminent amongst the rest, not only in regard of the temporal government, but much more in regard that out of him Christ should come, Heb. 7. 14. For it is evident that our Lord sprang out of Judah. Thy hand shall be in the neck of thy enemies.] That is, thou shalt put them to flight and subdue them. This prophecy of the valour and prevailing power of Judah was fulfilled when that tribe became the leader, Num. 10. 14. In the first place went the standard of the camp of the children of Judah. Judg. 1. 1, 2. The children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first to fight against them? And the Lord said, Judah shall go up; as also in those Worthies of this tribe, Othniel, Judg. 3. 9, 10. David, 2. Sam. 8. 1. Solomon, 1. Chron. 22. 9 but especially in Christ, who hath vanquished all the powers of darkness. Thy father's children shall bow down before thee.] This is spoken in relation to that regal power that should be established in the tribe of Judah, to which all the Israelites should submit themselves; and purposely that he might comprehend all the posterity of Jacob, even all the tribes of Israel, he saith not, thy mother's children, but, thy father's children shall bow down, etc. Yet it is most exactly accomplished in the spiritual kingdom of Christ, Phil. 2. 10. That at the name of Jesus every knee should bow. Vers. 9 Judah is a lion's whelp, etc.] The tribe of Judah is here compared to a lion, thereby the better yet to express their mighty strength and courage, how terrible they should be unto their enemies, and how great and glorious their conquests should be; that look as a lion, the king of beasts, flies upon any beast he meets with, and tears them in pieces, and returning from his prey, coucheth down, and feedeth upon his prey, or lieth at rest, and none dare disquiet him, or offer to take his prey from him; so should Judah's kings conquer and subdue their enemies, and then returning with victory should quietly and peaceably enjoy their spoils and conquests without disturbance. But especially is this spoken in relation to Christ's unresistable power, and glorious conquests, who is therefore called▪ the lion of the tribe of Judah, Rev. 5. 5. Vers. 10. The sceptre shall not depart, etc. till Shiloh come.] Shiloh, is by interpretation, the Prosperer, the Safemaker, the Prince of peace: or, as others think, his son, or, her son, & is doubtless meant of the Messiah, the Lord Christ, who is indeed the only Saviour of mankind, the only Peacemaker betwixt God and us; and the son of Judah, and that as being the son of the Virgin Mary, who was of Judah's tribe: so that the drift of these words was to foretell of what tribe the Messiah should be, to wit, of the tribe of Judah; and at what time he should come, to wit, that after once the regal dignity should be settled in that tribe, which was done when David was anointed king, the government should never be taken from him, at least so far but that there should be a Lawgiver from between his feet, nor his kingdom and commonwealth be utterly ruined and abolished until the Messiahs coming. The chief difficulty of this place is, in making good the truth of this prophecy, concerning the continuance of Judah's principality and kingdom until the Messiahs coming, and that because it is evident, 1. That after Jechoniah and Zedekiah, the two last kings of Judah, they had no more any king of that royal house of David, nor of the tribe of Judah: for so Jeremiah prophesied concerning Jechoniah, Jer. 22. ●0. Thus saith the Lord, Write ye this man childless, a man that shall not pro●per in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah; yea so Ezekiel prophesied concerning the utter overthrow of that crown and regal dignity, Ezek. 21. 27. I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is, and I will give it him; 2. That after their return from their captivity in Babylon, though in the principality of Zorobabel, and perhaps of some of his posterity, there was a little reviving of the dignity of Judah's tribe, yet within few years, the supreme, yea the regal, power came into the hands of the Macchabees, who were of the tribe of Levi, and yet ruled many of them as kings over the Jews, until Herod did wholly take away their principality from them. Now to this objection some answer, That though in the time of the Macchabees, who were indeed of the tribe of Levi, the chief power was removed from the tribe of Judah, yet there was then a Lawgiver from between his feet, to wit, the Sanhedrin, that great Council of seventy Elders, to whom the cognizance of the weightiest causes appertained, and the establishing of laws, and who were still elected out of the tribe of Judah, and continued constantly in the exercise of this power until a little before the birth of Christ, Herod who was a mere stranger became king of Judea, and rooted them quite out; yet because the chief thing alleged in this answer to satisfy the objection, to wit, that the Sanhedrin were all chosen out of the tribe of Judah, is taken for granted, but cannot be well proved, a more full answer I conceive is given by others in these following particulars: 1. That by Judah here is meant the whole nation and kingdom of the Jews, after the ten tribes of Israel were separated from them, and became a kingdom apart by itself, and that because although there were of the tribes of Levi and Benjamin amongst them, yet they were as it were incorporated into the tribe of Judah, and the whole commonwealth had their name from Judah, and was called the kingdom of Judah; insomuch that in the eleaventh chapter of the first book of the kings, three several times, to wit, vers. 13, 32, 36. it is said that there should be only one tribe reserved to the kings that were of the posterity of David; and 1. King. 12. 20. it is said, There was none that followed the house of David but the tribe of Judah only; yea and after their return from the captivity out of Babylon, they were all chiefly planted in the lot and territory that appertained to the tribe of Judah: whence it is, that though after Nehemiahs' time, the chief government was in the hands of the priests, yet because the whole people were called by the name of Judah, the kingdom and commonwealth of Judah, therefore still the government may be said to be in Judah; yea and this therefore may well be thought to be the main thing intended in this prophecy, that whereas those of the kingdom of the ten tribes of Israel, after they were carried away captive into Assyria, did never return thence again to become a kingdom and commonwealth as before, yet those of Judah, after seventy years' captivity in Babylon, returned again into their own land, and became a kingdom and commonwealth as before, though not so glorious, living under the government of their own laws, and the command of their own rulers, and so continued, until a little before Christ's coming the government was wholly taken from them, and not long after the death of Christ, their kingdom and commonwealth w●s by the Romans utterly destroyed. 2. That even at that time when the supreme power was in the priests, they had it by the choice and appointment of the people of Judah, who conferred this honour upon the Macchabees because of their zeal and valour in fight against their enemies. 3. Though all the Sanhedrim were not of the tribe of Judah, yet doubtless the greatest part of them were of that tribe, as it is evident, because the greatest part by far of those that returned from Babylon were of that tribe, which is sufficient to make good this prophecy, That there should not cease to be a Lawgiver from between Judah's feet, that is, of his seed and progeny, until the Messias came. And unto him shall the gathering of the people be.] That is, whereas a little before the coming of Christ Judah shall seem to have lost his authority, in Christ it shall be recovered again, to whom not only the Jews but all other nations shall come in as to their king, and submit themselves to his sceptre. Vers. 11. Binding his foal unto the vine, etc.] This last passage of Judah's blessing is wholly a prophecy concerning the wondrous fruitfulness of that part of Canaan, which should fall to Judah's lot and portion, to wit, that it should abound with vines and fat pastures, insomuch that wine and milk should be as plentiful and common in a manner as water amongst them. Vers. 13. Zebul●n shall dwell at the haven of the s●a.] Though Issachar were older than Zebulun, yet Jacob blesseth him first, because his lot was next in the division of the land, Josh. 19 10. And the third lot came up for the children of Zebulun, etc. and prophesieth of his dwelling by the sea, alluding to his name which importeth dwelling, Gen. 30. 20. Now will my husband dwell with me, etc. and she called his name Zeb●l●n: and indeed his borders were both to the main sea Westward, and to the sea of Galilee Eastward, Josh. 19 10. And their border went up toward the sea, etc. Isa. 9 1. When at the first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. Vers. 14. Issachar is a strong ass, etc.] Jacob here foreshoweth how different the disposition of this tribe of Issachar should be from that of Zebulun, whereof he had before spoken, as Moses also doth, Deut. 33. 18. Rejoice Zebulun in thy going out, and Issachar in thy tents; to wit, that whereas those of Zebulun should be altogether for tradin gand trafficking abroad at sea, these of Issachar should be wholly for a quiet life, and country employments at home. Issachar is a strong ass, etc. The meaning is, that this tribe should be of great strength, but of a more servile disposition; that his portion should fall in a fertile and fat soil, and that accordingly his strength should be employed in tilling the ground and other country labours; and last of all, that he should rather undergo any tributes and taxes that should be laid upon him, then be drawn from that quiet which at home he did enjoy. But then withal we must know that this is spoken only concerning the condition of this tribe for the general; for even in this tribe there were sometimes some that were of a more noble and a more heroical spirit. Judg. 5. 15. it is said, That the princes of Issachar were with Deborah, even Issachar and also Barak; and 1. Chron. 12. 32. it is said that many of the children of Issachar resorted to David to Hebron, who were men of eminent understanding, and ready armed to the war, as it is vers. 23. and came purposely to settle the kingdom upon him, according to the word of the Lord. Vers. 16. Dan shall judge his people as one of the tribes of Israel.] Dan was the eldest son of Bilhah, Rachel's handmaid, and his name was given him as a memorial that God had judged Rachel in giving her a son by her handmaid (for Dan signifieth judging) Gen. 30. 6. saith Rachel, God hath judged me, and hath also heard my voice, and hath given me a son; therefore ●alled she his name Dan; alluding therefore to his name he pronounceth this blessing upon him, Dan shall ●udge his people, as one of the tribes of Israel; and the meaning doubtless is that however he was the son of a handmaid, yet his posteritle should be one of the tribes of Israel, and enjoy all the privileges of a tribe, as well as the posterity of his freeborn sons, of whom before he had spoken; to wit, they ●hould have an equal share in the land of Canaan, and as other tribes had their heads and elders to judge and decide causes amongst them, so should they. Some conceive the raising up of Samson to be one of the judges, who was of the tribe of Dan, to be the accomplishment of this prophecy; but questionless the blessing here promised is more general, and meant of the common privileges which as a tribe Dan should enjoy in the common government of the people together with the rest. And Dan being the eldest of the sons of the handmaid, by expressing that he should enjoy this privilege, the like is employed concerning the rest. Vers. 16. Dan shall be a serpent by the way.] A prophecy that this tribe should rather by cunning then open force get the better of their enemies. Some footsteps whereof we have in Sampsons' acts, and also in that exploit of this tribe against Laish, which they suddenly surprised, Judg. 18. 27. And they came unto Laish, unto a people that were at quiet, and secure; and they smote them with the edge of the sword, etc. Vers. 18. I have waited for thy salvation, O lord] This ejaculation thus interposed, is not strange in a dying man; yet the ground might be, his foreseeing the troubles of his posterity, and that tribe of Dan in special. Vers. 19 Gad, a troop shall overcome him, but he shall overcome at last.] Herein Jacob foretells that Gad's posterity, being placed in the utmost skirts of the land of Canaan, should be often sorely annoyed with the incursions of the bordering nations that should be enemies to Israel, to wit, the Ammonites, Moabites, and others, who should often by troops make inroads upon the Gadites that lay next to them, but at length they should gather their forces together, overcome them, and drive them out of their country again, and so afterward peaceably enjoy their possessions. Now because Gad signifieth a troop; A troop cometh, saith Leah concerning this firstborn son of her handmaid Zilpah, and therefore she called his name Gad, Gen. 30. 11. in allusion to his name, Jacob thus expresseth his blessing, Gad, a troop shall overcome him, but he shall overcome at the last. Vers. 21. Naphtali is a hind let loose, he giveth goodly words.] Herein is chiefly prophesied (as I conceive) that this tribe should also have a fruitful and pleasant portion in the land of Canaan, wherein they should be as a hind let loose, that hath scope and liberty, and so in choice of pastures find plenty of feeding; 2. That they should live as in plenty, so in peace, as a hind let loose, that is, a hind that must not be hunted, but is preserved and cherished as the delight of the owner; but 3. It may also be meant of their cunning and active nimbleness in dealing with their enemies, that they should be light-footed both to pursue enemies, and to escape danger, Psal. 18. 34. He maketh my feet like hind's feet; whereof one instance we have in the story of Barak, Judg. 4. 10, 15, 16. And Barak called Zebulun and Naphtali to Kedesh, etc. And the Lord discomfited Sisera, and all his chariots, and all his host with the edge of the sword before Barak, so that Sisera lighted down off his chariot, and fled away on his feet; but Barak pursued after the chariots, etc. and all the host of Sisera fell upon the edge of the sword, and there was not a man left. As for the second clause, he giveth goodly words, thereby is meant in general, that this tribe should be fairspoken▪ courteous, and of friendly behaviour, and therefore beloved; or it may be more particularly intended, 1. of their eloquence, and fair speeches, whereby they should rather keep themselves safe, then by force of arms; 2. of the songs of thanksgiving, the praises and blessings which they should return unto God, both for their fruitful land, their peace, and conquest of their enemies; of which last we have an instance in that song of Deborah and Barak, Judg. 5. Vers. 20. Out of Asher his bread shall be fat, and he shall yield royal dainties.] That is, the portion which in the division of the land of Canaan shall fall to this tribe, shall be fat, and fertile, abounding with wine and oil, but especially with the choicest and finest wheat; and so indeed it was one of the richest and fruitfullest parts of all that country. Vers. 22. Joseph is a fruitful bough.] Because of him came two tribes. Vers. 23. The archers have sorely grieved him, etc.] His brethren that sold him, his mistress that accused, and m●ster that imprisoned, did what they could to r●ine him; but through God's assistance he proved too strong for them all. Vers. 24. From thence is the shepherd, stone of Israel.] That is, from the mighty God of Jacob it was, that Joseph became the shepherd, the stone of Israel▪ a shepherd, in that he fed both his father and brethren in the time of famine; the stone of Israel, in that he was a rock of refuge to them, providing a hiding place for them in Egypt when they were in so great distress, and in that he was the only stay and support of his father and all his family. And herein was Joseph a figure of Christ, who is the shepherd of his Israel, the foundation and corner stone of his Church and people, Acts 4. 11. This is the stone which was set at nought of you builders, which is become the head of the corner. Vers. 26. The blessings of thy father have prevailed above the blessings of my progenitors, etc.] This place is diversely rendered by Interpreters, and accordingly they differ much in giving the sense and meaning of the words. But according to our translation the meaning of the first clause is evident, to wit, that Jacob therein affirms that the blessings wherewith he had blessed his children, and Joseph especially, were of far greater efficacy and excellency than those wherewith his progenitors had blessed their children. If we understand it to be spoken concerning all his children, and that it is afterward particularly applied to Joseph in the following words, They shall be on the head of Joseph, etc. and thus we must know that he prefers the blessings wherewith he had blessed his children before those of the Patriarches that were before them, 1. because they were more particularly explained and applied; 2. because they were and should be more suddenly, clearly, fully and effectually accomplished in them: for till their increase in Egypt, where was that seed to be seen that should equal, as it were, the number of the stars? yea what likelihood was there of such an increase? 3. because whereas the promised seed made to Abraham was ratified only unto Isaac, and so Ishmael and the rest of his sons were excluded, and afterwards it was confirmed only to Jacob, and so Esau was cut off, now it was ratified unto all his children, and upon the condition of faith to all their posterity. But if we understand it particularly of Joseph, the blessing wherewith Jacob had blessed him is said to surpass the blessings wherewith his progenitors were blessed, 1. because it should not now be long ere the promises made to Abraham, Isaac, and Jacob concerning the multiplying of their seed. etc. should be performed: hitherto there was no appearance of that which God had promised, but now as in the other sons of Jacob, so in Joseph also, the promise of God should be accomplished; 2. because he should have this privilege above the rest, that his two sons should be the heads of two several tribes; 3. because Joseph was in regard of temporal blessings far happier than ever Jacob, or any of his progenitors had been, being advanced in Egypt to the highest pitch of honour next under the King, and so living and dying in great prosperity. The greatest difficulty is in the next words, Unto the utmost bounds of the everlasting hills, and the most probable expositions that are given thereof are these▪ 1. That they are a comparative expression of the surpassing excellency of those blessings wherewith he had blessed his children, and Joseph especially, and how far they exceeded those of his progenitors, to wit, as far, as the utmost tops of the hills and mountains are above the ordinary level of the earth; 2. That they are an amplification of that which went before concerning the blessings wherewith he had blessed them, showing that they were blessings not only temporal, but also spiritual and eternal, such as should reach beyond the continuance of the mountains and hills, which yet should continue till time should be no more, and are therefore called, everlasting hills: whence is that of the prophet, 〈◊〉 54. 10. The mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, etc. that is, my kindness to thee shall be more stable than the mountains that cannot be removed, but shall continue to the end of the world. And indeed herein was the chief and surpassing excellency of jacob's blessing above those of his progenitors, that all his sons were appointed heirs of the promise, and of the covenant of grace, not one of them being excluded, as Ishmael and Esau were; and 3. they are added to set forth the riches of the portion of land which should befall the tribes of Ephraim and Manasseh in the division of Canaan, which as it should abound with all other desirable blessings, so also with the chief things of the ancient mountains, and the precious things of the lasting hills, as Moses calls them in his blessing of Joseph, Deut. 33. 15. And indeed if we observe how evident it is that Moses doth there, as it were, explain and unfold this blessing of Jacob, we may the more readily incline to think that what is there expressed concerning the ancient mountains and lasting hills in joseph's portion is also covertly intended here. Vers. 26. They shall be on the head of Joseph, etc.] Comparing the blessings wherewith God had blessed him to the oil wherewith Princes are wont to be anointed, he saith, They should be on the head of Joseph, and on the crown of the head of him that was separate from his brethren, that is, whom the Lord hath separated and set apart from the rest of his brethren, advancing him to a high and singular degree of honour: and in this sense he was a Nazarite, as the word is in the original. Vers. 27. Benjamin shall ravine as a wolf, in the morning he shall devour the prey, etc.] Because the wolf is a strong and fierce beast, and goeth forth usually both mornings and evenings to seek his prey, Jacob here compares this tribe to a ravening wolf, and that to signify, they should be a very strong courageous and warlike people, and that they should with admirable violence vanquish and destroy their enemies, and return from the battle laden with the spoils. And indeed that this tribe of Benjamin was in future times of a warlike disposition, we find in many places of the sacred history, and especially in those bloody battles which they fought with their brethren of the other tribes, where though there were of the other tribes four hundred thousand armed men, & themselves were but five and twenty thousand and seven hundred, yet they twice overcame them, and slew of them eight and thirty thousand; and it is there particularly noted of these Benjamites (which shows what active men they werefor the war) that there were amongst them seven hundred chosen men lefthanded, thatcould every one sling stones at a hairs breadth and not miss, Judg. 20. 16. and in the conquests of Saul, the first king of Israel, who was of this tribe. Vers. 28. All these are the twelve tribes of Israel.] That is, these are the heads from whom descended the twelve tribes of Israel; indeed there were thirteen tribes: but Ephraim and Manasseh are comprehended in one, under the name of Joseph their father; and besides when the land of Canaan was divided amongst the tribes, the Levites had no share amongst them, because the Lord was their portion, and so they were still called the twelve tribes of Israel. And by this mentioning of the tribes, the holy Ghost doth, as it were, direct us to look for the accomplishment of these prophecies, not so much in the persons of jacob's sons, as in their posterity. Every one according to his blessing, he blessed them.] That is, he foretold the several blessings which God had allotted to them. But did he not rather pronounce three of them accursed, namely, Reuben, Simeon, and Levi? I answer, 1. That the temporal chastisement threatened was but a fatherly correction for their amendment, and so a blessing and not a curse: but 2. They are blessed also in that he concludes them within the number of the tribes, and so comprehendeth them within the Covenant: for by this means they have an equal right with the rest to the land of promise, and by faith to the heavenly Canaan, whereof the other was a type. CHAP. L. Vers. 3. ANd forty days were fulfilled for him.] That is, forty days were spent in embalming him, according to the custom of the country. And the Egyptians mourned for him threescore and ten days.] That is, thirty days after they had done embalming him did the Court, and the Egyptians mourn for him, ere he was carried to be buried. Vers. 4. Joseph spoke unto the house of Pharaoh, saying.] Though Joseph was still in as high esteem with Pharaoh as ever before, yet he made use of the mediation of the Egyptian courtiers, to procure the king's consent that he might go into Canaan, to bury his father, partly thereby to endear himself the better to them, and to testify his own modesty, who in a business that concerned himself would do nothing, but what should be approved of all; partly to prevent all suspicion of any purpose that he should have to get quite away out of Egypt upon this occasion; and partly also perhaps, because mourners used not to come into the presence of Princes. Esther. 4. 2. For none might enter into the king's gate clothed with sackcloth. Vers. 5. In my grave which I have digged for me, etc.] Thereby implying, that it was not in any contempt of Egypt, to decline the envy of the Egyptians, who might be ready enough to surmise that he despised their land, as not worthy to be the grave of his father, he makes known that he desired this only because his father had long since, before he came into Egypt, digged a grave for himself there where his ancestors and wife were buried, and made him swear that he would bury him there. Vers. 10. And they came into the threshing floor of Atad, etc.] This threshing floor of Atad I conceive to have been not far from Hebron, the place intended for the sepulchre of Jacob, chosen happily by Joseph and the rest, as the most convenient place to perform the solemnities of his funeral rites by so great a multitude. And it is said to be beyond Jordan, with respect unto Moses, who was on the outside of Jordan in the wilderness where he wrote these things, Deut. 1. 1. These be the words which Moses spoke unto all Israel, on this side Jordan, in the wilderness, etc. Deut. 3. 25. I pray thee let me go over, and see the good land that is beyond Jordan. Vers. 18. And they said, Behold we be thy servants.] This is spoken by way of submitting themselves to Joseph, because of the wrong that they had formerly done him; as if they should have said, We sold thee for a servant into Egypt, and behold we now yield up ourselves to be thy servants. Vers. 19 For am I in the place of God?] Can I, or dare I (think you) be offended with that which I know was God's work, or seek to revenge myself on you whom God hath forgiven? or turn that to your destruction, which God did for your preservation? this were to make myself equal with God, yea to challenge to myself a power to cross and overturn the will and purpose of God. ANNOTATIONS On the second book of MOSES called EXODUS. CHAP. I. NOw these are the names of the children of Israel, etc.] When the Israelites went out of Egypt (which was but two hundred and fifteen years after Jacob went thither with his family) there were of them, Numb. 1. 46. six hundred thousand, three thousand five hundred and fifty, fit for war, besides the Levites, old men, women, and all under the age of twenty years, which might well be three times so many. Here therefore in the beginning of this story the names of those that went down into Egypt are thus particularly set down, that by considering how few there went down thither, we might the more plainly in the multitude that went out from thence see the accomplishment of those promises made to Abraham, concerning the wonderful multiplying of his seed. Vers. 5. And all the souls that came out of the loins of Jacob were seventy souls.] Reckoning with the rest Jacob, Joseph, and his two sons. See the note on Gen. 46. 27. Vers. 7. And the children of Israel were fruitful, etc.] Moses expresseth their multiplying with many several words, to show, that it was indeed a most incredible and miraculous increase. Vers. 8. Now there arose up a new king over Egypt, which knew not Joseph.] That is, there arose up another king (for so Stephen expresseth it, Act. 7. 18.) who because he knew not the person of Joseph, nor lived in his days to see the good that he did for the kingdom of Egypt, never minded the good service that he had formerly done for his predecessor, nor in the least manner regarded either his posterity, or father's family for his ●ake. And so indeed it is usually with many men, they only mind present things, and are only affected with such things as happen in their own days, the memory of that good which hath been done for their ancestors, they never regard. Some indeed hold, that this king that dealt thus hardly with the Israelites was not of the posterity of that Pharaoh that exalted Joseph, but was chosen of another stock to rule over Egypt; and that therefore it is said, There arose up a new king over Egypt. But this cannot be grounded on those words: for the son that succeeds his father in the throne is usually called a new king; and Solomon saith concerning his succeeding of his father in the kingdom of Israel, 1. King. 8. 20, I am risen up in the room of David my father. However it seems that Joseph sought not to advance his children in Egypt, but was content they should live in a mean condition amongst his brethren, waiting in hope for the promised inheritance; by reason whereof the memory of Joseph was the more likely not to be continued amongst the Egyptians. Vers. 9 Behold the children of Israel are more and mightier than we.] It cannot be questioned but that the Egyptians were more in number, and of greater riches and strength than the Israelites were: either therefore this must be understood by way of proportion, to wit, that those parts of the land that were inhabited by the Israelites were far more populous than other parts of the land, the Israelites multiplying far more than the Egyptians did, and that they flourished more in wealth and plenty of all things (the might, here chiefly intended) which indeed is no wonder, considering that besides their industry, and the fertility of the land of Goshen wherein they were placed, an extraordinary blessing from God was upon them in all their endeavours; or else it was spoken by Pharaoh, only to incense his Lords and Counselors of State to whom he propounds this motion, and so he lash●th out, as men that speak out of envy and disdain are wont to do, beyond measure, and intimates withal that this it would come to, if it were not prevented. Vers. 11. Therefore they did set over them taskmasters, etc.] To wit, that they might hereby both impoverish them, and waste their estates, and withal keep them from multiplying so exceedingly, as they had formerly done: for whilst they took them off from their own employments, and as bondslaves, forced them to work in the King's service, without allowing them any equal recompense for their labours, this must needs soon bring them very low in their estates; and then withal by overburdening them with extreme labour, toil, and drudgery, they hoped to waste their strength, and to consume them by degrees through weakness and sickness, and so much to abate their number, and to prevent their increase. All which misery the Lord suffered the Egyptians to bring upon this his peculiar people, 1. Because in this time of their sojourning in Egypt, the Israelites began many of them to be corrupt in their religion, and to commit whoredom with the Idols of Egypt, and so the Lord cast them into this fiery furnace of the Egyptian bondage, that he might purge them from these pollutions: hence is that of Joshua to the Israelites, Josh. 24. 14. Put away the Gods which your fathers served in Egypt, and that complaint of the Lord concerning his people, Ezek. 23. 3. That they committed whoredoms in their youth in Egypt, and chap. 20. 7, 8, 9 that when they rebelled against him, and did not every man cast away the abominations of their eyes, nor did forsake the Idols of Egypt, yet he wrought for his name's sake in bringing them forth of the land of Egypt▪ 2. Because hereby the Lord intended to keep them from setting their hearts upon Egypt, and to make them long after Canaan the promised land, to cause them to leave Egypt willingly, to remove to Canaan when God should call them thither, and that they might have no desire to return thither again when they were once gone: which if they did when Egypt had been to them a land of bondage, and of such bitter service, Num. 11. 5. and 14. 4. And they said one unto another, Let us make a captain, and let us return into Egypt, what would they have done if they had lived in ease and plenty there? and 3. Because the Lord would have the juster occasion given for the Israelites casting off the yoke of Egypt, and for his punishing that tyrant Pharaoh and his bloody people with so many great and wonderful plagues for the better manifestation of his justice and almighty power, y●a his faithfulness also and tender compassion towards his people. Vers. 14. And in all manner of service in the field.] That is, in the most sordid and toilsome labours of their countrey-imployments, as digging and cleansing of their ditches, carrying out their dung, ploughing and tilling their grounds, etc. Vers. 15. And the king of Egypt spoke to the Hebrew midwives, of which the name of one was Ship●rah, etc.] Pharaoh perceiving himself crossed in his first device, and that because the more they afflicted the Israelites the more they multiplied and grew, he now seeks to bring his purpose to pass another way, andthat is by persuading the Hebrew midwives to smother or strangle all their male-childrens, a sure way to prevent their multiplying, even in the very birth, that so there might be no suspicion that it was purposely done, but that it might be ascribed to chance, or to the woman's hard labour, and difficulty of birth. Indeed so strange it is that he should hope to persuade the midwives, if they were Israelites, to lend thus a helping hand to the utter destruction of their own people, that thereupon some Writers have concluded, that questionless the midwives were Egyptians, and the Hebrew women were forced to make use of them. But methinks it is far more unlike that the Hebrew women should ever admit to employ Egyptian midwives in that service, then that Pharaoh should hope partly by great promises, and partly by severe threatenings to win the Hebrew midwives to do this that he enjoined them. And besides it would have been in vain for the king to hope to have the business carried so secretly, and that the people should think that their male-childrens died in the birth, and were not at his command made away, if he had violently imposed on them Egyptian midwives, who upon such an occasion must needs be presently suspected. And to this we may add also, that the commendation that is here given the midwives, that they feared God, doth always in the Scripture signify the fear of the true God, and a higher degree of true pieti● than could be in the Egyptians by the mere light of nature. And therefore I conceive that the midwives were not Egyptians but Israelites; to which our Tran●latours seem to incline in translating the Hebrew word here used not the midwives of the Hebrews, but the Hebrew midwives. As for these two that are here named, we must not thence conclude that there were no more (for it is not possible that two midwives should be sufficient for this employment amongst so many thousand women of the Israelites) but these two are only named, because they were the chief, and perhaps the rest were under their direction and command; or rather, because he called these first, and having made trial of them, meant afterwards to give the same command to the rest, till finding that these h●d deceived him, he gave over this course, and then his rage broke openly forth, and he enjoined by public command that all their male-childrens should be drowned. Vers. 21. And it came to pass because the midwives feared God, that ●e made them houses.] Though the midwives ●inned in lying to Pharaoh, yet the Lord according to his wont goodness passed by this infirmity of his poor servants, and rewarded their pi●ti● and ●ear of him, in saving their man-children alive, and made them houses, that is, did greatly increase their posterity (for so the like phrase is used Ruth. 4. 11. The Lord make the woman that is to come into thine house like Rachel, and like Leah, which two did build the house of Israel, and withal did prosper them exceedingly in their outward estate, according to that of the Psalmist, Except the Lord build the house, they labour in vain that build it, Psal. 127. 1. Vers. 22. And Pharaoh charged all his people, saying, etc.] Failing of bringing about his purpose secretly by the help of the midwives, he now openly at last discovered his rage, and by public proclamation e njoyns the Egyptians to take the Israelites male-childrens so soon as they were born by force from them, and to drown them in the river: That the Egyptians did accordingly with much strictness put in execution this bloody command of their King, is evident, because Moses parents could not long hide him from those that were employed in searching after them; but yet, that by degrees they gave over the prosecuting of this cruelty, and that it continued not all the time of the Israelites bondage in Egypt, is also clear, because there were so many under twenty years old when they went out of Egypt. Perhaps this Pharaoh within a few years died, and then this cruel decree, which the very light of nature must needs abhor, was not, at least so violently, pursued as it was at first. CHAP. II. Vers. 1. ANd there went a man of the house of Levi, and took to wife a daughter of Levi.] To wit, as we read, Exod. 6. 19 Amram the son of Kohath, and grandchild of Levi, married Jochebed his Aunt, the daughter of Levi, as she is here called, whom her mother bare unto Levi in Egypt, as is expressed Num. 26. 59 and so the sister of his father Kohath. And though such marriages between the aunt and nephew were afterward expressly forbidden by the law, as incestuous and against the law and light of nature, Levit. 18. 12. Thou shalt not uncover the nakedness of thy father's sister; yet considering the confusion of those times, no wonder it is though even the faithful servants of God did not see and consider the evil thereof, but did what was customarily done though not warrantable, till God gave them an express law against it. However observable herein again is the faithfulness of Moses, who would not conceal the truth herein, though it were no little blemish to him, that he was born of such an incestuous marriage. Vers. 2. And the woman conceived, and bore a son.] To wit, Moses; but yet this was not their first child: for Mary or Miriam a daughter, and Aaron a son, were both born before him, as it is evident Exod. 7. 7. and Moses was fourscore years old, and Aaron fourscore and three years old, etc. and in the fourth verse of this chapter, And his sister stood afar off, to wit what would be done; where we see that Miriam was set to watch what became of her brother, because she as a child would be least in danger of being suspected. And hereby it is manifest that Amram and Jochebed, the parents of Moses, were married, and had their two elder children Miriam and Aaron, before that cruel edict came forth, for the drowning of all the male-childrens of the Israelites, about the time when Pharaoh sought by the help of the midwives to make them away in the birth, and that Moses was born immediately after he had commanded them to be drowned. She hid him three months.] That is, his mother; for though it is evident that his father did also yield his consent and help hereto, Heb. 11. 23. By faith Moses when he was born was hid three months of his parents, yet Moses here ascribes it particularly to his mother, because she had the chief hand in the managing of it, and perhaps did first motion it to her husband. And herein their faith was observable, as the Apostle hath noted, because out of their natural affection to their child, quickened by the rare beauty they beheld in his countenance, they resolved to do what they could to save him, being not afraid of the King's commandment, but trusting that God would be with them, and so hid him three months; and then when they could hide him no longer, because happily some notice was taken of it, or some stricter search was to be made, they laid him out in an ark of bulrushes, setting his sister withal to watch what became of him. Vers. 10. She brought him unto Pharaohs daughter, and he became her son.] That is, she made him her adopted son, and accordingly afforded him such princely education as was seemly for her son, training him up in all the learning and wisdom of the Egyptians, Acts 7. 22. And thus the Lord by his secret providence fitted him for the service for which he intended him, his known wisdom and singular learning being afterwards no doubt a special means to make him the more feared and honoured both amongst the Egyptians and his own people, and every way the fitter for the government of the Commonwealth of Israel. Vers. 11. And it came to pass in those days, when Moses was grown, that he went out unto his brethren, etc.] To wit, when he was full forty years old, Acts 7. 23. from the time of his weaning (when by his mother-nurse he was brought home, and delivered up to Pharaohs daughter) unto that age he continued in the court of Egypt as her adopted son, and became famous amongst them, mighty both in words and deeds, as S. Stephen saith, Acts 7. 22. that is, of great abilities both for discoursing, and giving counsel concerning any business propounded, and for the wise and successful managing of any affairs that he undertook. During this time it cannot well be thought, that he never went out to visit his brethren, as compassionating their miseries, since most probable it is, that his mother having recourse unto him, as his nurse, would instruct him, and put him in mind of all things that concerned him as one of God's Israel▪ But this going forth unto his brethren, which Moses here speaks of, was when at forty years' age he went forth with a full purpose to abandon his honours in Pharaohs Court, and to join himself to the poor oppressed people of God, and to lend them what help he possibly could for their deliverance, and that as finding himself inwardly, as by a special instinct of God's spirit, called thereto; whence it is that Stephen said, Acts 7. 25. that when he slew the Egyptian that wronged the Israelite, he supposed that his brethren would have understood, how that God by his hand would deliver them; of which the Apostle also speaks, Heb. 11. 24, 25, 26. By faith Moses, when he was come to years, refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the children of God, then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures in Egypt. Vers. 12. And he looked this way, and that way, and when he saw there was no man he slew the Egyptian, etc.] Moses had doubtless the warrant of an extraordinary calling from God to slay the Egyptian, as it is evident by those words of Stephen before mentioned, Acts 7. 25. He supposed ●is brethren would have understood how that God by his hand would deliver them: for though the time which God had ordained for their deliverance was not yet come, yet God intended that hereby he should give even at present some intimation to the people, both of God's purpose to deliver them by him▪ & ofhi willingness to undertake the work. But why then did he thus look about, as afraid to have it known? I answer it is no wonder though at his first calling his faith was mixed with doubtings and fears; but besides, he might do this out of a prudent circumspection and care not to have it known, and not out of fear, because he knew that things were not yet in a readiness for the public deliverance of the people, even as Magistrates will sometimes execute offenders the more privately, when they fear any tumult amongst the people. Vers. 14. And Moses feared, and said, etc.] What the Apostle therefore said of Moses, Heb. 11. 27. By faith he forsook Egypt, not fearing the wrath of the King, must be understood of his second leaving Egypt, when he carried away the Israelites with him. Now he left Egypt for a time only, and that to save himself from the wrath of a King who sought to slay him: but then he quite forsook Egypt, and boldly carried away his brethren, though he might well suspect that Pharaoh would pursue them, not fearing his wrath and malice in this regard, but looking to that invisible God who was able to defend him. Vers. 15. Now when Pharaoh heard this thing, he sought to slay Moses.] Not only to punish that fact of his in slaying the Egyptian, but also doubtless especially out of a jealousy which hereupon he had conceived concerning Moses, knowing him to be an Hebrew, and having by experience found that he was a man of rare abilities, and singularly wise and learned, when he saw that he had left the Court, and joined himself to his own people, and had now in revenge of an Israelites wrong slain an Egyptian, no marvel though he suspected what Moses might hereafter attempt, on the behalf of that people, and so resolved presently to cut him off. Vers. 16. Now the Priest of Midian had seven daughters.] The word in the original signifieth either a Priest, or, a Prince, but because this employment of attending and watering their father's flocks was more likely to be the employment of a Priest then a Prince's daughters; and secondly, it is no way probable that the shepherds durst daily offer such violence to their Prince's daughters, as we read here they did to these, it is more probable that in this place the word in the original is to be understood of a Priest then a Prince. A Priest of the true God, we may well think he was, because Moses married his daughter, yet withal perhaps he was corrupt in his religion, and had gone aside to many heathenish superstitions, till by Moses in the time of his abode there he was more perfectly instructed. The most difficult question concerning these words is, Who this Priest of Midian was, that had seven daughters, whether the father or the grandfather of Zipporah, who was doubtless one of these seven daughters, and afterward became the wise of Moses. It is manifest that in the next verse but one this Priest of Midian is c●lled Revel, When they came to Revel their father, he said, How is it that ye are come so soon to day? and vers. 21. that he gave Moses Zipporah his daughter to wife. But because the father of this Zipporah, and father in law of Moses, is elsewhere called Jethro, yea immediately in the first verse of the next chapter, Moses kept the flock of Jethro his father in law, the Priest of Midian, and also Hobab, Judg. 4. 11. Heber the Kenite was of the children of Hobab, the father in law of Moses; and this Jethro or Hobab the father in law of Moses is said to have been the son of Raguel the Midianite, Num. 10. 29. Moses said unto Hobab the son of Raguel the Midianite, the father in law of Moses, etc. it may seem very questionable, why this Revel, the Priest of Midian, is here spoken of as the father of these seven daughters, of whom Zipporah the wife of Moses was one. The most of Expositors do hold that Revel this Priest of Midian was the grandfather of Zipporah, and the same that is called also Raguel the Midianite Num. 10. 29. Jethro, who was also called Hobab, was (they say) the father of Zipporah, and the son of Revel or Raguel, and so they hold that Zipporah is called the daughter of this Revel, because she was his son Jethroes daughter: and indeed usually in the Scriptures grandfathers are called fathers, and grandchilds sons and daughters; so Laban saith of his daughter's children, Gen. 31. 43. These children are my children; and Maachah is called the mother of Asa, who yet was his grandmother, 1. King. 15. 13. But yet because there can be no probable reason given, why in this place there should be no mention made of the father, but of the grandfather only, and though the grandfather be sometimes in the Scriptures called a father, yet no instance can be given where in setting down the number of a man's daughters, it is yet meant of his grandchilds, I rather conceive that this Priest of Midian, here spoken of, that had seven daughters, was the father of Zipporah, and father in law of Moses, and so consequently that he had three names, Revel as in the 18. verse of this chapter, Jethro chap. 3. 1. and Hobab Judg. 4. 11. and that Raguel the Midianite, mentioned only Num. 10. 29. was the father of this Revel. Vers. 17. And the shepherds came, and drove them away. etc.] That is, though these daughters of the Priest of Midian had with all diligence hastened to the well, that they might water their flocks first (which happily in those dry countries they did the more earnestly strive for, because those that came last were sometimes scanted of water) yet when the shepherds came, they barbarously drove them, and their flocks away, and with the water, which these Virgins had drawn, sought to water their own cattle, and so to make them wait till they had done: the injustice whereof when Moses perceived, he stood up in their defence, withstood the shepherds (though a stranger) and helped them to water their flock. Probable enough it is, considering in how great esteem Moses had lived in Egypt, that he had some servants attending him, that might aid him herein; if he were alone, there was doubtless a special hand of God in it, that one man should by force prevail against all the shepherds. Vers. 20. Why is it that ye have left the man?] That is, being a stranger, and now thus late towards evening, unprovided happily of a place to lodge in, why did you not bring him home with you? Vers. 21. And he gave Moses Zipporah his daughter.] That is, Revel, the Priest of Midian, gave Moses Zipporah his daughter to wife. How long after Moses his coming this match was made, it is not expressed; most likely it is that it was not till by living a while together they had learned by experience that which might induce them on both sides to desire it: which we may the rather incline to think also, because forty years after his coming into Midian, when God commanded him to return into Egypt, one of his two sons by his wife Zipporah was but a very little one, and as yet uncircumcised: chap. 4. 25. Then Zipporah took a sharp stone, and cut off the foreskin of her son, etc. Vers. 22. And he called his name Gershom: for he said, I have been a stranger in a strange land.] Gershom is by interpretation a desolate stranger: Now so he named his eldest son, both to testify his faith concerning the land of promise, which he looked upon, because of God's promise, as his true country, and the inheritance of his children; and professed therefore that his children were but strangers in the land of their nativity: and likewise to express his thankfulness to God for affording him this comfort to support him in the time of his affliction, when he lived after the manner of a banished man in a strange country. Another son Moses had by his wife Zipporah, whom he called Eliezer, as we may see, chap. 18. 4. but the firstborn only is mentioned here. Vers. 23. And it came to pass in process of time, that the king of Egypt died, and the children of Israel sighed, etc.] The death of the king of Egypt is here mentioned, to show the misery of the poor Israelites, who were no way eased of their burdens upon the death of the former oppressing tyrant, but had as much cause of sighing under their burdens as ever they had before. CHAP. III. Vers. 1. NOw Moses kept the flock of Jethro, etc. the Priest of Median.]. Either this Jethro was the same that is before called Revel chap. 2. 18. or else if Jethro were the son of Revel, he also was Priest of Midian, as his father had been, the son succeeding in his father's office; and that happily because Revel was now dead, this being forty years after Moses coming thither, as we see Acts 7. 30. And when forty years were expired there appeared unto him in the wilderness of Mount Sinai. And came to the mountain of God, even to Horeb.] Horeb is called here by anticipation, the mountain of God, both because of this following vision, wherein God appeared to Moses in so miraculous a manner; and also especially because there afterwards the Lord came down to Moses, and delivered him the law, and made a covenant with his people, Exod. 19 for it is said expressly, that this apparition was at mount Sinai, Acts 7. 30. And when forty years were expired there appeared unto him in the wilderness of mount Sinai an angel of the Lord in a flaming fire in bush: and there we know the Law was given, Exod. 19 1. It seems therefore that the whole mountainous tract or circuit where mount Sinai stood was called Horeb; or else (as some of the Jewish Rabbins hold) this mountain was formerly called Horeb, but after this apparition of God in the bush it was called Sinai, from the Hebrew word, S●neh, which signifieth a bramble bush. Vers. 2. And the angel of the Lord appeared unt● him in a flame of fire out of the midst of a bush, etc.] It is evident that it was the Lord God himself that now appeared unto Moses: for vers. 7. it is said, that the Lord Jehovah spoke unto him, and verse the fixth he saith, I am the God of thy father, etc. and (which is most to be observed) vers. 5. he that appeared to Moses required that worship and honour which is due only to God, namely, that he should present himself before him barefooted, as a poor caitiff, not worthy to stand in the presence of so great a Majesty. Nor is there any just cause why we should question this, because it is said here, The angel of the Lord appeared unto him; since it is evident that Christ the eternal son of God is called the Messenger, or, Angel of the Covenant, Mal. 3. 1. Now as concerning the burning bush, wherein the Lord appeared to Moses, it was doubtless intended not only to cause Moses with the more reverence and humility to attend to what should be said unto him, but also to be a sign representing to him the state and condition of his people, concerning whom the Lord now gave him a charge, to wit, that though his Israel had been long in the fire of affliction, the enemy seeking with all possible fury to destroy them, yet hitherto they had been miraculously preserved, and so still should be; and that because the Lord was amongst them to preserve and defend them, and would now rescue them from the power of their oppressors. Vers. 3. And Moses said, I will now turn aside, and see this great sight, etc.] It is hard to say, which some affirm, that Moses concluded that this was some secret of nature that the bush burned and was not consumed, and so out of curiosity did rashly resolve to approach nearer that he might search out the cause of it. No such thing can be concluded from these words; rather his calling it a great sight may seem to imply that he thought it some vision. But indeed the most probable opinion is, that he neither concluded the one nor the other, but being suddenly stricken with admiration at the sight, and not knowing what to think of it, he determined at last to approach nearer, hoping thereby to be the better informed, and waiting with reverence to see what the issue would be. Vers. 4. God called unto him out of the midst of the bush, and said▪ Moses Moses, etc.] This calling of Moses by his name, and the redoubling of his name in such a familiar and loving manner, was both to make him know that the vision he saw was of God, thereby to stir him up the more carefully to intend what was done and said; and also to intimate the great love and favour of God to him: and indeed considering how strange and terrible the apparition was, and that Moses though all alone and in a desert place was not yet so astonished, but that when he heard himself called by name from the midst of the burning bush, he could answer so readily here am I, we may well think that it was this gracious manner of Gods calling upon him that did thus far encourage him. Vers. 5. Put off thy shoes from off thy feet.] The putting off of shoes was used as a sign of mourning and humiliation, Ezech. 24. 17. 23. Forbear to cry, make no mourning for the dead, etc. and put on thy shoes upon thy feet etc. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered; and he went barefoot, etc. Esai. 20. 2. 4. Go and lose the sackcloth from off thy loins, and put off thy shoe from thy foot, etc. So shall the King of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, etc. And upon this ground no doubt is Moses here enjoined it, both that this outward ceremony might strike him with the greater awe and reverence of God's Majesty, into whose presence he might not be suffered to approach but in so lowly and submissive a manner; and also that it might be an outward expression of the inward religious affection of his mind, that he did indeed acknowledge the disproportion betwixt God and him, etc. And in this may also be included the putting off all earthly and carnal affections and thoughts, and such a spiritual preparation of the mind as beseems him that knows he must come into the presence of so great a God. Vers. 5. For the place whereon thou standest is holy ground.] To wit, because of the present vision; for it is all one as if he had said, because thou comest into God's presence. Vers. 6. I am the God of thy father, the God of Abraham, etc.] Because the Israelites were God's peculiar people by virtue of the covenant which God had made with Abraham, Isaac, and Jacob, to whom he had promised, that he would be their God, and the God of their seed after them, and that he would give them the land of Canaan for an inheritance; therefore doth the Lord style himself here the God of Abraham, the God of Isaac, and the God of Jacob. As for the Lords expressing this as in the present tense, I am the God of Abraham, etc. speaking of men long since dead, it was doubtless not only in the regard of the immortality of their souls, but also in regard of the certain resurrection of their bodies too; and therefore did our Saviour allege this place to prove the resurrection, Mat. 22. 31, 32. As touching the resurrection of the dead, have ye not read that which was spoken to you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob; God is not the God of the dead, but of the living; and it is noted verse 34, that therewith he put the Sadduces to silence. Look as Adam after he had sinned was dead whilst he lived in regard of the sure decree, and sentence of God, Gen. 2. 17. In the day that thou eatest thereof thou shalt surely die; so the Patriarches, when dead, were yet living, not only because their souls died not, but returned unto God that gave them; but also in regard of the sure promise of God concerning their resurrection. And Moses hid his face, etc.] To wit, out of an awful reverence of the Majesty of God: as Eliah for the same reason in this very mountain did the like, when God spoke to him in a still small voice; 1. Kings 19 13. He wrapped his face in his mantle: and of the angels it is said, Esa. 6. 3. that with their wings they cover their faces. No doubt so soon as he heard himself named out of the burning bush, he was convinced of the presence of God, and was accordingly affected with reverence and fear: But yet after that God had called upon him to pull off his shoes and to present himself in such an humble manner before him, because the place whereon he trod was holy ground; this assured him that the Lord meant in some extraordinary manner to him; and so being stricken with the deeper apprehension of God's glorious majesty and his own baseness and weakness, he hid his face. Vers. 8. Unto a land that floweth with milk and honey.] That is, a land abounding with all the blessings of a fruitsull land, not only for necessity, but also for delight; a land that should yield them plenty even of the choicest dainties: for under these two, milk and honey, all other blessings of the like nature are comprehended. Vers. 10. Come now therefore, etc.] The secret inspiration which Moses had before from God, when he killed the Egyptian, whereof Chap. 2. 11. is now become an open calling and a full commission. Vers. 11. And Moses said unto God, Who am I, etc.] This he says, not so much out of diffidence or disobedience (though there might be in it some mixture of humane infirmity) as out of modesty and humility, acknowledging that God might have chosen many more able instruments. At his first calling he was very forward, and killed the Egyptian; but his following flight out of Egypt made him now better think of the business. Vers. 12. This shall be a token unto thee that I have sent thee, etc.] Some understand the vision of the burning bush to be the token whereof God here speaks to Moses; and then the following words, When thou hast brought forth the people out of Egypt, ye shall serve God upon this Mountain, they conceive are added as a promise of that which should follow upon the deliverance of the Israelites out of Egypt, to wit, that upon that mountain, where the Lord had now appeared to him, they should be taught how to worship God, and so should there offer up sacrifices to him. But others again (and that more probably, as may appear by the connexion of the words together) hold, that the sign whereof the Lord here speaks is that which is added immediately in the following words, to wit, That when he brought forth the people out of Egypt, they should worship God upon that mountain. Nor is it any wonder that a thing, that should so long after come to pass, is propounded to him as a sign or token for the present strengthening of his faith concerning his calling: for though this token served principally for the confirmation of his faith in time to come, when he should see this token come to pass; yet even for the present, the prediction of such a particular passage that should certainly befall them upon their deliverance out of Egypt might well be a great help to the persuading of his heart, that God would indeed deliver the Israelites by him; for just such a token was given to Hezekiah, to strengthen his faith concerning God's promise of destroying the Assyrians that had besieged Jerusalem, 2. Reg. 19 29. This shall be a sign unto thee; ye shall eat this year such things as grow of themselves; in the second year, that which springeth of the same; and in the third year, sow ye, reap, and plant vineyards, and eat the fruit thereof, which was not fully accomplished till after the Assyrians were destroyed. Vers. 13. They shall say unt● me, What is his name? etc.] He conceives that because he was in a manner unknown to them (for from his infancy to his grown years he lived in Pharaohs Court, and now had lived for forty years as a banished man in the land of Midian) therefore they might question whether he were indeed sent of God, and to try that, might demand of him under what name or title God had made known himself unto him: if this should prove so he desires to know what an answer he should mak● them; not that he was ignorant of God's name, or had hitherto worshipped an unknown God, but only desires by carrying them Gods own answer, to have that as an effectual pledge of his calling: under what name or title God is pleased to send unto them, that he will use; as in a business of great moment, he desires as particular instructions as may be. Vers. 14. And God said unto Moses, I am that I am.] This is the name whereby God expresseth his essence to us, so far as we are able to conceive him. And it implies, 1. his incomprehensibleness: as we use to say of any thing we would not have others to pry into, It is what it is; so God saith here to Moses, I am what I am; 2. his immensity, that his being is without any limits: a man is a man, an angel is an angel, that is, every creature hath a being, but bounded and defined within such a compass, but God is an immense being, that cannot be included within any bounds; 3. that he is of himself, and hath not a being depending upon any other; I am, that is, by and from, and of myself; 4. his everlastingness, I am before any thing was, and shall for ever be; there never was, nor shall be time, wherein God could not say of himself, I am; 5. that there is no succession of time with him: for the understanding whereof see John. 8. 58. Before Abraham was I am; and then, 6. that he giveth being to all things. Vers. 16. Go, and gather the elders of Israel together, etc.] That is, the heads of their Tribes, who doubtless had some place of authority and power amongst them: for though in Egypt they lived in much disorder and confusion, yet it cannot be thought but that they had some kind of government amongst them, as is yet more evident chap. 5. 14. where we read of officers of the children of Israel. Now these the Lord commanded Moses to assemble, and to deliver this message to them, both that they might afterwards acquaint their brethren of the several tribes with this message which God had sent; and also that they might join with Moses in the name of all the people to desire of Pharaoh what God enjoined them to desire. Vers. 18. And now let ●s go (we beseech thee) three day's journey into the wilderness, etc.] God appoints them to petition only for so much liberty, that the denial of this might render Pharaoh inexcusable, and make the justice of God the more manifest, both in destroying Pharaoh and delivering Israel: neither was it necessary that either God or they (having other direction from God) should reveal their whole counsel. See Deut. 2. 28. and 1. Sam. 16. 2. And the Lord said, Take an heifer with thee, and say, I am come to sacrifice unto the Lord. Vers. 19 And I am sure that the king of Egypt will not let you go, no not by a mighty hand.] If we read this place as it is in the margin of our Bibles, I am sure that the King of Egypt will not let you go but by a mighty hand, the meaning than is plain, to wit, that Pharaoh would not let the Israelites go till God by a strong hand forced him to let them go. But reading it as it is in our Bibles, which agrees best with the original, it may happily be questioned how it can be said, that the King of Egypt would not let them go, no not by a mighty hand, since it is evident that he did give them leave to go, chap. 12. 31. and so the Lord tells Moses here in the following words, I will stretch out my hand and smite Egypt, etc. and after that he will let ye go. To which I answer, that though upon the slaying of all the firstborn in Egypt Pharaoh gave them liberty to go; yet it might be well said that he would not let them go, no not with a mighty hand, because after that God had with a strong and mighty hand, that is, by many grievous plagues, endeavoured to make him yield, yet a long time he persisted in his obstinacy, and would not let them go, till at last he was even constrained to bid them be gone: and indeed even then he said that more out of displeasure than a yielding spirit; and therefore he soon repent of what he had said, and when they were gone pursued after them with an army to fetch them back again. CHAP. IU. Vers. 1. ANd Moses answered and said, But behold, they will not believe me, etc.] That is, at first perhaps they will not believe me this; being supposed, what shall I do then? Considering that the Lord had now immediately before told Moses that the Israelites would hearken to him, chap. 3. 18. they shall harken to thy voice, we cannot well think that Moses did now absolutely question the truth of what God had said, but that only he objected that it may be at first, till they saw something to move thereto, they would be shy of giving credit to his words; and so intimated his desire to know what in that case he should do. And this indeed he had cause enough to suspect, because by reason of Pharaohs great power they were like enough to doubt much at first, especially whether Moses would be able to rescue them from their bondage, the rather, because they regarded him so little at first, when upon his slaying of an Egyptian in the defence of an Israelit●, he supposed his brethren would have understood, how that God by his hand would deliver them, as Stephen said, Act. 7. 25. Vers. 3. And he said, cast it on the ground, etc.] The general end of this, and the other following signs, was to confirm the faith of the Israelites concerning the calling of Moses; the more special end of this first miracle of turning his rod into a serpent, and then into a rod again, was to assure both Moses and the Israelites that God could and would make his shepherd's crook, so base and contemptible in itself, terrible as a serpent to Pharaoh, but comfortable to the Israelites, that is, that the rod of his government should affright the one, but be the means of much good and happiness unto the other. Vers. 6. Put now thine hand into thy bosom, etc.] The end of this sign was also to put them in mind of God's almighty power, who was able thus suddenly to change things, whereby both the Israelites might be comforted, remembering that however they had been despised and abominable in the sight of the Egyptians, yet God was able to give them favour in their sight, and however to restore them to their former liberty by an outstretched arm; and withal Moses might be encouraged, as considering, that however his estate might now seem base and contemptible, even as a thing leprous and vile, yet God was able to make him a glorious instrument of Israel's deliverance. Vers. 10. O my Lord, I am not eloquent, etc.] That is, I am not a man of a free and ready speech, as it is fit they should be that are employed in such a service, but of a slow speech, and a slow tongue. Nor doth this contradict, if thus understood, that which S. Stephen said of Moses, Acts 7. 22. that he was mighty in words and in deeds: for a man that is of greatest ability to speak wisely, learnedly, and perswasively, may yet have some great imperfection in regard of his utterance and pronunciation: and so it seems it was with Moses, though he were an excellent speaker for the substance of that which he spoke, yet some defect he had in regard of his utterance, which some conceive to have been that he was of a stammering tongue, and thereto apply that which he afterwards said, How shall Pharaoh hear me, who am of uncircumcised lips, chap. 6. 12. Vers. 12. I will be with thy mouth, and teach thee what thou shalt say.] It is evident that the imperfection of Moses speech and utterance continued after this; for still we see he complained of his uncircumcised lips, chap. 6. 30. and because of this Aaron was his spokesman, in delivering God's message unto Pharaoh▪ This therefore which the Lord here says to Moses, I will be with thy mouth, is not meant of helping him of that natural imperfection in his speech, but that God would direct him what he should say, and so prosper him in his message, that his slowness of speech should be no hindrance to him, but that he should with comfort to his people, and terror to their enemies, dispatch the business which God had imposed upon him. Vers. 14. And he said, Is not Aaron the Levite, thy brother? I know that he can speak well, etc.] Thus was Moses comforted, hearing that his brother Aaron, from whom he had been absent now forty years, was still living and well; and withal encouraged by knowing that he should have him joined with him in commission, of whose fidelity he could make no question, and whom he knew of good abilities for the delivering of their message to Pharaoh. Vers. 16. And thou shalt be to him in stead of God.] That is, thou shalt as from God, and in God's stead, make known to him what he shall say unto Pharaoh. Vers. 18. And Moses went and returned to Jethr● his father in law, and said unto him, Let me go, etc.] Moses did not ask his father in law leave to go into Egypt, as questioning whether he should obey Gods command in going, unless he would give him leave; but only as judging it fit that he should acquaint his father in law with his purpose, and crave his approbation, and not go rudely away with his daughter and her children without giving him any notice beforehand of it, especially considering that he had no cause at all to suspect either the wisdom or courtesy of his father in giving him liberty. Moses therefore was not herein to be blamed; rather his modesty and humility herein discovered was worthy admiration, who after so glorious a Vision was no way puffed up with it, but carried himself in such an humble and lowly manner towards his father in law. As for his alleging no other reason to Jethro for his returning into Egypt, but only his desire to visit and see his brethren, Let me go I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive, therein also his modesty was discovered, in that he could forbear to tell his father in law of the glorious vision he had seen, and the honourable employment which God had put upon him; and likewise his wisdom in managing this business: for doubtless he did purposely conceal this, that hewas sent to fetch the Israelites out of Egypt, both because he judged it not fit to impart this secret to Jethro, who was not of the stock of Israel though a godly man, before he acquainted the Israelites themselves with it; and likewise especially lest the difficulty and danger of the work should make his father in law unwilling to let him go. Vers. 19 And the Lord said unto Moses in Midian, etc.] To wit, either before he had asked his father's leave, or after that. The other appearing of God to Moses was in Horeb, this in Midian; but whether this his appearing to Moses in Midian were before he asked leave to go or after, we cannot certainly conclude: if it were after that, then either Moses, even after leave obtained from Jethro, yet hastened not his journey as was fitting, and therefore by this second apparition God quickened him again; or else he took it that in the first vision in the burning bush, God had only called him to the work of going into Egypt for the deliverance of the Israelites, but had not expressly told him the time when he should go, and so he waited till now that in this second vision in the land of Midian God again appeared to him, and commanded him immediately to go thither, adding this encouragement to what he had said before, that all the men were dead which sought his life. And doubtless all the time of his sojourning with his father in law in Midian, he thought of what God had formerly revealed to him in Egypt, concerning the Lords employing him in that service; only he waited to see when God would call him thereto: and that happily might be the reason why in so many years he did not send to know in what condition his brethren were in Egypt, because he was resolved wholly to cast himself herein upon the providence of God, and to do nothing without direction from him. Vers. 20. And Moses took his wife and his sons, etc.] Hereby it appears that Moses either carried his wife and his children into Egypt, or at least that he was upon his journey intending to carry them with him thither: Indeed, as evident it is, when Moses went with the Israelites out of Egypt, his wife and children were with his father in law in Midian: for Exod. 18. 5. it is said▪ that Jethro his father in law met him in the wilderness when he encamped at the mount of God, and brought his wife and his sons thither to him. It seems therefore that either when he was upon the way going thither, he sent them back again to Jethro (perhaps upon the occasion of the following story of the circumcising of his son) or at least that when he was in Egypt, finding some inconvenience in their being there, he took order to return them to the safe custody of his father in law, that himself might the more freely and wholly intend the business he had undertaken. And Moses took the rod of God in his hand.] It was doubtless the same rod or shepherd's crook which Moses used at other times to carry in his hand, and which he had in his hand when God spoke to him out of the burning bush; only it is here called the rod of God, because it was that wherewith God had appointed that Moses should work so many glorious miracles, and so to intimate that it was merely of God and not of any power in Moses or in the rod that so many strange things were done by it. Vers. 21. But I will harden his heart, that he shall not let the people go.] See ch●p. 7. 13. Vers. 22. Thus saith the Lord, Israel is my son, even my firstborn, etc.] Many several reasons may be given why the Israelites might be called Gods firstborn son, to wit, 1. to intimate how dear they were to God, even as men's firstborn children are usually to them; 2. in regard of their pre-eminence and dignity above all other Nations that were at that time upon the face of the earth; 3. with respect to the Gentiles, that were afterwards to become the people of God, and to be received into the covenant of being God's sons and daughters, the Israelites being first admitted to this peculiar privilege of being God's people; so that those of the Gentiles that were afterwards received to this dignity were but as Israel's younger brothers; 4. because the root of primogeniture rested in them, in that he was to be born of this people who was to be the firstborn among many brethren, Rom. 8. 29. But the chief reason, and that which I conceive was principally intended in this place is, because God had chosen the Israelites to be his peculiar people, and heirs, as his firstborn, of the land of Canaan, the type of the heavenly inheritance, wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias: for if we mark it, this is alleged as the ground why Pharaoh was bound to let the Israelites go. Now their being received into a covenant of adoption did not infer any necessity of being freed from Pharaohs service; but Gods choosing them to be his firstborn people that were to inherit Canaan, and there to live under his government, could not stand with their continuance under the tyranny of Pharaoh: and therefore upon this ground Pharaoh is required to dismiss the Israelites, Israel is my son even my firstborn; and I say unto thee, Let my son go that he may serve me, etc. Vers. 24. The Lord met him, and sought to kill him, etc.] How the Lord endangered the life of Moses, whether by sickness, or rather by appearing with a sword drawn in his hand, it is not expressed: it is therefore sufficient for us to know, that Moses was in danger to be killed by the hand of the Lord, and that the cause was at the same time by the Lord himself revealed to him; for though this be not expressed yet it is clearly enough employed: for why else should his wife so readily circumcise her son, had it not been told them that their neglecting hitherto to circumcise that their son was the cause of Moses danger. And this the Lord did not till now that he was upon his way going into Egypt, partly for the trial of his faith, to see whether upon this occasion he would turn his back upon that great service to which God had called him; and partly because there was now a necessity of doing it, there being a manifest incongruity in it, that he should undertake to be as a judge and governor of God's circumcised people, himself neglecting this badge of the covenant in his own child. Vers. 25. Then Zipporah took a sharp stone, and cut off the foreskin of her son. etc.] To wit, Eliezer, her youngest son: whence it seems probable (especially if we observe how his wife at this time carries herself) that Moses had hitherto neglected the circumcising of this his youngest son, because she was so highly displeafed at the circumcising of the first. CHAP. V. Vers. 1. ANd afterward Moses and Aaron went in, and told Pharaoh, etc.] They went to Pharaoh, and with them some good number of the Israelites: vers. 4. Wherefore do you Moses and Aaron let the people from their works? g●t you unto your burdens. Vers. 3. Lest he fall upon us with pestilence, etc.] Herein Moses and Aaron do not only discover to Pharaoh, that it stood them upon to do what in them lay that they might obey God in this which he required of them, even to prevent the judgement which otherwise they might well fear he would bring upon them; but withal likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him, and his people, if he should refuse to let them go, as God had commanded him. Vers. 6. And Pharaoh commanded the same day the taskmasters of the people, etc.] The taskmasters were doubtless Egyptians, appointed to require and receive from the Israelites the work, which for the king's service they were enjoined to do; but their officers, here mentioned with them, were Israelites, appointed to have the oversight of their brethren in their labour, and to see that every one did the task that was set them as is evident, vers. 14. And the officers of the children of Israel, which Pharaohs taskmasters had set over them were beaten, etc. because the people had not done their task. Vers. 7. Ye shall no more give the people straw to make brick, etc.] For in making brick they used straw, both for covering their new-made bricks, that they might not be parched and chapped with the sun before they came to be dried by the fire; and also for firing in their kilnes where they burned their bricks. Vers. 8. And the tale of the bricks which they did make heretofore, etc.] That is, though some of them be sent about the country to gather straw where they can get it, yet those that are left to make the bricks shall make the full number of bricks which they did all make before: and thus did Pharaoh seek to make the Israelites hate and abhor Moses and Aaron, as the cause of this misery that was fallen upon them. CHAP. VI Vers. 3. But by my name Jehovah was I not known to them.] This is not meant of the syllables and letters of these two names, as if the Patriarches had n●ver heard of this name Jehovah, but only that of God Almighty (for the contrary is manifest, Gen. 22. 14. And Abraham called the name of that place, Jehovah-jireth, etc.) but it is meant of that which is signified by these names. This name Jehovah denoteth, both Gods eternal being in himself, and also his giving of being unto others, that is, the performance of his promises▪ and in regard of this he saith, that he was not known to their fathers by this name: They being sustained by faith in Gods almighty power, rested upon the promise, not enjoying the thing promised; but now to their children the promise should be performed, and so they should have full knowledge and experience of the efficacy of that name Jehovah. But withal we must know that this is only spoken comparatively: As the glorious ministration of the law is said to have had no glory, in respect of the excellent glory of the Gospel, 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posterity knew. Vers. 9 But they harkened not unto Moses for anguish of spirit and for cruel bondage.] That is, so grievous was the bondage and misery they lay under, and so oppressed they were with sorrow by reason thereof, that they could not mind what Moses said to them, nor believe any thing that was spoken concerning their deliverance, as deeming their condition desperate, and past hope of recovery. Vers. 12. How then shall Pharaoh hear me who am of uncircumcised lips?] That is, if the Israelites would not regard what I said to them, what hope can I have that Pharaoh should mind my words, especially considering that I am a man that have an imperfection in my speech? for doubtless it was with respect to his bad utterance that Moses called himself a man of uncircumcised lips. Because circumcision was with them the first badge of God's people, and therefore those that were not circumcised were counted profane, and their uncircumcision was counted a grievous blemish; hence it was that in a figurative kind of speech they called those things that had any natural or moral blemish uncircumcised, as a heart a mind or tongue uncircumcised. Vers. 14. These be the heads of their father's houses.] Moses his chief intention is no doubt to show the natural stock of himself and Aaron, that he was a true Israelite, of the tribe of Levi, though he was brought up in Pharaohs court, and afterward ●led into the land of Midian; yet for order sake he begins first with the children of Reuben and Simeon, Levies elder brethren. Vers. 16. And the years of the life of Levi were an hundred thirty and seven years.] This express mention of their age is of great use in Chronologie, especially for the opening of that speech concerning Israel's peregrination. Exod. 12. 40. The sojourning of the Children of Israel who dwelled in Egypt was four hundred a●d thirty years. It is evident in the 30. chapter of Genesis that Joseph was not above four years younger than Levi. If therefore Joseph was 39 years old when Jacob went down into Egypt (as may be clearly gathered from Gen. 41. 46. because Joseph was thirty years old when he stood before Pharaoh, and when the seven yea●s of plenty were gone, and two years of the famine, than Jacob came down into Egypt) consequently Levi was then three and forty years old; and since he lived, as it is here said, an hundred thirty and seven years, it must needs follow that he lived in Egypt ninety and four years, or thereabouts. CHAP. VII. Vers. 1. I Have made thee a God to Pharaoh.] Not only because by Aaron (as God is wont to do by his prophets) he should in God's name declare his will unto him for the delivering of his people; but also because of the divine authority given unto him in bringing those great plagues upon Egypt, which made Pharaoh to fear him as God, etc. Vers. 7. And Moses was fourscore years old, etc.] The age of Moses and Aaron is here inserted, 1. for the further evidence of the truth of the story, and the computation of the Chronologie of those times; 2. to set forth God's glory the more by this intimation of the weakness of his instruments; 3. to show how long God in his wise providence had suffered the Egyptians to oppress the Israelites with such cruel bondage, even from before the birth of Moses till he came to be fourscore years old; and 4. the more to commend the obedience of Moses and Aaron, that did not because of their great years shrink from this weighty employment which God had imposed upon them. Vers. 10 And they did so as the Lord had commanded, etc.] that is, 1. They again required Pharaoh in the name of the Lord to let the children of Israel go out of his land; for this God had commanded Moses and Aaron, chap. 6. 11. and it was a notable evidence of their faith and courage, that they durst again desire this of that proud king notwithstanding they had so enraged him formerly by the first delivery of this their message, that in a fury he oppressed the people more than he had done before; and 2. when Pharaoh hereupon either by way of derision, or out of a captious device to try what they could do, or because he had heard of the miracles wrought, and the Israelites did will them to show him some sign, if they would have him know that their God had sent them, Moses thereupon spoke unto Aaron to cast his rod upon the ground, and said it should become a serpent; which Aaron accordingly did. For though it be not here expressed that Pharaoh asked a sign, yet may we justly conclude it from the foregoing verse, where the charge given to Moses was, When Pharaoh shall speak unto you, saying, Show a miracle for you; then thou shalt say unto Aaron, Take thy Rod, and cast it before Pharaoh, and it shall become a serpent; and than it follows in this verse, And they did so, as the Lord had commanded, etc. Vers. 12. They also did in like manner with their enchantments.] That is, they caused their rods in outward show and appearance to become serpents. These, or the chief of these, were Jannes and Jambres, whereof S. Paul speaks, 2. Tim. 3. 8. But Aaron's rod swallowed up their rods.] And thus the Lord discovered that the power whereby Moses and Aaron had wrought their miracle, was infinitely fa●re above that of Satan, whereby the Magicians had endeavoured to equal the work which Moses had done. Vers. 13. And he hardened Pharaohs heart that he harkened not to them.] Though hardness of heart be a grievous sin, yet the hardening of the heart is not always sin: and therefore is it here said of God, who cannot be the author of sin, that he hardened Pharaohs heart, to wit, not by making his heart hard that was soft before, nor by infusing any evil into him whereby his heart should be hardened; but in a way of judgement and punishment for his former sins: 1. by withdrawing and withholding that grace whereby he should be won to repent, and yield unto the Lord, as the sun causeth darkness by withdrawing his light; 2. by delivering him up to the power of Satan, and leaving him to his own corrupt lusts and affections; 3. by doing those things to him, which the Lord knew well would prove occasions actuating and exciting the evil that was in him, and cause him more and more to harden his heart against God. Vers. 17. I will smite with the rod that is in mine hand upon the waters etc. and they shall be turned into blood.] They had shed the blood of the Israelites children, and drowned them in the river, and now God in his just judgement makes the river to yield them nothing but blood. Vers. 18. And the fish in the river shall die, and the river shall stink.] This is added to show the greivousnesse of the plague: for first it deprived them of that which was in Egypt their chief food, fish, as may easily be discerned by comparing these places together, Num. 11. 5. We remember the fish that we did eat in Egypt freely. Esai. 19 8. where the Lord threatens this as a great judgement to Egypt, The fishers also shall mourn, and all they that cast angles into the brooks shall lament, and they that spread nets upon the waters shall languish: and Exod. 8. 26. where it seems that the Egyptians did abhor to eat of such cattle as the Israelites used to sacrifice, It is not meet for us so to do, saith Moses, for we shall sacrifice the abomination of the Egyptians, etc. Secondly it deprived them of drink: for they used to drink the waters of Nilus in Egypt, Jer. 2. 18. What hast thou to do in the way of Egypt, to drink the waters of Sihor, & c? there being very seldom any rain in that country. Deut. 11. 10, 11. The land whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs: But the land whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain from heaven. And the Egyptians shall loathe to drink of the water of the river.] The Israelites were therefore free from this plague also, as from others after, Exod. 8. 22. And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there, etc. Vers. 22. And the Magicians of Egypt did so with their enchantments.] But whence had they waters, since already they were all turned into blood? surely either from the land of Goshen, where it was likely the waters were not turned; or rather from the pits which the Egyptians digged, ver. 24. And all the Egyptians digged round about the river for water to drink: for it is unlikely they stayed for the doing of this till water could be fetched from the land of Goshen. CHAP. VIII. Vers. 3. ANd the river shall bring forth frogs abundantly, which shall go up into the house of thy servants, and upon thy people, etc.] By expressing these persons that should be plagued with these frogs, the exempting of Israel seems to be employed, as after it is plainly expressed, ver. 22. And I will sever in that day the land of Goshen in which my people dwell, etc. Vers. 4. And the frogs shall come up both on thee, etc.] The despicableness of the creature wherewith they were annoyed did no doubt aggravate the plague. Vers. 8. Entreat the Lord that he may take away the frogs from me, and from my people.] Though the turning of their water into blood all the land over was doubtless a very grievous plague, yet this of the frogs was more grievous than that: against the first they found some help, though not without great trouble, by digging for fresh water round about the river, chap. 7. 24. and perhaps Pharaoh and the richer sort of his people had other sorts of drink in store for their own use; but now against this plague of the frogs, they could find no way to help or ease themselves, no not the greatest of them all▪ and therefore this forced Pharaoh to stoop a little, and to desire Moses and Aaron to pray unto the Lord that he would take away their frogs from them. Vers. 9 And Moses said unto Pharaoh, Glory over me.] The most conceive this to be spoken of the honour which should be done unto Pharaoh, that he should prescribe the time himself when the frogs should be taken away. But I rather think that it is such a kind of yielding to his desire, wherein Moses doth also imply his fear concerning the event, that Pharaoh would brag and boast when he had got the frogs removed, and not keep promise with him in letting Israel go. When shall I entreat for thee, etc.] That is, that you may know that it is the mighty work of God, and that it is not by chance or by any natural means that the frogs are destroyed, prescribe the time yourself when they shall be destroyed, and at that very time it shall be done. Vers. 10. And he said, To morrow.] He was so loath to be beholding to God, or Moses, that he rather chooses to endure th● plague till next day, that he might make trial whether they might not go away of themselves, hoping that they came by some natural cause, and so would again go away. Vers. 14. And they gathered them together upon heaps.] God could have driven them into the river again, or have caused them to vanish away; but thus it pleased him to let them remain as a spectacle, unto the Egyptians, both to show that it was a true miracle, and by their ill favour to put them in mind of their sin, that made them stink before God. Vers. 16. And the Lord said unto Moses, Say unto Aaron, etc.] Because Pharaoh had mocked God, promising and then not performing, the Lord, to manifest his indignation, commands his servant to strike now without giving him warning beforehand (as at other times) what he meant to do. Stretch out thy rod, saith he, and smite the dust of the land, that it may become louse, etc. and thus again too he trampleth on the pride of the Egyptians, punishing them by such base and contemptible creatures. Vers. 17. All the dust of the land became louse, etc.] That is, the dust in every part of the land▪ for it is an hyperbolical speech. Vers. 18. And the Magicians did so with their enchantments to bring forth louse, and they could not.] The Lord disables them in making this smallest and basest creature, for their greater confusion; and so the folly of these their Wisemen was made manifest to all men, 2. Tim. 3. 9 Vers. 20.▪ Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water, etc.] It seems to have been usual with Pharaoh in the morning to go forth unto the waters, either for his health and pleasure, or rather of a superstitious mind, as attributing divine honour to the river Nilus. There therefore Moses is appointed to meet him; both because he had no access into Pharaohs presence in his palace, and also that withal his threatening him with the ensuing plague might be the more public. Vers. 21. Behold I will send swarms of flies upon thee, etc.] That is, mixed swarms of wasps, hornets, and all kind of flies Psal. 78. 45. He sent divers sorts of flies amongst them. The houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.] That is, the ground whereon the Egyptians are: the meaning is, that they should be on all the land whereon the Egyptians dwelled, but not in Goshen where the Israelites dwelled, as in the following verse is expressed: and this exemption of Israel is here first mentioned, to put Pharaoh in mind of it, as a most remarkable thing, which if he would well think on must needs work upon his conscience. Vers. 24. And the Lord did so; and there came a grievous swarm of flies, etc.] Here is no mention of Aaron's rod, and happily there was no use made of it, that Pharaoh might see the work was Gods and not man's. Vers. 25. Go ye, sacrifice to your God in the land.] That is, in the land of Egypt: being terrified with this fourth plague of the swarms of flies, that were sent amongst them, Pharaoh yields at first thus far, that they should go and sacrifice unto the Lord, so that they went not out of Egypt. And hereby it is evident that during the time of their bondage in Egypt the Israelites were not suffered openly to offer sacrifice to the Lord, but what they did this way they did in private secretly; as indeed it is not likely that all the time of their being in Egypt they did wholly neglect this duty of God's worship and service. Vers. 26. For we shall sacrifice the abomination of the Egyptians to the Lord our God, etc.] That is, that which the Egyptians abhor to have sacrificed: the beasts which they worshipped, they could not endure to kill, or see them killed for sacrifice; and these were such as the Israelites were to offer up in sacrifice, namely bullocks (and the Egyptians worshipped a certain pied bull or calf, called Apis) and also sheep and rams, as we may see, Gen. 46. 34. For every shepherd is an abomination to the Egyptians. CHAP. IX. Vers. 1. THen the Lord said unto Moses, Go in unto Pharaoh.] This phrase that is here used, go in unto Pharaoh, makes it most probable that when Moses was sent to denounce this following plague, he was not appointed to meet him at the river as formerly, but to go into his palace to him. Vers. 2. If thou refuse to let them go, and wilt hold them still.] This word still is to put Pharaoh in mind ofhis intolerable impudency if he should still refuse, God having so many ways testified his displeasure against him. Vers. 3. Behold the hand of the Lord, etc.] Here is no mention neither of Moses rod. See chap. 8. vers. 24. There shall be a very grievous murrain.] Or Pestilence: for so is the word, here used in the original, translated, chap. 5. vers. 3. Lest he fall upon us with pestilence. Vers. 6. And all the cattle of Egypt died.] That is, the greatest part of all sorts: for that all died not, is evident vers. 19 where before the inflicting of another plague, it is said, Send therefore now and gather thy cattle, etc. Vers. 7. And the heart of Pharaoh was hardened, etc.] Here is no mention made of Pharaohs desiring Moses prayers: Now therefore it seems he did not so far yield as formerly, and we may well conceive that the reasons were these, 1. Because the cattle died presently that were slain by this plague, and so the plague could not be removed by his prayers; and 2. Because his envious heart swollen more than ever against the Israelites, and thereupon it is likely he resolved to make up the loss they had sustained in their cattle, by taking away the cattle of the Israelites from them, and therefore he resolved that he would not let them go. Vers. 8. Take to you handfuls of ashes of the furnace, and let Moses sprinkle it, etc.] And so Aaron also, though Moses as the chief be here only mentioned: for why else were they both appointed to take handfuls of ashes of the furnace: As for this sprinkling of ashes towards the heaven, it was but only an outward sign to let Pharaoh know that the ensuing plague came from the God of heaven: and the sign was the fitter, because as they oppressed the Israelites with furnace-work in burning brick, so they are now punished with burning sores which came of ashes taken out of the furnace. Vers. 9 And it shall become small dust in all the land of Egypt.] That is, upon the casting up of these handfuls of ashes into the air, there shall be a small dust, that shall fall both upon man and beast throughout all the land of Egypt. It is not necessary, I conceive, to hold that those very handfuls of ashes were turned into such a cloud of dust, but only that they should be a sign of that which should follow, to wit, that immediately there should be small dust showered down both upon man and beast: yet others do hold that those very handfuls of ashes, which Moses and Aaron threw up into the air, did miraculously by the mighty power of God become a cloud of s●all dust overspreading the whole land of Egypt, and so fell down both upon man and beast. And there shall be a boil breaking forth with blains.] That is, this dust where it falls shall cause a boil breaking out▪ that is, not yet ripe (for then are such boils most painful) yea a boil breaking forth with blains; The word in the original signifies scalding blains, or boiling blisters, and the hot ashes out of the furnace were intended as a sign that such they should be. The word is not used but in this place: it was an extraordinary and incurable boil: for so it is called, Deut. 28. 27. The boil of Egypt whereof thou can●t not be healed. Vers. 11. And the Magicians could not stand before Moses, because of the boils, etc.] Because the Magicians could not by their enchantments bring forth louse, and were thereupon forced to acknowledge concerning that plague that it was the finger of God, chap. 8. 19 it is most probable that they did no more after that attempt to do the like to that which Moses had done; and therefore in the fourth & fifth plagues there hath been no mention at all made of them. But yet on the other side because here in this sixth plague it is plainly employed that the Magicians were standing before Moses, it seems most probable, that even after they were so far convinced by the failing of their Art in bringing forth louse, they still continued to embolden Pharaoh not to be moved with those things which were done, and were still ready at hand to resist Moses and Aaron as far as they could: and therefore now by the shame and pain of these boils that rose upon them they were driven away, and forced to give over their fight against God. Vers. 14. For I will at this time send all my plagues, etc.] This word includes all the following plagues: for the Lord would have him know that though his hand had been already heavy upon him, yet there were many far worse plagues still behind, plagues that should sting him to the heart, which now he would pour forth thick and threefold upon him. Vers. 15. That I may smite thy people with pestilence, and thou shalt be cut off from the earth.] This must needs be meant of the kill of the firstborn, chap. 12. as likewise that which followeth, thou shalt be cut off, etc. must needs be meant of his perishing in the red sea. Vers. 18. I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof.] That is, since it became a land inhabited: for so this is explained vers. 24, there wa● hail, etc. such as there was none like it in all the land of Egypt since it became a Nation. And hereby also it is manifest, that there was sometimes rain and hail too in Egypt, though very rarely, and not so ordinarily as in other lands. Vers. 19 Send therefore now and gather thy cattle, etc.] This he saith, chiefly to set forth the terror of this plague: if you provide not, saith Moses, all will be lost; and withal it aggravates the sin of the Egyptians, that having had experience of God's displeasure yet would not be forewarned, that would not be won by judgements nor mercy. Vers. 23. The Lord sent thunder and hail, and the fire ran along upon the ground, etc.] The description here given us of this storm of hail is to show that i● came not by the ordinary course of nature, but was a supernatural and extraordinary work of God, as appeared, 1. in that it fell upon all the land of Egypt, vers. 25. whereas storms of hail seldom extend so far; 2. that it came at the very hour almost prefixed beforehand by Moses, vers. 18; 3. that only in the land of Goshen, where the Israelites dwelled, there was no hail, vers. 26. 4. that the hail that fell was of such a bigness, and that in Egypt where there seldom was any hail at all, that it did not only destroy their corn and herbs, but also broke their trees and killed both man and beast that were in the storm, vers. 25. and so also the Psalmist saith, Psal. 78. 47, 48. He destroyed their vines with hail, and their sicamore trees with great hailstones: He gave up their cattle also to the hail, and their flocks to hot thunderbolts: and so again, Psal. 105. 32. 33. and 5. that notwithstanding there was not lightning but fire mingled with the hail, even fire that ran along upon the ground, yet were not the hailstones melted with the heat of the fire, nor the flaming fire quenched with the hail. Vers. 27. I have sinned this time.] That is, now I cannot but acknowledge my sin: he intended not, doubtless, to intimate that he was formerly innocent, and had been punished unjustly, though now indeed at this time he had sinned against God; but his purpose was to make known that now he did plainly see, and therefore did willingly at this time acknowledge it, that he had sinned against God, and therefore that God was righteous, and he and his people wicked. Vers. 29. As soon as I am gone out of the city, I will spread abroad my hands unto the lord] This time was set by Moses, that as soon as he was gone, etc. he would spread abroad his hands, to wit, in prayer, unto the Lord, either with respect to that privacy of retiring by himself, which he intended when he undertook to perform this duty; or else to testify his own confidence in God, that was not afraid to go out into the open field, notwithstanding this fearful storm of hail which God had sent upon the land. Vers. 30. I know that ye will not yet fear the Lord God.] That is, though ye have seen and felt so much of God's power and wrath, and now seem to yield and to beg for mercy; yet I am sure that as yet ye will not truly repent, and fear the Lord. This Moses might well say he knew, because of their carriage of themselves at present, in that they sought not after the way of worship of the true God, but only cried out to have the plague stayed: But besides, God had told Moses that Pharaoh should harden his heart, until he were destroyed; and this he tells Pharaoh before he prayed for him, that so Pharaoh might not boast, when the plague was gone, that he had deceived Moses; and to let him know that he saw cause sufficient why he should at this time make trial of him yet once more by praying that this plague might be removed as he desired, though he knew beforehand that he would be never a whit the better for it. Vers. 31. And the flax and the barley were smitten.] It seems that in Egypt they sowed their barley at the same time with their wheat (which we do not) and there the barley would be by far the forwardest. CHAP. X. Vers. 5. ANd they shall eat the residue of that which is escaped, which remaineth unto you from the hail, etc.] Hereby it appeareth that it was some good time after the plague of hail ere these locusts were sent, to wit, when the wheat and the rye might be destroyed, which when the hail fell were not yet grown up, chap. 9 32. and the like we must hold concerning the other plagues. Vers. 6. Which neither thy fathers nor thy father's fathers have seen, etc.] The meaning of this is not that they had never before seen locusts in Egypt (for all Histories witness that Egypt is often troubled with locusts) but that they had never seen such multitudes of them, nor any that did so much mischief as these should do. Vers. 7. How long shall this man be a snare unto us?] This word, Snare, usually signifieth the means of destruction. See chap. 23. 33. They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee. Josh. 23. 13. They shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until you perish, etc. and so the word is taken here. Vers. 10. Let the Lord be so with you, as I will let you go, etc.] This is spoken scoffingly, expressing his firm resolution that they should not all go, as they desired, and that by way of scorn and derision, Let the Lord be so with you, as I will let you go: as if he should have said, May your great God you boast of be with you, and prosper you, if I consent to this which you desire of me; you have a high opinion of your mighty God, and what great things he will do for you; if I let you go upon those terms that you propound, let it be thought that your God was with you, and that he delivered you. Look to it, for evil is before you.] That is, ready to fall upon you. Some expound this to have been spoken by way of reproof, as understanding by evil, the evil purpose of the Israelites; evil is before you, that is, though you pretend only a desire to go a little way to offer sacrifice, yet you have a wicked fraudulent intention her●in, even to carry away this whole people from being under my government: but doubtless it is rather spoken by way of threatening, and by evil is meant the evil he would do to them, if they would not accept the favour now proffered them, but persevere to require of him: Look to it, (saith he) for evil is before you; if you trouble me further I shall make you smart for it. Vers. 13. The east-wind brought the locusts.] Or grasshoppers, and with them caterpillars, Psal. 78. 46. He gave also their increase unto the caterpillar, and labour to the locust: Psal. 105. 34, 35. He spoke, and the locusts came, and caterpillars, and that without number, and did eat up all the herbs in their land, and devoured the fruit of their ground. Vers. 16. I have sinned against the Lord your God, and against you.] To wit, against Moses and Aaron, by using them so scornfully and reproachfully, by threatening them for the faithful discharge of their duty, and driving them away out of his presence, as in the 10. and 11. verses; or else the Israelites in general, by the cruel bondage under which he had held them, and by refusing to dismiss them, and to grant them that liberty of going forth to serve the Lord, which by Moses and Aaron they had so often desired of him. Vers. 17. Now therefore I pray thee forgive me my sin only this once.] That is, pardon the wrong I have done you, and procure that the Lord may not further be offended with me; and if this be done this once, I require no more; for if I fail you any more, and not do what I promise, I desire not that you should ever any more afford me the least favour. Yet withal we must know, that the main thing which Pharaoh intended in desiring that his sin might be forgiven, was that the plague might be taken away, which now lay upon them: for he was far from a sincere desire of reconciliation with ●od▪ Vers. 17. Entreat the Lord your God that he may take away from me this death only.] That is, this deadly plague or destruction. And so he calls this plague of the locusts, not only because it killed and destroyed all the fruit of the ground, but also especially because by this means it deprived them of that which was to be food both for man and beast; it was likely if it continued to bring a grievous famine, and so death and mortality amongst them. As for that opinion of some Expositors, that these locusts with their biting killed even men themselves, it is altogether uncertain, and cannot be concluded from these words. Yet probable it is, that there were sometimes in those country's some kind of locusts that killed men with their biting, and that therefore Rev. 9 5. it is said of those cruel enemies of the Church, that are compared to locusts ascending out of the bottomless pit, that, their torment was as the torment of a scorpion when he striketh a man. Vers. 21. Even darkness which may be felt.] The darkness threatened is here called darkness that may be felt, either by way of an hyperbole to signify what an exceeding great darkness it should be, or else because the air should be so thickened with gross mists and vapours, that it might be felt; which in such an extraordinary horrid darkness as that was might indeed well be. Vers. 23. They saw not one another, neither rose any from his place for three days.] They saw not one another, because neither it seems had they any light by sun moon or stars from above, nor yet from fire or candle beneath, the thick clouds wherewith the air was darkened being such, that either they did put out the fire; or at least wholly hide and cover it from the sight of men. And being thus deprived of all light whatsoever, and that by a divine hand of judgement, no marvel though with the terror thereof, they durst not so much as move from the places where they were, as is here expressed. How easily the Israelites, that had light in their dwellings, might have gone away with all that they had, whilst the Egyptians lay thus for three days together imprisoned in darkness, we may easily conceive; but they had learned to depend and wait upon God, and would not stir but by his appointment. Vers. 24. And Pharaoh called unto Moses, and said, etc.] Pharaohs sending for Moses, and charging him not to see his face any more, ver. 28. argue plainly that this was done after the three day's darkness was over. But is it likely that when the plague was removed he would relent? To which I answer, And is it likely that lying bound in the chains of darkness he would not have yielded to let the cattle go, or at least have desired the help of Moses prayers as at other times? Only let your flocks, and your herds be stayed.] And this he desired chiefly that they might be as pledges of their return again. Vers. 28. I will see thy face again no more.] That therefore which follows in the next chapter, concerning the death of their firstborn, was spoken immediately by Moses at this time before he went from Pharaoh, and therefore it is said, chap. 11. 8. that he went out in a great anger. CHAP. XI. Vers. 1. ANd the Lord said unto Mo●es yet ●ill● I bring on● plag●e more upon Pharaoh.] That is, the Lord had said unto Moses, yet will I bring etc. for this message Moses received from the Lord immediately, before Pharaoh sent last for him chap 10. 24. when he charged him not to see his face any more; and it is here added as the ground of Moses confidence in answering so readily as we have it in the last verse of the former chapter, that he would come to him no more; the reason was, because God had before that last coming to Pharaoh told him this which is here recorded. It is true, God had told Moses at first somewhat of the Israelites borrowing of the Egyptians jewels of silver and gold, Exod. 3. 21, 22. And it shall come to pass● that when y● go, ye shall not go empty, but every woman shall borrow of h●r neighbour, and of her that so●ou●neth in her house jewels of si●ver, and jewels of gold, etc. as also of this plague of slaying their firstborn, Exod. 4. 23. Let my sonn● go that he may serve me; and if thou refuse to let him go, behold I will slay thy son, even ●hy firstborn. But this message which is here related, he received from the Lord immediately before that his last going to Pharaoh, whereof mention is made in the 24. verse of the former chapter: and therefore he saith, Yet will I bring one plague more upon Pharaoh, etc. Vers. 3. The man Moses was very great in the land of Egypt, in the sight of Pharaohs servants, etc.] Implying tha●the reverend esteem the Egyptians had of Moses was a furtherance to the inclining of their hearts thus to lend their jewels to the Hebrews. Vers. 4. And Moses said, Thus saith the Lord, etc.] That is, immediately after he had told him that he would see his face no more, chap. 10. ver. 29. Vers. 5. Even unto the firstborn of the maid-servant that is behind the mill.] That is, grinding at the mill: se● chap. 12. 29. Now those that did thus work at the mill were said to be behind it, because they used to thrust the mill before them as they wrought. Vers. 7. But against any of the children of Israel shall not a dog move his tongue.] Which yet are wont to bark in the night at the least noise: The speech is proverbial, and signifies that they should not have the leas● disturbance among them, but should all quietly take their rest in their beds. This is spoken as it were in opposition that which Mos●s had immediately▪ before said concerning the Egyptians; when as there should be a great cry amongst them because of the death of their firstborn, amongst the Israelites all should be still and quiet, not so much as a dog should amongst them move his tongue▪ either against man or beast. CHAP. XII. Vers. 1. ANd the Lord spoke unto Moses and A●ron in the land of Egypt, etc.] It is not precisely expressed when the Lord spoke this which here followeth to Moses and Aaron concerning the institution of the Passeover; yet most probably it may be gathered ●hat it was before the three day's darkness, wherewith the Lord punished the Egyptians: for the Passeover was kept on the foureteenth day, the day after the firstborn of the Egyptians were slain; and it seems it was but the day before the thirteenth day, when Moses being sent for to Pharaoh, immediately after that darkness was over, and finding he would not dismiss the Israelites, denounced that last plague, the death of the firstborn, and that it should befall them the night following, chap. 11. 4, 5. Thus saith the Lord, About midnight will I go out into the midst of Egypt, and all the firstborn in the land of Egypt shall die. Now these directions concerning the Passeover were given before the tenth day of this seventh month; for upon the tenth day they were enjoined (as we see her ver. 3.) to set apart the lamb which was to be eaten at the Passeover. Vers. 2. This month shall be unto you the beginning of months.] That is, the month Abib. See chap. 13. 4. This day came ye out in the month Abib, which in the Chaldee tongue was also called Nisan and contained for the most part some of our March, and some of our April; whereas formerly they began their year with the month Ethanim, or after the Chaldees Tisri, which agreeth with our September, as is evident Exod. 23. 16. where we may see that one year ended, and another began at the feast of in gathering, which was after all their harvest. Now in remembrance of this their miraculous deliverance they were appointed to begin it with this month, which was formerly the seventh in number. And yet this account was afterwards kept only in Ecclesiastical affairs: for the Jubilees and such other civil affairs, it began as it had done before, Leu. 25. 8, 9, 10. Vers. 3. In the tenth day of this month they shall take to them every man a lamb, etc.] To wit, the very day whereon afterwards the Israelites entre d the land of Canaan, Josh. 4. 19 The people came up out of Jordan on the tenth day of the first month. Now a lamb, or a kid (for that is added ver. 5. Ye shall take it out from the sheep, or from the goats) was appointed to be set apart on this day for the Passeover; and that no doubt as a significant type and figure of Christ, who is therefore called our Passeover sacrificed for us, 1. Cor. 5. 7. and by the Baptist, John 1. 29. the lamb of God which taketh away the sins of ●he world. For as these lambs were taken away from the rest of the flock, so was Chri●t taken from among men, Hebr. 5. 1. and was indeed a man as other men are, and sent into the world by his blood to save us from death: and the lamb being of all creatures the most harmless, meek, and profitable, it was the fitter to be a shadow of him in whom the truth of these things was transcendently eminent. Vers. 6. And ye shall keep it up until the foureteenth day of the same month.] There is no mention made of this separating the Paschall lamb from the flock four days before the feast, in other places where the Passeover is commanded. At this time it was thus ordered, both that it might be in a readiness, and not be to seek when they were encumbered with business about their going away; especially that in this, as in other things, it might be a type of Christ, who was holy, harmless▪ undefiled, and separate from sinners; and that there was such a degree of perfection required in him who was to be offered up as a sacrifice of propitiation for us, as was no where amongst men to be found. And the whole assembly of the congregation of Isra●l shall kill it in the evening.] In the Hebrew it is between the two evenings. The meaning of this may thus be understood: The natural day from sun to sun the Jews used to divide into four parts, the first was from sunnerising to nine in the forenoon; the second contained the three following hours, from nine to twelve, and was called the sixth ho●re; the third contained the three next, from twelve to three in the afternoon, and was called the ninth hour; the fourth reached from thence unto sunsetting: so that between three a clock in the afternoon (which was the first evening) and sunsetting (which is here reckoned the other evening) was the time appointed for the kill of the Passeover, at which time also Christ the true Paschall lamb died for us, as is evident Matth. 27. 46. 50. And about the ninth hour Jesus cried with a loud voice, Eli, Eli, etc. vers. 50. Jesus, when he had cried again with a loud voice, yielded up the Ghost. And so, Once in the end of the world appeared to put away sin by the sacrifice of himsef, Heb. 9 27. Vers. 7. And they shall take of the blood, and strike it on the two sideposts, etc.] In the 13. verse the reason is expressed why the Lord enjoined the Israelites thus to strike the blood of the Paschall lamb, on the two sideposts, and on the upper dore-post of the houses wherein they did eat it, The blood (saith the Lord) shall be to you for a token upon the houses where you are, and when I see the blood I will pass over you, and the plague shall not be upon you to destroy you. And hence we may probably gather, that this also was ordained only for this Passeover in Egypt, when the destroying angel was to pass over the Israelites houses that had their doors sprinkled with the blood of the lamb, and not for future times; 2. That hereby also was signified the applying of Christ's blood by faith, to the hearts of believers, which is called the sprinkling of the blood of Jesus Christ, 1. Pet. 12. 3. That where two smaller households joined together for the eating of the Paschall lamb, either they all continued together that following night in the house wherein they eat, or else that the doors of both their houses had the blo●d of the lamb sprinkled upon them. Vers. 8. And they shall eat the flesh in that night; roast with fire, and unleavened bread, and with bitter herbs, etc.] This roasting of the lamb was chiefly enjoined, with respect unto the great haste and speed they were to make, because, it might be sooner made ready by roasting then by seething; and withal it signified the bitterness of Christ's passion. So likewise the unleavened bread did betoken haste also, for unleavened cakes are sooner made. But withal it signified, if they will be Gods peculiar people they must be purged from all those old superstitions and corruptions wherein they live that have not this interest in God▪ 1. Cor. 5. 8. Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. And as for the bitter herbs that were eaten with it, they were a memorial of their bitter bondage in Egypt, and withal a type of our mortification, and read●nesse to undergo afflictions with Christ. Vers. 9 Eat not of it raw, nor sodden at all with water, but roast with fire, his head with his legs, etc.] Meaning that the lamb must be roasted all and whole: not so much but the inward parts (after they had been taken out and washed) must be put in again and roasted with the rest: whereby may well be signified our communion with Christ whole and undivided, 1. Cor. 1. 13. Is Christ divided? etc. Gal. 2. 20. I am crucified with Christ: Nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the son of God, etc. Vers. 10. And ye shall let nothing of it remain until the morning, etc.] Because he would not have them employed to any other use then what he had appointed. And besides it might signify that when the morning of the Gospel came, there should be no more use of those Legal shadows. Vers. 11. And thus shall ye eat it; with your loins girded, your shoes on your feet, etc.] These ceremonies were also peculiar to that Passeover in Egypt, and therefore not observed by Christ. They were principally intended as an expression of their faith concerning their sudden going out of Egypt, which God had promised. Vers. 12. And against all the gods of Egypt I will execute judgement, etc.] It may well be meant, of Gods confounding their Idole-Gods by punishing the people that worshipped them, and delivering the Israelites whom they had kept in bondage: for hereby God discovered the vanity of those Idols, and as it were laid their honour in the dust. But because, Numb. 33. 4. Moses speaks of this executing judgements upon their gods, as a several act from that of killing their firstborn, I rather conceive, that hereby is meant either the kill of the firstborn of those beasts which they worshipped as gods; or else, that some such notable accident befell the Egyptian Idols as did the Philistines Dagon before the Ark. Vers. 14. And this day shall be unto you for a memorial, etc.] Here begins the direction for the observation of the Passeover in succeeding generations. You shall keepit a feast by an ordinance for ever.] That is, until the coming of Christ who is our Passeover for ever; since whose passion there is a like sacrament used also in the Church of the new Testament, in remembrance of his death until he come. Vers. 15. Seven days shall ye eat unleavened bread, etc.] This number of days was appointed, both because seven (being a full and perfect number) figured the whole time of their life, wherein they were still to remember with thankfulness this deliverance; and also because the destruction of the Egyptians in the red sea followed seven days after the Israelites went out of Egypt. Now the first of these seven days was the fifteenth day of this month, and began at the evening, immediately after the eating of the Passeover, which they did at the very latter end of the fourteenth day. Whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.] This phrase in this place signifieth not only the cutting of them off from the communion and society of the Saints both in this life and in the next; as in Gen. 17. 14. The uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; but also the cutting of them off by death, as in the like case, Exod. 31. 14. Ye shall keep the Sabbath therefore, etc. every one that defileth it shall surely be put to death: for whosoever doth any work therein, that soul shall be cut off from among his people. Vers. 16. No manner of work shall be done in them, save that which every man must eat, that only may be done of you.] And yet this might not be done on the Sabbath, as is clear Exod. 16. 5. 23. 29. On the sixth day they shall prepare that which they bring in, and it shall be twice as much as they gather daily. To morrow is the rest of the holy Sabbath▪ bake that which you will bake to day, etc. and Exod. 35. 23. Ye shall kindle no fire throughout your habitations upon the Sabbath day. Vers. 22. And none of you shall go out at the door of his house until the morning.] This also was only for the Passeover in Egypt (for Christ with his disciples went out that night. Matth. 26. 30. And when they had sung an hymn, they went out into the mount of Olives) and it was commanded, by this sign to teach thee that it was the blood of Christ, the true Paschal lamb, whereby they must be defended from the destroying angel. Vers. 24. And ye shall observe this thing for an ordinance for thee and for thy sons for ever.] That is, the commandment of the Passeover, and the feast of unleavened bread (but not those ceremonies, vers. 7, 11, 12. which were appointed for this Passeover in Egypt only) you and your children shall observe them for ever, to wit, during the time of the Sanctuary and the Legal service: for thus this word for ever is often used in the Scripture▪ with respect to the thing spoken of, as Psal. 89. 1. I will sing the mercies of God for ever, that is, as long as I live. Vers. 25. When ye be come to the land which the Lord will give you, etc. ye shall keep this service.] The command for keeping the Passeover was therefore chiefly intended for the land of Canaan, howbeit they kept it once in the wilderness, Numb. 9 Vers. 29. Unto the firstborn of the captive that was in the dungeon, etc.] Where they ground at the mill, Exod. 11. 5. Even unto the firstborn of the maid servant that is behind the mill. Vers. 30. And there was a great cry in Egypt: for there was not a house where there was not one dead.] Either therefore the eldest and chief of the family was slain in those houses where there were no children; or else the words must be taken figuratively, there was not a house where there was not one dead, that is, there was not a house that had a firstborn where there was not one dead; or there was scarce any house without one dead in it generally, the firstborn were slain in every house, as elsewhere the Scripture useth the like expression; Jer. 5. 1. Run ye to and fr● through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgement, that seeketh the truth, and I will pardon it. John 12. 19 Perceive ye how ye prevail nothing? behold▪ the world is gone after him. Vers. 31. And he called for Moses and Aaron by night, etc.] That is, Pharaoh sent messengers to Moses and Aaron, to call them up, and bid them presently to go away with the Israelites as they had desired. For that Moses and Aaron went not now to Pharaoh, may be probably gathered from that which Moses had said to Pharaoh a while before, chap. 10. 29. Thou hast spoken well, I will see thy fac● again no more. Yea indeed so violent were the people in hastening them away, that it is not likely they would allow the delay of their going to Pharaoh. Vers. 33. And the Egyptians were urgent with the people, etc.] With humble and earnest entreaties, Exod. 11. 8. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, etc. Vers. 35. And they borrowed of the Egyptians jewels of silver, etc.] To wit, at that time when they were going away. I know that many Expositors hold tha● this was done before, betwixt the plague of the three day's darkness and this last of the death of their firstborn. But I see no reason why we should not think it was done in the order as here it is related, especially considering that when the Egyptians were now in such distraction of sorrow, and thereupon so importunate with the Israelites to go, they were most likely to lend them whatever they would desire to borrow, that they might hasten them to be gone. Vers. 36. And they spoiled the Egyptians.] To wit, by carrying away their jewels and other ornaments which they had borrowed of them. It is evident (according to our translation) that the Israelites, alleging that they we●e to keep a solemn feast unto the Lord in the wilderness, desired of their neighbours the Egyptians their jewels of silver and gold for their use at that time, and that the Egyptians lent them those things, as not knowing nor believing any other but that they intended only a three day's journey into the wilderness, there to sacrifice unto the Lord; yet withal as evident it is that they never intended to restore them again, but to carry them quite away, and that not only by God's permission but by his express command; for he had enjoined them by Moses to do so, chap. 11. 2. and had told them that by this means they should spoil the Egyptians, chap. 3. 22. So that the most that can be conceived in the behalf of the Israelltes herein▪ is this; that they did not say they would bring these things again, but only desired them of the Egyptians for their use in keeping a feast unto the Lord concealing and dissembling what farther they intended, to wit, to carry them quite away with them. Now in all thi●, notwithstanding we cannot charge the Israelites with sin, because they therein obeyed the commandment of God, whose word to obey can never be ●●il: And much less can we charge God with unrighteousness, God forbid: His will is the supreme rule of all righteousness▪ and needs it must be good and just which he commands. Besides all that is in the world is Gods; and is it not lawful for him to do what he will with his own? Matth. 20. 15. The riches of the Egyptians were more Gods than theirs: and most just it was with God by this means to recompense the Israelites for the hard service and injuries they had suffered in Egypt, and as it were to pay them their wages, which the Egyptians had most unjustly detained from them. Vers. 37. The children of Israel journeyed from Ramese to Succoth.] Which signifieth booths; so called, because there the Israelites made them booths of the boughs of trees, in remembrance whereof was the feast of tabernacles, Levit. 23. About six hundred thousand foot, that were men, besides children.] This shows the virtue of that promise, Gen. 46. 3. I am God, the God of thy father; fear not to go down into Egypt, for I will there make of thee a great nation. Vers. 38. And a mixed multitude went up also with them, etc.] That is, strangers, men of several Nations, both such as were servants to the Israelites, and others sojourning there, who were moved by God's mighty works to go out of Egypt with them; and that doubtless the rather, because Egypt must now needs be in a sad estate, by so many grievous plagues, as God had brought upon them. Vers. 40. The sojourning of the children of Israel, who dwelled in Egypt, was four hundred and thirty years.] The speech is figurative: for the meaning is, that from Abraham's calling out of Chaldea to sojourn in the land of Canaan, unto this departure of the Israelites out of Egypt, was four hundred and thirty years: as St Paul explains it, Gal. 3. 17. And this I say, that the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after cannot disannul, etc. See the notes upon Gen. 15. 13. Vers. 46. Neither shall ye break a bone thereof.] This was enjoined the Israelites, as most other of the ceremonies that were to be observed in eating the Paschall lamb, that it might put them in mind in what haste they were at their going out of Egypt, when they were first commanded to keep this ordinance; and that because they that eat in haste do not use to stand breaking of the bones that they may pick out the marrow from thence. But withal God intended hereby the more manifestly to discover that the Paschall lamb was a type of Christ our Passeover, or Paschall lamb, as the Apostle calls him, 1. Cor. 5. 7. in whom there should be an exact accomplishment of the truth of this figure: for when the soldiers had broken the legs of the two thiefs that were crucified with Christ (which they used to do to them that were crucified before they were yet dead, thereby to mak● their sufferings the greater) coming to Christ and finding that he was dead already, they broke not his legs: And these things were done (saith St John chap. 19 36.) that the Scripture should be fulfilled, A bone of him shall not be broken. CHAP. XIII. Vers. 2. Sanctify unto me all the firstborn, etc.] That is, make known unto my people that they are to be put apart to holy uses for me and my service. Now the firstborn were thus consecrated as a kind of first-fruits, to signify that all God's people, which are a congregation of firstborn, being redeemed from death by the blood of Christ, were bound to consecrate themselves to the service of the Lord; Rom. 12. 1. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Whatsoever openeth the womb among the children of Israel both of man and of beast, it is mine.] To wit, by a peculiar right, because he preserved them in Egypt when the Egyptians were killed: and therefore such might not be given as a vow of freewill offering, Levit. 27. 26. Only the firstling of the beast, which should be the Lords firstling, no man shall sanctify it, whether it be ox or sheep. Vers. 5. And it shall be, when the Lord shall bring thee into the land of the Canaanites, etc.] He mentions the goodness of the land which he had promised, h at it was a land flowing with milk and honey, as a spur to quicken them in God's service; and makes known that the celebrating of this solemnity should not begin till they were entered the land of Canaan, the better to assure them, that though there were now so many strong Nations dwelling in that country, yet they should drive them out and possess their land. Vers. 9 And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, etc.] That is, this feast of unleavened bread shall be as a continual means to call to your remembrance your deliverance out of Egypt: as when men use to put a ring, or to tie a thread upon their fingers, or to hang jewels upon their foreheads, hanging between their eyes (a custom it seems in those times) to put them in mind of something which they are very careful not to forget. Vers. 13. And every firstling of an ass thou shalt redeem with a lamb.] That is, the firstling of all unclean beasts: for this one kind is put for the rest, because there were great store of them in that country. See Numb. 8. 15. The firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. And all the firstborn of man shalt thou redeem.] When and at what price, see Numb. 18. 16. And those that are to be redeemed, from a month old shalt thou redeem, according to thine estimation for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. Vers. 17. Left peradventure the people repent when they see war, and they return to Egypt.] The Philistines were enemies to the land of Egypt; and hence we read that whilst the Israelites lived in Egypt, in the days of Ephraim the son of Jacob, the men of Gath that were born in that land, slew some of the sons of Ephraim because they came down to take away their cattle, 1. Chron. 7. 21. much more therefore was it likely, that now they would deny them passage though their country. Now should they see war where the easiness and shortness of the way they had gone might invite ●hem to escape, and avoid that trouble by a speedy return back again into Egypt, it is likely the fear of the enemy would soon have made them turn their backs upon Canaan. To prevent this, God leads them a way where the red sea, and troublesome wilderness, through which they had passed, might beat them off from attempting to return, though they should meet with enemies that should make war against them. Vers. 18. And the children of Israel went up harnessed out of the land of Egypt.] Some by this word harnessed, understand only that they went away girt up and prepared for their journey, as travellers used to do▪ But others, and I think more probably, understand it of their going up armed in a military order; whereto agrees also that Translation of this word which is set in the margin of our Bibles, that they went up five in a rank: for considering 1. that the same word in the original is used both here and Josh. 1. 14. where it is translated ye shall pass before your brethren armed; and 2. that immediately after they were in the wilderness they fought with the Amalekites, I see not why we may not think that they went up in a military manner armed: for though they were in bondage to the Egyptians, yet being such a numerous people, living together in the land of Goshen, it is not probable that they were left wholly unfurnished of arms, wherewith they were to defend that part of the country. However the drift doubtless of this place is to show that they went not away in a confused manner, as men that fled, but that being all me● together at Succoth (a place which before they had appointed for their Rendezvouz) they marched away from thence in battle-array. Vers. 19 And Moses took the bones of Joseph with him.] Though the removing of the bones of Joseph as chief be here only mentioned, and that because of the oath that was made to him concerning this, Gen. 50. 25. Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence; yet doubtless either the bones of the other Patriarches were now carried away with joseph's; or else the Israelites had before when they died carried their dead bodies out of Egypt, and buried them in Canaan, as they did jacob's. For of all the Patriarches Stephen said. Act 7. 16. that they were carried over into Sichem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emor the father of Sichem. Vers. 21. And the Lord went before them by day in a pillar of a cloud, etc.] That is, the Lord to show the Israelites which way they should go, caused a cloud, the sign of his presence, to go before their camp, not only by day, but also by night too, when they had any occasion to travel in the night; and the fashion of it was always like that of a pillar, ascending round and strait from the earth towards the being in all other respects by day like other clouds, only by night it was re●d in appearance like fire, Numb. 9 15. called therefore here, a pillar of fire: and so it served not only to direct them which way to go (for which way soever that went in the forefront of the camp, the Israelites still followed it, and when they were to stay in any place, then that removed backward into the midst 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 sun's 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 air strait like a pillar, yet there it dispersed itself abroad, it seems, at least when need was, like any other cloud, and so did shadow them from the sun (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 smok●. And therefore it is said, Numb. 14. 14. that this cloud stood over them. Now in all these respects this figured Christ's 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 Zion, 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 spoke unto Moses, saying, etc.] That is, before their removal from Succoth, though it be here set down after it: for there they began to turn aside towards these straits. 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 pass 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 God's special direction, and that to these ends: 1. To avoid war 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, etc.] That is, when Pharaoh shall begin to think, that by reason of the difficulties of the wilderness you know not how to scape away, this shall embolden him to pursue you to his own destruction. 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 only 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 battle as in chap. 13. 18. The children of Israel went up harnessed, etc.) 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 sin 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, etc.] 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 cried out unto the lord] That is, in the suddenness of the danger they cried 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, etc.] Implying that they should not need to stir in the business: if they would only 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 applied 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 myself. 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 than 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 only 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 pass over. Vers. 19 And the Angel of the Lord which went before the camp, etc.] That is, Christ, called Jehovah, Exod. 13. 21. And the Lord went before them by day, etc. and he is said to remove, only because the signs 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 far were the people now encouraged, that had ere while with much bitterness 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 God's Spirit in their hearts, that Moses leading the way, they were not afraid to follow him, notwithstanding the terror 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 baptised 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 Baptism, to wit, in that as they by the cloud were covered from the heat of the sun, and were enlightened in the way they should go; so those that are baptised by the water and the Spirit of Christ, are covered from the burning wrath of God, and enlightened 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 Baptism, as the outward sign, doth save us, our enemies, sin and death, being utterly destroyed. And the waters were a wall unto them, etc.] 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, etc.] That is, whereas hitherto the Lord had suffered them to go on, and seemed not to regard them▪ now he began to show 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 voice of thy thunder was in the heaven, the lightnings lightened the world, the earth trembled and shook. Hereby he struck them with an apprehension of God's wrath, overthrew their tents, put them all into disorder, and made such a tumult in their host, that flying in this disorder they run one against another, and were troubled in their flight. Vers. 25. And took off their chariot-wheels, that they drove them heavily, etc.] That is, the Lord by his rain and tempests had so softened 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 ado 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 rolling 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 doubtless an extraordinary work of God's power, since dead bodies that sink under water do not usually float upon the water, that so they may be driven upon the shore, till they have been some few days under water. But happily indeed the Israelites might wait so long by the sea side, expecting to furnish themselves with the spoil both of the dead bodies and their carriages. Nor did the sight of the Egyptians, being now but dead carcases, cross 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 ourselves 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 foreshoweth that the people should build a peculiar tabernacle for the Lords service. Vers. 7. And in the greatness of thine excellency thou hast overthrown them that rose up against the●.] That is, by many glorious and miraculous works, declaring the transcendent greatness 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 metaphorical speech taken from men, who in their anger use to snuff and blow with their nostrils thicker and stronger than 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 holiness, fearful 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 holiness, etc. where by the holiness 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 fearful in praises; because we cannot think of those praises which are due unto the Lord, but we must needs be stricken with an awful fear of his Majesty: and he is said to do wonders, because he is of infinite power to do whatsoever may seem most wonderful 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 only, because they did at first sink down into the earth, in the bottom 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 buried, to avoid the corruption of the air; 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 is doubtless meant that land of promise where God had long since promised to seat his people, and there to dwell amongst them by the gracious signs of his presence, not in the tabernacle only, 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 man's 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 usual it is with the prophets to express 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, etc.] That is, in mount Zion, 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 country of Canaan is comprehended; and it is called the Lords inheritance, because he had prepared it for the habitation of his firstborn Israel. Vers. 20. And M●riam the prophetess, the sister of Aaro●, etc.] 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, etc.] When the men had sung a verse or staff of the former song, than 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 happily the burden of the song, as in Psal. 136. For his mercy endureth for ever. Vers. 22. And went out into the wilderness●of Shur.] Called also the wilderness of Etham, Numb. 33. 8. One might be the general 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 wilderness of Etham before they passed over the red sea; but it seems the wilderness on both sides the red sea was called the wilderness of Etham. Vers. 25. And the Lord showed him a tree, etc.] This may seem to imply that there was in this tree a natural virtue of sweetening the waters it was cast into, because it is said that God showed it him; yet I see no reason why we should thus conclude: for why may it not be as well that God showed 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 than any virtue in that wood. There he made a statute, and an ordinance, and there he proved them.] Some Expositors conceive that hereby is meant, that in this place God gave the Israelites certain general laws and statutes necessary for the well ordering and governing of the people, until at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God; which happily may be true. But yet doubtless the statute and ordinance chiefly, if not solely, here intended, is that which followeth in the next verse, where the Lord enjoined 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, etc. and the meaning is, that after God had thus tried 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 sin 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, than he would be a gracious God unto them: and thus there he proved them, to wit, not only 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 won 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, showeth plainly that all external plague's are employed: and thus likewise all external blessings are comprised under health. See Prov. 4. 22. For they are life to them that find them, and health to all their ●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 days, 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 wilderness of Sin, etc.] 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 only mentions the next station: for from the red sea they turned back again to the wilderness of Sin. Vers. 3. Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots, etc.] That is, when we had daily plenty of flesh, and might peaceably and freely ta●e our fill of it. Doubtless considering their hard bondage, we may well think that though they had flesh in Egypt, yet they had no such plenty, at least that they had no such liberty to ●it by it, having such tasks daily imposed upon them, that the day scarce afforded them time to dispatch their day's work. But thus those that are discontented at their present condition are wont beyond the bounds of truth to extol what they formerly enjoyed. For ye have brought us forth into this wilderness, to kill this whole assembly with ●unger.] Their provision being so far spent which they brought out of Egypt, that they saw no means to sustain themselves in this wilderness, where no food could be gotten. Vers. 4. And the people shall go out, and gather a certain rate every day, etc.] That is, as verse 16. an omer for every man: and thus God fed them from hand to mouth, giving them still no more but provision for one day, that they might be still kept in dependence upon God; to which also agreeth that petition which our Saviour taught us, Matth. 6. 11. Give us this day our daily bread. Vers. 6. At even, than ye shall know that the Lord hath brought you out from the land of Egypt.] When God should give them quails in such abundance, than they should know that the Lord had brought them out from the land of Egypt, and not Moses and Aaron of their own heads, as was objected by the Israelites, verse 3. For ye have brought us forth, etc. Vers. 7. And in the morning than y● shall see the glory of the lord] That is, the Manna, that glorious work of his (for so Moses expounds himself in the next verse) and glory is oft used for glorious works. See Numb. 14. 21. All the earth shall be filled with the glory of the Lord. John 11. 40. Said I not unto thee, that if thou wouldst believe thou shouldst see the glory of God? For that he heareth your murmurings against the lord] Thatis by reason of your murmurings this the Lord will do, to justify us his servants. Thus he puts them in mind of their sin, and wisheth them to observe that this message which God had sent them concerning the Quails and Manna did show that God had heard their murmurings; and therefore they had need take heed, it may be he would not always deal with them as he had now. And what are we that ye murmur against us?] That is, we durst never of ourselves have undertaken this great work of bringing you out of Egypt, from the bondage of Pharaoh; nor can you think that we by our own power have done those miraculous works which you have seen done in this business, and which now you shall yet further see; since therefore it is the almighty God that hath done these great things for you, and we only his instruments, your murmurings are not against us, but against the Lord. Vers. 10. They looked toward the wilderness, and behold the glory of the Lord appeared in the cloud.] Aaron having given charge to the Israelites (as is expressed in the former verse) to come near before the Lord, and there being at that time, before the tabernacle was built, no other visible sign of God's presence amongst them but only the pillar of the cloud; toward that therefore they turned their faces, and perceived that God did in a more glorious manner then ordinarily therein manifest the brightness of his presence. Now because the cloud was in the forefront of their armies, leading them still farther into the wilderness, therefore it is said that they looked toward the wilderness. Vers. 11. And the Lord spoke unto Moses, etc.] This the Lord had said to Moses before: only here it is repeated, to show that he did nothing without a warrant, and that as God had spoken, it came to pass. Vers. 13. At even the quails came up and covered the camp.] Being happily brought in by a wind, as those afterwards were at Kibroth-hattaavah, Numb. 11. 31. where God again gave them quails to eat, and that for a whole month together; whereas now they came in only this one evening before the Manna was given them. Vers. 15. And when the children of Israel saw it, they said one to another, It is Manna.] Which is all one as if they had said, what is this? (for so the Hebrew word may signify) or this is a meat which God hath prepared for us without our labour (for Manna in the Hebrew signifieth prepared) and therefore it is added in the next words, For they wist not what it was, that is, they known not what more particular name to give it. Vers. 16. Gather of it every man according to his eating.] Proportionably as he hath more or less in his family. Vers. 18. And when they did meet with an omer, he that gathered much, etc.] All were employed in gathering, and some (as more able) gathered more, some (as less able) gathered less; but when all was laid together in the common heap (whether of the family, or of the tribe, etc.) and then afterward it was measured to every man an omer, according to the Lords direction, there was nothing wanting for which they should pinch him that had gathered less, nor nothing over for him that had gathered much; but every one had his just omer. And hence it is that S. Paul by this example of the Israelites, one helping another, and conferring what they had gathered in common, exhorts the Christian Corinthians in like manner to supply the necessities of their brethren, 2. Cor. 8. 13, 14, 15. For I mean not that other men be eased, and you burdened: But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want, that there may be equality. As it is written, He that had gathered much, etc. Vers. 19 Let no man leave of it till the morning.] Though every one in each family had an omer allowed him, whether great or little, men or women, old or young, and none might reserve any of their portion till the next day, yet it cannot be thought that every man was enjoined to eat, or did eat the same quantity; but what they left, they either burned it, or cast it forth, or some other way consumed it, and might not keep any of it to be eaten the next day. See above, ver. 4. Vers. 22. On the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.] To wit, that the people had gathered, as they were appointed, twice as much on that sixth day as they had on other days: and of this they informed Moses, both as desiring thereby to glorify God, in the confession of this wonderful work, that he had sent Manna so abundantly that day as before he had promised ver. 5. And it shall be twice as much as they gather daily; and also chiefly that they might receive directions from Moses how to order this their double portion. Vers. 23. Bake that which ye will bake to day, and seethe that ye will seethe, etc.] It may seem questionable, whether in these words the Israelites were enjoined to bake and seethe so much of the Manna as they desired to eat so dressed on the sixth day, and then to reserve the rest unto the morning; or to bake and seethe both for that day and the next day which was the Sabbath. But yet this last seems the most probable; and that because it was not likely they only eat of it undressed, as it was gathered, on the Sabbath day▪ and expressly afterwards it was enjoined in the law, that they should kindle no fire throughout their habitations on the Sabbath day, Exod. 35. 3. Yet I make no question but that some part of it was reserved for the Sabbath, not only because they did so eat some part of it on the other days; but especially also that the hand of God herein might be the more evident, seeing they could no way keep it, whether baked or sodden, on other days, until the next morning, but they found it putrified; and which way soever they reserved it, whether dressed or undressed, for the Sabbath day, it did not corrupt but continued good and sound. Vers. 31. And it was like coriander-seed, white, and the taste of it was like wafers made with honey.] We must not so understand these words, as if the Manna were said, to be like coriander-seed, because it was white (for the coriander-seed is blackish) but that it is compared to coriander-seed in regard only of its quantity and proportion, and then besides that it was of a whitish colour. So that we must read these words as expressing three qualities of the Manna: 1. That it was little and round like the coriander-seed, ver. 4. There lay a small round thing, as small as the hoar frost; 2. That it was for the colour of it white, like Bdellium, as it is expressed, Numb. 11. 7; 3. That it was sweet like hony-wafers, namely, unbaked: for being baked the taste of it was as the taste of fresh oil, Numb. 11. 8. In that Apocryphal book, called the Wisdom of Solomon, chap. 16. 20, 21, it is said of this Manna, that it was able to content every man's delight, and agreeing to every taste, and that serving to the appetite of the eater, it tempered itself to every man's liking; whence it hath been by some conceived and maintained that the Manna relished according to every man's desire, and had the savour of any kind of meat which they had a desire to eat of. But this is a weak conceit: for first there is no evident ground for it, in these words; and then besides though it had been intended by that Author, yet it is directly contrary to this description of the Manna which Moses gives us; and again, if God had given this miraculous bread such an extraordinary gift to satisfy every wanton appetite, that it should taste like any meat they desired to taste of, why did the Israelites murmur afterwards against Moses, lusting for flesh and fish, and repining because they had not the cucumbers, and melons, and leeks, and onions, and garlic, which they had in Egypt Numb. 11. 4, 5. Vers. 33. And Moses said unto Aaron, Take a pot, etc.] It was a golden pot: See Hebr. 9 4. Wherein was the golden pot that had the Manna. Moses rehearseth these things here to make a full end of the history of Manna, but they were not done till afterwards, when the Tabernacle was built wherein it was laid up before the Lord. Vers. 35. And the children of Israel did eat Manna forty years, until they came to a land inhabited.] To wit, till they were gone over Jordan into the land of Canaan, and then it ceased. This Manna (called by the Psalmist Angel's food, Psal. 78. 25. Man did eat Angel's food, etc.) was a notable type of Christ, and is therefore called Spiritual meat, 1. Cor. 10. 3. And did all eat the same spiritual meat: for Christ indeed is the true bread that came down from heaven, Joh. 6. 33. upon whom feeding by faith, our souls are nourished unto life everlasting: White, in regard of his purity and innocency; and sweeter than the honey to the souls of believers: bruised for our transgressions, and conveyed to us, in the dew of the word, as the Manna lay in the dew upon the ground, and so is our spiritual nourishment all the time of our travelling towards the heavenly Canaan, when there shall be no more use of this food, but God shall be all in all to us. Vers. 36. Now an omer is the tenth part of an ephah.] And ephah, by the judgement of the best Writers, was much like to our English bushel: Whereby we may conceive how bountiful the allowance of Manna was which God allotted them for their daily food. CHAP. XVII. Vers. 1. ANd all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, etc.] This clause, after their journeys, is added, to imply that Rephidim was not the next station after they went from the wilderness of Sin; no, they went from Sin to Dophkah, from thence to Alush, and from thence to Rephidim, Numb. 33. 12, 13. 14. Vers. 2. Wherefore do ye tempt the Lord?] To wit, by their mutinous requiring of water, as a sign of God's presence among them, saying, Is the Lord among us, or not? as it is afterward expressed verse 7. when men, not believing the promises of God, will boldly prescribe God the time when, and the manner how, he shall perform his promises, this is called a tempting of the Lord, because thereby they do, as it were, try whether he be able and faithful to do what he hath said. And thus are the Israelites here said, to tempt the Lord. Having God's promise for their safe convoy through the wilderness to the land of Canaan, and having had already evidence enough of God's almighty power and fatherly care over them; yet being now in some distress for want of water, they came in a bold manner, and expostulated with Moses and Aaron, and cried upon them to give them water, that they and theirs might not perish with thirst: and herein they did tempt the Lord, because as the Psalmist saith, Psal. 78. 41. They limited the holy one of Israel; they said, Is the Lord among us or not? that is, the want they were in made them question God's presence, and they resolved now to put it upon this trial. Let Moses give them water, and they would acknowledge it; but if that were not done, they would not believe it. And hence was this place afterward called Massah, that is, temptation. Vers. 4. What shall I do to this people? they be almost ready to stone me.] Though there be no mention made in the foregoing expostulation of the people with Moses, that they threatened to stone him; yet perhaps some intimation hereof might fall from some of the rudest and most tumultuous amongst them: and hereupon Moses might ground these words of his. But howsoever their behaviour being so full of fury as it was, he might well from hence complain to the Lord that he had just cause to fear lest their rage should at last break forth into this extremity. Vers. 5. And the Lord said unto Moses, Go on before the people, etc.] That is, toward the rock Horeb: and mention is made of going before the people, for the encouragement of Moses; as if he had said, Fear them not, though they are thus enraged, they shall do thee no harm. And take with thee of the elders of Israel.] That is, all the people shall not go up with thee to the rock to see the miracle, only some of the elders thou shalt take along with thee, that they may be eye-witnesses of that which is to be done, and afterwards affirm the truth of what they had seen amongst the people. When many years after this the Lord did again, after the same miraculous manner, give them water out of the rock, it was done openly before all the people. Numb. 20. 8. Take the rod (saith the Lord) and gather thou the assembly together, thou and Aaron thy br●ther, and speak ye unto the rock before their eyes, and it shall give forth his water: and this makes some question, why God would not have it so now, but only that some few of the elders go up with Moses to see the miracle wrought. But seeing there is no reason given for it in the text, it is sufficient for us to say, that God in his wisdom saw it fit to have it so: yet the most probable reason that can be given is this, That God ordered it so the better to try the faith of his people, and therefore having determined that the rock should give forth water in some hollow place, where the entrance and passage into the rock was not wide enough that the whole multitude of the people might come in to see the miracle wrought, he only enjoined that some of the elders should go up with Moses to be eye-witnesses of what was done, the rest of the people waiting below till the streams of the water came rushing down amongst them, as it is expressed Psal. 78. 1. 5, 16. He clavae the rocks in the wilderness, and gave them water as out of the great depths: he brought streams also out of the rock, and caused waters to run down like rivers. And thy rod wherewith thou smotest the river, take in thine hand and go, etc.] That is, the rod wherewith thou smotest the river Nilus in Egypt, when the waters thereof were turned into blood. See Exod. 7. 20. Vers. 6. Behold, I will stand before thee there, upon the rock in Horeb.] Hereby it is evident that when Moses came to the rock, there was there some visible sign of God's glorious presence to be seen there upon the rock (though what it was the Scriptures being silent we cannot affirm) which doubtless did wondrously strengthen the faith of Moses and the elders that were with him. And Moses did so in the sight of the elders of Israel.] That is, he struck the rock, and immediately the waters gushed forth. And thus the Israelites had not only water for the quenching of their thirst, and that not for the present only, but for some good time after, the stream of water that broke out of the rock becoming a river that ran along in this desert unto several places, where after this they had their stations (whence it is that the Apostle saith, that this rock followed them, meaning the water that gushed out of this rock) but withal in the rock, and the waters issuing from thence they had an extraordinary sacramental sign or type of Christ, and the benefits that redound to poor sinners by him. For so the Apostle saith, 1. Cor. 10. 4. They did all drink the same spiritual drink (for they drank of the spiritual rock that followed them, and that rock was Christ) For as that rock in the wilderness, being struck by the rod of Moses, gave forth waters for the quenching of the Israelites thirst; so Christ upon the cross, being smitten with the rod of Moses, the curse of the law, yields forth, both in his righteousness and the spirit of grace derived to believers from him, that living water, wherewith their dry and thirsty souls are refreshed so that they shall never thirst again, as our Saviour saith, John 4. 16. Vers. 8. Then came Amalek, and fought with Israel, etc.] That is, the posterity of Amalek, a Duke of the posterity of Eliphaz, the son of Esau, Gen. 36. 15. For fear lest the huge army of the Israelites should have passed through their country, they came out to resist them, and lying in ambush, smote the hindermost of them, even all that were feeble behind thee, Deut. 25. 18. Vers. 9 And Moses said unto Joshua, Choose us out men, etc.] Thus early (it seems) was Joshua chosen by Moses as his lieutenant, or at least one that should have a special stroke in matters of war. I will stand on the top of the hill, with the rod of God in mine hand.] There Moses might be seen holding his rod in his hand, as an ensign to strengthen the faith of the people. Vers. 10. Moses, Aaron and Her went up to the top of the hill.] This could not be that Hur the son of Caleb, who was but forty years old when he searched the land of Canaan. If we may credit Josephus, he was the husband of Miriam, Moses and Aaron's ●ister. Vers. 11. And it came to pass when Moses held up his hand, that Israel prevailed, etc.] And this lifting up of his hands was chiefly to hold forth the rod as an ensign to strengthen the faith of the soldiers; but yet withal it served to express the lifting up of his heart in prayer to God, the lifting up of the hands being the usual gesture of one that prays: so that this different success of the Israelites, accompanying the different gesture of Moses body, was purposely by the providence of God appointed to be a real expression both how forcible Moses prayers were, and also how weak the Israelites were in themselves, if God (of whose assistance the rod was a sign) should not stand on their sides. Vers. 12. But Moses hands were heavy, and they took a stone and put it under him, etc.] Which shows that he was weary with standing so long, as well as with lifting up his hands. And Aaron and Her stayed up his hands, etc.] The common opinion is, that Moses held up the rod of God in both his hands, and that his hands were weary at length, and so sometimes sinking down not so much through his weakness by reason of age (for forty years after this his natural force was not abated, Deut. 34. 7.) as by the continual labour of reaching up his hands so long together, and that too when his spirits were happily spent much with the vehemency of his spirit in praying to the Lord: Aaron and Hur perceiving th●s, and that withal the Amalekites prevailed against the Israelites, when he let down his hands, they standing on each side of him stayed up his hands, the one the right hand, and the other the left. But because we cannot well conceive but that they would have been all wearied if it had been thus; I conceive it more probable, that Moses held up the rod in one hand, shifting it as occasion was from one hand to another; And so Aaron, and Hur in their turns helped to bear up that hand which was next to them, and had by their turns a time to rest and ease themselves. Vers. 14. Write this for a memorial in a book, and rehearse it in the ears of Joshua, etc.] Who was to succeed Moses, and therefore was to take special notice of this decree of God concerning the utter extirpation of Amalek: whether this were written in any other book, we cannot say; sufficient for us it is that here we find it recorded by Moses, and that no doubt the rather, because of this express command which was now here given him. Vers. 15. And Moses built an altar, etc.] To wit, thereon to offer sacrifices of thankfulness, and that it might stand as a memorial in future times of this first victory which God had given his people against their enemies the Amalekites: and therefore also he called the altar, Jehovah Nissi, that is the Lord my banner, that it might be a memorial to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people, and had there as it were proclaimed that he would have perpetual war with that Nation from one generation to another. Vers. 16. For he said, Because the Lord hath sworn that he will have war with Amalek, etc.] Some read this place thus, Because the hand of Amalek is against the throne of the Lord, therefore the Lord will have war with Amalek, etc. and then the words intimate the reason why the Lord had determined that he would have war with Amalek from generation to generation, to wit, because Amalek had lifted up his hand against the throne of the Lord, in that he had fought against them that were his peculiar people, whose Sovereign Lord he had undertaken to be. But if we read the words, as they are in our Translation, Because the Lord hath sworn that he will have war, etc. whereas in the Hebrew it is word for word thus, the hand upon the throne of the Lord, than we must know that the hand upon the throne, intimates the form of Gods swearing, to wit, that laying his hand upon his throne, as swearing by his Majesty and Regal power, and as he was the great King of the whole world, he had sworn that he would have war for ever with Amalek. And this Moses allegeth as the reason why he called this altar, Jehovah Nissi. CHAP. XVIII. Vers. 1. WHen Jethro the priest of Midian, etc.] See Exod. 2. 16, 18. also the 3. 1. Vers. 2. Then Jethro Moses father in law took Zipporah Moses wife, after he had sent her back.] See Exod. 4. 20. Vers. 5. And Jethro, Moses father in law, came with his sons and his wife, etc.] These words make known the coming of Jethro to Moses with his daughter the wife of Moses, and her two sons; and particularly where Moses was when they came to him, to wit, that he was encamped at the mount of God, that is at Horeb (which why it is called the mount of God, is noted before upon Exod. 3. 1.) Evident therefore it is that though the removing of the Israelites from Rephidim (where they vanquished the Amalekites) to the desert of Sinai, where this mount of God was, be not mentioned till the beginning of the following chapter, yet thither they were removed before Jethro came to them. Vers. 6. And he said unto Moses, I thy father in law Jethro am come unto thee, etc.] That is, Jethro sent this message to Moses; and therefore it is said in the next verse, that hereupon Moses went out to meet him. Considering that the armies of the Israelites were still watchful doubtless of enemies that might set upon them, and the rather because the Amalekites had so lately assaulted them, no wonder it is though Jethro did, before he came upon them with his train, first send to inform Moses of his coming, that they might know who they were, and why they were come. But besides it was requisite in point of civility, that Jethro should beforehand send Moses word of his coming, that he might do what to him seemed good for the receiving of them. Vers. 11. I know that the Lord is greater than all Gods; for in the thing wherein they dealt proudly he was above them.] That is, in redeeming the Israelites out of their cruel bondage, concerning which Pharaoh and his Egyptians carried themselves with such pride and insolency, as if they thought it impossible that God should deliver them out of their hands, and resolved that they would in despite of God hold them still in Egypt. And indeed if Moses had now told Jethro, as it is likely he did, how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord, saying, Who is the Lord that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go, chap. 5. 2. and thereupon laid heavier tasks upon them than he did before; and howthe Magicians of Egypt strove with Moses, & sought to work the same miracles that Moses, but were still confounded, and forced at last to acknowledge the mighty power of God; and yet their Magic, and the feats they wrought thereby, was the chief pride of Egypt, and that wherein they most gloried; and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away, assuring themselves that they should not scape; chap. 15. 9 The enemy said, I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them; no marvel though Jethro thereupon now answered, that in the thing wherein they dealt proudly, God was above them. Vers. 12. And Aaron came, and all the elders of Israel, to eat bread with Moses father in law before God.] This clause, before God, is added, because it was a religious banquet, eaten before the Majesty of God, and accompanying their sacrifices, as was usual. See Deut. 12. 5, 7. Unto the place which the Lord your God shall choose out of all your tribes to put his name there, there ye shall eat before the Lord your God, and ye shall rejoice, etc. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord, etc. and did eat and drink before the Lord on that day with great gladness, etc. Vers. 15. Because the people come unto me to inquire of God.] That is, to inquire both concerning religious and civil affairs, wherein they are doubtful what the will of God is. Vers. 16. And I do make them know the statutes of God, and his laws.] That is, I make known to them what the will of God is, and what he hath determined shall be done: for though they had not yet the law of God in writing, as afterwards they had when they came to mount Sinai; yet the Church was never without a law, both concerning the duties of God's worship, and their conversing with one another, wherein Moses informed them when they made any question what the will of God was, either by the direction and instinct of God's spirit, or by enquiring of God in cases that were more difficult, and there showing what answer the Lord had given him. Vers. 17. And Moses father in law said unto him, The thing that thou dost is not good, etc.] Thus was the Lord pleased to teach his servant Moses humility, employing one that was a Midianite to advise him better for the well ordering of the civil government than he himself could think of. Vers. 19 I will give thee counsel, and God shall be with thee.] That is, I make no question but that the blessing of God will testify Gods approving this course which I shall now prescribe thee. Be thou for the people to Godward, that thou mayest bring the causes unto God.] That is, matters of less moment, easy to be decided, refer to some inferior officers; but in matters of more importance, and greater difficulty, where there is need of one to inquire of God, there do thou still employ thyself, that is, both in consulting with God, and then in returning an answer to the people. Vers. 21. Rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of ten.] That is, of so many families: The meaning is, that there should be a ruler or judge appointed over every ten families in each tribe; and so another over every fifty families, etc. and so by this means a goodly order was to be established amongst them, to wit, that every tribune appointed to be judge over a thousand families had under him ten centurions, that is judges over hundreds; and every centurion had under him two rulers over fifties; and every ruler over fifty had under him five which were set over ten families. Vers. 23. Then thou shalt be able to endure, and all this people shall also go to their place in peace.] That is, whereas formerly, when Moses did all alone, they oft returned their controversies being undecided, or else were constrained to attend a long time; now they should be soon dispatched, and so go to their place, that is, their several dwellings or tents, in peace, that is, their controversies ended, and their minds quieted, etc. Vers. 25. And Moses chose able men out of all Israel, etc.] To wit, by the people's consent, who brought fit men unto him. Deut. 1. 13▪ 14. Take ye wise men, and understanding, and known among your tribes, and I will make them rulers over you. And ye answered me and said, The thing which thou hast spoken is good for us to do. Vers. 27. And Moses let his father in law depart, etc.] Though this be here added to conclude the story, yet it doth not follow that he went presently away: But of this see more, Numb. 10. 29. CHAP. XIX. Vers. 1. IN the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.] That is, the very day of the newmoon, which was the first day of every month among the Hebrews; so that they came into the wilderness of Sinai, about five and forty or six and forty days after they came out of Egypt: for they came out of Egypt on the fifteenth day of the first month; from whence if w● count fourteen days remaining of the first month (for their months were according to the course of the moon) and the whole nine and twenty days of the second month, the first day of the third month when they came before mount Sinai, was the four and fourtieth day after they came out of Egypt; six days after which the Law was given, whereon afterward was kept the feast of Pentecost, that was fifty days after the Passeover. Vers. 4. And I bore you on eagle's wings, etc.] This is meant of the whole course of God's providence over them, from their deliverance out of Egypt unto this time, and implies how speedily, safely, and with what tender affections and care he had brought them thither, carrying them over all difficulties out of the reach of danger, in a manner, as if they had been carried through the air. Vers. 6. And ye shall be unto me a kingdom of priests, and an holy nation.] That is, a nation whom God hath by a special privilege separated from others, and consecrated to himself. Vers. 9 Lo, I come unto thee in a thick cloud.] That is, I will now out of hand meet with thee upon the mount Sinai, in a thick cloud: for this is not meant of that cloud which went before the Israelites, to show them their way in their travails through the wilderness, and out of which God did usually speak to Moses when it rested upon the Tabernacle; but of that cloud mentioned afterwards, vers. 16. wherein God spoke ●o Moses upon the mount; And it came to pass on the third day in the morning, that there were thunders, and lightnings, and a thick cl●ud upon the mount. Vers. 10. Let them wash their clothes.] Hereby was signified how careful God's people should be to cleanse themselves from all filthiness of the flesh and spirit, especially when they come into God's presence. Vers. 11. And be ready against the third day, etc.] Which was fifty days after the passover, at which time the feast was afterwards kept, usually called Pentecost, the day whereon the fiery law was given, and the day whereon the fiery tongues were afterwards given for preaching the Gospel. This therefore was not the third day of the month (for then it could not have been the fiftieth day after the passover that the Law was given; and some days after their coming to Sina● on the first day of the month, vers. 1. had been spent in that which hath been hitherto related concerning Moses his going betwixt God and the people) but the third day after God gave Moses this charge concerning his preparing and sanctifying the people. Vers. 12. And thou shalt set bounds unto the people round about, etc.] This was commanded, first, to strike their hearts with the greater reverence of God; secondly, to bridle the curiosity of man in searching into God's secrets, and to teach them to be content with the bounds which he hath set them; thirdly, to provide for their weakness, who would else have been slain with the glory of his presence. See chap. 20. 19 Let not God speak with us lest we die. Vers. 13. There shall not a hand touch it, but he shall surely be stoned, or shot through, whether it be beast or man, etc.] Or touch him, that is, the man or beast that shall touch the mountain: for that concerning the beast was enjoined, to teach men the more carefully to avoid it: And the reason of this command was, first, lest apprehending the offenders they transgress themselves in touching the mountain, whence those two sorts of death were appointed, of stoning, if they were near hand, of striking them through with darts, if further off; secondly, to teach them how execrable the offender should be unto them: as a thing that would defile them, they must not touch it, but stone it, or strike it through. When the trumpet soundeth long, they shall come up to the mount.] By the ministry of Angels there was a trumpet sounded: when this trumpet sounded long, that is, with a long protracted sound (as trumpeters use to do when they are about to make an end) than they were appointed to come up to the mount, that is, to the bottom of the mount, so far as their limits and marks extended, but not beyond. See ver. 16, 17. It came to pass on the third day in the morning, that there were thunders, etc. and the voice of the trumpet exceeding loud, so that all the people that was in the camp trembled. And Moses brought forth the people out of the camp to meet with God, and they stood at the nether part of the mount. Vers. 15. Be ready against the third day, Come not at your wives.] Implying that they were to lay by all worldly cares and carnal affections, that they might be wholly intent to the hearing of the Law. See 1. Cor. 7. 5. Defraud you not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer. Vers. 16. There were thunders, and lightnings, and a thick cloud upon the mount, etc.] Yea, together with thunder and lightnings, the earthquake, and sound of the trumpet, there fell also great showers of rain, as David hath expressed it, Psal. 68 8. The earth shook, the heavens also dropped at the presence of God. Now all this terror was to signify and set forth the nature of the Law, whose work it is to show the judgement prepared for sinners, and so to terrify and amaze. Vers. 19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spoke, and God answered him by a voice.] That is, they talked together. What it was that Moses said, it is a weakness to inquire, since it is not expressed: We are only hereby taught how that promise was accomplished, ver. 9 that the people should hear the Lord speaking to Moses in a distinct and audible voice: yet withal probable it is that now that was done whereof the Apostle speaks, Hebr. 12. 21. So terrible was the sight, that Moses said, I exceedingly fear and quake, and that the Lord hereupon cheered him up, and spoke comfortably to him. Vers. 22. And let the priests also which come near unto the Lord sanctify themselves, etc.] By the Priests here doubtless were meant the firstborn of every family, to whom the prerogative of the priesthood belonged, and who hitherto were employed in offering sacrifices, till by God's appointment the priesthood was afterwards settled in the tribe of Levi. Now the charge that is here given Moses particularly concerning them, is not meant of that which before was enjoyed all the people, ver. 10. that they might be prepared in a holy manner to present themselves before the Lord, which doubtless the priests did then observe no less than the rest of the people; but of a peculiar watching over themselves, to keep themselves clean from all pollutions, and particularly from being defiled with sin by touching the mount, which happily they might have been the bolder to do in regard of their priesthood, if there had not been a special charge given to them. Vers. 23. And Moses said unto the Lord, The people cannot come up to mount Sinai, etc.] Thus Moses replied, not by way of contradicting what God had said, and to make known that this charge which God now gave him was needless; but by way of further enquiry concerning Gods will: for hearing that charge again repeated, Moses began to bethink himself whether he had not omitted something of that which was before given him in charge, & so in an humble manner professeth how carefully, to his best knowledge, he had done what God had commanded for the restraining of the people from touching the mount, covertly intimating hereby his desire to be further informed, if he had hitherto omitted any thing which ought to have been done. Vers. 24. And the Lord said unto him, Away, get thee down, etc.] Notwithstanding Moses former answer, the Lord again bids him haste away down, adding the reasons, to wit, 1. that he might fetch Aaron thither to him; 2. that he might again renew his charge to the people, that they should not come near the mount, and especially to the priests, lest they should presume too far in regard of their privilege. CHAP. XX. Vers. 1. ANd God spoke all these words, saying, &c,] Namely after Moses was gone down to the people, and had the second time, as God commanded, given them strait charge not to pass the bounds that were set them, lest they provoked the Lord to break forth upon them to slay them. Vers. 18. And all the people saw the thunderings, etc.] This word is generally used for seeing, hearing, or perceiving: Thus that which is said, Gen. 42. 1. When Jacob saw that there was corn in Egypt, etc. is expressed Act. 7. 12. But when Jacob heard that there was corn, etc. Vers. 20. Fear not: for God is come to prove you.] God is not said to prove men, by any thing he doth, because thereby he comes to find out that concerning those men which he knew not before; but because thereby he doth that which those do that prove men, that is, he discovers that either to the men themselves whom he proves, or to others, which was not manifest before: And so Moses here tells the Israelites that the Lord had spoken to them with so much terror to prove them, that is, to discover how weak they were and unable to endure Gods glorious majesty, and much less his wrath and indignation; and also to make it manifest whether the apprehension of this majesty of God would make them fear to offend him or no. Vers. 21. And the people stood afar off▪ and Moses drew near unto the thick darkness where God was.] That is, the people stood aloof from the mount, as Moses had enjoined▪ but Moses went up into the mount, to wit, together with Aaron▪ for so God had before commanded, chap. 19 24. Thou shalt come up, thou and Aaron with thee. Yea and after this, because the people were so terrified at the manner of the giving of the Law, when the Elders had desired of Moses that he would receive from God his statutes and judgements, that they then afterwards might receive them from him, the Lord consented hereto, and so the people were sent away to their tents, and Moses went up to the top of the mount, Deut. 5. 30, 31. Go (saith the Lord to Moses) say to them, Get you into your tents again, but a● for thee, stand thou here by me, etc. Vers. 22. Say unto the children of Israel, Ye have seen that I have talked with you from heaven.] This is premised as a reason of the following precept; because ye only heard me speak out of heaven, ye saw no image, therefore ye shall make no image: Now it is said here that God spoke unto them from heaven, though he spoke to them from the midst of the fire on the top of Mount Sinai, either because it was the voice of God, who dwelleth in the heavens; or because the air is also usually called the heaven, as Gen. 1. 20. and fowl that may fly above the earth in the open firmament of heaven. Vers. 24. An altar of earth shalt thou make unto me, etc.] This is meant of such altars as they should be appointed to rear as they were upon the way, until they came to the place which the Lord should choose to settle his worship there; and happily of altars reared afterwards upon extraordinary occasions: And these they must make either of earth or of rough stone, as ver. 25. both that the worthlessness of the matter and form might show that God would not have them places of his worship for perpetuity; and likewise that they might be types of Christ's humane nature (for Christ is our altar, Hebr. 13. 10. We have an al●ar, whereof they have no right to eat, which serve the tabernacle) and of the mean and contemptible condition wherein Christ lived upon the earth, of which the Prophet speaks Isa. 53. 2. He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. See the note also upon Exod. 27. 1. In all places where I record my name, I will come unto thee, and I will bless thee.] Together with that foregoing precept for the service of God, he adds a promise of his presence, his gracious acceptance of their sacrifices and service, as also his blessing that should attend them thereupon; only this is limited to the places that he should choose to put his name there, as he speaks elsewhere: Deut. 12. 5. But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, etc. And the reason of adding this here seems to be, 1. to restrain them from rearing altars wherever themselves pleased, they must do it only in places which he should choose to record his name there; and 2. to restrain them from having any superstitio●s conceits in time to come of these places where altars had been raised for the worship of God: for, saith the Lord, into whatever places you come, if I there appoint you to build an altar, I will accept of your service, and will bless you in one place as well as in another. And for this very cause it was (as I before observed) that the Lord commanded such slightness in making their altars, to prevent superstition, that the people might see they were not intended for succeeding times. Vers. 25. Thou shalt not build it of hewn stone.] See the notes upon the foregoing verses. If thou lift up thy tool upon it, thou hast polluted it.] Namely by transgressing the commandment of God. Thus that which in man's judgement, and art, should polish it, God's Law maketh to be a pollution: so is it with humane wisdom in preaching the Gospel, 1. Cor. 2. 4. And my preaching was not with enticeing words of man's wisdom, but in demonstration of the spirit, and of power. Vers. 26. Neither shalt thou go up by steps unto mine altar, etc.] This was also so given in charge concerning altars to be raised upon extraordinary occasions, and which were not to continue for constant use: for it is evident by the height of Solomon's altar, which was ten cubits high, 2. Chron. 4. 1. that the Priests went up offer sacrifices thereon, though doubtless they were not such steps as are in ladders, whereon whilst they went up there might be danger of discovering their nakedness to those that were beneath them; and though the altar which Moses made for the Tabernacle was but three cubits high, yet it is said that the sacrificers did ascend up to it, and descend down from it, Leu. 9 22. Aaron came down from offering of the sinne-offering, and therefore there was some kind of ascending to this altar also. Either therefore it is meant of altars suddenly to be raised of earth or unpolished stones upon extraordinary occasions, or else the steps forbidden are not all kind of stairs, but such as are on ladders, whereon there might be danger of discovering the Priest's nakedness, which God would have prevented, 1. for comeliness, and honesty sake; and 2. lest any uncomely thing in the Priests should impair the honour of those sacred rites. CHAP. XXI. Vers. 1. NOw these are the judgements which thou shalt set before them.] That is, the judicial laws. Vers. 2. If thou buy an Hebrew-servant, etc.] Divers ways the Hebrews came to be sold for servants to their brethren: for 1. sometimes being condemned for theft, they were sold by the judges, that so satisfaction might be made to the owner for the goods they had stolen, if otherwise they were not able to make satisfaction, chap. 22. 3. If he have nothing, he shall be sold for his theft; 2. by reason of poverty they might sell their children for servants, as is evident in the 12. verse of this chapter; or themselves, Leu. 25. 39 And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee, etc. 3. in case of debt which they were not able to pay, they and their children might be sold as servants, for satisfaction of the debt; whence is that complaint of the poor widow, 2. King. 4. 1. The creditor is come to take unto him my two sons to be bondmen; and that in the parable, Mat. 18. 25. For as much as he had not to pay, his Lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. Now in all these cases, here is a law given concerning the time of their service, namely that they should serve those that had bought them only six years, and that in the seventh year they should set them free. Elsewhere it is evident, that if the year of Jubilee fell within the compass of those six years, their servants were then also to be set free, though it were but a year after they had bought them, Leu. 25. 40, 41. but otherwise, they were to serve them six years, as here is expressed. Many learned Expositors, indeed the most, conceive that the seventh year, wherein the Hebrew servants were to be set free, was the sabbatical year, or the year of release, which was every seventh year, at which time they were to set free their servants, how lately soever they had bought them: And if we thus understand this place, than the meaning of these words is this, If thou buy an Hebrew servant, six years he shall serve, that is, six years is the utmost he shall at any time serve thee, and in the seventh he shall go out free for nothing, that is, when the seventh year, the sabbatical year, comes, then however he shall go out free for nothing. But 1. because where the Scripture speaks of this sabbatical year, or year of release, as in the 25. chapter of Leviticus, and in the fifteenth chapter of Deuteronomie, we find no express Law given for the setting free of servants; and 2. because according to this exposition of this Law their servants could never serve them six years, unless they were sold to be servants immediately after the end of the sabbatical year, and it seems manifest that this clause, six years he shall serve, is more general than so, therefore I rather think that the setting free servants before they had served six years was the peculiar privilege of the year of Jubilee, which was every fiftieth year; and that the seventh year in this Law intended, when they were to be set free, was always counted from the year when they were first sold to be servants. Now the reason why the Lord would not have the Israelites serve any longer, is expressed elsewhere, Leu. 25. 55. to wit, because they were God's servants, and so the Lord would teach them to put a difference betwixt his people, and others that were not his people. And though there is mention made here only of servants bought with money, yet if they became any other way servants to their brethren, as by being taken in the war, when there came to be any civil war amongst them, it is probable that by the rule of Analogy this law was extended even to them also. Vers. 3. If he were married, than his wife shall go out with him.] And so also by the rules of Analogy we may gather, that if he brought children with him, those children should also go out with him. Vers. 4. If his Master have given him a wife, etc.] Here is an exception added to the former law, concerning the setting free of the wife together with the husband, to wit, that if his Master have given him a wife, in the time of his service (namely one of his maid-servants, either an Hebrew woman, or stranger, both the manservant and maidservant consenting thereto) and she have born him sons or daughters, in this case the man was to be set free alone by himself, and his wife and children were to continue still servants to his Master. Nor yet can we hence infer, That God approved any man's forsaking his wife: for doubtless that Law stood firm which God had established from the beginning, that a man must leave all and cleave to his wife, Gen. 2. 24. and that the bond of marriage should be kept always inviolable, What God hath joined together let no man put asunder. But for the resolving of this doubt, we must consider, first, that in some cases this might be only a parting with mutual consent for a time, because if his wife were a daughter of Israel, bought with money, she also was to be set free at the end of her six years' service, if the year of Jubilee did not happen before (Deut. 15. 12. If thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let them go free from thee) and then might she return unto her husband: Secondly, that no man was by this law forced to leave his wife; by continuing in his former service, he might still enjoy her: only God takes order that when himself is set free, he must not think under that pretence to deprive his Master of her that was his lawful servant, but should rather endure the enlarging of his own bondage, that he might enjoy her. Thirdly, that this liberty given to a servant set free to go away, and leave his wife behind him, was not an approbation of his forsaking the wife he had taken: at the most, it was but a part or branch of that scope wherein this people were left to themselves, for the hardness of their hearts, as Christ saith in another case, Matth. 19 8. and fourthly, That if the wife, given him in the time of his service, was a stranger of another nation, and happily of another religion, these marriages were never pleasing to God; and it was his fault that he would yield to marry such a one. Vers. 6. Then his Master shall bring him to the judges, he shall also bring him to the door, etc.] To wit, that his Master might prove it fairly and openly, that it was his servants free and voluntary act to continue with him. His Master shall boar his ear through with an aul, and he shall serve him for ever.] That is, all his life time, to wit, unless the year of Jubilee fall in the mean time: for then indeed all Hebrew servants were absolutely set free together with their children, Levit. 25. 40, 41. Now for the boring of his ear to the door, or to the doore-post of his Master's house, it was happily partly to shadow forth how blame-worthy they are that prefer not the liberty of the Gospel before the bondage of the law; but doubtless the main reason was, that his bored ear might be an evidence concerning such a servant, that he had voluntarily disclaimed the privilege that God had granted him of being set free at the end of six years' service: it was not so much a punishment inflicted, as a mark set upon him to witness his consent to perpetual service, and the misery thereof. And indeed a fit sign it was to signify this. The ear is the emblem of obedience; because they that are obedient, are willingly ready to hearken to the commands of their superiors, that so they may do what is enjoined. The boring therefore of his ear was to signify that he was now tied to his Master's house, and that as a servant he would be ready always to hearken to his voice in all he should give him in charge: whence is that phrase concerning the obedience of Christ, Psal. 40. 6. Sacrifice and offering thou didst not desire: mine ears hast thou opened, or, bored through, as the word in the original signifies. Vers. 7. If a man sell his daughter to be a maidservant, she shall not go out as the manservants do.] That is, she shall not always be tied to six years' service as the manservants are, as is made evident by some particular exceptions which are added in the following verses: This course of parents selling their children is by many reckoned amongst those things which God did not approve but tolerate in this people, because of the hardness of their hearts. However Lord did here provide that in case parents, constrained perhaps by extreme necessity, should sell their children, if it were a daughter which they sold, she should not go out as the manservants do: and the meaning, I say, is only this, that the Law concerning the setting free of such a maidservant should not be in all respects alike with that of manservants, as namely because though ordinarily maid-servants were to be set free also at six years' end, Deut. 15. 12, etc. yet sometimes they were to be freed before their six years' service was ended (which manservants never were) as appears by those cases propounded in the following verses. Vers. 8. If she please not her Master, who hath betrothed her to himself, etc.] That is, if her Master after he hath bought he● betrothe her to himself, and afterwards dislike her, and so repenting of what he hath done will not take her to be his wife (which was likewise one of those things which God did tolerate in this people, but not approve) he must let her be redeemed, that is, he must not think to keep her still to be a servant, or sell her to be a servant to others; at least he must procure her to be redeemed, either by herself, or by her kindred, or by some other that would take her to be his wife. In which case doubtless order was taken by the Judges, that it should be done at a very reasonable price: for though the next clause may seem to imply, that he was only restrained from selling her to one that was not an Israelite, To sell her unto a strange nation he shall have no power; yet since they might not do that to any Israelite servant whatsoever, therefore by a strange nation here is meant (as Calvin takes it) any of another family, though an Hebrew; or else his selling her to a strange nation is only expressly forbidden, because the Hebrews would not buy her, knowing it to be contrary to God's law. And indeed the like favour is granted to a servant whom her Master had married, though she were not an Israelite: for concerning such a one the law was, Deut. 21. 14. that her Master should let her go whither she would, but should not sell her and make merchandise of her, because he had humbled her. Vers. 9 And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.] That is, both in the matter of dowry, and in all other things he shall deal with her as if she had been a freewoman. Vers. 10. If he take him another wife, her food, her raiment, and her duty of marriage shall he not diminish.] Now another case is propounded, What shall be done, if a man having betrothed his servant to himself, or to his son (for both may be here understood) do not in dislike cast her off, but take him another wife? This we must not think God approves of, only he tolerates it for the hardness of their hearts; but in this case he provides that the true wife be not wronged, Her food, her raiment, and her duty of marriage shall he not diminish, which last clause may be meant of dowry, and all other things due by marriage covenant; but doubtless that which St Paul calls due benevolence, 1. Cor. 7. 3. is included, and indeed principally (if not only) intended. Vers. 13. If a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall fly.] To wit, the altar, whilst they were in the desert; in Canaan, both the altar and the cities of refuge also. Vers. 16. And he that stealeth a man and selleth him, or if he be found in his hand, etc.] This law is again repeated by Moses, though in terms somewhat different, Deut. 24. 7. If a man be found stealing any of his brethren the children of Israel, and maketh merchandise of him, or selleth him, than that thief shall d●e; so that by comparing them together we may see, first, That though this place speaks generally of stealing a man, yet it is meant only of stealing those that were their brethren of Israel: There was doubtless some punishment inflicted on those that stole servants that were strangers of another nation, to wit, according to the punishment of other thefts (for their servants were their money) but it was only the stealing of Israelites, whether men or women, that was punished with death: secondly, That whereas it is said here, He that stealeth a man and selleth him, or if he be found in his hand, he shall surely be put to death, the meaning is not, that though the manstealer had not yet sold his brother whom he had stolen, but had him still in his own possession, he should notwithstanding be put to death, no less then if he had sold him (for the law in Deuteronomic doth plainly enough intimate that the man-stealer was only to be put to death, in case that he had sold, and made merchandise of his brother whom he had stolen; and indeed when the party stolen might be restored, and had not yet endured the misery of being sold for a slave, it is not probable that the thief was in this case to be put to death) but the meaning is this, that though it could not be proved against the manstealer that he had sold him, yet if it could be proved that he had been in his ●and, it should be taken for granted that he had sold him, and he should be put to death: and thirdly, That the reason why this theft alone was punished with death amongst the Israelites, we may well conceive to have been this, to wit, because it was such a debasing of man, made after God's image, and much more of God's people redeemed from bondage by his outstretched arm, to be sold as beasts; and because the miseries which such poor wretches endured in bondage were indeed worse than death, especially when they were sold to heathens (of which this law was meant; for they could not hope to conceal their theft if they sold them in the land of Israel) where no mercy could be expected, and where besides their souls were exposed to manifest peril. By all which we may likewise gather what a grievous sin it is to bring men into the worse bondage of sin and Satan, or of subjecting the conscience of God's people to be in thraldom to men, of which the Apostle speaks, 1. Cor. 7. 23. Ye are bought with a price, be not ye the servants of men. Vers. 17. And he that curseth his father or his mother shall surely be put to death.] By cursing here is not meant only express imprecations, when a child should wish any mischief might befall his father or mother, nor yet any unreverent and undutiful language, but all kind of malicious reviling speeches, whether by way of imprecation or otherwise, as manifestly argued a contempt of their parents: and therefore we see that Solomon saith, with respect doubtless to this law, The eye that mocketh at his father, and despiseth to obey his mother, the ravents of the valley shall pick it out, etc. Prov. 30. 17. and Christ having joined this law with the fifth Commandment, Matth. 15. 4. God commanded saying, Honour thy father and thy mother; and he that curseth father or mother let him die the death, he applieth it to the condemning of that Tradition of the pharisees, who allowed men to withhold necessary sustenance from their parents, so that what they withheld from them they gave to the Temple, and concludes that hereby they made the commandment of God of none effect by their Tradition: whence it is manifest that by the judgement of Christ they transgress this law, and deserve death before God, that shall either revile their parents, or under the pretence of any religious vow shall whithhold from them that relief which by the law and light of nature they are bound to afford them. Vers. 18. If men strive together, and one smite another with a stone, etc.] That is, by throwing any thing at him, or by the stroke of any thing held in his hand. Vers. 19 If he rise again, and walk abroad upon his staff, then shall he that smote him be quit, etc.] That is, if he recover so far as to go forth though weakly, he that struck him shall not be put to death, though he die afterward. Vers. 20. If a man smite his servant or his maid with a rod, etc.] Some Expositors understand this law thus, that if a man, with any thing fit to give correction with, do correct or beat his manservant or maidservant, yet if he do it so immoderately that the servant dies under his hands, he shall be punished, to wit, as a manslayer, with death: for the word in the original signifies, he shall be avenged, and the vengeance to be inflicted by the civil magistrate was the putting them to death that had wilfully been the death of others. Now this law was concerning servants that were not Israelites: for it is meant of servants that were absolutely their Master's money, as is expressed in the following verse, which the Hebrew servants were not, but were only bought for a time; and for Hebrew servants there is another law given, Levit. 25. ●9. If thy brother that dwelleth by thee be waxen poor and be sold unto thee, thou shalt not compel him to serve as a bondservant, etc. But now others again hold that the Israelites were not to be put to death for this correcting their servants here spoken of, to wit, when their servants died under their hands. And indeed it may well be questioned why it should not be said here as in other laws of that nature, he shall surely die, but only, he shall be surely punished, if it were not purposely done because in this case the guilty party was to be left to the wisdom of the Judges to be punished as they should see cause. Vers. 21. If he continue a day or two, he shall not be punished; for he is his money.] That is, it may be thought he intended not to bring that loss upon himself, by killing him whom he had purchased with his money: and since it may well be judged that he did not do it willingly, even the loss of his servant, bought with his money, shall be deemed sufficient punishment. Vers. 22. If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow, etc.] That is, if a woman with child come in to help her husband, or friend, when men are fight together, or to part them, or upon any other occasion be nigh them, and so do casually receive some hurt, and by that means miscarry, yet so as that no mischief follow thereupon, that is, neither the woman nor child die, or be maimed, in this case the party that was the cause of the woman's miscarrying shall pay such a penalty as the woman's husband will lay upon him; only it is in the next clause provided that the woman's husband shall not be his own judge, but shall only require to have such or such a penalty imposed upon him, which shall there be accordingly awarded him by the judge, and he shall pay as the judges determine; whereby also is employed, that the judges had power to moderate the penalty, if the woman's husband demanded that which was unreasonable. Vers. 23. And if any mischief follow, than thou shalt give life for life.] Whether of the mother, or child having shape and life, as appears by that which follows. Vers. 24. Eye for eye, tooth for tooth, hand for hand, foot for foot.] This was the law amongst the Hebrews, which we call the law of Retaliation, whereby the Magistrate was authorised to punish man that had done voluntarily any hurt to their neighbours, according to the hurt which they had done them: And it was doubtless most equal▪ as those times were, and frequently practised amongst them; yet withal very probable it is that it was in the Judge's power in some cases to allow a change or commutation of this penalty, and in stead of this to award a pecuniary mulct or fine of money: first, Because in some cases the law of retaliation could not be equal; as for example, If a man that had but one eye should put out one of his neighbour's eyes, the putting out of this man's only eye in l●ew thereof would not be perfectly equal; or if the man that had cut off his neighbour's arm were of such a weak constitution, that it was altogether unlikely that he should escape death if his arm should be cut off too, by way of punishing that harm he had done his neighbour: s●condly, Because that law, Numb. 35. 31. Ye shall take no satisfaction for the life of a murderer which is guilty of death, may seem to imply that except only in that case of life and death they were allowed to take satisfaction in stead of corporal punishments: thirdly, Because it is evident in the thirtieth verse of this chapter, that when a man's ox had killed a man after warning had been given to the owner to keep him in, though the owner was by the law to be stoned, yet the Judges were allowed in some cases not to adjudge him to be stoned, but in stead thereof to impose a sum of money: whence by the rule of analogy we may conceive, that in this case of taking eye for eye, and tooth for tooth, etc. the Judges had likewise the same liberty. In Matth. 5. 39 our Saviour having repeated this law, addeth, But I say unto you that ye resist not evil; whereby he never intended to abolish this law, but only to clear it from the false exposition of the Jews, who thence took unto themselves liberty for private revenge, which Christ condemns, and rather enjoins his discipiles to bear patiently any wrong done them then to be Judges and revengers in their own cause. Vers. 26. He shall let him go free for his eyes sake.] And so also for the loss of any other member, the chiefest the eye, and the meanest the tooth, being only expressed. Vers. 28. If an ox gore a man or a woman that they die, than the ox shall be surely stoned, etc.] One kind of beast (most usual amongst the Hebrews) is here put for all. Vers. 31. Whether he have gored a son, or have gored a daughter, etc.] The same punishment that was allotted in the former verses, for the punishment of him whose ox had killed any man or woman of grown years, is here also allotted, though it be only a man's child, whether son or daughter, that is killed by such an ox. Vers. 32. If an ox shall push a manservant or a maidservant, he shall give unto their Master thirty shekels.] The price at which Christ was valued, who became a servant for our sakes, is here appointed to be paid in lieu of a servant killed. Vers. 33. And if a man shall open a pit, etc.] Some conceive, that this must only▪ be meant of pits mad● in open and public ways, not of those which men digged in their own private grounds. And whereas there is no punishment appointed in case a child or any man or woman in the dark should fall into such a pit, it is probable that this was left to the judges to be determined proportionably to that which is determined in this and the former law, vers. 28. 29, 30. CHAP. XXII. Vers. 1. IF a man shall steal an ox, or a sheep, and kill it, or sell it, etc.] For the understanding of this law, we must know first, that what is here said concerning the stealing of ox or sheep, must also by the rule of proportion be understood concerning any other cattle, the ox and sheep being only mentioned, because they were the chief, and therefore vers. 4. the ass is also mentioned; secondly, that upon the thief that stole cattle a greater fine was set, then upon him that stole other things: for those that stole other things were only allotted to pay double. vers. 7. but those that stole cattle were to restore fourfold, or fivefold; and the reason was, because men's cattle being left abroad were most in danger; and therefore such theft was to be restrained with the greater severity; thirdly, that the reason why fourfold or fivefold restitution was enjoined in case the cattle stolen were killed, or fold, whereas if they were found in the hands of him that stole them, he was only to restore double, vers. 4. was, because in him that had the cattle still with him there might seem to be some remorse, or simplicity, but in him that killed or sold it there seemed to be more cunning and boldness; and besides, the owner was put to the greater charge or trouble in finding it out, and therefore his penalty was the greater; and fourthly, that the thief was to restore five oxen for an ox, and but four sheep for a sheep, because the loss of an ox was the greater loss, and besides the owner lost the labour of his ox, and therefore was this theft to be restrained with somewhat the greater severity. Vers. 4. He shall restore double.] That is, in case he hath not made away the ox or sheep, etc. he shall restore that which was stolen, and another as good, or the full value of it. And indeed double restitution was the ordinary penalty of theft, unless in the case before mentioned, when they stole cattle, and afterwards killed or sold them: for so it is expressly said concerning those that stole other things, in the seventh verse of this chapter, If the thief be found, let him pay double. And though it be said Prov. 6. 30, 31. Men do not despise a thief if he steal to satisfy his soul when he is hungry; But if he be found, he shall restore sevenfold; yet I do not thence conclude, that in the days of Solomon theft was more severely punished then God by his law had appointed, but rather conceive that by those words, he shall restore sevenfold, is only meant that he should abundantly satisfy him, as the phrase is elsewhere used, not for a set quantity, but for the abundant doing of any thing, as Psal. 79. 12. Render unto our neighbours sevenfold into their bosom their reproach wherewith they have reproached thee, O Lord. Vers. 5. If a man shall cause a field or a vineyard to be eaten, and shall put in his beast, etc.] Under this particular expressed, all kind of hurting another man's ground is here forbidden, as with trampling of cattle, etc. yet it is not punished as theft, because it might be do●e unwillingly. Vers. 7. If a man shall deliver unto his neighbour money, or stuff, and it be stolen, etc.] To wit, of trust, and for no reward but of friendship. Vers. 8. If the thief be not found, than the Master of the house shall be brought unto the Judges, etc.] To wit, to have it cleared either by witnesses, or the oath of the party, as ver. 11. (whose oath it was fit should be taken, since the owner had trusted him with his goods) whether the goods left with him were indeed, as he pretended, stolen from him, or whether he had himself made them away. Vers. 9 For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, etc.] This is a general law inserted concerning the power of the magistrate in deciding controversies of this kind, that so it might not be repeated in every several law: As he had before ordered concerning dead things, as money or stuff committed to the trust of any man, if any difference did grow betwixt the owner and the party entrusted, the magistrate must decide it; so here he shows that in the same manner in other trespasses, as if cattle were committed to a friends trust, and were lost, or if any thing lost by the owner were denied by the party that found it, or in any other trespass, the magistrate must still award how it shall be: So that this Law doth not as the former and following Laws show how the Judge should determine, in what cases he should condemn men to pay double, and in what cases he should absolve them; but only takes order that the Judge should determine such differences, and as he did absolve or condemn any man to pay double, so it should be, he shall pay double unto his neighbour, that is, the party accused, if found guilty; and happily the party falsely accusing, by virtue of that Law, Deut. 19 16, 19 If a false witness rise up against any man, to testify against him that which is wrong; Then shall ye do unto him, as he had thought to have done unto his brother. Vers. 10. If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast to keep, and it die, etc.] As before concerning dead goods, so here concerning cattle committed to the keeping of a friend, the Law appoints how the judges must determine, to wit, that in case such cattle die, or be hurt, or by force driven, not stolen away, no man seeing it, but the keepers; because those losses are not to be prevented by the keeper's care, therefore the owner most bear them. Vers. 12. And if it be stolen from him, he shall make restitution unto the owner thereof.] Dead goods stolen from the keeper were not to be made good to the owner, ver. 8. yet cattle must be restored: the reason is, first, because there might be some neglect in keeping cattle abroad, which cannot be so likely of things laid up in a man's dwelling house: secondly, it is most likely they were paid for keeping cattle (because it required watching and charge) and then it was just they should make it good, through whose neglect it was stolen away. Whence is that of Jacob, Gen. 31. 39 Of my hand didst thou require it, whether stolen by day, or stolen by night. Vers. 14. And if a man borrow aught of his neighbour and it be hurt or die, etc.] The Law here concerning things borrowed that are lost or hurt whilst they were with the borrower is this, That if the owner were by when the thing borrowed did miscarry the borrower should not make it good, because the owner's presence made it manifest that the mischief could not be prevented; But if the owner were not by, than the borrower was to make it good. Nor was the severity of this branch of the Law unequal. For however it might miscarry without any neglect of the borrower though the owner was not by, yet it was fit that such a penalty should by Law be imposed to prevent all fraudulent dealing in the borrower, and to make him the more circumspectly careful of the thing he borrows; and so likewise by this means men had the more encouragement to lend freely. Vers. 15. If it be an hired thing it came for his hire.] That is, if it were not borrowed gratis, but hired, then though it miscarry and the owner be not by, he that hired it shall not make it good. Vers. 16. If a man entice a maid that is not betrothed, and lie with her, etc.] If a maid were betrothed, it was death to lie with her, Deut. 22. 23, 24. If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; ye shall stone them with stones that they die: but this Law is concerning the defiling of a maid that is not betrothed, in which case it is here provided that if a man entice a maid, either by promise of marriage, or otherwise, and lie with her, he was to endow her, and marry her; and in case her father refused to let him marry her, he was then to pay her a sum of money, according to the dowry of virgins, that is, according to her estate and condition, as dowries used to be given with maids of like parentage and estate. There is another Law much like this, Deut. 22. 28, 29. to wit, that if a man did find a damsel, a virgin not betrothed, and did lay hold on her and lie with her, and they were found, he was then to marry her, and might never asterwards put her away, and was withal to pay unto the maid's father fifty shekels of silver. To show the disference betwixt these two Laws, some say that this here is meant of such as by enticing maids did persuade them to consent and so lie with them; but that the Law in Deuteronomie is meant of such as did defile maids without their consent, & that therefore a greater penalty is allotted to those there, then to these here that had the consent of the maids they defiled. But because it is most probable that violent rapes, where the maid no way consented, were always amongst this people punished with death, therefore I cannot think that that Law in Deuteronomie is meant of those that ravished maids: Rather the difference betwixt these Laws consists in this, That in that place of Deuteronomie the Law speaks of defiling maids▪ that being occasionally laid hold on, yielded presently to the lust of him that defiled them, not being beforehand alured and persuaded by degrees; and that this speaks of such as did entice maids with promise of marriage, and so defiled them; and in this case the Law is not so severe. Indeed here nor there is there any punishment at all appointed for the woman, though her sin was great; and that because besides that the loss of her virginity was a brand of ignominy to her, and the hope of marriage might chiefly deceive her, being under her father's power, and having nothing of her own, she could not be chargeable with paying any mulct of money. Vers. 18. Thou shalt not suffer a witch to live.] The word here used in the original is in the feminine gender, a woman-witch, to intimate that women in this case were not to be pitied: But elsewhere the same is decreed both concerning men and women, and withal it is expressed by what kind of death they were to die, to wit, that they were to be stoned: Leu. 20. 27. A man or a woman that hath a familiar spirit, or that is a wizard, shall surely be put to death, they shall stone them with stones. And some add that this Law against witches is set next after those against fornication, because it was usual in those times with men by witchcraft to win the hearts of maids to them. Vers. 20. He that sacrificeth unto any God, save unto the Lord only, he shall be utterly destroyed.] Or, Anathematised, that is, put to death without mercy, destroyed as an execrable and cursed thing. Vers. 25. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, etc.] To such as these we are bound to lend, not expecting so much as the principal, if they be not able to pay, much less the use: Luke 6. 34, 35. And if ye lend to them of whom ye hope to receive, what thank have ye? etc. But love ye your enemies, and do good, and lend, hoping for nothing again, etc. Vers. 26. If thou at all take thy neighbour's raiment to pledge thou shalt deliver it unto him by that the sun goeth down.] That is, which he lieth in by night, as is evident in the next verse, for that is his covering only; yet under this is comprehended all other garments and other things whereof he hath present use, as tools to work with, etc. which must be restored against the time he should need them; and therefore also such things as were of continual use, they might not at all take for pawns, whereof an instance is given, Deut. 24. 6. No man shall take the nether or upper millstone to pledge. And indeed this which is here enjoined, that they should at the going down of the sun deliver back their neighbour's bed-clothes, which they had taken for a pledge, it was all one in effect as if they had been enjoined not to take any such necessaries of them to pledge: for doubtless it is meant of an absolute restoring them without any expectation of receiving them again, there being nothing fonder than that which some would have to be the meaning of these words, that every night the lender was to restore them these pledges for their use, and then in the morning to take them back again, which would have been a continual trouble to the lender without any the least advantage to him; and if they must absolutely restore them at sunne-setting, it was to no purpose to take them at all. But however all this must be understood of the pawns of poor people, that had not variety, and so were forced to pawn those things which they could not be well without when the time came that they were to use them; and not of rich men that had variety, as is evident, Deut. 24. 12. If the man be poor thou shalt not sleep with his pledge; where also another Law is given concerning pawns, ver. 10, 11. to wit, that the lender might not go into his brother's house, and take what pawn he pleased, but must stand abroad, and take that pledge which should be brought out to him. Vers. 28. Thou shalt not revile the Gods, etc.] That is, those that sit in the place of judgement, the judges, as it is in the margin of our Bibles; for so it is explained in the following clause, nor curse the ruler of thy people: for these in the Scripture are called Gods, as Psal. 82. I have said, Ye are Gods, etc. to wit, because they are Gods Vicegerents upon earth, and they have as it were an impression of God's majesty upon them, in whose stead they are, and whose name they bear. And hence I conceive it is evident that S. Paul spoke that ironically, Act. 23. 5. I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the Ruler of the people: for could we conceive that S. Paul knew not the high priest, which is altogether unlikely, yet he knew that he was one of the judges, for so much his own words discover, Sittest thou to judge me after the Law, and commandest me to be smitten contrary to the Law? So that it was no excuse for him to say he knew not that he was the high priest, because however being one of the judges it was against this Law to revile him: And therefore I say, though perhaps those that heard him speak those words understood that he spoke them by way of excusing himself, yet he spoke them ironically, by way of derision and scorn, as disdaining that he should be accounted Gods high priest, or should sit in the seat of justice, that would so unjustly command his officers to smite him on the mouth: which will yet seem the more probable, if we consider how far that Ananias was, of whom he spoke, from having any true right to that place and power, to which he pretended, when Christ had abolished the Legal priesthood. Vers. 29. The firstborn of thy sons shalt thou give unto me.] See the notes upon Exod. 13. 1, 2, and 13. Vers. 30. Seven days shall it be with his dam, on the eighth day thou shalt give it me.] To wit, because till the eighth day it was not fit for the priests use, for whom the firstborn of their cattle were intended, yet doubtless when they saw cause they might keep them a while longer, so they did not delay the bringing of them, as being unwilling to give them to the Lord, nor were bound precisely to the eighth day, only they might not bring them sooner: for so we find it was in the like case of bringing their sacrifices, Leu. 22. 27. It shall be seven days under the dam, and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord. Vers. 38. Neither shall ye eat any flesh that is torn of beasts in the field, etc.] This restraint of the Israelites from eating that which was torn of beasts was, 1. because all flesh of beasts that was not rightly purified from the blood was unclean by the Law; 2. because the bodies of clean cattle became legally unclean by being torn by wild beasts of prey which were all unclean; and 3. to teach the Israelites by abhorring the flesh of beasts thus killed, to abhor all rapine and cruelty, as sins most odious in the sight of God. CHAP. XXIII. Vers. 1. THou shalt not raise a false report.] Some read this clause as it is in the margin, Thou shall not receive a false report: The word in the original will bear both interpretations: and indeed if it be a sin to raise, that is, to be the first author of a false report; then must it needs be also a sin to receive such a report, and so to carry it and spread it abroad amongst others. Put not thine hand with the wicked to be an unrighteous witness.] That is, afford not thine help and aid to those that combine themselves together to accuse any man falsely before a magistrate; for he that lends a helping hand to the furtherance of any such wickedness may in that sense be said to put his hand to it. Yet because it is manifest that the Lord here speaks of helping by bearing false witness, it may well be that this phrase, put not thine hand, may be used here with reference to that ancient rite of men's putting forth their hand to lay it upon something when they were to take an oath, as Abraham's servant put his hand upon his master's thigh, Gen. 24. 2. and as we use to lay our hands upon a Bible when we swear. Vers. 2. Neither shalt thou speak in a cause to decline after many to wrest judgement.] That is, neither must the judge respect the multitude of the parties friends upon whom sentence is to pass; nor the multitude of the judges that consent to wrong judgement; nor must witnesses, or any other, either for fear or favour of the many oppose the truth. Vers. 4. If thou meet with thine enemy's ox, or his ass agoing astray, thou shalt surely bring it back to him.] This is also meant of bringing home any other thing that is lost. Deut. 22. 3. In like manner thou shalt do with his ass, and so shalt thou do with his raiment, and with all things of thy brothers which he hath lost, etc. Vers. 5. If thou see the ass of him that hateth thee lying under his burden, etc.] This is also meant of relieving the cattle any way endangered. Vers. 7. Keep thee far from a false matter, etc.] Though all lying be sinful, and may be here implicitly forbidden; yet I conceive that which is here directly and principally forbidden, is lying in or at the seat of justice, as is manifest by the following clause, and the innocent and righteous slay thou not; which must needs be meant of innocent men's being put to death by means of unrighteous judgement: so that the principal thing intended in this Law is, that judges should be marvellous shy either to admit of a false testimony from others, or to give false judgement themselves especially when it is against the life of a man. For I will not justify the wicked.] These words imply two reasons, why judges must take heed of false judgement, and of condemning the innocent and righteous. 1. Because the judge is not to do in God's name what the Lord will not do; and God will not justify the wicked and so condemn the righteous: 2. Because the Lord will not justify such wicked judges, as condemn the righteous, when they come before his Tribunal. Vers. 11. But the seventh year thou shalt let it rest and lie still.] That is, neither plough it, nor sow it, nor gather those fruits which should this year grow of themselves: for so we find this Law more fully expressed, Levit. 25. 20. And if ye shall say, What shall we eat the seventh year? Behold we shall not sow, etc. Where their distrust of want of food is answered with a promise that in the sixth year the Lord would cause the earth to yield enough for three years; Then will I command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. Now God appointed this Sabbath year, first to give rest to the land (and it was a sign of a very fruitful country if it lay fallow but once in seven years) secondly, to give rest to the servants, who had by this much ●ase every seventh year; Thirdly to provide for the poor, who now gathered freely of the fruit of every man's ground for their present use, and this was given to the Lord who gave them the land; Fourthly, that they all might have the more liberty to excercise themselves in holy things, as the learning of the Law, which was this year with more than ordinary solemnity to be read in the audience of all the people, Deut. 31. 10, 11, 12. And Moses commanded them, saying, At the end of every seven years thou shalt read this Law before all Israel, etc. And fifthly, that it might be a memorial of the creation and God's rest on the seventh day, and a shadow of our rest in Christ, and that the rest of the land might teach how exact God is in requiring his Sabbaths. That the poor of thy people may eat.] Namely such corn as grew this year of it own accord (as it used to do in some good store in those countries) of the grains scattered in the former harvest, as also the fruit of their vineyards, and oliveyards, etc. and of this the owners might eat as well as the poor, Levit. 25. 6. And the Sabbath of the land shall be meat for you, for thee and for thy servant, etc. though they might not gather and store it up. Vers. 12. Six days thou shalt do thy work, and on the seventh day thou shalt rest, etc.] One reason of repeating this Law here may be well thought to be this, to let them know that they were not exempted from the peculiar sanctifying of the seventh day on this Sabbath y●ar, but were rather bound more religiously to keep it holy; and also besides by placing it amongst the judicial Laws, the magistrate was enjoined to see that it was kept. Vers. 13. And make no mention of the names of other gods, etc.] That is, let them be so abominable to you, that you may detest to make any mention of them, that it may be irksome to you to name them or hear them named. We must not think that it was to the Israelites or is to us a breach of this Law any way or upon any occasion to name the gods of the heathens, for we see they are often named in the Scripture. The meaning of this Law we may gather from that place of the Apostle, Eph. 5. 3. But fornication and all uncleanness or covetousness let it not be once named amongst you. For as the Apostles meaning there is only that those horrid sins should be an abomination to them; so here the Lords meaning is only that they should abhor all false gods so as to d●test their very names, and of this detestation of Idols is that spoken, Hos. 2. 17. I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. Vers. 15. And none shall appear before me empty.] To wit, at the feast of unleavened bread, and so also at neither of the three feasts, whereon they were all bound to appear before the Lord. See Deut. 16. 16, 17. Vers. 16. And the feast of harvest.] Called also the feast of weeks, or, of seven, Exod. 34. 22. And thou shalt observe the feast of weeks, etc. To wit, because it was seven weeks after the former feast, upon the fiftieth day following, called thereupon Pentecost; and it was celebrated not only in remembrance of the giving of the Law, which was given the fiftieth day after their going out of Egypt, but also by way of thanksgiving for their harvest: and therefore the first bread or loaves of the new fruit was then offered, Levit. 23. 16, 17. Even unto the morrow after the seventh Sabbath shall ye number fifty days, etc. Ye shall bring out of your habitations two loaves, etc. as in the end of the Passeover, the first ears of corn. And the feast of in-gathering, which is in the end of the year, etc.] The feast of in-gathering, to wit of all the fruits, not only corn which was before inned, but all other fruits, as wine, and olives, etc. It was also called the feast of booths, or, of tabernacles, Levit. 23. 24. The fifteenth day of this seventh month shall be a feast of tabernacles, etc. and the time allotted for this feast is said here to be in the end of the year, because though Abib was appointed to be the first month for the computation of those things that concerned religion, as their holy feasts, etc. yet the month Tisri, the seventh in this account, was yet the first month for their civil affairs; and so the feast of tabernacles being kept in this month, when one year was ended and another began, therefore it is said to be in the end of the year. Now this feast was kept, first in remembrance of God's favour to them in the wilderness, when they dwelled in booths, Levit. 23. 43. I made the children of Israel to dwell in booths, when I brought them out of Egypt, etc. And secondly, to show their thankfulness for the fruits which in this month they reaped, Deut. 16. 13, 14. Thou shalt observe the feast of tabernacles seven days after thou hast gathered in thy corn, and thy wine: And thou shalt rejoice in thy feast, etc. And thirdly, to figure out Christ's coming into the world at this time of the year, to dwell in the tabernacle of our flesh, John 1. 14. And the Word was made flesh, and dwelled among us, etc. and their being strangers and travellers here in this world. Vers. 17. Three times in the year all thy males shall appear before the Lord thy God.] That is, at the three great feasts before mentioned, the feast of unleavened bread, the feast of harvest or Pentecost, and the feast of in-gathering, called also the feast of tabernacles; then all the males were enjoined to appear before the Lord, and that in the place which he should choose, Deut. 16. 16. namely, all that were able: for those that were sick, infants and aged men, were doubtless excused. And though only the males were by this law tied to this service, because women had many occasions to keep them at home; yet even the women might if they pleased go up unto these feasts, and often doubtless did: for so it is sa●d of Hannah, the mother of Samuel, 1. Sam. 2. 19 She came up with her husband to offer the yearly sacrifice; and of the virgin Mary, Luke 2. 41. Now his parents went to Jerusalem every year at the feast of the Passeover. As for the place where they met together, it was doubtless first the tabernacle, and afterward the temple; because there God dwelled, as it were, amongst his people; and therefore there it is said they should appear before the Lord. And though it may seem somewhat questionable where they met to keep these feasts, all the time the ark was in one place and the tabernacle in another (as it was for many years after the ark was taken and carried away by the Philistines) yet upon good consideration I think we may well conclude that they were kept where the tabernacle was, because there was the altar of burnt-offerings, and the offering of sacrifices was a main part of the holy service of these feasts. Vers. 18. Thou shalt not offer the blood of thy sacrifice with leavened bread, etc.] Because the very same words almost are repeated Exod. 34. 25. only there the Passeover is expressly mentioned, Thou shalt not offer the blood of my sacrifice with leaven, neither shall the sacrifice of the feast of the Passeover be left unto the morning; therefore the most and best Expositors do understand this place particularly of the Paschall Lamb, to wit, that they might not eat any leavened bread with the Passeover, and that they might not leave any part of the Paschall Lamb until the morning; the fat being here by a Synecdoche put for all, and specially mentioned, because this in all sacrifices was offered to God. Yet I see not why this place may not be understood generally of all sacrifices; since it is evident, first, that leaven was forbidden in all meat-offerings, which were always offered together with their sacrifices: Levit. 2. 11. No meat-offering which ye shall bring unto the Lord shall be made with leaven; for ye shall burn no leaven, nor any honey in any offering of the Lord made by fire. And secondly, that though the flesh of some sacrifices might be eaten the next day, yet the fat thereof was to be presently burnt upon the altar. See Levit. 7. 2, 3. Vers. 19 Thou shalt not seethe a kid in his mother's milk.] Either this must be literally understood according to the very words, that they might not seethe a kid, or a lamb, etc. in the milk of the dam, because this had some appearance of cruelty, which the Lord by this ceremony taught them to abhor; and indeed upon the same ground other like laws were given this people, as Deut. 22. 6, 7. If a birds nest chance to be before thee in the way, etc. thou shalt not take the dam with the young. Or else rather it must be understood concerning the age of the kid, to wit, that they might not offer a kid to the Lord, or eat it themselves, whilst the flesh was only ●erely a milky frothy substance, thereby to teach them to avoid all foolish intemperancy and delicacy in their feeding: and upon this ground they were forbidden to bring the firstborn of their cattle, or any other sacrifice, till they were eight days old; because so long they were but as the dams milk. Vers. 20. Behold I send an Angel before thee, to keep thee in the way, etc.] That is, the promised Messiah, the son of God, and Angel of the covenant, Mal. 3. 1. Who led them by day in the pillar of a cloud, and by night in a pillar of fire, and at last brought them into the land of Canaan; of whom it is said, 1. Cor. 10. 9 that the Israclites in the wilderness tempted him, and so were justly destroyed by him, therein finding that verified which the Lord here saith, vers. 21. that he would not pardon their transgressions. Vers. 21. For my name is in him.] That is, he is the Lord Jehovah as I am, of the same Essence, Power, Majesty, and Authority: for so it is said of Christ, Heb. 1. 3. that he was the brightness of his Father's glory, and the express image of his person, and one God with him, The Father is in me, and I in him, saith Christ, John 10. 38. God was in Christ, reconciling the world unto himself, saith the Apostle, 2. Cor. 5. 19 And so it was prophesied of him, Jer. 23. 6. This is his name whereby he shall be called, The Lord our righteousness. Vers. 28. And I will send hornets before thee, etc.] This may be meant of stinging terrors, wherewith God struck the hearts of the Canaanites; or it may be understood literally of true hornets sent before the Israelites, and the rather, because first God had spoken of the fear wherewith the Canaanites should be stricken in the former verse; and it is not usual in the Scripture to express any thing plainly first, and then afterwards figuratively and obscurely. And secondly he tells the Israelites that God had done this for them which he had promised. See Josh. 24. 12. Vers. 31. And I will set thy bounds from the red sea, etc.] The bounds of the promised land are here set down, to wit, first their Eastern bound, which was the red sea; and secondly the sea upon which the land of the Philistines lay, called the Mediterranean sea, which was their West border; and thirdly the desert, which lay on the South of Canaan, to with the desert of Shur or Paran, which was their South border, on which side ran the river of Sychar, Josh. 13. 3. called the river of Egypt, Gen. 15. 18. for it runs out of Nilus into the Mediterranean sea: and therefore this also is there made the Southern bound; and fourthly the river, which is the great river Euphrates, which was the North bound. CHAP. XXIV. Vers. 1. ANd he said unto Moses, Come up unto the Lord, etc.] God having given Moses those judicial laws set down in the former chapters, and Moses being now to carry them to the people, upon their consent to make a covenant betwixt God and them; the Lord before his departure gives him this command for his coming up again with Aaron, Nadab, Abihu, and seventy of the Elders of Israel, appointing him to leave the people at the foot of the mount, but to bring up Aaron and his two eldest sons and the seaventy Elders into the mount, that is, a little way up into the mount, where they might be eyewitnesses of part of God's glory, as is expressed afterwards, vers. 9, 10. being to approach nearer to the Lord then the people were; and then there to leave them also to worship afar off, whilst Moses went up higher to the top of the mount, into the dark cloud, vers. 18. for so it followeth, vers. 2. Moses alone shall come near the Lord, but they shall not come nigh. It is questioned by Expositors who these seventy Elders were: W● read of seventy Elders that w●re chosen to bear part of the government with Moses, and received therefore from the Lord an extraordinary measure of gifts of God's spirit to enable them thereunto, as you may read Numb. 11. 16, 17. but that was done after the camp was removed from Sinai, and pitched in Kibroth-Hattaavah, as it is Numb. 11. 34. which was the next station beyond Sinai: Numb. 33. 16. And they removed from the desert of Sinai, and pitched at Kibroth-Hattaavah. Nor can it be meant of those Judges chosen by Moses before this, by the counsel of Jethro, as you read Exod. 18. 25. they were doubtless far more than seventy, seeing there were amongst them Rulers over every ten families amongst all the tribes. I● sufficeth us therefore to know, that whereas there were always, even when they were in Egypt, certain Elders in every tribe that were principal men amongst them▪ God now appointed that of these seventy should come up with Aaron and his sons into the mount: and these happily were chosen both now for witnesses, and afterwards at Kibroth-Hattaavah for helpers to Moses in his government: yea some add, that God appointed seventy rather than any other number, as a memorial of the seventy souls that went down with J●cob into Egypt, and consequently of God's blessing upon them in bringing them within a few years to so great a multitude. Vers. 2. Neither shall the people go up with him.] That is, they shall not at all go up into the mount, as Aaron and the Elders did. Vers. 4. And Moses wrote all the words of the Lord, etc.] To wit in a book. See Hebr. 9 19 The ten commandments in the stone tables were written by the finger of God himself, but the judicial laws Moses wrote in a book. And thus covenants agreed upon betwixt party and party are usually committed to writing. And builded an altar under the hill, and twelve pillars, etc.] Both the altar and the pillars were outward sacramental signs of the covenant which was now to be established betwixt God and his people; the altar representing God in Christ, the first and chief party in the covenant; and the twelve pillars, the twelve tribes. Vers. 5. And he sent young men of the children of Israel which offered burnt-offerings, etc.] The common opinion of most Expositors is, that the firstborn were the priests and sacrificers amongst the people▪ until the Levites were taken in their stead, Numb. 3. 41. And thou shalt take the Levites for me in stead of all the firstborn, etc. and consequently that these were the young men here spoken of▪ And indeed the word here used, in the original doth not always signify youths, in regard of years not yet grown up to man's estate, but young men, fit for service and ministry to their Elders; as Gen. 14. 23, 24. I will not, saith Abraham, take from a thread even to a shoe-latchet, etc. Save only that which the young men have eaten; and Exod. 33. 11. His servant Joshua, a young man, departed not out of the tabernacle. And so in many other places. But because it is I think unquestionable that before the people of God came to be a body politic, the chief and governor's of every family were the sacrificers; neither do we ever read that the firstborn were set apart for public sacrifices, since the Lord challenged them for his, upo● the coming forth of his people, Sanctify unto me all the firstborn, Exod. 13. 2. It is rather probable that Moses and Aaron, and their chief Governors, had as yet the chief hand in offering public sacrifices, and that then young men, perhaps of the firstborn, were only chosen to minister to Moses and Aaron in fetching and killing the sacrifices, and other services belonging thereunto; and are therefore said here to have offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord. Where by oxen other sacrifices are also employed, these being named as the principal i● stead of all: for Heb. 9 19 the Apostle speaking of this place, adds also calves and goats. Vers. 6. And Moses took half of the blood, and put it in basons, etc.] Which was so reserved to be sprinkled upon the people. This blood was to signify the blood of Christ, by which we are reconciled to God, and by virtue whereof the covenant of grace is established betwixt God and us: and the dividing of this blood (half being sprinkled upon the altar, which represented God, and half upon the people) signified that the performance of the covenant by both parties, God's favour and grace to his people▪ and the people's faith and obedience to God, was to be ascribed to the blood of Christ. And half of the blood he sprinkled on the altar.] And so also on the book, Heb. 9 19 Which as it seems was laid on the altar; making use herein also of water, scarlet, wool, and hyssop, Heb. 9 19 though Moses here nameth them not▪ because so the legal sprinklings were usually done, for there was water intermingled with the blood, because the blood otherwise growing cold would have been thick, and not fit to be sprinkled, nor perhaps enough for the use. Vers. 8. And sprinkled it on the people, and said, Behold, etc.] That is, all the people that stood about him, some for all▪ or all as they came to him; or the Elders in stead of the people. See Levit. 4. 15. Vers. 10. And they saw the God of Israel.] That is, the signs of Gods glorious presence; for never man saw God, nor can see him, 1. Tim. 6. 16. Whom 〈◊〉 man hath seen nor can see. And there was under his feet as it were a paved work of saphir stone, etc.] Not that the Lord showed himself in any humane shape (See Deut. 4. 15.) but this is spoken because of the situation of this saphir work, that it was beneath the signs of his glory, as a pavement under the feet. Vers. 11. And upon the Nobles of the children of Israel he laid not his hand.] That is, though these Elders and Nobles of Israel saw the glory of God in an extraordinary manner upon the mount, yet God was pleased to spare them, that they received no hurt thereby; which is noted as a special mercy of God, in regard that men, yea the greatest and noblest of men, by reason of their frailty are not able to endure such a manifestation of glory, should not God withhold it from being hurtful to them. Also they saw God and did eat and drink.] That is, Aaron and his sons. The Elders and Nobles of Israel, before spoken of, saw the signs of God's presence, and yet were so far from receiving any hurt thereby, that returning home again unto the people, where they had before their coming up into to the mount offered up divers sacrifices to the Lord, they did there with their peace-offerings feast together, rejoicing in the goodness of God to them, and the honour he had done to them. Vers. 12. And the Lord said unto Moses, Come up to me into the mount, etc.] Hitherto Moses stood afar off with the seventy Elders; now he is called nearer, as God had before said, ver. 2. And Moses shall come near unto the Lord, etc. And be there.] That is, continue there. Thus God makes known to him that his stay should be now longer than usual; and thereupon it is that he takes order, ver. 14. that Aaron and Ur should in his room determine the affairs of the people. Vers. 13. And Moses rose up, and his minister Joshua.] Joshua was not before mentioned, ver. 1. because he was as Moses minister and continual attendant; and therefore it was not necessary that he should be expressed by name. See chap. 32. ver. 17. Vers. 14. Tarry ye here for us, etc.] Either this must be meant of such a stay in that place of the Mount, as that withal they might go as oft as they pleased unto the people; or else rather, this word here must be taken in a larger extent, comprehending the place where the people were in their tents, and only implying that they should not go up with him to the top of the mount. Vers. 16. And the seventh d●y he called unto Moses ●●e of the ●idst of the cloud.] Moses having stayed six days in the higher part of the mount, but without the cloud, that in that time his mind might by degrees be taken off from all worldly thoughts and cares, and raised up with a desire and longing expectation of beholding God's glory, to which he was not yet admitted, upon the seventh day God called him, and he went into the midst of the cloud. Vers. 18. And Moses was in the cloud forty days and forty nights.] To wit, after he went into the midst of the cloud, and was there with God: for so it is expressed, chap. 34. 28. And he was there with the Lord forty days, etc. All which time Joshua it seems stayed upon the mount without the cloud, waiting for Moses, sustaining himself happily all the while with the Manna that fell from heaven, and the water of the brook, mentioned Deut. 9 21. that descended out of the mount; for there Moses found him when he came down from God; neither did he know what the Israelites had done in the camp. See Exod. 32. 17. But for Moses, he was with God within the cloud all those forty days and forty nights; and therefore doubtless did neither eat nor drink (wherein his condition was a shadow of the life of the glorified Saints in God's presence in heaven) but was continually employed in beholding the glory of God's presence, in receiving instructions from God about all things that concerned his people, and viewing that pattern of the tabernacle, and all things belonging thereto, which was shown him in the mount. CHAP. XXV. Vers. 5. ANd shittim wood.] This was doubtless some choice kind of wood, of great esteem in those times, as Box and Ebony, and such sorts of wood are now amongst us; which either they procured from the places adjoining in the wilderness, where it grew (it seems) in great abundance (and thence happily that place in the plains of Moab, where the Israelites pitched their tents, was called Abelshittim, Num. 33 49.) or else it was brought out of Egypt, at least by the richer sort of them, for their own private use in their tents or household utensils: which seems the more probable, because of that passage, Exod. 35. 24. Every man with whom was found shittim-wood for ●ny work of the service, brought it: whereby it seems that some of them had it lying by them as a choice treasure. Vers. 8. And let them make me a sanctuary.] That is, the tabernacle consecrated to God for the duties of his public service, the visible sign of God's presence with, and protection of his people, Levit. 26. 11, 12. And I will set my tabernacle among you: and my soul shall not abhor you, and I will walk among you, etc. It was a type, 1. of Christ's person, whence he is said to be, Heb. 8. 2. A minister of the sanctuary▪ and of the true tabernacle, which the Lord pitched and not man, by whom God doth manifest himself unto us, and in whom we have access unto God; and 2. of the Church, the habitation of God by the spirit, 2. Cor. 6. 16. Ye are the temple of the living God, etc. and every Christian, in whose heart God dwelleth, Heb. 3. 6. Whose ●ouse, are we, if w● hold f●●t the confidence, ●nd the rejoicing of hope firm unto the end. T●●● I may ●w●●l ●●ong●● th●●.] This i● add●● 〈◊〉 ●●●rong mo●i●e to make the● give 〈◊〉 towards the ●●●ing of the 〈◊〉. Vers. 9 Aft●r th● 〈◊〉 of ●●e 〈◊〉 and ●h● 〈◊〉 ●f 〈◊〉 the 〈◊〉 th●●●●f, etc.] God did not only in word● 〈◊〉 to Mo●●● aft●● wh●t manner he would h●ve every thing made in the tabernacle, but th●●e was 〈◊〉 in a vision represented to his sight the very form and proportion of th●●, ver. 40. Look that thou ●ake thereafter their pattern whi●h was 〈◊〉 th●e in the ●o●nt: Ev●n as he did also afterwards to David, for th● m●king of the ●●●ple, and all the furniture ●●●●eof 1. Chron. 28. 19 All this, s●id D●●●d, 〈◊〉 Lord m●●e me understand in writing, by his h●nd upon 〈◊〉 ev●n ●ll the works of this p●ttern. Now the reason why the Lord was so ex●ct herein, that ●o●es might be sure to make all things according to his appointment, was partly because the tabernacle and all things appertaining thereunto were to be types and shadows of spiritual and heavenly things, appertaining to Christ and his pri●●●hood; to which end the Lord also ●he●ed him the p●ttern of those things above in the mount. So that ind●●d the pa●●ern which was showed to Moses in the mount, was not only a p●ttern of the tabemacle and those things appertaining thereunto, which Moses was 〈◊〉 ma●e; but withal likewise a pattern or figure of those spiritual and heavenly things which concerned the ●●●rnall priosthood of Christ. And hence it is that the Apostle applyeth this direction giv●n to Moses, to make all things according to the pattern that was showed him in the mount, to manifest that he did not unfitly call those legal utensils, which Moses made, an example and shadow of heavenly things, Heb. 8. 5. Namely, because if the pattern ●he●●d him in the mount was a shadow and type of heavenly things, then necessarily those things that Moses made after this pattern were also such too. Vers. 10. A●d they ●hall make an ark of s●i●●im-wood.] The use of this was principally to keep the two tables of the Law in it, ver. 16. And thou shalt pat into the ark the testimony▪ etc. And so it was a sign of God's pre●ence amongst them, as he was their Lord and Lawgiver, ordaining and requiring the covenant of works, This do and live; and threatening death to them that transgressed his commandments. Two cubits and an half shall be the length thereof▪ etc.] It is generally held ●hat a cubit amongst the Hebrews contained a foot and an half of our measures: the ark therefore was a yard ●●d nine inches long, and three quarters of a yard high and broad. Vers. 11. And thou shalt over-lay it with pure gold, etc.] As the gold spent in the whole work of the tabernacle, and the holy things thereof, was to set forth the majestic of that great God who had chosen that for his dwelling place; so was this also wherewith the ark was overlaid; but besides also, this of the ark was particularly to teach them what pr●●ious account they were to make of the Law of God, tha● was laid up there in so costly a cabinet. And shalt mak● upon it a crown of gold round about.] Or a border which w●s for the closing of the cover of the ar●, and withal for ornament. Vers. 14. And th●● shalt put though stav●s into th● rings by the ●ides of the ark, etc.] And so not being suffered to touch the 〈◊〉 they were taught thereby the more reverently to esteem of it. Vers. 16. And thou shalt put into th● ark the testimony, etc.] That is, the two tables whereon the Decalogue was written, which were a testimony of the covenant betwixt God and the people, and testified what it was that God required of them. See Exod. 31. 18. also ver. 22. of this chapter, and Exod. 38. 21. Therefore also were they called the tables of the covenant, Deut. 9 9 and the ark wherein they were was called the ark of the covenant of the Lord, Numb. 10. 33. as upon the same reason the book of the Law is also called the testimony, 2. King▪ 11. 12. and the Gospel, 1. Cor. 2. 1. the testimony of God. Vers. 17. And thou shalt make a mercy-seat, etc.] Or, a propitiatory covering, a type of Christ, whom God hath set forth to be a propitiation, Rom. 3. 25. by whom we are covered from the wrath of God, and curse of the Law, so that the hand-writing that was against us, which was contrary to us, is taken out of the way, Col. 2. 14. and have Gods will revealed unto us. Vers. 18. And thou shalt make two Cherubims, etc.] These Cherubs were to represent the holy Angels, who continually attend God in heaven to do him service, and were therefore signs in that place of God's presence. Vers. 20. And the Cherebims shall stretch out their wings, etc.] The wings of these Cherubims being thus stretched forth did cover the top of the mercy-seat, and compass in that place (their wings meeting together on each side of the mercy-seat) from whence the Lord intended to speak unto Moses; by an audible voice▪ of all things which he would give him in charge for the children of Israel, ver. 22. And I will commune with thee from above the mercy-seat, etc. But withal by stretching forth of their wings was signified the readiness of the Angels to do all willing service to God▪ to Christ, and to his Church and people: And by their hiding of that place from whence the voice of the Lord came to Moses, the Israelites were taught to content themselves with that which God was pleased by his word to reveal unto them, and not to search further. And their faces shall look one to another, toward the mercy-seat, etc.] Hereby was sgnified that the Angels with one joint consent are always attentive to execute God's command, to wait upon Christ▪ his Church and people, into whose mysteries now revealed in the Gospel they desire to look, 1. Pet. 1. 12. Vers. 22. And there I will meet with thee, etc.] And indeed there specially did God speak to them, though not there only. See chap. 29. 42. and Numb. 12. 5. Vers. 23. Thou shalt also make a table of shittim-wood▪ etc.] Hitherto God had given Moses direction for the making of these things that were to be in the most holy place: here he proceeds to give direction for those things that were to be done in the Sanctuary or holy place within the vail, and so in the first place for making of the table of shewbread. Now this table was 1. to be a memorial of God's miraculous feeding the twelve tribes in the wilderness with bread from heaven▪ 2▪ to teach them when they came into the land of Canaan, that all their provision there was from God▪ and that they were continually fed at God's table (for so much was employed, in that part of their food was still set before God, as by way of acknowledgement that all was 〈◊〉 that so they might be thankful to him and use his gifts soberly and moderately, as if they were at God's table; ●●●●ly, to be a type of Gods feeding his people and family with the true bread of life, Christ, and that both in the word and in the sacrament of the Lords supper (for indeed therein we may truly say with Solomon, Prov. 9 2. The Wisdom hath mingled her wine, and hath furnished her table; and as, Psal. 36. 8. That we are abundantly satisfied with the fatness of God's house) and likewise of that fullness of joy which God hath prepared for the faithful in heaven, of which Christ speaking saith, Luke 22. 29. 30. I appoint unto you a kingdom▪ as my father hath appointed unto me, that ye may eat and drink at my table in my kingdom. Two cubits shall be the length thereof, etc.] According therefore to our measures it was a yard long, half a yard broad, and three quarters of a yard high. Vers. 24. And make thereto a crown of gold round about.] This crown was upon the table by the very edge of it, to keep from falling such things as were set thereon, and withal for ornament. Vers. 25. And thou shalt make unto it a border of an hand-breadth round about.] This border was surely either the very frame wherewith the feet▪ of the table, above close under the board, were joined together, and whereon the board of the table was by some means fastened; or else rather, it was a border for ornament round about the frame, as is usual, to hide the joints where the frame and feet were jointed together. And thou shalt make a golden crown to the border thereof round about.] This was not the same crown mentioned vers. 24. but another, which went round about the frame of the table, upon or over the border, and that only for ornament. Vers. 27. Over against the border shall the rings be, etc.] That is, close under the border in the upper part of the frame, that it might be carried the more conveniently. Vers. 29. And thou shalt make the dish●● thereof, etc.] Four kinds of vessels are here named belonging to the table: hard it is to say for what purpose they were severally used; yet according to our translation the most probable opinion is, that first the dishes were to hold the loaves of shewbread, and some of them happily to hold frankincense which was put upon ●ach row of the shewbread, Levit. 24. 7. secondly, that the spoons were to put in the frankincense into the dishes, and to take it out again when it was to be burned upon the altar of incense, Levit. 24. 7. and thirdly, that the two last kind of vessels were two several sorts of covers (as is evident in the text, where they are called covers and bowls to cover withal) the one happily being plates for the covering of the loaves, the other bowls▪ for the cov●●ing of the dishes of frankincense, and which might also serve for the burning of t●e frankincense. Vers. 30. And thou shal● set upon the table shewbread before me always, etc.] To wit, twelve loaves or cakes, each containing two homers or tenth deals of fine flower which were set in too rows upon the table, and changed every Sabbath day, Levit▪ 24. 5. etc. And were therefore called shewbread, because they were always set forth and showed as inthe presence of God. Vers. 31. Thou shalt make a candlestick of pure gold.] This candlestiks was a type of Christ, and that as he is and always hath been both by his word and spirit the light of the Church, John 12. 46. I am come a light into the world, that whosoever believeth in me should not abide in darkness. Vers. 32. And six branches shall come out of the sides of it, etc.] The shaft went upright in the midst, and then from this shaft went out six branches, three on a side, one above another, and they went out by couples▪ one on the one side, and righ● over against that another on the other side; ●●ither were they all of one length, for the nethermost branches were the longer, and the uppermost the shorter▪ so that they were all of one height above. Now these did denote the Prophets and Priests before, and the Apostles, Evangelists and Pastors since the days of Christ; who did all in their several times, places and degrees, receive their gifts and authority from Christ, and were as so many burning and shining lamps, as it is said of the Baptist▪ John 5. 35. Vers. 33. Three bowls made like unto almonds with a knop, etc.] These bowls, knops, and flowers, such as are usually in candlesticks, were only for ornament, y●t might also signify the several gifts and ornaments wherewith Christ dot● endue his ministers; and there was three of each in every branch. Vers. 34. And in the candlestick shall be four bowls, etc.] That is, in the shaft of the candlestick: as in the branches there were bowls, and knops, and flowers for ornament, so also in the shaft or body of the candlestick which went up right in the midst of the branches; yet in this there were four of each, whereas there wer● but three in the branches. Vers. 35. And there shall be a knop under two branches of the same, etc.] That▪ i●, just ove● the fi●st and lowest knop in the shaft came out two branches, one on each side, and so over the second, and third; and then in the upper part of th● shaft, above the place where the branches went forth, was there a bowl, a knop, and a ●lower. Vers. 37. And thou shal● make the seve● lamps thereof.] That is, the sockets where the oil was put to feed the light, which may well signify the manifold gifts of th● spirit, as Rev. 4. 5. And there were ●even lamps of fire burning before the throne, which ●r● the seven spirits of God. Now these seven lamps ●ere on the top of the shaft and the ●ix branches thereof. That they may gius light over against i●.] That is, round about it. See Numb. 8▪ ●. Vers. 38. And the tongues thereof and the sn●ffdis●es thereof shalt be of p●re gold.] The tongs or snuffers were appointed to raise up the wick of the lamps, or to cleanse the droppings of it, and the● the 〈◊〉 so tak●n away was put into the sn●ffdishes. Vers. 39 Of a talon of pure g●ld shall ●e make it.] That is, of a● hundred an● twenty pound weig●●. CHAP. XXVI. Vers. 1. MOreover thou shalt make the tabernacle with ten curtains, etc.] This word tabernacle is sometimes taken in a larger sense, including the court also; but h●re it is only taken for the enclosure of the ten curtains which did compass● the Sanctuary of the most holy place. With Cherubi●● of c●●ni●g ●●rk, etc.] Th●se Ch●●ubims w●r● a visibl●●●g●● of God's presence, a●d of 〈◊〉 Angel's ministry in th● Church, whereof th●●●b●rnacle was a type. Vers. 2. The length of one curtain, etc.] According to our measures every curtain was four●t●●n yards long, and two yard● broad; and so the breadth of all the ten curtains together was tw●nty yards: and thu● they w●r● ordered, they were laid in the length of them cross athwart the tabernacle, in the breadth ofit, from th● North to th● South. Now th● tabernacle b●ing fifteen yard's compass from th● ground on th● Southsid● to the ground on the Northsid● (for it was on both sides five yards high and on th● top five y●rd● bro●d▪) the curtains of four●t●●● yards length would cov●● i● fr●● one sid● to the oth●● within half●a yard of th● ground on ●ach side: and again, the tabernacle b●●ng▪ fif●●●n yard● long, the breadth of these t●● curtains, making together twenty yards, would cover the tabernacle in the length of it, and then four yards and an half would b● l●f● to hang down as a covering f●● th● fa●●he●t end of the tabernacle Eastward, within h●l●●● yard of th● ground, as on the sides, and it might lean over on th● forefront half a yard. Vers. 3. Th● f●●● curtains shall be coupled togethers etc.] S●w●d or fastened together, and so should make two great curtains▪ which were also coupled together wit● loops and ta●h●●, as is ●xpr●ss●d in th● following v●●s●●. Vers. 4. A●d t●o● sh●lt 〈◊〉 loops of ●l●w ●p●● the ●dg● of on● curtain, etc.] The meaning of this clause is, That there should be loops of blue set upon th●●dg●● of th● two g●●●● curtains that lay n●xt together, when th●●urtains w●●● spread over t●e tabernacle, to wit upon th● farthest edg● Westward of the ●●rst gr●●t cur●●in wh●●● it was to be coupled to the other gr●at curtain, and upon that edg● of th● s●cond cu●●●in w●●re i● was to 〈◊〉 coupled to the 〈◊〉 and so with thos● t●●h●● o●●gold▪ mentioned vers. 6. these loops on the edg●● of th● two curt●in● w●r● 〈◊〉 together. Now this, I co●●●iv●▪ was th●● ord●r●d, bo●h ●ha● th●s● loops and taches on the outside might show the division of the holy place from the most holy▪ (for jus● under that place the vail divided them, vers. 33. Thou sh●l● ha●g up th● veil un●●r th● tacks) and also that being so ●ast●ned th●y might b● tak●n asunder, and t●at with the more conv●●i●nci●▪ and l●ss● troubl● th●y might 〈◊〉 t●●m down, and fold them up when they removed the tabernacle. But besides, the fastening 〈…〉 curtains together signified the spirits 〈◊〉 o● coupling▪ o● th● Sain●● together by faith and love in Christ, of which the Apostle speaks, Ep●●s▪ 4▪ 3▪ 4. wh●r● he exhorts us to endeavour to keep the unity of the spirit in the bond of peace, telling us that they that are Christians are one body and spirit, even as they are called in one hope of their calling, etc. And the coupling of the two great curtains together to m●●e o●● 〈◊〉 mig●● also 〈◊〉 ●●at the Sain●s both in heaven 〈◊〉 earth, however ●eve●ed ●n place one from another, do make but one Church, all things 〈◊〉 in heaven and earth being gathered together in one, even in Chri●t, Eph. 1. 10. Vers. 6. And it shall be one tabernacle.] This is added as a reason why the two great curtains, made up each of them of five le●●er curtains, should be thus coupled together w●th loops and taches, to wit, that they might make one tabernacle; which had not been, if (as some conceive it was) each ●●ve had been coupled together, and n●● the five to the five. See ver. 11. Vers. 7. And thou shalt make curtains of goat's hair, etc.] To wit, goat's hair spun by women (Exod. 35. 26. And all the women, whose heart stirred them up in wisdom, spun goats hair) and woven into stuff, not much unlike our chamlet. Eleven curtains thou shalt make.] Whereas the embroidered curtains were but ten: the reason see in ver. 9 Vers. 8. The length of one c●rt●in shall be thirty cubits.] Two cubits, that is, a yard longer than the embroidered o●es: and so these reached on both sides to the ground, whereas the other came ●hort of the ground half a yard on both sides. S●● ver. 13. Vers. 9 And s●alt do●●le t●e s●xt● curt●i● in the forefront of the tabernacle.] It was doubled or folded back in the forefront, that it might serve as a pentice to de●end the vail which did hang there. Vers. 12. The half c●●●ain that remaineth, etc.] There being of this curtain one covering more than of the embroidered curtains, it was the breadth of a curtain, that is four cubits or two yards, of larger extent than the other; which overplus was thus used, a yard of it was doubled back in the forefront, as in ver. 9 And the other yard hung over on the backside, and so fell down lower than the other curtain by half a yard, folded or doubled. Vers. 13. And a cubit on the one side, and a cubit o● the other side, etc.] Se● above, ver. 8. Vers. 14. And thou shalt make a covering for the tent of rams skins died red, etc.] Of the measure and fashion of these two cover there is no mention, and happily because in all things they agreed with that of the goat's hair. These served for the service of the tabernacle and things in the same, from the injury of the weather; and withal signified, 1. the safety of the Church covered and hi● from the injuries of the world, whence is that of the Prophet, Isai. 4. 6. And there shall be a tabernacle for a shadow in the day time for the heat, and for a place of refuge, and for a covert from storm and from rain; and that of David, Psal. 27. 5. In the time of trouble he shall hide me in his pavilion; in the secret of his tabernacle he shall hide me, etc. And 2. the state of the Church then, which had the mysteries of Christ under shadows and cover, now taken away. Vers. 15. And tho● s●alt mak● boards for the tabernacle of sh●●tim-wood, standing up.] These boards of the tabernacle (which were fastened in silver socl●●●, ver. 19) signified the several members of the Church, who are built upon the foundation of th● Prophet's and Apostles, ●●s●● Christ himself b●ing th●●●i●f corner stone; In whom all the building fitly framed together groweth unto ●n holy temple in the Lord, Ephes. 2. 20, 21. See Rev. 3. 12. Him that overcometh will I make a pillar in the temple of my God. Vers. 16. Ten cubits shall be the length of a board, etc.] Which was the height of the tabernacle, ten cubit● or five yards. Vers. 17. Two tenons shall there be in one board, etc.] That is, pieces of board cut out of the same breadth and depth in the bottom of each board, to put into the sockets for their fastening. Vers. 18. And thou shalt make boards for the tabernacle, twenty boards, etc.] Twenty boards, each of them being a cubit and an half broad ver. 16. make thir●● cubits, that is fifteen yards; which was the length of the tabernacle. Vers. 19 And thou shalt make forty sockets of silver, etc.] Or footstalls, having hollow mortaises for the tenons of the boards to be fastened in. Vers. 22. And for the sides of the tabernacle Westward.] That is, for the whole West end, from one side or corner of it to the other. Vers. 23. And two boards shalt thou make for the corners, etc.] These are called the corner boards, either because they stood sloping, and so joined the boards of the side and end together; or because they were made purposely of another fashion, that standing in the corners they might strengthen the whole frame of the tabernacle. Vers. 24. And they shall be coupled together beneath, etc.] That is, they shall be cut or slit in the midst, and then doubled (the Hebrew word signifieth twined) they were to be cut just of the same proportion every way, and then clapped together, one to line the other: and by this means though there were eight boards in the end, yet the tabernacle was not twelve but ten cubits, that is five yard●, broad. And they shall be coupled together above the head of it into one ring.] This I understand of a plate of gold, which was put about the ends of these corner-doubled boards for better binding or fast closing them together. Vers. 26. And tho● shalt make bars of shittim-wood; five for the boards of the one side of the tabernacle, etc.] Four of these were rows ofbarres; for it seems only the middle bar did reach from end to end, ver. 28. the other were shorter bars, laid in four rows, two beneath & two above, and some way joined together▪ where they met, for the strengthening of them. Vers. 28. And the middle bar in the midst of the boards shall reach from end to end.] There were two rows of bars went across in the upper part of the boards, and two in the nether part of the boards; but this bar, that went athwart in the midst of the length of the boards, was all of one piece, one entire bar, reaching from end to end. Now the fastening together of these boards thus with bars signified the uniting of all the members together by one and the same spirit in Christ, from whom the whole body fi●ly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love, Ephes. 4. 16. Vers. 31. And thou shalt make a vail of blue, etc.] This vail, which closed in the most holy place, signified, 1. the body of Christ, shadowing his divinity, by which he hath opened for us a way into the holiest, that is, into heaven: Heb. 10. 19, 20. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh, etc. See also Heb. 9 8, 24. And 2. it signified that as yet the spiritual worship of God was in a manner hidden under the vail of legal ceremonies, which should be clearly revealed at the coming of Christ; 3. It might also signify the separation betwixt the Church of the Jews and of the Gentiles, which is now reconciled by Christ, Ephes. 2. 14. For he is our peace, which hat● made of both one, and hath broken down that partition-wall; and therefore at the death of Christ the vail rend asunder, Luke 23. 45. Vers. 32. Their hooks shall be of gold, etc.] Which did hold up the cords upon which the vail did ride, and were fastened to the heads of the pillars. Vers. 33. And thou shalt hang up the vail under the taches, etc.] Under those taches mentioned ver. 6. so that this is added to show in what place this vail was to be hung up. Vers. 36. And thou shalt make an hanging for the door, etc.] This hanging at the very entrance into the Tabernacle signified with what fear and reverence we should approach into God's presence, and partake of his sacred mysteries, not rushing in boldly upon them without any awe; as also the restraint of the Jewish Church from such blessings as are now opened unto us in Christ: for within this hanging the people might not come, Hebr. 9 6. Vers. 37. And thou shalt make for the hangings five pillars of shittim-wood. etc.] Because this lay open to the wind and weather, it had the more pillars to strengthen it; the other had but four. CHAP. XXVII. Vers. 1. ANd thou shalt make an altar of shittim-wood.] Though the altar was made of wood, yet it was covered over with brass to defend it from the heat of the fire, which lay ever burning upon it; and besides the wideness and length of it was such that the fire needed not come near the sides, but might be kept within the compass of the grate, which was all of brass. Nei●her is this Law contrary to that, Exod. 20. 24. An altar of earth thou shalt make, etc. For that is meant of altars to be made upon the sudden upon some extraordinary occasion, which were only for a time, and so to be dissolved again, such as Samuel and Elias made; but this was for the perpetual use of the tabernacle, and was a type of Christ, who is now the only altar of his Church, Heb. 13. 10. We have an altar, whereof they have no right to eat which serve the tabernacle. Vers. 2. And thou shalt make the horns of it, etc.] To these they bound their sacrifices, Psal. 118. 27. Bind the sacrifice with cords, even to the horns of the altar: And besides, horns usually signifying power and might (Habb. 3. 4. He had horns coming out of his hand, and there was the hiding of his power) these four horns signified the power of Christ for the salvation of his people, gathered from the four corners of the world. Vers. 3. And his fleshhooks, etc.] The word in the original may comprehend fire-tongs, forks, and other instruments, used as occasion was to remove and lay in order the wood, coals, and flesh of the sacrifices: But our Translatours have rendered it fleshhooks, that is, those instruments with teeth, used to take flesh out of pots, 1. Sam. 2. 14. All that the fleshhook brought up, the priest took for himself. See also 2. Chron. 4. 16. Vers. 4. And upon the net thou shalt make four brazen rings, etc.] Wherewith it hung upon ledges or hooks within the altar, happily upon the ends or hooks in the inside of those rings which were on the outside for the carrying of the altar: And thus hanging down midway the hollow of the altar, the boards on each side would fence the flames in part from the wind and weather. Vers. 9 And thou shalt make the court of the tabernacle, etc.] This was called the court of the tabernacle, because it was reared up round about the tabernacle, chap. 40. 33. Here the sacrifices were killed, and other services of the Levites performed; and it was a type of the visible Church here in this world, where both true believers and hypocrites do join together in the outward duties of God's worship and service: for which cause also it was so spacious and large, an hundred cubits, that is, fifty yards long, and fifty cubits, that is, five and twenty yards wide, to signify how greatly the Church should be enlarged in process of time, especially when the Gentiles should also become God's people. Vers. 10. The hooks of the pillars and their fillets shall be of silver.] These fillets were certain hoops or wreaths of silver, which compassed the pillars and served for ornament, and happily for th● better fastening of the hangings in some places to the pillars: where the making of these is related, it is said that their heads also (or chapiters) were over-laid with silver, chap. 38. 17. though that be not her● expressed. Vers. 12. Their pillars ten, and their sockets ten.] The hangings on the West side must have ten pillars, standing upon as many brazen sockets. And here we must also note that doubtless there stood two pillars joined together in each corner, for otherwise we cannot say whether the corner pillar was to be numbered amongst the twenty pillars, appointed on each side for the length of the court, or the ●●n appointed for the breadth. Vers. 16. And for the gate of the court shall be an hanging of twenty cubits, etc.] See the note, chap. 26. 36. Vers. 18. And the height five cubits, etc.] This court therefore of th● tabernacle was but half so high as the tabernacle, and therefore the tabernacle might be easily seen; yet these hangings were so high that men could not overlook them. Vers. 19 All the vessels of the tabernacle, etc. shall be of brass.] That is, such as were only for the taking down and setting up of the tabernacle, as the pins or stakes which were driven into the ground to fasten it. Vers. 20. And thou shalt command the children of Israel, that they bring pure oil olive beaten, etc.] It seems that oil which was first gotten out of the olives by beating or stamping of them, was far purer ●nd clearer from dregs, then that which was afterward crushed out with a press. This therefore th' e children of Israel were appointed to provide for the lamp in the golden candlestick, even pure oil olive beaten, wherewith the priests were to maintain the lamps, to cause the lamp to burn always, that is every night, by renewing them still at the appointed times: As the daily sacrifice is called a continual burnt-offering, Exod. 29. 42. and yet it was offered but twice every day, at morning and evening. And so this word, always, is explained in the following verse, Aaron and his sons shall order it from evening to morning before the Lord. At the East end of the ta bernacle, either abov● the vail, or at the opening of it, there might come in light sufficient in the day time; and therefore I conceive then the lamps burned not, but in the night only, and were put out in the morning; which some infer also from that, 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God, to wit, before the break of day. Now by this pure oil was signified the gifts and graces of the Spirit, whereby the ministers of God are fitted to be as lights among the people. Vers. 21. In the tabernacle of the congregation, etc.] The tabernacle is here called the tabernacle of the congregation, because though the people did not enter into this place; yet to the door of this tabernacle they brought their offerings, and there did the Lord meet with the people, and make known his will to them. Aaron and his sons shall order it, etc.] Signifying that the priests lips should preserve knowledge. CHAP. XXVIII. Vers. 1. ANd take thou unto thee Aaron thy brother, etc.] Because Aaron was the brother of Moses, to prevent any envy amongst the people, this is in the first place expressed, that it was by the Lord's appointment and command that he and his sons were set apart to the office of the priesthood. Vers. 2. And thou shalt make holy garments for Aaron thy brother, for glory and for beauty.] That is, glorious and beautiful. And hereby was signified, 1. the insufficiency of Aaron's priesthood, that there was not in him (if you look on him in his own person) sufficient worth that he should mediate between God and man; for therefore was this holiness in his garments to cover the pollution of his own p●rson▪ 2. the more than angelical purity and holiness of Christ, whose type Aaron thus attired was, Heb. 9 14. Christ through the eternal spirit offered himself without spot to God. By whom also his Church is clothed with garments of beautiful glory, Isai. 52. 1. Put on thy beautiful garments, oh Jerusalem, the holy city. Rev. 19 8. To her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of the Sain●s: 3. to show the extraordinary degrees of holiness required in those that serve at the altar▪ Vers. 3. And thou shalt speak unto all that are wisehearted, etc. that they may make Aaron's garments to consecrate him, etc.] That is, to be a sign of his consecration and sanctification from God; therefore it was death to minister without these garments. Vers. 6. And th●y shall make the ephod of gold, etc.] It was called the ephod of an hebrew word, which signifieth to close, compass, or gird about, because it compassed fitly the body, and was tied thereto: it was the outmost of all Aaron's garments, and covered his whole body, both back and breast, from the shoulders down to the loins, excepting only the breast, where the breastplate was fastened. Vers. 7. It shall have the two shoulder-pieces thereof joined at the edges thereof; and so it shall be joined together.] These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod, and so met together on the top of each shoulder, and were joined together in the edge thereof, a hole being left in the midst through which the priest's head went when he put on the ephod; or else it is meant of certain wings (as we call them) which were joined to the ephod in the edge round about each shoulder. Vers. 8. And the curious girdle of the ephod which is upon it shall be of the same, etc.] By this is meant two pieces or slaps which came from the back part of the ephod under the armholes, and are called the curious guard, or girdle, because the nether lappets served as a girdle to fasten it below: and it is said that it should be upon it, that is, is joined as a part of it, which is added to distinguish it from the girdle mentioned ver. 39 Thou shalt make the girdle of needlework, which was not a part of the ephod, as this, which is therefore called often the golden girdle. Vers. 9 And thou shalt take two onyx-stones, and grave on them the names of the children of Israel.] These two onyx-stones, whereon were graven the names of the twelve sons of Jacob, signified the firm and perpetual love of Christ toward his Church; and also how precious they be to him, & how continually mindful he is of them, Cant. 8. 6. Set me as a seal upon thy heart, as a seal upon thy arm; for love is strong as death. See also Hag. 2. 23. In that day, saith the Lord of hosts, will I take thee O Zorobbabel my servant, etc. and will make thee as a signet. Vers. 10. Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.] That is, first Reuben, than Simeon, and so the rest according to their age: And this signified the like precious faith and dignity which all have obtained before God in Christ, 2. Pet. 1. 1. To them that have obtained the like precious faith: So Gal. 3. 28, 29. Ye are all one in Christ Jesus: And if ye be in Christ, then are ye Abraham's seed, and heirs according to the promise. Vers. 12. And thou shalt put the two stones upon the shoulders of the ephod, etc.] Hereby was signified the power and principality of the Mediator, laid upon Christ's shoulders, Isai. 9 6. And the government shall be upon his shoulders, etc. See 22. chap. ver. 22. And the key of the house of David will I lay upon his shoulders. In regard whereof he doth, 1. bear our iniquities, Isai. 53. 4. Surely he hath born our griefs, and carried our sorrows, etc. 2. by his mediation and intercession he presents us as pure and holy unto God, Eph. 5. 27. That he might present it to himself a glorious church, etc. so also John 17. 19, 20, 21. And for their sakes I sanctify myself, that they also might be sanctified through the truth, etc. 3. he doth support and defend us from all evil, Deut. 32. 11, 12. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord alone did lead him, etc. And fourthly he carried those, whose names are written in the book of life, as it were upon his shoulders into heaven, who were plunged in the gulf of sin and death, and were utterly unable to raise themselves thither. And thus was all the occasion of envy taken away, the people being hereby taught that they were none of them excluded, but in the person of one were all presented as a royal priesthood unto God. For stones of memorial unto the children of Israel.] That is, they shall be a visible sign to put them in remembrance of their interest in God through Christ, and to assure them that God seeing their names upon the shoulders of the priest, would remember the covenant he had made with their fathers, and accordingly would do them good: for so the like phrase is used concerning God, Gen. 9 16. The bow shall be in the cloud, and I will look upon it, that I may remember the everlasting covenant betwixt God and every living creature. Vers. 13. And thou shalt make ouches of gold.] To wit for the two onyx stones to be set in, whereon were engraven the names of the twelve sons of Jacob, and which were to be fastened upon the two shoulderpeices of the ephod. Vers. 15. And thou shalt make the breastplate of judgement, etc.] So called, because the priest did use to put it on when he consulted with the Lord about the cause of the people to give right judgement▪ Numb. 27. 21. And he shall stand before Eleasar the priest, who shall ask counsel for him after the judgement of Urim before the Lord, etc. Or it noted the care that the priest should have of answering judgement and equity to them that enquired of God by him. See vers. 30. And hereby was signified the righteousness of Christ, Isa. 59 17. For he put on righteousness as a breastplate, and an helmet of salvation upon his head. Vers. 17. And thou shalt set in it settings of stones, etc.] See vers. 9 Vers. 21. And the stones shall be with the names of the children of Israel, etc.] By this was signified both that the Israel of God are united to Christ and joined so, that what he did we may be said to have done in him; (in him we are presented unto God as pure and holy) and also the love of Christ that he always bears us in his heart, being ever mindful of us, and solicitous for our salvation. Vers. 22. And thou shalt make upon the breastplate chains at the ends, etc.] These I take to be the same mentioned vers. 14. And two chains of pure gold at the ends: only there they were spoken of in regard of their fastening to the ouches, here in regard of their fastening to the breastplate. Vers. 25. And put them on the shoulderpeices of the ephod before it.] That is, toward the forepart of the ephod. And thus was the breastplate fastened to the ephod by these two chains, which were fastened at one end to the two rings that were in the upper corners of the breastplate, and at the other end to the two ouches that were on the shoulderpi●ces of the ephod. Vers. 26. And thou shalt put them upon the two ends of the breastplate, etc.] That is, in the two ends of the nether part of the breastplate below, towards the embroidered girdle of the ephod. In the border thereof which is in the side of the ephod inward.] That is, not only on the undermost edge of the breastplate, but also on the inside of that edge, that the joining together of these rings with those of the ephod might be hidden under the edge of the breastplate. Vers. 27. And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod, etc.] The rings here mentioned were those to which the rings on the lower part of the breastplate were to be fastened, and direction is given where they should be set, to wit, first on the sides of the ephod, the right side and the left; secondly underneath, that is, in the lower part of each side of the ephod, not in the upper part or middle of it; thirdly, towards the forepart thereof, that is, though on the sides of the ephod, yet not so backward as to be under the arms, but toward the forepart of the sides nearer the breast; fourthly, over against the coupling thereof, that is, directly against the ouches on the shoulderpieces, where the upper part of the breastplate was coupled to the ephod; and fifthly, above the curious girdle of the ephod, that is, above those lappets wherewith the ephod was girt close about the loins of the high priest, which were therefore called the curious girdle of the ephod. Vers. 30. And thou shalt put in the breastplate of judgement the Urim and Thummim, etc.] Urim and Thummim are by interpretation lights and perfections, and signified that the gifts of the holy Ghost should be in Christ without measure, even all the treasure of wisdom and knowledge, and all perfection of purity that man's nature is capable of. What these Urim and Thummim were, we cannot say▪ Amongst the divers conjectures of Interpreters the●e are two that have most probability in them: the one is, that the Urim and Thummim are no other but those very rows of precious stones, before mentioned, that were in the breastplate, and are here called Urim and Thummim, not only because of their brightness and perfection, but especially also with respect unto their use, which was, that by them the high priest did inquire of God for the people, and was by the special inspiration of the Spirit enabled to return them an answer, which did accordingly come to pass: and hence it is, they say, that in the thirty ninth chapter, where Moses doth exactly relate how all things were made according to God's appointment, there is no mention made of the Urim and Thummim, but only of the twelve precious stones set in the breastplate, because these stones, set in two rows, were usually called among the people the Urim and Thummim in regard of their use, the high priests enquiring of God by them and returning a perfect answer to those demands that were made to him. And indeed this I should readily embrace for truth, but that one thing only makes it doubtful, to wit, that it is said the workmen did set the stones in the breastplate, chap. 39 10. whereas Moses put in the Urim and Thummim, Levit. 8. 8. The other opinion is, that these very words, Urim and Thummim, were written in some precious matter, not made by humane art, but by the almighty power of God, and so were given by God to Moses, and by him put within the fold of the pectoral, Levit. 8. 8. Also he put in the breastplate the Urim and Thummim. And therefore this is not mentioned amongst those things that were made by the artificers, because this was, as the tables of the Law, the work of God and not of man: This also is very probable, but yet a conjecture only; neither can we (the Scripture being silent) certainly determine what they were. When the Jews returned out of Babylon they were lost, and therefore some businesses hung in suspense, Ezra 2. 63. Till there stood up a priest with Urim and Thummim; neither do we find in any of the Jewish Rabbins that they themselves did certainly know what they were. And Aaron shall bear the judgement of the children of Israel upon his heart, etc.] That is, the breastplate of judgement, wherein were the Urim and Thummim, so called, both because it was the type of that light and perfection in Christ which he communicates to his people; as also because hereby answers of judgement were given to the Israelites. See Numb. 27. 21. Vers. 31. And thou shalt make the robe of the ephod all of blue.] So called, because it was worn next under the ephod, and, being of itself a loose robe, was girded to the body by the curious girdle of the ephod: It signified the heavenly robe of Christ's righteousness. Vers. 33. And beneath upon the hem of it thou shalt make pomegranates of blue, etc.] These as they hung upon the garment, signified that only the fragrant smell of the garment of Christ's righteousness makes us a sweet favour unto God; as they hung intermixed with bells, they signified the sweet and comfortable effects of Christ's doctrine, by which we come to be clothed with the fragrant robe of Christ's righteousness, and from his fullness to receive even grace for grace. And bells of gold between them round about.] Signifying the pure and precious voice of Christ, heard of God in his prayer and mediation; of the people, in his teaching and instruction. Vers. 35. And his sound shall be heard when he goeth unto the holy place, etc.] Of which (besides the mysteries signified, whereof above) this was also a reason, that notonely the priest but the people also might by the sound of those bells be put in mind to lift up their hearts to God, etc. Vers. 36. And thou shalt make a plate of pure gold, etc.] This was made like the forepart of a coronet, and therefore called, chap. 29. 30. The plate of the holy crown, which being joined to the mitre, signified that Christ should be not only priest but king. And grave upon it like the engravings of a signet, Holiness to the lord] Signifying the intercession of Christ, that by his holiness we are presented as holy, yea perfectly holy, in the sight of God. John 17. 19 And for their sakes I sanctify myself that they also might be sanctified through the truth. Vers. 38. And it shall be upon Aaron's forehead, etc.] To wit that it might be an eminent visible token of God's gracious acceptation of his people to be seen and read of all men to their comfort, even that God accepteth both them and their imperfect services in the face of Jesus Christ, who by his sufferings and mediation hath taken away the sins of his people which they commit in their most holy and religious actions, 1. John 2. 1, 2. If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, etc. Vers. 39 And thou shalt embroider the coat of fine linen, etc.] A garment with sleeves, covering the whole body down to the feet, and being loose was girded to the body with a girdle. Levit. 8. 7. And he put upon him the coat, and girded him with the girdle, etc. It was under the robe of the ephod; and did also signify the garments of justice wherewith Christ and his children are arrayed. And thou shalt make the girdle of needlework, etc.] This was made of fine linen, blue, and purple, and scarlet, Exod. 39 29. It served to gird the coat with, which was under the robe, Levit. 8. 7. And he put upon him the coat, and girded him with the girdle, etc. and signified the trust, constancy, and expedition of Christ in his ministration, Isay 11. 5. And his righteousness shall be the girdle of his loins, etc. for these are things usually signified in the Scripture by girding, Luke 12. 35. Let your loins be girded about, and your lights burning. Vers. 40. And for Aaron's sons thou shalt make coats, etc.] Called elsewhere ephods (1. Sam. 22. 18. And slew on that day fourscore and five persons that did wear a linen ephod,) because it was their uppermost garment: the high priests was embroidered, this only of linen, chap. 39 27. And they made coats of fine linen, of woven work▪ for Aaron and for his sons; and signified the purity and sanctification of God's Saints, who are all priests evangelical. See Levit. 16. 4. And thou shalt make for them girdles, etc.] Aaron's was of divers colours, Exod. 39 29. these not. Vers. 41. And thou shalt put them upon Aaron thy brother, and his sons with him.] Now cannot the people think that Aaron had injuriously seized upon the priesthood for his posterity, since the same hand invested both father and sons. Vers. 42. And thou shalt make them linen breeches, etc.] See Exod. 20. 26. CHAP. XXIX. Vers. 1. ANd this is the thing that thou shalt do unto them, to hollow them, etc.] That is, to sanctify them for the work of the priesthood: and all the following ceremonies, sacrifices, purifyings, were to this end, to teach men to look off from these men, who had need themselves of purifying, and sacrifices of atonement, and to look only upon Christ, or upon them only as types of Christ. Take one young bullock and two rams without blemish.] This young bullock was for a sinne-offering, and the two rams were the one for a burnt-offering the other for a peace-offering. Vers. 2. And unleavened bread, and cakes, etc.] This meat-offering of bread and cakes was to be unleavened, to signify the sincerity and incorruption of Christ, of whom all sacrifices were types, and who is indeed the true bread of life, John 6. 55. and secondly, of all the sacrifices evangelical, which through him Christians do offer unto God: and likewise the oil wherewith they were mingled, signified the precious anointing of God's spirit both in Christ and the faithful. 1. John 2. 27. But the anointing which ye have received of him abideth in you; ●nd ye need not that any man teach you: but as the same anointing teach●th you all things, and is truth, and is no lie, etc. Vers. 2. Of wheaten flower shalt thou make them.] The best of the principle grain, signifying the purity of Christ and all Evangelicall sacrifices. Vers. 4. And Aaron and his sons shalt thou bring, and shalt wash them with water.] To wit, out of the sanctified laver, Exod. 30. 18. And this signified the holiness that was required in these legal priests that were to be types of Christ. Vers. 7. Then thou shalt take the anointing oil, and pour it upon his head.] Here Moses is expressly commanded to pour the anointing oil (for the making whereof there is afterwards direction given, Chap. 30. 23. etc. upon the head of Aaron; but in the two following verses, where there is order given for the consecration of his sons, there is no mention made of anointing them; whence many Expositors conclude, that only the high priest Aaron was anointed with this oil, and not his sons: yet because it is said, Exod. 30. 30. Thou shalt anoint Aaron and his sons, and Chap. 40. 14, 15. Thou shalt bring his sons, and cloth● them with coats; and thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: it is more than probable, that at their first consecration both Aaron and his sons were anointed. Indeed in succeeding times it is evident that only the high priests were anointed, and therefore Levit. 21. 10. he is distinguished from the inferior priests hereby, He that is the high priest among his brethren, upon whose head the anointing oil was poured. But at this present consecration of the priests, doubtless both Aaron and his sons were anointed. And though we cannot say that they were anointed by the pouring out of the oil upon their heads, as Aaron was; yet it is hard on the other side to restrain their anointing to the sprinkling of the holy oil upon them and their garments, whereof mention is made, Levit. 8. 30. And Moses took the anointing oil, and the blo●d which was upon the Altar, and sprinkled it upon Aaron's and upon his son's garments with him, etc. Vers. 10. And thou shalt cause a bullock to be brought, etc.] Which was to be a sinne-offering for the priest, vers. 14. But the flesh of the bullock, and his skin, and his dung, thou shalt burn with fire without the camp; it is a sinne-offering. And Aaron and his sons shall put their hands upon the head of the bullock.] In which rite by the hand of faith they disburdened themselves of their sins, and laid them upon the head of the sacrifice, that is, upon Christ, Isa. 53. 6. God hath laid upon him the iniquity of us all. Vers. 11. And thou shalt kill the bullock before the Lord, etc.] Thus till Aaron and his sons were fully consecrated for the service of the priesthood, Moses himself did by extraordinary warrant from god do the work of the priest in offering these sacrifices; whence is that of the Psalmist, Psal. 99 6. Moses and Aaron among his priests. Vers. 12. And thou shalt take of the blood and put it upon the horns of the altar, etc.] That is, the brazen altar of the burnt-offerings which stood in the court yard. This first sinne-offering differed from others that were offered for the sins of the priests: In others, the blood was carried into the tabernacle, and put upon the horns of the golden altar of incense, Levit. 4. 7. And the priest shall put some of the blood upon the horns of the altar of sweet incense, etc. here it was not so, First, because this was also to sanctify the altar itself, that it might be fit afterwards to sanctify the sacrifices of the people (whereby also was employed the worthlessness of these things in themselves if they be not looked upon with reference to Christ) Secondly, because Aaron and his sons being not yet full priests, it was done as was usual at the sinne-offerings of the common ruler and private person. See Levit. 4. 25, 30. As for the doing of this with the finger, this was used in all sinne-offerings, Levit. 4. and only in them, teaching us the efficacy of Christ's blood for the purging away of sin, when it is so particularly presented unto God and applied by his Spirit, Heb. 9 12, 13, 14. Neither by the blood of goats and calves, but by his own blood he entered once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge our conscience from dead works to serve the living God? And indeed the finger of God, Luk 11. 20. is expounded to be the Spirit of God, Matth. 12. 28. And pour all the blood beside the bottom of the altar.] It is likely that it was poured out at the bottom of the altar on the inside; and so it might be much consumed with the continual heat of the fire: and this signified the full price that should be paid for our redemption. Vers. 13. And thou shalt take of the fat that covereth the inwards, etc.] By the ●at may be meant the grossness of our nature in all the faculties and powers of the soul, the understanding in the heart, the angry motion in the liver, the concupiscence in the kidneys or reins, which being all corrupted are therefore to be purged by the fire of the Spirit, and so to be offered unto God. But the plainer reason of this ceremony I conceive to be, that the people might be taught highly to esteem the worship of God, by this direction of giving him the best of the sacrifices. Vers. 14. But the flesh of the bullock▪ and his skin, and his dung, thou shalt burn without the camp, etc.] Thus it was done wherever bullocks were offered for a sinne-offering, Levit. 4. and when the blood was carried into the tabernacle, Levit. 6. 30. No sinne-offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten; it shall be burnt in the fire. It was to imply how detestable the sin was, which was as it were laid upon this bullock, and that the true sacrifice for our sins should suffer without the gates of Jerusalem, Heb. 13. 11, 12, 13. For the bodies of those beasts whose blood is brought into the Sanctuary, by the high priest for sin, are burnt without the camp: wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate, etc. It is a sinne-offering.] And therefore thus to be ordered, as is above appointed. Vers. 15. And thou shalt take one ram, etc.] That is, one of those two rams before mentioned verse 1. The sacrifice for sin being first offered (without which no other offering could have been accepted, for God heareth not sinners) now followeth the burnt-offering; which was first a shadow of Christ, who after that he had offered himself to God as a sacrifice for sin, did then ascend up into heaven, there to prepare a place for his redeemed ones; secondly, a sign of our regeneration, as the other was of the expiation of our sins by Christ, signifying that through him we shall and must be cleansed from sin, crucified to the world, and present our whole man, bodies and souls, a living sacrifice, holy and acceptable unto God, Rom. 12. 1. And thirdly, to teach the priests, for whose consecration it was offered, that being purified by the Spirit of God, they must deny themselves, and consecrate themselves wholly to God, to serve him in their office holily and faithfully all the days of their life. Vers. 16. And thou shalt take his blood, and sprinkle it round about, etc.] It figured the sprinkling of Christ's blood, as for our reconciliation so also our sanctification, 1. Pet. 1. 2. Through sanctification of the Spirit unto obedience, and sprinkling of the blood of Christ. Vers. 19 And thou shalt take the other ram, etc.] This was for a congratulatory or peace-offering: Now these were offered usually either to obtain some blessing, or to give thanks for something already received: in both respects was this offered at the priest's consecration, both by way of thankfulness for the honour done him in his calling, and to beg of God that he would prosper him in the execution of it. And Aaron and his sons shall put their hands upon the head of the ram, etc.] Signifying that from God in Christ (figured in that ram) they expected not only justification and sanctification (as in the two former sacrifices) but also consecration to their office, and ability to perform the same. Vers. 20. And take of his blood, and put it upon the tip of the right ear of Aaron, etc.] The ear hand and foot are anointed with blood, to intimate the sanctifying of all their parts by Christ's blood to make them fit for the priesthood: And these are put for all, because the ear is the sign of obedience, Psal. 40. 6. Sacrifice and offering, thou didst not desire, mine ears hast thou opened; especially in hearing the word from God's mouth, which they should teach unto the people: And again, the hands and feet are the instruments of action, not only in their ministry, but in their whole conversation. And sprinkle the blood upon the altar round about, etc.] See the notes upon vers. 10. for this tended to the same end. Vers. 21. And thou shalt take of the blood that is upon the altar, and of the anointing oil, etc.] Though this blood and oil mingled together was sprinkled upon the holy garments of Aaron and his sons, yet we may well think it was done so, that it might not mar the beauty and glory of their garments; and then some little drops of blood sprinkled here and there would rather be for the honour, than the defiling of their garments. Now this was done to signify that by the blood of Christ, and the oil of his graces, they were sanctified for the work of their ministry. Vers. 22. For it is a ram of consecration.] That is, offered as a peace-offering in lieu of his consecration. Vers. 24. And thou shalt put all in the hands of Aaron, etc.] To wit, all those things mentioned in the two former verses, amongst which the right shoulder is also named. In other peace-offerings, the breast and the right shoulder were set apart from the rest of the sacrifice, and given to the priests for their portion, Levit. 7. 31, 32. The breast shall be Aaron's and his sons; and the right shoulder shall ye give unto the priest for an heave-offering of the sacrifice of your peace-offerings. But here the breast only was given to Moses, as he that extraordinarily did now the priests work; the shoulder was together with the fat and other things waved by the priests, and then by Moses burnt upon the altar: and the reason was doubtless, because there were many priests among whom the breast and shoulder were in future times divided, whereas here only Moses executed now the work of the priest, and therefore the breast alone was given unto him for his portion, and the shoulder was burnt upon the altar, and offered to the Lord. And shalt wave them for a wave-offering before the lord] By shaking it thus to and fro they did as it were disclaim all their interest in that offering, and resign it as a thing wholly consecrated to God; and besides, this waving it to the East West North and South might imply that all Nations should in Christ have cause to praise God. Vers. 26. And it shall be thy part.] Because he was now in the stead of the priest; yet he hath not all (viz. not the shoulder) which was afterward the priest's portion, because this breast was enough to imply that he had done the priests work. Vers. 27. And thou shalt sanctify the breast of the wave-offering, etc.] This is not spoken of the present, but is an ordinance for the future, what shall be then the priests; because Moses had now the breast only, therefore this is now Inserted that the priests were to have both breast and shoulder. Vers. 29. And the holy garments of Aaron shall be his sons after him, etc.] And thus though the man was changed yet the high priest seemed in a manner the same, appearing before God in the same garments: a sweet type of that one high priest after the order of Melchisedec. Vers. 30. And that son that is priest in his stead shall put them on seven days.] So many days were the solemnities of Aaron and his son's consecration at the present to continue, ver. 35. Seven days shalt thou consecrate them: during which time they were to abide at the door of the tabernacle day and night, to keep the watch of the Lord, Levit. ●. 33, 35. And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night, seven days, and keep the charge of the Lord, that ye die not, and were every day to be consecrated with the same sacrifices and ceremonies as they had been the first day, as methinks it is evident, Levit. 8. 34. As he hath done this day, so the Lord hath commanded to do, etc. And the continuance of these solemnities seven days signified, 1. that perfect holiness which should be in Christ; and 2. that the whole course of the priests lives should be consecrated to God's service. See Exod. 12. 15. Vers. 31. And seethe his flesh in the holy place.] That is, in the courtyard of the Sanctuary at the door of the tabernacle; for there it was both boiled and eaten, Levit. 8. 31. And Moses said unto Aaron and his sons, Boil the flesh at the door of the tabernacle of the congregation, and eat it with the bread, etc. See Exod. 28. 43. Vers. 33. But a stranger shall not eat thereof, etc.] That is, none but themselves: in other peace-offerings the offerer did eat of it; here was no offerer but the priest. Vers. 34. Then thou shalt burn the remainder with fire.] Which was done, 1. to maintain the people's reverence toward them, by letting them see that they were not to be usedbut in holy uses▪ 2. to prevent the superstitious abuses of them. Some peace-offerings might be eaten the next day, Levit. 7. 16. But if the sacrifice of his offering be a vow or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice; and on the morrow also the remainder of it shall be eaten. Only those which were offered for a thanksgiving were to be eaten the same day; whereby it may seem that these of the priests were principally for that end. See Exod. 12. 10. Vers. 35. Seven days shalt thou consecrate them.] See the note above upon ver. 30. Vers. 36. And thou shalt offer every day a bullock for a sinne-offering, for atonement, etc.] This is meant of the same bullock mentioned before, ver. 10. which was offered for a sinne-offering for the priests. Nor doth it follow that there were not two rams also offered on each of the seven days of the priests consecration because it is here only expressed that there should be a bullock offered on each of these seven days. For this concerning the sinne-offering is only repeated, to show that this sinne-offering was not only for the priests but also to purify the altar, to make an atonement for the altar, and to sanctify it, as it is expressed in the following verse. Now an atonement is said to be made for the altar, not because there was any sin in the altar, but because it was hereby now so perfectly purified and sanctified according to God's institution, that men might without sin offer sacrifices thereon. Vers. 37. Whatsoever toucheth the altar shall be holy.] Some understand this clause thus, that none but holy persons might touch the altar: but rather it is meant of the sacrifices that were to be offered on this altar, that whatsoever should according to God's institution be offered thereon should be accepted as holy to the Lord, the altar sanctifying the sacrifice that was laid thereon, according to that which our Saviour saith, Matth. 23. 19 Ye fools and blind, whether is greater, the gift, or the altar that sanctifieth the gift? Vers. 38. Two lambs of the first year, day by day continually.] This was the daily ordinary sacrifice: and it was 1. to signify that the death of Christ the true lamb was available to the Church from the first morning of time to the evening of the same; 2. to show what continual need they had of reconciliation through Christ's blood applied by faith; 3. to sanctify the morning and evening prayers of the Church by the interceding sacrifices of the Mediator. Vers. 40. And with the one lamb a tenth deal of flower mingled with the fourth part of an hin of beaten oil, etc.] By a tenth deal of flower is meant the tenth part of an ephah or bushel, as is expressed, Num. 28. 5. which is called an Omer, Exod. 16. 36. and by the fourth part of an hin of oil, wherewith the flower was mingled, and the fourth part of an hin of wine, which was for a drink-offering, a pint and an half of each is meant; for the hin contained six pints, and so the fourth part of an hin was a pint and half: Now this meat-offering and drink-offering added to the daily sacrifice, was to show that Christ by his oblation of himself for us becomes not only redemption, but also food, gladness, and cheering comfort to us, yea all in all: And the sweetness of these things, flower and oil and wine, signified both how pleasing to God the sacrifice of Christ should be; and also what care was required of God's people to make their sacrifices by true faith and repentance (wherein God delights) a sweet savour unto God, without which their external sacrifices must needs be unsavoury, and such things as could not be likely to please him. Vers. 42. Where I will meet you to speak there unto thee.] That is, in the tabernacle, from the mercy-seat, Exod. 30. 6. Before the mercy-seat that is over the testimony where I will meet with thee. Wherein we have the reason given why it was called the tabernacle of the congregation, namely, because there the Lord did by glorious signs witness his presence, and make known by Moses his will unto them, meeting them and making a covenant with them. See Exod. 40. 34. Levit. 9 13, 24. Vers. 43. And the tabernacle shall be sanctified by my glory. That is, the glorious signs of his glorious presence. CHAP. XXX. Vers. 1. ANd thou shalt make an altar to burn incense upon, etc.] Besides that the Lord did hereby adorn the service of the tabernacle, to work the greater reverence in the hearts of the people, and did teach them how careful they should be of defiling their service with any unclean thing; it did also signify that by Christ not only the whole legal service, but particularly also the Saints prayers, are wondrous sweet and pleasing to God, Revel. 8. 3. And another Angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all Saints upon the golden altar which was before the throne. Psal. 141. 2. Let my prayer be set forth before thee as incense. Rev. 5. 8. And golden vials full of odours, which are the prayers of the Saints. Vers. 2. The horns thereof shall be of the same.] See the notes upon Exod. 27. 2. Vers. 3. And thou shalt overly it with pure gold, etc.] Shadowing Christ in both his natures, his deity yielding glory to his humanity: hence it is called the golden altar, Numb. 4. 11. as the other is called the brazen altar, Exod. 38. 30. And thou shalt make unto it a crown of gold round about.] Which served as an edge to keep the coals and incense from slipping off, and was withal a type of Christ's regal dignity. Vers. 4. And two golden rings shalt thou make to it, etc. by the two corners thereof, upon the two sides of it shalt thou make it, etc.] That is, two rings on each side, at each corner one. Vers. 6. And thou shalt put it before the vail, etc.] That is, in the holy place, not in the most holy: for so it is expressly said, Exod. 40. 26. And he put the golden altar in the tent of the congregation before the vail. And besides into the most holy place the high priest entered but once a year; but upon this altar the inferior priests burned incense daily, Luke 1. 8, 9 And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priests office, his lot was to burn incense, etc. But though it were in the most holy place, yet it was close before the mercy-seat; so that there was nothing between them but only the vail, that so the perfume might presently pass as it were into the presence of God: whereby was signified how near God is to them that call upon him in truth, Psal. 145. 18. The Lord is nigh unto all them that call upon him; to all that call upon him in truth. Vers. 7. When he dresseth the lamps he shall burn incense upon it.] That is, morning and evening. Some conceive that the lamp did burn both day and night in the tabernacle, because it had no windows to let in the light of the sun, and so accordingly by dressing the lamps, here they understand the taking away any thing that did annoy them, and refreshing of them with new oil, that they might continue burning all the day af●er; and by lighting the lamps at even, the putting in of new lamps into the candlesticks, which accordingly were fresh and newly lighted. But the more general and probable opinion of Expositors is, that the lamps burned only in the night time (the light of the sun shining in by day at the East end of the tabernacle) and that therefore it is said, Exod, 27. 21. that they should be ordered by the priests from evening to morning; and accordingly they understand this place, to wit, that the lamps were cleansed, and dressed, and made ready to be lighted in the morning, and then that they were lighted at even. However, it is evident that both morning and evening the priests were appointed to burn incense upon the golden altar; and hereby was signified how God's people should daily and constantly pray unto the Lord, and persevere in praying, according to that of the Apostle, Pray without ceasing, 1. Thess. 5. 17. and especially the neverfailing constancy of Christ's intercession, Heb. 6. 18. He is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Yea to this may be added, that the offering of incense, when the lamps were lighted, signified also that we must pray as we are taught and instructed by the word, if we desire to have our prayers accepted of God. Vers. 9 Ye shall offer no strange incense thereon, etc.] That is, no incense received of other persons, or made of any other matter, or differing from that prescribed, vers. 34, 35, etc. figuring that our prayers must be such as God prescribes, or else he will not accept them: 1. John 5. 14. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. Vers. 10. And Aaron shall make an atonement on the horns of it once in a year, etc.] Which was on the tenth day of the seaventh month, the day of reconciliation. See Levit. 16. 18. With the blood of the sinne-offering of atonement, etc.] Signifying that the sins and imperfections that cleave to the best prayers of the Saints have need of a sacrifice of atonement, and that the incense of our prayers doth yield no sweet savour unto God but by virtue of the sacrifice of Christ once offered unto God. Vers. 12. When thou takest the sum of the children of Israel, etc.] Many Expositors hold that this is here enjoined not only for the present but for future times also; to wit, that whensoever they numbered the people upon any occasion, every man should pay his tribute of half a shekel to the Lord, which was to be expended, as now towards the making of the tabernacle, so afterwards for the repair thereof, and other necessaries that were to b● provided for the public service of the sanctuary: Yea from Josephus and others they gather, that they were every year numbered, and so paid every year this tribute-money for the use of the tabernacle and temple, which when the Romans had conquered them, they were compelled to pay to them, and so that this was the tribute-money which was required of our Saviour, Matth. 17. 24. But now others again conceive it to be the more probable opinion, that this was required to be done by Moses only for the present, First, because there is no mention made of the perpetuity of this ordinance, as there is of other things that were to be for ever observed: Secondly, because the Lord saith not here, Whensoever the children of Israel are numbered, but, When thou takest the sum of the children of Israel after their number, as speaking of a thing that was immediately to be done by Moses: Thirdly, because the end of this collection mentioned was extraordinary not perpetual, namely for the building of the tabernacle, as is evident, Exod. 38. 25, 26, 27, 28. in regard whereof it is said here vers. 16. that it should be a memorial unto the children of Israel before the Lord: Fourthly, because where there is mention made of Moses numbering the Israelites at other times, as Numb. 1. 26. there is no mention made of the payment of this half shekel by every one that was numbered: Fifthly, because there was another rate set by Nehemiah to be paid yearly by every one for the service of the house of God, to wit, the third part of a shekel, Nehemiah 10. 33. The truth is, that neither of these can be demonstratively proved: But yet evident it is that though they did not constantly pay this tribute-money in future times when they were numbered, yet at least upon the like occasion this poll-money was at other times raised, because we read, 2. King. 12. 4. that Jehoash king of Judah commanded the priests to gather of the people for the repair of the Temple, the money of every one that passeth the account, which is called in 2. Chron. 24. 6. the collection of Moses the servant of the Lord, and of the congregation of Israel for the tabernacle of witness. Then shall they give every man a ransom for his soul unto the Lord, etc.] When they are numbered each payeth a ransom for his soul: First, by way of homage: Princes use to take tribute-money by poll, and to that end are wont to number their people; Israel therefore being numbered must pay this as a tribute-money, acknowledging thereby God's dominion over them, and that by right of redemption, because he had redeemed them out of the house of bondage, and so had bound them to be his servants: Secondly, by way of thankful acknowledgement that it was of him that they were multiplied so exceedingly, according to his promise made to their fathers, that their seed should be as the stars for number; as likewise, that he did by his good providence keep an account as it were of every particular person amongst them, and watch over them for their good and safety: thirdly, by way of expiation, because when they came to be thus particularly visited and looked into of God, they could not escape destruction by reason of their sins, should he deal with them according to justice; and therefore there must a ransom be paid, the rather because pride and presumption and many other infirmities do usually accompany the numbering of a people, as we see in the example of David, 2. Sam. 24. Yet we must not think that so small a price as here was paid by every man for his ransom was any meet satisfaction to God's justice; but only hereby they were taught to judge themselves, and to acknowledge a greater ransom that was to be paid, whereof this was a kind of type, even the Lord Christ Jesus, who was himself a ransom for all to be testified in due time, 1. Tim. 2. 6. Vers. 13. Half a shekel, after the shekel of the Sanctuary; a shekel is twenty gerahs.] This was that which every Israelite paid for his ransom when they were numbered. The gerah is held to have been about a penny half penny, and by that estimate the shekel was two shillings and six pence, and half the shekel fifteen pence; and it is expressed that they should give half a shekel after the shekel of the Sanctuary, either because the shekel of the Sanctuary was twice as much as the common shekel, the common shekel being but ten gerahs, but the shekel of the Sanctuary twenty, as is here expressed▪ which is indeed the common opinion; or rather because the standard of all weights and measures was kept in the Sanctuary, and so the enjoining of them to give half a shekel after the shekel of the Sanctuary, was nothing else but that they should give a true half shekel, of the full weight and value, after the standard of the Sanctuary. And indeed Ezek. 45. 10, 11, 12. where the Prophet exhorts the Princes of Israel to use none but just weights and measures, speaking of those that were commonly used among the people, he gives direction as here, that the shekel should contain twenty gerahs. Vers. 17. And the Lord spoke unto Moses, saying.] By these transitions it seems very probable that the Lord did not deliver to Moses all these directions at one time, or in one day but at several times, in the space of forty days. Vers. 18. Thou shalt make a laver of brass, and his foot of brass, etc.] Which was made of the women's brazen looking-glasses, Exod. 38. 8. And he made the laver of brass, and the foot of it of brass, of the looking-glasses of the women, etc. Now the laver being lifted up upon his foot or base, the priests could not put their feet in it; whence it is inferred that it had spouts for the water to issue forth, and at the bottom some vessel or other to receive the water. Vers. 26. And thou shalt anoint the tabernacle of the congregation therewith, etc.] All these things were anointed, first to consecrate them to God's service, and to separate them from all profane and common uses; secondly, to signify both that all exercises of piety used in the legal service would not be at all profitable without the secret operation of the spirit (whereof the oil was a type) as also that there comes no good to us by those things, but only by the working and application of the spirit. See Heb. 9 14. 1. Pet. 1. 2. Rom. 8. 15. Isa. 61. 1. This was done, Levit. 8. Vers. 30. And thou shalt anoint Aaron and his sons, etc.] See the note upon chap. 29. 7. Vers. 32. Upon man's flesh shall it not be poured, etc.] That is, not in any civil or profane use, whether for delight or otherwise: upon strangers it might not be poured at all; but the priests might not use it in a civil way. And hereby the people were taught to look to the holy spirit, whereof it was a type, that nothing was to be done in God's service without authority from God, and that none of God's holy things ought to be diverted to any profane use. CHAP. XXXI. Vers. 2. SEe I have called by name Bezaleel, etc.] Moses might doubt how amongst a people enured in Egypt only to base and servile employments, he should find workmen fit to undertake such curious and cunning work, especially because it must be needs a very difficult task to make every thing exactly according to the pattern shown in the mount, though Moses gave them the best directions he could; the Lord therefore prevents this fear, by letting him know that he had furnished men with an extraordinary spirit and skill for the performance of these things, and by name Bezaleel and Aholiab as the master workmen and directors of others not named. Bezaleel the son of Uri, the son of Her, etc.] It is probable that this Hur, the grandfather of Bezaleel, was the same mentioned Exod. 17. 10. And Moses and Aaron and Hur went up to the top of the hill; the same also whose Genealogy is set down 1. Chron. 2. 19 who was the son of Caleb: so than Caleb was great grandfather to Bezaleel, but not that Caleb the son of Jephunneh, 1. Chron. 4. 15. who was but forty years old when he searched Canaan, but Caleb the son of Hezron. 1. Chron. 2. 18. Vers. 10. And the clothes of service, etc.] Veils, clothes, cover, which served to wrap up the holy things in, when the host was removed. See Numb. 4. 5, 9, 11, 12. Vers. 13. Verily my Sabbaths ye shall keep▪ etc.] This precept of the Sabbath is here repeated, first, to let them know that though the work of the tabernacle were studiously and speedily to be done, yet God would not have any of it done on the Sabbath; secondly, to teach them the right use of the tabernacle, which was in their coming together there especially on the Sabbaths to serve the Lord. For it is a sign between me and you, etc.] Namely, that God had taken them to be a peculiar people to himself, and that they had taken him to be their God, their Creator, Redeemer and Sanctifier. Vers. 14. For whosoever doth any work therein, that soul shall be cut off from among his people.] This includes not only death inflicted by the Magistrate, whereof see Numb. 15. but also the immediate stroke of God when that was neglected, and especially Gods casting him off from being one of his people both here and hereafter. Vers. 17. And on the seventh day he rested and was refreshed.] This is spoken of God after the manner of men. Vers. 18. And he gave to Moses, when he had made an end, two tables of testimony, etc.] That is, when the forty days were expired. Tables of stone written with the finger of God.] Whereby was signified, first the stability of the Law; secondly the stoniness of man's heart for the receiving of spiritual things; thirdly the difference betwixt the Law and the Gospel, which is written by the finger of God's spirit, not in tables of stone but in the sleshy tables of men's hearts, 2. Cor. 3. 2. CHAP. XXXII. Vers. 1. ANd when the people saw that Moses delayed, etc.] It is evident in that of the Apostle, 1. Cor. 10. 7. Neither be ye idolaters, as were some of them, as it is written, The people sat down to eat and drink, and rose up to play, that some of the people (not all) joined in this wicked act; yet withal doubtless we may conclude that the greatest number conspired together herein, as therefore it is said, vers. 3. That all the people broke off their golden earrings, etc. because the multitude were all in a manner combined together, and but a few to speak of there were that kept themselves clear in this general desertion. And they said unto Aaron, Up, make us Gods, etc.] This word doth imply both how violently they pressed him, and with what importunity they hastened him to do what they required; as if they had said, We have waited long enough for Moses, and therefore dispatch quickly, and with all speed do what we require: make us Gods to go before us, that is, images as representations of God, or visible signs of Gods going before them, and presence amongst them. It cannot be reasonably thought that the people were so stupid as to think that any thing made by man's hand could be the God that brought them out of Egypt, but only that they desired some image as a sign of God's presence, according to the manner of their idolatry in Egypt. Yea happily conceiving the cloud not to move, they took themselves to be forsaken or betrayed by Moses, and so in their rage fall into this idolatry, as it were in despite of Moses and Aaron. And therefore we see also in what a discontented manner, and how contemptuously they speak of Moses in the following words, As for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. Vers. 2. And Aaron said unto them, Break off the golden earrings etc.] We may well think that Aaron did at first endeavour to dissuade the people from this they desired of him: only because he yielded at last, therefore it is in the next place related. Yea, it is probable enough that Aaron made this demand of their earrings, not gold in general, with some secret hope that the women's unwillingness to part with these ornaments, wherein they were wont so much to delight, might be a rub in the way. Vers. 3. And all the people broke off the golden earrings etc.] That is, the generality of the people: and thus they dishonour God with the spoils of the Egyptians which God had given them, Exod. 12. 35. Vers. 4. And fashioned it with a graving tool, after he had made it a molten calf.] Aaron is said to have done this, not because he did it with his own hands, but because he appointed workmen to do it, and by his authority and command it was done. First they melted the gold, and cast it into a molten calf; and then they polished it, and finished it with a graving tool. And thus they changed their glory into the similitude of an ox that eateth grass,, as the Psalmist saith, Psal. 106. 20. Now in this form it seems the Israelites desired their idol should be made, happily in imitation of the idol Apis, a pied bullock which the Egyptians used to worship. And they said, These be thy Gods, oh Israel, etc.] So encouraging on● another, and especially upon this pretence, that this was only intended for a representation of the true God. Vers. 5. And when Aaron saw it, he built an altar, etc.] That is, when he saw how violently the people pursued their purpose, and that in this idol they still intended to worship the true God, he yields further upon the people's motion, to wit, to build an altar, and proclaim an holy day, saying, To morrow is a feast to the Lord Jehovah: wherein still he seeks to stop the mouth of his conscience with this pretence, that all was still intended for the worship of the true God. Vers. 6. And the people sat down to eat and to drink, and rose up to play.] That is, they sat down to eat and to drink of their peace-offerings, and other feasts that did accompany their sacrifices; wherein it may seem they were excessive enough by their shouting, mentioned ver. 17. and then rose up to play, that is, sing dance and play about the idol, according to the custom of idolatrous festivals. Vers. 7. And the Lord said unto Moses, Go, get thee down, etc.] That is, get thee away quickly, and so it is expressed, Deut. 9 12. Arise, get thee down quickly from hencc. Thy people which thou broughtest out of the land of Egypt have corrupted themselves.] The Lord here calls the Israelites not his people but the people of Moses, thy people which thou broughtest out of the land of Egypt, etc. whereby he doth not only testify his great indignation against them, disclaiming as it were any interest which they had in him, and refusing to own them as his people any more; but withal likewise he seeks to affect Moses the more with their sin, by putting him in mind that they were his people, committed to his charge, that so he might be more solicitous to reduce them again into the right way. Vers. 8. They have turned aside quickly out of the ●ay which I commanded them.] Viz. after their entering into covenant with me: it is but a few days since they promised, that they would keep all that I commanded them, and now they have already transgressed the Law of my worship which I gave them in charge. Vers. 10. Now therefore let me alone, etc.] As a father, being angry and making as though he would smite his son, should say to one standing by, hold me not▪ meaning that he would have him interpose himself, and mediate for his son. And I will make of thee a great nation.] See Deut. 9 14. Vers. 11. Why doth thy wrath wax hot against thy people which thou broughtest forth, etc.] That is, let not thy wrath wax hot against thy people, etc. for it is usual in the Scripture to express that which is desired by way of interrogation: Thus, Art thou come hither to torment us before the time? Matth. 8. 29. is expressed by saint Luke, I beseech thee torment me not, Luk. 8. 28. Moses had no purpose to expostulate with God, but humbly to desire him to be pacified towards them, to which end he presseth him here with this argument, that he had brought them forth out of the land of Egypt with great power and a mighty hand, intimating that all this would be lost if he should now destroy his people. Vers. 15. The two tables were written on both their sides, etc.] On the two inward or foresides, not within and without. Vers. 16. And the tables were the work of God, etc.] Implying how heinous the people's sin was, which deprived them of such a jewel. Vers. 17. There is a noise of war in the camp.] This speech of Joshuas proveth that he had neither been in the cloud with Moses, when the Lord told him of the people's sin, nor in the camp with the Israelites, but had waited on the upper part of the hill till Moses came down, in which time it is like that he was fed with Manna. Vers. 19 And Moses anger waxed hot, and he cast the tables out of his hands, etc.] In an holy anger, yet not unadvisedly, but by the motion of God's spirit, as may seem by his relation of it again, Deut. 9 16, 17. And I took the two tables and cast them out of my hands, and broke them before your eyes. For this was intended as a sign that the covenant was broken betwixt God and them by this their sin. Vers. 20. And burned it in the fire, and ground it to powder, etc.] That is, he not only melted it, but by burning it in the fire, made it brittle or ●it to be beaten or ground to powder, yea to powder even as small as dust▪ Deut. 9 21. And I took your sin, the calf which ye had made, and burned it with fire, and stamped it, and ground it very small, even until it was as small as dust, etc. that it might be utterly abolished. And made the children of Israel drink of it.] How this was done we may read Deut. 9 21. where it is said that he cast the dust of their idol into the brook that descended out of the mount, which was the only water they had in that place: for we must not think that Moses gave to every one of the people a draught of water wherein he had first put some of the powder or dust of their idol; but therefore only is it said that he made the children of Israel drink of it, because he cast it into the water whereof they drank daily. Now this was done, 1. to make them ashamed of their golden God, which must come to be their food first, and excrements afterwards; 2. to terrify them by causing them to drink as it were the matter of their damnation. Vers. 24. Then I cast it into the fire, and there came out this calf.] As one that would have said, if he durst, that the calf came out beside his intention. I do not think Aaron hoped or meant to persuade Moses to this; but fain he would have said something in his excuse, if he knew what; and therefore being inexcusable, by a poor dry and slender narration he seeks however to colour and extenuate the fact. Vers. 25. And when Moses saw that the people were naked, etc.] By this sin they were become naked, both in regard of the dishonour and shame it was to them, and also because it had provoked God to cast them off, and so they were bereft of his grace and protection, and as naked unarmed men exposed to be devoured by their enemies; which when Moses saw and considered, he labours by punishing the ringleaders, and so by bringing the rest to repentance, to appease God's wrath, etc. Vers. 26. Then Moses stood in the gate of the camp, etc.] A place of entrance into the camp where he stood, 1. because it was (as afterward in cities) the place of judgement; 2. because the avengers were to pass from gate to gate; 3. as withdrawing himself from a cursed people; as for the same cause he did the like, Exod. 33. 7. Who is on the Lord's side? let him come unto me.] When Moses used these words, in summoning those to come in that should be employed in punishing the people, his meaning doubtless was that those that had not consented to this wicked fact of the people (though even they also had sinned, because for fear they did not oppose themselves) but did sincerely and seriously detest what was done, and grieve for it, and would now therefore take God's part against the offenders, to do in this cause what God should require, should assemble themselves together and come unto him. And all the sons of Levi gathered themselves together unto him.] The Levites only came, or at least they together with the rest that were innocent came, and that by special instinct of God's spirit, who had appointed them to the priesthood. And they came all, that is, in a manner all; for some of them were punished with the rest, Deut. 33. 9 Who said unto his father and his mother, I have not seen him: neither did he acknowledge his brethren, nor knew his own children. Vers. 27. And slay every man his brother, etc.] That is, Moses commanded the Levites that as they went through the camp, from one gate to the other, they should slay all they met with, or rather all the ringleaders and principal offenders in this great transgression (who were well known, and would be busy abroad whilst the penitent for shame kept within) not sparing for favour either brother, companion or neighbour, or any other that were dearest unto them. Now whereas it may be objected▪ that if they were appointed to slay all they met with, there would be danger of killing some that were guiltless: To this is answered, 1. that happily when Moses proclaimed, Who is on the Lord's side? let him come unto me, all that were clean of this sin gathered themselves unto Moses though the coming of the Levites unto him be only expressed in the text, because they were the men that were afterward employed in punishing the offenders; and if this were so there could be no danger in slaying the innocent: 2. that God, who enjoined this, did by his providence so order it that none but the guilty should come in their way to be slain by them. Vers. 29. For Moses had said, Consecrate yourselves to the Lord, etc.] One reason is here given why the Levites did so readily undertake this dangerous service, and so impartially execute God's command upon those that were tied to them by the nearest bonds, to wit, because Moses had told them that hereby they should so consecrated themselves to the Lord, and offer a sacrifice as it were so pleasing to him, that the Lord would immediately set them apart as his peculiar portion to be his Ministers, in the sacred service of the tabernacle. Vers. 30. Ye have sinned a great sin, and now I will go up to the lord] Though Moses had already before so far prevailed with the Lord by his prayers, that he would not presently destroy all the people, as at first he threatened; and therefore it is said v. 14. That the Lord repented of the evil which he thought to do unto his people; yet considering that the Lords anger might still be great against them, and that he might still proceed further in punishing those that had sinned against him, he resolves yet further to intercede for them, with which he first acquaints the people, remembering them withal of the greatness of their sin, that so they might repent seriously of their sin, and thereby be made more capable of God's favou●. Peradventure I shall make an atonement for your sin.] Words that imply a difficulty though good hopes to obtain: Amos 5. 15. It may be the Lord of hosts will be gracious unto the remnant of Joseph. See also Josh. 14. 12. and 1. Sam. 14. 16. And indeed he knew not whether God would proceed any further in punishing them, or whether he would be satisfied with what was done. Vers. 31. And Moses returned unto the Lord, etc.] It seems that this was another going up unto God, then when he stayed there forty days and forty nights the second time: for this was the morrow after the Levites had slain three thousand of the people, and many things came between his second solemn going up unto God, which is rehearsed in the next chapter. Vers. 32. And if not, blot me I pray thee, out of 〈◊〉 book which thou hast written.] When Gods decree of election unto life everlasting is call●● the book of life, as Phil. 4. 3. and in many other places, it is a metaphorical expression, wherein the Scripture speaks of God after the manner of men. Now when Moses here saith that if God would not forgive the sins of this people, he desired that himself might be rather blotted out of the book of life, we cannot hence infer that God's decree can be changed, or that those that are elected unto life may notwithstanding perish everlastingly, or that God's justice will admit of the punishing of a righteous person together with the wicked: for in this speech Moses seeks only to express, not what he thought might be, but what he could wish might be, if thereby the saving of God's people might be procured: to wit, that out of his sorrow for the rejection of this people, his zeal for God's glory, and his great affection to his brethren, he could wish himself deprived of heavenly glory, that they might be again received into favour. This is all that Moses intended in these words; only being carried away with the strength of his affections and vehemency of his desires, he expresseth this by a way of request, If not, blot me, I pray thee, out of the book which thou hast written. And thus generally is this speech of Moses understood. But yet it may also be understood of the catalogue and register that is kept as it were in the divine omniscience of all the living here in this world, out of which Moses desires to be blotted, that is, to be cut off by the hand of God rather than the people should be cast off, which he had so miraculously delivered out of their bondage in Egypt. And herein Moses then dealt as a figure of our Mediator who laid down his life for his sheep, John 10. 15. And redeemed us from the curse of the law, being made a curse for us, Gal. 3. 13. Vers. 33. Whosoever hath sinned against me, him will I blot out of my book.] This also is spoken of God after the manner of men: the meaning is only that such and only such should not be numbered among the elect, Psal. 69. 28. Let them be blotted out of the book of the living, and not be written with the righteous: Or that such only should be cut off by God's revenging hand. Vers. 34. Therefore now go, lead the people unto the place of which I have spoken unto thee; behold mine angel shall go before thee, etc.] Here God yields not to destroy for the present those that had sinned, having before only yielded not to destroy all the people; yet withal h● adds that he will not yield to go amongst them as formerly he had promised, but he would only send his angel to go before them, concerning which angel see before the notes upon Exod. 23. 20. Nevertheless in the day when I visit, I will visit their sin upon them.] I will spare them at this time, but when I begin to punish I shall reckon with them for this sin also. Vers. 35. And the Lord plagued the people, &c,] That is, as he threatened in the former verse, in future times he punished them for this sin also, or else it may be meant of the punishment the Levites inflicted on them. CHAP. XXXIII. Vers. 2. ANd I will send an angel before thee, etc.] God here promiseth Moses that he would send an angel before them, but withal adds, that he would not go up himself in the midst of them, as before he had promised. Some hold that the angel here meant is a created angel, not that angel of the covenant, of whom he had spoken before, chap. 23. 20. But seeing it is the same angel that had hitherto gone before them in the pillar of cloud by day, and in a pillar of fire by night, by whom God promiseth that they should be led on their way till they were possessed of the land of Canaan, I see not how we can understand it of a created angel, but that it must be meant of the Son of God, as before. However that which God here refuseth to do for them, I conceive is the dwelling amongst them in his tabernacle with those signs of his gracious presence, concerning which he had formerly given direction to Moses: His angel he would send, as he had promised, to conduct them to Canaan, and to drive out the inhabitants before them; this he might do for any people, and this (because he had promised it to Abraham) he would do for them; but to acknowledge them again for his people, and to testify that by his dwelling in the midst of them, to wit in his tabernacle, that he would not grant. Vers. 3. Lest I consume thee in the way.] This is also spoken of God after the manner of men, who are most provoked when they are present to see the wrong done them; and indeed the nearer a people are unto God, the less will he endure their rebellion against him. Vers. 5. I will come up in the midst of thee in a moment, and will consume thee.] To wit, if thou dost not truly repent of the wickedness wherewith thou hast provoked me. Though God had granted to Moses upon his intercession that he would not presently destroy this rebellious people; chap. 32. 34. yet withal he gave him order to make known to the people that he had threatened, in case he found them not truly penitent, utterly to destroy them, that so by the terror hereof they might be indeed the more humbled for their sin, and turn unto the Lord with a broken heart, as true penitents ought to do: And indeed we read in the former chapter, verse 34. In the day when I visit I will visit their sin upon them. Vers. 7. And Moses took the tabernacle, etc.] Or a tabernacle or tent: It was not that which after was the place of public worship, for that was not yet made, but some peculiar tabernacle which Moses had formerly erected either for the service of God, or for matters of civil judgement amongst the people, which being now removed afar off from the camp signified God's departure from them as a polluted people. See Prov. 15. 29. And called it the tabernacle of the congregation.] It seems that Moses proclaimed that whosoever would seek the Lord, there was now the place of his presence whither they must come; whereupon he called it the tabernacle of the congregation. And it came to pass, that every one which sought the Lord went out unto the tabernacle, etc.] When Moses their mediator appeared before God in their behalf, the cloud coming down upon the tent, they stood afar off, as ver. 8. At other times they that sought the Lord went out of the camp (the place of their sin) toward the place where the tent was. Vers. 8. And it came to pass, when Moses went out of the tabernacle all the people rose up, etc.] That is, when Moses went to this tabernacle to desire the Lord to pardon the people, now repenting them of their sin, all the people rose up, both reverencing him as he passed by, and that they might look after him and accompany his intercession with their prayers: And stood every man at his tent door, acknowledging themselves unworthy to approach nearer; and looked after Moses, showing by their eyes that followed him, that all their hope was in him, and how earnestly they longed for a gracious answer by him. Vers. 11. And the Lord spoke unto Moses face to face.] In a wondrous familiar manner, so as never to any Prophet. See Deut. 34. 10. Numb. 12. 8. But Joshua the son of Nun, a young man, departed not, etc.] Joshua is called here a young man only in respect of his service, for he was now about fifty years old; and he stayed behind in the tabernacle (when Moses went back into the camp) to look to it, and to keep it. And thus God honoured him, making him as it were his housekeeper. Vers. 12. And thou hast not let me know whom thou wilt send with me.] That is, thou hast said that thou wilt not go up in the midst of us, and withal hast not expressly and by name satisfied me who it is thou wilt send along with me; and so I am enjoined to carry this people into Canaan, and yet know not what cou●se shall be taken, nor what help shall be afforded me for the leading of them thither. It is true that God had told him that he would send an Angel before them, ver. 2. but yet because he had not told him who that Angel was, and withal he sawthe cloudy pillar that formerly went before them, and led them in their way, was now removed far from the camp, and God had expressly said he would not go up in the midst of them, therefore he thus bemoans the hard province imposed on him, Thou sayest unto me, Bring up this people, and thou hast not let me know whom thou wilt send with me. Vers. 13. Show me now thy way, etc.] That is, show what course thou meanest to take with us, or be thou our guide as before; notwithstanding that threatening, ver. 3. Moses by faith resting on the promises of God was persuaded that he would not thus cast off his people; therefore he saith, vers. 12. that God had not let him know whom he would send with him, because he had not yet promised his presence as he was confident he would do: so here he desires to know what way God would take with them, not doubting but that way would be that God would be reconciled and lead them again as formerly with the visible signs of his presence. That I may know thee, etc.] That is, that by proof and experience I may know how good thou art to them that seek thee, and be assured that I have found grace in thy sight. Vers. 14. And he said, My presence shall go with thee.] That is, the visible sign of my presence, the pillar of cloud, and the tabernacle, as before I promised: So that this is a revocation of the sentence, verse 3. For I will not go up in the midst of thee. Vers. 14. And I will give thee rest.] If this be taken as spoken of Moses in particular, than the meaning must be, that God would satisfy his desire, and so settle and quiet his mind in this, concerning which he had been so anxiously solicitous and full of care. But if it be spoken of Moses in the name of and together with all the people, than the meaning rather is, that God would not now leave them, but that they should be still under his patronage and protection; or that they should have rest from their enemies, and should be brought safe to the promised rest in the land of Canaan: By which rest was also figured our rest in Christ and in the kingdom of heaven. Vers. 15. If thy presence go not with me, carry us not up hence.] Embracing Gods promise, he shows the reason why nothing else could satisfy him but that, because they had even as good never move a foot farther as go on without God's favour, yea though they were sure to get the possession of the land of Canaan. Vers. 17. And the Lord said unto Moses, I will do this thing also that thou hast spoken, etc.] That is, I will not only conduct you by mine Angel, as I promised before, verse 2. but I will also go among you as my people by the visible signs of my presence. Thus God doth only again confirm what he had said, vers. 14. Neither did Moses ask in the words before, nor the Lord here make any promise of any other blessing. For thou hast found grace in my sight, and I know thee by name.] In a special manner, as Princes those whom they above others favour and respect. Vers. 18. And he said, I beseech thee show me thy glory.] Moses, having now found the Lord ready to grant all his desires, proceeds further, and makes one request more, to wit, that God would show him his glory. Whereby I cannot think that Moses meant the very essence of God: for is it probable that Moses was so far ignorant of the nature and essence of God, that he did not know him to be a spirit infinite, and invisible, every where present, but no where to be seen with bodily eyes, whom no man hath seen or can see, as the Apostle saith, 1. Tim. 6. 16? Surely no. Rather I think that Moses conceiving that God when he spoke to him had put on as it were some corporal and visible shape, full of great majesty and glory, and therefore overshadowed with a cloud, he desired to see the lightsome brightness of God's presence, the cloud being taken away, and that doubtless especially (though happily not without some mixture of vain curiosity) that he might by this special sign of God's favour be confirmed concerning the gracious promise made to him and his people. Vers. 19 And I will make all my goodness pass before thee, etc.] That is, myself, namely in a transitory vision; my glory, ver. 22. or glorious goodness: thus God yields to his request, yet not every way as he had intended it; and in what manner he would do it he shows him afterwards, ver. 22, 23. And I will be gracious to whom I will be gracious, etc.] If bold man should dare to question in his mind, why God should pardon the foregoing sin of Israel, whilst he punishes less sins in others, or why Moses should be honoured with such a glorious vision above all other men; his mouth is stopped with this which God saith of his freedom in communicating grace where he pleaseth without wrong to any. Vers. 20. Thou canst not see my face; for there shall no man see me and live, etc.] My face, that is, my essence, my being simply as I am in myself (and indeed it is most true in that sense that no man can see God's face. Even where Moses and Christ are compared together by the Evangelist S. John, this seeing of God is made the peculiar prerogative of Christ the son God, John 1. 17, 18.) Or rather by the face of God here is meant the majesty and glory attending that external shape which God had now assumed, which Moses could not behold, and therefore it was covered with a cloud; and this the Lord gives as a reason why God denied this part of his request, because he had desired that which being granted him would have been his ruin, man's weakness being such that he is not able to behold such a glorious brightness as this was, and as is that light inaccessible, which no man can approach unto, wherein God dwells, saith the Apostle, 1. Tim. 6. 16. And indeed, if by the face of God here were meant God's essence, thou canst not see my face, that is, my essence, thou canst not see me as I am in myself, then by that following reason, for there shall no man see me and live, we might infer that it is possible for men to see the essence of God though not without peril to their lives: which is not so; for God is in his essence altogether invisible. Jacob saw God face to face, Gen. 32. 30. but it was in that shape wherein God was pleased to represent himself, and if Moses saw more than Jacob, yet he saw only some more glorious representation of the deity, not the divine essence itself. Vers. 22. I will put thee in a cleft of the rock, etc.] He was put in the cleft of a rock, 1. to hide him as it were that he might not be swallowed up of the exceeding glory of God as he passed by; 2. that being thus placed he might not only see God going and passing away, and that only for a short time; but withal this rock might signify Christ, by whom we attain the true knowledge of God; and looking thorough a cleft might signify the small measure of knowledge of God we have in this life comparatively. Vers. 23. And thou shalt see my backparts.] It is most probable that God passed by in an humane visible shape, but in such brightness and glory as was never shown to mortal creature; so that these passages both of God's hand and backparts must be understood literally. But by this representation of the backparts and not the face to be seen by Moses, the Lord intended to teach him, that as we know men very imperfectly when we see only their backparts, even so is the knowledge which the best can have of God in this life little and imperfect. CHAP. XXXIV. Vers. 1. ANd the Lord said unto Moses, Hue thee two tables of stone, etc.] Though hereby God testified that he had received the people into his favour again, and was minded that all things should return to their former state; yet in that he prepareth not these tables as the first, this was a kind of memorial of their sin, as when the scar remaineth after the healing of the wound. At the same time also God gave him order to make an ark also to keep them, until the ark of the covenant was made, De●t. 10. 1. Vers. 6. And the Lord passed by before him, etc.] To wit, in the manner promised, chap. 33, 22, 23. And proclaimed, The Lord, the Lord God, etc.] By this redoubling of the word Jehovah, Jehovah, the Lord, the Lord, Moses is prepared presently to compose himself with all humility and reverence to behold his glory, and to attend on God proclaiming his goodness. Ver. 9 And he said, If now I have found grace in thy sight, etc.] Thus Moses still prays for the people, and in this suit spent forty days and forty nights, Deut. 9 25. for faith, the more assured it makes us of God's favour, the more fervent it makes us in prayer. For it is a stiffnecked people.] And therefore have need of thy mercy and government. Vers. 10. For it is a terrible thing that I will do with thee.] The wonders which I shall work, to wit in the passage of the Israelites through the wilderness, and afterward in the land of Canaan, shall strike terror into the hearts of the wicked, and teach all to fear before God. Vers. 12. Take heed to thyself lest thou make a covenant with the inhabitants of the land, etc.] First, because God hath determined to destroy them for their sins: Secondly, because the land must not be polluted with idolatry, which God had chosen to be his dwelling place: Thirdly, because by this means the people might be ensnared▪ Vers. 17. Thou shalt make thee no molten gods.] One kind of idols (by occasion of the molten calf) is put for all. Vers. 20. But the firstling of an ass thou shalt redeem with a lamb.] See Exod. 13. 13. Vers. 22. And thou shalt observe the feast of weeks, etc.] See the notes concerning these feasts, Exod. 23. 16. Vers. 25. Thou shalt not offer the blood of thy sacrifice with leaven, etc.] See the notes upon Exod. 23. 18, 19 Vers. 28. And he was there with the Lord forty days and forty nights, etc.] This second stay of Moses in the mount was, first, to try the people's repentance, to see whether they would not again revolt from God; and secondly, to procure the more authority to Moses, that they might look upon him when he brought the law as an angel sent to them from heaven. And he wrote upon the tables, etc.] That is, the Lord. See ver. 1. Vers. 30. Behold the skin of his face shone.] No such thing befell him before▪ when he was the first time upon the mount with the Lord forty days and forty nights, because then the Lord had not shown him his glory in so great a degree as now he had. Nor need we wonder that Moses wist not that the skin of his face shone, as it is said in the former verse: for coming from the exceeding glory and brightness of God's presence, that spark of shining brightness that was in his own face was not discernible by him, though terrible to the Israelites. Now for the shining of Moses face, it was doubtless to signify the glory of the law which he preached to them, whence is that of the Apostle, 2. Cor. 3. 7▪ 8. But if the ministration of death written and engraven in stones was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away; how shall not the ministration of the spirit be rather glorious? But withal the people by this were taught to reverence him, even as an angel come from heaven, to look upon him as one that stood in God's stead when he spoke to them, and to assure themselves that God had enlightened him also inwardly that he might teach and instruct them. And they were afraid to come nigh him.] Moses came down with vengeance before, and what might they think of this glory put upon him now, being still conscious to themselves of the heinousness of their former rebellion? Besides, this was to show that Moses his ministration was condemnation▪ 1. Cor. 3. 7, 9 because it gives knowledge of sin, and causeth wrath, Rom. 4. 15. The law worketh wrath▪ for where there is no law there is no transgression. Vers. 33. And till Moses had done speaking with them he put a vail on his face.] Hereby it is evident how long the brightness of Moses face continued, not all the time of his life, but only the time of his going to and fro between the Lord and his people, that he might deliver to the people the laws and commandments he gave them in charge. All this time the shining of his face continued, and so when he came to speak with the people he p●t on a vail, which signified, First the vail of the obscurity of the law, whereby Christ and the end of the law was hardly discerned: and secondly that vail of ignorance and infidelity which was spread upon our hearts by nature, until it be removed by Christ. Vers. 34. But when Moses went in before the Lord to speak with him, ●e took the vail off, etc.] Signifying that when we come to see God in Christ, the vail is taken away. See 2. Cor. 3. 15. 16. Even unto this day when Moses is read the vail is upon their heart, nevertheless, when it shall turn to the Lord the vail shall be taken away. CHAP. XXXV. Vers. 3. YE shall kindle no fire throughout your habitations upon the Sabbath day.] This clause of the law concerning the Sabbath must be explained by that, chap. 16, 23. To morrow is the holy rest of the Sabbath unto the Lord, bake that which ye will bake to day, and seethe that which ye will seethe, etc. Namely, that they must not kindle any fire therewith to dress any meat for themselves, or except in case of absolute necessity: for that they might not kindle fire either to light a candle, or to warm themselves in the extreme cold of winter, is altogether improbable. Vers. 22. And they came both men and women, as many as were willing-hearted, and brought bracelets and earrings, etc.] That is, not only gold and silver, but also their very ornaments, contributing these things as willingly now after repentance for the service of the tabernacle, as before for the making of their golden calf CHAP. XXXVI. Vers. 2. ANd Moses called Bezaleel and Aholiab, etc.] Though gifted, yet they must have a calling. Vers. 8. And every wisehearted man among them that wrought the work of the tabernacle made ten curtains, etc.] This is first made (though in the directions given, the ark, table, and candlestick were first mentioned) because it was to receive and contain these holy things, which might not stand without their tent. CHAP. XXXVIII. Vers. 8. ANd he made the laver of brass, and the foot of it of brass, of the looking-glasses of the women assembling, etc.] For it is evident by several Writers that in ancient times they used looking-glasses made wholly of pure bright brass. Vers. 18. And the height in the breadth was five cubits, etc.] That which is the breadth of the hanging lying is the height of it standing or hanging; and therefore it is said that the height in the breadth of it was five cubits. Vers. 21. This is the sum of the tabernacle, etc.] Or counted things: that is, this is the sum and particulars of the tabernacle and holy things belonging to it, which were thus taken as it were in an inventory by Ithamar at the commandment of Moses, and so delivered into the custody of the Levites, that nothing might be lost. This clause I conceive therefore may have respect both to the rehearsal of particulars which went before; and withal likewise to the sum of the gold and silver spent in making these things whereof Moses speaks in the words following. Vers. 24. Even the gold of the offering was twenty and nine talents, etc.] Twenty nine talents and seven hundred and thirty shekels (counting the talon at an hundred and twenty pound, and five and twenty shekels to a pound) will make three thousand five hundred and nine pound weight of gold, and five shekels, which in sterling money (if we account a pound weight of gold to be worth but thirty pound of sterling money) comes to above an hundred and five thousand pound, viz. one hundred five thousand two hundred and seventy pound. Vers. 25. And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred ●hreescore and fifteen shekels, etc.] There were numbered six hundred and three thousand five hundred and fifty men (and the very same number we find Numb. 1. 46. of which see the notes there) who all paying half a shekel, Exod. 30. 13. the sum of the silver amounts to three hundred and one thousand seven hundred seventy and five shekels of silver, which is as here (allowing three thousand shekels to a talon) an hundred talents and a thousand seven hundred seventy five shekels over; and this counting twenty five shekels to a pound weight amounts to twelve thousand seventy one pound weight of silver, which at five shillings the ounce comes to thirty six thousand two hundred and thirteen pounds in sterling money. Vers. 29. And the brass of the offering was seventy talents, and two thousand and four hundred shekels.] That is, (allowing three thousand shekels to a talon) two hundred and twelve thousand and four hundre● shekels of brass, and this (counting twenty five shekels to a pound weight) amounts to eight thousand four hundred ninety six pound weight of brass, whereby it is evident that there was not so much brass as silver, and therefore surely the pillars were made of wood, and only covered over with brass. See chap. 27. ver. 9 CHAP. XXXIX. Vers. 1. ANd of the blue and purple and scarlet they made clothes of service, etc.] See chap. 31. 10. Vers. 43. And Moses blessed them.] That is, he not only commended both the people and workmen, and prayed God to bless them, but also as Gods public minister he pronounced a blessing on them from the Lord. CHAP. XL▪ Vers. 9 ANd thou shalt take the anointing ●yl, and anoint the tabernacle, etc.] The performance of this see in Levit. 8. 10. Vers. 10. And thou shalt anoint the altar, etc.] And sprinkle thereof upon the altar seven times. See Levit. 8. 11. Vers. 15. For their anointing shall surely be an everlasting priesthood, etc.] So that their children after them shall not need to be anointed, but shall execute the office by reason of this unction of their fathers; only the high priests were anointed in the generations following. Vers. 17. And it came to pass in the first month, etc.] They went out of Egypt the fifteenth of the first month, and now the next year upon the first day of the month the tabernacle is erected, so that there wanted now but fifteen days of a full year since they left Egypt. Vers. 27. And he burned sweet incense thereon, etc.] As supplying at present the priest's office. ANNOTATIONS On the third book of MOSES called LEVITICUS. CHAP. I. ANd the Lord called unto Moses, etc.] This word, and, showeth the immediate connexion of this book of this story, upon that wherewith the foregoing book of Exodus was concluded, namely that after the tabernacle was reared, Aaron and his sons consecrated to the office of the priesthood, and the cloud descended upon the tabernacle, immediately God spoke to Moses from the mercy-seat out of the tabernacle (for into it Moses was not able to enter, because the glory of the Lord filled it) and so informed him how Aaron and his sons should carry themselv●s ●n the priesthood, etc. Verse. If any man of you bring an offering unto the Lord, etc.] That is, any sacrifice whatsoever: This is a general rule concerning all sacrifices, to wit, that none must be offered, but of the herd, or flock, that is, if they were cattle they intended to offer; for if they intended an offering of birds, what they must be is expressed afterwards, vers. 14. Vers. 3. If his offering be a burnt-sacrifice of the herd, let him offer a male without blemish.] Here the Lord first gives directions for burnt-offerings, which were indeed the chief of all their sacrifices, and so called because they were all wholly burnt upon the altars; whereas of other sacrifices some part only was burnt upon the altar, and the other parts were otherwise disposed of. And the direction that is here first given concerning these is, that if a burnt-offering were to be offered of the herd, it must be a male without blemish, that it might be the fitter to figure forth Christ's perfection in himself, and ours in him, who being perfectly holy, and free from the least blemish of sin, He did no sin: neither was guile found in his mouth, 1. Pet. 2. 22. did yet notwithstanding by suffering death for us perfectly satisfy the justice of God on our behalf, that so he might present the Church to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish, Ephes. 5. 27. for (saith the same Apostle, Heb. 9 13, 14.) If the blood of bulls, and of goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And so again Saint Peter saith, Ye know that ye were redeemed with the precious blood of Christ, as of a lamb without blemish and without spot, 1. Pet. 1. 18, 19 Yet withal hereby the Lord taught both them and us to give God the best in all our services. Vers. 3. He shall offer it of his own voluntary will at the door of the tabernacle.] That is, he that will offer a burnt sacrifice, he must do it voluntarily of his own mind, and not be forced to it; and when he brings it he must present it to the priest at the door of the tabernacle of the congregation; that is, at the door of the court, close within which the brazen altar for burnt-offerings stood. The first of these might signify the freedom of God's grace in giving his son, and the willingness of Christ in giving himself to be a sacrifice of propitiation for our souls; but principally doubtless it was to teach them, that in all service done to God, it must be done freely and willingly, or God will not accept of it: The second was appointed to signify that their sacrifices (and so consequently any service that we perform) were only in and through Christ sanctified and made acceptable to God: The tabernacle was a type of Christ▪ that greater and more perfect tabernacle not made with hands, Heb. 9 11. and he is the only door by whom we have access unto the father. Vers. 4. And he shall put his hand upon the head of the burnt-offering.] This was to testify, First, that he acknowledged himself guilty of death: Secondly, that he desired and believed that that sacrifice should be accepted of God as a ransom for his soul, that all his sins should be laid upon it, and so it should suffer death as it were in his stead; in all which notwithstanding they that did this had not respect so much to the beast slain, in the death whereof there could not be an equal compensation given to the justice of God for the death of sinners, as to Christ, of whom these sacrifices were types, who took upon him our sins, and the curse due to our sins, when he died for us: Thirdly, that he desired, and would endeavour to consecrate himself wholly to God's service, as now he gave this sacrifice wholly to be offered upon the altar to the Lord, crucifying all his sinful lusts and affections, and yielding up his whole man to the obedience of Gods will in all things whatsoever. And it shall be accepted for him to make atonement for him.] Though burnt-offerings were usually given in sign of thankfulness to God, and so betokened a new creature, and holy life, Psal. 51. 18, 19 Do good in thy good pleasure unto Zion, build thou the walls of Jerusalem. Then shalt thou be pleased with sacrifices of righteousness, with burnt-offering and whole burnt-offering, and Gen. 8. 20. And Noah builded an altar unto the Lord, and took of every clean beast, and of every fowl, and offered burnt-offerings on the altar▪ yet they were also for atonement and remission of sins, to wit general sins, Job 1. 5. And it was so when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all: for Job said, It may be that my sons have sinned, etc. whereas for special sins there was a special sacrifice and sinne-offering, Levit. 4. Vers. 5. And he shall kill the bullock before the lord] That is, the priest in the name of the offerer: for this was usually the work of the priests, and therefore Moses did it when he supplied the priest's office, Exod. 29. 10, 11. though sometimes the Levites also helped herein when there were not priests enough to do it, 2. Chron. 25. 10, 11. The priests stood in their places, and the Levites in their courses, and they killed the Passeover (that is, the Passeover-offerings) and the priests sprinkled the blood from their hands, as being given of God to be assistant to the priests in such services, Numb. 8. 19 I have given the Levites as a gift to Aaron and to his sons, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel. Now the sacrifice was killed to signify the death of Christ, Who was slain that he might redeem us to God by his blood, Revel. 5. 9 and the mortifying of God's people by the word and spirit: and it was killed by the priest, to signify that Christ should offer up himself unto God, as being both our priest and sacrifice, and that there is no possibility for men to please God by any service they do him, but only in and through the mediation of Christ, of whose priesthood the levitical priest was a type and figure. As for the place where it was killed, that may be gathered, by the rule of Analogy, from that which is expressed verse the 11. concerning the second sort of burnt-offerings, namely, that it was killed at the north-side of the altar. And the priests Aaron's sons shall bring the blood, and sprinkle the blood, etc.] And this was done in a large measure, so that the corners of the altar were filled with blood, Zach. 9 15. to teach the people that this blood of their sacrifice should not be lost as spilt upon the ground, but should be accepted of God as a propitiation for their sins, as being a figure of the blood of Christ, which should be offered up to God and accepted by him in our behalf, as for our reconciliation, so also for our sanctification, who are elect according to the foreknowledge of God the Father, through sanctification of the spirit unto obedience, and sprinkling of the blood of Jesus Christ, 1. Pet. 1. 2. Vers. 6. And he shall flay the burnt-offering.] That is, the priest: for the flaying of the sacrifice was also ordinarily the work of the priest, who had therefore the skin for himself, Levit. 7. 8. though upon extraordinary occasions (as is before noted concerning killing the burnt-offerings) even in this also the Levites sometime helped them, 2. Chron. 29. 34. The priests were too few, so that they could not flay all the burnt-offerings; wherefore their brethren the Levites did help them. Because the sacrifices were offered (as I may say) as a holy feast unto the Lord, whence the altar is called the table of the Lord, and the sacrifice offered thereon, his meat, Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar; and hence it was that the skin was always flayed off. Yet withal it is commonly held by Expositors that this flaying of the sacrifice did also signify, First, the sufferings of Christ, who being first stripped of his garments, Matth. 27. 28▪ they did afterwards most shamefully entreat, so that there was no beauty in him why men should desire him: Secondly, the afflictions of God's people under the rage of cruel oppressors and persecutors, Who, as the Prophet speaks, Micha. 3. 3. eat their flesh, and flay their skin from off them: And thirdly, the mortification which God requires in those that give up their names to him, even that They put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, Ephes. 5. 22. Vers. 7. And the sons of Aaron the priest shall put fire on the altar, etc.] Here the Lord gives direction for the burning of these sacrifices by the inseriour priests, enjoining them, first, to put fire upon the altar. Now because they were to use no strange fire in burning the sacrifices, but only that fire which was continually nourished upon the altar, Levit. 6. 12, 13. and which at first came down from heaven, Levit. 9 24. therefore by putting fire upon the altar, is meant only the laying of the fire together, or laying it on again when they had laid it by for the clearing of the altar: Secondly, to lay the wood in order, and then all the pieces of the sacrifices in order upon the wood; which was so appointed, because the discreet laying of the wood doth much conduce to the well burning of the fire: And then lastly, thus to burn all upon the altar. The mystery of this might be twofold: First, to signify the consecrating of Christ and his members by afflictions and sufferings; for as he the Captain of our salvation was made perfect by sufferings, Heb. 2. 10. so must his members also be ready always through these fiery trials to enter into glory, for every one shall be salted with fire, and every sacrifice shall be salted with salt, Mark 9 49. Secondly, to signify that holy zeal whereby we should wholly give up ourselves to God through the operation of God's holy spirit, which is often in the Scriptures compared to fire, as Matth. 3. 11. He that cometh after me is mightier than I, he shall baptise you with the holy Ghost and with fire: for as Christ through the eternal spirit offered himself without spot unto God, Heb. 9 14. so likewise it is the spirit whereby we must be enabled to consecrate ourselves to God's service, Ye have purified your souls in obeying the truth (saith the Apostle Peter) through the spirit, 1. Pet. 1. 22. to which end we must not only be careful not to quench the spirit, 1. Thess. 5. 19 but also by prayer, holy meditation, and all other things conducing thereto, we must do what we can to further this work of the spirit in us, as they did in burning the sacrifices, by laying in order the wood and the pieces of the sacrifice upon the wood. Vers. 9 But the inwards and his legs shalt thou wash in water.] Some conceive that by the inwards are not meant the guts, but only the heart and liver, and such inward parts, and that because only that which was usually eaten by men was offered on the altar, God's table, as it is called Mal. 1. 2. as was before noted upon verse 6. But however the washing of the inwards and feet did doubtless signify the perfect purity of Christ, and withal our through-purification both in the outward and inward man by the spirit of Christ; agreeable whereunto are those expressions of the holy Scripture, Ezek. 36. 25. Then will I sprinkle clean water upon you, and you shall be clean; from all your filthiness and from all your idols will I cleanse you; and again, Heb. 10. 22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Vers. 10. He shall bring it a male without blemish.] See the note upon vers. 3. Vers. 11. And he shall kill it on the side of the altar Northward.] There also the sinne-offering was killed, Levit. 6. 25. and the trespasse-offering, Levit. 7. 2. which might signify the obscurity of the legal ceremonies, the North being farthest from the light of the sun; or that Christ was to die at Jerusalem, of which the Prophet saith, Psal. 48. 2. On the sides of the North is the city of the great King. But I rather content myself with this literal reason: The altar being placed by the door of the tabernacle of the tent of the congregation (which seems was in the Southside) there was more scope on the Northside, and therefore they are there appointed to make ready the sacrifices. Only the peace-offerings were slain at the very door of the tabernacle, which was more Eastwards in regard of the altar, as is evident, chap. 32. Vers. 12. And the priest shall lay them in order.] See the note above upon ver. 8. Vers. 13. But he shall wash the inwards, etc.) See the former note upon vers. 9 And the priest shall bring it all, and burn it upon the altar.] This signified that all Christ, and whatsoever he had done is ours by faith, Gal. 2. 20. I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me: And that we also should give ourselves wholly unto God by him, 1. Thess. 5. 23. And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless, unto the coming of our Lord Jesus Christ. Vers. 14. And if the burnt-sacrifice for his offering to the Lord be of fowls, than he shall bring his offering of turtle doves, or of young pigeons.] Which signified the innocency and meekness both of Christ and his members: And again, old turtles and young pigeons are best, and so the best must be given to God. Vers. 15. And wring off his head, and burn it on the altar.] The manner how the priests should kill the burnt-offering of turtle doves, or young pigeons, is here set down▪ which was by wring off the head of them (according to our translation) or pinching of the head with the priests nail, as it is in the margin of our bibles. The most common opinion of Expositors is, that the heads of these birds were not quite wrung off from their bodies, but only broken in sunder, and so left hanging still by the skin unto their bodies: and their chief reason is, because elsewhere it is said, where direction is given for the kill of such turtle doves, or young pigeons, that were brought for a sinne-offering, that the priests should wring off his head from his neck, but not divide it asunder, Levit. 5. 8. But some other reasons may make it seem more probable that the heads of these birds that were brought for a burnt-offering were quite wrung off from their bodies: as First, because we cannot well else conceive how the blood of these sacrifices should be wrung out at the side of the altar, as it is enjoined in the following words; and we know that the Jews did of all things abhor things that were strangled, and that the effusion of the blood of the sacrifices was the chief thing whereby was signified the atonement made for us by the blood of Christ, and how by the pinching of the priests nail a wound should be made for the letting out the blood as some hold, it is hard to conceive: and secondly, because the following words, and burn it on the altar, seem plainly to be meant of burning the head particularly, being thus wrung off; for of the burning of the body of these birds, direction is afterwards given, vers. 17. As for that place in the fifth of Leviticus, I see not but it may be meant, not of not dividing the head from the body, but of not dividing the body asunder, for which also there is here direction given, vers. 17. He shall cleave it, but not divide it asunder. Vers. 16. And he shall pluck away his crop with his feathers, etc.] And so it figured the holiness that was in Christ our sacrifice, who without all sin or uncleanness offered himself unto God for us; by which also he cleansed and purified his people and their service of God, Heb. 9 14. And cast it besides the altar on the East part by the place of the ashes.] That is, where the priest, when he cleansed the altar, did first pour forth the ashes, which afterward were carried ●orth without the camp, Levit. 6. 10▪ 11. This place of the ashes was on the Eastside of the altar, both because it was nearest to the door of the tabernacle, and so the ashes might the more conveniently be thence carried forth at the times appointed; and because it was farthest off from the Sanctuary, and so the casting away of the crop and the feathers in this place might teach them that all uncleanness was to be removed out of God's sight, Holiness becomes thy house, O Lord, for ever, Psal. 93. 5. Vers. 17. And he shall cleave it with the wings thereof, but shall not divide it asunder, etc.] That is, he shall cleave it, the wings being still left, only the feathers plucked off: and though it must be cloven, that so the inward part might be laid upon the fire, signifying that God requires chiefly the offering of the inner man unto him; yet it must not be divided asunder, whereby may be meant that we should give up ourselves wholly to God, 1. Thess. 5. 23. CHAP. II. Vers. 1. ANd when any will offer a meat-offering unto the Lord, his offering shall be of fine flower.] There was a meat-offering that was always to be joined with their burnt-offerings, for which direction is given elsewhere: but here direction is given only for voluntary meat-offerings; and therefore it is said, When any will offer a meat-offering, etc. neither is there any set quantity here appointed▪ but it is left free to the offerer to bring what he pleased, whereas for the meat-offering that was brought together with their burnt-offerings of the herd, or of the flock, there is an express law how much there should be of it, to wit, a tenth deal of flower mingled with the fourth part of an hin of oil, Numb. 15. 4. Now these voluntary meat-offerings were for the same end that the burnt-offerings were, both to make atonement for them, and also to testify their consecrating of themselves to God; but withal particularly they were by way of acknowledgement that all their provision they had of his bounty. So then the meat-offering signified, First▪ Christ his oblation of himself, of which the Apostle speaks, Ephes. 5. 2. Christ hath loved us, and given himself for us an offering and a sacrifice to God for a sweet smelling savour; and again, Heb. 10. 8, 9, 10. When he said, Sacrifice and offering, and burnt-offerings, and offering for sin thou wouldst not, neither hadst pleasure therein, which are offered by the law: Then said he, Lo, I come to do thy will, O God He taketh away the first that he may establish the second: By the which will we are sanctified through the offering of the body of Jesus Christ once for all. Secondly, Christians won to God by the Gospel, and then consecrated to his service, Esay 66. 20. They shall bring all your brethren for an offering to the Lord, out of all nations, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. Thirdly, all our Evangelicall sacrifices of prayer and praising God, with other services done to the Lord, and to his saints for his sake, Mal. 1. 11. In every place incense shall be offered unto my name, and a pure offering: And last of all, more particularly their acknowledgement of God's bounty in all the food they enjoyed, and therefore it was that in all these meat-offerings they are appointed to bring fine slowre, without any mixture of bran, to signify the purity of all Evangelicall sacrifices. He shall pour oil upon it, and put frankincense thereon.] The oil poured upon the flower figured the graces and comfort of the holy Ghost, whereby we serve God with a willing mind and a cheerful spirit, Ye have an unction from the holy one, saith the Apostle, speaking of this oil of God's spirit, 1. John 2. 20. and the sweetness both of the oil and frankincense signified how sweet and acceptable their services were unto God in and through the mediation of Christ, who hath given himself for us an offering and a sacrifice to God for a sweet smelling savour, Ephes. 5. 2. whence it was that the Prophet told the Jews that their incense was in vain when God regarded not their sacrifices, Jer. 6. 20. To what purpose cometh there to me ●ncense from Sheba, and sweet calamus from a far country? your burnt-offerings are not acceptable, nor your sacrifices sweet unto me. Vers. 2. And the priest shall burn the memorial of it upon the altar.] That is, the handful which he had taken out of the meat-offering, which should in stead of all put God in mind (which is spoken of God after the manner of men) of all this offering which the offerer had given to the Lord, and of the covenant which he had made to accept it, and withal be a memorial to the offerer that he acknowledged all the store he had to be from God, and therefore to be consecrated wholly to his service, and that God would take in good part the offering he had now brought him. Vers. 3. And the remnant of the meat-offering shall be Aaron's and his sons.] To eat the same in the Sanctuary, Levit. 6. 16. And the remainder thereof shall Aaron and his sons eat; with unleavened bread shall it be eaten in the holy place, in the court of the tabernacle, etc. It is a thing most holy of the offerings of the Lord made by fire.] And therefore only to be eaten by the priests that offer it. Of other offerings others might eat, but of the most holy things, whereof part was burnt on the altar, only the priests. Vers. 4. And if thou bring an oblation of a meat-offering baken in the oven.] These were prepared and baked within the Sanctuary, as it seems by Ezekiel 46. 20. This is the place where the priests shall boil the trespasse-offering, and the sinne-offering, where they shall bake the meat-offering, and 1. Chron. 23. 28, 29. Their office was to wait on the sons of Aaron, etc. both for the shewbread and for the fine flower for meat-offerings, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried. It shall be an unleavened cake of fine flower mingled with oil, or unleavened wafers anointed with oil.] See the notes upon Exod. 29. 2. and upon the 11. verse of this chapter. Vers. 11. No meat-offering, which ye shall bring unto the Lord, shall be made with leaven.] This must be understood only of these voluntary oblations, part whereof was to be burnt upon the altar; for with some eucharistical or thank-offerings they might bring leavened cakes, Levit. 7. 13. as also in the first-fruits, Levit. 23. 17. but these were not burnt upon the altar. And where leaven was not to be used in the oblation, the part remaining the priests might not eat with leaven, Levit. 6. 16. because part of the offering was burnt upon the altar. Now leaven was thus generally forbidden: First, to put them still in mind of their deliverance out of Egypt, a type of their redemption by Christ: Secondly, to teach them to worship God as he had appointed, and to know that all humane devices therein are an abomination to God: Thirdly, to show the perfect purity of Christ, in whom there was not the least leaven of sin, and the sincerity that must be in our evangelical sacrifices; for leaven signifieth sin of all sorts, in doctrine and manners, distasteful to God, and infectious to men, Luke 12. 1. Beware ye of the leaven of the Pharisees, which is hypocrisy. 1. Cor. 5. 8. Let us keep the feast, not with old leaven, neither with 't he leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. For ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire.] Not only leaven but honey also is forbidden: First, because it hath a kind of leavening nature: Secondly, the more fully to exclude all humane devices in God's worship: the sweetness of honey might be a pretence of mixing it with their sacrifices: when neither sour nor sweet ple●seth him but only what is appointed, what place is left for humane inventions? Thirdly, if any mystery be thought employed, it may be the abandoning of all carnal pleasures and delights by those that will consecrate themselves to God's service. Vers. 12. As for the oblation of the first-fruits ye shall offer them unto the lord] To wit, though with leaven, Levit. 23. 17. They shall be baken with leaven, they are the first-fruits unto the Lord; though honey 2. Chron. 31. 5. The children of Israel brought in abundance the first-f●uits of corn, wine, and oil, and honey. Vers. 13. And every oblation of thy meat-offering ●●alt thou season with salt.] By this salting was signified the covenant o● grace in C●rist, which we by faith apprehend unto incorruption: wherefore o●r un●●genera●e estate is likened to a child new born and not salted, Ezek. 16. 4. Neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering.] To wit, the salt which is a sign of the covenant of thy God: that is, be sure that salt be not wanting, which you are bound as by a covenant to use in all sacrifices; and be sure that faith in the covenant be not wanting, which is signified by that salt, for then all your sacrifices will be of no value with the Lord. With all thine offerings thou shalt offer salt.] Not only meat-offerings, but also burnt-offerings, and all other sacrifices, Ezek. 43. 24. The priest shall cast salt upon them, and they shall offer them up for a burnt-offering unto the lord Mark 9 49. Every sacrifice shall be salted with salt. Vers. 14. And if thou offer a meat-offering of thy first-fruits unto the Lord, etc.] That is, a freewill-offering of the first-fruits, besides enjoined by the law. CHAP. III. Vers. 1. ANd if his oblation be a sacrifice of peace-offering, if he offer it of the herd, whether it be male or female, etc.] Peace-offerings were either to obtain from God some blessing which they wanted, or by way of gratulation or thanksgiving for some blessing received. The chief and most ordinary use of them was doubtless in a way of thanksgiving for their peace and prosperity, the several sorts whereof are set down in the seaventh chapter. But yet sometimes they were also used when men in their troubles prayed unto God for peace and salvation: so Judges 20. 26. when the Israelites fasted and sought unto the Lord for his aid and favour, because the men of Benjamin had twice beaten them in battle, they offered burnt-offerings and peace-offerings before the Lord; and when David sought to appease God's anger, when the pestilence raged in the land because of his numbering the people, He built an altar to the Lord, and offered burnt-offerings and peace-of-ferings, 1. Chron. 21. 26. the Lord hereby teaching us that with supplications for what we want we must also join thanksgiving for what we already enjoy. So then the peace-offerings signified 1. Christ's oblation of himself, whereby he became our peace, Ephes. 2. 14. and 2. the sacrifice of praise which in and through him we offer unto God. The sacrifices appointed here for the peace-offerings are a male or female of the herd or of the flock: turtle doves and young pigeons are not here allowed for the poorer sort, as in burnt-offerings they were, and that because the peace-offerings were to be divided into three parts; one for the altar, another for the priest, and a third for the offerer, and such a division could not be conveniently made in so small sacrifices. But yet because this sacrifice was by way of thankfulness for temporal blessings external, peace and prosperity, therefore a female, a less perfect sacrifice was here accepted of God. Why it must be without blemish, see in the notes upon chap. 1. ver. 3. Vers. 2. And he shall lay his hand upon the head of his offering.] See the notes upon Levit. vers. 4. And kill it at the door of the tabernacle of the congregation, etc.] Why this sacrifice was to be killed by the priests, and the blood to be sprinkled upon the altar, you may see by that which is said before upon chapter 1. vers. 5. That which is particularly observable here is, that these sacrifices of peace-offerings were not killed at the same place where the other sacrifices were killed; for the burnt-offerings were killed on the one side of the altar Northward before the Lord, and so were also the sinne-offering and the trespasse-offering in the very place where the burnt-offering was killed, chap. 6. 25. and chap. 7. 2. But now the peace-offerings were to be killed in another place, to wit, at the door of the tabernacle of the congregation, that is, the very entrance of the court, where stood the brazen altar, which was more Eastward then the place where the other sacrifices were killed. And the reason of this we may well conceive was, 1. Because the fat and the breast of these peace-offerings were to be waved before the altar in the hands of the offerer, who might not go into the court, but stand at the door, chap. 7. 30. and 2. Because these peace-offerings, whereof the offerer did eat a part, were not reckoned amongst the most holy things, which were only eaten by the priest. And hence this is given as a reason why the trespasse-offering was to be killed in the same place where the burnt-offerings were killed, because it was most holy, and to be eaten by the priests only, chap. 14. 13. Vers. 3. And he shall offer of the sacrifice of the peace-offering, a n offering made by fire unto the lord] Namely, that which is afterward expressed: the rest of the offering was thus disposed of▪ the breast and right shoulder were waved and heaved before the Lord, and given the priests to eat. See Levit. 7. 30. the remainder was eaten by him that brought it, his family and friends, Levit. 7. 15, 16. The fat that covereth the inwards, etc.] The fat as the best of the sacrifice is offered up unto the Lord, and so teacheth that the best is to be still given unto him; and it might withal signify, that all our carnal desires are to be mortified with the fire of the spirit. Vers. 5. And Aaron's sons shall burn it.] To wit, being first salted, Levit. 2. 13. On the altar upon the burnt sacrifice, etc.] That is, upon the remainder of the daily burnt-offering, which always had the first place. Vers. 9 The fat thereof and the whole rump, it shall he take off hard by the backbone▪ etc.] Because the rump of those country sheep was large and exceeding fat, as Writers report, and the fat was to be burnt, and withal because the rumps of sheep are sweeter and better than those of bullocks, therefore the rump of the sheep is also set apart for the sacrifice, though not of the bullocks. Vers. 11. It is the food of the offering made by fire unto the lord] So called, to show God's acceptation of it, that it should be as meat to him, and withal to express his love, who reckons himself as a guest at their feasts. Vers. 16. All the fat is the Lords.] That is, it must be burnt upon the altar, neither may the priest nor owner eat of it. Vers. 17. It shall be a perpetual statute for your generations, throughout all your dwellings, etc.] Upon the Lords setting apart the fat of all sacrifices to be his peculiar portion, and to be burnt upon the altar, there is here a more general statute given them in charge, towit, that the people should never eat any of this fat of these beasts fit for sacrifices, no not in their o●n private dwellings, when they killed them for their ordinary food, and not for sacrifices; which was doubtless to keep in them a reverend remembrance of these holy rites, and the spiritual mysteries signified thereby. Indeed there is great difference of judgement amongst Expositors concerning this law, to wit, whether the eating of all fat was here forbidden the Israelites▪ or only the eating of the fat of their sacrifices. But for this we must know 1. that it is meant only of the fat of beasts that were appointed for sacrifices, for so much is expressed chap. 7. 23. Y● shall eat no manner of fat of ox, of sheep, or of goats: 2. that it was not meant of such fat as is mixed with the flesh of such beasts, as in the shoulder, breast, etc. (for such fat they were doubtless allowed to eat, whence Deut. 32. 14. The fat of rams and lambs of the breed of Bashan, and goats, is reckoned amongst the dainties which God had given the Israelites in the land of Canaan) but it is meant only of the fat which we call suet or tallow, the fat before mentioned, which when these beasts were sacrificed was always burnt upon the altar: and 3. for this fat, it is far more probable that the Israelites were by this law forbidden to eat of it, at all times, and in all places, whenever they killed either sheep, or ox, or goat, for their ordinary food, not only because it is said that this should be a law for them throughout all their dwellings, that is, even when they killed these cattle at home in their own private dwellings; but also especially because fat and blood are here jointly alike forbidden: Now the blood even of those cattle which they killed at home for their private use they might not eat (the reason whereof see in the note upon Gen. 9 5.) and therefore not the fat neither. CHAP. IU. Vers. 2. IF a soul shall sin through ignorance, etc.] Hitherto in this book direction hath been given for burnt-offerings, meat-offerings, and peace-offerings: Now the Lord here begins his directions for those offerings whereby expiation was made for some particular sin which the offerer found himself guilty of, which in some cases were called sinne-offerings, and in some cases trespass-offerings. The first general command concerning these is in these words, to wit, that if a soul, that is, any person whatsoever, should sin through ignorance against any of the commandments of the Lord, than that person should bring a sinne-offering by way of expiation for that sin: where by sins committed through ignorance, or error (for so the word in the original may also be rendered) are not only meant such sins as men commit and yet know not that they sinned, as being ignorant of the fact done, or of the unlawfulness of the fact, thinking they did well when indeed they transgressed some law and commandment of God; but also such sins as men commit through infirmity and weakness, when they are suddenly overtaken in a fault, as the Apostle speaks, Gal. 6. 1. overborne by the strength of their lusts and corrupt affections, which do for the present as it were blind their judgement and reason, and so they do not for the time mind the law of God, or not lay it to heart as they ought to do. Yet withal we must consider that it is no way probable that all sins of this nature are here intended, but only such greater external sins for which the conscience is more likely to be stricken then for every ordinary aberration: for who can think that there was a several sinne-offering to be brought for every transgression of God's law, though but in thought or word, which in the best are every day so many? No, other sins were expiated by the daily burnt-offerings which were offered for the whole Church, or by the sacrifice offered on the day of atonement, concerning which it is said, Levit. 16. 30. On that day shall the priest make an atonement for you, to cleanse you, that you may be clean from all your sins before the Lord. These sinne-offerings were only for such particular sins, for which their consciences were in a more special manner smitten: and they were all types of Christ; for For God made him to be sin for us who knew no sin, that we might be made the righteousness of God in him, 2. Cor. 5. 21. Vers. 3. If the priest that is anointed do sin, etc.] That is, the high priest, who only was anointed in the ages following, as is before noted upon Exod. 29. 7. & 40. 15. now in that the levitical high priest had himself need of an offering for sin, they were taught that he was not the Mediator that could stand between God and them, and make a perfect atonement for them; but that they were to look for another, in whom there was no sin, of whom the levitical high priest in his holy garments was a shadow and type. See Heb. 7. 26, 27, 28. For such an high priest became us who is holy, harmless, undefiled, and separate from sinners; who needeth not daily as those high priests to offer ●p sacrifice, first for his own sins, and then for the peoples, etc. Then let him bring for his sin which he hath sinned a young bullock, etc.] A greater sacrifice than the common persons, vers. 28. or the rulers, vers. 22. and equal to the congregations, vers. 14. because his sin was greatest and most pernicious to the people. Vers. 4. And shall lay his hand upon the bullock's head, etc.] So testifying his faith and resting on Christ, whom that sacrifice figured. See the note upon chapter 1. 4. Vers. 5. And the priest that is anointed shall take of the bullock's blood.] This anointed priest is the sinner himself, Heb. 7. 27. who is here enjoined to take of the bullock's blood, and bring it to the tabernacle of the congregation, that is, into the tabernacle, which was not yet prescribed to be done in any other sacrifice: and this showed that by the blood of Christ we have a way opened into heaven, Heb. 10. 19 20. Having boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us through the vail, that is to say, his flesh. Vers. 6. And sprinkle of the blood seven times before the Lord, etc.] A mystical number, signifying the full satisfaction that was given to God, and the full and perfect cleansing of sin by the sprinkling of the blood of Jesus, Heb. 9 13, 14. For if the blo●d of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctisieth to the purifying of the flesh; How much more shall the blood of Christ etc. purge your conscience from dead works to serve the living God? and that our sins need much purgation, Psalm. 51. 2. Wash me throughly from mine iniquities and cleanse me from my sin. Vers. 11. And the skin of the bullock, and all his flesh, etc.] In other sinne-offerings after the fat was offered upon the altar, the remainder of the sacrifice was eaten by the priests, chap. 6. 26. The priest that offers it for sin shall eat it; in the holy place shall it be eaten: but in the sinne-offering for the priest here another order is given, and so likewise in the sinne-offering for the whole congregation, vers. 21. (because there the pries●s were included with the rest) to wit, that it should be wholly carried forth without the camp, and burnt there, whence is that law, chap. 6. 30. that no sin-offering should be eaten, whereof any of the blood was brought into the tabernacle of the congregation to reconcile withal in the holy place (which was only done in the sinne-offering for the priest and for the congregation) but that they should be burnt with fire. The literal reason of this doubtless was, because the offerer himself might not eat of the sinne-offering, and in these sinne-offerings the priest himself was the offerer, either solely by himself, as here; or jointly with the rest of the people, as in the sinne-offering for the whole congregation: but withal assuredly there was a mystery in it: for first, hereby they we●e taught how detestable a thing sin is, especially the sins of sacred persons, and common sins of a whole Church and people, which here were laid as it were upon the bullock that was carried forth out of the camp: 2. It signified that Christ, the true sinne-offering, should be carried out of Jerusalem to suffer, as the Apostle himself saith, to show the meaning of this ceremony, Heb. 13. 11, 12. The bodies of those beasts whose blood is brought into the Sanctuary by the high priest for sin are burnt without the camp; Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate: 3. To teach us that by Christ's sufferings our sins are perfectly forgiven, cast as it were out of doors, and removed far away from us. As for the person that was to carry forth this bullock for a sinne-osfering without the camp, and to burn him there, though the words in the 12. vers. may seem to have reference to the priest that offered the sinne-offering, The whole bullock shall he carry forth without the camp, etc. yet the meaning only is that he should see it were done, not that he should do it himself, and so become unclean thereby, as may appear by what is said in another place that is parallel with this, chap. 16. 27, 28. Vers. 13. And if the whole congregation of Israel sin through ignorance, etc.] That is, if the whole congregation shall of mere ignorance or infirmity, which is a kind of ignorance, or error, because such as sin thus are for the time as men blinded carried away with the strength of their corruptions, shall do any thing that is evil, and either not take any notice of it, or not lay to heart the evil they have done, after they come to know it, or to be touched in conscience for it, they shall offer a sinne-offering for their atonement: where by the way it is worth the noting that the whole assembly of particular Churches may err. Vers. 14. When the sin, which they have sinned against it, is known, than the congregation shall offer a young bullock, etc.] In Numb. 15. 24. the Israelites are enjoined to bring a kid of the goats for a sinne-offering for the sin of the whole congregation: but that was only for the sin of omitting any of those ceremonial duties there enjoined them, but this is more general for all sin whatsoever, which you may see more fully explained in the note upon that place. Vers. 20. And he shall do with the bullock as he did with the bullock for a sinne-offering, etc.] That is, the bullock for the priests sinne-offering, whereof before the first bullock, as it is called, vers. 21. Vers. 22. When a ruler hath sinned, etc. and is guilty, or if his sin wherein he hath sinned come to his knowledge, etc.] That is, when any civil magistrate hath sinned, whether he be presently struck with an acknowledgement of his guilt, or whether his sin be afterwards by any means discovered to him, so soon as he comes to the knowledge of it he shall bring his sinne-offering. Vers. 24. And he shall lay his hand upon the head of the goat, and kill it in the place, etc.] That is, on the Northside of the altar. See Levit. 1. 11. Vers. 25. And the priests shall take of the blood of the sinne-offering with his finger, and put it upon the horns of the altar, etc.] The blood of this sinne-offering for the ruler (as likewise that for the common people) why was it not as in the former carried into the tabernacle, sprinkled before the vail, and upon the altar of incense? surely because the sin of the priest and congregation was more heinous than that of the ruler, therefore was there a more solemn manner of atonement appointed for their sin then for the rulers or the private persons. Vers. 26. And he shall burn all his fat upon the altar, etc.] The remainder was eaten by the priests. See Levit. 6. 26. whereas the remainder of the sin-offerings for the priest and congregation were burnt without the camp for the reason above shown in the note upon vers. 11. Vers. 27. And if any one of the common people sin through ignorance, etc.) That is, either Israelite or stranger that is joined unto them. See Numb. 15. 15. Vers. 30. And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar, etc.] See the note vers. 25. Vers. 32. And if he bring a lamb for a sinne-offering, etc.] This sacrifice is spoken of apart from the former of the goat, because of the difference in the fat that was burned, which was not wholly the same in a lamb as it was in a goat. See the note upon chap. 3. 9 CHAP. V. Vers. 1. ANd if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it, etc.] In this chapter some instances are given of sins committed by private persons, for which they were to bring a sinne-offering to the Lord; and that especially as I conceive, to show in what cases the offerings which they brought for their sins were to be of that sort which were more particularly called and esteemed trespass-offerings: for of such it is evident that Moses speaks, at least principally in this chapter. Much arguing there is amongst Expositors to show the difference between sinne-offerings and trespass-offerings: some hold that the sinne-offerings mentioned in the former chapter were for sins of commission, the trespass-offerings spoken of in this chapter were for sins of omission: some again hold that the sinne-offerings were for greater transgressions, and others quite contrary, that the trespass-offerings were for greater transgressions, and the sinne-offerings for smaller offences. But the truth is that these opinions on both sides are no other than groundless conjectures: Evident it is that these trespass-offerings are also called sinne-offerings, as we may see in the 6. vers. of this chapter, He shall bring his trespasse-offering unto the Lord for his sin which he hath sinned, a female from the flock a lamb, or a kid of the goats, for a sinne-offering. All trespass-offerings were therefore sinne-offerings though all sinne-offerings were not called trespass-offerings. Herein only I conceive the difference lay, that for some particular sins a sinne-offering was appointed, different from the ordinary sinne-offerings enjoined particular persons in the former chapter, which because it was for such sins wherein some trespass was committed upon the goods of their neighbour, or upon the holy things of the Lord, which belonged unto the priests, therefore they were more particularly called trespass-offerings. The first particular instance given in the first verse of the chapter is concerning him that sinneth in concealing his knowledge, when he might have witnessed the truth, If a soul sin (saith the text) and hear the voice of swearing, and is a witness, etc. for the meaning of this place, so diversely expounded, I con●●ive to be this, that when an oath is given for the clearing of any controversy, for any wrong done by one man to another, and those to whom the oath is given do either forswear themselves, or cannot discover the truth, if one that knows the truth, and might be or is called to be a witness, stands by, conceals his knowledge, and doth not reveal the truth, he is guilty and must offer a trespasse-offering, because his neighbour suffers damage in his estate through his silence; whether he hath see● or known of it, that is, whether he was an eyewitness of that which is in question, or came any other way to the knowledge of it, he must reveal all he knows, or be guilty, and so o●fer a trespasse-offering. Vers. 2. Or if a soul touch any unclean thing, etc.] The second instance of sins for which they were to bring a trespasse-offering is concerning those legal pollutions which are afterwards fully expressed, chap. 11. & 12. etc. The law is this; The man or woman that had touched any such unclean thing, he was unclean and guilty of a sin, verse 2. so soon as he had touched it, though for the time it was ●id from him, his doing it unwittingly should not quit him of the guilt of it; but yet when he should come to the knowledge of it, vers. 3. than he should ●e guilty in his own apprehension, and so must offer a trespasse-offering, not so much to cleanse him from this legal uncleanness (for in this case there was another way of legal purifying appointed, Numb. 19 11. etc.) as to expiate his sin, because for want of due consideration he had so defiled himself; and through ignorance or unadvisedness had neglected those legal purifyings, or had come into the sanctuary and intermeddled with God's holy things whilst his uncleanness was upon him. And indeed this was as I conceive the reason why a trespasse-offering was in this case imposed, because the unclean person did by this sin trespass upon God's holy things, and as it were impair the worth of them. Now these things also figured that we are to be cleansed by the sacrifice and death of Christ, even from that pollution which is contracted by partaking with other men's sins, of which the Apostle speaks, 1. Tim. 5. 22. Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure; and again, 2. Cor. 6. 17. Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you. Vers. 4. Or if a soul swear, pronouncing with his lips to do evil or to d● good, etc.] In this third instance of sins for which they were to bring a trespasse-offering, it is not easily discerned what the sin here intended is: some conceive it to be the careless neglect of doing that which a man had sworn to do, to clear himself of the guilt whereof he was to bring a trespasse-offering to the Lord; and because there is express mention of swearing to do evil, and it cannot be a sin to omit the doing of that which he had sworn he would do, if he had sworn to do any evil to his neighbour, or generally any thing evil, that is, sinful and against God's law, but rather it would be commendable to break such an oath, therefore by doing ●vil they understand the doing of something which is hurtful or irksome to himself, as if a man hath sworn to do what may bring some damage to his estate, or deprive him of something that is pleasing and delightful to him: Again others conceive that the sin here intended is rash and unadvised swearing to do either good or evil to others, to wit, when it is sinful so confidently to undertake it, as when he undertakes to do that which is not in his power to do, or which he knows not whether he shall be able to do or no; or to do some evil to his neighbour, which is against the rule of charity, and cannot be done without sinning against God, as when David swore tha● he would utterly destroy Naball and all his family, 1. Sam. 5. 22. And this Exposition I conceive is the more probable, first, because the sin of not doing what a man hath sworn he would do is not so clearly intimated in these words, as is the sin of rash and unadvised swearing: for these words, pronouncing with his lips to do evil or to do good, do indeed manifestly imply an overbold undertaking to do that which happily he may not or cannot do: and secondly, because they that expound this place of the sin of not doing what a man hath sworn to do, are constrained to understand that clause concerning swearing to do evil of doing that which is evil or hurtful to himself, whereas I conceive it must necessarily be understood of doing evil to his neighbour, because for it he was to bring a trespasse-offering,▪ which implies at least an intention of trespassing upon his neighbour: so that I say the sin here intended is, I conceive, rash and unadvised swearing; and because if a man swore to do good to his neighbour when it was not in his power, he did thereby engage himself for some good to his neighbour which afterwards his neighbour could not enjoy; and if he swore to do evil to his neighbour, there was at least a purpose of trespassing upon him, which was in God's eye as if he had done it, therefore he is enjoined for this sin to bring a trespasse-offering: though at first it be hid from him, that is, when at first he bound himself by this oath through passion or unadvisedness● he did not know or consider that he sinned in so swearing, yet when he knows of it, saith the ●ext, that is, when he i● once convinced that he hath sinned herein, than he shall be guilty in one of these, than the guilt shall lie upon his conscience, whether he hath sworn to do good or evil, and for his atonement he must bring a trespasse-offering unto the Lord, as is added in the following verses. Vers. 5. And it shall be when he shall be guilty in one of these things.] That is, when he shall be guilty in one of these three cases before named, he shall confess his sin, laying his hand upon the sacrifices head, & so shall make an atonement for himself. Vers. 6. And he shall bring his trespasse-offering, etc.] This also no less than the sinne-offering was a type of Christ, whose soul was made an offering for sin, Isa. 53. 10. The word in the original is the same that is here translated a trespasse-offering. Now how the trespasse-offering differed from the sinne-offering, is noted before upon the first verse of this chapter. Vers. 7. And if he be not able to bring a lamb, etc.] This exception was not only for these particular offences before named, but for all where a sinne-offering was to be brought by the common people, that in no case poverty should disable a man to make his peace with God. Now concerning these turtle doves and young pigeons, see the note upon Levit. 1. 14. One for a sinne-offering and the other for a burnt-offering.] Which wer● also or atonement, Levit. 1. 4. Vers. 8. And wring off his head from his neck, but shall not divide it asunder.] This direction concerning the turtle dove▪ or young pigeon, that was to be offered for a sinne-offering, may be understood two several ways: either that the priest was to wring off the head but not to divide the body of it asunder; or else, which is the commonest exposition, that he was to break the neck of it asunder, but yet not to p●ll the head quite off from the body, of which see the note upon Levit. 1. 15. Vers. 11. But if he be not able, etc. then he that sinned shall bring for his offering the tenth part of an Ephah, etc.] That is, the tenth part of a bushel, the tenth part whereof was called an O●er, Exod. 16. 36. near about our pottle. He shall put no oil upon it, etc.] To distinguish this sinne-offering from those other meat-offerings, whereof see Leu. 2. 1. Besides this happily might signify that neither by any grace in us (whereof the oil was a sign) nor by any prayersof ours (whereof the frankincense might be a sign) but only by Christ we are reconciled unto God, whereof this meat-offering was a type; or else because the oil & frankincense might signify the joy & gladness of him that brought the offering, the Lord might appoint these to be left out in the sinne-offering because of the sorrow & humiliation of spirit required in him that brought this offering, as we may see in a like case, Num. 5. 15. Vers. 15. If a s●ul commit a trespass, and sin through ignorance.] The Hebrew word translated here, comm●t a trespass, though it be generally used for all transgression and disloyalty that the inferior committeth against the superior, yet for the most part it is applied to evils committed against the Lord in his holy things, and so signifies sacrilegiously to trespass upon the Lord and his prie●ts by ●ny wrong done to God in his holy things, when by any man's ignorance, unadvisedness, or error (for it must not be understood of th● presumptuous defrauding God of those things which belonged to him) God was damaged in his offerings, as when any man paid not the full tithe due, or did work with his firstborn bullock, or shear his firstborn sheep, or keep back aught of the price of things dedicated to holy use, or take any of the priests portion in the sacrifices, etc. Then ●e shall bring for his trespass unto th● Lora a ram, etc.] A greater sacrifice than was brought for other trespass-offerings, to show the greatness of the sin of sacrilege. With thy estimation by shekels of silver, etc.] That is, with as much money as thou the priest shalt value the damage at, according to the shekels of the Sanctuary: for so it is explained ver. 16, 18. Vers. 16. And shall add the fifth part thereto, etc.] For so much was also added to holy things redeemed, Levit. 27. 13, 15, 19 But if he will at all redeem it, than he shall add a fifth part thereof unto thy estimation. And if he that sanctified it will redeem his house, than he shall add the fifth part of the money of thy estimation unto it, etc. Vers. 17. And if a soul sin, and commit any of these things, etc.] The ram enjoined for a sinne-offering makes it clear that Moses here speaks concerning the same sin of sacrilege, whereof before, only this particular is again more clearly urged, that though he wist it not, though he was utterly ignorant, yet he must as guilty bring this sacrifice for his atonement. CHAP. VI Vers. 2. IF a soul sin, and commit a trespass against the Lord, etc.] This Law is concerning sins done wittingly, where an injury is done to a neighbour, and God also is particularly offended by a li● and false oath. Vers. 5. He shall even restore it in the principal.] That is, the very thing itself, or the full worth of it. And shall add the fifth part more thereto, etc.] If he were judicially convicted of it, he was to be proceeded against according to those judicial Laws, Exod. 22. which enjoin double payment: but this Law is for those, who touched in conscience confess that whereof they could not be convinced by the Law; in which case they were only to add a fifth part, and to give it unto him to whom it appertaineth, whether the first owner, or the heir, etc. Vers. 9 Command Aaron and his sonn●s, etc.] Hitherto the substance of the sacrifices have been prescribed, now the several rites of each are described more particularly. And first for burnt-offerings, though the daily burnt-offering which was offered every morning, and the last every evening is here chiefly intended. Because of the burning upon the altar all night unto the morning, etc.] Not only all day, but all night also; for as the morning burnt-offering burnt till the evening, so the evening burnt-offering burnt all night until the morning. And the fire of the altar shall be burning in it.] That is, shall be nourished continually. Vers. 10. And the priest shall put on his linen garment, etc.] That is, not only the linen breeches, but also the linen coat. And take up the ashes which the fire hath consumed with the burnt-offering, etc.] Ashes are said to be consumed, when the wood and sacrifices are consumed and turned to ashes: as meal is said to be ground, when the corn by grinding is turned to meal, Esai. 47. 2. Take the millstone, and grind meal. And he shall put them besides the altar.] See the Notes upon Levit. 1. 16. Vers. 11. And carry forth the ashes without the camp unto a clean place.] The contrary is said touching the stones and dust of a leprous house, Levit. 14. 40, 41. Then the priest shall command that they ●ake the stones in which the plague is, and they shall cast them into an unclean place without the city, etc. Because these came from the Lords holy house, therefore they were to be laid in a clean place, where no dead carcases, dung, or other filth was laid. Vers. 12. And the fire upon the altar shall be burning in it, etc.] That so the ●ire which first came from heaven, might in a m●nner by the continual supply of wood be still preserved upon the altar: which might signify, 1. the excluding of all humane devices in God's worship, wherein nothing is allowed but is given by direction from heaven: And secondly, that no sacrifice is accepted with God, but what is offered by the spirit, that fire from heaven, Matth. 3. 11. He shall baptise you with the holy Ghost and with fire: And withal the continuing of this fire, which at first came from heaven to testify Gods favourable acceptance of that sacrifice, was to teach them that as at first so still he did continually accept of their sacrifices and service, as long as they did it according to the direction of his law. And the priest shall burn the wood on it every morning.] Questionless they laid on wood upon the altar to maintain the fire thereon, not only in the morning, but all the day long, especially at even, when the evening burnt-offering was to be burnt upon the altar; only there is a particular direction here for laying on wood in the morning, because then having cleansed the altar, and taken away the ashes, they made the fire anew. Vers. 16. And the remainder thereof shall Aaron and his sons eat.] The males only, because these things being most holy might not be touched but by consecrated persons. With unleavened bread shall it be eaten in the holy place.] That is, in the co●rt of the Sanctuary: for so it is explained concerning the sinne-offering, verse 26. In the holy place shall it be eaten, in the court of the tabernacle of the congregation. Other holy things, as the tithes and first-fr●its, and the shoulder and breast of the people's peace-offerings, etc. might be eaten elsewhere, and the priests daughters were to have a share therein, Numb. 18. 11. The heave-offering of their gift with all the wave-offerings of the children of Israel, I have given them unto thee, and to thy sons, and to thy daughters with thee by a statute for ever: every one that is clean in thy house shall eat of it. But those things that were most holy, to wit, the priest's portion of all sacrifices, whereof part was burnt upon the altar, were only to be eaten by Aaron and his sons, and that in the holy place, 1. That by their eating in God's presence they might be put in mind to use these holy things with all sobriety; 2. To put them in mind of that singular purity and holiness which God required in them that were honoured above the people; and 3. To signify perhaps that none but those within God's holy Church shall have any benefit by Christ. As for this charge not to eat it with leavened bread, see the note upon chap. 2. 11. Vers. 20. This is the offering of Aaron and his ●onnes, etc.] That is, this is the offering that Aaron shall offer unto God in the d●y 〈◊〉 he is anointed, and which his sons successively that shall come to be high priest's shall offer unto the Lord in the day that they are anointed: for it is evident that this meat-offering i● appointed for the high priest only (for he only was anointed in succeeding 〈◊〉 as is shown before upon Exod. 29. 7.) to wit, Aaron for the present, and that son of his successively that should be anointed high priest in his stead, as it is expressed ve●se 22. The tenth part of an Ephah of fine flower for a meat-offering perpetual, &c.▪ That is, ever to be offered when any of them came to be high priests. Vers. 23. For every meat-offering for the priest shall be wholly burnt.] The priests eating of the sinne-offering sigured the bearing of the sinner's iniquity▪ Levit. 10. 17. but because no priest being a sinner could make atonement for himself; therefore his meat-offering might not be eaten, but is all burnt on the altar, to teach him to expect salvation not by himself but only by Christ. Vers. 26. The priest that offereth it for sin shall eat it.] Except in the case mentioned verse 30. when the blood thereof was carried into the tabernacle. Vers. 27. And when there is sprinkled of the blood thereof upon any garment, thou shalt wash, etc.] viz. casually. Now these ordinances peculiar only to the sinne-offering (because that in special sort figured Christ who was made sin for us) shadowed the contagion of sin, and our care to cleanse ourselves by repentance and faith. Vers. 28. But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brazen pot, etc.] Because the liquor wherein the sin-offering was sodden might soak into an earthen pot, therefore that must be broken, the rather, because the loss of breaking it was not great; but if it were sod in an iron or brass pot, that was only to be scoured and rinsed; all which was still to shadow forth the contagion of sin. Vers. 30. And no sin-offering whereof any of the blood is brought into the tabernacle, etc.] Namely the sin-offering for the priest and the congregation. See Levit. 4. & 16. which were burnt without the camp: and this might signify that men cleaving to the legal priesthood, and not seeking for the better priesthood of Christ, could not be saved. CHAP. VII. Vers. 1. LIkewise this is the law of the trespasse-offering, etc.] For what transgressions the sinne-offering was appointed, and for what the trespasse-offering, it is hard to determine. Some think the trespasse-offering was for smaller sins; but I rather conceive, that where either God in the external duties of his worship, or their brethren in civil affairs, was any way damaged by the offender, there a trespasse-offering was due; for other transgressions the sinne-offering. See the notes upon chap. 5. 10. Vers. 2. In the place where they kill the burnt-offering.] See the note upon chap. 1. 11. Vers. 7. As the sinne-offering is, so is the trespasse-offering.] Namely, as in most other things, so in this that follows, that the priest was to have the remainder of this as he had of the other. Vers. 8. And the priest that offereth any man's burnt-offering, etc.] All the remainder of the sin and trespasse-offering the priest had, skin and all; but even of the burnt-offering also he must have the skin. Vers. 9 And all the meat-offering that is baken in the oven, etc.] That is, these meat-offerings that were baken or fried, etc. and so were to be eaten hot, were therefore the priests portion that offered them, who might eat them presently; but if the meat-offerings were mingled with oil, or dry, that is, flower dry, not mingled with oil or any other liquor, such as was the meat-offering for sin, chap. 5. 11. Because these might be reserved to be dressed afterwards at their leisure, therefore these were equally to be divided amongst all the priests, as is expressed vers. 10. Vers. 13. Besides the cakes, he shall offer for his offering leavened bread, etc.] How this may be reconciled with that, Levit. 2. 11. see the notes there: Because this meat-offering was only for food to be eaten, no part of it to be burnt upon the altar, leaven is here allowed. And besides it was a sign that this oblation was before thought upon and prepared, not suddenly offered. Vers. 14. And he shall offer one out of the whole oblation, etc.] The rest were for the owner and his family, etc. as was the remainder of the flesh. See Deut. 27. 7. Thou shalt offer peace-offerings, and eat there, and rejoice there before the Lord thy God. See also Deut. 12. 6, 7. Vers. 15. And the flesh of his sacrifice of his peace-offerings for thanksgiving shall be eaten the same day, etc.] How the fat of the peace-offerings was to be burnt upon the altar, was shown before, chap. 3. 3, 4, 5. Here now is prescribed how the remainder of the sacrifice was to be eaten. And for the understanding hereof, we must note that there are here three several sorts of peace-offerings mentioned, or three several occasions of offering peace-offerings: the first were these that were offered for thanksgiving, vers. 15. that is, by way of testifying their thankfulness for some mercies received: the second were those that were offered in lieu of a vow, and this the most Expositors conceive to be meant of such peace-offerings which men vowed they would give unto God if such or such a mercy God should grant them, and which accordingly when God had satisfied their desires they did then pay unto God; which though paid by way of thanksgiving they make to be different from the former, because those were brought only upon the general bond of thankfulness, and that for general mercies, these were brought upon a special bond of a vow made upon their obtaining some special blessing, which they had desired of God. But others again understand it of peace-offerings vowed and paid accordingly, the vow not being conditional in case any such blessing were obtained but absolute; and so they make this to differ from the first which was for thanksgiving: yea and some understand it of such peace-offerings as were offered not in performance of a vow formerly made, but at the time when a vow was made by way of seeking God's favour for the obtaining of some blessing which they sought of God. The third were those that were brought as a voluntary offering, which were such as were not brought upon any particular obligation either of mercies received, or of the want of any blessing, but of devotion in general, by way of acknowledging God's goodness to them in general, and testifying their desire of the continuance of his love and favour. Ag●in, 2. we must note, that for the first of these one law is given, and for the other two, another: for those peace-offerings that were for thanksgiving, they were commanded to eat the same day they were offered, both the priest and the people; but those that were for a vow or voluntary offering, they had two days allowed them for the eating of them, and then what was left on the third day was to be burnt with fire. And why was this difference? Surely because God would hereby teach them that he must be worshipped as himself appointeth, and not as they in their reason should think ●it; and withal the appointing of that to be presently eaten which was for thanksgiving might teach them not to be remiss in returning thanks for the blessings they enjoyed. Vers. 18. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day, etc. it shall be an abomination, etc.] The Hebrew word signifieth a thing which by being kept too long beginneth to be corrupt and stink, to show how God would abhor them. Vers. 19 And the flesh that toucheth any unclean thing shall not be eaten, i● shall be burnt with fire.] The flesh of the peace-offerings was not to be eaten doubtless in the holy place, but was carried thence (after it was killed at the tabernacle and the fat burnt upon the altar) and eaten elsewhere: for so it is said of the right shoulder and breast which were the priest's portion, Levit. 10. 14. The wave-breast and the heave-shoulder shall ye eat in a clean place, thou and thy sons and thy daughters with thee. And well we may conclude that if the priests did not eat their portion in the holy place, much less did the people eat their portion there. Now because being carried out of the holy place it might casually ●e touched by some unclean person, or some unclean thing, order is here given that it should not then be eaten as a holy sacrifice, but burnt with fire, because being so defiled it was not fit to represent Christ, who was perfectly holy, and pure from the least pollution of sin. And a● for the flesh, all that be clean shall eat thereof.] That is, that which abideth clean and fit to be eaten, all that be clean, both priests and owners, shall eat thereof. Vers. 20. But the soul that eateth of the flesh of the sacrifice of peace-offerings that p●rtain unto the Lord, etc.] Here order is given for the punishment of those that should wittingly eat of the peace-offerings when they were unclean, whether it were by reason of any natural personal uncleanness that was then upon them, which is that uncleanness spoken of in this twentieth verse; or by touch of any unclean thing, which is afterwards added in the following verse, to wit, that they should be cut off from their people, that is, put to death: if they did it unwittingly, a sacrifice of atonement was appointed for them, chap. 5. 2. but if they did wilfully and presumptuously thus profane Gods holy things, they were to be cut off by the civil Magistrate. And hereby also was shadowed forth that those that bear the name of Christ, and profess themselves Christians, and yet continue in their sins, and hate to be reform, destruction shall be their end, neither will God reckon them amongst his people; and more particularly whoever partake of the signs and seals of grace unworthily do eat and drink judgement to themselves, 1. Cor. 11. 27, 28, 29. Vers. 23. Ye shall eat no manner fat, of ox, of sheep, or of goat.] See the note upon Levit. 3. 17. Vers. 24. And the fat of the beast that dieth of itself, etc. may be used in any other use.] Herein I conceive is employed that such fat of beasts fit for sacrifices (when killed at home for their private uses) might also be employed in other uses, though i● might not be eaten: for else what did they do with it? It were absurd to think it was cast away and lost: so that I understand these words as if it had been said, even the fat of such beasts when they die of themselves, etc. may be used in any other use; not only when they are killed for meat, but when they die of themselves. And hence some conclude that though the touch of such carcases did render a man unclean; yet the touch of the fat of those dead beasts that died of themselves did not defile them. Vers. 29. He that offereth the sacrifice of his peace-offerings unto the Lord shall bring his oblation, etc.] That is, he that shall offer a sacrifice of peace-offerings unto the Lord, he shall himself with his own hands present that part which is to be un oblation unto the Lord, to wit, the fat with the breast and the right shoulder, as is expressed in the following verse. Because their peace-offerings they might eat i● the camp, and afterwards in any part of Jerusalem, so the place were clean, there might be some danger lest the people should think that their peace-offerings might be killed in any place, and therefore for prevention hereof this law is here added, that they must bring their peace-offerings unto the Lord, and there the Lords and the priests portion must be gi●en them before they themselves eat of them. CHAP. VIII. Vers. 6. ANd Moses brought Aaron and his sons, and washed them with water.] Namely at the brazen laver which was made for that purpose. Vers. 7. And he put upon them the coat, etc.] That is, the undermost garment, which was made of fine linen, and girded to him with a girdle of needlework, concerning which and the rest of the holy garments of Aaron here mentioned, there is already noted what is requisite to be known in the notes upon the 28. chapter of Exodus. There was also linen breeches made for the priests, Exod. 28. 42. b●t those were not appointed to be put on at their consecration, Exod. 29. but the priest was to put them on himself when he was to execute his office, and therefore they are not ●ere mentioned. Vers. 10. And Moses too● the anointing oil, and anointed the tabernacle, etc.] See the notes upon Exod. 30. 26. Vers. 11. And he sprinkled thereof upon the alt●r seven times, etc.] He did not only anoint the altar as he did other things, but also sprinkle it seven times with the oil of consecration, because it was consecrated to more special use then other parts of the taberhacle, namely for the holy sacrifices. Vers. 14. And he brought the bullock for the sinne-offering, etc.] Concerning those rites of consecrating the priest's, see the several notes upon the 29. chapter of Exodus. Vers. 15. And poured the blood at the bottom of the altar, and sanctified it, etc.] See the notes upon Exod. 29. 12. After this the altar sanctified the gifts and oblations upon it, Mat. 23. 19 Here is no●mention made of sprinkling blood seven times before the Lord, nor of the altar of incense, as in other sinne-offerings for the priest, Levit. 4. 7. The reason is, because there the sacrifice was intended for some special sin of the priest being then consecrated, but here for sins in general of priests not yet consecrated, and indeed not so much for the expiation of their sins, as the consecration of their persons. CHAP. IX. Vers. 1. ANd it came to pass on the eighth day that Moses called Aaron and his sons, etc.] That is, on the very next day after the seven days of the priests consecration were ended, whereof mention was made in the 33. verse of the foregoing chapter, as is evident also by that which the Prophet Ezeklel saith in his allusion to this, Ezek. 43. 26, 27. Seven days shall they purge the altar, and consecrate themselves, and when these days are expired, it shall be that upon the eighth day and so forward the priests shall make your burnt-offerings upon the altar, etc. What day of the month this was done, is not expressed. Evident it is that the tabernacle was erected on the first day of the first month in the second year after their coming out of Egypt, Exod. 40. 17. and immediately the Lord spoke unto Moses out of the tabernacle and gave him the several Laws concerning the sacrifices set down in the first chapter of this Book, as is noted, Leu. 1. 1. After this Moses performed all that was enjoined him for the consecrating of Aaron and his sons, and for the anointing and sanctifying of the tabernacle and all that was therein, wherein seven days were spent, and then the next day after Aaron and his sons entered upon the executing of the priests office, as is here related. Indeed some hold that the seven days of the consecration of Aaron and his sons were before the first day of the first month when the tabernacle was reared up by Moses, and that because the Princes offered on that very day when the altar was anointed by Moses, Numb. 7. 1, 10. (which they conceive was done at the same time when the tabernacle was erected) and the priests could not have offered the Prince's sacrifices if they had not been before that time consecrated and settled in their priesthood. But this opinion is grounded upon a double mistake, to wit, that the altar was anointed by Moses the same day the tabernacle was erected, and that the Prince's sacrifices were offered on the same day whereon the altar was anointed, which indeed cannot be truly inferred from that forecited place in the 7. of Numbers, as shall be shown in the notes there. All that can be said concerning the day when Aaron and his sons entered upon the execution of their priesthood is, that it was the very next day after the seven days of their consecration were ended. Vers. 2. And he said unto Aaron, Take thee a young calf for a sinne-offering.] Before Aaron might be suffered to offer up any sacrifice, he is commanded by Moses to offer up a young calf as a sinne-offering for himself: And hence the Apostle proves the weakness and insufficiency of the levitical priesthood, to wit, that those priests were not fit in themselves to stand as Mediators betwixt God and the people, being sinners themselves, but were types and shadows of another to come, to wit, Christ, who was holy, harmless, undefiled and separate from sinners, etc. Heb. 7. 26, 27. But since a young bullock is appointed for the high priests sinne-offering. Levit. 4. 3. Why is Aaron here commanded to offer a young calf for a sinne-offering? I answer, between a young calf and a young bullock there was no great difference (the one happily was, as the Hebrews say, of the first year, the other of the second) but yet of that difference the reason we may conceive to be this, because in the fourth chapter a sinne-offering is appointed only by way of atonement for some particular sin of ignorance committed by the high priest; but this sinne-offering here enjoined was for the sins of the priests in general, and that also in a particular case, for their first entrance upon the execution of their office, and therefore here not a young bullock, as there was enjoined▪ but a young calf was offered for their sinne-offering, and that by the Lords special direction. Vers. 3. Take ye a kid of the goats for a sinne-offering, etc.] Here also (as in a special particular case) the very same sacrifices are not enjoined either for the sinne-offerings, burnt-offerings, or peace-offerings of the people, that are enjoined by the general Laws in the former chapters; only respect is had that some of every kind should be now offered by the priests at their first entrance upon their office. Vers. 4. For to day the Lord will appear unto you.] See ver. 24. Vers. 9 And put it upon the horns of the altar, etc.] That is, the brazen altar; herein also this sinne-offering for the high priest seemeth to differ from others that followed after, whose blood was to be carried into the Sanctuary, Levit. 4. 5, 6, 7. and it was because Aaron as yet had not access into the holy place, till he had prepared away by this first sacrifice into the court; the like is to be observed in the people's sinne-offering, ver. 15. compared with Levit. 4. 13, 17, 18. Vers. 10. But the fat and the kidneys and the cawl above the liver of the sinne-offering he burned upon the altar.] That is, he offered them upon the altar, and so they were afterward burnt by that fire which came down from heaven, ver. 24. Vers. 15. And he brought the people's offering and took the goat, etc. and offered it for sin as the first.] That is, in the same manner as that for the priest, ver. 8. and so he burned it also without the camp as the other was, ver. 11. for which he is reproved by Moses, Leu. 10. 17. Wherefore have ye not eaten the sinne-offering in the holy place, seeing it is most holy, and God hath given it you, etc. Vers. 17. Beside the burnt sacrifice of the morning.] That is, this was not the burnt-offering and meat-offering which was every morning to be offered, as God appointed Exod. 24. 38, 39, 40. but an extraordinary offering besides, which by special direction was offered at this time. Vers. 22. And Aaron lift up his hand toward the people, and blessed them.] This was a kind of applying the sacrifice to them, and to make known that God did graciously accept of those sacrifices from them; and it was done according to the manner set down, Numb. 6. 23, etc. Speak unto Aaron and his sons, saying, On this wise shall bless the children of Israel, saying unto them, The Lord bless thee, and keep thee, the Lord make his face shine upon thee, and be gracious unto thee, the Lord lift up his countenance upon thee, and give thee peace. So also it is said of our Saviour that a little before his Ascension he lift up his head and blessed his disciples; and indeed Aaron was in this a type of Christ, in whom all the Nations of the world are blessed, Gen. 18. 18. Vers. 22. And came down from offering of the sinne-offering, etc.] That is, from the bank or hilly-place of the altar which was higher than the other ground. Vers. 23. And Moses and Aaron went into the tabernacle, etc.] Hitherto the priests had only made entrance upon their office in the court of the priests. Now Moses went with Aaron into the tabernacle that he might there instruct him concerning the service he was there to perform, both about the lights, the table of shewbread, and the altar of incense. And the glory of the Lord appeared unto all the people.] That is some visible sign of God's glory and favour, as by the cloud, Exod. 16. 10. Vers. 24. And there came a ●ire out from the Lord, and consumed upon the altar the burnt-offering and the fat.] That is, either from heaven, as 2. Chron. 7. 1. or else out of the tabernacle. Which when all the people saw, they shouted and fell on their faces.] With astonishment and joy, giving thanks for this sign of God's favour, and of his accepting their sacrifices. CHAP. X. Vers. 1. ANd Nadab and Abihu the sons of Aaron took either of them his c●nser, etc.] No doubt Moses had taught them and enjoined them that after they had offered the sacrifices on the altar of burnt-offerings than they should go into the tabernacle, and there should light the lamps, and burn incense on the altar of incense, as God had commanded, Exod. 30. 7. Aaron shall burn thereon sweet incense every morning; when he dresseth the lamps he shall burn incense on it, that is, on the altar of incense: but withal doubtless he had given them direction to use in this service only the fire of the altar of burnt-offerings, which was kindled by fire from heaven: for though this be only employed covertly, Levit. 6. 13. The fire shall ever be burning upon the altar, it shall never go out, yet I make no question but that it was more fully given them in charge, as afterward again, Levit. 16. 10. where direction is given for Aaron's going into the most holy place, He shall take a censer of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail. But now Nadab and Abihu, rashly and inconsiderately forgetting or neglecting their duty in this particular, took some other ●ire in their censers, that perhaps wherewith they had sod and dressed the ●lesh of their sacrifices, and putting incense thereon to carry it and lay it upon the altar of incense, and so offered strange fire before the Lord, that is, the fire which he commanded them not, and so were severely punished for it, as is afterwards expressed. Now that this happened that very eighth day whereof mention is made, Chap. 9 1. immediately after those first sacrifices were consumed by fire from the Lord, may be gathered by that which follows from vers. 12. to the end of the chapter, which plainly concerneth those sacrifices whereof we read in the former chapter. And thus God taught them betimes the weakness of the levitical priesthood, and withal with what fear and exact care it was fit they should carry themselves in the service of God. Vers. 2. And there went out fire from the Lord and devoured them.] That is, killed them, as the sword is said to devour, 2. Sam. 2. 26. Then Abner called to Joab and said, Shall the sword devour for ever? For that neither their bodies nor clothes were burnt to ashes, appears verse 5. So they went near and carried them in their coats out of the camp. Vers. 3. Then Moses said un●o Aaron, This is it that the Lord spoke, saying, I will be sanctified, etc.] The substance of these following words is in many places to be found, as Exod. 19 22. And let the priests also that come near to the Lord sanctify themselves lest the Lord break forth upon them: again, Levit. 8. 35. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not; and this is sufficient. Yet happily these very words also at some other time were spoken by God, though not written. As for the words themselves, I will be sanctified by them that come nigh me, and before all the people I will be glorified, the meaning of them is, that God will have those that come nigh him carry themselves as become those that serve so holy a God, with all possible care and reverence and fear, and that God will else manifest his holiness in punishing them, Ezek. 28. 22. Behold, I am against ●hee O Zidon, and I will be glorified in the midst of thee: Two arguments are therefore herein couched to keep Aaron from murmuring: 1. because the punishment was just: 2. because God should be glorified hereby, and both the people and his posterity receive good by it. And Aaron held his peace.] That is, though happily at first he began to take on pitifully, and to give too much liberty to his passions, yet hearing those words of Moses, he presently checked himself, laid his hand upon hi● mouth, and not a word more would he speak. And doubtless this is noted as a notable instance of his piety and quiet submission to God's good will and pleasure: and that his carriage was herein most singalarly remarkable we shall see, if we note these particulars: First, that he had now lost two of his sons, yea his two eldest sons together at a clap. We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him, Gen. 27. 45. Go, ●lie to Paran; why should I be deprived of you bo●h in one day? Secondly, that they were cut off suddenly, by an untinely death, as we use to say, when neither themselves not their poor father did ever dream of any such danger: Thirdly, that they were cut off by a way which might seem to testify Gods hot displeasure against them; for they were devoured by fire from God, the Lord by the manner of their death pointing out the sin for which they were stricken: and what father had not rather lose all his stock of children in an ordinary way, then have execution done upon any one of them by God's immediate hand in such a terrible manner? Fourthly, that it was at a time when ●heir hearts no doubt were as full of joy as ever they could hold, it being the first day of their entering upon that high honour of their priestly function; and in such a sunshine of God's favour to be so suddenly thunderstruck must needs add to their calamity: And last of all, that they were cut off with such severity for so small an offence as reason might judge of it, only for taking fire to burn the incense from one place when they should have taken it from another, and that not purposely done, but only through mistake, an error into which, when they had so much to do, and were yet unacquainted with the service, they might easily fall. Vers. 4. And Moses called Mishael and Elzaphan the two sons of Vzziel, the uncle of Aaron, etc.] The nearest kindred it seems used to perform this office of carrying the dead to be buried, and their brethren the priests might not leave their ministry, therefore Aaron's cousin germane are appointed to do it. Vers. 6. Uncover not your heads, neither rend your clothes, etc.] The several laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book, where the inferior priefts are allowed to be mourners at the burial of a brother, though the high priest is forbidden it. But this is a special charge for this present occasion only and so here not only Aaron but also his sons that remained still alive are forbidden all the usual solemnities of mourning for Nadab and Abihu, not to uncover their heads, nor to rend their clothes, nor to go out from the door of the tabernacle 〈◊〉 the congregation: and that first, because it was an extraordinary judgement of God that was fallen upon their brethren, and they were to testify their ●●bmissi●● thereu●●● by not lamenting their death; Secondly, because the solemnity and service of the d●y might not be interrupted; being newly anointed, and now at this time prepared for their first entering upon the execution of their priestly office, they might not break off this service to attend the burial of their brethren. But why are they enjoined not to uncover their heads? since it may seem by other places that it was not the custom of mourners amongst the Jews to uncover their heads, but rather to cover them? as we may see, 2. Sam. 15. 30. David went up the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot, and all the people that was with him covered every man his head, and they went up weeping as they went up: and so again, chap. 19 4. But the king covered his face, and the king cried with a loud voice, Oh my son Absolom, O Absolom my son, my son: See also Jer. 14. 3, 4. The answer is, that the priests are here enjoined not to uncover their heads, that is, not to take off their mitres and bonnets which they wore on their heads, to the end they might not address themselves in the way of mourners to attend the burial of Nadab and Abihu, to wit, by covering their heads with the usual vail or covering of mourners. The chief aim of this command was to intimate why they might not go out as mourners to the burial of their brethren, to wit, because they might not put off their priestly attire, and so give over the service they had in hand, the rather because they were newly consecrated, and there were so few of them to attend the service. Vers. 9 Do not drink wine or strong drink. etc.] Nadab and Abihu, though not through wine, had erred not in putting a difference betwixt holy and profane: upon this occasion God gives charge that other things which might occasion the like error may be avoided. Vers. 12. Take the meat-offering that remaineth, etc.] Namely the remainder of the meat-offering that is mentioned chap. 9 ver. 17. Which Moses calls upon them to eat according to the directions formerly given them; 1. Thereby to encourage Aaron and his sons to go on in their service, lest they should have doubted because of the late judgement upon Nadab and Abihu whether God would ever be pleased that they should any more meddle with his sacrifices: 2. Because this sudden destruction of their brethren had let them see how exactly careful they had need to be that all things were done according to God's appointment; and thirdly, Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein, especially in this particular of eating the meat-offering, it being usual with men in sorrow to refuse their meat. Vers. 13. And ye shall eat it in the holy place, etc.] That is, the court of the Sanctuary, as Levit. 6. 16. And the remainder thereof shall Aaron and his sons eat with unleavened bread; it shall be eaten in the holy place, in the court of the tabernacle of the congregation they shall eat it. Vers. 14. And the wave-breast and heave-shoulder shall be eaten in a clean place, etc.] Moses here also puts them in mind to eat the shoulder and breast, to wit, of the people's peace-offerings, Levit. 9▪ 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord; and that in a clean place, meaning the camp of Israel, and in ages following the city of Jerusalem, where the like holy things were eaten. Thou and thy sons, and thy daughters with thee.] Namely such as were only maids, widows, and divorced returned to their father's house, see Levit. 22. 11, 12. where others are also mentioned that might eat of them. Vers. 16. And Moses diligently sought the goat of the sinne-offering, etc.] Amongst other things wherein Moses feared lest Aaron and his sons should offend by reason of the sorrow which God had brought upon them, this was one thing, he doubted lest they should omit the eating of the sinne-offering, and therefore he sought diligently to see what was done with it, to wit, that goat of the sin-offering spoken of Levit. 9 15. And he took the goat which was the sinne-offering, etc. as appear vers. 10. of this chapter, where Moses saith it was given them to bear the iniquity of the congregation. Indeed it is clear that the sinne-offering for the congregation was to be carried without the camp, and burnt by that law, Levit. 4. 21. And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock. But then the blood of that sinne-offering was carried within the tabernacle, Levit 4. 16, 17. Now because Aaron had not yet access into the holy place, till he had prepared a way by these first sacrifices in the court, therefore the blood of this sinne-offering was not brought into the tabernacle as in an extraordinary case, and consequently it was not to be burnt without the camp, but to be eaten by the priests, by that other law, Levit. 6. 26, 30. The priest that offereth it for sin shall eat it, in the holy place shall it be eaten, in the court of the tabernacle of the congregation, etc. This Aaron and his sons in their grief either forgetting or not duly considering did burn it without the camp, which was not according to the law. See the note upon Levit. 9 15. And he was angry with Eleazar and Ithamar, etc.] Though Aaron was also in fault, and Moses in reproving Eleazar and Ithamar his sons in his presence did also reprove him; yet he bends his anger chiefly against his sons (as sparing what he could the father in regard of his late heavy loss of his two other sons) his sons, faith the text, that were left alive, which is added to intimate one chief cause of his anger, namely, that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them. Vers. 18. Behold the blood of it was not brought in, etc.] Therefore it should have been eaten and not burnt. See the former note upon vers. 16. Vers. 19 And Aaron said unto Moses, Behold this day they have offered their sinne-offering, etc.] This apology of Aaron's consists of three parts: 1. That though they had failed in this particular, yet the main had not been neglected, the sacrifices had been duly offered: 2. That their failing in the rites and ceremonies requisite was by reason of grief, occasioned by those doleful accidents which had so lately befallen them: 3. That this might now extenuate his fault (though happily he did not omit it upon that reason) that if they had eaten the sinne-offering it would not have been acceptable to the Lord; because of that heaviness and sorrow that was upon them, which made them unfit and unworthy to eat those holy things, for the law requires them that eat before the Lord to rejoice. See Deut. 12. 7. & 26. 14. Hose. 9 4. Vers. 20. And when Moses heard that, he was content.] Either as approving his fact, and allowing his excuse to be sufficient; or else rather as finding it a less fault than he supposed it had been, to wit, that he did it not willingly but of humane frailty and perplexed with grief: whereupon he passeth it by with pity, as loath to add affliction to affliction, and perhaps deferred his further admonition till another time. CHAP. XI. Vers. 1. ANd the Lord spoke unto Moses and to Aaron, saying unto them, etc.] The former laws concerned the sanctification of the priests, and the rites and ceremonies of the sacrifices, now general laws are given concerning the sanctification of the people, and first for avoiding that uncleanness which cometh from things without the man: and in giving these laws the Lord spoke both to Moses and to Aaron, because it belonged both to the magistrate and priest to see these laws executed, the priest being to teach the difference between clean and unclean, Ezek. 44. 23. And they shall teach my people the difference between the holy and profane, and cause men to discern between the unclean and clean, and the Magistrate to take care that this difference was observed: and hence is that, Numb. 9 6. And there were certain men who were defiled by the dead body of a man, that they could not keep the passover on that day, and they came before Moses, etc. Vers. 2. These are the beasts which ye shall eat among all the beasts that are on the earth.] No doubt this distinction of clean and unclean beasts was by revelation made known to the Fathers from the very first, whence is that direction given to Noah immediately before the flood, Gen. 7. 2. Of every clean beast thou shalt take to thee by seven, the male and his female▪ and of the beasts that are not clean by two, the male and his female. But this was then only in respect of sacrifices; for eating or not eating it seems they had then no distinction of clean or unclean beasts, Gen. 9 3. Every moving thing that liveth shall be meat for you, even as the green herb have I given you all things. But now by this law the Israelites are forbidden the eating of divers meats, both flesh and fowl and fish as unclean: And that, first, to move this stubborn people to absolute obedience, and to depend upon God's word and will in all things whatsoever, yea even in their ve●y meat; and secondly by restraining them from that which was usually eaten amongst the Gentiles, to put them in mind of the difference which God had put betwixt them and all other nations, reputing them of his mercy as clean, and all other nations to be unclean, and to teach them what special purity God required in them above other nations as his own peculiar people. And therefore we see that the Apostle reckons this amongst the legal shadows, Col. 2. 16, 17. Let no man judge you in meat or in drink, etc. which are a shadow of things to come, but the body is of Christ. And after the death of Christ, when the partition-wall was broken down, and believers of all nations were taken in to be God's people no less than the Jews, the Lord by forbidding the Apostle Peter to put any difference betwixt clean and unclean meats, Act. 10. 15. did also as in a figure covertly signify unto him not to count the Gentiles unclean, but to go unto them, and to preach the Gospel to them as well as to the Jews. Vers. 3. What soever parteth the hoof▪ etc.] Why these are allowed as clean, others forbidden as unclean, I think no sound reason can be given, but God's good will and pleasure, and his power to give what laws he pleaseth unto his people. The most probable mystical reasons given are these: First, that the parting of the hoof in twain signified the right discerning of the word and will of God when we are able to judge of it, not carually but spiritually, 1. Cor. 2. 14, 15. But the carnal man receiveth not the things of the spirit, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: But he that is spiritual iudgeth all things, etc. Secondly, that the chewing of the cud signified the serious meditation of the law of God day and night, Psal. 1. 2. But his delight is in the law of the Lord, and in his law doth he meditate day and night. For that is the food of our souls, Amos 8. 11. Behold the day is come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst of water, but of hearing the words of the Lord. And therefore having received this our food, we should repeat and recall it to mind, Mal. 4. 3. Remember ye the law, of Moses my servant, which I commanded unto him in Horeb for all Isra●l with the statutes and judgements. 1. Cor. 11. 2. Now I pray you brethren that you remember me in all things, and keep the ordinances as I delivered them to you. For which the men of Berea are commanded, Acts 17. 11. These were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily whether those things were so. Yea as much as in us lies we should have the word of God ●ver in our mouths, Deut. 6. 7. Thou shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up: And thirdly, that the requiring of both these jointly did signify that God is not content with them that cleanse themselves by halves, but will have us clean throughout both within and without. See 2. Cor. 7. 1. Having therefore these promises, dearly beloved, let us cleanse our selve's from all filthiness of the flesh and spirit, etc. Vers. 8. And their carcase shall ye not touch, etc.] Not only eating▪ but touching also is forbidden, to teach us to refrain from all fellowship in evil, Esa. 52. 11. Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her, be ye clean, etc. Vers. 9 Whatsoever hath sins and scales in the waters, etc.] See the note above upon vers. 3. Those fish that have ●innes and scales being a brighter and more cleanly sort of fish, not so much delighting in the mud as others, were the fitter to signify the purity that God required in his people. Vers. 10. And of any living thing that is in the waters, etc.] This is added to exclude shelfish and sea-monsters, that do not swim like fish, etc. Vers. 13. The Eagle, the Ossifrage, and the Ospray, etc.] These and the most of the fouls here reputed unclean are ravenous, such as live by rapine, and unclean food, and were the fitter to signify how far God's people should be from oppression, rapine, and all uncleanness of sin whatsoever. Both the Ossifrage and the Ospray here mentioned are several sorts of Eagles: the Ossifrage by interpretation is bone-breaker, somewhat bigger than the ordinary Eagle, and much of the same kind; the Ospray hath her name in the Original from her strong eyes and limbs, for she is able to look upon the sun, and by that trieth her young, as Writers report: it seems to be the Sea-eagle, that from on high espieth fishes in the sea and lakes, and falling violently upon the water takes them. Vers. 15. Every Raven after his kind.] As the Crows, Choughes, Rooks, Caddaws, Pies, &c, Vers. 16. And the Owl, and the night-Hawk and the Cuckoo, etc.] Amongst other birds forbidden them as unclean all the several sorts of Owls are here mentioned, as the Owlet mentioned in the first place under that common name, the Owl; and the night-Hawk, or night-Raven, and the little Owl vers. 17. that is, the Scrichowl; and the great Owl, which is a kind of Owl that dwelleth in deserts and solitary places: whence is that of the Prophet, Psal. 102. 6. I am like an Owl (or the great Owl) in the desert. Now these being all night-birds, that cannot endure the light of the day, might signify to them that God abhors those that hate the light of the word, and requires that his people should be children of the light and of the day, and should abhor the works of darkness, and the workers of them, according to that of the Apostle, Ephes. 5. 11. Have no fellowship with the unfruitful works of darkness, but rather reprove them. The first word here translated the Owl, is in the Hebrew the daughter of the Owl, concerning which some Interpreters have noted, that because many fowls are desired for meat while●● young, which are refused being old, as y●ung Daws and Rooks, therefore the young ones of this kind are forbidden, and much more than the old ones also. Vers. 18. And the Geir-eagle, & the Stork.] These two fowls are little known in our parts: the Geir-eagle in the Hebrew hath its name from dear love, which these kind of birds bear to their young ones; and the Hebrew word translated here the Stork signifies kindness, such as young Storks (whereto also agreeth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are said to show to their dams, whom they nourish in their age. It is a bird much like a Crane, cometh in Summer, and goeth away in Winter, and in cities buildeth her nest on tops of houses and chimneys, as the Swallow also doth, though elsewhere upon the tops of fir trees. Psal. 104. 17. Where the birds make their nests; as for the Stork the fir trees are her house. It feedeth much on fishes, snakes, frogs, etc. and so it is forbidden as unclean. Vers. 20. All fowls that creep, etc.] That is, not only the Bat, last mentioned in the foregoing verse, but all of that sort are unclean; both because being of a mongrel kind they do well resemble men of a mongrel religion, as also because in their crawling with all four they set forth men given wholly to cares and delights of the world. Vers. 22. And the Bald-locust after his kind, etc.] These are undoubtedly flying creeping things though with us unknown. Vers. 24. Whosoever toucheth the carcase of them shall be unclean until the even.] That is, till the end of that day and beginning of a new. And this might signifi● man's pollution by sin, till he come to the new day of salvation by Christ; or that those legal pollutions were to continue only till the new day of the Gospel, Col. 2. 16, 17. Let no man therefore judge you in meat or drink or in respect of an holy day, or of the new moon, or of the Sabbath days, which are a shadow of things to come, but the body is of Christ. Vers. 25. And whosoever beareth aught of the carcase, etc.] That is, though he do not touch them with his flesh: here the clothes must be washed, because by carrying it both the man and his clothes also are defiled; and this legal washing was a type of our cleansing by repentance and faith in the blood of Christ. Vers. 31. Whosoever doth touch them when they be dead, etc.] And so by the rule of proportion grounded upon vers. 25. if he did bear them he was to wash his clothes, and be unclean until the even. Vers. 34. That on which such water cometh shall be unclean.] That is, water out of any such defiled vessel. Vers. 35. Whether it be oven or ranges for pots, etc.] This is added to show the full extent of this law; and by this strictness of the law were they taught how strict they were to be in avoiding the least pollution of sin. Vers. 37. And if any part of their carcase fall upon any sowing seed that is to be sown it shall be clean.] To wit, because of necessity; since there might be too great inconvenience in being deprived by such accidents of seed to be immediately sown, as for the like reason fountains and wells of water, were to be excepted, vers. 36. Vers. 38. But if any water be put upon the seed, etc.] Not because then being wet with water it was more apt to take pollution, as most Expositors; but because being wet with water it was not in case to be presently sown and scattered abroad, and therefore was not by the foregoing rule grounded upon necessity excepted from being polluted. Vers. 39 And if any beast of which ye may eat die, etc.] That is, as he that toucheth the carcase of an unclean beast whereof ye may not eat shall be polluted thereby, so also he that toucheth the dead body of any clean beast of which you may eat, to wit, if it dyeth of itself, or be strangled, or torn by a wild beast; for in those cases indeed they might not eat of the dead bodies of clean beasts, and so consequently not touch them neither without pollution. Yet by the law, Levit. 7. 24. And the fat of the beast that dyeth of itself, and the fat of that which is torn with beasts▪ may be used in any other use; but ye shall in no wise eat of it, it is evident that they were allowed to make use of the fat of such beasts, and therefore by the touch of the fat perhaps they were not defiled. Vers. 40. And he that eateth of the carcase of it, etc.] To wit, unwittingly or of urgent necessity; for if he did it presumptuously and in contempt of God's law he was to die for it, Num. 15. 30. But the soul that doth aught presumptuously, whether he be born in the land or a stranger, the same reproacheth the Lord, and that soul shall be cut off from among his people. Vers. 42. What soever goeth upon the belly, etc.] That is, no manner of creeping thing may ye eat, whether it goeth upon the belly, as snakes or worms, etc. or crawls upon all four, as toads and scorpions, etc. or ●ath any feet to creep withal, as caterpillars, etc. CHAP. XII. Vers. 2. SPeak unto the children of Israel, saying unto them, If a woman have conceived seed, etc.] As former laws concerned uncleanness which came from without, so those which next follow in this and the following chapters concern uncleanness which came from within: and the first which we have in this chapter is concerning the uncleanness of women in childbirth, to wit, that if a woman had conceived seed, and born a manchild, than she should be unclean seven days, according to the days of her separation for her infirmity, that is, for those first seven days she should be unclean with as contagious a pollution as in the seven days of her separation for the infirmity of her monthly fluors, wherein as we may read in the law, Levit. 15. 19 24. she was not only debarred from going to the Sanctuary, but was also separated from all communion with others, and defiled whatsoever she did sit or lie upon or touch, etc. and was therefore restrained to her chamber though not shut out of the camp, as lepers and others were. Now this law was delivered as others were to the children of Israel in general, though it principally concerned women, even because the men were to take care that their wives did duly observe this course according to the commandment: And the end and drift of it doubtless was to show how exceedingly corrupt man is from the very conception, who rendereth his mother unclean that conceives and bears him. But why then did the Virgin Mary accomplish the days of her purification according to this law of Moses, Luke 2. 22. seeing the child she bore had no uncleanness nor corruption in him, being neither conceived nor born in sin, no nor▪ conceived of the seed of man as other children are? I answer, first, Because Christ was made after the similitude of sinful flesh, and taking upon him the person of all mankind he so became sin for us; and secondly, Because even the Virgin Mary by reason of the blood of her purifying (whatsoever Papists without warrant from the Scripture say to the contrary) was legally unclean, and so became obedient to the Law. Vers. 3. And in the eighth day the flesh, etc.] Wherein one reason seems employed why God set a part the eighth day for circumcision, because till then the mother because of her separation, and the child because of the mother wer● unclean. Vers. 4. And she shall continue in the blood of her purifying three and thirty days.] That is, the blood whereby her body is cleansed and purified: in which time she might converse with others, though not communicate in holy things, because her greatest uncleanness had an end at seven days. Vers. 5. But if she bear a maid-child, etc.] Both the time of her uncleanness and the days of her cleansing are doubled for a female child, either because the woman's infirmity is then in greater measure upon her by the ordinary course of Nature, and so longer time of purgation is required; or because thereby the Lord would signify that the woman had the first and great hand in bringing sin into the world, 1. Tim. 2. 14. Adam was not deceived, but the woman being deceived was in the transgression; or 3. because the manchild being circumcised on the eighth day, than the uncleanness of the mother ceased, but the female-child not being circumcised, the uncleanness of the mother continued the longer. Vers. 6. When the days of her purifying are fulfilled, etc. she shall bring a lamb, etc.] This sinne-offering was doubtless for the sin of the mother, to wit, the pollution she had contracted by the original pollution of her child; and therefore it is added in the following verse, that by the offering thereof the priest should make an at onement for her, and so hereby the faith of the mother was confirmed that by Christ her sin was forgiven her, and that the curse of her pains and sorrow in childbearing was taken away, so that, if she made a good use of them, they might now be a blessing and means of good to her, rather than a curse, accordiug to that of the Apostle, 1. Tim. 2. 15. Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. Vers. 8. And if she be not able to bring a lamb▪ th●n she shall bring two t●●tle douds', or two young pigeons, etc.] This was the offering which the Virgin Mary brought, Luke 2. 24. for her purifying, which was an evident proof that Joseph and Mary lived in a poor and mean condition. CHAP. XIII. Vers. 1. ANd the Lord sp●ke unto Moses and Aar●● saying.] S●e the note ●●on Exod. 11. 1. Vers. 2. When a man shall have in the ●kinne of ●is flesh, a rising, a sorb, ●r bright spot, etc.] These three particulars here mentioned, a rising, a scab, and bright spot, are named as dangerous signs of a leprosy beginning to grow upon a man, for which it was fit that men should be tried, and concerning which there are given afterwards several directions, whereby it might be discerned whether they were leprosies or no. For which such care was taken, because the leprosy was a disease usual in those hot countries, especially in Egypt, whence arose that malicious slander which Josephus speaks of, that Moses and the Israelites were expelled out of Egypt because they were leprous persons. Then shall he be brought ●nto Aaron the priest, etc.] The priests are chosen to judge of it, 1. because the main thing questioned concerning them was, whether they might come into the Sanctuary, etc. 2. because there were ●●rtain rites, ceremonies, ●nd sacrifices appointed for their cleansing if they were found leprous, which the priest was to see done, and therefore the judgement also of the disease was proper unto him. Vers. 3. And the priest shall look on the plague in the skin of the flesh, etc.] Three signs are mentioned in the former verse which might justly render men suspected of a leprosy growing upon them, to wit, a rising, a scab, and a bright spot▪ Here now the priest is informed in the first place concerning the bright spot, which is the la●t there mentioned, and called here the plag●e in the skin of the flesh, to wit, how he should know whether it were a leprosy or no. Because one kind of leprosy made the skin very white, Exod. 4. 6. Moses put his hand in his bosom, and when he took it out, behold his hand was leprous as snow; and Numb. 12. 10. Miriam became leprous white as snow, therefore the white bright spot rising in the skin of the flesh was esteemed a dangerous sign of that kind of leprosy: yet withal because there were some white bright spots that did arise in men's skins which were not leprosies, as is evident in the 4. and 38. verses of this chapter, therefore certain directions are here given whereby the priest might be able to judge of such white bright spots, whether they were leprosies or no, to wit, 1. by observing the colour of the hair that grew in the skin where the bright spot was, for if the hair being of some other colour before were turned white, than it was a leprosy; and 2. by observing whether the plague were in sight deeper than the skin of the flesh, for that wa● also another sure sign of a leprosy, the nature of the leprosy being to eat away and consume the flesh, Let her not be as one dead, saith Moses of Miriam, Numb. 12. 12. of whom the flesh is half consumed when he comes out of his mother's ●ombe: ●nd therefore when Naaman was cured of his leprosy, it is said, that his flesh came again like unto the flesh of a little child, 2. King. 5. 14. Vers. 4. Th●n the priest shall shut him up that hath the pl●g●● seven days.] To wit▪ for further trial, the case being yet doubtful: whereby we are taught to be well advised ere we pass censurt upon any man concerning his spiritual leprosy. Vers. 6. And he shall wash his clothes, and be clean.] Though it proved no leprosy, y●● he was to wash▪ teaching that the righteous man is not wholly clean, Who can say, I have made my heart clean, I am pure from my sin? Prov. 20. 9 but ●till ne●deth repentance▪ ●raving mercy for Christ's sake and amendment of his life. ●. John 1. 8, 9 If we ●ay that we have 〈◊〉 sin we deceive ●ur selves▪ ●nd there is no truth in us. If we confess our sins he is faithful and just to forgive, etc. Vers. 7. But if the scab spread much abroad in the skin, after it hath been seen of the priest, etc.] Direction was given in the former verse that when the party, in whose skin there was a bright spot, had been twice shut up for seven days, and still after those fourteen days expired, the plague stood at a stay, and did not spread in the skin, than the priest should pronounce him clean, because it was but a scab, it was not a leprosy. But here now direction is given what the priest should do in case the bright spot did spread, to wit, that if the scab did spread much abroad in the skin after he had been seen of the priest, to wit, after the first seven days of his being shut up, than he should be seen of the priest again, to wit, after he had been shut up the second time seven days, and then if still the scab did spread in the skin, the priest was then to pronounce him unclean. Vers. 9 When the plague of leprosy is in a man, etc.] Here directions were given for judging of another probable sign of a leprosy, to wit, a rifing or swelling, first mentioned ver. 2. but handled here in the second place, namely that if 1. it were a white rising; and 2. had turned the hair in it white; and 3. there was a quick raw flesh in the rising, than it was a leprosy. Vers. 13. If the leprosy have covered all his flesh he shall pronounce him clean that hath the plague.] Because in such strength of nature in the party expelling the inward corruption all over his body, it proves not the infectious leprosy, which makes the flesh raw, but is indeed a kind of scurf or scab, though termed here a leprosy, because it was ordinarily so esteemed by the people. Vers. 14. But when raw flesh appeareth in him, he shall be unclean.] This is an exception given to the direction in the two former verses, to wit, that though a man should be covered all over from head to foot with such a white leprosy or scurf as is before spoken of, yet if there were here and there any raw flesh appearing, he should be pronounced unclean, and that because his raw flesh was a sign that the poison of the disease was not wholly driven out, but did still lurk within the flesh, and so rendered the disease more perilous to him that had it, and more infectious to others. Vers. 16. Or if the raw flesh turn again, and be changed into white, etc.] That is, when the party, in whom there was found such places of raw flesh, was by the priest pronounced unclean, if afterwards this raw ●lesh turned to white like the rest of his body, than he should again be pronounced clean, to wit, because this did manifest that the venom of the plague was wholly come forth. Vers. 18. The flesh also, in which, ●ven in the skin thereof, was a bil● and is healed.] Here begins the description of a third sort of leprosy arising of a scab, mentioned verse the 2. in the second place, but here handled in the third. And first he begins with the scab that comes of a bile healed, then ver. 24. he proceeds to that which comes of a burning. In both which it is observable that out of the scab of an healed sore there springs a leprosy, which may we●l show how sins, after we are healed of them, when they return do make us worse than before. Vers. 24. Or if there be any flesh in the skin wherein there is an h●t burning, etc.] This is not a new kind of leprosy (for still the Law speaketh of a leprosy that groweth from the scab of an ulcer) but another ca●e is propounded of another kind of ulcer which ariseth from a burning of fire, coals, hot iron, etc. as is before noted. Vers. 29. If any man or woman hath a plague upon the head, or beard.] Hitherto of the leprosy in the body in general, now of that in the head or beard. Vers. 31. And that there is no black hair in it, etc.] For if there had been black hair in it, he had been undoubtedly clean, black hair being a sign of ●oundnesse and strength of nature. S●e ver. 37. Vers. 34. And he shall wash his clothes and be clean.] See the note above upon verse 6. Vers. 45. And the leper in whom the plague is, his clothes shall be rend, etc.] Both to testify their sorrow for sin, which had provoked God to punish them thus; as also that by this mark they might be known from others, who used to wear long robes or garments close before, etc. And he shall put a covering upon his upper lip, etc.] This was also both to express sorrow and shame: for this was one thing that was used by mourners, and those that were dejected. See Ezek. 24. 17. Make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips. and Mich. 3. 7. Then shall the seers be ashamed, etc. yea, they shall all cover their lips: also it might distinguish the unclean from the clean, and withal secure the parties whom he met, that they might not be infected with his breath. And shall cry, unclean, unclean.] As bewailing his condition, and giving warning to those he met to keep aloof from him, Lam. 4. 15. They cried unto them, Depart ye, it is unclean; depart, depart, touch not, etc. Vers. 46. He shall dwell alone, without the camp shall his habitation be.] And so afterwards without the towns and cities where the Israelites inhabited: for so we read that as Christ entered into a certain village there met him ten men that were lepers, and stood a far off, Luke 17. 12. And that when Samaria was straightly shut up and besieged by the Syrians, there were four leprous men without the city at the entering in of the gate, 2. King. 7. 3. Even Asariah king of Judah, being stricken with a leprosy, dwelled in a several house apart by himself unto the day of his death, 2. King. 5. 5. Now hereby they were taught how hateful to God the spiritual lepro●ie of ●inne is, and how perilous and infectious to men the company of unclean and wicked persons is. Vers. 50. And shut up it that hath the plague seven days.] To see whether it will spread: for than it is a fretting leprosy, verse 51. and the garment must be burnt. Vers. 54. And he shall shut it up seven days more.] To see whether upon washing it will change colour or no: for if the colour were not changed by washing, the garment must be burnt, though it did not spread, verse 55. Because that was a sig●e that it did fret inward. Vers. 56. Whether it be bare inward or without.] That is, whether the plague be on the inside of the garment, or on the out side. CHAP. XIV. Vers. 2. THis shall be the law of the leper in the day of his cleansing, etc.] The solemn rites for cleansing the leper were for two ends so ordained of God: 1. To show how the Lord abhorred the spiritual uncleanness of sin, since the leper might not after his pollution be received again into the camp, though healed, without a sacrifice of reconciliation were first offered up for him: 2. That the leper might testify his thankfulness to God who had removed so heavy a judgement from him; whence is that of Christ to the leper he healed, Matth. 8. 4. And Jesus said unto him, See thou tell no man, but go thy way, show thyself to the priest▪ and offer the gift that Moses commanded for a testimony to them. Vers. 3. And behold, if the plague of the leprosy be healed in the leper.] When God had healed the leprosy, than the priest was to pronounce him clean: and so it is God only that forgives sins; the minister is only to pronounce according to that which God hath done, nor can absolve any whom God hath not absolved. Vers. 4. Then shall thepriest command to take, etc. two birds alive, and, clean, & cedar-wood, and scarlet, and hyssop.] The birds must be clean birds, to wit, either doves or turtles commonly used in sacrifices, or sparrows (as some translate the word here) or any other clean fowls, such as all are save those excepted Levit. 11. 13. etc. Only they must not be of a tame kind▪ but such as used to fly in the open field, vers. 7. The cedar which the priest here was enjoined to take, was a cedar-stick, which was to be a handle for the sprinkle: and it was to be of cedar-wood (as most conceive) because the nature of this wood is, that it corrupts not, but preserveth other things from putrefaction; and so hereby was signified the perfect healing of the leprosy, which before corrupted and putrified the body. Yet I rather think there was a respect had (as in the scarlet) to the reddish colour of it, which made it the more suitable for this work, the chief drift whereof was to signify the cleansing of the sinner by the blood of Christ: The scarlet was a scarlet thread or lace, used to bind the sprinkle to the cedar-stick: And the hyssop was appointed for the sprinkle, being fit for that use; and withal the fragrant smell of this herb might signify that the evil savour of the leprosy was gone away. Vers. 5. And the priest shall command that one of the birds be killed in an earthen vessel over running water.] That is, over an earthen vessel that hath running water in it. And as the blood of the killed bird signified the blood of Christ, so the earthen vessel the baseness and infirmity of the ministers, by whom this blood is presented unto men in the preaching of the Gospel, 2. Cor. 4. 7. But we have this treasure in earthen vessels, that the excellency of the power might be of God, and not of us. Now because the blood of the bird of itself would not have sufficed to dip the living bird and the sprinkle in, therefore it was mixed with water; but it must be the purest and most cleansing water, running water, that is, spring water, because it signified the cleansing of the sinner by Christ's blood, who came not by water only, but by water and blood, 1. Joh. 5. 6. Vers. 7. And he shall sprinkle upon him that is to be cleansed, etc.] The sprinkling of this blood signified the applying of Christ's blood to the cleansing of the sinner, which is therefore called the blood of sprinkling that speaketh better things then that of Abel, Hebr. 12. 24. Why it was done seven times, see the note upon Levit. 4. 6. And shall let the living bird loose into the open field.] The letting of the living bird lose figured the deliverance of Christ from death, Who though he was crucified through weakness, yet he liveth by the power of God, 2. Cor. 13. 4. being put to death in the flesh, but quickened in the spirit, 1. Pet. 3. 18. and of all such as are cleansed from their sins by his blood: and therefore particularly it represented the condition of the leper now cleansed, who being civilly dead and buried, was now as the bird let loose to live amongst his fellows, and restored again to the communion of Saints. And why was this? by virtue of the blood of Christ, wherein figuratively he was dipped. Vers. 8. And he that is to be cleansed shall wash his clothes, etc.] That no part of the filth issuing from his leprosy might remain upon him he was to wash both his garments and his flesh; and because washing could not sufficiently cleanse the hair of his body, therefore all the hair of his body must be clean shaved off: and this was done the first day of his cleansing; which signified how exactly every one that hath hope of being cleansed by Christ must labour to purify himself even as he is pure, 1, John 3. 3. And after that he shall come into the camp, and shall tarry abroad out of his tent seven days.] That is, after he hath the first time washed himself and shaved off his hair, he shall be admitted into the camp, town or city, but yet he shall not go into his tent or dwellinghouse, but shall tarry abroad, to wit, in some place or house appointed for that purpose, where he was to continue for seven days apart by himself; which was, I conceive, because as yet he was not perfectly cleansed, and therefore was not familiarly to converse with others as formerly, no not with them of his own family. Vers. 9 And it shall be on the seventh day, that he shall shave all the hair off his head.] The reiteration of these ceremonies the second time on the seventh day may imply how exactly careful we should be to cleanse ourselves from all filthiness of sin, and withal how hardly we are brought either to hate sin, or acknowledge God's mercy as we should do. Vers. 10. And on the eighth day he shall take two he-lambs without blemish, and one ew-lamb, etc.] The two he-lambs were the one for a trespasse-offering, verse 12. the other for a burnt-offering, as is evident, verse 19, 20. See also Levit. 1. 10. The ew-lamb was for a sinne-offering, Levit. 4. 32. And three tenth deals of fine flower for a meat-offering mingled with oil, and one log of oil.] These three tenth deals were three homers or pottles, three tenth parts of an ephah or bushel, as is before noted upon Exod. 29. 40. and the log of oil is commonly thought to be half a pint: the three tenth deals of fine flower were for accessary meat-offerings for the three sacrifices afore mentioned. Indeed in the fifteenth of Numbers meat-offerings are appointed only for burnt-offerings and peace-offerings, nor do we any where read of a meat-offering that was to be joined either with sinne-offering or trespasse-offering. And besides, where an offering of fine flower is enjoined for a sinne-offering, Levit. 5. 11. to wit, to be offered apart by itself, not as accessary to any other sacrifice, they were forbidden to put any oil upon it, whereas these are appointed to be mingled with oil: And therefore it seems these sacrifices for the cleansing of the leper had peculiar rites, and were not in all things performed according to the ordinary way of other sacrifices. Vers. 12. And wave them for a wave-offering] See the notes upon Exodus 29. 24. Vers. 1●. And he shall slay the lamb in the place, etc.] See the note upon Levit. 1. 11. and upon Levit. 7. 7. Vers. 14. And the priest shall put it upon the tip of the right ear, etc.] Hereby was signified that by virtue of Christ's blood the leper was now restored to his former freedom of intercourse and commerce with others; as also that the whole man was to be renewed and consecrated to God's service. See the note upon Exod. 29. 20. Vers. 15. And the priest shall take some of the log of oil.] The oil in the hand of the priest signified the spirit by Christ conveyed unto us. Vers. 16. And sprinkle of the oil with his finger, etc.] Figuring our consecration to God's service by the same spirit. Vers. 17. And the rest of the oil that is in his hand shall the priest put upon the tip of the right ear, etc.] This signified the sanctification of the whole man by the same spirit. Upon the blood of the trespasse-offering.] That is, upon the very same place where the blood was sprinkled. Vers. 20. And the priest shall offer the burnt-offering.] To wit, that other he-lamb mentioned, vers. 10. Now by these rites the lepers were to profess their thankfulness to God in and through Christ, as for the cure of their leprosy, so also for the remission of their sins (which had brought that judgement upon them) and for their sanctification by his spirit. Vers. 31. And the other for a burnt-offering with the meat-offering.] That is, the meat-offering that was to accompany the turtle dove or young pigeon offered for the burnt-offering: whereby it appears that even the smaller burnt-offerings of turtle doves had also their meat-offerings as well as the greater of lambs, etc. Vers. 36. Then the priest shall command that they all empty the house, etc.] The priest must before he goeth into the house, to view the place in the house suspected of leprosy, command all that are in the house to come forth; and the reason is given, that all that are in the house be not made unclean. Whereby it is evident that though the house had indeed the plague of leprosy, yet the inhabitants that were in the house were not rendered unclean thereby, till the priest had pronounced it to be a leprosy: but then all that came into the house were thereby unclean. And so it seems therefore it was with men too that were infected with leprosy. No man was unclean by being in the company of a leprous person till the priest had pronounced him to be a leper. Vers. 40. And they shall cast them into an unclean place without the city.] That by the uncleanness of the place they may be known to be unclean things, that so ●o●emay be defiled thereby. Vers. 41. And he shall cause the house to be scraped, etc.] To wit, lest the plague of leprosy should be in any other part of the walls of the house, and being hidden under the plaster should not be discovered. CHAP. XV. Vers. 3. WHether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.] That is, he shall for it be counted unclean. The issue here spoken of which rendered men unclean is that which we call the running of the reins. Now because this disease men have in a different manner (for sometime their seed being of a thin substance runs continually from them, and sometimes again being of a thicker substance it slows not so freely forth, bu● stops in the passage, and so putrifies the place through which it should pass) in both these cases they are declared to be unclean. Now though by this legal pollution they were taught the filthiness of all sin whatsoever, yet more especially I conceive it was to signify that original corruption and filthiness of our nature, which is conveyed unto us in our first conception, by that very seed and substance whereof we are made. Vers. 4. Every bed whereon he lieth that hath the issue is unclean.] These laws following show the contagion of si●ne, which defileth not only men themselves, but every thing besides which a wicked man hath to do with: for unto them that are defiled and unbelieving is nothing pure, Tit. 1. 15. Vers. 12. And every vessel of wood shall be rinsed in water.] That is, of wood, or any other such strong matter, as silver, copper, brass, etc. Vers. 16. And if any man's seed of copulation go out, etc.] This is not meant of the issue forespoken of, nor when a man lieth with a woman, whereof vers. 18. but of the seed of the healthful, issuing by reason of nightly dreams, or any such accident, whereof see Deut. 23. 10. Vers. 19 And whosoever toucheth her shall be unclean, etc.] To wit, every one that is of years of discretion, and so fit to be ordered by this law. For it is not likely that infants that lay in the arms and sucked on the breasts of their mothers, when they were in this condition, were rendered unclean thereby. Vers. 24. And if any man lie with her at all, etc.] To wit, ignorantly: for if he did it presumptuously, not pollution but cutting off was his punishment, Levit. 20. 18. And if a man shall lie with a woman having her sickness, and shall uncover her nakedness, he hath discovered her fountain, and he hath uncovered the fountain of her blood, and both of them shall b● cut off from among the people. Yet some conceive that this place is only meant of lying in the same bed with a woman, and not of carnal copulation. CHAP. XVI. Vers. 1. ANd the Lord spoke unto Moses after the death of the two sons of Aaron, etc.] That is, upon that occasion, lest they should again endanger themselves, by entering into the most holy place, as before by offering strange fire; and so also within a short time after that happened: for it doth not follow that because the Lord upon that occasion gave this ensuing charge, therefore the laws set down in the former chapters are transposed, and were not given in any interim of time before this. Vers. 2. Speak unto Aaron thy brother, that he come not at all times into the holy place, etc.] That is, not whensoever he pleaseth, but only once a year, as I have appointed, Exod. 30. 10. namely to minister: at other times both he and his son's might and did enter at the taking down of the tabernacle, but not to minister. And this was thus appointed, first, to teach them to have a most reverend respect of God's presence; and secondly, that hereby more evidently might be represented that one particular sacrifice of the son of God once offered, as the Apostle hath noted, Heb. 9 7, 8. But into the second went the high priest alone once every year, not without blood, etc. The holy Ghost this signifying that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing; and again, vers. ●1, 12. Christ being come an high priest of good things to come by a greater and more perfect tabernacle, etc. by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For I will appear in the cloud upon the mercy-seat.] This is added as a reason why the high priest might not enter into the most holy place whenever he pleased, but only once a year, which was on the tenth day of the seventh month, and that in the manner as is here appointed, to wit, because the Lord would there appear in the cloud upon the mercy-seat. The conceit of the Papists, That God appeared there in an humane shape upon the mercy-seat, hath no ground for it in the text: Nor do we any where read that God did ever so appear in the tabernacle either to the high priest or to Moses himself. All that is he●e said is, that God would by a cloud upon the mercy-seat testify his presence; which whether it were the cloud raised by the smoke of the incense, which the high priest was now to bring with him, or any other cloud always abiding upon the mercy-seat, we need not inquire. Sufficient it is that we know hereby that God did testify his presence, and doubtless in some glorious manner, upon the mercy-seat, and therefore the high priest might not when he would go in thither, but only once a year, and then with the smoke of incense ascending from his censer that might darken the glory of that forementioned sight of God's presence for the safety of the high priest. Vers. 3. With a young bullock for a sinne-offering, etc.] Namely for himself, vers. 6. But withal we may observe that besides the fire-sacrifices here expressed, he offered also on this day two lambs for the daily burnt-offering, Numb. 28. 3. and one bullock, one ram, and seven lambs for a burnt-offering, and one he-goat for a sinne-offering (besides the goat mentioned vers. 5.) as is particularly expressed, Numb. 29. 7, 8, 11. Here these only are expressed which concerned the solemnity of his going into the most holy place: the other were sacrifices appointed for the day, and offered in the remainder of the day, when the solemnities which ●ad respect to his entering into the most holy place were wholly finished. Vers. 4. He shall put on the holy linen coat, etc.] Some Expositors conceive that these holy linen garments here spoken of were those mentioned Exod. 28. 39 which the high priest wore under his other rich attire, and that together with these here mentioned all his other garments are to be understood also. But because it is expressly said, vers. 23. that when Aaron returned out of the most holy place into the tabernacle of the congregation, he should put off the linen garments, which he put on when he went into the holy place, and should leave them there; therefore I rather conceive with others that these were other plain linen garments, like those that were made for the inferior priests, Exod. 39 27, 28. And that the high priest did wear these only when he went into the most holy place, as being reserved for this peculiar service, and did therefore put them off again, when he came out from thence, as it is said verse 23. Yet was not this thus ordered, because this day of expiation, when the priest went into the holy of holies, was a fasting day, verse 29, 30. and therefore it was not fit that he should wear now his glorious garments: for after he was come back out of the most holy place, and had put off these linen garments, verse 23. he put on his other glorious attire, and wore them in the remaining service of the day. But other reasons are given for this by Expositors more probably: as 1. that it was to teach the people thereby that his rich attire was only for their sakes, that in them they might behold him as representing the person of the Messiah, richly adorned with all righteousness and grace, and not that God was delighted with such rich garments; and so he left them off when he went into the place of God's special presence; and 2. that in this plain attire he might be a figure of the base estate of Christ upon earth, and how he should without worldly glory perform the work of our redemption. Vers. 6. And Aaron shall offer his bullock of the sinne-offering.] In what time and manner this was done, see vers. 11. Vers. 8. And Aaron shall cast lots on the two goats.] Which signified, that God would accept no sacrifice but what was of his own choosing; and that in the work of our redemption by Christ nothing should be done but what Gods hand and his counsel had determined, Act. 4. 28. Vers. 12. And he shall take a censer-full of burning coals of fire, etc.] Here we see what the high priest was to carry along with him when he went within the vail; to wit, 1. a censer-full of burning coals of fire from off the altar before the Lord, that is, from the altar of incense; and 2. his hands full, that is, two handful of sweet incense beaten small to burn upon the coals as soon as ever he entered within the vail; and 3. the blood of the sinne-offerings: for though that be not mentioned here, yet that he carried the blood along with him is evident, verse 14, & 15. both of the bullock his own sinne-offering, and the goat the people's sinne-offering. Vers. 13. And he shall put the incense upon the fire, etc.] As the way was prepared into the most holy place by the cloud before the blood was sprinkled▪ so Christ before he entered with his own blood into the most holy place of heaven prepared his way by prayer▪ John 17. And this also signified that the incense of Christ's prayers and mediation should ascend into heaven before God for his Church, Heb. 9 24. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us. So also Revel. 8. 3, 4. And another angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all Saints upon the golden altar which was before the throne: And the smoke of the incense, which came with the prayers of the Saints, ascended up before God out of the angels hand. Vers. 13. That the cloud of incense may cover the mercy-seat, etc.] Whereby they were taught how formidable the majesty of God was, and with what reverence we ought to present ourselves before him. Vers. 15. Then shall he kill the goat of the sinne-offering, etc.] We must not conceive that he came forth out of the most holy place to kill this goat of the sin-offering for the people, for the blood of this goat (as it is said here) was also sprinkled before the mercy-seat, and had he gone in once with the blood of his own sinne-offering, and then came out and killed this goat for a sinne-offering for the people, and gone in again to sprinkle the blood of that before the mercy-seat, than had he gone in twice on this day within the vail, which is expressly against that of the Apostle, Heb. 9 7. But into the second went the high priest alone once every year, not without blood, which he offered for himself and for the errors of the people. These words therefore, then shall he kill the goat of the sinne-offering, do only intend that he killed the bullock first for himself, vers. 11. and then this goat for the people; for both of them were killed before he entered into the most holy place. Vers. 16. And he shall make an atonement for the holy place.] As being defiled, though not in itself, yet in regard of the people's guilt, partly by reason of any unwitting approaching to the sanctuary, when they were not legally clean; and partly by reason of all other their sins: whereby appears the horror of sin: for though the people never went into the holy place, much less into the most holy, yet were the altar, ark, and Sanctuary defiled in the sight of God by their sins, and could not be cleansed without blood. So our sins do defile God's Church and most holy ordinances, and do, ascend into heaven itself, whereinto we can have no entrance but by blood. See Heb. 9 7, 11, 12. Vers. 17. And there shall be no man in the tabernacle of the congregation, etc.] That is, neither of the priests nor people; neither in the holy place nor in the court of the tabernacle: for else why is it said, no man, since the people at no time used to come into the holy place. The reasons of this were two: 1. As by way of chastisement▪ and for their humiliation, they were all excluded from the places and holy things till they were purged from the uncleanness which they had contracted by their sins; 2. Hereby was signified that our high priest Christ should without help of any other perfect the work of our reconciliation with God. Vers. 18. And he shall go out unto the altar that is before the lord] That is, the altar of incense. See Exod. 30. 10. Vers. 21. And Aaron shall lay both his hands upon the head of the live goat.] This is the only unbloudy sacrifice which was appointed in the Law; yet was it not, if it be well considered, wholly without blood: For this and the goat which was killed was indeed but one sacrifice, the one representing Christ dying for our sins, the other Christ rising again for our justification, Rom. 4. 25. the one the price paid for our redemption, the other the effect thereof, that God laying our sins upon Christ had removed our sins far away from us. See Psal. 103. 12. As far as the East is from the West, so far hath he removed our transgressions from us. Vers. 21. And shall send him away by the hand of a fit man into the wilderness.] That is, a man who for ability of body, knowledge of the way, and sufficiency for this service was chosen and in readiness as appointed hereunto. Vers. 22. And the goat shall bear upon him their uniquities unto a land not inhabited.] That so the place might signify, that by Christ sin is removed far away even from all mankind that will believe in him. Besides, it might signify that Christ was not only put to death for our sakes, but also forsaken in a manner of God, cast off and left in a forlorn and comfortless condition. Vers. 24. And he shall wash his flesh with water in the holy place.] To wit, because he had touched the goat upon which the sins of the people were laid. The Hebrews say that this washing was not (as at other times) in the laver of brass, but in some vessel which stood in the Sanctuary, which seems probable, because after this done he is said to come forth that he might offer the burnt-offerings in the court. And put on his garments, etc.] The garments which he was now to put on were his ordinary high priests garments. See the note above upon ver. 4. And the burnt-offerings here appointed to be offered by him were the rams mentioned ver. 3. and ver. 5. Vers. 26. And he that let go the goat, etc. shall wash his clothes, and bathe his flesh in water, and afterward come into the camp.] Being unclean till the evening is not here mentioned, as I conceive, because it was usually evening ere they returned from these services; or else in these cases they might presently come into the camp to bring back word that▪ they had done what was enjoined. Vers. 29. In the seventh month, on the tenth day of the month, ye shall afflict your souls, etc.] To wit, by fasting and abstinence from all fleshly delights, as also by the duties of inward humiliation and contrition, and therefore was this day called their fast, Sailing was now dangerous because the fast was now already past, Act. 27. 9 And this we must know was the very same day wherein all those things before mentioned in this chapter were done by the high priest for the expiation of the sins of the people, and was therefore called the day of atonement, Levit. 23. 27. Indeed the solemnity of the day began the evening foregoing the tenth day, and therefore it is said Levit. 23. 32. Ye shall afflict your souls on the ninth day of the month at even: but the tenth day it was that was allotted for this service. On this day the Jubilee was also proclaimed, of which see chap. 20. 8, 9 As likewise for the extraordinary sacrifices of this day, see Numb. 29. 7, 11. CHAP. XVII. Vers. 3. WHat man soever there be of the house of Israel that kill●th ano●, etc.] Namely with an intent of offering it as a sacrifice to the Lord: It is not meant of oxen, lambs, or goats killed for their own private uses, but only of killing these beasts for an offering to the Lord, as is expressed in the following words, ver. 4. And bringeth it not unto the door of the tabernacle, etc. For herein lay the sin, that they should dare to kill a sacrifice, and not bring it to the priest to be killed by him at the door of the tabernacle; by forbidding whereof Israel was taught, 1. to serve God in Christ only, who is the true tabernacle, Heb. 9 11. in whom God dwelleth among men, and through whom all our services are made acceptable to God: John 14. 6. I am the way the truth and the life; no man cometh unto the Father but by me; and 2. that no service is acceptable to him but what is performed in his Church and amongst his people. Vers. 4. Blood shall be imputed to that man, etc.] That is, his sacrifice shall be no more accepted of God then if he slew a man (according to that of the Prophet, Isai. 66. 3. He that killeth an ox is as if he slew a man) or rather, he shall be reputed and proceeded against as a murderer, he shall be esteemed as one that hath shed blood, & so shall be cut off from among his people. And this happily was the rather ordained, because the blood of their sacrifices was, as I may say, the ransom of their persons that had sinned, and so shedding of such blood otherwise then God had appointed should be accounted as if they had shed the blood of a man; so strictly were they tied in those times to one place for the kill and offering of all their sacrifices. Indeed we read of many of the Worthies of God that did after this offer up sacrifices in other places, as Samuel in Mispeh, 1. Sam. 7. 9 and in Gilgal, 1. Sam. 11. 15. and in Bethlem, 1. Sam. 11. 2. And David in the floor of Ornan, 2. Sam. 24. 18. and Elias in mount Carmel, 1. King. 18. 22. but that was by extraordinary dispensation from God; ordinarily they were tied to bring their sacrifices to the tabernacle, whereas now again under the Gospel we have liberty every where to offer up spiritual sacrifices to God. John, 4. 21, 24. The hour cometh when ye shall neither in this mountain nor yet in Jerusalem worship the Father. God is a spirit, and they that worship him must worship him in spirit and truth. So also Mal. 1. 11. From the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering, etc. Vers. 5. To the end the children of Israel may bring their sacrifices which they offer in the open field, etc.] That is, which they have been accustomed to offer any where in the open fields. This is added to show why the Lord had appointed the man to be so severely punished that should kill or offer any sacrifice any where but in the tabernacle, namely that by the severity of this law they might the better be restrained from the liberty of offering sacrifices in all places, whereto they had heretofore been accustomed, and that without sin, and might be strictly tied to bring all their sacrifices, where ever they dwelled, to the door of the tabernacle unto the priest; yea even their peace-offerings, which are particularly mentioned in the last clause of this verse: 1. because these were most usual, and were a kind of feast to the offerer, whence there was most danger lest they should take liberty to kill and make feasts of these sacrifices in their private dwellings; and 2. because naming of the less doth the more strongly imply the greater: if they might not offer peace-offerings (which are only said to be holy) where ever they plased, much less burnt-offerings which are every where said to be most holy, and therefore are set in the first place, Josh. 22. 26, 27. Therefore we said, Let us now prepare to build us an altar, not for burnt-offering, nor for sacrifice, but that it may be a witness between us and you, etc. Vers. 6. And the priest shall sprinkle the blood, etc.] This which follows is added also to imply why the Lord tied them so strictly to one place for their offering up of sacrifices, namely, that by this means they might be kept in that one uniform way of God's worship which he had appointed, and not bring in every one their own superstitious devices, which is the next step to idolatry: for that is the meaning of these words, that by being bound to one place the priest would now order all things according to God's direction; and so they should be a sweet ●avour acceptable to the Lord, whereas otherwise being adulterated with men's inventions they would be an abomination unto him. Vers. 7. And they shall no more offer their sacrifices unto devils.] That is, by the means above named this evil shall be prevented, They shall no more offer to devils. The Hebrew word signifies rough and rugged as hairy goats, because in such shapes the devils sometimes appeared like Satyrs, Esay 34. 14. And indeed to devils did all those Jews and Gentiles sacrifice that sacrificed not by faith in Christ, and in such sort and place as God approved of, Deut. 32▪ 17. They sacrificed to devils not to God, to gods whom they knew not, new gods, etc. 1. Cor. 10. 20. But I say that the things which the Gentiles sacrifice, they sacrifice to devils, not to God, etc. Now so the Israelites had done both in Egypt, Ezek. 23. 8. Neither left she her whoredoms brought from Egypt, etc. and also now lately in the wilderness, Exod. 32. when they sacrificed to that idol the golden calf, and in other their secret idolatries, Act. 7. 41. And they made a calf in those day's and offered sacrifice unto the idol, and rejoiced in the work of their own hands: Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets; O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness? and therefore are they said to sacrifice to devils, as Jeroboams idols are also called devils, 2. 〈◊〉 11. 15. And he appointed him priests for the high places, and for the devils, etc. and Antichrists likewise, Revel. 9 20. And the rest of the men which were not killed by those plagues, yet repented not of the works of their hands, that they should not worship devils, etc. Vers. 8. And thou shalt say unto them, Whatsoever man there be of the house of Israel or of the strangers, etc.] Here the former law is extended to stranger's also, namely, such as were turned to the religion and church of the Israelites; and withal this also is expressed, that as the sacrifice might not be killed, ver. 3. so neither might it be offered without the Sanctuary though it were killed therein. Vers. 10. I will set my face againct that soul that eateth blood, and will cut him off from among his people,] To wit, though by partiality or other means he escape the hand of the magistrate. See the notes upon Gen. 9 4. Vers. 11. For the life of the flesh is in the blood, and I have given it to you upon the altar, etc.] That is, I have set it apart for a better employment then for food, and therefore in reference to that spiritual employment it must not be eaten at all. Vers. 13. Whatsoever man there be of the children of Israel, or of the stranger that sojourneth among you which hunteth & catcheth, etc. It is particularly pressed in this place, that even when by hunting or otherwise they did catch any beast or fowl that might be eaten, that is, that might lawfully be eaten, though at such times men used to be in great haste and to take great liberty to themselves, they must let out the blood thereof, and cover it with dust, before they eat the flesh thereof, and much more when at more leisure they killed any beast at home for their own particular use. Now this covering of the blood with dust was enjoined, not only to make sure that it might not be eaten, but also happily, first, to show a reverend regard of the life of the beast, by burying the blood, which was the seat of the life, with a kind of ●onour (for burial is honourable, Eccles. 6. 3. An untimely birth is better than he that lives many years, and when he dyeth hath no burial) and secondly, to imply the lawfulness of killing the creatures in this manner for the covering of their blood might signify that it should not be imputed unto them, as appears by those places where the not covering of the blood implies the contrary, as Job 16. 18. O earth cover thou not my blood! and Ezek. 24. 7. 8. For her blood is in the midst of her, she set it upon the top of a rock, she poured it not upon the gr●und to cover it with dust, that it might cause fury to come up to take vengeance, etc. Vers. 15. And every soul that eateth that which died of itself, etc.] This must be understood of him that did eat any such thing ignorantly, in which case he was also to bring those sacrifices appointed Levit. 5. For he that willingly offended herein was liable to a greater punishment, etc. And the strangers here mentioned are such as were converted to the faith, and joined to the Church of Israel, for other strangers in Israel might eat these things. See that place Deut. 14. 21. Ye shall not eat of any thing that dyeth of itself; thou shalt give it unto the stranger, etc. CHAP. XVIII. Vers. 3. AFter the doings of the land of Egypt, wherein ye dwelled, ye shall not do, etc.] That is, you must not think their doings a warrant for you whom I have chosen as a peculiar people to myself: the rule is general, but the intent is thence to infer the necessity of their obeying these particular laws concerning unlawful marriages that do immediately follow. And withal a reason is employed of the giving these laws, to wit, le●t the Isralites should be corrupted by that they had seen in Egypt, and should see in Canaan. Vers. 5. Ye shall therefore keep my statutes and my judgements, which if a man do he shall live in them.] This is in itself the voice of the law, and propounded to them a way of righteousness and life, which man by reason of his frailty and corruption was never able to attain, as S. Paul saith alluding to this place, Rom. 10. 5. Moses describeth the righteousness which is of the law, that the man that doth th●se things shall live by them. But therefore we must know that God did not propound this to the Israelites, as intending that they should thereby be justified and saved or not at all, but much as Christ propounded it to that rich man, Matth. 19 17. If thou wilt enter into life keep the commandments: namely, first, to discover unto them how weak and unable they were to obtain life in this way, and so to beat them off from all confidence in their own works; secondly, to make them know that this obedience which God required of them was a due debt, and must be paid either by them or by their surety; thirdly, to bring them hereupon to look out after a Mediator, and so the law was a schoolmaster to bring them unto Christ that they might be justified by faith; and fourthly, as including a promise of life even to the evangelical desire and endeavour of believers to keep all the laws and commandments of God. Vers. 6. None of you shall approach to any that is near of kin to him to uncover their nakedness.] That is, to lie with them carnally, yea though it be under pretence of marriage; yet withal whatever immodest carriage is contrary to the respect we ought to bear to such as are thus nearly allied to us is also by consequence forbidden too. But by near kin is only meant such near kindred as are afterwards particularly expressed: for else how should we know how far this prohibition were to reach? Vers. 7. The nakedness of thy father or the nakedness of thy mother thou shalt not uncover.] Some by discovering the nakedness of the father here understand that the daughter should not lie with the father: but I find the act of uncovering still ascribed to the male; and indeed it were a very improper speech to use the phrase concerning the woman. The words therefore are rather to be understood thus: In the beginning of this verse the law is given that man should not lie neither with his father's wife (for that is meant here by the father's nakedness) nor with his own mother; in the next clause of this verse the reason of the last is given, because it was a thing odious in nature to uncover the nakedness of a man's own mother, she is thy mother, etc. In the next verse the first is confirmed, he must not lie with his father's wife, because it is his father's nakedness, which doth evidently explain this. The husband and the wife are both one flesh, and therefore whoever uncovereth the nakedness of his father's wife doth all one as if he did uncover his father's nakedness. Vers. 9 The nakedness of thy sister, the daughter of thy father, etc.] That is, thou shalt not marry not lie with thy sister, whether she be the daughter of thy father and mother both, or the daughter of thy mother only (for here the Lord speaks only of sisters by the same venture, of sisters by a mother in law he speak● vers. 11.) Whether she be born at home or abroad, that is, whether the sister be lawfully born at home in marriage, or unlawfully abroad by fornication: for his fathers and mother's bastard that is begotten out of marriage is his sister, and therefore he might not uncover her nakedness. Vers. 10. The nakedness of thy son's daughter, etc.] And so other of further descent: how much more than his next daughter, though she be not named? Vers. 11. The nakedness of thy father's wives daughter, etc.] That is, the daughter of thy father, not the daughter of thy mother. See above vers. 9 Vers. 16. Thou shalt not uncover the nakedness of thy brother's wife.] To wit, except in that special case, when a man deceasing without children his nex● broth●r by an express exception of the law, Deut. 25. was to marry the wife of the deceased, and to raise up ●ee● unto his brother, as Onan the so●ne of Judah did, Gen. 38. 8. Vers. 18. Neither shalt thou take a wife to her sister to vex her, etc.] This is all one with one wife to another, as it is translated in the margin of our Bibles, as Ezek. 1. 9 the wings of the beast are said to touch a woman to her sister (as it is directly in the Hebrew words) that is, one another. Though the ordinary exposition be that this is meant of sisters, that man having married any woman must not afterward marry her sister to vex her, etc. yet these reasons so far sway me, that I cannot but understand it of any two women: First, because incest with sisters is above forbidden, vers. 9 11. Secondly, because polygamy is no where else forbidden if not here, unless to the King, Deut. 17. 16. Thirdly, because the following words cannot, unless extremely forced, be brought to agree with that exposition of sisters; for would not the marriage of her husband with another woman vex her as much as with her sister? happily more. And why is it added in her life? as if it were lawful for a man to marry his wife's sister after his wife's decease: those things win me to think that it is meant of any two women. Vers. 19 Also thou shalt not approach unto a woman to uncover her nakedness as long as she is put apart, etc.] To wit, though she be thy lawful wife. Vers. 21. And thou shalt not let any of thy seed pass through the fire to Molech.] Molech was an idol worshipped by the Ammonites and other heathen, called also Moloch, Amos 5. 26. But ye have born the tabernacle of your Moloch: and is thought of some to be the star Saturn, the highest; or the Sun, the chief of the Planets, thence called the star of your God, Amos 5. 26. And it is derived of Melech, which signifies a Prince or King. It is thought by many to b● the same idol that is ordinarily in Scripture called Baal, which they gather by comparing together 2. Kings 23. 10. And he defiled Topheth which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. Jer. 19 5. They built also the high places of Baal, to burn their sons with fire for burnt-offerings unto Baal, etc. chap. 7. 31. And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons & their daughters in the fire, etc. & chap. 32. 35. Now to this idol they caused their children to pass through the fire two ways: for some burned them to death, or at least killed them, and then burned them on their altars: for so it is said of Ahaz, 2. Chron. 28. 3. He burned incense in the valley of Hinnom, and burned his children in the fire. etc. and of the Israelites in general, Psal. 106. 37, 38. They sacrificed their sons and their daughters unto devils, and shed innocent blood. But some only made them to go through between two fires, as a sign of their consecration. This sin is here forbidden amongst whoredoms and incests, because as all idolatry is spiritual fornication, so this especially, because their seed was here given away unlawfully, which i● therefore called a going a whoring after Molech, Levit. 20. 3, 5. But though this idol be here named, yet under this the like wicked service to any idol is forbidden. Neither shalt th●u profane the name of thy God.] This is added as a reason why in the foregoing law they were forbidden to let their seed pass thorough the fire to Molech, to wit, because it would be a vild profanation of God's holy name, and that first, in regard it would be an horrible vilifying of the Lord God to forsake him, and yield such ●onour to such a base idol-god; and secondly, because horrible wickedness in a people called by his name, that is, called the people and servants of God, would be a dishonour to God, and would cause the name of God to be blasphemed even among the Gentiles. Vers. 24. For in all these the Nations are defiled which I cast out before you.] That is, with all these incestuous mixtures the Canaanites defiled themselves, and so provoked me to cast them out of the land; and therefore take you heed that you do not provoke me by the same sins. Now hereby it is manifest that all the several sorts of incest before mentioned are sins against the law and light of nature▪ because the Lord abhorred the heathen that had no other law, and punished them so severely for these very sins. Vers. 26. Ye shall therefore keep my statutes and my judgements.] The mention of God's statutes here doth intimate what a shame it would be for them that had the light of the word, to walk in these evil courses, whereinto the heathen fell because they lived in darkness. CHAP. XIX. Vers. 3. YE shall fear every man his mother and his father.] Because the mother is usually most despised, the Lord enjoins the fear of the mother in the first place. And keep my Sabbaths.] Because the commandment for sanctifying Gods Sabbaths is directed to the fathers and mothers of the family, who are to take care that children and servants profane not Gods holy day, therefore the charge for fearing mother and father is here prefixed before this of sanctifying the Sabbath: The meaning is, that children and servants must have such an awful fear of their superiors as willingly to be guided by them according to God's word in the matter of sanctifying Gods Sabbaths, and not to resist them in it. Vers. 6. It shall be eaten the same day ye offer it, and on the morrow.] That is, if it were a peace-offering for a vow or a freewill-offering; otherwise if it were for a thanksgiving, it was to be eaten the same day, Levit. 7. 15. And the flesh of the sacrifice of his peace-offerings for thanksgiving shall be eaten the same day that it is offered, he shall not leave any of it until the morning. And so that which was left of the one was to be burnt the second day, and that which was left of the other upon the third; which must needs make them more willing to call the poor to eat with them of their peace-offerings, because the remainders might not be reserved for themselves but were to be burnt. Vers. 11. Ye shall not steal, neither deal falsely, neither lie one to another.] Though all lying be here forbidden, yet principally all lying whereby men are defrauded of their right, either in buying or selling, or otherwise. Vers. 12. And ye shall not swear by my name falsely.] Next after the Law against all false dealing in defrauding this is here inserted, because by perjury men use to help forward their false dealing. Nether shalt thou profane the name of thy God.] To wit, nether by perjury nor vain swearing. Vers. 14. Thou shalt not ●urse the deaf, etc.] Under these particulars of cursing the deaf, and laying a stumbling-block before the blind, there is also forbidden all other injuries done to men in confidence that the parties injured shall not be able to know who wronged them, and so not have power to defend or right themselves; yea even the putting of stumbling-blocks before the consciences of men, and that because the Lord will plead the cause of those that are thus wronged, which is employed in the last words, but shalt fear the Lord thy God: as if he had said, Let the fear of God in these cases restrain thee, though the deaf and blind need not be feared. Vers. 16. Neither shalt thou stand against the blood of thy neighbour.] Though the doing of any thing against the life of our neighbour is here forbidden, yet the evil principally here forbidden is the standing up in courts of Justice to take away a man's life, either as a false accuser, or a false witness: and the rather is this subjoined to the foregoing Law, Thou shalt not go up and down as a tale-b●arer among thy people, because tale-bearing doth usually tend, as in Doegs example we may see, to derprive men of their lives, according to that of the Prophet, Ezek. 22. 9 In thee are men that carry tales to shed blood. Vers. 17. Thou shalt not hate thy brother in thy heart; thou shalt in any wise rebuke, etc.] That is, when any man hath wronged you in any thing, you shall not go away and closely nourish hatred in your hearts against them, or secretly carry tales of them to others, and in the mean season never open your mouths to them that did the wrong; but quite contrary, you shall in a brotherly manner rebuke them for the evil they have done, that so you may reclaim them from those evil ways. This I conceive is the drift of this precept: yet withal it may imply that he that doth not rebuke his brother when he sees him do amiss, doth indeed hate him and not love him, and that because he suffers him to run on in his sin, and seeks not his amendment. Vers. 18. But thou shalt love thy brother as thyself.] This clause, as thyself, doth not denote an exact and perfect equality of love, but a certain proportion of likeness: it doth not bind men to love their neighbour with the same degree of love, but 1. that they should no more desire or seek the hurt of their neighbour then of themselves; 2. that they should endeavour to do all good to their neighbour as to themselves; and 3. that they should love their neighbour in the same manner, heartily, sincerely, constantly as they love themselves. This expression therefore is not unlike that, Joh. 17. 21. where our Saviour prayed that all true believers might be one with him and his father, as thou father art in me, and I in thee, which doth not impart the same union, but only a likeness of union. Vers. 19 Ye shall keep my statutes.] This is repeated and prefixed here, to show that the ordinances following must not be neglected though seeming slight, because even these also were God's statutes. Thou shalt not let thy cattle gender with a divers kind.] Of this Law there may be two reasons: one natural, to teach his people not in vanity or curiosity of mind to alter the shape or nature of the creatures, or seem to make more than God created; another mystical, to teach them how God did hate both mixture of persons, I mean the children of God with infidels, as also all mixtures of religions, and of man's devices with God's ordinances, and whatsoever hypocrisy or corruption of manners is contrary to that sincerity and simplicity which God requires in his children; and this also was intended in the following prohibitions, against sowing their fields with mingled seed. Vers. 20. Whosoever lieth carnally with a woman that is a bondmaid bet rothed, etc. she shall be scourged.] And so consequently the man also, as being both equally guilty: And indeed, in the Hebrew, there shall be a whipping, which may have reference to both: because she was a bondwoman a lighter punishment is inflicted; for had she been either born or been made free, both should have been put to death, Deut. 22. 23▪ 34. Thus still the Lord debaseth bond-servants, to teach his children to hate the bondage of sin. Vers. 21. And he shall bring his trespasse-offering▪ etc.] Both for himself and the servant with whom he committed uncleanness, if she were an Israelite. But because the man only is appointed to bring a trespasse-offering, this seems to imply the former Law was meant of heathen bondwomen, which might not bring an offering. Vers. 23. And when ye shall come into the land, and shall have planted all manner of trees for food, than ye shall count, etc.] The first-fruit that grew upon young trees newly planted was for the first three years to be accounted as uncircumcised, and not to be eaten, that is, they were to be cut or plucked off betimes, and cast away as an unclean thing▪ even as the fore-skinnes of men in circumcision were cut off and cast away as unclean. And though herein they were taught to benefit themselves in way of husbandry, because if a young tree be suffered to bear fruit too soon, neither will the fruit ever be good, nor will the tree endure so long, this over-early fruit drawing away the nourishment which should make the root and tree strong; yet chiefly I conceive it was thus ordained for religious respects, as 1. because the first-fruit was to be consecrate to God, to whom it was fit the best should be given; and at the best they use not to be till after three or four years bearing: and 2. to show that through the contagion of sin all things are rendered unclean to us, Tit. 1. 15. To them that are defiled and unbelieving is nothing pure, so that we have no right to eat of them till by Christ, the seed promised in the circumcision, they be restored as pure to us again, and until they be sanctified by the word of God and prayer, 1. Tim. 4. 5. Vers. 24. But in the fourth year all the fruit thereof shall be holy, etc.] That is, they shall be given the priests as first-fruits. See Numb. 18. 12, 13. Vers. 25. And in the fifth year shall ye eat of the fruit thereof, that it may yield you the increase thereof.] That is, abundantly. For this last clause hath reference to the whole foregoing Law concerning the first fruit of trees, to wit, that if they did pluck off and cast away the fruit for three years as uncircumcised and unclean, and give the fruit of the fourth year to the Lord, and then on the fifth year and not till then gather fruit and eat it themselves, the Lord would cause the land to yield the fruit thereof in such abundance, as in other things, so also in the fruit of their trees, that they should have no cause to repent themselves that in obedience to Gods command they had deprived themselves of the fruit of the first four years. Vers. 27. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.] It is not easy t● determine what is meant by rounding the corners of their heads and marring the corners of their beards. Some conceive that by rounding the corners of their heads, was meant the polling of their heads with round curled locks, after a nice and effeminate manner: and by marring the corners of their beards, the shaving away their beards, as if they affected to be like women: and so they conceive the drift of this Law in both particulars is to forbid all effeminate delicacy and quaintness in the trimming of their heads, and shaving of their beards, after the manner and custom of the heathen. Again others hold that by rounding the corners of their heads, and marring the corners of their beards, is meant the cutting off the locks of their heads, and the hair of their beards, that they might offer them to Idol-Gods, as most certain it is the heathen used to do. But last of all others determine that hereby is meant the shaving off the hair of their heads and beards when they were in mourning and extreme heaviness: And indeed this was a custom amongst the heathen: whence is that, Isai. 15. 2. Moab shall howl over Nebo, and over Medeba: on their heads shall be baldness, and every beard cut off; and that Jerem. 48. 37. Every head shall be bald, and every beard clipped. And the more probable this opinion seems, because the heathenish customs here forbidden are joined together with those in the following verse of cutting their flesh, etc. when they mourned for the dead, chap 21. 5. They shall not make baldness upon their head, nether shall they shave off the corners of their beard, nor make any cutting in their flesh. Vers. 28. Ye shall not make any cuttings in your flesh for the dead.] As the heathen used to disfigure themselves both by cutting and shaving their hair, especially in their mourning; so also they used to cut and lance themselves, Jer. 16 6. 2. Reg. 18. 28. and to imprint marks upon their flesh, cutting themselves and then filling up the place with ink or some other colour, that the marks thereof might remain: all which customs God here forbids his people to take up, both because they were the desperate effects of immoderate mourning, as also because they were the customs of idolaters, le●t conforming themselves to idolaters in these things, they should also grow to a conformity with them in their idolatrous worshipping of false Gods. Vers. 30. Ye shall keep my Sabbaths and reverence my Sanctuary.] That is, ye shall esteem of it as of the house which I have chosen to be my dwelling-place, that accordingly you may be careful to come thither with an inward awe and fear of my presence; and not to approach to it in your uncleanness, or any other way to pollute it. To the commandment of sanctifying Gods Sabbaths this of reverencing his Sanctuary is joined, because the Sabbaths were the chief times whereon they re●orted to the Sanctuary. Vers. 32. Thou shalt rise up before the hoary head.] Under this all honour d●e to them is included. Vers. 36. Just balances, just weights, a just ephah, etc.] Concerning the Ephah, see chap. 5. 11. and concerning the Hin, see Exod. 29. 40. And know we must that under these the most usual measures all other measures are comprehended. CHAP. XX. Vers. 2. AGain thou shalt say to the children of Israel, Whosoever he be of the children of Israel, etc.] Here the punishments are appointed for the transgression of tho●e Laws delivered ●n the former chapter. Vers. 3. And I will set my face against that man, etc.] That is, if any ma● shall sacrifice his children to that idol Molech, and his sin be not known, or cannot be sufficiently proved against him in a judicial way, or that you neglect to punish him, and through connivance forbear to proceed against him according to the former Law, then will I set myself against that man to destroy him and cut him off. And the reason is added, Because he hath given of his seed unto Molech to defile my Sanctuary, and to profane my holy name. Now these that sacrificed their children to Molech are said to defile God's Sanctuary. 1. Because generally the Land was defiled, and so the Sanctuary being in the midst of them was polluted by this, as by other their ●innes, from which it was therefore purged upon the day of expiation, chap 16. 16. 2. Because it was a horrible profanation of God's Sanctuary, that men defiled with such abominable ●innes▪ as idolatry and bloodshed, and that too of their own children, should yet come into God's Sanctuary: 3. Because it was a vild debasing and contempt of God's Sanctuary, that they should forsake that to go and sacrifice in the valley of Tophet to that idol Molech. Why they are said also to profane Gods holy name, is noted before, chap. 18. 21. Vers. 5. Then will I set my face against that man, and against his family, etc.] That is, his posterity or kindred. The word in the original is sometime translated kindred, Gen. 24. 38. But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son: Sometimes it is meant of the whole people of Israel, because they came all from one stock, as Jer. 8. 3. And death shall be chosen rather than life by all the residue of them that remain of this evil family; and Micah 2. 3. Therefore thus saith the Lord, Be●old against this family do I devise an evil, from which ye shall not remove your necks. It is here used, because they of his own family and kindred were most likely to be partial and to follow his example; but all are here threatened, that either by solicitation, or defending and excusing them, or by not accusing them, that is winking at their sin, shall further their escaping deserved punishment, as likewise all that should tread in his steps, and go whoring after Molech as he had done. Vers. 6. I will even set my face against that soul, and will cut him off from among his people.] That is, if you do not punish him according to that Law before given, Exod. 22. 18. Tho● shalt not suffer a witch to live. Ver●. 9 For every one that curseth his father or his mother shall surely be put to death.] This word, for, hath reference to the foregoing exhortation, sancti●ie yourselves and be ye holy, etc. and it must be extended also to all the particular penal statutes, that follow in this chapter: as if it had been said, For if you do not sanctify yourselves, and keep my statutes, behold thus and thus, as you shall now hear, have I in all those following particulars appointed you to be punished. The Law that is first here delivered is for the putting of him to death that curseth his father or his mother, which is not meant of every wayward word, but of such reviling speeches as they might plainly perceive proceeded from a manifest contempt of their parents, of which see Exod. 21. 17. By what manner of death they were to die, it is not expressed: Some conceive that because stoning is appointed both in the beginning and end of the chapter, as may be seen ver. 2. and ver. 27. therefore in all other places of this chapter where no other kind of death is expressed this of stoning is intended. But however in this particular of children that cursed their parents, we may the rather think it was so, because elsewhere this kind of death is appointed for rebellious children, Deut. 21. 20, 21. His blood shall be upon him.] That is, he is the cause of his own death: which is added to show that however men may think this Law too severe, yet he hath deserved this punishment, and must therefore undergo it. Ver●. 10. He that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.] Namely by stoning, as it may probably be gathered from these places, Deut. 22. 22, 23, 24. If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her: Then ye shall bring them both unto the gate of the city, and ye shall stone them with stones that they die: and so also Deut. 16. 38, 40. and John 8. 4, 5. The words of this Law are only express for the adultery of the wife, and so they are also, Deut. 22. 23, 24. Nor do we any where read, that the husband breaking the covenant of marriage, by lying with a single woman, was punished with death: and that because the adultery of the wife in some degrees is more injurious to the husband's, by causing him to father a bastard brood. Vers. 14. And if a man take a wife and her mother, ●t is wickedness; they shall be burnt with fire, both he and they.] That is, the man, and both mother and daughter married to him, if both consented to this wickedness; or either of them indifferently, whether mother or daughter, that is taken to the other. And the severity of the punishment was to show the heinousness of the sin. Vers. 15. And if a man lie with a beast▪ he shall surely be p●t to death: and ye shall s●ay the beast.] Both to show how horrible and detestable that fact was, as likewise that the ●ight of such a beast (being unfit for other employments also, for no man would willingly keep such an one) might not bring to remembrance so filthy a sin. Vers. 16. They shall surely be put to death, their blood shall be upon them.] That is, both the woman and the man before spoken of that are found guilty of this unnatural sin of beastiality. Vers. 17. And if a man shall take his sister, etc.] In this law concerning the punishment of incest between the brother & the sister, there is mention made of their seeing one▪ another's nakedness, whereby either nothing else is intended but what in other Laws is called uncovering their nakedness; or else because this might happen, this is added to show the heinousness of the sin, and how justly it is appointed to be punished with death. The manner of their death is not expressed (and therefore happily that was left to the Magistrate, or else it was stoning, as is noted before upon ver. 9) only it is said, they shall be cut off in the sight of their people, whereby is intended that they were immediately to be put to death, and that openly, for a warning to others; and that if the Magistrate should forbear to cut them off, than the Lord himself would do it. Vers. 18. And if a man shall lie with a woman having her sickness, etc.] That is, if he doth it wittingly: for if he did it unwittingly he was only rendered unclean thereby, and was to be purified, and to make an atonement for himself according to the direction of other Laws. Vers. 19 They shall bear their iniquities.] That is, they shall be cut off: for the punishment of incest being expressed in other places, here it suffices to express their guiltiness. Vers. 20. They shall bear their ●inne, they shall die childless.] That is, they shall presently be put to death. Here the phrase is thus carried, to show that one reason why the Lord appointed such to be cut off was, that the Land might not be filled with the issue of such unclean mixture. CHAP. XXI. Vers. 1. THere shall none be defiled for th● dead among his people.] That is, none of the inferior priests shall by reason of mourning for the dead defile themselves, to wit, by touching their dead bodies, or being in the house where their dead bodies were, or coming nigh them, a●d so consequently being present at their funerals, etc. And several reasons may be given why this was forbidden: 1. that they might not too frequently be thereby disabled from attending the work of their priestly office; 2. that hereby it might be seen, that there was a higher degree o● holiness required in the priests then in the rest of the people; 3. that they might be the clearer types of the Messias, who should be so exactly holy; 4. that their refraining to mourn might be a real instruction to the people of the hope of the resurrection; and 5. to teach us what purity is required in those that are by Christ made priests unto God, Rev. 1. 6. Vers. 2. But for his kin that is near to him, that is, for his mother, and for his father, etc.] Amongst others here expressed for whom the priests might defile themselves, the brother is one. But why then were Eleazar and Ithamar the sons of Aaron forbidden to bewail the death of Nadab and Abihu their brethren, Leu. 10. 6. Uncover not your heads, neither rend your clothes le●t you die, etc. I answer, that charge was extraordinary and peculiar: 1. Because hereby they were required to testify their submission to that severe proceeding of the Lord against their brethren; and 2. Because they were newly that day entered upon the execution of their priestly office, for which it was not therefore fit they should disable themselves by defiling themselves with the dead, there being no other priests at that time to do the work in their stead. Vers. 3. And for his sister a virgin that is nigh unto him, etc.] That i●, his own sister by father or mother, if unmarried; but if she were married, he might not be a mourner at her burial to defile himself thereby, because she was then transplanted into another family. Vers. 4. But he shall not defile himself, being a chief man among his people, to profane himself.] Some read this place as it is in the margin of our Bibles, But being a husband among his people he shall not defile himself for his wife, etc. and then the sense must be, that though the priests might defile themselves for those their nearest kindred, mentioned in the former verses, yet they might not defile themselves for their wives. But the wife being nearer to the husband then the nearest of his kindred can be, it is hard to say why the priests should be allowed to defile themselves for their near kindred and not for their wives: and far more probably we may conceive that by allowing them to mourn for their near kindred, their defiling themselves for their wives is employed as far more necessary; which also we may the rather think, because to Ezekiel, being a priest, this is given in charge as a strange and unusual thing, that he should not mourn for his wife when she died, Ezek. 24. 16, etc. and hence it is that few approve of this translation. But reading it then, as it is in the text of our Bibles, But he shall not defile himself, being a chief man among his people, to profane himself, all the difficulty lies in knowing what is meant here by being a chief man among his people: concerning which I find three several opinions of Expositors. For first, some understand it of the high priest, that being a chief man, that is, the high priest, he might not defile himself, no not for his nearest kindred; which they say is afterwards more fully expressed vers. 10. But because the laws against the high priests mourning are afterwards set down by themselves, I think it very improbable that this should be meant of the high priest. Secondly, some understand by a chief man here the master or chief man of the house or family, where there is a dead corpse to be buried; and so take the meaning of the words to be this, That no priest should defile himself for any but for his near kindred before mentioned, no though he were the chief man or master of the family where they died. And thirdly, some by a chief man understand any of the priests, and conceive the meaning of this place to be, that though none of the people were allowed to defile themselves for the dead so as to profane themselves, that is, after the profane manner of the heathen, according to that Law, chap. 19 18. yet the priest especially might not do it, being a chief man among his people. So that according to this interpretation, the emphasis of this prohibition lies in these words, to profane himself. The inferior priests might defile themselves for their nearest kindred, but yet not so as to profane themselves, to wit, after the manner of the heathen, by making baldness upon their heads, etc. as it is expressed in the following verse: though none of the people might do this, yet not the priest especially, being a chief man among his people. Vers. 5. They shall not make baldness upon their heads, etc.] That is, when they did mourn for their kindred. See chap 19 28. Vers. 6. For the offering of the Lord made by fire, and the bread of their God they do offer. See the note upon chap 13. 11. The word and here is not in the original: so that by the bread of their God is meant both the sacrifices burnt upon the altar, and the heave-offerings, which were the priest's portion: and they are so called, partly because they were offered upon the altar, the table of the Lord, Mal. 11. 12. and partly because they were eaten by the priests of the Lord. Vers. 7. They shall not take a wife that is a whore or profane.] That is, neither a common whore, nor a woman whose chastity had been violated, though she did not as a common whore prostitute herself. Some also conceive that under this word, profane, all those were forbidden to be taken in marriage by the priests, that were for any other cause of ill name and basely esteemed, as a bastard, or one that was of light behaviour; yea it seems that they might not marry a widow, unless she were a priest's widow: For so it is expressly said, Ezek. 44. 22. They shall take maidens of the seed of the house of Israel, or a widow that had a priest before. Now all this was to maintain in the people an high opinion of the dignity of the priesthood, and that they might be the fitter to be types of Christ. Neither shall they take a woman put away from her husband.] That is, divorced, ●nd not for the cause of adultery, which to the Israelites was permitted under Moses Law, Deut. 24. 1, 2. but it was for the hardness of their hearts, as our Saviour saith, Matth. 19 8. Vers. 8. Thou shalt sanctify him therefore, etc.] That is, thou Moses, thou shalt command him thus to be sanctified, Exod. 19 10. And the Lord said unto Moses, Go unto th● people, and sanctify them to day and to morrow, etc. or else it is an Apostrophe to the people, that they should, as much as in them lay, take care that the priests did thus carry themselves as holy persons. Vers. 9 She shall be burnt with fire.] Other persons were not put to death for simple fornication, neither the man nor woman, Exod. 22. 16, 17. And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of Virgins: only the priest's daughter, because of the dishonour done to her father's house, is appointed here to be burnt; and it may well be thought by the rule of Analogy the same punishment was to be inflicted on the priest's wife, if not his sons, when guilty of the same sin. Vers. 10. And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, etc.] Either therefore the uncovering of the head was it seems then an expression of mourning, though afterward a contrary custom was used, to wit, when they mourned to cover their heads; or else that which is forbidden the high priest here is, that he should not take off his mitre to the end he might put on a covering on his head after the fashion of mourners, as it is noted before, chap. 10. 6. Vers. 12. Neither shall he go out of the Sanctuary, nor profane the Sanctuary of his God.] That is, he shall not go out of the Sanctuary to mourn for his nearest dead friends, because this forsaking of the Sanctuary and the service thereof would be a kind of vilifying of God's Sanctuary and service; and if he should return again from his dead friends into the Sanctuary, this would be a manifest defiling and profaning of the Sanctuary. For the crown of the anointing oil of his God is upon him.] That is, because being the anointed high priest, and so advanced above the rest of the priests, he may not do that which the other priests may do. The oil of anointing poured upon the high priests head is here called the crown of the anointing oil, both because by that anointing he was separated to a place of special dignity above his brethren, and also because therein he was a type of Christ's royal priesthood; yet withal happily this phrase may be used with respect had to the plate of pure gold, fastened to the mitre, which was upon the high priests head when he was anointed, and is called the holy crown, Exod. 29. 6, 7. Thou shalt put the mitre upon his head, and put the holy crown upon the mitre: then shalt thou take the anointing oil and pour it upon his head, and anoint him. Vers. 13. And he shall take a wife in her virginity.] And so the high priests wife was a figure of the church, which is to be chaste, pure, holy, 2. Cor 11. 2. I have espoused you to one husband, that I may present you as a chaste virgin to Christ. Rev. 14. 4. These are they which were not defiled with women: for they are virgins: These are they which follow the lamb whithersoever he goeth. Vers. 14. But he shall take a virgin of his own people to wife.] That is, of the Israelites, not of any other nation, though a virgin, Ezek. 44. 22. They shall take maidens of the seed of the house of Israel, or a widow that had a priest before. Some would have a virgin of his own people to be a virgin of his own tribe; but it is evident that the high priest was not bound to marry to none but to the tribe of Levi, for Jehoshubeath the daughter of King Jehoram was the wife of J●hoi●da, 2. Chron. 22. 1. Vers. 15. Neither shall he profane his seed among his people.] That is, he shall not by marrying any of these here forbidden render his sons unfit for the priestly office. So that this is added to imply one reason why the priests might not marry any of these before mentioned, to wit, because any blemish in his wife would tend to the reproach and dishonour of his children born of her, and so make them unfit to succeed their father, or to execute the priest's office. Vers. 17. Whosoever be of thy seed in their generations that hath any blemish, etc.] This law, whereby all Aaron's posterity that had any blemish in their bodies were excluded from the priest's office, was first, to signify the perfection of Christ, of whom the priests were types, who had not indeed the least blemish of sin in him; and secondly, to signify how perfectly pure all the Saints should be through Christ, of whom it is said, Rev. 14. 5. that they are without fault before the throne of God; and thirdly, how pure all those should be that are employed in sacred functions from any thing that might be a blemish to their profession and ministry. Vers. 22. He shall eat the bread of his God, both of the most holy and of the holy.] Herein the blemished priests had a privilege above the unclean, who might not eat of the holy things, Levit. 22. 3. What man soever of the seed of Aaron is a leper, or hath a running issue, he shall not eat of the holy things, until he be clean. Vers. 23. Only he shall not go in unto the vail, etc.] That is, into that part of the Sanctuary wherein the vail was that hanged before the ark, to wit, to dress the lamps, or to order the shewbread, etc. CHAP. XXII. Vers. 2. SPeak unto Aaron and to his sons that they separate themselves from the holy things, etc.] That is, that they wholly abstain from meddling with them, or eating of them, to wit, whilst any legal uncleanness is upon them, as is expressed vers. 3. And by the holy things of the children of Israel are meant all their oblations, whereof the priests were to eat, yea even their first-fruits, Numb. 18. 13. only of the tithes it seems they might eat, even whilst they were unclean. In the former chapter the Lord showed what natural and personal blemishes made the priests unfit for his service; here he shows now what accidental pollutions should make them for the time unfit for the same service: for however it might seem needless to enjoin the priests to separate themselves in the time of their uncleanness, since it was before forbidden the people not to pollute Gods holy things by intermeddling with them at such times, Levit. 7. 20. But the soul that eateth of the flesh of the sacrifice of peace-offerings that pertain unto the Lord, having his uncleanness upon him, even the soul shall be cut off from his people; yet because men honoured above others use to abuse their advancements, as if they had ● privilege to sin, lest the priests should pretend such a privilege, this is also particularly forbidden them. Vers. 4. What man soever of the seed of Aaron is a leper, or hath a running issue, etc.] This concerneth women also, Aaron's daughters, who might eat of some of the holy things, yet not when they were unclean. Vers. 9 They shall therefore keep mine ordinance, etc.] That is, they shall abstain from eating of the things before spoken of. Vers. 10. There shall no stranger eat of th● holy things, etc.] That is, none but those of Aaron's posterity, though Israelites or Levites: yet an exception is added in the next verse, to wit, that any servants the priests had bought with their money, might eat of these things, whether Israelite (who was yet to go out after seven years' service) or servants bought for ever from other nations. Vers. 14. And if a man eat of the holy things unwittingly then he shall put the fifth part thereof unto it, etc.] And withal offer a ram for his sin against God, chap. 5. 15. If a soul commit a trespass and sin through ignorance in the holy things of the Lord, than he shall bring for his trespass unto the Lord a ram without blemish, etc. But here only satisfaction is made to the priests. Vers. 15. And they shall not profane the holy things of the children of Israel, etc.] That is, the priests; to wit, by eating them when they are unclean. Vers. 16. Or suffer them to bear the iniquity of trespass, when they eat their holy things, etc.] That is, the priests shall not, by suffering the people to eat of the holy things, expose them to the guilt of such a sin, and the punishment that will follow thereon. Vers. 18. Whatsoever he be of the house of Israel, or of the stranger in Israel, etc.] In this precept three things are required in all burnt-offerings, whether they were brought by Israelites born, or proselytes (who though they were strangers born, yet embracing the religion of the Israelites were admitted to offer sacrifices, as being engrafted, as it were, into God's Israel) and whether they were brought for a vow or a freewill-offering: to wit, first, that they must be of the beefs, or sheep, or goats; secondly, that they must always be males: in other sacrifices a female was sometimes accepted, but never in burnt-offerings; and thirdly, that they must be without blemish, of all which see the notes upon the first chapter of this book. Vers. 21. And whosoever offereth a sacrifice of peace-offerings, etc.] Here direction is given for their peace-offerings, to wit, that whether they were brought for a vow or for a freewill-offering▪ they must be first of the flocks or herds, beefs or sheep or goats; and secondly, that they must be perfect and without blemish, that is, as some distinguish them, perfect in regard of the inwards, and outwardly without blemish. Yet in peace-offerings that were not for a vow, but for a freewill-offering, though no blemish was allowed, yet something was allowed that was after a sort a blemish, as appears in the exception that follows, vers. 23. to wit, a bullock or a lamb or kid, that had any thing superfluous or lacking in his parts; for this is not meant of such cattle as were any way monstrous, that had of any part too many or too few, as five legs, or three ears, or but one eye; but it is meant of such as had any part too long or too short, over big or over little, not according to th● ordinary proportion of nature, as is usually in other cattle of that kind: and this though it were some kind of defect, yet it was not accounted a blemish, and so it was allowed in peace-offerings that were brought for a freewill-offering, not in peace-offerings that were brought for a vow. Vers. 2●. Ye shall not offer unto the Lord that which i● bruised, etc.] No not in freewill-offerings. Vers. 25. Neither from a stranger's hand shall ye off●r the br●ad of your God, etc.] Some understand this of strangers that were proselytes; le●● (say they) any man should think that such blemished sacrifices, as are before spoken of might serve for proselytes, express mention is made, that from their hands they should not be excepted. Some again by strangers will have such meant, as were neither of the seed, nor the religion of the Israelites, uncircumcised strangers; and these expound this law three several ways: to wit, first, that though such blemished sacrifices were bought from the hand of strangers uncircumcised with their money, yet they might not offer them to God, because they were blemished, and so their corruption was in them, that is, they were corrupted and polluted, and so were not fit for sacrifices; or secondly, that if a stranger, that is, any of the heathen uncircumcised would bring any sacrifice to be offered for them, and brought any of those forementioned blemished sacrifices, it should not be accepted; or thirdly, that from the hand of any pagan they should not offer the bread of their God, that is, his sacrifices of any of these, that is, of any of the cattle before mentioned whether blemished or without blemish, and that because they are blemished and polluted, even because they are brought by the uncircumcised. But neither of these two last Expositions seem to me probable. Not the first of them, because I no where find that the heathen were allowed to bring any sacrifices at all, and therefore it was needless to forbid the taking of a blemished sacrifice from them: Nor the last, because thi● law doth only speak of sacrifices that should be accepted from the Israelites (and not for heathens) as the last clause doth evidently show, they shall not be accepted for you. Vers. 27. When a bullock or a sheep or a goat is brought forth, than it shall be seven days under the dam, etc.] The same is enjoined concerning their firstborn cattle, Exod. 22. 30. Because till they were eight days old they were not fit to be eaten by men; therefore till then the Lord would not allow them to be brought for sacrifices. Vers. 28. And whether it be cow or ewe, ye shall not kill it and her young both in one day.] To wit, that being taught mercy in killing of beasts for sacrifices, they might learn much more to show mercy to men, and also how they should labour after perfect purity when they came to offer sacrifices to God. Vers. 30. On the same day it shall be eaten up, etc.] See chap. 17. 15. CHAP. XXIII. Vers. 2. COncerning the feasts of the Lord, which y● shall proclaim to be holy convocations, even these are my feasts, etc.] That is, these are the feasts which you my people shall cause to be proclaimed as holy convocations, to wit, by the priests; for it is generally held that the priests did by sounding of the trumpets proclaim these festivals. The Lord having before given direction for sacrifices, now gives order for festival times whereon many sacrifices were usually offered. Vers. 3. The seventh day is the Sabbath of rest, an holy convocation; yè shall do no work therein.] That is, no work appertaining to their earthly businesses or employments: upon other festival days, they were not tied so strictly, except only the day of Expiation; for upon other festival days the restraint is, ye shall do no servile work therein, as we may see vers. 7, 8, 21, etc. but upon the Sabbath and the day of Expiation, vers. 28. the Law runs, ye shall do no work therein: and the difference betwixt these is commonly held to be this, that on the other festivals they were forbidden all servile work, that is, all work appertaining to their worldly callings, wherein usually on other days their servants were employed, but were allowed any work in providing food for the day; and so indeed that which was forbidden on the first day of unleavened bread in the seventh verse of this chapter under the name of servile work, In the first day ye shall have an holy convocation, ye shall do no servile work therein, is expressed thus, Exod. 12. 16. And in the first day there shall be an holy convocation: no manner of work shall be done in them, save that which every man must eat, and that only may be done of you. But on the Sabbath day, and day of atonement, they were restrained from all bodily labour, yea even that of providing or dressing their food, as is evident Exod. 16. 23. and Exod. 35. 3. where they were forbidden to kindle a fire, or to dress that which they should eat on the Sabbath day: yet did not the Jews understand this law so, as to restrain them from those works which were necessarily to be done, and therefore they used to water their cattle, as our Saviour faith, Luke 13. 15. on the Sabbath day, and if need were would pull out of a pit either ox or ass that were fallen into it, Luke 14. 5. It is the Sabbath of the Lord in all your dwellings.] That is, to be observed in all your dwellings. The other feasts were especially to be kept before the Sanctuary, whither all the men of Israel were to assemble, Exod. 23. 14. Three times thou shalt keep a feast unto me in the year; and vers. 17. Three times in the year all thy males are to appear before the Lord God. Deut. 16. 5, 6. Thou mayest not sacrifice the Passeover within any of the gates which the Lord thy God hath given thee. But at the place which the Lord thy God shall choose to place his name in, there shalt thou sacrifice the Passeover; and vers. 16. Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose: But the Sabbaths were to be sanctified in all places where they dwelled, to which purpose their Synagogues were built, Acts 15. 21. Moses of old time hath in every city them that preach him, being read in the Synagogues every Sabbath day. Vers. 7. In the first day ye shall have an holy convocation, ye shall do no servile work therein.] See the first note upon vers. 3. Vers. 8. But ye shall offer an offering made by fire unto the Lord seven days.] What the sacrifices were that were to be offered on each of these seven days of unleavened bread, we may see Numb. 28. 18, 24. Vers. 10. When ye be come into the land which I give unto you, and shall reap the harvest thereof, etc.] That is, and shalt address thyself to reap the harvest thereof: for the sheaf of the first-fruits of this harvest, which they were here enjoined to bring unto the priest, was to be the first corn they cut down when they began to put the sickle to the corn, as it is expressed Deut. 16. 9 Nor might they reap their harvest, till this sheaf of first-fruits was brought unto the Lord. Vers. 11. On the morrow after the priest shall wave it.] That is, on the sixteenth day of the first month called Nisan, the second of the seven days of unleavened bread: Upon the fourteenth day of that month the Passeover was kept; the fifteenth day was the first day of the feast of unleavened bread, which day was a Sabbath of rest, vers. 7. and is called, the feast, Numb. 28. 17. and this is the Sabbath here meant: for on the morrow after, being the sixteenth day of that month, the sheaf of the first-fruits was by the care of the Magistrate, in the name of all the people, brought unto the priest, and this sheaf was of barley, for that was first ripe in the land of Canaan, Ruth. 2. 23. She kept fast by the maidens of Boaz to glean unto the end of barley-harvest and of wheat-harvest; and Exod. 9 31, 32. The barley was in the ear, and the flax was bolled; but the wheat and the rye were not smitten, for they were not grown up, to wit, at the feast of the Passeover, but wheat-harvest was after, at Pentecost or the feast of weeks, as we may see Exod. 34. 22. where the feast of Pentecost, or the feast of weeks is also called the feast of the first-fruits of wheat-harvest. Vers. 12. And ye shall offer, the day when ye wave the sheaf, an he lamb without blemish, etc.] To wit, besides the daily morning and evening sacrifice, which upon no occasion were intermitted, and besides the sacrifices appointed for every of the seven days of this solemn feast of unleavened bread, Numb. 28. 23, 24. For this was appointed peculiarly to accompany this sheaf of the first-fruits, and it figured Christ by whom those first-fruits were sanctified. Vers. 13. And the meat-offering thereof shall be two tenth deals of fine flower▪ etc.] To wit, two tenth deals of an Ephah, that is, two Omers, and this was double to the usual proportion in all other sacrifices of lambs, which was but one tenth deal, Numb. 15. 4. He that offereth his offering unto the Lord, shall bring a meat-offering of a tenth deal of flower; the reason whereof may be, because this was a gratulatory sacrifice for the fruits of the earth. Vers. 15. And ye shall count unto you from the morrow after the Sabbath, etc.] Here direction is given how they should know on what day they were to keep the next great feast after that of unleavened bread, to wit the feast of weeks, or Pentecost, namely, that they were to number from the morrow after the Sabbath, that is, from the sixteenth day of the month Nisan (as is before said in the note upon vers. 11.) which was the very day that they brought the sheaf of the wave-offering, seven complete Sabbaths, that is seven complete weeks, which was nine and forty days, and that then on the morrow after the seventh Sabbath, that is, after the seventh week, which was the fiftieth day, they were to keep the feast of weeks or Pentecost, and to offer a new meat-offering unto the Lord: which shows the reason why this feast was called the feast of weeks, namely, because it was seven weeks after the Passeover, or the beginning of the feast of unleavened bread; as also why it was afterward called in the New Testament, Pentecost, Acts 2. 1. to wit, from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth fifty, because it was fifty days after the first and great day of unleavened bread: for they began to number these fifty days from the morrow after that Sabbath inclusively, which was the second day of unleavened bread, the day whereon the sheaf of first-fruits was offered. Vers. 17. Ye shall bring out of your habitations two wave-loaves, of two tenth deals, etc.] That is, on the feast of Pentecost you shall bring this offering, which was to be offered as the first-fruits of their wheat-harvest, as the sheaf offered at the Passeover, mentioned vers. 10. was brought as the first-fruits of their barley-harvest: now it is expressed, that these two wave-loaves were to be brought out of their habitations, either to signify that these two loaves were to be made of the new wheat of their own land, not of foreign corn or bought of strangers; or else to signify that though there were but one sheaf of first-fruits offered at the Passeover in the name of all the people, yet now every family was to bring two wave-loaves of first-fruits out of their several habitations. But indeed because the sacrifices mentioned in the following verse, that were offered together with these loaves, were not brought severally by every family, but provided at the common charge, and offered in the name of the whole Church; and because that it is said expressly vers. 20. that these two loaves of the first-fuits were waved by the priest together with the peace-offerings▪ which could not be if every family in Israel brought two loaves, therefore I only think that the only reason why it is said, Ye shall bring two wave-loaves out of your habitations, was to signify that the loaves were to be made of the wheat of their own land. They shall be of fine flower, they shall be baken with leaven, they are the first-fruits unto the lord] Thusthere is a difference made betwixt the meat-offerings which were in part burnt upon the altar, and were therefore ever without leaven, Levit. 2. 11. and these of the first-fruits, which where wholly for the priest's food, and therefore allowed to be leavened. Vers. 18. And ye shall offer with the bread, seven lambs, without blemish, of the first year, and one young bullock, etc.] In Numb. 28. 27. there is appointed two bullocks and one ram, here one bullock and two rams; the reason of this difference we may conceive was this: Those were as the peculiar sacrifices of that feast-day, these are a further addition in respect of the two loaves, as a particular testimony of their thankfulness for the fruits of the earth, and of their faith in Christ, by whom they were restored to the use of the creatures, and their sacrifices of praise made acceptable to God. Vers. 19 Then ye shall sacrifice one kid of the goats for a sinne-offering, etc.] Leu. 4. 14. a bullock is prescribed for a sinne-offering of the people, and nothing was to be eaten thereof, it was to be burnt without the camp: But this was for some special sin of the congregation, whereas the sacrifice here appointed was in general for all their sins, and was therefore in the kind of a common sacrifice, whence a goat is appointed, and the priest to have the remainder. Vers. 20. They shall be holy to the Lord for the priest.] Whereas ordinarily the priest had but the breast and the right shoulder of the peace-offerings, Leu. 7. 32, 33. etc. The breast shall be Aaron's and his sons: And the right shoulder shall ye give unto the priest of the sacrifices of your peace-offerings, etc. Here he had all, because this was offered in general for all the congregation, and so no particular man had right to eat thereof, therefore it belonged to the priest wholly. Vers. 21. And ye shall proclaim on the self same day, that it may be an holy convocation unto you, etc.] This was the feast-day of Pentecost, or of Weeks, whereon the two loaves and the sacrifices before mentioned were offered unto the Lord; and it was instituted partly as a memorial of their coming out of Egypt, Deut. 16. 10, 12. Thou shalt keep the feast of Weeks unto the Lord thy God, according as he hath blessed thee. And thou shalt remember thou wast a bondman in Egypt, and shalt observe and do these statutes; and of the giving of the Law at this time of the year at mount Sinai, Exod. 19 11. and partly by way of thankfulness for the fruitfulness of the Land. One thing prefigured might be the giving of the Law of Christ by the Apostles, when the holy Ghost came down upon them, the first-fruits of the Spirit, in the likeness of cloven tongues, Act 2. 1, 2, 3. whereupon they went forth to reap that which the Prophets had sown, John 4. Vers. 22. And when ye reap the harvest of your land, thou shalt not make clean riddance, etc.] Speaking of the feasts in the harvest, he repeateth this Law concerning the poor▪ whose relief he joins with his own service. Vers. 24. In the seventh month, in the first day of the month shall ye have a Sabbath.] For Ecclesiastical businesses God hath appointed the month Nisan or Abib to be the fi●st month of the year to the Israelites, which answere●● to part of our March and April, and that in remembrance of their coming then out of Egypt, Exod. 12. 2. and so the seventh month from that was this here spoken of, which they called Tisri, and agreeth in part with our September, and had been formerly the first month of their year; yea and so still continued for civil affairs, and therefore the year of Jubilee begun still at this month, and so was on this month proclaimed, chap. 25. 9 Then shalt thou cause the trumpet of the Jubilee to sound on the tenth day of the seventh month, etc. Now the first day of this month God here appoints them to keep a Sabbath, that is, a solemn feast-day; and it was called the feast of trumpets, because it was solemnised with blowing of trumpets. Indeed the first day of every month, which was their new Moon, they kept as an holy day, a day of special solemnity, and thereon the priests did blow with their silver trumpets over their sacrifices, Numb. 10. 10. In the beginnings of your months ye shall blow with your trumpets over your burnt-offerings, etc. But the first day of this seventh month was kept as a far more solemn festival, and that with blowing of trumpets in way of rejoicing, as it may probably be thought, throughout all the cities of Israel. And the end of this festival was, 1. to be a memorial that this was the first day, the beginning of their New year for civil afairs, whereon it was therefore fitting that they should with rejoicing acknowledge the blessings enjoyed in the foregoing year; 2. to be a memorial to them when they were come into Canaan of the several victories which God had given them over their enemies, where the priests with the holy trumpets did sound an alarm. See Numb. 31. 6. 3. That it might be a preparation for the following day of atonement, their solemn fastday on the tenth day of this month, that so by the sounding of the trumpets they might be put in mind to wake out of the sleep of sin, and with trembling fasting and prayer to turn unto the Lord: and 4. to put them in mind of the special holiness of this month; for as the seventh day of every week was a Sabbath, and every seventh year was kept holy as a sabbatical year; so the Lord would have the seventh month of every year to be holy in some singular manner above the rest of the months: and therefore though it was not wholly spent in sacred festivities, yet there were more holy-days in this month then in all the year besides, to wit, the feast of trumpets, the feast of expiation, and the feast of tabernacles. Vers. 25. Ye shall do no servile work therein; but ye shall offer an offering made by fire unto the lord] What the sacrifices appointed for this feast of trumpets were, see Numb. 29. 2▪ 6. Vers. 27. And ye shall afflict your souls, and offer an offering made by fire before the lord] See that note upon Leu. 16. 29. and Numb. 29. 7. where the several sacrifices of this day are also described. Vers. 34. The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the lord] It was called the feast of tabernacles, or, of booths, because when the Israelites came up to Jerusalem to keep this feast, during the feast they dwelled not in houses, but only in booths, or arbours made of boughs, it is afterwards more fully expressed, ver. 40. and it was kept, 1. in remembrance of God's shadowing protection over them for forty years together, both summer and winter, in their travelling through the wilderness, whilst they dwelled in tents and booths, and were not yet come to their place of rest, as is expressed ver. 43. (and hereby it is evident that they never kept this feast till they were settled in the land of Canaan, because they kept it in remembrance of their dwelling in booths whilst they wandered through the wilderness) 2. to testify there thankfulness to God for the fruits of the earth▪ which this month they gathered in, Deut. 16. 13, 14. Thou shalt observe the feast of tabernacles, seven days after that thou hast gathered in thy corn and thy wine; and thou shalt rejoice in thy feast, etc. and 3. as a figure both of Christ's incarnation, who coming into the world about this time of the year to dwell in the tabernacle of our flesh, was made flesh, & dwelled (or pitched his tent) amongst us, John 1. 14. and also of our condition, who are strangers and pilgrims here on earth, Heb. 11. 13. dwelling in earthly tabernacles which must be dissolved, until our labours being ended we come at length to a place of rest, that dwelling of God eternal in the heavens, 2. Cor. 5. 1. and should therefore with thankfulness remember how God's hand is continually over us to protect us in our pilgrimage; of which spiritual keeping the feast of tabernacles Zachary speaketh, Zach. 14. 16, 19 As for the time allotted to the keeping of this feast, to wit, seven days, this complete number signified that all the days of our pilgrimage in this frail tabernacle of our bodies should be consecrated as holy to the Lord. Vers. 36. Seven days ye shall offer an offering made by fire unto the lord] What sacrifices were appointed for this feast, and in what manner they were to be offered, see Numb. 29. 13, 38. On the eighth day shall be an holy convocation unto you, etc.] Though this eighth day was a part of the feast of tabernacles, or at least belonged thereto, and therefore is called the last and great day of the feast, John 7. 37. yet most properly the first seven days were only counted as the days of the feast of tabernacles, as is before said, ver. 34. The fifteenth day shall be the feast of tabernacles for seven days unto the Lord, and that because they dwell in tabernacles or booths only during those first seven days, but on the eighth day they met together in the Temple to keep there an holy assembly, as it were in remembrance of their being settled in peace, in the land of Canaan, after their long travels through the wilderness: and so this eighth day was rather an appendix to the feast of tabernacles, than any part properly of the feast itself. Vers. 37. A sacrifice, and drink-offerings, every thing upon his day, etc.] Amongst the several sacrifices appointed for these feasts, one is called peculiarly a sacrifice, which comprehend both sinne-offerings and peace-offerings. Vers. 38. Beside the Sabbath of the lord] That is, beside the weekly Sabbaths and the sacrifices thereto belonging. Two things are employed in these words: 1. that as God required the keeping of these solemn ●easts, so also especially the sanctifying of the Sabbath; 2. that when any of these feast-days lighted on a Sabbath, they must not think to make the Sabbath sacrifices serve for these festivals. Beside the gifts, and beside all your vows, etc.] By gifts are meant the firstborn cattle and first-fruits, and all other contributions and gifts which of their own free will they were wont to give to the priests; by vows are meant vowed sacrifices; the drift of this is to prevent any covetous thoughts which might arise in their minds of thinking with such gifts or vowed sacrifices to supply the extraordinary sacrifices of these festivals: for these God requires over and above their gifts and vows and freewill-offerings; if they offered ever a whit the less because of the sacrifices of these feasts, they should be judged as men that dealt fraudulently with God. Vers. 39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, etc.] Now he proceeds to set down more particularly how that feast of tabernacles was to be solemnised, whereof he had begun to speak ver. 34. and first by mentioning that this feast was to be kept when they had gathered in the fruit of the land, he puts them in mind that they might be the better at leisure to keep this extraordinary Sabbath, and withal implies that one main end of it was to return thanks for the fruit of the land which they had now gathered: where also by the fruit of the land, is meant not their corn, which was gathered long before, in the time of Pent●cost; but the latter fruit of their vines and olives, etc. whereupon this feast is called the feast of ingathering, Exod. 23. 16. Vers. 40. And ye shall take you on the first day the boughs of goodly trees, etc.] That is, upon the first day of the feast of tabernacles, which was the fifteenth day of the seventh month, ver. 34. This day it seems they made their booths, or tabernacles, some upon the roofs of their houses, some in the streets and courts of Jerusalem, etc. as is largely expressed, Neh. 8. 15, 16. Go forth unto the mount, and fetch olive-branches, and pine-branches, etc. to make booths as it is written; so that the boughs they are here appointed to take were it seems to make or at least to adorn the booths they were to dwell in: yet withal that is not unlikely which the Jews say, that they carried boughs and branches also in their hands in sign of joy. And to make their booths the more beautiful, and that all things might represent a glad and joyful time, they are appointed to choose the boughs of the goodliest trees, such as are the olive, pine, myrtle, mentioned, Neh. 8. 15. and the boughs of thick trees (for the thicker they were the more glorious show they made, and the fitter they were to make booths or arbours for a shadow and shelter) and willows of the brook, to intimate a land well watered, which might be of use to bind the other boughs, etc. and also to be either in the hand or on the booths, ornaments and signs of joy, and that especially for the fruitfulness of the land wherein God had planted them, whereof these several boughs of goodly trees were a● evident sign. Vers. 43. That your generations may know that I made the children of Israel to dwell in booths, etc.] S●e Exod. 12. 37. CHAP. XXIV. Vers. 2. Command the children of Israel, that they bring unto thee pure oil-olive, etc.] This which is given here in charge to the Israelites, is for the continual supply both of lamp oil and shewbread, to wit, that as they brought them at first, so they must still be supplied by them: either therefore these things were provided by the civil magistrate out of the common s●ock, or else rather ●hey were provided, as were also the daily sacrifices, and whatsoever else was offered in the name of the whole people, out of the treasury of the temple; into which therefore towards the supply of these things both the Princes and people did ordinarily cast in what they were willing to give. So it is noted of Hezekiah, 2. Chron. 31. 3. He appointed also the King's portion of his substance for the burnt-offerings, to wit, for the morning and evening burnt-offerings, and the burnt-offerings for the Sabbaths, for the new Moons, and for the set feasts; and of the people, Luke 21. 1. He saw the rich men casting their gifts into the treasury, and a certain poor widow casting in thither t●o mites. Vers. 3. In the tabernacle of the congregation shall Aaron order it from the evening unto the morning, etc.] Or his sons by his appointment. See the note upon Exod. 25. 37. Vers. 5. And thou shalt take fine flower, and bake twelve cakes thereof.] These were the cakes of shewbread, concerning which see the note upon Exod. 25. 23. The flower was provided at the common charge (as is before said upon ver. 1.) and brought to the priests, but the cakes were made and baked by the Levites of the family of Kohath, as is evident 1. Chron. 9 32. where it is said that some of the sons of the Kohathites were over the shewbread, to prepare it every Sabbath. Vers. 6. And shalt set them in two rows, six on a row, etc.] The common opinion is, that those twelve cakes of shewbread, representing the twelve tribes of Israel, were not set one by another, but six one upon another, and six one upon another. But because this way it cannot so properly be said that they were set in two orders or rows, and because in the following verse there is order given for the putting of frankincense upon each row, I rather think that they were set in order along the table, six in one row and six in another. Vers. 7. And you shall put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the lord] For the incense was burned upon the altar, when they took away the bread, and was beforehand laid upon the bread, as a sign that God would through Christ remember his people with thoughts of favour and gracious acceptance. Vers. 9 And it shall be Aaron's and his sons, and they shall eat it in the holy place.] That is, after it had stood a week upon the table before the Lord. For it is most holy unto him of the offerings of the Lord, etc.] Because of the incense which was burnt, the bread was reputed most holy, as if it had been of the offerings made by fire. Vers. 10. And the son of an Israelitish woman, whose father was an Egyptian, etc.] Thus by the providence of God in the party thus blaspheming, and thus punished for it, as is here related, they were taught, 1. How the curse of God doth usually follow the issue of such unlawful mixtures, as was this of an Egyptian with a● Israelite; 2. How severe God must needs be against this sin in his own genuine people, who would not suffer it unpunished in one that was the son of a stranger by the father's side. The inserting of this story in this place makes it more than probable, that it was done whilst they were yet in the desert of Sinai, even whilst the Lord was giving these Laws to Moses which are before mentioned, as is expressed in the next chapter, ver. 1. Whether the Egyptian had this son by Shelomith in marriage, or by fornication, we cannot say: but that this their son the blasphemer had embraced the religion of the Israelites, it is very likely, both because he came away with them out of Egypt, and also because he is here said to have gone out amongst the children of Israel, which implies more than his going in their company, namely, that he went out amongst them as one of them. And this son of the Israelitish woman and a man of Israel strove together in the camp.] This of his striving is expressed, to let us know that a blasphemer, though provoked, is not therefore to be excused. Vers. 11. And the Israelitish woman's son blasphemed the name of the Lord, and cursed.] His sin I conceive was not rash, vain, and unadvised mentioning God's name either in swearing, cursing the man with whom he was to contend, or otherwise; but of an higher nature (though even these are blasphemy) even some execration or reproachful speeches uttered in his fury directly against God: as if for instance we should suppose this, that in the heat of contention the Israelite upbraiding him with his idolatrous father, and denying him to be a true member of the Church of God he should thereupon speak scornfully and opprobriously of the God of Israel, slighting the privilege of being one of his people. Some such blasphemy I conceive this was, and that because the Law which God gave them upon this occasion speaks of cursing God, ver. 15. Whosoever curseth his God shall bear his sin; not cursing in God's name, but directly and expressly of cursing God. And they brought him unto Moses, etc.] According to the order mentioned Exod. 18. 26. The hard causes they brought unto Moses. Vers. 14. Let all that heard him lay their hands upon his head.] That is, those that heard him were to come forth, and laying their hands upon his head to give in evidence against him, and so thereupon he was to be condemned, and the congregation was to stone him. Now this ceremony of the witnesses laying their hands upon his head was 1. to signify, that they did charge this sin upon him, and approve of the punishment that was to be inflicted for it; 2. that having witnessed nothing but the truth, they were free from his death, but his blood must be upon his own head; 3. to imply that he was to be sacrificed as it were to the justice of God: for as those that brought any sacrifice to the tabernacle, were to lay their hand upon the head of the sacrifice, thereby signifying their desire and faith, that the death of that sacrifice might and should satisfy the justice of God in their behalf; so here the laying of the witnesses hands upon the head of the blasphemer did signify their desire that God would accept of his punishment as a sacrifice offered to the satisfying of his justice, and not punish the land and people for it. Vers. 15. Whosoever curseth his God shall bear his sin, and he that blasphemeth the name of the Lord, etc.] These Laws were given to the Israelites, upon the occasion of the foregoing story of the blasphemer that was stoned. Evident it is that these are two distinct Laws, Whosoever shall curse his God shall bear his sin, and, He that blasphemeth the name of the Lord, he shall surely be put to death; and yet hard it is to say wherein the difference lies between cursing and blaspheming the name of the Lord. But the best resolution of this doubt, I conceive, is this, that by cursing God is meant when a man shall directly and purposely speak reproachfully of God, and by blaspheming the name of the Lord, is meant when men do so profanely mention the name of God, either in cursing or otherwise, that what they say of God tends much to the reproach and dishonour of God, though they do not directly speak against God. Vers. 16. All the congregation shall certainly stone him.] The people must all have their hands in the execution, 1. to prove their zeal in revenging the dishonour done to God, and his Laws; 2. that themselves might learn to fear those sins which with their own hands they had punished in others. Vers. 17. And he that killeth any man shall surely be put to death.] This Law is here inserted upon the occasion of the blasphemers striving with the Israelite, ver. 10. and to show that God was tender, as of his own honour, so of the safety of his people. CHAP. XXV. Vers. 2. WHen ye come into the land which I give you, then shall the land keep a Sabbath unto the Lord, etc.] That is, every seventh year the land shall lie at rest, ye shall neither plow it nor sow it, etc. Concerning this sabbatical year, and the grounds thereof, see the notes upon Exod. 23. 11. This year also they did forbear exacting their debts of those that were indebted to them, because that year there was no tillage nor harvest to make money of: of which see also the notes upon Deut. 15. 1. It is also commonly held by Expositors that this year all Hebrew servants were set free, of which see Exod. 21. 2. for of this I find no clear ground in the Scriptures, but rather the contrary. When the first sabbatical year was kept by the Israelites it is hard to determine, and yet sure we are that it was not till they came into the land of Canaan. The most probable opinion is, that it was the fourteenth year of Joshua's government: for if the land was first divided among the Israelites in the seventh year of Joshua, as may be gathered from Calebs' age, Josh. 14. 10. then the seventh year after that, when they had tilled the land, and reaped the crop of it six years, was doubtless their first sabbatical year. Vers. 5. That which groweth of it own accord of thy harvest thou shalt not r●ap, etc.] That is, as in other years, by a peculiar right and interest, but in common as others did, only taking what might serve for food. Vers. 8. And thou shalt number seven Sabbaths of years unto thee, etc.] Here direction is given for the year of Jubilee, so called, as it is most generally held, from an Hebrew word Jovel, which signifies a ram, because it was proclaimed with trumpets or cornets made of rams horns. A great question there is amongst Expositors, nor is it easily to be resolved, concerning the numbering of this year of Jubilee, as likewise at what time of the year it did begin. Some conceive that the fourtyninth year, which was the last of the seven times seven years, was the year of Jubilee: and whereas it is said, ver 10. Ye shall hollow the fifti●th year, they say it is called the fiftieth year by reckoning from the year before inclusively, and so conceive that the year of Jubilee did always concur with the seventh sabbatical year. But against this manner of accounting the year Jubilee, there may be serall strong objections made, which cannot well be answered: as 1. that the Jews do constantly reckon otherwise, making the Jubilee every fiftieth year, not concurring with the sabbatical year: 2. that according to this manner of accounting every year of Jubilee was then to be counted twice, as the last of one fifty years, and the first of another; and besides, in the computation for the first fifty years, there was no Jubilee before to be included: and 3. that it had been superfluous to forbid, as ver 11. all sowing and reaping in the year of Jubilee, if it had always concurred with the seventh sabbatical year, since all such works had then been unlawful, even in regard that it was a seventh year. And therefore I conceive that the more probable opinion is that, which is commonly held by Expositors, namely, that they did reckon seven times seven years, which was nine and forty years, and then the next year after, to wit, the fiftieth year, was the year of Jubilee: and this year was not reckoned in the Sabbath of years following, but the one and fiftieth year was the first of the next seven years; for else they should not have sowed and reaped six years in this week of years. Vers. 9 Then shalt thou ●ause the trumpet of the Jubilee to sound on the tenth day of the seventh month, etc.] That is, on the tenth day of the seventh month in the year following the seventh Sabbath of years thou shalt throughout all the land with the sound of a trumpet or cornet proclaim that to be the year of Jubilee. It was proclaimed on the seventh month, because it was the first month of the civil year, and so then the year of Jubilee began: and it was proclaimed on the tenth day of that month, which was the day of atonement, and a public fastday for all the people, 1. to show that our freedom from the spiritual bondage, wherein we lie by nature, is through the atonement made by Christ's death, according to that of the Apostle, Heb. 2. 12, 15. For as much then as the children ar● partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their life-time subject to bondage: and 2. to teach us that the way to attain spiritual joy and comfort (whereof the Jubilee was a sign) is to humble and afflict our souls, as the Jews on this day did: and 3. to teach us that if we expect mercy from God in the pardon of our sins (which was assured to them on this day of expiation) we ought to show mercy to our brethren, as they did this day by releasing their servants, and restoring to every man their possessions again. A great dispute there is amongst Expositors, when the year of Jubilee began: Some hold that though it were proclaimed on the seventh month, the month Tisri, yet it began not till the spring following, in the month Nisan: but this is no way probable; for the time of sowing was about the seventh month, and it is not likely they sowed that which because of the following Jubilee they might not reap. I make no question therefore but the year of Jubilee began on this seventh month, but whether it began on the first day of this month, as the Jews generally hold, or not till the tenth day, is somewhat questionable; yet the last seems to me most probable, because it may seem strange, that it should begin ten days before it was proclaimed. Vers. 10. And ye shall hollow the fiftieth year, and proclaim liberty throughout all the land, etc.] That is, ye shall set it apart to be an holy year, and shall proclaim liberty throughout all the land, to wit, to your brethren that had been sold to you for servants, who shall hereupon be set at liberty. Now the year of Jubilee was called an holy year, because it was separated from the ordinary employments of other years in tilling and sowing their land, etc. that they might be at more leisure to spend it in holy employments, and that it might be to them a year of holy rejoicing before the Lord; and withal because it was to be a type of that evangelical Jubilee at the coming of Christ, when by the trumpet of the Gospel, first sounded by the Baptist, and after by Christ and his Apostles, there should be great joy proclaimed unto all nations; whence it is that the time of the Gospel is called the year of Gods redeemed, Esa. 63. 4. and the acceptable year of the Lord, Esa. 61. 2. the accepted time, and the day of salvation, 2. Cor. 6. 2. One of the main privileges of this year was that which is here mentioned, that all their servants were set at liberty. Ordinarily when their brethren were sold to them for servants, they were to serve them six years; but if the year of Jubilee came after the first or second year, they were presently set free: yea even those that at other ordinary times did refuse to be set free, and so had their ears bored through, and were by the Law thereupon to serve for ever, Exod. 21. 16. were yet set free at the year of Jubilee. And herein was the year of Jubilee, a notable type of the evangelical Jubilee at the coming of Christ, when all Gods redeemed ones were set free from the bondage of the Law, Satan, sin, and death, Joh. 8. 36. If the son shall make you free, you shall be free indeed. It shall be a Jubilee unto you, and ye shall return every man to his possession.] This was another privilege of the year of Jubilee, That when that year came all the land that had been sold returned to the owners that had sold it, or to their heirs: for no man might sell his land for ever, ver. 23. but only for so many years as were behind from the sale to the year of Jubilee, and then the owners entered upon the land again. And this was the reason why Naboth would not sell his vineyard to Ahab, to wit, for ever. 1. King. 21. 3. The Lord forbid it me, saith he, that I should give the inheritance of my fathers unto thee. Now the reasons of this Law were, 1. that it might prevent the confusion of the tribes by the alienation of their several portions in the land of Canaan from one to another; 2. that it might be a bar in the way of the rich, that they might not hope to swallow up the inheritance of their poor brethren, and so to enlarge their own; 3. that it might be a perpetual memorial to them that God had planted them in the land, because they might not sell it, the Lord challenging the land to be still his by a peculiar right, and willing them only to esteem themselves as sojourners therein with him, whence it is called the Lords land, Hos. 9 3. They shall not dwell in the Lord's land; and Esai. 8. 8. The stretching out of his wings shall fill the breadth of thy land, O Immanuel. And fourthly, That it might be a figure of our recovering by Christ, at the evangelical Jubilee, that heavenly inheritance which we had lost by sin; and that the heavenly Canaan which God had prepared for his in Christ cannot be utterly alienated from them but is surely confirmed in his blood, and reserved in heaven for them, so that though by their sins they may for a time deprive themselves of the comfortable use of this their inheritance in the Church, yet they shall return thereto at the great Jubilee of Christ's second appearing, when the trumpet of God shall sound, 1. Thess. 4. 16, 17. The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God, and the dead in Christ shall rise first; Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we be for ever with the Lord. Vers. 12. Ye shall eat the increase thereof out of the field.] And not out of the barn. The meaning is, that they might not gather and lay up the increase that grew of the land in the year of Jubilee, but what they did eat hereof in common together with others, they must take it immediately out of the field. Vers. 14. And if thou sell aught unto thy neighbour, or buyest aught of thy neighbour's hand, ye shall not oppress one another.] That is, the seller shall not exact more of him that buys then the use of the land is truly worth from the time of the sale to the year of Jubilee, nor shall the buyer seek to get the land for less than it is truly worth, taking advantage of the necessity of him that is forced to sell. Vers. 20. And if ye shall say, What shall we eat the seventh year, etc.] An objection is here made and answered, concerning the rest of the sabbatical year enjoined vers. 4. The objection is, how they should live the seventh year if they should therein neither sow nor reap: And the answer is, vers. 21, 22. That God would command such a blessing upon the sixth year, that it should bring forth fruit for three years, that is, from the sixth to the ninth, not for three years complete, but for part of three years, (as Christ is said to have been three days in th● grave, because he was in the grave part of three days (for the increase of the sixth year served them, first, for part of the sixth year; to wit, from barly-harvest that year, which was about the Passeover, till the seventh month, when the sabbatical year began; secondly, for all the sabbatical year; thirdly, for the eighth year, till both barley and wheat harvest of that they had sown that year was fully gathered and made ready for use, which was not till the ninth year was wellnigh come: and thus the increase of the sixth year served for three years. Now for the year of Jubilee (concerning which they had more reason to doubt, because than they did neither sow nor reap for two years together, to wit the fourtyninth year, which was the seventh sabbatical year, and the fiftieth, which was the year of Jubilee) by what is said concerning the seventh year, ●●e like must be conceived concerning that too, namely that then God would give such a blessing to the sixth year, that the increase thereof should serve for four years, that is, for part of four years. Vers. 23. The land shall not ●e s●●d for ever, etc.] See the note upon vers. 10. Vers. 25. If any of hi● kin come to redeem it, then shall he redeem that which his brother sold.] This kinsman that was allowed to redeem the possession which his poor brother had sold was a figure of Christ, who being near to us, and allied in the flesh, is called our God, that is, our redeemer or deliverer, Esai. 59 20. and our brother, Heb. 2. 11. He is not ashamed to call them brethrew: and he it is that hath redeemed us, and our heavenly inheritance unto us, in our low depressed and poor estate, Hos. 13. 14. I will ransom them from the power of the gr●ve, and will redeem them from death. 2. Cor. 8. 9 Though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. Vers. 29. And if a man sell a dwellinghouse in a walled city, etc.] In two particulars the Law here given for the sale of houses in walled towns differs from that before given for the sale of their land: first, whereas they might redeem their land at all times, their houses in walled towns they might not redeem unless they did it within a year; secondly, whereas their lands did always return to the first owners at the year of Jubilee, their houses in walled towns did not return to those that sold them at the year of Jubilee, but if the owners redeemed them not within a year they were alienated from them for ever. Of which differences these reasons are probably given: First, because ●pon these houses, if not redeemed within so short a time, much cost might be bestowed by him that had bought them, for the altering, repairing or enlarging of them; and therefore it was not fit they should be redeemed as lands were: and on the otherside in many years they might be much decayed, and so not be restored in the same condition they were in, when they were sold, as lands might: Secondly, because the perpetual alienating of these houses in walled cities did not make such confusion in the tribes, as the alienating of their lands, since it cannot be thought that in populous cities, only men of one and the same tribe inhabited: Thirdly, because men might better part with their houses then their ground, that should yield them food and sustenance, yea these houses might be burdensome to the owners becoming poor, rather than useful. Vers. 31. They may be redeemed, and they shall go out in the Jubilee.] That is, the houses in villages, to wit, because the lands could not be without farmhouses, stables, etc. Vers. 33. For the houses of the cities of the Levites are their possession, etc.] Therefore as the Israelites had liberty to redeem their possessions of lands, and enjoyed the privilege of receiving them back again at the year of Jubilee; so it was fit the Levites should have the same privileges concerning their houses in the cities allotted them, because they had no other possession in the land. Vers. 34. But the field of the suburbs of their cities may not be sold, etc.] The field of the suburbs (of which see Numb. 35. 4, 5.) appointed for the keeping of their cattle might not be sold at all, left wanting that necessary help, they should be forced to leave their dwellings, to the great damage of the whole people, God having thus dispersed them in several cities in every tribe, that they might watch over the souls of the people. This continued during the polity of the Jews, what was after done see Acts 4. 36, 37. Joses a Levite, having land sold it, and brought the money and laid it at the Apostles feet. Vers. 36. Take thou no usury of him nor increase.] That is, of thy poor decayed brother, whether he be an Israelite born, or a stranger that is become a proselyte; for to both these they are commanded to lend in the foregoing verse, and therefore from both these they are here forbidden to take usury or increase. Vers. 39 Thou shalt not compel him to serve as a bond-servant.] That is, thou shalt not compel him to serve for ever, nor use him basely and hardly, but as a brother. Vers. 40. And shall serve thee unto the year of Jubilee.] The ordinary time of their service was but for six years, Exod. 21. 2. but in some cases their ears were bored, and they were to serve for ever, Exod. 21. 6. But in the first, if not in both these cases, the Jubilee was to put an end unto their service, and they were to be set free. And as their serving for ever had an end at the year of Jubilee, so also all their other legal ordinances, which were ordained to continue for ever, had their period at the evangelical Jubilee, of which this was a type. Vers. 41. And then shall he depart from thee, both he and his children with him, etc.] And so also his wife, Exod. 21. 3. If he came in by himself, he shall go out by himself: if he were married then his wife shall go out with him. Vers. 46. They shall be your bondmen for ever.] That is, those servants which you buy, that are of other nations; for these, yea though they were proselytes, were not set at liberty at the year of Jubilee. But over your brethren the children of Israel, ye shall not rule one over another with rigour.] Namely first, they must not be put to such vile works and base employments as their bondmen of the Gentiles: secondly, they must not be held in perpetual bondage, but must go out free,, they, their wives, and children, at the year of Jubilee; thirdly, they must not be sold to others for bondmen as the Gentiles were: these things are meant here by ruling over them with rigour; for cruelly they might not deal with their bondmen that were of the Gentiles. CHAP. XXVI. Vers. 5. ANd your threshing shall reach unto the vintage, etc.] That is, you shall have such plentiful harvests, that before you can have threshed out your corn, the vintage shall come; and such rich vintages, that before they be ended, it shall be time to sow your seed, etc. 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 Expositors hold that this phrase is here used of the sword going through the land, because armies of soldiers are wont to destroy countries, not only by fight 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 withal your new harvests shall be so plentiful, 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 ●ver you terror, consumption, and the burning ague, etc.] 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, etc. 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 yourselves. Vers. 20. And your strength shall be spent in vain, etc.] That is, though you spend your strength with excessive toiling and moiling in ploughing 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 sign 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 man's heart, Psal. 104. 15. because it is the chief prop and support of man's 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 broke the whole staff of bread, Psal. 105. 16. and Ezek. 4. 16. Son 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 signify many, as is formerly shown upon Gen. 31. 7. And they shall deliver your bread again by weight.] This is reckoned as another great sign of scarcity and want, that t●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 balances 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 God's 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 bodies. 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 city waste, and bring your Sanctuaries unt● desolation.] 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 several distinct places in them▪ the outward court, the holy and most holy place, was called plurally Sanctuaries, 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 als●. Vers. 34. Then shall the land enjoy her Sabbaths, etc.] As resting from ●●llage, from which she should have rested on the Sabbaths, but could not be permitted because of their covetousness; as also from bearing such wicked wretches, under the burden of whom whilst the earth lay groaning, it could not enjoy her Sabbaths as she ought: for where there is not a resting from sin the Sabbaths are not truly kept. CHAP. XXVII. Vers. 2. SPeak unto the children of Israel, and say unto them, etc.] 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 spoke, 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 God's 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 distress; 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 hannah's vow, 1. ●●m. 1. 11. and so in times of sickness, or any other distress, 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 Expositors answer, That in case it was a Levite that was vowed, he was then bound by that vow to serve always in the tabernacle or temple (whereas otherwise he should have served there only in his course) and such an one they say could not be redeemed. But if the person vowed were of any other tribe, they were only vowed to such service of the tabernacle, as they not being of the tribe of Levi were capable of, as for drawing of water, or hewing of wood, which the Gibeonites afterwards did, Josh. 9 27. or if they were women, for spinning for making the priests garments, and providing those things that were necessary for the repair of the tabernacle, and other such like services, which accordingly they did perform, or else paid the price of their redemption here prescribed. But others again hold that the aim and intention of these personal vows, was only that they should pay the price of their redemption to the priests, which was employed either for the maintenance of the priests, Numb. 18. 14. or else for the reparations of the Sanctuary, 2. Kings 12. 4, 5. Vers. 3. And thy estimation shall be of the male from twenty years old even unto sixty years old.] He begins with this age, because it comprehends the chief of man's time for ability of body and mind. Vers. 4. And if it be a female, than thy estimation shall be thirty shekels.] As here, so again also vers. 5, 6, 7. still a smaller sum is appointed for the redemption of a female vowed unto the Lord, then for the redemption of a male, and that not so much because of the dignity of the man above the woman, as because the labour and service of a man is counted usually of much more value than the ministry and service of a woman. Vers. 5. And if it be from five years old even unto twenty years old, etc.] These that were vowed to God so young, could not be vowed by themselves, but by their parents, who might as well vow them to God, as sell them to be servants to others, and therefore they were bound by their parents vow, and were to be redeemed. Now though the service of those that were vowed to God in their childhood may seem to be more worth, by reason the time of their service was likely to be longer, than those that were vowed at thirty and forty years old; yet is there here a lesser ransom appointed for the redemption of children then for those of far more years, and that because they were valued not according to the years they might live, which were uncertain, but according to their present estate and condition. Vers. 6. And if it be from a month old, even unto five years old, etc.] Under this age there was no valuation at all, see Numb. 13. 40, 47. and 18. 16. yet some conceive that by those of a month old, are meant all that were in their first month, even from the first month birth unto a month fully complete. Vers. 8. But if he be poorer than thy estimation, than he shall present himself before the priest, and the priest shall value him, &c,] The party vowed unto the Lord together with the party vowing, as when the father vowed his son or daughter: and it is left to the discreet charity of the priest to s●●● reasonable rate upon him according to his ability. Vers. 9 And if it be a beast whereof men bring an offering unto the Lord, etc.] That is, a clean beast without blemish. Vers. 10. And if he shall at all change beast for beast, than it and the exchange thereof shall be holy.] To wit, by way of penalty, and because both were in a manner consecrated to God; and such things as are once consecrated to God must not return to the owner again. Vers. 11. And if it be any unclean beast, of which they do not offer a sacrifice unto the Lord, etc.] This which is said of unclean beasts, to wit, that if any such be vowed, they must be redeemed at such a price as the priest shall value them, etc. may be meant of blemished beasts, otherwise fit for sacrifice; or rather generally of unclean beasts, that might not be offered in sacrifice: only some will have the dog excepted, because of that place, Deut. 23. 18. yea, according to this law, Expositors conceive they were bound to do in all other movable goods that were vowed, to wit, that the priests having set a price upon them, the party that vowed them might redeem them; and that otherwise the priests might sell them, or dispose of them as they thought fit. Vers. 13. But if he will at all redeem it, than he shall add a fifth part, etc.] As is enjoined in the case of purloining holy things, chap. 5. 16. And he shall ma●e amends for the harm that he hath done in the holy things, and shall add the fifth part thereto. So in this case of vows, when he that voweth will not stand to his promise, the Lord layeth on him this penalty for his inconstancy and lightness of mind, that men might learn to be stable-minded, even in such voluntary vows, and not think to have any interest in that which is once by a vow given to God. Vers. 14. And when a man shall sanctify his house to be holy unto the Lord, etc.] That is, by a vow, which men were wont to do, as desiring to obtain from God a safe healthful and prosperous habitation in them. Vers. 15. And if he that sanctified it will redeem his house, than he shall add the fifth part, etc.] Why this was enjoined, see the note before upon vers. 13. The priests did usually value those things that were vowed at a reasonable rate, and therefore they might the better pay a fifth part more than the price set upon them. But if they did not redeem their houses at the year of Jubilee, the priests had the perpetual possession of them, and this made them the more careful and willing to redeem them. Vers. 16. And if a man shall sanctify unto the Lord some part of a field of his possession, etc.] That is, if a man shall vow unto the Lord some part of a field that came by inheritance (for direction is afterwards given, vers. 22. for fields purchased of others, wherein only they should have right unto the year of Jubilee) the priest than was to set an estimation upon it according to the quantity of seed that would sow the land so vowed, and that price the owner of the land was to pay to the priest if he would redeem it, and a fifth part over and above. This vowing of some part of their land unto the Lord was usually done, in expectation of having their fields yield the greater increase▪ and the price here set for the redemption of such land was, that they were to pay according to the rate of fifty shekels for so much land as required an homer of barley seed to sow it, as for instance, if an homer would sow it, than they were to pay fifty shekels of silver for the redemption of it; if it required two homers to sow it, than they were to pay a hundred shekels; if three homers, than a hundred and fifty shekels, etc. and again, if half an homer would sow it, than they were to pay twenty five shekels, and so ratably they paid for all land they had vowed according to the quantity of seed that would sow it. Indeed it is questioned amongst Expositors whether this sum set for the redemption of such land was but once paid, or whether so much was paid yearly till the year of Jubilee came. This last many do hold, and that because they judge that fifty shekels was not a valuable consideration (unless it were paid yearly till the Jubilee came) for so much land as required an homer of seed to sow it. But doubtless in rating the land that was vowed there was a favourable respect had to the owner, neither did the Lord intent i● should be rated according to the exact worth of the land; and therefore also the same price is here set down upon all land, whereas we know that an acre of some land may be worth four times as much of other land. So that to me it seems most probable that the sum here set was not paid yearly, but only once, when the land was redeemed. Vers. 17. If he sanctify his ●ield from the year of Jubilee, etc.] That is, if a man do vow a field unto God immediately after the year of Jubilee is past, in the first of the fifty years that must run to another Jubilee, according to thy estimation it shall stand▪ that is, that estimation of his land shall stand before mentioned, to wit, he shall pay for the redeeming of ●t fifty shekels for every omer it will take in barley-seed answerable to the fifty years from Jubilee to Jubilee. But if he sanctify his field after the Jubilee, than the priest shall reckon unto him the money according to the years that remain, that is, the priest shall then demand of him for the redemption of his land proportionably according to the years that are behind unto the year of Jubilee; as for instance, if there remain but thirty years unto the year of Jubilee, the land that requires an omer of seed to sow it shall then be valued but at thirty shekels, & if there remain but twenty five years to Jubilee, it shall then be valued but at twenty five shekels, and so proportionably still according as the land is more or less. Vers. 19 And i● he that sanctified the field, will in any wise redeem it, than he ●●all add the fif●h part, etc.] See the notes upon vers. 19 and vers. 15. Vers. 20. And if he will not redeem the field, or if he have sold the field to another man, etc.] The meaning of the first clause is clear, namely, that if the party that had vowed some part of his land unto the Lord, refuse to redeem it, to wit, when the priest had set a price upon it, it should be taken as if he had voluntarily given the possession thereof wholly unto God, and then afterward he might not recall it, but it was wholly separated from him. But the meaning of the second clause, or if he have sold the field to another man, is more questionable: for many Expositors understand the party selling to be the priest, or the treasurer of the priests at least: if it be meant of the owner that vowed the land, that then by his selling the land is meant only his permitting it to be sold by the priests, and therefore many Interpreters translate this second clause thus, or if the field be sold to another man, and so they conceive the meaning of this second clause to be, that if the field were once sold to another man, because the owner refused to redeem it, the owner might not afterwards redeem it, and so it should be for ever alienated from him. But considering that these two clauses are joined together by that copulative particle Or, And if he will not redeem the field, or if he have sold the field to another man, it is hard to understand the s●●st clause of him that vowed the land, and the second of the priests; and therefore other Expositors do better understand this second clause, as well as the first, of the party that had vowed the land to the Lord, to wit, that if he refused to redeem the land, or if af●er he had vowed it to God, he never sought to perform his vow, but sacrilegiously robbed God by selling his land to some other man, in either of these cases he should not ever after that have power to redeem his land; though when he had sold it, the man that had bought it should enjoy it to the year of Jubilee, yet than it should return not to the seller, but to the priest, who should enjoy it as the Lords by a former vow, It shall not be redeemed any more, saith the text, and vers. 21. The possession thereof shall be the priests. But yet first, because it is expressly said, that the priests should have no inheritance in the land▪ Numb. 18. 20. And the Lord spoke unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part amongst them; secondly, because there was su●h care taken by the law of God that the land belonging to one tribe should not for ever be alienated and passed over to another tribe, therefore many Expositors hold▪ that though the possession of such lands as were vowed to God, came to the prie●ts in the year of Jubilee, because they were not redeemed, yet the priests were bound a● every Jubilee, when they returned to them, to sell them again to some of the tribe to which the land belonged, yea to the next kinsman of the first owner if he would buy them, and that the priests might not keep them in their own hands. Vers. 21. But the field when it goeth o●t in the Jubilee shall be holy unto the Lord, as a field devoted, etc.] See the note upon vers. 28. Vers. 23. And he shall give thy estimation in that day, as a holy thing unto the lord] Here in the redemption of lands, which were not of a man's inheritance, but purchased of another, there is no addition of the fifth part required, as before, vers. 19 because the party vowing it was himself but a termer in it or a leassee unto the year of Jubilee, and so had no more advantage by repossessing it then another should have by buying it, if he refused it. Vers. 26. Only the firstlings of the beasts which should be the Lords firstlings, no man shall sanctify it whether it be ox or sheep.] That is, no man shall vow to give unto the Lord the male firstling of an ox, sheep or goat, and that because their male firstlings were already the Lords in that regard as they were firstlings. But might they then vow any other male firstlings? Doubtless no: for all such firstborn whatsoever were the Lords, Numb. 8. 17. All the firstborn of the children of Israel are mine saith the Lord, both man and beast: But because the firstborn of sheep and such other cattle, as used to be sacrificed, could not be redeemed, Numb. 18. 17. and so could never be vowed unto the Lord, whereas all other firstborn might be redeemed, and after that might again be consecrated to the Lord by a vow, yea before they were redeemed they might be vowed with respect to the time after redemption, as Samuel hannah's firstborn son was vowed, 1. Sam. 1. 11. therefore the firstlings of oxen and sheep are here particularly mentioned, because they were never capable of being vowed unto the Lord. Vers. 27. And if it be an unclean beast than he shall redeem it according to thy estimation, etc.] That is, if any shall vow an unclean beast, than he may redeem it; and if he will redeem it, it shall be redeemed according to thy estimation, etc. for this is not spoken of redeeming the firstborn of unclean beasts, but of unclean beasts that were vowed, as before vers. 11. which is evident in that here is enjoined the adding of a fifth part over and above the price of the cattle redeemed, which is no where enjoined for the redeeming of the firstborn. Vers. 28. Notwithstanding no devoted thing that a man shall devote unto the Lord, etc.] That is, nothing that is anathematised, so it is in the Greek: nothing destroyed or wholly cut off, as the Hebrew word signifieth. Things devoted, I conceive, were such things as were consecrated and set apart absolutely unto God without power of redemption, and that not by an ordinary vow, but with a curse of destruction denounced and desired upon any whosoever it be, that shall divert that to any private use. Hence the offerings of the temple, mentioned Luke 21. 5. are there called anathemata. Vers. 29. None devoted which shall be devoted of men shall be redeemed, but shall surely be put do death.] Three several ways this clause of the law concerning devoted things is understood by Expositors: first, some understand it only of beasts, yea principally of unclean beasts, devoted of men, that is, devoted by men, conceiving that this is added to satisfy a doubt, namely, that if things devoted might not be sold, what then shall be done with those devoted unclean beasts which were not fit for the Lords use? to which they say an answer is here given, namely, that however they might not be sold, but must be put to death. Again secondly, some understand it generally of all devoted things, whether men or beasts or lands, etc. and these by the last clause, wherein it is said, that such things shall surely be put to death, understand a final separating such things from all civil use unto the Lord, either by death or otherwise, to wit, that such things were either to be put to death, or else that they were to be irrecoverably cut off from all civil use, which in a metaphorical phrase is a kind of death, such things being civilly dead (as we use to say) in regard of the former owner. But thirdly, some understand it only of men that are devoted: for men, they say, are here mentioned, not as the persons devoting, but as the persons devoted; and therefore it is not translated, None devoted, which shall be devoted by men, but, None devoted, which shall be devoted of men, or from amongst men, shall be redeemed, that is, no men that are devoted shall be redeemed, but shall surely be put to death. And this seems the most probable Exposition, and most agreeable with our translation. Only then it must be understood of such as were devoted unto destruction, which was done sometimes by a special and extraordinary vow, and so the Canaanites were devoted, Numb. 21. 2. Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then will I utterly destroy their cities; or else by God's special command, and so the inhabitants of Jericho were devoted, Josh. 6. 17. and the Amalekites, 1. Sam. 15. 3. for if we extend it to the devoting of men to God's service, than that last clause, they shall surely be put to death, cannot be meant otherwise then in that metaphorical sense before spoken of, namely that such were to be wholly given up for ever to the Lord, as men dead unto the world, and so Samuel, they say, was devoted to the Lord. Vers. 30. And all the tithe of land, whether of the seed of the la●d, or of the fruit of the tree, is the Lords.] There are two sorts of tithes in the Law, the first which was given to the Levites, Numb. 18. 21. the second which (after the payment of the former tithe) was separated and carried up to Jerusalem, and there eaten by the owners, Deut. 12. 6, 7, 11. this may be meant of both, though principally of the first, as is methinks evident by that general expression, all the tithe of the land, etc. Vers. 31. And if a man will at all redeem aught of ●i● tithes, he shall add thereto the fifth part thereof, etc.] Which was to make su●● that the Levites should lose nothing by the cunning of the owners buying: the second tithe might be turned into money, Deut. 14. 23. but for the Lords use, not their own private commodity. Vers. 32. And concerning tithe of the herd or of the flock, even whatsoever passeth under the rod, etc.] This phrase hath respect unto the manner of tithing, which was thus; as they went out of the fold or barn one by one, the tithing man with his rod numbered them, and the tenth, as it casually passed by, whether good or bad, male or female, was marked out for the tithe. ANNOTATIONS On the third book of MOSES called NUMBERS. CHAP. I. ANd the Lord spoke unto Moses in the wilderness of Sinai, etc.] This third book of Moses is called Numbers, because therein are related two several numberings of the people, the one here in the first entrance of this book, the other afterwards, chap. 26. besides many other numberings, as of the offerings of the Princes, and of the several stages of the Israelites in their journeyings towards the land of Canaan, etc. In these first words he tells us the place and time when they were numbered, to wit, in the wilderness of Sinai, and that on the first day of the second month in the second year after their return out of Egypt: In the beginning of the third month of the first year they came first into the wilderness of Sinai, Exod. 19 1. upon the very first day of the first month of the second year the tabernacle was erected, Exod. 40. 17. and now on the first day of the second month of this year this command was given for the numbering of the people: whereby it is evident that all those things, which are related in the foregoing book of Leviticus, were done within the compass of one month, to wit, the first month of this second year. And if we consider also that the Israelites went not out of the wilderness of Sinai till the twentieth day of this month, into which they entered the first day of the third month of the first year, it is manifest that they were in this wilderness a full year within a few days. Now whereas it is said also here that God gave Moses this command for the numbering of the people in the tabernacle of the congregation, hence some Expositors infer that God did not speak now to him, out of the door of the tabernacle, as many times he did, but within the tabernacle from off the mercy seat, as it is expressly said he did, chap. 7. 8, 9 Vers. 2. Take ye the sum of all the congregation of the children of Israel, etc.] In Exodus and Leviticus Laws were given fo● God's worship and service; and here now the Lord settles the church and commonwealth in order. They had been once numbered the year before, the first year after their coming out of Egypt, when every man paid a ransom for his soul, whereby their redemption by Christ was figured, Exod. 30. 11, 12. Now another muster is enjoined: 1. that they might be still put in mind both of God's faithfulness in performing his promise, that especially of multiplying them so exceedingly, as also of his power and providence in maintaining such a huge multitude of people in such a desert place: 2. that the distinct knowledge of their numbers might be an encouragement to the people, being now to go forward against their enemies: 3. that as they numbered them they might withal rank them in order according to their tribes and families, to the end they might travel along in good array without tumult and confusion: 4. to intimate how tenderly careful God was over them, and what precious account he made of them: for those things men highly esteem, and for which they are solicitously careful, they are often numbering, as we see in the shepherds often numbering their sheep, and the rich man's telling over his coin: yea 5. some add another reason, to wit, that they might gather of every man that was numbered that poll-money enjoined to be paid at their numbering for the service of the tabernacle, Exod. 30. 12. When thou takest the sum of the children of Israel after their numbers, then shall they give every man a ransom for his soul unto the Lord. But, as there it is noted, it is questionable whether that were commanded as a perpetual Law that was always to be observed. Every male by their poll: from twenty years old and upward.] So that it is manifest, that neither women nor children were numbered, nor any that were not full twenty years old; the reason whereof was, because only those were numbered that were fit for the war: yet others would have another reason added besides, to wit, that none might presume to take the full number of those of whom God had said ●hat they should be innumerable, according to that, 1. Chron. 27. 23. But David ●ook not the number of them from ●wenty years old and under, because the Lord had said he would increase Israel like to the stars of the heaven. Vers. 3. All that are able to go forth to war in Israel.] Those therefore that were by age, sickness, or any o●her infirmity disabled for the war, were not numbered amongst the rest of the people. Vers. 4. And with you there shall be a man of every tribe, etc.] To wit, to see that the work was carried fairly without any wrong done to any of the tribes. We cannot say whether these hereafter named were the heads and princes of the tribes before, and only here by name appointed to this work, both to avoid contention about it, and withal that their names might be honoured in the memorial of the work; or whether they were now chosen of God to have the pre-eminence, and ●o be the heads of each tribe. Indeed some Expositors do conclude for certain that ●hey were the heads of each tribe before, and that because they take it for granted that that which is related concerning these men by name, chap. 7. to wit, that as princes of ●ach tribe they brought their several offerings for the service of the tabernacle, was done a month before this numbering of the people, to wit, in the first month of the second year, on the day the altar was anointed, which they gather from the 1. verse of the 7. chapter of this book. But whether this may be thence so certainly concluded, see the note upon the place. Vers. 10. Elishama the son Ammihud.] Numbers 7. 48. it is written Ammiud. Vers. 14. Of Gad; Eliasaph the son of D●üel●.] Who is called, chap. 2. 14▪ Reüel, because the Hebrew letters are like one another, and often changed. Vers. 21. Those that were numbered of them, even of the tribe of Reuben, were forty six thousand and five hundred.] Reubens number was l●ss● then any of the sons of Jacob (except Gad, Asher, and Benjamin) which may be esteemed as an effect of that curse denounced by Jacob, G●n. 49. 3▪ 4. that he should lose the privilege of his birthright, the excellency of dignity and the excellenc●● of power▪ because he went up to his father's bed. Vers. 24. Of the children of Gad, by their generations, etc.] Gad is here reckoned in the third place, because this tribe was joined with Reubens and Simeons on the South quarter of the host, Numbers 2. 10, 14. and so it is in the rest. Vers. 27. Those that were numbered of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred.] Judah's number was almost twelve thousand more than the greatest tribe, which may well be esteemed a part of the dignity which together with a part of the birthright was conferred upon him, out of whose tribe the Messiah was to come, Gen. 49. 8, 9, 10. Vers. 33. Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred.] Ephraim's number is above eight thousand more than Manassehs (and yet the Philistines slew many of this tribe in Egypt, for which their father Ephraim mourned many days, 1. Chron. 7. 20, 21, 22.) Thus jacob's prophecy is in part fulfilled, his younger brother Ephraim shall be greater than he, Gen. 47. 19 Vers. 37. Those that were numbered of them, even of the tribe of Benjamin, were thirty five thousand and four hundred.] Benjamins' number is of all the sons of Jacob the least (though at the first his children were moe than any of his brethren, Gen. 46. 21.) and after his tribe was almost rooted out, Judg. 20. no marvel therefore though it be called, Psal. 68 28. Benjamin the little. Vers. 46. All that were numbered were six hundred thousand and three thousand and five hundred and fifti●.] When all the tribes were first numbered the year before, there were also found just as here, six hundred thousand and three thousand and five hundred and fifty; at least, if there were some small difference, it was under fifty (such small numbers being indeed usually not set down in the Scriptures) yet than it is most probable that the tribe of Levi was numbered, which are here lest out. And if so, thence it must needs follow that there were then at their first numbering so many young men of nine●een years of age that now were twenty years old, as made up the number of the Levites, that they might see they should lose nothing by whatsoever was employed in God's service. Vers. 48. For the Lord had spoken unto Moses, saying, etc.] His numbering of the tribe of Levi by themselves, not amongst the rest, some might think did proceed from an ambitious desire to exalt ●●s own tribe; and therefore he makes express mention that it was done by God's special command, and that to show that God had exempted them both from wars and all other secular employments, and separated them only to attend upon the service of the tabernacle; and besides because consequently their number was to be taken after another manner, to wit, from a month old and upward, chap. 3. 15. Vers. 51. And the stranger that cometh nigh shall be put to death.] That is, whosoever is not of the tribe of Levi▪ and this the Lord enjoined, both to bring them to the more reverend esteem of God's holy things, and withal to make them ever mindful of this, that there was no drawing nigh unto God without a Mediator. CHAP. II. Vers. 1. ANd the Lord spoke to Moses and Aaron, saying.] The people being all numbered as God had appointed in the former chapter, in this chapter the Lord gives direction for the ordering of every tribe when they pitched their tents, and when they marched forward; for to prevent confusion in their marching some order was necessary, and to cut off all matters of contention, the Lord himself appoints unto every tribe their several place. Vers. 2. Every man of the children of Israel shall pitch by his own standard with the ensign, etc.] For the understanding of this we must know 1. that every tribe was to have a particular ensign, or banner, called here the ensign of their father's house, and so where that was displayed all of that tribe were to pitch their tents together, as in one body: 2. that the camp being divided into four quarters, in each quarter there was to be three tribes, who besides their several ensigns had one standard in common for them all, which the chief of the three tribes carried, and so every man of the children of Israel was ordered to pitch by his own standard: 3. that being thus divided orderly into four quarters, they were appointed to pitch their tents about the tabernacle of the congregation, to wit, three tribes in one quarter in the East, and three tribes in another quarter in the West, and so three likewise on the South, and three on the North, and then the tabernacle was in the midst of them. So hereby they were taught that God would dwell amongst them as his people, to provide for them▪ to protect and defend them, etc. and withal they were taught to have God still in their mind, and so to fear him always and worship him as they ought to do: and 4. that though the tribes did thus pitch their tents round about the tabernacle, yet it was, as the text saith, a far off, that is, there was a good distance betwixt them and the tabernacle: how far off it was we cannot say, yet it may be probably guessed, that it was two thousand cubits, which is an English mile, because we find that such a distance was between the ark and the people when they passed over Jordan, Josh. 3. 4. And thus we may conceive what a glorious sight it was to behold the tribes thus orderly ranked in their several places, and that it was no wonder though Balaam was stricken with admiration to behold it, Numb. 24. 5, 6. How goodly are thy tents, O Jacob' and thy tabernacl●s, O Israel! as the valleys are they spread forth by the river's side, etc. Vers. 3. And on the East-side toward the rising of the sun shall the standard of Judah pitch, etc.] Thus the tribe of Judah, out of which Christ was to come, hath the pre-eminence and goes foremost as Captain of the rest; and is therein a type of Christ, the lion of the tribe of Judah, who also is Michael, that with his Angels fighteth against the Dragon and goeth before his heavenly armies, Rev. 12. 7. Thus Judah hath the dignity of the firstborn, which was taken from Reuben; neither can Reuben withstand it, because God hath so ordered it. Vers. 5. And those that do pitch next unto him shall be the tribe of Issachar.] And with him Zebulun, ver. 7. both younger brothers to Judah, that they might the more willingly be under his regiment. Vers. 9 And all that were numbered in the camp of Judah were a hundred, etc.] Thus the greatest number were in the first quarter, for the more safety of the Sanctuary, and all Israel, almost thirty thousand mo● then in any other quarter. These shall first set forth.] That is, when the camp removes, these tribes before mentioned, to wit, Judah a●d Issachar and Zebulun, which went together in one regiment under Judah's standard, were to advance forward in the first place: whereby it is evident that when they journeyed from one place to another they did not march in that order as their tents were pitched about the tabernacle when they stayed in any place; but first those of Judah's standard advanced forward in the forefront, then immediately behind followed those of Reubens standard, ver. 16. then next behind them came the regiment under the standard of Ephraim, ver. 24. and then in the last place came those that belonged to the standard of Dan, ver. 31. only the Levites went some of them betwixt the regiment of Judah and the regiment of Reuben, as is expressed, chap. 10. 17. and other next after Reubens regiment just in the midst of their armies, having six tribes before them and six behind them. Vers. 10. On the Southside shall be the standard of the camp of Reuben.] The South was to them that were ranked now with their faces Eastward on their right hand, and so the right wing is given unto Reuben, because he was the firstborn though he lost his birthright, Gen 49. which Judah and Joseph had shared between them. Vers. 12. And those which pitch by him shall be the tribe of Simeon, etc.] Who was his next brother, and that by Leah his mother. Now his other brother by Leah being already disposed of, who was fitter to be joined with him then Gad, the firstborn of Zilpah Leahs handmaid? Vers. 14. Then the tribe of Gad, etc.] See chap. 1. 14. Vers. 17. Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp, etc.] It is expressly said, chap. 10. 17. that in their journeyings, when the camp removed from one place to another, the sons of Gershon and the so●nes of Merari set forward, bearing the tabernacle, that is, the boards and cover of the tabernacle, next after Judah's regiment, between Judah's and Reubens regiment, and then afterwards the Kohathites, only bearing the Sanctuary, went just in the midst of the camp, having six tribes before them, and six behind them. This therefore that is said here, that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp, must either be understood only of the Kohathites, who carried the Sanctuary, even all the holy things, just in the midst of the camp; or else by the midst of the camp, must not be meant precisely the just midst of the camp, but only that they went between the regiments of the other tribes, some immediately after the regiment of Judah, and the rest next after the regiment of Reuben, and so these last only were precisely in the midst of the camp. Vers. 18. On the Westside shall be the standard of the camp of Ephraim, etc.] Unto joseph's sons a double privilege is here given, because he was to have a part of Reubens birthright, as it is expressly said 1. Chron. 5. 1, 2. for first the posterity of his two sons are made two several tribes, which might have been an occasion of much contention, had not God thus expressly ordered it; and 2. unto them the West quarter is given for their pitching of their tents, and that I conceiv● as the second place of honour in the camp: for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest son of Levi, chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle, and then the Gershonites, that were of Levies eldest son, just behind the tabernacle, so in the ordering of the other tribes, Judah's regiment pitched before the tabernacle, and the sons of Joseph behind it. And besides, when they journeyed, they went in the forefront of those tribes that followed the tabernacle, and so both when they marched, and when they pitched their tents, they had the tabernacle still in their faces, as if appointed to take special care of it; whereto some Expositors conceive the Psalmist alludes in that expression, Psal. 80. 2. Before Ephraim and Benjamin and Man●sseh stir up thy strength and come and save us. For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joined, ver. 22. and so all Rachel's posterity encamped together. But yet Ephraim, joseph's younger son, is appointed to be standard bearer in the camp before his elder brother Manasseh, according to jacob's prophecy of Ephraim's superiority, Gen. 48. 19, 20. where he set Ephraim before Manasseh. Vers. 24. All that were numbered of the camp of Ephraim, etc.] This was the smallest number of all the armies. Vers. 25. The standard of the camp of Dan shall be on the North-side by their armies.] He was the firstborn of the handmaid's children, and jacob's fifth son, Gen. 30. 6. and by prophecy he was to judge his people as one of the tribes of Israel, Gen. 49. 16. So God appointed him the standard in the left wing: with him are joined the other two remaining sons of the handmaids, to wit, Asher, ver. 27. and Naphtaly, ver. 29. CHAP. III. Vers. 1. THese also are the generations of Aaron and Moses, etc.] That is, these mentioned and numbered in the sequel of this chapter are of the stock whence Aaron and Moses descended, to wit, of the tribe of Levi: for by the generations of such and such persons, in the Scripture, is meant sometimes their ancestors, sometimes their children and posterity, and sometimes their whole kindred and family, as here it is taken. Yet even the children of Aaron and Moses are numbered amongst the rest: for though there be no mention made of Moses sons, as there is of Aaron's, ver. 2. yet even Moses sons are included amongst the Kohathites, of which family Moses was, ver. 28. And therefore is A●ron in this place prefixed before Moses, because in this regard Aaron's sons, as being priests, had the pre-eminence of Moses posterity, who were but ordinary Levites. As for that clause, in the day that the Lord spoke with Moses in mount Sinai, that I conceive is purposely added, because some of these here mentioned, though they were living when the Lord spoke with Moses in mount Sinai, yet they were now dead, in the second month of the second year, when this command was given for the numbering of the people, namely Nadab and Abihu, mentioned ver. 2. Vers. 6. Bring the tribe of Levi near, and present them before Aaron, etc.] Aaron and his sons entered upon the office of the priesthood in the first month of the second year after their going out of Egypt, as it is evident, Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbered, and appointed how they should pitch their tents about the tabernacle, and what the several charge should be of each family of them, which was in the second month of the second year, chap. 1. 1. But yet that they should be set apart to this employment in stead of the firstborn was promised them before, when they were appointed to slay those that had worshipped the golden calf, as is before noted upon Exod. 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place. Vers. 7. And they shall keep his charge, and the charge of the whole congregation, etc.] That is, they shall pitch their tents round about the tabernacle, that they may be near at hand to be subservient and helpful unto Aaron in the several duties of God's worship, and the service of the tabernacle, which God hath given in charge to Aaron, and which God hath given in charge to the whole congregation. Vers. 8. And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, etc.] That is, that wherewith the children of Israel must have stood charged, but that the Levites are separated to take it upon them in Israel's behalf. Vers. 10. And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office, etc.] That is, though the Levites are given unto Aaron and his sons for his help, that they may minister unto him and be assistants in those things which are fit for them▪ yet with those things that belong peculiarly to the priests office even the Levites themselves must not upon pain of death intermeddle, nor must the priests turn over the work of the Sanctuary to the Levites, so to ease themselves; they must wait themselves upon their office, and have the chief hand in those holy employments, the Levites are only appointed to be subservient and helpful unto them. Vers. 15. Number the children of Levi, after the house of their fathers, by their families.] See the note upon chap. 1. 48. Every male, from a month old and upward shalt thou number them.] Male-childrens were not reputed wholly purified from their uncleanness till they were a month old, Levit. 12. 4. and then were the firstborn brought and presented before the Lord, Luke 2. 22. and then were they redeemed, chap. 8. 16. Now therefore from that age were the Levites numbered, who were given unto God in stead of the firstborn. And besides, there would not have been any thing near so many of the Levites as there were of the firstborn, if the Levites had not been numbered from a month old. Vers. 23. The families of the Gershonites shall pitch behind the tabernacle, Westward.] Thus the rearward (the second place of honour to that in the forefront, where Moses and Aaron with the priests encamped) is given to the Gershonites, as descended of Levies eldest son; but the most holy things were not committed to their charge, the reason whereof, see ver. 31. Vers. 25. And the charge of the sons of Gershon in the tabernacle, etc.] Thus the Gershonites had under their charge 1. the tabernacle; not the boards of the tabernacle (for they were under Meraries charge, ver. 36.) but the tabernacle mentioned Exod. 26. 1. made of ten curtains of fine twined linen and blue and purple and scarlet, etc. 2. the tenth which was that made of eleven curtains of goat's hair, Exod. 26. 11. 3. the covering▪ that is the cover, both that of rams skins and that of badgers skins; for both were the Gershonites charge, Numb. 4. 25. and 4. the hangings for the door of the tabernacle. Vers. 28. In the number of all the males from a month old and upward were ●ight thousand and six hundred.] There were therefore of these Kohathites eleven thousand more than were of the Gershonites, ver. 22. Vers. 31. And their charge shall be the ark and the table, etc.] Thus God of his free grace honoured the house from which Moses was descended, to wit, that of the Kohathites, with the charge of all the most holy things, the rather also because the priests, who were to make use of these holy things in the service of God, were of the same house. But withal to clear Moses from an ambitious and partial preferring those of his own stock, the Lord gave no dignity to his sons above their brethren, but they were ranged amongst the ordinary Levites, as we may see 1. Chron. 23. 14. As for the hanging here mentioned amongst the most holy things under the Kohathites charge, it was the vail which hung between the holy and the most holy place, wherein the Ark was wrapped up when the Kohathites carried it, chap. 4. 5. Vers. 32. And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, etc.] Hence he is called that hath this charge the second priest, 2. Kings 25. 18. Thus Eleazar being high priest in Aaron's room, Phinehas Eleazar's son was governor over the Levites, 1. Chron. 9 20. Vers. 36. And under the custody and charge of the sons of Merari shall be the boards of the tabernacle, etc.] And because these things were heavy, there were twice as many wagons and oxen allowed to them as to the Gershonites ' Numb. 7. 8. Vers. 38. Keeping the charge of the Sanctuary for the charge of the children of Israel.] See the foregoing note upon ver. 8. Vers. 39 All the males from a month old and upward were twenty and two thousand.] To wit, the firstborn of the Levites being deducted. If we sum up together the particular numbers before mentioned, to wit, seven thousand and five hundred of the Gershonites, ver. 22. eight thousand and six hundred of the Kohathites, ver. 28. and six thousand and two hundred of the Merarites, ver. 34. we shall find that all the males from a month old and upward were not twenty and two thousand, as is here said, but twenty and two thousand and three hundred: and therefore it seems the three hundred here left out in the general sum were the firstborn amongst the Levites, who being the Lords in that regard as they were the firstborn, were not therefore to be reckoned amongst those that were to be given to the Lord in stead of the firstborn of the other tribes: and the main reason why the number of the Levites was now taken, was to show how they were taken in exchange for the Israelites firstborn. Indeed it may seem strange that there should be but three hundred firstborn males amongst so many thousand Levites: But for that we must know, that in all probability only those were reckoned for firstborn, that were firstborn males since their coming out of Egypt, when God did first challenge the firstborn to be his in remembrance of his slaying all the firstborn amongst the Egyptians. And whereas it may also seem strange that there should be of the whole tribe of Levi numbered from a month old and upward but two and twenty thousand and thre● hundred, whereas the least of the other tribes being numbered but from twenty years old and upward had two and thirty thousand and two hundred, to wit, the tribe of Manasseh, chap. 2. 21. we must consider that this was doubtless by the special providence of God, that he might have the whole tribe of Levi in stead of the firstborn: for if the tribe of Levi had been as numerous as the other tribes, there would have been far more of them then the firstborn were, and so they could not have been taken in stead of the firstborn. But what became, may some say, of the Levites male-childrens that were under a month, and so not now numbered amongst those that were to be taken for the firstborn? I answer doubtless the whole tribe was consecrated to the Lord, and therefore we may probably conceive that either by the special providence of God there was none at present under that age, or else those few that were under that age were taken in exchange for so many of the firstborn of the Israelites that were afterwards born, who should otherwise have paid for their redemption. Vers. 41. And thou shalt take the Levites for me (I am the Lord) in stead of all the firstborn among the children of Israel.] That is, in stead of the firstborn males that were now at present amongst them: for all the firstborn that came after this both of man and beast were to be redeemed▪ or given to the priest, chap. 18▪ 15▪ Every thing that openeth the matrice in all ●lesh which they bring unto the 〈◊〉 ●●●ther it be of men or beasts, shall be thine, etc. And cattle of the Levites in stead of all the firstlings, etc.] As the Levites are taken for the firstborn of the Israelites; so the Levites cattle were taken in exchange for the firstborn of the Israelites cattle: yet we must not think therefore that the Levites cattle were offered in sacrifice as the firstborn of the cattle afterwards were, but it sufficed that the Levites had them, who were God's peculiar portion, and appointed to receive in his name what was to be given to him. Vers. 43. And all the firstborn males by the number of names etc.] All the Levites being numbered were twenty and two thousand, and now the firstborn being numbered were twenty and two thousand two hundred seventy and three; wherein Gods special providence appeareth, that the number of the firstborn should be so near the number of the Levites taken in their stead, to wit, but two hundred seventy and three more than the Levites were. Vers. 46. And as for those that are to be redeemed of the two hundred and threescore and thirteen, etc.] There being two hundred seventy and three of the firstborn more than there were of the Levites, it is ordered that these should pay for their redemption five shekels a piece by the poll, which was the price they afterwards paid for the redemption of the firstborn, Numb. 18. 15. Now whereas it may seem unequal that some of the firstborn should pay redemption-money and others should pay none, because the Levites were taken in their stead; to this it is answered by Expositors, that either this was decided by lot, who should pay and who should not pay, and then there was no wrong done; or else that the money that was to be raised for the redemption of these two hundred seventy and three was paid in common by them all. Vers. 48. And thou shalt give the money, wherewith the odd number of them is to be redeemed, unto Aaron and to his sons.] Because the Levites were given to him, vers. 9 and when the Levites failed, this money was in their stead. CHAP. IU. Vers. 3. FRom thirty years old and upwards, even until fifty years old, all that enter into the host, etc.] In the former chapter all the Levites of a month old and upward were numbered, because all were numbered that were to be taken in stead of the firstborn, and so to be accounted as those that were set apart as holy to the Lord; but here only those that were thirty years old and upward are numbered, to wit, those that were to be employed in carrying the tabernacle and the holy things thereof. Indeed in the eighth chapter of this book, vers. 24. it is said that the Levites should enter upon their service at five and twenty years old: to which some answer out of the Hebrew traditions, that at five and twenty years they were admitted to be instructed and trained up to the service of the tabernacle, but did not actually enter upon the service till they were thirty years old. But I conceive the truer answer is, either that they entered upon the service of the tabernacle at five and twenty years, but not upon this of removing and carrying the tabernacle and the holy things therein (of which at present Moses only speaks) until they were thirty years old, because a good settled strength of body was required to that service; or else that the chief charge and care of the service of the tabernacle l●y upon those only that were thirty years old, only when they were but five and twenty years they were admitted to assist and help their brethren upon whom the charge lay, in those things that they should set them to do. And therefore we find that this numbering of the Levites for the service of the tabernacle from thirty years old continued even in David's time, 1. Chron. 23. 3. Now the Levites wer● numbered from the age of thirty years' end upward; the Lord teaching us by this maturity of years at first required in the Levites, that the ministers of God, attending upon holy things, the chariot of Israel and the horsemen thereof, 2. Kings 2. 12. should be no novices or young scholars, but ripe in knowledge and of solid judgement; and therefore we see that both the Baptist and Christ were full thirty years old ere they entered upon their office and ministry, Luke ●. ●2, 23. And for the same cause it was that none were now numbered that were above fifty years: for because at that age strength useth to decay, and natural infirmities to grow upon men, therefore they were then exempted from the harder service of the tabernacle (and so were not now numbered amongst those that were to carry the tabernacle) yet still they were to minister with their brethren in the tabernacle of the congregation, to keep the charge, chap. 8. 26. that is, they were still to be assistant as overseers, to see that the work was done: that charge lay upon them still though they were exempted from all laborious service in their own persons; and besides they were still to be employed in teaching and instructing the people. As for the description which we have here of those that were to be numbered, all that enter into the host to do the work in the tabernacle of the congregation, we must know first, that the meaning is not, that those that were now numbered from thirty years old and upward▪ etc. were all that were at any time employed in the service of the tabernacle (for I say it is evident chap. 8. 24. that from twenty and five years old and upward they went in to wai● upon the service of the tabernacle, though happily as subservient only to those of thirty years old and upward, upon whom the charge of the work chiefly lay) but the meaning is, that those that were now numbered were all such as did enter into the host to do the work of the tabernacle of the congregation; and s●condly, that the company of the Levites that did the service of the tabernacle are here called an host, because they had their several orders, and offices, and places under the command of their heads and governor's, and were not admitted into the service if th●y were crazy or lame, or any way unfit for these holy employments. Vers. 4. This shall be the service of the sons of Kobath, etc.] To preven● confusion and ambition ●very family hath their service severally appointed. Vers. 5. And they shall take down the covering-vail, etc.] That is, the v●il which hung between the holy and the most holy place, called by the Apostle th● second vail, Heb. 9 3. Herewith the ark was covered whilst the tabernacle stood, Exod. 40. 3. Thou shalt put therein the ark of the testimony, and cover the ark with the vail; and herein it was wrapped up and covered now when the tabernacle was to be taken down and removed, and that by t●● priests, the ●●un●s of A●ron: so that hereby it is also evident, that tho●gh the high priests alone w●nt into th● most holy place where the ark was, and that too but once 〈◊〉 year, Heb. 9 7. to wit whilst the tabernacle was standing to do service there; yet when the tabernacle was to be taken down▪ the in●eriour priests might freely go in thither, to wit, having first taken away the vail, because then there was no difference betwixt the holy and the most holy place; and the Lord, no doubt, at those times withdrew the cloud upon the mercy-seat, Levit. 16. 2. which was the sign of God's presence there; yea and the Levites too afterwards, when the holy things were covered, to remove the ark from thence, as seems to be employed vers. 16. Vers. 6. And shall put thereon the covering of badgers skins, and shall spread over it a cloth wholly of blue.] This covering of badger skins was not that wherewith the tabernacle was on the outside cove●●d (for that was amongst the carriage of the Gershonites, vers. 25.) but it was a smaller case or covering of these skins laid over the ark to keep it dry when the Levites carried it: and therefore we see there was such a covering fitted for the table, vers. 8. and so also for the rest of the holy things, vers. 10, 11, etc. and these with the clothes of blue and scarlet, used in the covering of these things, were those ●lothes of service mentioned Exod. 31. 10. And shall put in the staves thereof.] It is said of the staves belonging to the ark, Exod. 25. 15. The staves shall be in the rings of the ark, they shall not be taken from it; and hereupon it becomes questionable how it can be said here, that the priests should put in the staves thereof, if the staves were to remain always in the rings, and were upon no occasion to be taken out. Some Expositors to remove this seeming contradiction hold that the staves here spoken of were not the staves of the ark, mentioned Exod. 25. but certain other staves that were put through the covering of the ark▪ and wherewith they carried the ark being thus covered. But because they are called here ●he staves thereof, and where afterwards Moses speaks of the candlestick which had no staves belonging to it, there another expression is used for the carrying of it, vers. 10. And shall put it upon a bar; therefore I conceive this place is meant of the very staves that were made together with the ark▪ and covered over with gold as the ark was; and that two other ways this doubt may be more probably resolved: to wit first, that though the staves of the ark were never to be taken out of the rings whilst the tabernacle was standing▪ of which that law is meant. Exod. 25. 15. yet when the tabernacle was taken down, and the holy things to be removed, than they might and must necessarily take o●t the staves till the cover were put upon it, and then were to put them in again, as here is enjoined, for the carrying of it; or secondly, that this which is here said of putting in the staves thereof, is meant of putting in the end of the staves under the covering, to wit, that because the staves were a part of the ark▪ and covered over with gold as the ark was, therefore not so much as the ends of the staves that stuck out were to be le●t bare to the injury of the weather, nor might be seen or touched by the Levites when they came to carry it, but were therefore to be carefully put in under the covering; and to that end happily the cases or covering of the ark were so made that there were places to put in the ends of the slaves, and so the Levites did not touch so much as the staves uncovered. Vers. 7. And the continual bread shall be thereon.] That is, the shewbread▪ here called the continual bread, because it was to be continually upon the table before the Lord, Exod. 25. ●0.) shall not be taken off from the table▪ when it is thus covered and wrapped up▪ but shall be left still upon the table, even when the Levites remove it from one place to another. And hereby it is evident that they had loaves of shewbread standing upon the table all the time of their travelling through the wilderness: for though they were chief fed with manna all the time▪ Exod. 16. 35. The children of Israel did eat manna forty years, till they came to a land inhabited; yet it may be probably enough conceived that they had too some small supply of corn to make bread from the neighbouring countries, whereof however they would be sure to provide every week the loaves of shewbread that were to stand upon the holy table. Vers. 13. And they shall take away the ashes from the altar.] In giving direction how the altar of burnt-offerings was to be wrapped up and covered every time they took down the tabernacle, and were to go forward to some other place, here is order taken that first they should take away the ashes, whereby to me it seems not so probable, which most Expositors hold, that the Israelites never offered any sacrifices in the time of their travelling through the wilderness after they were once gone from mount Sinai: for why then should they be here enjoined to take the ashes from off the altar when ever they removed the tabernacle? happily they did not indeed for want of store of cattle so constantly observe all the sacrifices enjoined as they did afterwards when they came into the land of Canaan: But that God should c●use them at mount Sinai to build such a goodly tabernacle, and then set apart a whole tribe to the service of the tabernacle, and destroy Nadab and Abihu for not being exact in that service, to render the priests thereby more careful and wary, a●d yet that after this for above eight and thirty years together they should never offer any sacrifices, s●ems to me ve●y improbable. And as for that place. Amos 5. 25. Hav● ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel? the meaning is not that all those forty years they never offered sacrifices nor offerings (for at Sinai it is evident they did) but that they did even in those times adulterate the worship that he had enjoined them: so that it cannot be concluded, I conceive, that they did never sacrifice in their passing through the wilderness. But what became of the fire when they cleared the altar of the ashes, and put the cover upon it? I answer▪ tho●gh it be not expressed how it was done, yet that it was put into some pot or other v●ssel▪ and ●o preserved still with supply of wood, cannot well be questioned; because they were not to use any strange fire in their sacrifices, but only that which was kindled f●om heaven, Levit. 9 24. which therefore they were appointed continually to keep burning, Levit. 6. 12. The fire in the altar shall be burning in it, it shall not be put out. Vers. 15. And when Aaron and his sons have made an end of covering the Sanctuary, etc.] Here direction is given for the carriage of all the holy things of the Sanctuary before mentioned, to wit, that being so covered, so soon as the camp b●gan to remove, the Levites that were the posterity of Kohath should come and take them up, and carry them in their place, only with this caution added▪ but they shall not touch any holy thing lest they die. And thus the charge of the Kohathite●, a● it was more honourable than that of the other Levites, because they had the charge of the most holy things; so it was more burdensome, because they b●re it not in carts as the other Levites did theirs, but on their shoulders; and withal more perillou●, which must needs much take away the envy of this honour. The a●k ind●●d was often carried by the priests themselves, as it is evident, Deut. ●1. 9 Mo●●s wro●e this Law, and delivered it to the priests the sons of Lev▪ which bare the Ark of the covenant of the Lord; for though this service was imposed upon the Levites as subservient to the priests, yet the prie●●s were no● excluded, who did therefore upon special occasions carry it themselves, as when they passed over Jordan, Josh. 3. 6. & when they compassed the walls of Jericho, Josh. 6. 6. But ordinarily this service was performed by the Levites, especially till the number of the priests was increased, they carried it as they did all other the holy things of the Sanctuary. The bra●en laver, I know, is not here mentioned amongst the holy things which they were to carry; but the reason of this may be, because only those things are named which were covered by the priests, but this laver could receive no hu●t by the were, and therefore was not covered. Vers. 16. And to the office of Eleazar the son of Aaron the priest pertaineth the oil for the light.] Two things are here affirmed concerning the charge or office of Eleazar, the eldest son of Aaron, to wit, in this service of removing the tabernacle: namely 1. that to him pertained the oil for the light, and the sweet ●n●●nse, and the daily meat-offering, and the anointing oil, that is, that he himself was to carry these things; for if his charge had been only to oversee the carrying o● these things by the Kohathites, why should these things be particularly mentioned, since the overseeing of them in all their carriages belonged to him: and then 2. that to him appertained the oversight of all the tabernacle▪ &c, that is, he was to oversee the Kohathit●s concerning the carrying of these things, and to appoint every one to their several burdens. And thus as the Kohathites had the honour of carrying the most holy things, so Eleazar, the eldest son of Aaron▪ was appointed to have the over●●ght of them, as Ithamar his younger brother had the over●ight of the Gershonites, ver. 28. and the Merarites, ver. 33. Vers. 25. And they shall bear the curtains of the tabernacle, etc.] To wit, the four several cover wherewith the tabernacle was covered, that is, 1. the ten curious curtains, mentioned here in the second place, though they were the first cover, and were called as here the tabernacle of the congregation, Exod. 26. 1▪ and 2. the eleven curtains of goat's hair, which were laid over that, named here in the first place▪ and called the curtains of the tabernacle: 3. the covering which was of rams skinnis died red: and then 4. the covering of badgers skins, which lay uppermost of all. Vers. 32. And by name ye shall reckon the instruments of the charge of their burden.] Whereas the sockets, pillars, pi●●●s▪ cords, and other instruments committed to their charge were many, and ●ight some of them at least seem of le●●● importance, therefore the Lord appointed that of these there should be a note kept, and so accordingly th●y should be delivered by name▪ lest any should be to seek wh●n the tabernacle was to be ●et up again. Hereby also was signified how careful God is of the least member of his church, and so also of all his ordinances▪ John 10. 3. Vers. 44. Even those that were numbered of them after th●ir family's were three thousand and two hundred.] Usually in all families the younger and aged ●ort, if reckoned together, are more than the middle aged: and so it was in the other families of the Levites: of the G●r●honites there was little more than a third part fit to serve in the tabernacle, ●nd of the Kohathites there was not a third par●▪ and yet the Merarites are more than half able men for God's service; a most remarkable proof of the wisdom and providence of God. Because the greatest burden was imposed upon the Merarites, therefore God giveth them more able men than any of the other families, and yet the general number of these were less than any of the other two. Vers. 48. Even those that were numbered of them ●ere eight thousand and five hundred and fourscore.] Note how few there were of the Levites in comparison of the other tribes: O● Judah there were seventy and four thousand and ●ix hundred able men for the outward wa●fare in the host of Israel, Numb. 1. 27. but of the Levites there were but eight thousand five hundred and fourscore men fit for their service. CHAP. V. Vers. 2. COmmand the children of Israel that they put out of the camp every leper, etc.] To wit, the lepers and those that had running issues, till they were cured and cleansed, and those that were unclean by the dead, till after certain days they were purified according to the Law. More concerning this ●e● in the note upon Levit. 13. 46. Vers. 6. When a man or woman shall commit any sin that men commit, etc.] That is, when they shall commit any sin ●●ereinto by reason of humane frailty men are subject to fall, to wit, in regard of any wrong done to their neighbour, which is a ●inne highly displeasing to God, they shall then confess and make satisfaction as is here appointed. Because the purloining of the goods of our brethren, and all other such acts of injustice, are ●innes that do more especially ●ind●r the well ordering of camps, therefore doth the Lord in this place urge this 〈◊〉 Law against these kind of offences▪ that the camp of Israel now set in order might neither be defiled nor disordered thereby. Vers. 7. And he shall recompense his trespass with the principal ●hereo●, and add unto it the fifth part thereof.] That is, he shall, by way of recompensing the wrong he hath done to his neighbour, not only restore fully the whole principal he hath defrauded him of, but also give him more ●ver and above the fifth part of so much as he had detained from him, which was ●njoyned both by way of satisfying the party wronged as concerning the want of his goods whilst they were detained, and also by way of a penalty on the party offending. Neither doth this contradict thos● Laws, Exod. 22. where the thief that had stolen f●om his neighbour is appointed to restore double what he had taken away, yea in some ca●e● fourfold and fivefold: for those Laws were for such against whom the crime was proved by witnesses in a legal way, but this is for those that did voluntarily confess the wrong they had done, in which case the Lord impo●eth a lighter penalty, to wit, only a fifth part over and above the principal. Vers. 8. But if the man have ●o kinsman to recompense the trespass unto, etc.] In these words one direction is only employed, to wit, that if the party were dead to whom the wrong was done, than the recompense must be made to his heir or next kinsman; and then another is expressed, to wit, that if there be no such kinsman to be found, then must the trespass be recompensed unto the Lord, even to the priest, because in all trespasses done to our neighbour's God is also injured, and the priests the Lord had appointed to be his receivers. But now this the Hebrews understand only of trespasses done to strangers: for there is no man in Isra●l, they say, without an heir or kinsman, either child, or brother, or other of his blood. Vers. 9 And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his.] This is here added by way of amplification, to show why in the verse before he had said, that the trespass shall be recompensed to the Lord, even to the priest; for, ●aith he, it is no otherwise ordered in this then in other things, my priests I have appointed to receive in my name whatever is due to me; every offering, or every heave-offering, etc. shall be his, that is whatever is of all the holy things only heaved or offered unto the Lord, and not burnt in my service upon mine altar, the priest shall have it. Vers. 10. And every man's hallowed things shall be his.] That is, not only those meat-offerings, and those parts of the peace-offerings which were waved and heaved before the Lord, but generally all the hallowed things▪ such as were the first-fruits and things vowed, etc. were appointed for the priest: as if he should have said, in a word, whatsoever any man giveth the priest as due to God, it shall be the priests; for to him God hath given it. See this more fully expressed, Ezek. 44. 30. Vers. 12. If any man's wife go aside and commit a trespass against him, etc.] This is the order which God took for the trial of ● wife, whether guilty or not guilty, of whom her husband was jealous: and prescribed it was at this time happily, when God was now setting all things in order concerning the camp, both to prevent the defiling of the camp by such filthiness, by keeping wives in awe with the fear of this trial; and likewise to prevent the inconveniencies that might arise by the jealousies of men, where the dwellings of family's were not so several as in towns and cities. For though it be a sin in a husband unjustly to suspect his wi●e, yet God allowed the husband to bring his wife to this trial, because of the hardness of their hearts, lest the wife should be subject to a greater mischief for want of this trial, to wit, of being cast off, or ●lain, or otherwise oppressed by her husband in the rage of his jealousy. But why was there not the ●ame Law for the trial of the husband, if his wi●e were jealous of him? I answer, there are several reasons given for this by Expositors: as 1. because women are naturally more prone to be jealous and suspicious than men, and therefore not so fit to enjoy this liberty; 2. because women by reason of their subjection to their husbands were n●● so fit to call their husbands to such a trial; 3. because the adultery of the wife is more mischievous than the adultery of the husband, in regard that thereby the husband is made often to father another man's issue, & to leave his estate & inheritance to children that are not his; & lastly, because wives in their jealousy had not so much power to oppress and wrong their husbands as the husbands had to wrong their wives. Vers. 15. Then shall the man bring his wife unto the priest.] The priest was in his office a figure of Christ, by whom God will judge the secrets of men, Rom. 2. 16. and the tabernacle was the ●igne of God's pre●ence amongst them. The jealous husband was therefore to bring his wife unto the priest, and the priest, ver. 16. was to bring her near, to set her before the Lord, to wit, at the door of the tabernacle, that so perceiving herself set as it were before God's tribunal, the very fear of Gods all-se●eing ey●, and the shame that would fall upon her in the ●ight of all the congregation now gazing upon her, might s●are her from submitting herself to this trial if indeed she were guilty. And he shall bring her offering for her, the tenth part of an ephah of barley meal.] The general drift of this offering no doubt was, that it might be a testimony that she willingly proffered herself to b● tried by the Lord, to whom she presented this offering, whether she were guilty or no: yet because the ●ame quantity is prescribed here that is prescribed for the trespasse-offering, Levit. 5. 11. namely the tenth part of an ephah, I conceive it was also brought by way of atonement for her other sins, as desiring that the Lord in his mercy, for his Christ's sake, passing by her other trespasses, would in this particular deal with her according to her deserts: And indeed he that will in regard of his innocency in any one particular appeal to God's judgement with David, Psal. 7. 8. Judgeme, O Lord, according to my righteousness, etc. must yet for the general course of his life ●ay with David, Psal. 143. 2. Enter not into judgement with thy servant: for in thy ●ight shall no man living be justified. Other meat-offerings were of fine wheat flower, this of barley meal; others had oil and frankincense, Levit. 2. this no●e; no doubt both the course offering and the forbidding of oil and ●ncense (●ignes of joy and gladness of heart) were to express the poor ●ad and doleful condition of this suspected woman. And he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, etc.] That is, it is an offering whereby she yielded herself to be judged by the Lord, if guilty of that iniquity whereof her husband was jealous, and did desire the Lord to show that he did remember it; and therefore nothing implying sweetness or joy was to be put to this offering. Vers. 17. And the priest shall take holy water in an ●arthen vessel.] This holy water was either that water of separation, w●ich was used for purifying, chap. 19 or rather water taken out of the holy laver, consecrated to holy u●es. No doubt the holiness of these things thus used was to strike the greater terror into her, that if guilty ●he might not dar● to add perjury to her other ●inne: for the abuse of holy things by the light of nature we know is a foul ●inne, and perilous. As for the earthen vessel, the baseness of the vessel tended also to express the humiliation of the woman, and the ●adnesse of the business now in hand. Besides, because it was employed in bringing uncleanness 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 th●t is in the floor of the tabernacle the priest shall take, and put it into the wa●er.] It was fit the drink should be distasteful, to put her in mind of the bitter curse that would follow upon her drinking if ●he were guilty: and to this end dust is put into it. But be●ides, it was also first, because dust in all uses was a ●igne of baseness, 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 ●inne which was in question, the affliction of the woman suspected, and the sorrow she would bring upon herself if guilty: and secondly, because dust was the food of the cursed serpent, Gen. 3. 14. and so might signify, that if she had hearkened to his temptation's ●he should be partaker of his curse. Withal it was holy dust▪ dust of the floor of the tabernacle (as the ground whereon Moses stood, Exod. 3. 5. was holy ground) 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 woman's head. The uncovering of the head was a sign of sorrow, Levit. 21. 10. And he that is the high priest among his brothers, upon whose head the anointing oil 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 shaved, let her be covered. The covering of this woman's head was therefore pulled off by the priest, first, to show the sad and woeful condition this woman was now in; secondly, by the shame hereof to make other women careful so to carry themselves that they might not give any occasion of suspicion to their husbands; thirdly, and chief, to signify, that it was in vain any longer to hide her sin, if she were guilty, because God would now lay ●er open, and discover to the eyes of all Israel whether or no she were faulty. And the priest shall have in his hand the bitter water tha● causeth the curse.] It is called the bitter water, from the effect, because it caused the curse: to express● which the better it was no doubt made unpleasing to the taste by the dust put ●nto it. Vers. 21. The Lord make thee a curse and an oath among thy people, etc.] That ●s, the Lord make thee such a fearful 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 fearful curse or imprecation upon any, they may therein make mention of thee, desiring that such plagues and miseries might fall upon them ●s fell upon such a woman, that being guilty of adultery did yet drink the water of jealousy. The like expression we have, Jer. 29. 22. Vers. 22. And this water that causeth the curse shall go into thy bowels▪ ●o ●ake thy be●ly to swell, and thy thigh to rot.] And so God should punish her in ●●ose very parts which had been abused in the service of ●inne. And the ●oman shall say, Amen, Amen.] This word of consent is doubled, to show the fervency of her zeal, the innocence of her cause, the uprightness 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 threatened should surely fall upon her, if she were guilty; and that because though there were no naturall cause why this water thus ●ingled with dust should have such a ●●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 washed off into the cup, so sure she might be that the ●urse from the word should, as I may say, pass into the water, and in that water should pass into her bowels. Vers. 24. And he shall cause the woman to drink the bitter water, etc.] To wi●, 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 tak● an handful of the offering, etc.] See ●he note upon Levit. 22. Vers. 28. And if the woman be not defiled, but be clean, then ●●e shall be free, and shall canceive seed.] That is, the drinking this water shall no wi●e hurt her, insomuch that she ●hall be as capable of bringing forth children as ever she was before; whereas the guilty woman should by drinking the water be utterly disabled for ever conceiving with child by reason of those ●ad effects it should work in he● 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 Expositors judge that there is far more intended thereby, to wit, that there is a promise here made to the innocent wi●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. V●rs. 31. The● shall the man be guiltless, etc.] That is, whereas if the husband should nourish jealous thoughts in his mind concerning his wife, and thereupon either cast her off, or any way oppress her, this would be sin to him; if on the other side he should take this legal way to find out whether his wife were faulty or no, he should be guiltless whatever the event should be: if upon the drinking the water, her belly should swell and her thighs rot, her miseries should no way be imputed to him, but must lie upon his wife, who by her uncleanness and impudent denial of it had drawn this judgement upon herself; and on the other side, if the woman upon ●●is trial should be found innocent, the husband must not be liable to any censure ●or it, because he only used the liberty given him of God for the discovery of the tr●th, the blame, if any, must lie upon the wife who had given occasion of suspicion to her h●sband, and so still ●aith the text, the woman shall bear her iniquity. And indeed i●is most probable that husbands were not admitted to bring their wives to this trial unless they could show that their wives had given some cause of jealousy, though they could not prove them guilty of adultery, in which case no wonder at all it is though the husband were judged guiltless in bringing his wife to this trial, and all the fault laid upon the wife, what ever the event of the trial was. CHAP. VI Vers. 2. WHen either man or woman shall separate themselves, etc.] Having ordered those things that concerned his people in general the Lord now takes order for those who desired to be more nearly and closely bound to God by a special vow, to wit, what they should do who desired by vow to separate themselves from the ordinary course of men, that they might the more freely and wholly dedicate themselves to God, that is, to a more strict and pure course of serving of God than other men used, and were therefore called Nazarites, that js, men or women separate from others and bound to a peculiar profession or course of life. These God here allows, first, that their example might allure others to strict holiness, these being the miroirs of their times, and admired amongst the people, Lam. 4. 7. Her Nazarites were purer than snow, they were whiter than milk; and secondly, that they might be types and shadows of Christ, who was indeed the true Nazarite, even holy, harmless, undefiled and separate from sinners, Heb. 7. 26. and was therefore by the providence of God (though upon another ground, namely his dwelling in Nazareth) called a Nazaren or a Nazarite, Matth. 2. 23. But withal God prescribes laws to these men and women to prevent the excess of superstition. Vers. 3. He shall separate himself from wine and strong drink, etc.] Because the Nazarites were to give themselves wholly to the service of God during the time of their separation, therefore as the priests were forbidden the drinking of wine or strong drink when they were to go into the tabernacle of the congregation, Levit. 10. 9, so were the Nazarites also; yea the drinking or eating of any thing that came of the vine, vinegar, or raisins, etc. thereby also to signify their full and perfect renouncing of all worldly pleasures, or any thing tending thereto, and how exactly careful we ought to be not only to avoid all evil, but also to abstain from all appearance of evil, 1. Thess. 5. 22. But yet still we must note that both this and the other laws following these Nazarites were bound to observe only during the days of their separation, as is expressed vers. 4. 5, 6. There were indeed some Nazarites perpetual during their whole life, such as were Samuel, 1. Sam. 1. 28. and Samson, Judg. 13. 7. and these were Nazarites by commandment, not vow. But these Nazarites, concerning whom these laws are given, were such as did of their own accord take upon them the vow of a Nazarite for some certain days, some for a longer time, some for a shorter, as they pleased themselves. Vers. 5. All the days of the vow of his separation there shall no razor come upon his head, etc.] To wit, that his hair being kept thus uncut might be a memorial to him of his separation and consecration unto the Lord, and therefore in the next words it follows, Until the days be fulfilled in the which he separateth himself unto the Lord, he shall be holy: for indeed the chief thing that God required of these Nazarites was inward and spiritual holiness, these outward ceremonies being but only signs and remembrances of that, and without that nothing but mere vanity. That this law is to be understood only of men, and not of women Nazarites (of whom mention was also made in the beginning of the chapter) we may easily conceive, because their hair was always kept uncut, and so could not be to them a memorial of their consecration. But for men Nazarites this was enjoined as a memorial of their consecration, and that for these reasons, as may be probably conceived: First, that it might be a sign of their cleanness from pollutions: for when the Nazarites casually defiled, vers. 9 or the Leper, Levit. 14. 8. 9 were cleansed from theirimpurity, their hair was shaved off; and therefore the Nazarites keeping his hair from shaving was a sign that he had kept himself from being defiled: Secondly, that it might be a sign of their special subjection to God, as the woman's long hair is a sign of her subjection to her husband, 1. Cor. 11. 5, 10. Thirdly, that the neglect of trimming their hair might be a sign of the neglect of the outward adorning of the●r bodies, and how wholly they were intent upon the service of God and the adorning of their souls, that they were mortified to all worldly delights, and only taken up with spiritual and heavenly things. Vers. 7. He shall not make himself unclean for his father, etc.] Namely by touching, mourning for, or burying them: wherein as much exactness was required of the Nazarite as was required of the high priest, Levit. 21. 11. and thus by avoiding these legal impurities they were taught what exactness of spiritual purity and holiness God required of them: for this refraining from the dead (in whom the image as it were of God's curse for sin was to be seen, for the wages of sin is death, Rom. 6. 23.) figured our abstaining from sinful and dead works, that we may keep ourselves unspotted of the world, pure and undefiled before God, Jam. 1. 27. Besides, this taught them to moderate their affections and sorrow for their earthly friends, that they might be holy to their father in heaven. Because the consecration of his God is upon his head.] That is, because the sign of his consecration is upon his head, to wit, his long hair. Vers. 9 Then shall he shave his head in the day of his cleansing, on the seventh day shall he shave it.] The hair of the Nazarites was as it were a holy thing consecrate to God, as being the sign sanctified or set apart to be a memorial of that strict vow of singular holiness, whereby he had bound himself: this being therefore defiled, it was to be shaved off, that new hair might come in the room; whereby was signified how strict God is in exacting purity in those that consecreate themselves to his service. And this must be done on the day of his cleansing, on the seventh day: for this last clause, on the seventh day shall he shave it, is added by way of explaining the clause before, in the day of his cleansing; for the seventh day was the usual day of cleansing for those that were defiled by the dead, as we may see, chap. 10. 11, 12. Vers. 11. And the priest shall offer the one for a sinne-offering, etc.] Though it were no fault in the Nazarite that a man should die very suddenly by him, yet because it was contrary to the Law that enjoined the Nazarite not to come nigh any dead body, therefore he was to bring a sinne-offering for his cleansing. Vers. 12. And he shall consecrated unto the Lord the days of his separation.] That is, he shall begin anew to consecrate unto God the very same number of days which before his defiling he had vowed unto God. And he shall bring a lamb of the first year for a trespasse-offering.] By this trespasse-offering (which also figured Christ) he was prepared for the observations of his renewed vow; because all grace and ability to do good is of God obtained by Christ Jesus our Lord. Vers. 13. And this is the Law of the Nazarite.] That is, this that follows is the Law that must be observed by the Nazarite, when he hath fulfilled his vow, and is to be discharged thereof in an orderly manner. Which Law, it is conceived, the Apostle Paul was persuaded to observe, to decline the offence of the Jews, Acts 21. 26. Vers. 14. And he shall offer his offering unto the Lord, one he-lambe, etc.] Those offerings the Nazarite was to offer when he had fulfilled the days of his separation, and was now to be freed from his vow, 1. by way of thankfulness to God, as acknowledging that it was through his grace that he had been enabled to fulfil his Nazarites vow; and 2. to make atonement thereby for his sins committed under his vow, thereby also confessing that, notwithstanding his strictest endeavours after holiness, he had failed many ways if God in Christ should not be merciful to him. Vers. 15. And their meat-offering and their drink-offerings.] That is, besides the cakes and wafers before mentioned, enjoined as an extraordinary meat-offering, he was also to bring the ordinary meat-offerings and drink-offerings appointed for appendances to all sacrifices, whereof see Numb. 28. Vers. 18. And the Nazarite shall shave the head of his separation, etc.] All the time of his separation he was to keep his hair uncut, but now he was to shave his head (called here the head of his separation, because the hair on his head was the sign of his separation) and that at the door of the tabernacle, to show that his vow was now at an end, whereby he had consecrated himself to the Lord; and then afterwards he was to put it in the fire, which is under the sacrifice of the peace-offerings, that is, not the fire on the altar of burnt-offerings (for there only the fat of the peace-offerings was burnt) but the fire under the cauldrons or pots wherein the peace-offerings were boiled: and all this was done as by way of thankfulness to God, to signify that he had the perfection of his Nazariteship from him. Vers. 19 And the priest shall take the sodden shoulder of the ram, etc.] That is, the left shoulder, the right shoulder was due unto him raw of all peace-offerings, Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your peace-offerings; this gift of the sodden shoulder was peculiarly given from the Nazarites ram only, and taught them that as they had received more special grace of God, so they should give him more special thanks then other men. Vers. 21. This is the Law of the Nazarite who hath vowed, and of his offering unto the Lord for his separation, besides that that his hand shall get.] That is, besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him: That which is formerly prescribed was necessarily to be done both by rich and poor, when they took upon them this vow of Nazariteship; if being able they vowed more offerings, they must perform their vow, but this before prescribed must by all be brought; the poorest are not allowed less. Vers. 23. On this wise ye shall bless the children of Israel, etc.] This blessing thus pronounced by the priest did include a promise of God's blessing them, delivered as it were out of Gods own mouth, and that by and through Christ, of whom they were types, Acts 3. 26. Unto you first God having raised up his son Jesus, sent him to bless you, in turning away every one of you from his iniquities; and so again, Luke 24. 50. And he led them out as far as Bethany, and he lift up his hands, and blessed them. Therefore when Christ was to come the priest of Aaron's seed was speechless, Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed, Gal. 3. 8. Vers. 24. The Lord bless thee and keep thee, etc.] Some conceive that the repeating of this word the Lord, or Jehovah, three several times in this blessing did imply the mystery of the Trinity: But whether so or no, sure w● are it was pronounced in the name of God who is one in essence, but three in persons, the Father Son and holy Ghost; and evangelically we have this very blessing explained by the Apostle, 2. Cor. 13. 14. The grace of the Lord Jesus Christ, and the love of God, and the communion of the holy Ghost be with you all: Amen. Vers. 25. The Lord make his face shine upon thee, and be gracious unto thee.] That is, the Lord be favourable kind and loving to thee, and let him so manifest his love and grace to thy heart and conscience, that thou mayest plainly perceive it. A cheerful loving countenance we call lightsome, as on the other side we call an angry countenance cloudy: In the sight of the king's countenance is life, saith Solomon, Prov. 16. 15. So that by the Lords making his face to shine upon his people, nothing else is meant but his love, and the manifestation of his love and favour to them, according to that, Psal. 44. 3. They got not the land in possession by their own sword, neither did their own arm save them, but thy right hand and thy right arm and the light of thy countenance, because thou hadst a favour unto them. Vers. 26. The Lord lift up his countenance upon thee and give thee peace.] By this clause of the Lords lifting up his countenance upon them two things may be employed: 1. the Lords love and favour, as in the former clause: for as the hiding and casting down and turning away of the face testifies the displeasure and wrath of a man (the light of my countenance they cast not down, saith Job, chap. 29. 24. that is, they did not anger or grieve me and so turn the smiles of my countenance into frowns) so the lifting up the face readily upon a man is an argument of his good liking and favour towards him: and 2. the Lords provident care over them, to protect and bless them, and so is the same with that, Psal. 33. 18. Behold the eye of the Lord is upon th●m that fear him, upon them that hope in his mercy. Vers. 27. And they shall put my name upon the children of Israel, and I will bless them.] That is, they shall pronounce them blessed in my name and by my favoùr which shall be upon them, as if now given by the priests: and this it seems was signified by the lifting up & spreading forth their hands towards the people, as Aaron did, Levit 9 22. and thus the name of the Lord is elsewhere taken, as Prov. 18. 10. The name of the Lord is a strong tower: the righteous runneth into it and is safe. CHAP. VII. Vers. 1. ANd it came to pass on the day that Moses had fully set up the tabernacle, etc.] In this chapter Moses relates the offerings that were brought by the Princes of the tribes for the carriage of the tabernacle, and for dedicating of the altar. Now because it is said here, that these twelve princes brought six wagons and twelve oxen for the carriage of the tabernacle, on the day that Moses had fully set up the tabernacle and had anointed it, etc. it is much questioned amongst Expositors, when this was done: Some conceive that they offered these things precisely on the day that Moses had fully set up the tabernacle, etc. which was on the first day of the first month in the second year after their coming out of Egypt. Exod. 40. 17. a full month before the numbering of the people, whereof Moses spoke in the beginning of this book (for the charge for that was given on the first day of the second month, chap. 1. 1.) and so they conceive that this is here inserted, though done a month before, only because these things formerly offered by the Princes were now given to the Levites. But than others conceive that these wagons and oxen were now offered by the Princes in the order as it is here set down, after the tribes were numbered and placed in their several stations round about the tabernacle; and that therefore by these words, And it came to pass on the day that Moses had fully set up the tabernacle and had anointed it, etc. only thus much is intended, that these things were brought and offered by the Princes after that Moses had fully finished the erection of the tabernacle, etc. and the ordering of all things belonging thereto, amongst which we may well reckon the placing of the tribes in their several stations, and the Levites also in their places round about the tabernacle. And indeed this exposition seems most probable, 1. because it is said here that the Princes that offered these things were those that were set over the numbering of the people, ver. 2. to wit, those mentioned by name, chap. 1. 5. etc. 2. because it is not likely that these oxen and wagons were offered for the service of the tabernacle a month before the Levites were set apart to their service, and had their several charge assigned them for the carrying of the tabernacle and those things that belonged thereto: and 3. because it is said in the end of this chapter, vers. 88 This was the dedication of the altar after it was anointed, which shows that these things were not done just on the day that Moses set up the tabernacle, etc. Vers. 5. And thou shalt give them unto the Levites, to every man according t● his service.] That is, according as the weight is more or less of those things which ●re committed to their charge. Vers. 8. And four wagons a●d ●ight oxen he gave unto the sons of Merari.] See the note upon chap. 3. ver. 36. Vers. 10. And the Princes offered for dedicating the altar in the day that ●t was anointed, etc.] That is, for the first employing thereof in those holy services for which it was ordained. Indeed Moses first offered burnt-offerings and other sacrifices thereon seven days together for the consecrating of the priests, Levit. 8. (which was in the first month of the second year) and the next day after Aaron and his sons offered sacrifices thereon for himself and the people in general, Levit. 9 7. on which day it was that Nadab and Abihu perished. But now in the second month of the second year, when the tribes were all placed about the tabernacle, the Princes brought their offerings, and because these were the first offerings that were offered for any particular persons or tribes, therefore they are said to be offered for the dedicating of the altar, and so those following words, in the day that it was anointed, must not be taken strictly of the very day whereon it was first anointed, but more generally, as before, ver. 1. Vers. 12. And he that offered his offering the first day was Nahshon, etc.] Here the Captains of the tribes offer every one in his day, according to the order wherein God had set them round about the Sanctuary, beginning at the East-quarter, proceeding to the South, and then to the West, and so ending at the North. Vers. 13. And his offering was one silver charger, etc.] To wit, for the use of the altar of burnt-offerings, which stood in the court whereon these sacrifices which they brought were to be offered: for all that were used in the tabernacle were of pure gold. Vers. 17. And for a sacrifice of peace-offerings, two oxen, etc.] Of these the Princes with the priests, etc. did eat, and so keep a feast with joy before the Lord for his mercy toward his people. Vers. 88 This was the dedication of the altar after it was anointed.] See the note upon ver. 1. Vers. 89. And when Moses was gone into the tabernacle of the congregation, etc.] This may seem to be here added, because after that all things were thus ordered concerning the tabernacle, and that Aaron and his sons were thus far entered up●n their priestly office, Moses went into the tabernacle to receive further direction from the Lord, and so the Lord spoke unto Moses from the mercy-seat, as is here expressed; and he spoke unto him, that is, Mo●e● spoke unto the Lord, propounding such things to the Lord as he desired to be satisfied in. CHAP. VIII. Vers. 2. WHen thou lightest the lamps, the seven lamps shall give light over against the candlestick.] Hitherto I conceive the priests had only entered upon their service on the altar of burnt-offerings; now the dedication of the altar being finished, and Moses being now to ent●r the priests into the service of the Sanctuary, the Lord doth again give direction about the lamps, When thou lightest the lamps, the seven lamps shall give light over against the candlestick. In the original it is, over against the face of the candlestick; the common exposition of this is, that the seven lamps should give light round about wherever the candlestick was to be seen. But this cannot be the meaning: for here is some particular direction given for ordering the lamps; now however they were ordered or lighted, they would have given light round about. The meaning of these words I thus conceive: That place is said to be over against the candlestick, where the candlestick stood in full view: Now it was not to be seen on the Southside (for on that side close to the walls or boards of the Sanctuary it was placed, Exod. 26. 35. And thou shalt set the table without the vail, and the candlestick over against the table on the side of the tabernacle toward the South: and thou shalt put the table on the North-side: nor did it stand full in the eye either Eastward or Westward (for so the seven lamps stood all in a row one behind another) but to one that stood on the North-side the seven lamps were in full view; that way therefore Aaron was to light the lamps, that is, he was to place the loose bowls on the top of the branches, wherein the lamps were, in such manner that the wick or flame of the lamp might issue out on the Northside, toward that side of the tabernacle which was over against the face of the candlestick, and that, no doubt, because the table of shewbread stood on that side. Vers. 6. Take the Levites from among the children of Israel, and cleanse them.] The priests being fully entered upon their service, now the Levites are consecrated to their employments as assistants to them: but lest they should think themselves equally admitted to the work of the priesthood, they are neither consecrated at the same time with the priests, nor with the same ceremonies. Vers. 7. Sprinkle water of purifying upon them, and let them shave all their flesh, etc.] This water of purifying, wherewith the Levites were now to be sprinkled at their consecration, was doubtless that made with the ashes of a red heifer: and therefore it is evident, that directions for ma●ing this water were given before this time, though they are not set down by Moses till 〈◊〉 19 chapter of this book. As for the shaving of their flesh, that was done to the end they might be the more perfectly cleansed from all pollution whatsoever: and both the one and the other signified the exact purity and holiness that God requires in those that are employed in the sacred ministry. Vers. 8. And another young bullock shalt thou take for a sinne-offering.] This second bullock, the second here named, was first offered, vers. 12. And no bullock was offered for sin, save for the sin of the high priest or of the congregation, Leu. 4. yet the Levites now taken for all the firstborn of Israel offered such a sinne-offering as the whole congregation should. Vers. 10. And the children of Israel shall put their hand upon the Levites.] That is, some of the chief (as the firstborn) in stead of the re●●, by this sign transferring the charge and service of the Church from themselves ●●on them, whom they did now freely offer to the Lord to be wholly set apar● for that service. Vers. 12. And thou shalt offer the one for a sinne-offering, and the other for a burnt-offering, etc.] That is, thou shalt cause them to be offered, to wit, by Aaron and his sons. See also the notes upon the sacrifices that were offered at the consecrating of the priests, Exod. 29. 10, etc. Vers. 15. And after that the Levites shall go in, etc.] That is, into the court of the priests, for within the tabernacle itself the Levites might not enter, nor was there any service there for them to do. Vers. 19 And to make an atonement for the children of Israel, etc.] The Levites are said ●here to make an atonement for the children of Israel, not because they offered sacrifices for the people (for that the priests only did) but either because they were subservient to the priests when they were offering those sacrifices, whereby atonement was made for the sins of the people; or else because by their other service in the tent, which for or in stead of the people they performed according to the will of God, he was pleased with the people, and sent no plague upon them, as otherwise there would have been, if they themselves had intermeddled with those holy services. Vers. 24. From twenty five years old and upwards, etc.] See the notes on Numb. 4. 3. Vers. 25. From the age of fifty years they shall cease waiting, etc.] That is, in the hard labours of bearing the Sanctuary. See again Numb. 4. 3. CHAP. IX. Vers. 1. ANd the Lord spoke unto Moses in the wilderness of Sinai, etc.] Being here to relate according to the order of the story how the Passcover was kept by some few particular persons on the fourteenth day of the second month, he first begins with the rela●ion of God's command for the keeping of it by the whole congregation at the appointed season, which was omitted before, that so he might show upon what occasion the Passeover was kept by these particular persons in this second month. Vers. 2. Let the children of Israel also keep the Passeover at his appointed season.] This commandment concerning the Passeover is again enjoined the second year, because by the first institution they seem bound only to keep it in the land of Canaan, Exod. 12. 25. And it shall come to pass when ye be come to the land which the Lord will give you according as he hath promised, that ye shall keep this service. And indeed after this we find not that they kept any till they came into the land, Josh. 5. and that because they knew not how long they should stay in a place, and when they should remove. So that it seems they would not have kept this without special warrant. Vers. 3. According to all the rites of it, and according to all the ceremonies thereof shall ye keep it.] Here are to be excepted the special rites which belonged only to the first Passeover in Egypt, as the sprinkling of their posts with blood, the ●ating of it standing, etc. whereof see Exod, 12. Vers. 6. And there were certain men who were defiled by the dead body of a man, that they could not keep the Passeover that day, etc.] If they meddled with holy things being legally unclean, by that law given since the first Passeover, Levit. 22. 3. they were to be cut off; if they did not keep the Passeover, they were also to be cut off, Exod. 12. 15. hence the straits they were in. Vers. 7. Wherefore are we kept-back that we may not offer an offering of the Lord, etc.] The Passeover is so called, as being commanded by the Lord, and kept unto his honour. See Exod. 12. 27. Vers. 10. If any man of you or of your posterity shall be unclean by reason of a dead body, etc.] Upon the occasion of these men that complained for being debarred from keeping the Passeover, because at the usual time when they should have kept it, on the fourteenth day of the first month, they were defiled by the dead body of a man, the Lord here established this for a perpetual law, that in case any person should in time to come be defiled by a dead body at the ordinary time in the first month, when the rest of the people kept the Passeover; or should be then in a journey about necessary business, so far off that he could not come home against the fourteenth day of the first month, but was forced to be absent a while longer, that in this case such a person or persons should keep the Passeover on the fourteenth day of the second month. And under these two particular cases here expressed I conceive that all other necessary hindrances, whereby men were kept from celebrating the Passeover, are comprehended, as in case they were unclean by any other legal pollution besides that of being defiled by a dead body, or were detained by sickness, etc. and that the rather because in Hezekiahs' time there was a Passeover kept on the fourteenth day of the second month (by warrant it seems of this law) when yet they were other occasions than these here mentioned that disabled them for keeping it at the usual time. Vers. 17. And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed.] That is, when the cloud was taken up from the tabernacle it removed before the camp, and so whithersoever that led them they followed it: for so it is expressly said, Exod. 13. 21. And the Lord went before them by day in a pillar of a cloud, to lead them the way, and by night in a pillar of fire, to give them light to go by day and night. Vers. 19 And when the cloud tarried long upon the tabernacle many days, than the children of Israel kept the charge of the lord] That is, they kept the charge of serving the Lord, whilst the tabernacle was erected and the cloud tarried still upon it; or they kept the charge of the Lord, to wit, the charge he had given them of staying so long as the cloud rested upon the tabernacle; and therefore the last clause is added by way of explaining the former, and journeyed not. CHAP. X. Vers. 2. MAke thee two trumpets of silver, etc.] Here at first were but two trumpets for Aaron's two sons Eleazar & Ithamar; but the number of the priests increasing in Solomon's time, there were an hundred and twenty priests sounding with trumpets, 2. Chron. 5. 12. And these trumpets were signs of the ministry of the word, and the office of teaching, discharged by men called and fitted thereto: for as the use of these trumpets was first to assemble the congregation before the Lord in his Sanctuary; secondly, to give warning and direction for their marching toward the land of Canaan; thirdly, to encourage the people when they went forth to war; fourthly, to be a sign of rejoicing at all their festivals and days of rejoicing: so the work of God's ministry is, first, to persuade the people to assemble themselves before God, there to perform with fear and reverence the public duties of his worship and service, Joel 2. 15, 16. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Gather the people, sanctify the Congregation, assemble the Elders, gather the children and those that suck the breasts, etc. secondly to give them warning and direction for all the duties of Christianity, which being performed in faith and obedience to God are as so many several motions towards the heavenly Canaan; thirdly, to give them warning of danger approaching, and to stir them up to fight the Lords battles against Satan, Sin, Antichrist, etc. See Esa. 58. 1. Cry aloud, spare not, lif● up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins; and fourthly, to encourage and comfort sinners with the promises of the gospel, to quicken them with faith and readiness of mind to perform the duties of God's worship, and with thankful and glad hearts to praise God for all his mercies, and especially for Christ. See Esa. 27. 13. And it shall come to pass in that day that th● great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Besides, as the trumpets were not to give an uncertain sound, but such as the people might distinctly perceive what they were to do: so the ministers must both pray and preach so that the people may understand them, 1. Cor. 14. 8, 9 For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise you except you utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air▪ Secondly, of silver these trumpe●● must be made, which was the purest metal and fittest for sound, to signify also the purity and zeal required in God's ministers, The tongue of the just is as choice silver, saith Solomon, Prov. 10. 20. That thou mayest use them for the calling of the assembly, and for the journeying of the Camps.] Thus they were taught to depend upon God for all their attempts both in peace and war. Vers. 3. And when they shall blow with them, all the assembly shall assemble themselves to thee, etc.] That is, when they shall blow with both of them, as appears by the next verse, And if they blow but with one trumpet, than the princes, which are heads of the thousands of Israel shall gather themselves unto thee. Vers. 6. They shall blow an alarm for their journeys.] That is, not for these two quarters only before mentioned, but for the other also▪ Vers. 8. And the sons of Aaron the priest s●all blow with the trumpets.] The priests are appointed to be the trumpeters, that so the people might entertain the sound thereof as coming from God, and so assemble themselves as into Go●● presence, and go forth both in their journeys and battles, as in obedience to God's command, and in faith believing and expecting his direction and assistance. Vers. 9 And if ye go to war in your land against the enemy that oppresseth you, than ye shall blow an alarm with the trumpets.] So it is said Numb. 31. 6. And Moses sent them to the war a thousand of every tribe, them and Phinehas the son of Eleazar the priest to war, with the holy instruments and trumpets to blow, in his hand; and 2. Chron. 13. 12. And behold God himself is with us for our Captain, and his priests with sounding trumpets to cry alarm against yo●. And ye shall be remembered before the Lord your God, and ye shall be saved from your enemies.] The sounding of an alarm with these trumpets, when they were to go forth to war against their enemies, was to the people a sacred sign that God would assuredly take notice of their danger, and help them against their enemies; and in these words now there is a promise of grace annexed to these signs, to wit, that when they did rightly use these trumpets in faith and obedience to God's commandments, the Lord would remember them, and give them victory over their enemies. Vers. 10. Also in the day of your gladness, and in your solemn days, etc.] Here is prescribed the last use they were to make of these trumpets, to wit, that they were to blow with them over their burnt-offerings and over th● sacrifices of their peace-offerings, upon all solemn festival days: as first, when they kept any extraordinary day of rejoicing for any public extraordinary mercy, which is called here the day of their gladness, such as was the day when the ark was carried into the temple, 2. Chron. 5. 12, 13. and when the builders laid the foundation of the temple of the Lord in the days of Ezra, Ezra 3. 10. and secondly, upon all their set festivals appointed by the law, as the feast of unleavened bread, the feast of tabernacles, etc. called here their solemn days; and thirdly, on their new moons, in the beginning of every month, whence is that of the Psalmist, Blow the trumpet in the new moon, in the time appointed on our solemn feast-day, Psal. 81. 4. Now hereby was signified both their earnest desire that God would hear their prayers and accept of their sacrifices and also the inward joy and gladness of their hearts from their assurance that God in Christ would accept of them and their service: for which cause also afterwards the Lord by David and other prophets ordained other instruments also whereon the Levites played, as psalteries, harps, cymbals, etc. 1. Chron. 16. 5. David also and other holy men made psalms and songs, which some of the Levites sung whilst others played on the instruments, 1. Chron. 25. 6, etc. whence is that of the Psalmist, Psal. 89. 15. Blessed is the people that know the joyful sound; they shall walk O Lord in the light of thy countenance; and therefore also it is said in the close of this verse, that this blowing of these trumpets over their sacrifices should be to them for a memorial before their God: for hereby is signified bot● th●● if they performed this service in faith of God's mercy with joyful and glad hearts, the Lord would then remember them and accept of their service, and also that it should be to them a sacred sign to mind them and assure them that God would hear their prayers, and accept of their sacrifices. Vers. 11. And it came to pass on the twentieth day of the second month, etc.] The Israelites came into the wilderness of Sinai in the beginning of the third month of the first year, Exod. 19 1. and now the cloud being taken up from off the tabernacle, and going into the forefront of their camp, they went out of the wilderness on the twentieth day of the second month in the second year, about six days after those men had kept the Passeover that being defiled by the dead could not keep it at the appointed season, whereof Moses spoke before, chap. 9 6, etc. So that hereby it is evident that they stayed in this wilderness of Sinai a full year wanting nine or ten days: and though there be here only mention made of the taking up of the cloud, which was the sign that they were to be gone thence; yet withal God spoke unto them to remove, Deut. 1. 6, 7, 8. The Lord our God spoke unto us in Horeb, saying, Ye have dwelled long enough in this mount; turn you and take your journey and go into the land of the Amorites, etc. and thus both by word and sign God called them from Sinai, the place of bondage, by reason of the law there given, Gal. 4. 24, 25. unto the land of promise, which figured the state of grace and freedom by Jesus Christ. Vers. 12. And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.] To wit, in a place of this wilderness which by occasion of the following story was called Kibroth-hattaavah; and in this wilderness they journeyed along time, and in several places of it pitched their tents; and therefore it is said again, Numb. 12. 10. that they pitched in the wilderness of Paran. Vers. 14. In the first place went the standard of the c●mp of the children of Judah according to their armies.] When they rested any where they pitched their tents in four quarters about the tabernacle, but removing they march in order one after another as is here expressed. Vers. 17. And the tabernacle was taken down.] To wit, the priests having first with vails and clothes covered the ark, and other holy things, as was enjoined, Numb. 4. 5. And when the camp setteth forward, Aaron shall come and his sonn●s, and they shall take down the covering vail and cover the ark of the testimony with it. This taking down and setting up and removal of the tabernacle signified the instability of that legal figurative worship which Christ at his coming was to abolish, Heb. 12. 27, 28. And this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain: Wherefore we receiving a kingdom which cannot b● moved, let us have grace, etc. and also the unsettled estate of the Church and all the members thereof in the wilderness of this world. See 2. Cor. 5. 1, 4. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens: for we that are in this tabernacle do groan being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. See also 2. Pet 1. 14. Vers. 21. And the Kohathites set forward bearing the Sanctuary.] That is, th● holy things of the tabernacle, but the ark went foremost, vers. 37. Vers. 22. And the standard of the camp of the children of Ephraim set forward according to their armies.] So that the Sanctuary went immediately before them, unto which the Psalmist seemeth to have reference, Psal. 86. 3. Turn again, O God, and cause thy face to shine and we shall be saved. Vers. 25. And the camp of the children of Dan set forward, which was the rearward of all the camps, throughout their hosts.] Who had most soldiers next Judah, as we may see chap. 2. 31. Thus the Sanctuary had the midst, the most safe and honourable place: the greatest camp went foremost, the next in greatness went hindmost, to defend it against enemies before and behind. But the Lord himself was he that went before, and was the rearward behind, as the Prophet speaks, Esai. 52. 12. For the Lord will go before you, and the God of Israel will be your rearward. Vers. 29. And Moses said unto Hobab the son of Raguel, the Midianite, Moses father in law, etc.] Some conceive that it is Raguel the Medianite, and not Hobab that is here called Moses father in law, even the same that is elsewhere called Reüel Exod. 2. 18. and Jethro, Exod. 3. 1. and that Hobab, to whom Moses now spoke, being the son of this Raguel or Jethro was the brother in law of Moses, who stayed still with Moses at mount Sinai after their father Reguel or Jethro was returned home to his own country, Exod. 28. 27. But because Hobab is elsewhere expressly called, according to our translation, the father in law of Moses, Judge 4. 11. it must needs be he also that is here also called Moses father in law, even the same that is in Exodus called Jethro and Reüel, and that Raguel the Midianite was his father, as is noted before upon Exod. 3. 1. And if it be objected that Jethro the father in law of Moses departed from him before, Exod. 18. 27. to this I answer, as before in the note upon that place, that though his going from Moses be mentioned there, yet it was not till now that he left him, when both Moses and the Israelites were to depart mount Sinai. Vers. 31. Leave us not, I pray thee, etc.] That is, go not away from us, or if thou goest away return again, Though Moses had lived forty years about these parts, yet knowing the difficulties they were likely to meet with in their passage through the wilderness, he much desired the stay of Hobab with them, who knew the country far better than himself, and might be a great help unto them, and therefore he presseth him again to stay with them, that he might be to them in stead of eyes, that is, that he might show them how they might best advantage themselves in disposing their camp. And indeed though the●e was no need of his help to lead them and show them which way they should go, because the pillar of the cloud and the ark went before them to lead them their way, yet many other ways Hobab might be helpful to them, as by telling them when they were to stay in any place, where they might have water for their camp, where there was most danger of being assailed by the neighbouring nations, and in many other particulars: whether Hobab yielded hereupon to stay with Moses, it is not expressed; yet because there is no mention made here of a second denial, it is generally conceived that he did stay. But because it is expressly said, Exod. 18. 27. that this Hobab or Jethro the father in law of Moses was dismissed by Moses and returned again into his own land, it seems more probable that he did now return home to his country, as is there said. But yet that he returned again, or at least that some of his posterity were deputed in his room to go along with the Israelites, is most manifest and clear, because his posterity dwelled afterwards amongst the Israelites in the and of Canaan, as we may see, Judg. 1. 16. And the children of the Kenite Moses father in law, went up out of the cit●e of palmtrees, etc. and again, Judges 4. 11. Heber the Kenite was of the children of Hobab the father in law of Moses. Vers. 33. And they departed from the mount of the Lord three day's journey.] They traveled three days together without resting (for because the cloud stayed not they might not stay) which seems to have been the cause of their complaining, chap. 11. ver. 1. And the ark of the covenant of the Lord went before them in three day's journey, to search out a resting place for them.] The Hebrew word signifieth went in their faces or sight, which it might do, and yet be in the midst of the armies, carried amongst the other holy things by the sons of Kohath, ver. 21. and so the most expound it, it went before them, that is, in their sight as their guide; for when the cloud stayed, than the priests stayed with the ark, and upon the stay of the ark all the armies stayed. But I see no reason why we may not think the ark went before in the forefront of their armies, though the other holy things went in the midst, as ver. 21. to wit, together with the cloud, and that to search out a resting place for them, a place convenient to pitch their tents where they might have water and pasture for their flocks, etc. CHAP. XI. Vers. 1. ANd when the people complained, it displeased the lord] The word in the original (here translated complained) may also be rendered as it is in the margin, were as it were complainers, and so may intimate that they did only secretly begin to murmur and mutter, and not break forth into such an open complaint as afterwards they did at Kibroth Hattaavah, when they lusted for meat. Indeed many Expositors understand this and that afterwards mentioned, ver. 4. of one and the same murmuring, which they say is first summarily set down here, and afterwards more particularly related in the sequel of the chapter, and especially because, Psal. 78. 19, 20, 21. the fire that now devoured the people is mentioned, as the punishment of their lusting for flesh, They said, Can God furnish a table in the wilderness? Therefore the Lord heard this and was wroth; so a fire was kindled against Jacob, and anger also came up against Israel. But in that Psalm it is evident that the several passages of their murmuring are not related historically in order, but many things are promiscuously inserted here and there. However evident it is that the murmuring for flesh, mentioned ver. 4. was another from this, because it is said here that they wept again, and besides that was done at Kibroth Hattaavah, this at Taberah. The cause of their present complaining indeed is not expressed, but in all likelihood we may conceive it was because they were weary of following the ark three day's journey through the wilderness together without intermission, whereof there was mention made in the latter end of the former chapter ver. 33. And the fire of the Lord burnt among them.] That is, a fire sent from God: but whether it broke out of the earth, or from the pillar of fire, or were poured down upon them from heaven, it is not expressed. And thus their fiery tongues were punished with fire. And consumed them that were in the uttermost parts of the camp.] This is aded, to let us see how the whole army escaped when God sent a fire amongst them, it was because the fire broke out only upon the uttermost parts of the camp; and withal it may imply the cause of the punishment, because by these words it seems probable that in the uttermost parts of the camp the sin began, amongst those that were faint and wea●y with travel, as in Deut. 25. 18. How he met thee by the way, and smote the hindmost of thee even all that were feeble behind thee, when thou wast faint and weary: and he feared not God; and upon them therefore the judgement did principally fall. Vers. 2. And the people cried unto Moses.] The reasons why they ran to Moses for his intercession may be these: 1. the sudden terror of the plague; 2. the guilt of their own consciences stopping their mouths; 3. the opinion they had of his holiness and special interest in God; 4. because their repining against him, who was God's instrument in leading them along, they might think was now punished, and therefore they come and desire him to forgive them, and pray for them. Vers. 3. And he called the name of the place Taberah.] This name imposed upon the place where the fire broke out, shows that it was not the same where they pitched their tents after their three day's travel, which by occasion of the following story was called Kibroth Hattaavah, but rather some other place in the ways they traveled thither when they were faint and weary, a little before they came to Kibroth Hattaavah. Vers. 4. And the mixed multitude that was among them fell a lusting, etc.] What this mixed multitude was, see in the note upon Exod. 12. 38. Amongst them it seems the murmuring began, though the Israelites soon joined with them in the sin. Once before they murmured for want of meat, Exod. 16. 2. when upon their murmuring the Lord gave them both manna and quails; but that was in the wilderness of Sin, immediately after they were come out of Egypt, this was in the wilderness of Paran, above a twelvemonth after that, when not having any other food but manna from ●eaven, which now they began to loath, they murmured, and who, say they, shall give us flesh to eat? where by flesh is meant fish as well as that which we more peculiarly call flesh, as is evident in the following words, We remember the fish which we did eat in Egypt freely; and ver. 22. where Moses objects to the Lo●d, Shall all the fish of the sea be gathered for them to suffice them; and so the Apostle speaks, 1. Cor. 15. 39 There is one kind of flesh of men, another flesh of beasts, another of fish. Many indeed are of opinion that the Egyptians, at lest some of them, were strictly superstitious therein, used not to eat the flesh of ●heep, no nor leeks, onions and garlic, which they worshipped as Gods, according to the Poet▪ Porrum & cepe nefas violar● a● frangere morsu. O sanctas gentes quibus ha● nascuntur in hortis Numina! lanatis animalibus abstinet omnis Mensa, nefas illic foetum jugulare capellae. But however the Israelites did use to eat of them freely, and wanting them now, therefore they murmured against Moses and against the Lord. Vers. 6. But now our soul is dried away.] That is, we languish and pine away, having nothing to cat that will either nourish us or satisfy our appetite: for the soul is often put for the body, or the whole man, or for the appetite or desire after meat drink and other things. Vers. 7. And the manna was as coriander-seed, etc.] See the note upon Exod. 16. 31. it was therefore pleasant to the eye, delightful to the taste, and was fit to be dressed several ways, and therefore not to be thus loathed and despised. Vers. 10. Then Moses heard the people weep throughout their families, every man in the door of his tent.] That is, openly, as desiring to make known their discontent, and to stir up discontent in others also that should hear their complaints. Vers. 15. And let me not see my wretchedness.] That is, let me not see myself slain by the people in a shameful and disgraceful manner, or rather let me not live to see myself thus miserable: for it is all one as if he had said that it were better for him to be killed out of hand, then living to see so many heart-breaking miseries continually befalling him day after day. Vers. 16. And the Lord said unto Moses, Gather unto me seventy men, etc.] Though the speech of Moses to the Lord in the foregoing verses were so full of distemper & passion, yet the Lord commiserating his condition commands him here to choose and gather together seventy choice men of the elders of Israel, whom he knew to be elders of the people, and officers over them, that is, whom he knew to be not only elders in regard of their years, but also men of singular gravity and wisdom, and for that chosen to be governor's over the people; and these were by God's appointment (which the better to testify they were to be presented before the tabernacle) to undertake the government as helpers to Moses, that so his burden might be the less. Indeed once before upon Jethroes counsel there were certain men chosen to be rulers and judges over the people, for the case of Moses, Exod. 18. 25, 26. But those were only chosen to determine of small matters, but these now were to be judges in the greatest and most difficult causes, both of religion and civil affairs, which were formerly wholly referred to Moses, and were therefore chosen amongst those that were already in those inferior places of government, because by reason of their experience therein they were the fitter to be employed in the weightier works. And this many conceive was the original of that great council of the Jews, which they called their Sanhedrin, and was continued amongst them till Herod's days. Vers. 17. And I will take of the spirit which is upon thee, and will put it upon them.] That is, I will give of the same spirit to them, which I have given to thee. It is not to be thought, that there was now any impairing of Moses gifts, as some conceive; for how could the joining of these with him be then any advantage to him, or where do we find any thing in the following story that argues the least abatement in the gifts of Moses? but because the Lord intended to give the same gifts to them, which he had given to Moses, as if some part of Moses spirit dwelled now in them, therefore is this expression here used, I will take of the spirit which is upon thee, and will put it upon them. Vers. 18. Sanctify yourselves against to morrow, and ye shall eat flesh, etc.] The original word doth sometimes signify to prepare, and so might intend that they should prepare themselves for the receiving of the flesh which God would give them the next day in abundance. But being rendered sanctified, it must needs be meant of a religious preparing themselves, but may be spoken either ironically, only thereby to glance at the sordid baseness of their spirits, and their indisposition to receive any such provision from God, as if he should have said, God will make you a feast to morrow, and you are in a goodly temper for such a business; or else as a serious exhortation▪ that they should address themselves to receive with pure and good hearts this mercy of God, being also legally prepared according to those times by washing their garments. For because the working of such miracles was a sign of God's special presence, therefore before such miraculous works they were called upon thus to sanctify themselves. Vers. 21. And Moses said, The people amongst whom I am are six hundred thousand footmen, etc.] See chap. 2. 32. Vers. 23. And the Lord said unto Moses, Is the Lord's hand waxed short, etc.] God here winks at Moses his distrust▪ and bears with his weakness; but when he was not instructed and bettered by God's patience, and the experience he had daily of God's all-sufficiency, he is afterwards punished. See Numb. 20. 12. And the Lord spoke unto Moses and to Aaron, because ye believe me not to sancti●ie me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them, and that especially because then too he showed his distrust before the people. Vers. 24. And gathered the seventy men of the elders of the people and set them round about the tabernacle.] That is, he appointed them to come before the Lord at the door of the tabernacle, though two of them, ver. 20. did not come as they were appointed. Now this presenting them before the tabernacle was both to put them in mind that God had set them apart to this work of government, and therefore they should be careful to carry themselves uprightly and well, as they would answer it before his tribunal who had put them in their places, and bestowed his spirit upon them to make them fit for their employments; as also, to teach the people to acknowledge them in their places, as set over them by God. Vers. 25. They prophesied and did not cease.] They were not now created prophets, but had only at this time a gift of prophecy wrought in them by the spirit, that it might be a seal both to them and to the people that God had called them to this office, and would furnish them with such gifts as were requisite for their places, as it was with Saul being newly anointed King, ●. Sam. 10. 10▪ And the spirit of God came upon him, and he prophesied among them. And by prophesying here is meant, either that they foretold things to come, or rather that they spoke unto the people concerning the wonderful works and secret mysteries of God's truth, and that in such a manner that they might be easily discerned to speak as men inspired with the spirit of God: for thus this word prophesying is sometime used for declaring the word of God unto the people▪ 1. Cor. 14. 3. Exod. 7. 1. And Aaron thy brother shall be thy Prophet. Gen. 20. 7. Now therefore restore the man his wife, for he is a Prophet; and for setting forth the praises of God in songs and psa ms, as 1. Chron. 25. 13. Thus these men prophesied and did not cease, that is, they continued all the day prophesying without intermission, as is also expressly mentioned of Saul, 1. Sam. 19 24. And prophesied b●fore Samuel in like manner, and lay down naked all that day, and all that night: and this is added because their continuing so long in this supernatural work did much add to the confirmation of their calling. Vers. 26. But there remained two of the men in the camp, etc.] Several reasons may be conceived why these two men came not with the rest being enrolled by Moses amongst the seventy that were now to be joined in commission, as assistants to him; for either they might not be found when warning was given, or rather, as Sa●l afterwards did, 1. Sam. 10. 22. they might hide themselves▪ or forbear to go, not as contemning God's command (for then it is not likely that they should have had the same gift of the spirit with the others) but as distrusting their own sufficiency. However God's secret providence was the chief cause of it, who had determined by this means to make the miracle the more remarkable, that all the people might plainly see they were called of God. Vers. 28. My lord Moses forbid them.] This Joshua spoke of envious zeal for his Master Moses, as appears by Moses answer, vers. 29. enviest thou for my sake? yet not so much, as I conceive, because the eminency of these through their gifts of prophesy would obscure the eminency of his master Moses (for then he had as much reason to have spoken against the other as against these two) as because they did it as it were of their private authority without any dependency upon Moses, which was manifest in the other, because by Moses appointment they came and received this gift and authority from God, whereas these two by staying away seemed to refuse to have any dependency upon him. Vers. 31. And there went forth a wind from the Lord and brought quails from the sea, etc.] That is, God by his almighty power did cause a strong wind to blow from the seaward, and therewith brought a multitude of quails amongst thm, and round about the camp. What sea it is that is here meant is not of any great consequence to know; yet most probable it is that they came from the red sea, because that lay Southward of the Israelites camp at present, and the Psalmist saith that these quails were brought in with a Southeast wind, Psal. 78. 26. He caused an East wind to blow in the heaven, and by his power he brought in the Southwind. He reigned flesh also upon them as dust, and feathered fowls like the sand of the sea. Once before the Lord did thus miraculously f●ed them with quails, Exod. 16. 13. But that was in the wilderness of Sin, in the second month after their departure out of Egypt; but this was in the wilderness of Paran, about a year after that. Vers. 31. And as it were two cubits high upon the face of the earth.] Most Expositors understand this of their flying but two cubits above the ground, whereby it came to pass that they were easily taken. But I think it unquestionable that the quails lay upon the ground two cubits thick: first, because of the clause before, where there is mention of letting them fall by the camp; secondly, because of that phrase. Psal. 78. 27. He reigned flesh upon them as dust, etc. thirdly, because the Israelites are said to gather them, not to catch them; fourthly, because otherwise this should not set forth the miraculous abundance of them, which is plainly the drift of this description of the miracle. And yet I think not that the ground was all over covered two cubits thick, as far as a day's journey reached round about the camp (for where then did they spread them abroad, when they had gathered them) but that they lay here and there scattered, the heaps being in many places two cubits thick. Vers. 32. He that gathered least gathered ten homers.] That is, a hundred bushels: for an ephah was near the same with our bushel, and an homer contained ten ephahs, Ezek. 45. 11, 14. The ephah and the bath shall be of one measure, that the bath may contain the tenth part of an homer, and the ephah the tenth part of an homer: and indeed hereby we may see how miraculously abundant this flight of quails was, which makes the Psalmist say that God reigned flesh upon them as dust, and feathered fouls as the sand of the sea, Psal. 78. 27. And they spread them all abroad for themselves round about the camp.] To preserve them from putrifying: to which end it is likely that they used art also in salting and drying them, or else they were as miraculously preserved as sent, for they eat of them a month together. Vers. 33. And while the flesh was yet between their teeth, etc.] It is evident in the twentieth verse of this chapter that the people did eat of these quails a month together ere the wrath of the Lord broke out against them; and therefore we may well conceive that it is thus expressly noted that the wrath of the Lord was kindled against the people, and that he smote them with a very great plague, while the flesh was yet between their teeth, ere it was chewed, to imply, first, the insatiable greediness of the people, who after a months feeding on these quails were still so eager upon them; secondly, how opportunely the Lord punished them, that they might see the Lord punished them for lusting after flesh, and for their murmuring against Moses because they had it not, he made the very flesh they had desired to be the cause of their destruction, and while they were glutting themselves with these dainties they lusted after, his wrath broke forth upon them; and thirdly, how fully he made good what he had before threatened, vers. 20. that they should eat flesh till it came out of their nostrils, and it became loathsome unto them. What this great plague was wherewith God smote them, it is not expressed; but it may seem probable by the expressions here used that the Lord caused them to surfeit of this their feeding without fear, and so hereof many of them died. CHAP. XII. Vers. 1. ANd Miriam and Aaron spoke against Moses because of the Ethiopian woman, etc.] Miriam is here named first, and that, as it may be probably conceived, because she it was that began the quarrel, and Aaron was stirred up by her; and therefore also afterwards we see that she only, not Aaron, was strike with leprosy. However by the providence of God doubtless it was (the better to clear it that Moses was exalted by God's special favour, not by any compa●t amongst themselves) that his own brother and sister did thus rise up against him. What the ground or occasion of that quarrel was may seem questionable: only thus much is more than probable, first, that one main ground of their quarrel was their envy at the pre-eminence of Moses above them, as appears by that their expostulation, vers. 2. Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? Because Miriam was a prophetess, Exod. 15. 20. and Aaron the high priest, and employed by God together with Moses in fetching the Israelites out of Egypt, therefore they grudged that the supreme power of government should be solely in Moses. And perhaps this envy was newly stirred in Miriam, because she being a prophetess was not one of those seventy, of whom mention is made in the foregoing chapter, that were chosen to be assistants to Moses in the government of the people. And secondly, that whatever was the cause of this their quarrel against Moses, yet the only cause they alleged was that he had married an Ethiopian woman or a Cushite (as it is in the margin) not one of Abraham's holy stock: and this was doubtless no other but Zipporah the Midianitesse; for of her death we read not, and ordinarily in the Scriptures the Midianites and other neighbouring nations that inhabited Arabia, Cush his land, are called Cushites or Ethiopians, as Hab. 3. 7. I saw the tents of Cushan (or Ethiopia) in affliction, and the curtains of the land of Midian did tremble. Vers. 2. Hath the Lord indeed spoken only by Moses? hath he not spoken also by us?] That is, have not we the gift of prophecy as well as he, and what reason then that he should be all in all who hath matched himself to one that is a stranger to the holy seed of Israel? Vers. 3. Now the man Moses was very meek, etc.] Implying that first, he had given them no cause thus to quarrel with him; and secondly, that he was now content to swallow these affronts patiently, and made no complaint, but the Lord took his cause in hand. Nor is it strange that Moses should thus commend himself, if we consider that he did it by the immediate inspiration of the holy Ghost, that his meekness might be a pattern for the Church in all ages (and therefore elsewhere we see also that he relates his sins and weaknesses) and thus also doth S. Paul speak of himself, as 1. Cor. 11. 1. Be ye followers of me, even as I also am of Christ, and 2. Cor. 11. and 12. But withal it may be held without wronging the authority of Moses writings, that here and there by Joshua, or some other of the prophets after him, some passages were inserted, which Moses himself wrote not, such as that, Deut. 34. concerning the death and burial of Moses. Vers. 5. And the Lord came down in the pillar of the cloud, and s●ood in the door of the tabernacle, and called Aaron and Miriam.) Before God had commanded Moses and Aaron and Miriam, vers. 4. to come all three together to the tabernacle of the congregation, where being all three together, and the cloud being withal descended to the door of the tabernacle, the Lord now from thence calls to Aaron and Miriam to stand forth, both because he was now particularly to speak to them, and not to Moses, as also that this separating them from Moses might intimate their folly in going about to make themselves equal with him. Vers. 7. My servant Moses is not so, etc.] That is, I do not make known my will to him so as to other prophets, in dreams and visions, but with him will I speak mouth to mouth, even apparently and not in dark speeches, and the similitude of the Lord shall he behold. But what is the meaning of this? doubtless God is invisible. Col. 1. 15. No man hath seen God at any time, John 1. 18. nor can see him, 1. Tim. 6. 16. It is not possible for any mortal creature to behold the very essence of God, as he is in himself: even Moses himself could not so see the face of God, Exod. 33. 20. Thou canst not see my face (saith the Lord to Mo●es) for there shall no man see me and live: and secondly, neither could there be at any time presented to Moses any similitude or likeness of God's essence and being; for no material visible thing can be a representation of the spiritual and invisible essence of God, To whom willye liken God, or what likeness will ye compare unto him? saith the prophet. Esa. 40. 18. that therefore which is said here concerning the privilege of Moses above all present and succeeding prophets, consists in two things: first, that God manifested not his will to Moses in dreams and visions, as to other prophets, in both which they had only imaginary representations set before the eye of their minds, but that he spoke to him with an audible voice out of the cloud and out of the tabernacle, and that he did oftentimes appear to him in a visible shape, and spoke to him in a familiar manner, mouth to mouth, as one friend should speak to another, and had at times discovered to him more of his glory then ever he did to the eye of mortal man, as we see in that story of his seeing Gods backparts, Exod. 33. 20. And then secondly, that when he spoke to him, he did not make known his mind to him in obscure figurative expressions, as he did to the prophets, as when he told Ezekiel of a great eagle with great wings, etc. Ezek. 17. 3. but plainly and clearly, apparently and not in dark speeches, as it is here expressed. Vers. 9 And the anger of the Lord was kindled against them, and he departed.] Not abiding their answer, which was a sign of great displeasure. Now this departing of the Lord w●s by removing the sign of his presence, the cloud, out of which he had spoken to them, as it is explained in the following words, vers. 10. And the cloud departed from off the tabernacle. Nor yet did the cloud remove away from the tabernacle (for when it did so, that was a sign that the people were to remove) but it removed from the door of the tabernacle whither it did usually descend when God meant to speak unto them, and so rising up did hang over the tabernacle as at other times. Vers. 10. And behold Miriam became leprous white as snow.] Though Aa●on joined with Miriam in speaking against Moses, yet only Miriam was punished, 1. because she began the quarrel; and 2. because he was the high priest, and so the Lord would not strike him with leprosy, lest in his dishonour the priesthood should suffer, but chose rather to punish him in his sister. As for the leprosy wherewith Miriam was stricken, it did well answer her sin, a virulent, envious, murmuring tongue being like a fretting leprosy that spreads where it comes, if it be not prevented to the infection of many. And indeed how memorable a thing this was, we may see by the Lords putting them in mind afterwards of it, Deut. 24. 9 Remember what the Lord thy God did unto Miriam by the way, after that ye were come forth out of Egypt. Vers. 12. Let her not be as one dead, etc.] Miriam stricken with this white leprosy was like a child▪ that hath been sometime dead in the womb, when it comes into the world; the flesh of such a child will be white, putrified as if it were sodden, and half consumed, and so was Miriams'. And though she were still alive, yet as one dead she was to be carried out from the communion of the Church, as one that must needs defile all that touched her, Numb. 5. 2. Command the children of Israel that they put out of the camp every leper; and besides, this fretting plague would in the end have utterly consumed and killed her, if God had not healed her. Vers. 14. And the Lord said unto Moses, If her father had but spit in her face, should s●e not be ashamed seven days? etc.] God having immediately heard the prayer of Moses, and healed her, gives order notwithstanding that she should be shut out seven days from the camp. Indeed other lepers being cleansed were yet shut up by themselves seven days, but it was in the camp, Leu. 14. 8. And he that is to be cleansed, shall wash his clothes, and shave off all his hair, and wash himself in water that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days. But, says the Lord, if her earthly father had in great displeasure spit in her face, she would have been ashamed to show her face for a time; and therefore much more is it fit in this cause, both as an expression of her shame and sorrow for that she had done; and that his secluding her from others may be a real instruction to all the people▪ that he would have them take heed of being corrupted with the same sin: now this expression of spitting in her face God useth, because spitting is a sign of anger, shame, and contempt. Job 30. 10. They abhor me, they flee far from me, and spare not to spit in my face. Isa. 50. 6. I hid not my face from shame and spitting; and God by this punishment had shown his anger against her, and had poured shame and contempt upon her. Vers. 15. And the people journeyed not till Miriam was brought in again.] But stayed mourning for her, which was a special honour unto Miriam above other lepers, for whom the people stayed not, Numb. 5. 2, 4. Command the children of Israel that they put out of the camp every leper, etc. And the children of Israel did so, and put them out without the camp. Vers. 16. And afterwards the people removed from Haxeroth, and pitched in the wilderness of Paran.] Which I conceive to be all one as if he had said, and pitched again in another place▪ but still in the wilderness of Paran (for that they came not now first into that wilderness is evident, because it is said before, chap. 10. 12. And the children of Israel took their ioxrneys out of the wilderness of Sinai, and the cloud rested in the wilderness of Paran) and the place where they pitched in this wilderness is called Rithmah, chap. 33. 18. and Kadesh-Barnea, chap. 13. 26. Deut. 1. 19 which was close upon the borders of the land of Canaan. CHAP. XIII. Vers. 1. ANd the Lord spoke unto Moses, saying, etc.] In Deuteronomie it is said that the people desired that some might be sent to search the land. Thus therefore it was: When God had led his people from mount Horeb to Kadesh-Barnea, through the great and terrible wilderness, and they were come to the mountain of the Amorites, Moses assembled the people, and encouraged them now to go up and take possession of the land which God had promised them, Deut. 1. 20, 21. And I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold, the Lord thy God hath set the land before thee, go up and possess it, the people already, no doubt, through infidelity beginning to fear the event, desire that first they might send some certain men not only to search out the fertility and strength of the land, but also to take knowledge of the ways and passages, rivers, fords and mountains, by which they were to go, ver. 22. Moses, not knowing their distrustful hearts, likes well the motion, vers. 23. and consulted with God, who thereupon returned this answer here set down, yielding or giving way to their motion, but in displeasure, for their greater hurt, and that no question because of their present infidelity; and appointing them to send men that might search the land of Canaan, even the land which God before had spied for them, Ezek. 20. 6. and searched out, Deut. 1. 33. Vers. 2. Of every tribe of their fathers shall ye send a man, every one a ruler among them.] There was one sent of every tribe, that every tribe might be satisfied by a witness of their own; and all Princes in their tribe, as most likely to be courageous, and that their testimony might be of more credit; not of the base sort, because the business was weighty. Vers. 6. Caleb the son of Jephunneh.] His name signifieth hearty, and he brought Moses word again as it was in his heart, Josh. 14. 7. Vers. 11. Of the tribe of Joseph, namely of the tribe of Manasseh.] Why is this clause prefixed before the tribe of Manasseh rather than Ephraim? either because Manasseh was joseph's firstborn, or rather only as a hint of that privilege which Joseph had: and so it is no more than if he had said, of that tribe which came of joseph's other son, namely of Manasseh, you shall send Gaddi the son of Susi. Vers. 16. And Moses called Oshea the son of Nun, Jehoshua.] This name Jehoshua is elsewhere ordinarily written Joshua, and sometimes Jeshua, as Neh. 8. 17. and in Greek Jesus, as Acts 7. 45. where Stephen saith that the tabernacle of witness, made in the wilderness, their fathers that came after brought in with Jesus into the possession of the Gentiles; and Heb. 4. 8. If Jesus, that is, Joshua, had given them rest, than would he not afterward have spoken of another day; and Jesus we know signifieth a Saviour Matth. 1. 21. Thou shalt call his name Jesus (saith the Angel to Joseph concerning Christ, the son of the virgin Mary) for he shall save his people from their sins: so that evident it is that this faithful servant of God, who afterwards succeeded Moses in the government of Israel, and was now one of the spies sent to search the land of Canaan, was called Jehoshua or Joshua by Moses, to signify that he should save his people from their enemies, the Canaanites, and bring them into the promised land, and should therein be a notable type of Christ, the only Saviour of the world. But, may some say, Oshea, which was his former name, doth also signify a Saviour; and why then was his name changed? I answer many reasons are given for this by Expositors, but the most probable is this, that by adding Jah, which is the proper name of God, Psal. 68 4. contracted of Jehova; or as some think by adding the first letter of Jehova, to Oshea, so to make his name Jehoshua, thereby was signified that he should not only be a Saviour, but also the Lords Saviour, implying that he should by authority from God, and by the help and assistance of God, be the Saviour of his people, and therein also the more manifestly a type of Chri●t, who is the Lords anointed, and the Lord our righteousness, Jer. 23. 6. When his name was thus changed, it is not expressed: only we see that he is called Joshua in the story of Moses before this, to wit, at the ●ight which he had with the Amalekites, Exodus 17. 9 Vers. 17. Get you up this way southward, etc.] Or by the South, meaning the South part of the land of Canaan, which was nearest to them. Vers. 21. So they went up, and searched the land, etc.] It may be probably thought that they went not all together, but divided themselves; for going all together, they would have been suspected, neither could they have viewed the whole country in so short a time: and so they went quite through the land from one end to the other, that is, from the South to the North; for so much is employed in these words, so they went up and searched the land from the wilderness of Zin, etc. for the wilderness of Zin here spoken of, is not the wilderness of Sin, that bordered upon Egypt, Exod. 16. 1. but a wilderness called by a name much like, the wilderness of Zin, which lay on the South of the land of Canaan, Numb. 34. 3. Joshua 15. 3. and Rehob and Hamath are cities that were on the utmost North part of the land, only Rehob lay more towards the Westside of the land, and Hamath towards the Ea●●-side; and therefore it is said that they searched the land unto Rehob, as men come to Hamath, because being come to Rehob they struck over Eastward from Rehob to Hamath, or because they searched all that Northern tract as men usually go from Rehob to Hamath. Vers. 22. And they ascended by the South and came unto Hebron, where Ahiman, etc.] Having in the former verse generally related how the spies searched the land quite through from the South to the North, and from the West to the East, here Moses undertakes to relate ●ome particular passages that were most memorable either in their going out or coming back again, and so showing how they went up by the South (for there they entered the land) he tells us how they came to Hebron, a city in the South parts of Canaan, where Abraham and Isaac and Jacob with their wives were buried, and there they saw certain huge giants, Ahiman, Shesui, and Talmai, who were afterwards expelled thence, and slain by Caleb, Josh. 15. 14. and are here called the children of Anak, either because they were indeed his son●es (which seems most probable, because it is said, Josh. 15. 13. that Arbah, from whom Hebron was called Kiriath-arbah, or, the city of Arbah, was the father of Anak; or else because all giants were in those times called the children of Ana●. Now Hebron was built seven years before Zoan in Egypt.] This declareth not only the antiquity of Hebron, but also by consequence the goodness of the land. Vers. 23. And they came unto the brook of Eshc●l, and cut down thence a branch with one cluster of grapes, etc.] Of admirable bigness, which therefore they brought upon a staff betwixt two, that it might not be marred in the bringing. Vers. 26. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel unto the wilderness of Paran, to Kadesh.] There was a city of the Edomites called Kadesh, chap. 20. 16. from whence the wilderness by it was called the wilderness of Kadesh, Psal. 29. 8. But this was another Kadesh, called usually Kadesh-Barnea, Deut. 1. 29. and Rithma, Numb. 33. 18. That Kadesh upon the borders of Edom was in the desert of Zin, chap. 10. 1. this was in the wilderness of Paran: The next station after they went from that Kadesh was mount Hor, where Aaron died, and that was in the fourtieth year after the Israelites came out of Egypt, chap. 33. 37, 38. but from this Kadesh they were appointed to turn back towards the red sea, chap. 14. 25. because they refused to enter the land of Canaan, and thereupon as God had threatened did wander eight and thirty years in the wilderness, Deut. 2. 14. So that it is evident that this Kadesh, whither the spies returned, was not that Kadesh upon the borders of Edom, but another that was close upon the South parts of Canaan, where Moses and the congregation had stayed for them all the while they were searching the land. Vers. 29. The Amalekites dwell in the land of the South, etc.] This their reckoning up of so many mighty nations with whom they must look to grappel, was purposely added to discourage the people from entering the land. As for the Amalekites, though they were not of the nations that inhabited the land of Canaan, yet the spies first mention them, because they bordered in the South parts close upon the land of Canaan, where the Israelites were to enter, and so were likely to come forth against them, and to withstand them with all their power: which they might the rather think because the year before, at their first coming out of Egypt, this nation had drawn out some forces against them to withstand them in their passage through the wilderness, and had there fought with them. And the Canaanites dwell by the sea, and by the coast of Jordan.] The sea here intended was not the midland sea, which was on the West of Canaan; but the dead sea, which lay on the East of Canaan, where the river Jordan ran into it, as we may well conceive by that which seems most probable to be the drift of these words, to wit, that as they had told the people▪ in the former words, of the Amalekites dwelling upon the South of Canaan, and the Hittites & Jebusites & Amor●tes dwelling in the mountains, that is, those mountains in the South of the land nigh unto the wilderness where the Israelites now lay, thereby intending to let the people see that there would be no entering the land on the South, because of those mighty nations that would be there ready to oppose them (as indeed it is said, Deut. 1. 44. that when afterwards the Israelites would needs go up against God's express command, The Amorites which dwelled in the mountain's ●ame out against them, and chased them as bees do) so in these words, the Canaanites dwell by the sea and by the coast of Jordan, they intended further to show the people that in case they should think to fetch a compass about, and to enter into the East-side of the land, there they would be kept out by the river of Jordan, and the dead sea, which ran along on that side, and by the Canaanites (one of the nations of the land so particularly called) who dwelled by the sea and by the coast of Jordan, and so being a valiant and strong people would improve those advantages for the best defence of their country, and not suffer the Israelites to enter there. Vers. 30. And Caleb stilled the people before Moses, etc.] And Joshua with him, chap. 14. 6, 7. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rend their clothes. And they spoke unto all the company of the children of Israel, saying, The land which we passed through to search it is an exceeding good land: yet now at first it may be Joshua advisedly held his peace, because he was Moses minister. However, for this it was that Moses made promise to Caleb concerning Hebron and the country adjoining, Josh. 14. 9 And Moses swore on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou hast wholly followed the Lord my God. Vers. 32. The land through which we have gone to search it is a land that eateth up the inhabitants thereof.] That is, a land wherein the people of the land are continually devoured, by reason of their bloody wars, wherein they are ever involved either with their neighbours, or amongst themselves; implying how little hope there was for them to prevail against such a fierce untamed people, and how little comfort they could expect, if they should drive out some of the inhabitants and plant themselves in their room, they should be sure to be eaten out with continual wars. Look as formerly the Amorites had conquered the Moabites, Numb. 21. 28▪ 29. the Caphterims or Philistines had destroyed the Anims▪ Deut. 2. 23. so it would be with them: and indced this very phrase was after used against this land, when the heathen had destroyed the Israelites in it, Ezek. 36. 13▪ 14. Thus saith the Lord God, Because they say unto you, Thou land devourest up men, and hast bereft thy nations; therefore thou shalt devour m●n no more▪ CHAP. XIV. Vers. 3. ANd wherefore hath the Lord brought us into this land, etc.] Deut, 1. 27. this is more fully expressed, to wit, that they said, Because the Lord hated us he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorite to destroy us. Vers. 4. And they said one to another, Let ●s make a captain, and return into Egypt.] This above all discovered their wonderful rage and madness, if we consider, 1. the difficulties they must needs meet with in their return to Egypt (for they could not expect to be fed with manna from heaven, nor the red sea to be divided before them again) and 2. the scorn and ●ruell bondage they might well expe●t when they came thither: for if the Egyptians oppressed them so sorely before, how much more hardly were they like to deal with them now, even in remembrance of the death of their firstborn, and the drowning of Pharaoh and his army in the red sea? How far they proceeded in this their wicked intention may not happily be expressed: but if they did no more but consult about it, observable than it is that these thesr evil purposes are counted to them as if they had been done by them, Neh. 16. 17. But they and our fathers dealt proudly,— And in their rebellion appointed a captain to return to their bondage. Vers. 5. And Moses and Aaron fell on their faces before all the assembly, etc.] Either to pray unto God for them, as in Numb. 6. 22. or to testify their great sorrow and astonishment of mind, or to entreat the people not to proceed in their rebellion: for now happily Moses spoke that, Deut. 1. 29, 30, 31. Then I said unto you, Dread not, neither be afraid of th●m: the Lord your God which goeth before you, he shall fight for you, etc. Vers. 6. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rend their clothes.] In sign of sorrow and detestation of those blasphemous speeches which the people had uttered against God. Vers. 8. If the Lord delight in us, than he will bring us into this land, etc.] That i●, unless by this rebellion we provoke God so far that he take no more delight in us. Vers. 9 For they are bread for us.] That is, we shall easily consume and devour them, to wit, with the sword, according to that expression, Deut. 32. 42. I will make mine arrows drunk with blood, and my sword shall devour flesh; and this I conceive is opposed to that speech of the other incredulous searchers of the land, chap. 13. ver. 32. The land, through which we have gone to search it, is ● land that eateth up the inhabitants thereof. Their defence is departed from them, etc.] In the Hebrew it is, their shadow is departed from them, but thereby is meant their defence, covert and protection, that whereby men are preserved from dangers, as the shadow guards a man from the scorching heat of the sun, as Psal. 91. 1. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty; and Psal. 121. 5. 6. The Lord is thy keeper, the Lord is thy shade upon thy right hand. The s●nne shall not smite thee by day, nor the moon by night: and the meaning is, that God had now forsaken them, as appears by the following clause whic● is opposed against this, and the Lord is with us; so that the aim of Joshua and Caleb in these words was to assure the people that however God had hitherto preserved them from being destroyed, because their iniquity was not then full; yet now he had withdrawn his help from them, and would certainly give them up to destruction, and that they had no cause therefore to fear them, but might go boldly against them as against a naked people, left destitute of ●ll means to preserve and shelter them: for what are strong cities and high walls to defend a people whom God hath forsaken? Vers. 10. And the glory of the Lord appeared in the tabernacle, etc.] The Lord, seeing the danger his faithful witnesses were in, did suddenly cause the cloud (the usual sign when God meant to speak to Moses concerning his people) to descend upon the tabernacle, and that no doubt in a more glorious appearance then ordinarily, thereby to astonish the people, and to stop them in that furious attempt they were going about. Vers. 17. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, etc.] Two several ways these words may be understood: first, of the power of God in carrying the Israelites into Canaan: and because this would be an act of wonderful mercy in God, to do this for a people that had now so horribly rebelled against him, therefore the next words are added, according as thou hast spoken, saying, The Lord is long-suffering, etc. or secondly, of the power of God in pardoning their sin, let the power of my Lord be great, that is, by pardoning this people now let it be seen how great thy power is in this regard, how able thou art to forgive a people that by so many sins and so exceeding great do still provoke thee. Nor need it seem strange that Moses, speaking of God after the manner of men, should make it an act of power to forgive, since the power of man is in nothing more seen then in overcoming his anger, and pardoning those whom he may destroy, according to that of Solomon▪ Prov. 16. 32. He that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city. Vers. 18. The Lord is long-suffering and of great mercy▪ forgiving iniquity and transgression, and by no means clearing the guilty, etc.] The drift of Moses prayer, and so also of his alleging these words, which the Lord had spoken concerning himself, being to procure of God that he would show mercy to the Israelites, and not to pour out his wrath upon them as their sin had deserved, it may seem strange that he should add the last clause, that God would by no means clear the guilty, but would visit the iniquity of the fathers upon the children, etc. But for the resolving of this doubt, we must know, that these words being taken jointly with those which went before do no way cross the aim of Moses prayer, and that because he did not sue to God that he should not punish the sin of this people, but only that he would not utterly destroy them, as he had before threatened, vers. 12. and accordingly the drift of Moses plea in these words is this, That since God had said of himself that he was a long-suffering God, and that though he would by no means clear the guilty, etc. yet withal he was a God of great mercy, and ready to forgive the iniquities of his people, that he would now, according to this which he had said, deal with this people, namely, that he would in wrath remember mercy, and not sweep them quite away as dung from the face of the earth. Vers. 20. And the Lord said, I have pardoned according to thy word.] That is, I will not destroy them all as one man, I will not cut off the whole nation as at first I threatened, but will only punish these rebels, and leave their posterity to inherit the land, Vers. 21. But as truly as I live all the earth shall be filled with the glory of the lord] This some understand of the glory which the Lord would get to himself by the just punishment that he would inflict upon this unbelieving and rebellious people, for their refusing to enter into that good land whereunto he had brought them; others ag●in understand it of the glory he would get by the miraculous and glorious things that he would do for his people in carrying them into the land of Canaan: but I conceive that both may be best included: Moses had pleaded with God, that if he utterly destroyed this people, the nations would say that he was not able to bring them into the lan●. To this therefore the Lord answers, that he would not destroy them▪ but would carry their posterity into the land which he had promised them, and that with working so many strange wonders, that all the nations of the earth that should hear of them should in every place, to the great glory of God, talk with admiration of the mighty power of God manifested in his doing such things, and of the great love that he bears to that people; and yet withal he would magnify his justice and severity against their sin too, in cutting off all those that had now murmured against him before ever their posterity came to inherit the land: yea this last according to our translation seems chiefly intended, because this particle But, seems to oppose this sentence to that which went before, concerning his pardoning them, The Lord said, I have pardoned according to thy word. But as truly as I live all the earth shall be filled with the glory of the Lord. Vers. 22. And have tempted me now these ten times.] That is, not once nor twice, but many times, as Gen. 31. 7. And changed my wages ten times: and Job 19 3. These ten times have ye reproached me. It may also be taken properly, for now they had rebelled ten times: First at the red sea, Exod. 14. 11, 12. Secondly, in Marah, Exod. 15. 23, 24. Thirdly, in the wilderness of Sin, where manna and quails were given when they murmured for want of bread, Exod. 16. 2. Fourthly, when at the same time they kept of the manna till the morning, Exod. 16. 20. Fifthly, when they went out to gather manna on the Sabbath, Exod. 16. 27, 28. Sixthly, at Rephidim, Exod. 17. 1. Seventhly, by the calf at Horeb▪ Exod. 32. Eighthly, at Taberah, Numb. 11. 1. Ninthly, at Kibroth H●ttaavah, chap. 11. 4. And now the tenth time upon the searching the land. Vers. 24. But my ser vant Caleb, because he had another spirit with him. etc.] The Lord having threatened in the former verses that none of the Israelites that had ●een his wonders in Egypt, etc. should ever see the land of Canaan, he now excepts Caleb, and promiseth that he should go into the land▪ whereinto he went to search it, and that his seed should possess it, to wit, Hebron and the land adjoining. Josh. 14. 9 and that because he had another spirit with him, that is, he was courageous and bold, and was not of such a base cowardly spirit as the others were of, and followed the Lord fully to do that which God required. But why is not Joshua also named, seeing he also followed the Lord fully? I answer▪ the former judgement was pronounced only against the people that were in their tents, amongst whom Caleb was, and therefore he was excepted: but there was no need to except Joshua, because he was not amongst the people▪ but attended on Moses. Ve●s. 25. Now the Amalekites and the Canaanites dwelled in the valley.] That is added, both to show the mischief their sin●e had done them, for which they must now return when they were come to the very borders of the land, ready to enter into it; as also to show how necessary it was that they should presently be gone, now God had resolved not to carry them in, because they lay so near to the enemy: for the Amalekites and Can●anites dwelled, or, sat, i● the valley, that is, the valley beyond the mountain, at the foot whereof the Israelites now lay, see vers. 40, etc. where by this word dwelled may be meant▪ either that they had their continual abode there, or rather that there they had gathered forces, and lay in wait for them: for so sometimes this word is used, for lying in wait, Josh. 8. 9 To morrow turn you, and get you into the wilderness by the way of the red sea.] In this they obeyed not neither, and being thereupon discomfited, stayed after this at Kadesh many days, Deut. 1. 46. and that as it is likely for the gathering up of their broken troops. Vers. 18. As ye have spoken in mine ears so will I do to you.] That is, that which you wished to yourselves shall now betid you: wherein he alludes to that which they had spoken, vers. 3. Would God we had died in this wilderness. Vers. 33. And your children shall wander in the wilderness forty years, and bear your whoredoms, etc.] That is, till they have made up the years of their wand'ring in the wilderness from their coming out of Egypt full forty years, so that in these forty years the time passed already since they came out of Egypt is included; for one whole year and part of the second were passed already, Deut. 2. 14. And the space in which we came from Kadesh-Barnea, until we were come over the brook Sered, was thirty and eight years. Now in this the Lord saith their children should bear their whoredoms, because it was their father's whoredoms, that is, their forsaking of God, that did bring this punishment upon their children. Vers. 34. And ye shall know my breach of promise.] That is, you shall know to your cost what it is to charge me with breach of promise, as you have done by suspecting that I would not give you the land whither I had brought you, but meant to give you as a prey into the hand of your enemies; you shall find to your cost that it was your infidelity, your not keeping covenant with me, and no● my breach of promise with you, that hath hindered you from the present enjoying of this land whither I had brought you. Vers. 37. Even those men, that did bring up an evil report upon the land, died by the plague before the lord] That is, died by an extraordinary plague from the hand of God, either the pestilence threatened, vers. 12. or some other judgement, and that immediately, the cloud, the testimony of God's presence, still remaining upon the tabernacle. And thus by the present judgement inflicted on them the people must needs be stricken with the more fearful apprehension of the judgement that did abide them also, and therefore it is said, vers. 39 the people mourned greatly, having now indeed just cause to weep, whereas before, vers. 1. they wept causelessely. Vers. 41. And Moses said, Wherefore now do yo● transgress the commandment of the Lord, etc.] To wit, being first commanded of the Lord so to say. See Deut. 1. 42. And the Lord said unto me, Say unto them, Go not up, ne●ther fight, for I am not among you, lest ye be smitten b●fore your enemies. Vers. 43. For the Amalekites and the Canaanites are there before you.] That is, on the top of the hill lying in readiness to set upon you, and therefore are said to come down, vers. 45. Vers. 44. Nevertheless the ark of the covenant of the Lord, and Moses departed not out of the camp.] The ark removed not but at the removal of the cloud, Numb. 9 15. which God not taking up now he showed thereby his dislike of their enterprise. Moses therefore obeying the Lord would notgo with them; so they went without the Lord, without the signs ofhis grace, and company of his ministers. Vers. 45. Th●n the Amalekites came down, and the Canaanites which dwelled in that hill, and smote them, and discomfited them even unto Hormah.] That is, the Amorites, the posterity of Canaan, Deut. 1. 44. And the Amorites which dwelled in that mountain came out against you, and chased you as bees do. After this discomfiture the Israelites returned and wept before the Lord, but he would not hear their voice, nor give ear unto them. So they abode in Kadesh many days, Deut 1. 45. Now for Hormah, whither the Israelites were chased, it was a place afterwards so called upon occasion of the Israelites destroying the Canaanites there, chap. 21. 3. CHAP. XV. Vers. 1. ANd the Lord spoke unto Moses, saying, Speak unto the children of Israel, etc.] In this chapter the Lord enlargeth and explaineth some laws formerly delivered. And it is most likely that this was delivered in the order as here it is set down, within some short time after their departure back from Kadesh toward the red sea, and that purposely to cheer up the people with hope of God's reconciliation, that he had not utterly cast them off, but would again smell the sweet savour of a sacrifice from them, and perform the promises made to them: to which end also there is a particular mention made that they should observe these directions given them when they c●me into the land of Canaan. Vers. 2. When ye be come into the land of your habitations, which I give unto you, etc.] This law is to show what meat-offerings and drink-offerings were always to be offered together with their sacrifices, whereof part was burnt upon the altar, as accessories and appurtenances thereto belonging; for the understanding whereof we must note, that whereas there are two sorts of these offerings by fire, mentioned vers. 3. that were to have these accessary meat-offerings and drink-offerings, to wit, a burnt-offering or a sacrifice, by sacrifice there is meant only the sacrifice of peace-offerings, as in many other places besides. And indeed unless it be i● the sinn●-offering that was offered at the cleansing of the Leper, Levit. 14. 10. we do not any where read that there was any meat-offerings appointed for sinne-offerings, b●t only for burnt-offerings and peace-offerings (whence we see that these two only are mentioned i● this place) the reason whereof, I conceive, was this, because the end of the sinne-offering▪ which was to make atonement for the humbled sinner, and the end of the meat-offering, which was to testify the joy and gladness of their thankful hearts, did not so well agree; and it would not therefore be so proper to join them together: and secondly, that there are several quantities of meat and drink-offerings here appointed: as first, for a lamb or kid, vers. 4, 5. or secondly, for a ram, ver. 6, 7. or for a bullock, ver. 8, 9, 10. for according as the sacrifice was greater o● less so must also the meat and drink-offering be more or less, so there might be a proportion betwixt them. Now concerning the measure of an hin, and other things observable concerning these meat-offerings, see what is noted before upon Exod. ●9. 41, etc. Vers. 15. As ye are so shall the stranger be before the lord] That is, God will make no difference betwixt you and the strangers that have embraced the same religion with you: his sacrifices and yours shall be alike acceptable to God; and therefore as there is no difference in the Lord's acceptation, so neither in the manner of their offering them. In civil things there was not one Law both for Israelite and stranger, but before the Lord▪ that is, when they came into God's presence to perform the duties of God's worship, as the Israelites were, so were the strangers, that is, there was one Law for them both. Vers. 20. As ye do the heave-offering of the threshing-floore, so shall ye heave it.] That is, about the same quantity that ye offer of your first corn, shall ye offer of you● dough, and both shall be offered with the same ceremonies. Vers. 21. Of the first of your dough ye shall give unto the Lord an heave-offering in your generations.] That is, to the priests, as the Lords receivers: for the first-fruits were their portion, Ezek. 44. 30. And the first of all the fruits of all things, and ev●ry oblation of all of every sort of your oblations, shall be the priests, etc. Vers. 22. And if ye have erred, and not observed all th●se commandments, etc.] There is a Law given concerning the expiation of a sin ignorantly committed by the whole congregation, Levit. 4. 13. But there is a manifest difference betwixt this and that: There the Law speaks of doing that which should not be done, here, of not doing all which should be done; there the sacrifice which the congregation should bring is only a bullock for a sinne-offering, here they are willed to bring a bullock for a burnt-offering, and a kid of the goats for a sinne-offering▪ And the ground of this difference I conceive is this, because that Law concerned sins of doing evil forbidden, this only concerns the sin of neglecting those ceremonial duties commanded by the Law, which may be the more readily yielded if we consider the occasion of inserting this Law in this place. Having spoken of the first-fruits, of the first of their dough, he immediately added this Law, to show what should be done in case any of those things concerning the external worship of God, either first-fruits or any other thing that ought to be brought to the priests and to the tabernacle, were omitted either by the congregation or particular persons. Vers. 25. And the priests shall make an atonement for all the congregation of the children of Israel, etc.] Or, for every congregation; whereby may be employed the several tribes, cities, towns and synagogues. Vers. 30. But the soul that doth aught presumptuously, etc.] This Law for the cutting off, that is, the putting to death, of those that do aught presumptuously, must be understood only of the same offences for which the foregoing sacrifi●cs were appointed when they were ignorantly committed, to wit, of offences committed against the worship enjoined by the ceremonial Law, as it is noted before upon vers. 22. In these things the soul, that is, the man, that did aught presumptuously, that is, not of ignorance, inadvertency or infirmity, but wilfully and boldly, purposely and openly, as in an advised contempt of God's Law, and of those duties of his public worship in the Law of God enjoined, he was to be cut off, and that because he did thereby reproach the Lord, this being all one as if he should faith that God was not to be regarded, or that his judgements were not worthy his fear. Vers. 32. And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the Sabbath day, etc.] At what time in their wand'ring through the wilderness this happened, which is here related, it is not expressed. But I conceive it is inserted as an instance or example how the foregoing Law was put in execution, concerning those that did presumptuously transgress and refuse to conform themselves to the Law in the outward duties of God's worship and service, so that his punishment was for the wilful contempt of that Law. Vers. 34. And they put him in ward, because it was not declared what should be done to him.] That the Sabbath-breaker was to die, they knew, see Exod. 31. 14. and 35. 2. but by what death he should die, or whether this gathering of sticks made him obnoxious to that sentence, that they were not fully resolved in: Evident it seems it was that he had done it presumptuously, yet it was doubtful whether this fact were within the compass of that Law or no. And therefore Moses inquires, not willing to take away his life without certain direction from the mouth of God. Vers. 38. Speak unto the children of Israel, and bid them that they make them fringes, etc.] The main end of these fringes was to put them in mind of the commandments of God, as it is afterwards expressed, ver. 29. that every time they looked upon their garments, and saw those fringes, they might by the help of this memorial remember that they were Gods peculiar people, consecrated to his service, and bound to his Laws, and therefore might not walk, as others, after their own ways: and therefore it was that the Pharisees, to the end they might seem religious above others, did make the fringes on their garments so very broad, Mat. 23. 5. They enlarge, saith our Saviour, the border of their garments, or, the fringes of their garments, for so the original word may well be translated. Yea, and our Saviour himself did conform himself to this Law, as appears, Luke 8. 44. where it is said, that the woman that had the issue of blood touched the border, or, the fringe, of his garment. And that they put upon the fringe of the borders a ribbon of blue.] This heaven-coloured ribbon taught them the heavenly affection they should have to all the Law, and how holy their conversation should be. Vers. 39 And it shall be unto you for a fringe, that ye may look upon it, etc.] That is, this is the end of making these fringes, that ye may look upon them and remember all the commandments of the Lord, and do them, that is, that the sight of this fringe may put you in mind to keep them, and that ye seek not after your own heart, and your own eyes, after which you use to go a whoring, that is, that ye may not find out any superstitious in ventions of your own devising in my worship (which who so doth goes a whoring from God) but may content yourselves with that which is prescribed by the Law. So that this was more particularly the end of these fringes, that they might be restrained from their own devices in the worship of God, and kept to the direction of his Law. CHAP. XVI. Vers. 1. NOw Korah the son of Izhar, the son of Kohath, the son of Levi, etc.] Moses here names the ringleaders in a dangerous insurrection that was made against him and Aaron his brother. Korah is set in the first place, as the first mover of this sedition, which is therefore called the gainsaying of Core, Judas 11. and ver. 23. because it was all occasioned by him▪ shall one man sin, said Moses to the Lord, and wilt thou be wroth with all the congregation? A Levite he was, and cosen-german to Moses and Aaron: for Amram the father of Moses and Aaron, and Izhar the father of this Korah, were brothers, the sons of Kohath, as it is evident Exod. 6. 18. And probable enough it may seem to be which the Hebrews say, that this Korah had long since taken offence that Elizaphan was by Moses preferred to be Prince of the families of the Kohathites chap. 3. 30. whereas he was of the youngest brother Uzziel, and Korah was of Izhar ●lder than he; which grudge, however it lay buried for a time, yet now it broke forth, and nothing less than priesthood will content him and his abetters. With Korah are joined here Dathan and Abiram, the sons of Eliab, and On the son of Peleth, all sons of Reuben, who were ringleaders of this rebellion amongst the people, as Korah was amongst the Levites: and indeed because the Reubenites encamped next to the Kohathites, both on the Southside of the tabernacle, hereby Korah had the better opportunity to persuade the Reubenites to join with them; and besides under a pretence of Reubens birthright they were happe'y the more easily drawn to oppose Moses, as intending to challenge that the government belonged to them also. Vers. 2. Two hundred and fifty princes of the assembly, famous in the congregation, men of renown.] That is, they were magistrates, statesmen, famous and renowned, whereby the conspiracy was the more dangerous. Vers. 3. Ye take too much upon you seeing all the congregation are holy, etc.] And therefore may approach to God, and offer their sacrifices themselves. Hereby therefore they challenge Moses of partiality, in tying the priesthood to his brother Aaron's posterity. It is most probable, which is generally held by Interpreters, that the Reubenites did intend under the pretence of Reubens birthright to wrest the supreme magistracy from Moses to themselves, and therefore might here charge not Aaron only but Moses also with taking too much upon them. But doubtless for the present they made the quarrel only about the priesthood: nor was it so much to make all the Levites equal with Aaron and his sons (though that happily the Levites did hope would prove the issue of it, seek ye the priesthood also? said Moses, ver. 10.) as that all the people might as priests offer their own sacrifices; and therefore all the two hundred and fifty conspirators, who were of several tribes, were appointed to come with their censers to burn incense before the Lord; and concerning Dathan and Abiram, who were Reubenites, it is said ver. 15. when Moses sent for them, and they refused to come to him, that Moses was very wroth with them, and said unto the Lord, Respect not thou their offerings, which must needs be meant of the incense they were to offer; yea and in the following chapter, the laying up of the rods of all the tribes before the Lord, that the Lord might show that none but Aaron and his family might meddle with the work of the priesthood, makes it most evident that the plea of these men was, that all the tribes might offer their sacrifices unto the Lord. Wherefore then lift you up yourselves above the congregation of the Lord?] Though at first they pretend nothing but an equal right to the priesthood, yet these general words of expostulation do in a manner intimate that they meant to wrest the government from Moses also. Vers. 4. And when Moses heard it, he fell upon his face.] See chap. 14. 5. Vers. 5. Even to morrow the Lord will show who are his, etc.] All this that here follows, which is appointed for deciding of the controversy who might meddle with the work of the priesthood, and who might not, Moses no doubt spoke by special instinct of the spirit of God, who upon Moses prayer when he fell upon his face, ver. 4. had now revealed to him what he should do. Neither yet doth he presently call them to the trial, but appoints the next day for it, both that they might have time to bethink themselves, and repent of what they had done; and also that the people might ●e the better prepared to observe and note the judgement of God. Vers. 8. And Moses said unto Korah, He●re I pray you ye sons of Levi, etc.] B●cause Korah Dathan and Abiram, with the rest of the conspirators, were all together when they first began to quarrel with Moses and Aaron, as it is evident, ver. 1. 2. and yet the same day Dathan and Abiram were gone, and Moses therefore sent for them, ver. 12. therefore it may be probably thought that after the first assembly was broken up, Moses did again send for Korah and the Levites, that he might talk with them by themselves, and that then he spoke that which is here set down; and so afterwards for Dathan and Abiram by themselves, as is expressed ver. 12. Vers. 11. And what is Aaron, that ye murmur against him?] That is, he is but God's minister, he did not thrust in himself, but was called of God. So Moses had spoken formerly, Exod. 16. 7, 8. And what are we that ye murmur against us?— your murmurings are not against us, but against the Lord; and so the Apostle speaks, 1. Cor. ●. 5. Who then is Paul? and who is Apollo? but ministers by whom ye believe, even as the Lord gave to every man. Vers. 12. And Moses sent to call Dathan and Abiram, etc.] Dathan and Abiram were with Korah when they were first gathered together against Moses and Aaron, ver. 1, 2. Either therefore after that assembly was broken up Moses did the same day send first for Korah and the Levites, and expostulate the matter with them, as is before noted upon ver. 8. and afterwards fo● Dathan and Abiram (as here is said) that he might also advise them better; or else, if all hitherto related were done at the first assembly, than had Dathan and Abiram withdrawn themselves when Moses began to speak, as disdaining to hear any thing he should say. In the beginning of this chapter there is mention made of On the son of Peleth, who was also one of the tribe of Reuben, and a ringleader in this rebellion. But because he is not here named, nor any where else in the sequel of the story, therefore it may be thought that he gave over upon the reproof of Moses; or else it must be held, that he also is employed amongst the rest, though not particularly named. Vers. 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, etc.] These men having as it seems heard what had passed betwixt Moses and the Levites, when he counselled them to desist from this wicked attempt (of which we heard before, vers. 8.) do not only refuse to come to him, but return him a bitter and scornful scoffing answer: for first, as by way of deriding those words of Moses, vers. 9 Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel to bring you near to himself, etc. they retort the same words upon him, Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, etc. and secondly, they scoff at his promise of bringing them into a land flowing with milk and honey; in stead thereof, they say, he had brought them from a land that was such indeed, into a dry wilderness. Vers. 14. Wilt thou put out the eyes of these men?] That is, canst thou hope to gull and deceive this people so, that they should not perceive the wrongs and injury thou hast done them, which is so clear and evident that unless thou canst put out their eyes they cannot but see it? Vers. 18. And they took every man his censer, and put fire in them, and laid incense thereon, etc.] The censers here spoken of they had either provided before, when they first combined together to thrust themselves upon the priestly office; or else they were some slight things made suddenly since. Moses the day before had appointed this for the deciding of the controversy betwixt them: The place where they burned their incense was in the door of the tabernacle of the congreation, as is here expressed, that is, in the door of the priests court, whither the people used to bring their sacrifices. Indeed the place for the priests burning of incense was within the tabernacle, at the altar of incense: but this was an extraordinary thing, enjoined for the discovery of the Lords will, whether these men or only Aaron and his sons (as formerly) should enter into the tabernacle to execute the priest's office, and therefore this was done at the door of the tabernacle of the congregation. That Korah was amongst the rest with his censer, seems evident by the foregoing verse, where he is particularly appointed to be one amongst the rest, thou also and Aaron each of you his censer, etc. how therefore he came to be swallowed up afterward with Dathan, see in the note upon vers. 32. Vers. 19 And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation.] Not only the two hundred and fifty forementioned, but the people in general; not as professed abetters of their attempt, but as spectators of the business in hand, Korah no doubt having persuaded them that they should see that God would favour their attempt, and give judgement on their side. And the glory of the Lord appeared unto all the congregation.] To wit, in the cloud, which usually hovered over the tabernacle, but now came down lower to the door of the tabernacle as at other times. See chap. 14. 10. Vers. 22. O God, the God of the spirits of all flesh, etc.] By all flesh is meant all mankind, as Gen. 6. 12. All flesh had corrupted his way upon the earth; and God is called the God of the spirits of all men, both because the souls of all men are immediately in their first conception created by God, whence he is also called the father of spirits, Hebr▪ 12. 9 The Lord formeth the spirit of man within him, Zach. 12. 1. and also because he seeth and knoweth the spirits and souls of men, and hath the power of ordering and governing the● (which men can never have) In whose hand is the soul of every living thing, and the breath of all mankind, Job 12. 10. Now this title here Moses gives the Lord, either first by way of acknowledgement that it was in his power to save or to destroy this people; or secondly, as a forcible argument to move the Lord to have mercy on them, because they were the work of his hand, and he gave them at first their life and being, as the prophet pleads for mercy upon the same ground, Esa. 64. 8. O Lord, thou art our father, we are the clay and thou our potter, and we all are the work of thine hand; or thirdly, to intimate why the Lord should not destroy all the congregation, namely, because he knew the hearts and spirits of them, and was able therefore to distinguish betwixt those that were obstinately rebellious against the ●o●d, an● those that we●e only seduced by the rebels, and drawn together only to see wha● would be done. Vers. 25. And Moses rose up▪ and went unto Dath●n and Abiram, &c.▪ Here is no mention of Korah, because he was appointed vers. 16. to be with his censer amongst the other two hundred and fifty of his conspiracy before the tabernacle of the Lord. But Dathan and Abiram (when Moses sent to call them unto him vers. 12) refused to come, and therefore now Moses, accompanied with the elders of Israel who were not of the conspiracy, goes to them, both to expostulate with them for this their rebellion, and to denounce the judgement threatened. Vers. 26. Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.] That is, remove your tents, and get far away from them, and touch nothing of theirs, and so show your faith and repentance, how certainly you believe that the● lie under the wrath of God, how throughly you desire to clear yourselves from having any hand in their wickedness, by refusing to touch any thing of theirs, as judging all they have unclean, execrable, and therefore to perish with them. Vers. 27. So they got up from the tabernacle of Korah, Dathan, & Abiram, on every side.] The tabernacle of Korah, who was of the Levites, was not in the same place with Dathan and abiram's: whereby it seems probable that the earth opened in several places, which indeed must needs make the judgement of God the more evident▪ And Dathan and Abiram came out, etc.] This is added as an expression of their impudent madness, when they saw the people ●lie from their tabernacles, they come forth boldly, and stand in the doors of their tabernacles, as outfacing Moses, and scorning the judgement which he had seemed to threaten. Vers. 28. And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works.] That is, both the former, in undertaking the government of the people, in conferring the priesthood upon Aaron and his sons, etc. and the latter, appointing Korah and his company to bring censers with incense, etc. Vers. 3●. And the earth opened her mouth, and swallowed them up.] That is▪ Korah, Dathan, and Abiram, the ringleaders of the rebellion. Many Expositors do rather think that Korah was consumed with those two hundred and fifty men by fire that came out from the Lord. vers. 35. But because the people fled from Korahs' tabernacle▪ vers. ●7. and because it is here evident that Korahs' tabernacle with all that appertained ●o him was swallowed up in the earth, but especially because chap. 26. 10. it i● s●id expressly that the earth swallowed up Dathan & Abiram together with Korah▪ I make no question but he was swallowed up in the earth. It is true that Mo●es had ●●●●inted him, vers. 26. to be with his censer amongst the two hundred and fifty. But having assembled them before the tabernacle, and perceiving Moses and the Elders to go to Dathan and Abiram, it seems he left the two hundred and fifty before the tabernacle, and went also to his confederates to encourage and assist them in their confronting of Moses, and so either with them, or in his own tent, was swallowed up. And all the men that appertained unto Korah▪ and their goods.] That is, all that were of his family who were at that ti●e in his ta●e nacle; for some of his sons died not in this destruction, chap. 26. 11. Notwithstanding the children of Korah died not, either because they joined not i● their father's sin, or because they repented and gave over, or because they were not present in Korahs' tabernacle. Vers. 37. Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, etc.] These mutineers had sought to wrest the priesthood from the posterity of Aaron: Eleazar therefore, whose cause God had pleaded, is employed in making the censers a memorial of God's judgement on them. And scatter thou the fire yonder.] That is, without the court of the tabernacle, both because happily it was strange fire, and that this casting away of the fire might be an expression of Gods rejecting their service, and abhorring their sacrifice. For they are hallowed.] To wit, because they had been offered before the Lord, as is expressed in the following verse. Things consecrated to God might not be turned to any other use in the time of the law, God therein magnifying the holiness of that place wherein were the visible signs of his presence; yet it follows not hence, that where things are given to superstitious use●, but intentionally to God, it shall be unlawful for any authority to divert th●se things to civil uses, no more than it follows that because under the law if any man did change the tithe of the heard or of the flock, both it and the change thereof were holy to the Lord, Levit. 27. 32. therefore now where tithes, either by custom or law are made due to the minister, if any man should fraudulently change the true tenth, therefore both it and the change should be the ministers. Vers. 38. The censers of these sinners against their own s●uls, let them make them broad plates for a covering of the altar.] This altar must needs be the altar of burnt-offerings, and yet this was covered with plates of brass before, Exod. 27. 2. so that it is very questionable how the censers beaten into broad plates were a covering for this altar. Some hold that it was before made with a frame like a table, and boarded now about like a chest, which boards were now covered with these plates: others hold that it was only overlayed with brass before half way, down from the top even to the grate within where the fire lay, and now that the other parts were also plated with brass: others hold that these plates were fastened upon the other, and that the less necessity there was of them, the fitter they were to be memorials of their sin. But withal it is like they were so ordered, that they were both a further ornament and defence to the wood against the fire; yea why may not this also be meant of a covering for the top of the altar when it was removed? But the text resolves us not. Vers. 41. But on the morrow all the congregation of the children of Israel murmured against Moses, etc.] The very men, whose lives Moses had saved the day before by praying to the Lord for them, do now murmur against him; and it is expressly noted that this they did on the morrow after they had seen that fearful judgement that fell upon Korah, Dathan and Abiram, with all the men of their conspiracy, thereby to intimate their horrible wickedness, that after the sight of so strange and fearful a judgement they durst so immediately again make an insurrection against Moses, charging him with the death of those rebels, and that under the name of the people of the Lord (ye have killed, say they, the people of the Lord) when it was so evident that they were destroyed by the immediate hand of God, as wretches not worthy to be numbered amongst God's people. Vers. 42. And▪ it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation.] That is, Moses and Aaron looked to God, as having now no other refuge or shelter to fly to. And behold the cloud covered it, and the glory of the Lord appeared.] This sign of Gods having somewhat to say to them (for at such times the cloud descended) stayed the rage of the people, and saved Moses and Aaron. Vers. 46. Take a censer and put fire therein from off the altar, etc.] No doubt the same spirit of God that informed him the plague was begun, directed him to this course of offering incense, which otherwise might only be offered in the tabernacle, for the staying of it; yea and happily that Aaron's offering incense might put the people in mind to pray unto the Lord, whereof the incense was a sign. Vers. 48. And he stood between the dead and the living, and the plague was stared.] That is, as a mediator be interposed himself by his intercession to stay the plague from passing any further, and to save those from death that were not yet struck with this judgement of God: yet it may be probably thought, that this plague did not scatter itself through the whole congregation, but beginning in one place did like a fire run along upon those still that were next adjoining; and if it were thus, even literally we may understand this place, that Aaron set himself in that place, where he was betwixt the dead and those that were not yet smitten, as it were exposing himself to the wrath of God in the people's behalf: whereby it must needs be the more evident, that those who were preserved were preserved by virtue of that atonement which he now made for them. And herein was Aaron a type of Christ our Mediator, who made intercession for transgressors: See Esa. 53. 12. And he bore the sins of many, and made intercession for the transgressors. Luke 23. 34. Father forgive them, for they know not what they do. Vers. 49. Now they that died in the plague were fourteen thousand and seven hundred, etc.] What the plague was is not expressed; but to this some apply that of the Apostle, 1. Cor. 10. 10. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Vers. 50. And Aaron returned unto Moses unto the door of the tabernacle of the congregation.] Both to acquaint Moses how he had sped, and to return thanks unto the Lord who had so graciously accepted the work of his hands. CHAP. XVII. Vers. 2. Speak unto the children of Israel, and take of every one of them a rod, etc.] No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron, yet the hearts of many amongst them were not sufficiently wrought upon, but were still rising against this dignity of Aaron; and therefore the Lord in wonderful mercy by this ensuing miracle labours to overcome their rebellious hearts. Now to this end he enjoins Moses to take of each Prince of the tribes a rod or staff, such as men did use ordinarily to carry in their hands (as we read of such a rod that Moses used to go with, Exod. 4. 2. And the Lord said unto him, What is that in thine hand? And he said, A rod) or rather such as the Princes did use to carry in their hands as the sign of their dignity, Numb. 21. 18. The Princes digged the well, the nobles of the people digged ●t, by the direction of the lawgiver, with their staves; for a rod or staff in the hand of governor's was a sign of their power and authority from God. See Psal. 110. 2. The Lord shall send the rod of thy strength out of Zion, rule thou in the midst of thine enemies; and Jer. 48. 16, 17. The calamity of Moab is near to come, and his affliction hasteth fast. All ye that are about him bemoan him, and all ye that know his name say, How is the strong staff broken and the beautiful rod? and thus the very sign of their authority becomes a sign and witness against them that the priesthood belonged not to them, but to Aaron only. Vers. 2. Of all their Princes, according to the house of their fathers, twelve rods.] There were twelve several tribes, and twelve Princes, of each tribe a Prince, and every Prince brought a rod with his name upon it: whence to me it seems evident that there were twelve rods besides Aaron's, as is more fully expressed, vers. 6. Write thou every man's name upon his rod.] Not the name of the Patriarches, Reuben, Simeon, etc. (for we see that not Levies but Aaron's name was written on his rod) but the name of every Prince, who was at present head of the tribe, upon his own staff: whence also it appears that there were twelve rods besides Aaron's; else if there were but one rod for the two tribes of Ephraim and Manasseh, which of those two Prince's names were written on their rod? Vers. 3. For one rod shall be for the head of the house of their fathers.] That is, though I have distinguished the tribe of Levi into two parts, that of the priests, the posterity of Aaron, and that of the other Levites; yet as in the other tribes there is but one rod for a tribe, so must it be for the tribe of Levi: and as the head or chief of every tribe hath his name written upon the rod of that tribe, so shall Aaron's name be written upon the rod of Levi, whom I have set in the chief place, that hereby my choice of him to serve in the priesthood may be fully made known. Vers. 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony, etc.] That is, before the ark, which is called the testimony, because therein were kept the tables of the law, called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark stood within behind the vail, or else in the most holy place before the ark: for upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place; and evident it is, that after they were brought forth again, and Aaron's rod was found to flourish, the rest continuing dry sticks or staves as they were before, that was carried into the most holy place (and therefore the Apostle Heb. 9 4. mentions Aaron's rod that budded amongst those things that were within the vail) and yet it is said to be returned to the place where they were all laid before, vers. 10. Bring Aaron's rod again before the testimony. However this laying of these rods up before the Lord was to signify, that it was referred to him to determine this controversy concerning the priesthood. Vers. 5. And I will make to cease from me the murmuring of the children of Israel.] That is, in this particular concerning Aaron's priesthood. Vers. 6. And the rod of Aaron was among their rods.] That is▪ there being twelve rods brought for the twelve Princes of the twelve tribes (which were it seems according to the custom of those times, made of the almond tree, for such Aaron's was, vers. 8. that bloomed blossoms and yielded almonds) they were all laid together, and Aaron's was put also amongst the other twelve. Vers. 8. And behold the rod of Aaron for the house of Levi budded etc.] Hereby the Lord did discover miraculously that he had chosen Aaron's and his posterity to be the only priests that should serve at his altar: and withal the flourishing of this rod signified, first, the budding of Aaron's posterity▪ together with the flourishing glory and fruitfulness of the priesthood which continued in his posterity; secondly, the miraculous flourishing glory of Christ's priesthood (of which Aaron's was a type) to wit, how he, that rod out of the stem of Jesse, and branch that grew out of his root, Esa. 11. 1. though at first he was as a dry and withered s●ick, so that there was no beauty nor comeliness in him, Esa. 53. 2. and especially in his death and bur●all, when he was indeed withered in the eye of reason without hope of recovery and dried up like a potsherd, Psal. 22. 15. should yet suddenly sprout forth again, to wit, in his resurrection, and so his priesthood should become an eternal priesthood, and l●●e Aaron's budding & fruitbearing rod should bring forth fruit to man believing on him remission of sins, righteousness and eternal li●e, and by the preaching of the Gospel, that flourishing rod or sceptre of righteousness, should become glorious all the world over, to the great joy of all those that have interest in him; and thirdly, that all those, that in the days of the Gospel were truly set apart to teach the people as Aaron was, though in themselves but dry and withered sticks, yet by the special grace of God should bear and bring forth buds and fruit, and that their fruit should remain, John 15. 16. Vers. 12. And the children of Israel spoke unto Moses, saying, Behold we die, we perish, we all perish.] Being by this miracle fully convinced of their sin, and then calling to mind how severely God had punished this their murmuring against Moses and Aaron, how some had been burnt with fire, some swallowed up into the earth alive, some consumed with the plague, they are stricken with an apprehension of the like danger (the first step to repentance) and therefore cry out as men that might justly expect to be every one of them destroyed, as they were indeed in danger to be presently taken away by some judgement, had not the Lord been the more merciful to them. Vers. 13. Whosoever cometh any thing near unto the tabernacle of the Lord shall die.] This is an amplification of their woeful condition, to wit, that though God should spare them now, yet they should always be in danger, if they did never so little press beyond the limits allowed them, whosoever (say they) cometh any thing near, that is, nearer than they should, and keep not off at their full distance (wherein we may easily transgress) we see God will not spare them; yea happily (as men terrified are indeed wont to conceive their danger greater than it is) they complain as if it would be perilous to come near the tabernacle at all. Shall we be consumed with dying?] This may be a deprecation, Shall we be consumed, that is, of thy mercy let us not be consumed: for so questions are often used in earnest deprecations, as Psal. 85. 6. Wilt thou not revive us again, that thy people may rejoice in thee? and Esa. 64. 12. Wilt thou refrain thyself from these things, O Lord? wilt thou hold thy peace and afflict us very sore? But I rather take it as a bemoaning of their condition. CHAP▪ XVIII. Vers. 1. THou and thy sons and thy father's house with thee shall bear the iniquity of the Sanctuary.] Because of the people's astonishment, chap. 17. vers. 12. Behold we die, we perish, we all perish, the Lord here tells Aaron, that he, the priests and Levites, must bear the iniquity of the Sanctuary, that is, that if any pollution came to it by the people they should answer for it, and therefore it must be their charge to watch over it. Thus the Lord shows himself reconciled, and makes the priests watch a ground of appeasing the people's both fear and envy. And thou and thy sons with thee shall bear the iniquity of your priesthood.] That is, shall be punished if the priesthood be polluted either by yourselves or the Levites intruding upon it, which your watch should prevent. Vers. 3. Only they shall not come nigh the vessels of the Sanctuary and the altar, that neither they, nor you also die.] To wit, for not preventing the error of your brethren the Levites by your care. Vers. 7. Therefore thou and thy sons with thee shall keep your priest's office for every thing of the altar and within the vail.] That is, for all things that concern the altar of burnt-offerings, and for all things that are to be done within the vail, that is, within the outer vail, either in the holy or most holy place. Vers. 8. Unto thee have I given them, by reason of the anointing, etc.] That is, for the office sake whereunto thou art anointed; because I have separated thee from worldly employments to attend upon mine holy things, therefore thou shalt have mine holy things to live upon. Vers. 9 Every oblation of theirs, every meat-offering of theirs, etc.] The particulars are here mentioned of the most holy things reserved from the fire, that is, the sacrifices whereof part was burnt upon the altar, which were allotted to be the priest's portion for their maintenance, to wit, oblations meat-offerings sin-offerings & trespass-offerings; and this last is expressed thus, every trespasse-offering of theirs which they shall render unto me, because trespass-offerings were brought as by way of recompense for some trespass committed against the Lord. The greatest difficulty in thesewords is, what is meant by the first clause, every oblation of theirs. But the most of Expositors agree, that this is mentioned as a general comprehending all those particulars after mentioned, as if it had been thus expressed, every oblation of theirs shall be thine, that is, every meat-offering, every sinne-offering, and every trespasse-offering of theirs; and indeed I see not of what particular sort of sacrifice it can be meant, because they are all besides expressed by name. Vers. 10. In the most holy place thou shalt eat it.] That is, in the court of the tabernacle (or the tents or houses round about it) which is called here the most holy place, to wit, in respect to the camp of Israel, and afterwards the city Jerusalem, which were holy places for the like holy things (as they were called) to be eaten in the Passeover, peace-offerings, etc. yea and in respect to the great court for the people, which was without the priest's court, mentioned 2. Chron. 4. 9 and called therefore the outer court, Ezek. 42. 14. Vers. 11. And this is thine, the heave-offering of their gift, with all the wave-offerings, etc.] That is, the right shoulder and the wave-breast of their peace-offerings, with all other gifts that they were heaved and waved, no part thereof being burnt upon the altar. Vers. 12. All the best of the oil, and all the best of the wine, and of the wheat, the first-fruits of them, etc.] These things here mentioned were allotted for the priest's sustenance. Some of the first-fruits of their land were brought to the Lord at their three great feasts, as a sheaf of their barley, at the feast of Passeover or unleavened bread, chap. 23. 10. and two loaves of their new wheat, at the feast of Pentecost, ver. 17. and the first of their wine and oil at the feast of tabernacles. But these were brought in the name of all the inhabitants of the land in general. Besides these therefore, particular men were of their own corn and fruits to bring the first-fruits unto the Lord, as is enjoined in several places, Exod. 22. 29. and 23. 19 etc. concerning which there is no other direction given but that th●y should be of the first, and of the best (as is here expressed) the quantity being left to the free bounty of the owner, according as he had found the blessing of God upon his grounds, and of these first-fruits is this place to be understood. Some indeed make a difference betwixt the first-fruits mentioned here, ver. 12. and the first ripe mentioned in the following verse, What soever is first ripe in the land, which they shall bring unto the Lord, shall be thine, which they say is meant only of those first ripe fruits, which the people were to bring to the priests, concerning which the Law speaks, Deut. 26. 2. But whether there can be any such difference gathered from the Scripture, is very questionable. Vers. 16. And those that are to be redeemed from a maneth old shalt thou redeem, etc.] That is, the firstborn of men: for though in the foregoing verse there is mention made of the redemption of the firstborn, both of man and beast, Nevertheless, the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem; yet this hath reference only to the firstborn of men, as is evident, 1. because it is said here they were to redeem them at a month old, which was indeed the time for the redemption of the firstborn of men, but the firstlings of beasts were to be given to the Lord at eight days old, Levit. 22. 27. and therefore it seems were at that age to be redeemed; and secondly, because the estimation or price with the priest is here appointed to set upon the firstborn that were to be redeemed, is five shekels, which was indeed the price for the redemption of the firstborn of men, Numb. 3. 46, 47. and Levit. 27. 6. But it is no way probable that the same price of redemption was set upon the firstborn of men and the firstlings of unclean beasts: of the firstling of an 〈◊〉 we read expressly that it was to be redeemed with a lamb, Exod. 13. 13. and therefore the like may be conceived of the firstling of other beasts, or else that they were reasonably rated by the priest according to their value. Vers. 17. But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem, they are holy.] See Deut. 15. 19 Vers. 19 It is a cov●nant of salt for ever, etc.] That is, in lieu of your service in the tabernacle I have allotted you this for your maintenance by a perpetual and unchangeable covenant. Now this covenant in regard of its perpetuity is here called a covenant of salt, and so also God's covenant with David, 2. Chron. 13. 5. either in reference to that Law, Leu. 2. 13. Every oblation of thy meat-offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering: as if it had been said, that this covenant made with the priest for their maintenance in the particulars before mentioned should continue for ever, even as that which he had made with the Israelites, that every sacrifice should be salted with salt; or else because salt having a virtue to preserve any thing from corruption, therefore by a cov●nant of salt is meant only a stable firm and incorruptible covenant. Vers. 20. Thou shalt have no inheritance in their land, neither shalt thou have any part among them.] That is, when the land shall be divided by lot, there shall be no lot for the Levites. Indeed they had cities to dwell in, and suburbs; but though see also were given them from the other tribes, Numb. 35. Vers. 22. Neither must the children of Israel henceforth come nigh the tabernacle, etc.] To wit, as they offered to do in the rebellion of Korah. Vers. 23. But the Levites shall do the service of the tabernacle of the congregation, and they ●hall bear their iniquity.] That is, the Levites shall bear the punishment of their own iniquity if they transgress, yea, and of the peoples, if by their not watching over the holy things they be suffered to transgress. Vers. 27. And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing floor.] That is, this tenth of your tithes, which you shall give to the priest, the Lord will accept at your hands no less then if having lands you should pay tithe of the increase thereof, as the rest of the people do unto you. Vers. 32. Neither shall ye pollute the holy things of the children of Israel, lest ye die.] Which might be done by the uncleanness of the priests, and many other ways. CHAP. XIX. Vers. 2. SPeak unto the children of Israel that they bring thee a red hoifer, etc.] 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 people's 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 transgress 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 people had contracted any legal uncleanness, 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 legal pollutions were to affect them with the filthiness of their sins; and this water of separation was to teach them, that if they desired to be cleansed from their filthiness, 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 provided, 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 special was a notable type and figure of Christ: for first, it must be a heifer, that the imbecility 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 son 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 bloodiness 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 died garments from Bozrah?— Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winepress?) and that by his blood it is that we shall be cleansed from all our sins, even those sins that are red as crimson or scarlet, Esa. 1. 18. He hath loved us, and washed us from our sins in his own blood, saith S. John, Rev. 1. 5. thirdly, it must be a heifer without spot, wherein is no blemish, to signify the purity of his nature without any blemish of sin, and the perfection both of his righteousness 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 signify his fr●edome from the bondage of sin, 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 myself; 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 blood of Christ, who through the eternal 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, etc.] This heifer must be given to the priest, to signify that our redemption and purification was the work of Christ's 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 Christ's being made a curse, and suffering without the city, Heb. 13. 12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Vers. 4. And sprinkle of her blood directly before the tabernacle 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 Christ's blood we are made clean in God's sight, and have an entrance into heaven thereby. Vers. 5. And one shall burn the heifer in his sight, her skin and her flesh, etc.] This was done to signify 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 hyssop, and scarlet, etc.] To signify that these things should be used for a sprinkle in sprinkling the unclean with the water of separation, Leu. 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 applied the cleansing virtue of Christ's death and spirit for the purging of our sins. Vers. 7. The priest shall w●sh his clothes etc.] The like is said of him that burned this heifer, ver. 8. and of him th●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 employed 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 abominableness of sin, in that the sins 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 signify that Christ, of whom this heifer was a type, by the imputation of our sins should be made a curse for us, and should be numbered amongst transgressors; thirdly, to teach them that it was not so much the sign, as the thing signified thereby, that had virtue in it to purify those that were spiritually unclean, and consequently to show the imperfection of the legal priesthood, because by preparing the means of the Church's sanctification themselves were polluted. Vers. 9 And a man that is clean shall gather up the ashes, etc.] 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 sins of the people: and hereby was signified that Christ our sacrifice was pure in himself, though made sin for us; yea and some Expositors add that this laying up of these ashes in a clean place signified that Christ should be buried in a new tomb, 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 inquire: Only this we must know that as the burning, so also the ashes of this heifer, was a sign of Christ's most ignominious and accursed death (for to be brought to ashes upon the earth, is noted for the extremity of God's fiery judgements, Ezek. 28. 18.) and that the memorial of Christ's 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 days.] He that touched a dead beast was unclean but one day only, Leu. 11. 24. etc. Whosoever toucheth the carcase of them shall be unclean until the even, etc. neither was he to be sprinkled with those ashes. By these legal pollutions therefore, contracted by the touch of a dead man the Lord did undoubtedly teach his people, first, to observe God's 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 sins, Eph. 2. 1. and of polluting our souls by any sin 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 men's sins. Keep thyself pure: and thirdly, that if they had defiled themselves they should seek presently to be cleansed of their uncleanness, namely by repentance from dead works, and saith towards God, which purifieth the heart, Acts 15. 9 Vers. 12. He shall purify himself with it on the third day, and on the s●venth day he shall be clean.] The third day was mystical, 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 sins by the sprinkling of the blood 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, etc.] That is, whosoever toucheth any slain man (for though the text speaks only of such as are slain with a sword, yet hereby all other are employed also) or a dead body, that is, any other dead body of a man, though not slain, but dying his natural death, yea or the bone of a man, or a grave, he shall be unclean seven days: and therefore it was that to avoid these pollutions they used to have their places of burial without their cities, Luke 7. 12. Now when he came nigh to the gate of the city, behold there was a dead man carried out. See also John 9 41. Vers. 17. And running water shall be put thereto in a vessel.] Because such water is purest. See Leu. 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 hyssop, 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; nevertheless it shall be purified with the water of separation. Vers. 22. And what soever the unclean person toucheth shall be unclean, etc.] 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 withal 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, etc. 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 sin, 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, etc.] Not the wilderness of Sin, mentioned Exod. 16. 1. whither they came on the fifteenth day of the second month after their departing out of the land of Egypt; but the wilderness of Zin, which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wilderness 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 Horhagidgad, 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 Edom's 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) than 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 spoke, Judg. 11. 16. and this was in the first month, 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 died, and that is noted to have been in the first day of the fifth month of the fourtieth year, Numb. 33. 38. So that in their travels from Kadesh-Barnea, where the spy 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 numbered at their coming out of Egypt being in that time destroyed. And Miriam died there, and was buried there.] To wit, in Kadesh▪ She was the sister of Moses, a prophetess, 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 burial noted. This year Aaron died 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 less than ten years old, when Moses was born, and consequently she was about a hundred and thirty years now when she died: for Moses (who died towards the end of this year) was a hundred and twenty years old when he died, De●t. 34. 7. Vers. 2. And there was no water for the congregation, etc.] With the same want God tried 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 than their fathers, because the experience their fathers had of God's 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 died when our brethren died 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 fl●ght that fearful judgement of being cut off in God's fiery indignation, as a matter of nothing. Vers. 6. And Moses and Aaron went from the presence of the assembly, etc.] 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, etc.] 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 Expositors hold, that it was Aaron's 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 employment, 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 Aaron's; yea and some conceive that Aaron's 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 Aaron's rod, as Exod. 7. 12. They cast down every man his rod, and they became serpents; but Aaron's rod swallowed up their rods. And speak unto the rock before their eyes, etc.] Here was no command given to Moses that he should smite the rock, but only that he should take the rod in his hand, to wit, as a sign of Gods working by him, and speak to the rock before their eyes; and therefore many hold that herein lay a part of Moses sin, that he smote the rock, when he should only have spoken to it. But withal in this command of the Lord to Moses to speak to the rock, there was couched a sharp exprobration of Israel's hard heartedness and infidelity: for it intimates, that the dead creatures would sooner hear and obey God, than 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 only wrought before the elders of Israel, Exod. 17. 5. Vers. 10. And Moses and Aaron gathered the congregation together before the rock, etc.] Their return to the enraged people from whom erewhile for fear they withdrew themselves, and ready undertaking what God had enjoined, shows plainly that they did not question God's 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 far against their faith as to make them wholly refuse to do what God had enjoined them. God that sees the heart chargeth them with infidelity, and therefore we may be sure they were herein guilty, and that happily upon this ground: Heretofore when the people murmured the Lord for the most part showed 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 wondering that now the Lord should show 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 only 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 suspense, betwixt hope and doubtings, questioning still within themselves what God would do, and that, it seems, not so much out of any doubt of God's power, as out of a distrust that such a rebellious people were not capable of such a mercy from God: and that it was this which Moses stuck at, his words seem to testify, 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 sin, why is it said also, vers. 12. that they did not sanctify him in the eyes of the children of Israel? I answer, that they showed their distrust outwardly also: first, by Moses his striking the rock, to which he should only have spoken, vers. 11. & this tended to the obscuring of God's glory, since his almighty power would have been more manifest if by mere speaking to the rock the water had gushed forth; s●condly, by striking it twice, which might well proceed from heat of anger and distrust; thirdly by the doubtfulness of his words, must we fetch you water out of this rock? and fourthly, by the bitterness of his rage against the people. Hear now, ye rebels (which happily 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 spoke unadvisedly with his lips, Psal. 100LS▪ 32. 33.) which as in part no doubt it proceeded from infidelity, so it must needs much obscure the riches of God's mercy, who was ready to show such wonderful favour to such a rebellious people, and argued a kind of unwillingness 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 spiritual drink, flowing from the rock Christ (1. Cor. 10. 4. And did all drink the same spiritual drink; for they drank of that spiritual 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 God's 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 signs and seals of God's 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 holiness in them. Vers. 12. Because ye believed me not to sanctify me in the eyes of the children of Israel.] That is, to glorify me, by discovering that you did not question mine almighty power, my faithfulness and free grace even to those that do not deserve it: for as the believer doth greatly honour God by resting upon his mercy and power and faithfulness, so he that questions the accomplishment of any mercy, which God hath promised his people, doth exceedingly dishonour him: and therefore it is said, chap. 27. 14. that Moses and Aaron did herein ●ebell against God's 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 withal herein a mystery was employed. 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 successor; so neither the law, nor the legal priesthood, can bring us into heaven, but only faith in Jesus Christ, Gal. 2. 16. Vers. 13. This is the water of Meribah, etc.] 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, etc.] To wit, by God's direction, Deut. 2. 1, 2, 3. Thou knowest all the travel 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, etc.] 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 wilderness lying near, and having the name of Kadesh the citi●, Numb. 33. 36. Vers. 17. Let us pass, I pray thee, through thy country.] That being now their nearest way, and most convenient for their passage in to Canaan. We will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells.] 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 only 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 countries. Vers. 18. And Edom said unto him, Thou shalt not pass by me, etc.] Fearing questionless that an army of six hundred thousand would not be so easily gotten out of his country again, if they were once suffered to come in. Vers. 19 And the children of Israel said unto him, We will go by the high way.] This is either the reply of the first messengers, or a second embassy upon the answer brought back by the first messengers. Vers. 21. Thus Edom refused to give Israel passage through his border.] Notwithstanding, as they went along their coasts, the Edomites suffered them to buy victuals of them. See Deut. 2. 28, 29. Wherefore Israel turned away from him.] Fetching a compass through the wilderness about the land of Edom. The Lord had charged them that they should not meddle with the sons of Esau or their possession, Deut. 2. 4, 5. Ye are to pass through the coasts of your brethren, the children of Esau— Medd●c not with them, for I will not give you of their land, no not so much as a footbreadth, so they went about, though the way through the wilderness was very troublesome, Numb. 21. 4. The soul of the people was much discouraged because of the way. Vers. 22. And came unto mount Hor.] From which some think the people that were driven out of this country by Esau were called Horims, Dent. 2. 12. The Horims also dwelled in Seir beforetime, but the children of Esau succeeded them when they had destroyed them, etc. and Esau is called the Horite, Gen. 36. 20. Vers. 24. Aaron shall be gathered unt● his people, etc.] See the note upon Gen. 25. 8. This prediction of Aaron's death was to make it manifest to the people, that he was by death kept from entering Canaan for his sin, else the death of so aged a man would have been little regarded. Vers. 25. Take Aaron and Eleazar his son, and bring them up into mount Hor.] These reasons may be probably given why this is appointed to be done in the mount: 1. That it might be a sign that this was done by God's appointment, their going up into the mount being as it were a presenting of themselves before God's tribunal, that by his will they m●ght be ordered in this great business. 2. That it might raise up the people's expectation to observe what was done, whence it is said, vers. 27. that they went up in the sight of all the congregation. 3. That it might be a sign of Aaron's ascending by death to heaven. Vers. 28. And Moses stripped Aaron of his garments, and put them upon Eleazar his son.] The priests used not to wear their holy garments out of the tabernacle: But this was done by special command of God. Aaron therefore going up to mount Hor in all the high priests attire that he might die there, Moses stripped him there of all those holy garments, not so much that they might not be defiled by Aaron's dead body, as that they might be put upon Eleazar his son, to signify that God had appointed him to suce●ed in his father's office. And indeed this done thus (once for all) was sufficient to show that God had established this order, that the high priests eldest son, or the next heir of the family (unless he were uncapable of it, because of some blemish) was still to succeed in that place and office: and withal it must needs be a great comfort to Aaron, that before he died he saw his son settled in his room, and might in his son, so clothed, behold as in a type his Mediator, the salvation of God, Luk. 2. 29. But yet in the days of the Judges we find that the high priesthood was removed from Eleazar's to Ithamars' posterity, for Eli was of the stock of Ithamar. And Aaron died there in the top of the mount.] This was in the first day of the fifth month in the fourtieth year after their coming out of Egypt, Aaron then being an hundred and twenty three years old, chap. 33. 38, 39 and an evident demonstration this was of the insufficiency of the legal priesthood, Hebr. 7. 23▪ 24. And they truly were many priests because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood. Vers. 29. They mourned for Aaron thirty days.] This was it seems the usual time of mourning for great men, for so long also they mourned for Moses, Deut. 34. 8. In Deut. 10. 6. it is said that Aaron died, and was buried at Mosera; but concerning that difficulty, see the note upon that place. CHAP. XXI. Vers. 1. ANd when king Arad, the Canaanite, which dwelled in the south, heard tell that Israel came by the way of the spies, etc.] That is, when he understood by the spies he had sent forth to observe the course of the Israelites▪ that they were turned back again from the red sea, and marched directly upon the south of Canaan, where his country lay, by the way of the spies, that is, by the way where he had sent his spies to watch them, not knowing of Moses purpose to compass the land of Moab he resolved that they meant to enter upon the south of Canaan; and therefore judging it safer to find his eneme in his neighbour's country then to be found by them in his own, he immediately went forth with a great army even as far as mount Hor in the edge of the desert, where the Israelites now lay, and there fought with them, and took some of them prisoners. Many Expositors do far otherwise conceive of that which is here said of the Israelites coming by the way of the spies; namely, that king Arad heard they came by the way where the spies which Moses did long since send to search the land, chap. 13. 17. entered that country; and indeed they entered upon the south of Canaan, as is there expressly noted. But first, because the Israelites were now far from Kadesh-Barnea, whence those spies were sent to search the land of Canaan: and secondly, because it seems apparent by the text, that those that told this king Arad of the Israelites coming, used the expression here mentioned, that they came by the way of the spies, and we no way find that either this king, or any other of the Canaanites, did ever know any thing of the Israelites spies that were sent to search the land, therefore I conceive that this is meant rather, as is abovesaid, of the way where king Arad had sent spies to observe which way the Israelites would take, of whose return from the red sea he had before been informed, as is noted, chap. 33. 40. As for the battle which was here fought betwixt the Israelites and the army of this king Arad, very observable it is, first, that the Lord so disposed of it by his providence, that this one king should only come forth against them, and that all the Canaanites in those parts did not join their forces together against them (for by this means the Israelites were not so daunted, but that they were willing to fight with them;) and secondly, that notwithstanding the Lord suffered them to be foiled, so that some of them were taken prisoners in this battle: for hereby he taught them at first how unable they were in themselves to conquer those nations, that so they might learn to trust in God, and not in themselves. If one king thus prevailed over them, how should they be able to destroy all the inhabitans of the land, combining themselves together, if the Lord should not assist them? Vers. 2. And Israel vowed a vow unto the Lord, etc.] That is, the Israelites intending to renew the battle, and again once more to set upon Arad and his army, called upon God for help, and vowed to devote unto him their enemies and all their cities, that is, utterly to destroy them, If thou wilt indeed deliver this people into my hand, than I will utterly destroy their cities: for when things were thus devoted, the persons were killed, the cities burnt, and the goods confiscate to the Lord, so that nothing was reserved for their own private use, as is noted upon Levit. 27. 28. and this was a vow agreeable to God's law, Exod. 23. 32. Thou shalt make no covenant with them, nor with their gods. Vers. 3. And the Lord harkened to the voice of Israel, and delivered up the Canaanites.] That is, this army of Arad, whom, in a second battle, after this vow they vanquished and destroyed. And they utterly destroyed them and their cities: and he called the name of that place Hormah.] But how could they, being so far off in the wilderness, destroy their cities lying within Canaan? surely had Moses at this time entered Canaan in the pursuit of Arad, he would not have fallen back again into the deserts. It seemeth therefore that the accomplishment of this vow was performed long after, to wit, by the men of Judah and Simeon, when they were come into the land of Canaan, as is expressed, Judg. 1. 17. And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it: and the name of the city was called Hormah; so that this clause was here inserted either by Mosesprophetically, or by some other holy man afterwards. Vers. 4. And they journeyed from mount Hor by the way of the red sea, etc.] That is, they went from Hor Eastward, a way that led to the red sea, which lay North and South, the common road from Gilead and Moab to Eziongaber, etc. and so crossing that way, they passed on to Zalmonah, and so (turning then Northward) to Punon, as is expressed, Numb. 33. 41, 42. and here it seems it was that the Israelites were punished with fiery serpents. And the soul of the people was much discouraged because of the way.] That is, because they were led a great way about through a desert, full of wants and difficulties; and that the rather, because now they began to think, puffed up with their late victory, that it had been easy for them to have forced a passage the nearest way. Vers. 5. And the people spoke against God, and against Moses, etc.] And so tempted Christ, 1. Cor. 10. 9 Neither let us tempt Christ as some of them also tempted, and were destroyed of serpents. Vers. 6. And the Lord sent fiery serpent's among the people, etc.] So called, because their venomous biting did cause a grievous burning in the bodies of the Israelites. It may seem that they were a kind of serpents with wings, that so flying amongst them did here and there seize upon them, and bite them, such as the prophet speaks of, Esa. 14. 29. Out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. The word in the original is, Seraphin, that is, Burners, the very same name whereby the Angels are called, Esa. 6. 2. because of their burning zeal for God's glory. The wilderness, through which the Israelites now went, did abound with many sorts of these serpents, and therefore it is called that great and terrible wilderness wherein were fiery serpents and scorpions, Deut. 8. 15. only God had hitherto kept them from hurting his people, till now for their sin he gave them power to bite and kill them: and indeed the punishment was just according to their sin; for now God gave them just cause to complain of thirst, and with the venomous biting of fiery serpents he punished their virulent tongues, to whom that might well be applied which the Psalmist speaks, Psal. 140. 3. They have sharpened their tongues as a serpent, adders poison is under their lips. Vers. 8. Make thee a fiery serpent, and set it upon a pole, etc.] This was the way which the Lord prescribed for the curing of the Israelites, that were bitten with fiery serpents, namely, that Moses should make a fiery serpent, that is, a figure or representation of those fiery serpents wherewith they were stung, and that of brass, as we may see in the following verse, the better to represent their fiery quality, because brass is of a fiery colour (and therefore it is said of the Cherubims that Ezekiel saw in a vision, Ezek. 1. 7. that they sparkled like the colour of burnished brass, and then set it upon a pole, to the end that it might be seen from every quarter of the camp, so that every man that was stung with the fiery serpents might look upon this brazen serpent, and thereby might be healed. Now this way of cure the Lord prescribed for two reasons: first, because this, being no natural way of cure, did the better discover that it was of God's mercy; and secondly, that it might be a type of Christ and our redemption by him, John 3. 14▪ 15. As Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up; That whosoever believeth in him should not perish, but have eternal life. For first, as the Israelites were bitten with fiery serpents, and that biting was mortal and deadly; so was all mankind in our parents mortally stung and bitten by Satan, that old serpent, Rev. 12. 9 so that their whole nature is envenomed with sin, as a deadly poison, and as it were set on fire of hell, as S. James speaks of the tongue in particular▪ James ●. 6, 8. and that so, that without some way of recovery they must needs perish everlastingly, By one man sin entered into the world, and death by sin, Rom. 5. 12. and, the sting of death is sin, saith the same Apostle, 1. Cor. 15. 56. Secondly, as the brazen serpent, which Moses made for the cure of the Israelites, had the outward form of those fiery serpents, yet had not the poison of those serpents in it; so Christ came in the likeness of sinful flesh, Rom. 8. 3. and yet was without sin: Thirdly, as the brazen serpent was lifted upon a pole, that when any man was stung with the fiery serpents he might lift up his eyes, and look upon it; so Christ was lifted upon the cross, to the end he might save death-stung sinners; or rather, so was Christ lifted up and held forth unto men in the preaching of the Gospel, that so all poor sinners might look upon him as the only author of eternal 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 only by looking on the brazen serpent, whereof there could be no natural reason; so are sinners perfectly saved from that death whereto they were liable because of sin, only 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 foolishness 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 memorial of this singular me●cy which God thereby had afforded them, the Israelites carefully kept this brazen serpent unto the days of Hezekiah; but then because the people burned incense to it, that good King broke 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 read, 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 journeyed from Oboth, and pitched at Ije-abarim, in the wilderness, which is before Moab, etc.] And so were come from Edom's borders to Moabs, with whom also they might not meddle, Deut. 2. 9 And the Lord said unto me, Distress not the Moabites, neither contend with them in battle. Vers. 12. From thence they removed and pitched in the valley of Zared.] Zared was the name both of the valley and river that ran through that valley, Deut. 2. 13. where was it seems Dibon-gad; for chap. 33. 45. it is said that they departed from limb, and pitched in Dibon-gad. Vers. 13. From thence they removed and pitched on the other side of Arnon, etc.] 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 country of the Amorites from the land of the Moabites. Indeed the country 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 country 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 pass over the river Arnon; behold I have given into thy hand Sihon the Amorite, King of Heshbon, and his land, etc. and hence it was that the King of the Amorites and Moabites challenged this land in the days 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 wars of the Lord, what he did in the red sea, etc.] This place is diversely translated, and therefore also diversely 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 wars 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 cites 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 Are, 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 inferior 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 wars of the Lord may be read thus, Vaheb in Saphah, and in the brooks of Arnon, etc. but if it be so read it is hard to conjecture what was meant thereby, only some Expositors 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 citys 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 several stations, but only 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 spoke unto Moses, Gather the people together, and I will give them water, etc.] 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 infer thus much, to wit, that the people being in some distress for water in that wilderness, 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. wherein 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 spiritual 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 signify that saving doctrine and graces of God's spirit which from Christ are derived unto the faithful, and are in them always 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 governor's 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 sign 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, etc. Vers. 21. And Israel sent messengers to Sihon king of the Amorites, etc.] When they were to pass over the river Arnon, mentioned vers. 13. God had told them that they should destroy Sihon, and possess his country, Deut. 2. 24▪ Rise ye up, and pass over the river Arnon: Behold, I have given into thy hand Sihon the Amorite, king of Heshbon, and his land, etc. yet now out of the wilderness of Kedemo●h, Deut. 2. 26. they sent messengers to him, doubtless not without God's allowance, to desire a peaceable passage through his country, 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 ●hap. 20. 17. Vers. 24. For the border of the children of Ammon was strong.] And therefore Sihon had not encroached upon their country, 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 war upon them, God's command was a restraint sufficient for them, Deut. 2. 19 And when thou comest nigh over against the children of Ammon, distress th●m not, nor meddle with them, etc. Vers. 25. And Israel took all these cities, etc.] 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, etc. Vers. 26. For Heshbon was the city of Sihon the king of the Amorites, etc.] Because Heshbon and the country adjoining had been the possession of the Moabites, and God had charged the Israelites not to meddle with their country, Deut. 2. 9 therefore Moses doth largely prove from this place to the end of the 30. verse, that both Heshbon and the country adjoining 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, etc.] By proverbs in the Scripture are generally meant all wise and pithy sayings, especially when they are grown to be in common use amongst men, 1. Sam. 24. 13. As saith the proverb of the ancients, Wickedness 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 ●aten sour grapes, and the children's teeth are set on edge? secondly, that are taken up as bywords, by way of scorning and deriding men, as Deut. 28. 17. Thou shalt become an astonishment, a proverb, and a byword 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 enemy, and that because in such songs they used to scoff at those that were so vanquished, and the several passages of such songs were usually taken up afterwards as a proverb and byword. Now Moses (to prove that Heshbon and the country adjoining now taken by the Israelites had formerly been taken from the Moabites by Sihon) allegeth this proverbial 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 happily did, insult over the Amorites with the same proverbial 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 fortified being in Sihons' hand; and so also being applied 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, etc.] That is, the fury of war, which was kindled and began in the subversion and laying waste of Heshbon, broke out from thence and consumed the country of the Moabites as far as Are, 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 far 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 country again, the Israelites being carried 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 midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones, etc. Vers. 29. woe unto thee, O Moab; thou art undone, O people of Shemosh, etc.] In this clause of their song the Amorites scoff at Shemosh, who was the god of the Moabites, 1. King. 11. 7. the Amorites had another god, to wit, Milcom, 1. King. 11. 5. & they therefore now derided the Moabites, because their God, though they had been so long his people, and had served him so carefully, was not able to help them, but had delivered them into captivity to Sihon, as it follows in the next words, He, that is, their God Shemosh, hath given his sons that escaped and his daughters into captivity, unto Sihonking of the Amorites. But how much more properly might the Israelites take up this proverb now against the Amorites? Vers. 30. We have shot at them.] To wit, first the Amorites, than the Israelites. Vers. 32. And Moses sent to spy out Jaazer, etc.] A city also that ha● been Moabs, Jer. 48. 31, 32. but now was the Amorites; a fruitful pasture-countrey it stood in, and was given to Gad, Numb. 32. 1. Vers. 33. And they turned and went up by the way of Bashan, etc.] A rich country this Bashan was, famous for its huge oaks, Ezek. 27. 6. Of the oaks of Bashan have they made thine oars; also the pastures nourished strong and fat cattle, whereto the Scripture often alludeth, Deut. 32. 14. Butter of kine, and milk of sheep, with fat of lambs and rams of the breed of Bashan, and Amos 4. 1. Hear this word ye kine of Bashan: and there were in it threescore cities with high walled gates and bars, Deut. 3. 4, 5. and indeed this which is said of their high walled cities makes it manifest, that the Israelites spies were here amongst other places, when they searched the land of Canaan. Vers. 34. And the Lord said unto Moses, Fear him not, etc.] Og the king of Bashan was a huge giant, Deut. 3. 11. his bedstead was a bedstead of iron, nine cubits was the length thereof, and four cubits the breadth of it; and the rather doubtless did the Lord encourage Moses not to fear him, because they were like enough to be scared with the very sight of him, to which end also he assures him that he should do to him as he did unto Sihon King of the Amorites, making the experience he had of God's help against Sihon a ground of encouragement for the present against Og, and his army too. CHAP. XXII. Vers. 1. ANd the children of Israel set forward, and pitched in the plains of Moab, on this side Jordan, by Jericho.] In the third chapter vers. 48. it is said that they d●parted from the mountains of Abarim, and pitched in the plains of Moab, by Jordan, near Jericho, and that is the last removal of the camp of Israel there mentioned. Now they came to the mountains of Abarim at their first passing over the river Arnon, as is noted before upon vers. 13. And therefore it seems, that all those things related from the 13. verse of the former chapter to the end of the chapter, as concerning their going to Beer, vers. 16. where a well sprung up so miraculously, and concerning the conquests of Sihon and Og, were done, the camp and the tabernacle still abiding at the mountains of Abarim; and then after that the camp of Israel set forward from thence, and pitched in the plains of Moab, so called, because they had been sometime Moabs, and did border upon the land of Moab, though they were afterwards the Amorites, and now the Israelites by conquest. These plains reached unto Jordan right over against Jericho. And here the Israelites remained till after Moses death they passed over Jordan into the land of Canaan: in which time many notable things fell out, even all recorded from this place to the end of Deuteronomy and in the beginning of Joshua, till their entrance into Canaan. Vers. 3. And Moab was sore afraid of the people, because they were many, etc.] The Moabites had no cause at all to be afraid of the Israelites, though they were many; for the Israelites had made known to them their resolution not to meddle with them, and accordingly had peaceably passed by their country, yea they had, to their own trouble, fetched a great compass about, purposely that they might not annoy them by passing through their land; and besides, in destroying the Amorites they had done them a pleasure, having thereby freed them from ill neighbours who had lately by the sword taken away a great part of their country from them, chap. 21. 26. But yet, being stricken with terrors from God, all this could not qui●t their minds: They saw they were a numerous mighty people, and that they had now already vanquished two great kings, and that they were still upon the borders of their country, and hereupon they were ready to conclude, that as the Amorites had lately taken away part of their country, so this people, that had now destroyed the Amorites, would take away the rest, and so were mightily perplexed and distressed. The Lord herein making good his promise to his people, Exod. 15. 15. The mighty men of Moab trembling shall take hold upon them; all the inhabitants of Canaan shall melt away; and again Deut. 2. 25. This day will I begin to put the dread of thee, and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble and be in anguish because of thee. Vers. 4. And Moab said unto the Elders of Midian, etc.] That is, the Moabites being in this distress, and considering that the only way to secure themselves against the evil fea●ed was so strengthen themselves against the Israelites, and that hereby also they might happily regain what the Amorites had formerly taken from them, they sent to the elders of Midian to desire them to join with them against the Israelites, and that because the Midianites were subject to the same king▪ or at least were neighbours confederate wi●h them: and so it is evident they did, though they had no cause for it: for first, they were in a manner allied to the Israelites, being the posterity of Midian, who was the son of Abraham by his wife Keturah, Gen. 25. 1, 2. and secondly, the Israelites had not meddled with them; and thirdly, the Israelites conquest of the Amorites was an advantage to the Midianites, who were by this means freed from Sihons' tyrannous yoke: for that they were before in bondage to him appears, because the five kings of Midian that combined with Moab, and perished for the same, chap. 31. 8. are called the Dukes of Sihon, Josh. 13. 21. Some conceive that the Ammonites did also join with the Moabites and Midianites at this time, which they ground upon that place, Deut. 23. 3, 4. An Ammonite or a Moabite●shall not▪ enter into the congregation of the Lord; Because they met you not with bread and with water, in the way when you came forth out of Egypt, a●d because they hired against thee Balaam the son of Beor, of Pethor, of Mesopotamia, to curse thee. But that last clause happily is meant only of the Moabites; which indeed we may the rather think, because there is not in this story the least mention of the Ammonites. Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field.] This is the argument whereby the Moabites sought to persuade the Midianites to join with them against the Israelites, namely, because if they were let alone, they would doubtless devour both them and all the neighbouring nations. It is all one as if they had said, By what this people have already done in the two kingdoms of Sihon and Og, you may see that they do not content themselves to subdue a people, and make them tributaries, but where they conquer they ●tterly destroy all the inhabitants; and this therefore they will do to us, because of their multitudes, if we join not our forces together, as easily as a company of oxen will lick up the grass of a field they are put into, leaving the ground bore where they go, so that it is high time for us to look about us, and to bandy ourselves to fight with them. And indeed however their fear were causeless now, because the Lord had charged the Israelites not to meddle with the Moabites, as is before noted, yet in future times even this people of Moab were subdued by the Israelites, though not utterly destroyed, to wit, in the days of David, 1. Chron. 18. 2. Vers. 5. He sent messengers therefore unto Balaam the s●nne of Beor, etc.] This Balaam was a Soothsayer, famous for his enchantments and divinations in those times, as is evident, Josh 1●. 22. Balaam also the son of Beor, the Southsar●r, and Numb. 24. 1. And when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times▪ to seek for enchantments; he is called a prophet, 2. Pet. 2. 16. The dumb a●s● speaking with man's voice forbade the madness of the prophet, not only because he used by his divinations to foretell things to come, but also because God did at present in the passage of this story guide him to prophecy of things that were long after to come to pass; and we know the gift of prophecy is a common gift, which may be conferred upon a wicked man: and it is like Balack sent to him, as to a prophet, that had from God this gift of divining, and that by his curses and enchantments the Israelites might be weakened, and the more easily overcome. He is here described by his parentage, that he was the son of Beor, who is also called Bosor, 2. Pet. 2. 15. Following the way of Balaam the son of Bosor; secondly, by his country, whither Balak sent to him, to wit, Pethor, which was a city in Mesopotamia or Aram, Deut 23. 4. Because they hired against thee Balaam the son of Beor, of Pethor of Mesopotamia, to curse thee; in the East country, Numb. 23. 7. Balak the king of Moab hath brought me from Aram, out of the mountains of the East (and the Eastern land was infamous for divinations and such like arts, Esa. 2. 6. Therefore thou hast forsaken thy people, the house of Jacob: because they be replenished from the East, and are soothsayers like the Philistines) and was seated nigh to the river of that land, which was Euphrates▪ for that was the great river of Mesopotamia. Behold, there is a people come out of Egypt.] That is, injuriously invading countries they have no right; unto this he seeks to persuade Balaam, by showing him the justness of his cause. Behold, they cover the face of the earth, they abide over against me.] That is, in a country bordering upon mine. Vers. 6. Come now therefore, I pray thee, curse me this people, etc.] This he speaks, as supposing his presence necessary for the accomplishment of that great work for which he sent to him: whence is that also. ver. 41. Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people. Amongst other grounds of this conceit, one might be, that beholding the Israelites, his speech might have more vehemency of spirit and better effect, as he supposed; and indeed it is said concerning Elisha, when he cursed the children that mocked him, 2. Kings 2. 24. that he turned back and looked on them, and cursed them in the name of the Lord: how effectual curses duly pronounced by the Prophets of God were, we may see in that, 2. Kings 2. 24. And he turned back and looked on them, and cursed them in the name of the Lord: and there came forth two she-bears out of the wood and tore forty and two children of them. Balak had the like conceit of this famous false prophet, and therefore desires that he would curse Israel, that is, that he would first by his enchantments procure them to be accursed of God, and then pronounce this curse against them. Vers. 8. Lodge here this night, and I will bring you word again as the Lord shall speak unto me.] It is evident that Balaam was a sorcerer, as is noted from Josh. 13. 22. and he was likewise an idolater, for we see afterwards, chap. 23. 12. that he offered sacrifices upon Baal's high places; and how then doth he speak here of the Lord Jehovah, as it is in the text, I will bring you word again as the Lord, or Jehovah, shall speak unto me? I answer first, that it is most probable that some small remainders of the knowledge of the true God were still left amongst these idolatrous nations, that were the posterity of Abraham and Lot, yea and that they did make profession of worshipping the true God, though withal they worshipped other false gods too: and so I conceive it was with Balaam, and therefore, vers. 18. he calls God the Lord his God, and so though he were an idolater and a soothsayer, yet he might pretend himself to be a Prophet of the Lord Jehovah too: and secondly, this amongst other things was a part of the magic skill of their soothsayers in former times, that when they were by enchantments to seek the ruin of any people, they used to deal with that God who was the defender of that people, whom they called their tutelary God: for this is clear in profane Writers, that when the Romans intended to besiege any city, their priests were wont first to call out that God under whose tutelage or protection that city was, and to promise him more ample place and honour among them: and thus some conceive that Balaam undertook to inquire of the Lord Jehovah, whom he knew to be the God of the Hebrews, to see whether he might be taken off from defending them. But the first, I conceive, is the truest answer. However, the reason why he desired these men to stay all night was, because in the night he used to have his revelations and to practise his enchantments. Vers. 9 And God came unto Balaam, etc.] Not by the force of Balaams' enchantments, but of his own will doth God here come unto Balaam, as of old he hath often for his people's sake revealed his will to wicked men, as to Pharaoh, Gen. 41. 25. and to Nabuchadnezzar, Dan. 2. 45. Vers. 13. Get you into your land: for the Lord refuseth to give me leave to go with you.] Thus he speaks like a mercenary prophet, loath to displease, and desiring the proffered gain: he only makes known one part of God's speech, that he was forbidden to go with them (thereby intimating that the fault was not in him, and that if God would yield him liberty to gratify the King, he should be glad of it) whereas had he truly added the other part of God's speech, thou shalt not curse the people, for they are blessed, this might have cut off all occasions of farther sending. Vers. 15. Balaam refuseth to come with us.] Balaam told the Elders less than God spoke to him, and now they tell Balak less than Balaam told them: it was only Balaam refuseth to come, as if God had not forbidden him; and thus occasion is given for further mischief. Vers. 18. I cannot go beyond the word of the Lord my God, to do less● or more.] My God, that is, the God with whom I have to do in this business, or rather the God whom I serve: for hereby it seems very probable that Balaam the Syrian (& so happily the people amongst whom he lived) had some knowledge of the true God, & pretended he worshipped him, though withal he worshipped otheridol-gods. And indeed that other nations had some knowledge of Jehovah is manifest in Jobs history. Vers. 19 Now therefore, I pray you, tarry ye also here this night, etc.] This desire of Balaam, that these messengers would stay also one night, to see what God would yet say unto him, when God had already before peremptorily charged him that he should not go to Balak, discovered plainly that he still lingered after Balaams' gifts and preferments, and was sorry that he was restrained from cursing Israel; and accordingly therefore God gave him an answer, as it follows, in the next verse▪ giving him liberty to go, but intending it should be to the confusion and ruin both of him and the King that had sent for him. Vers. 20. If the men come to call thee, arise up and go with them, etc.] As if the Lord had said, they importune thee, and thou me, since thou wilt needs go, ●o: as God sometimes in wrath gives wicked men their desires▪ so the Lord now bad Balaam go (Psal. 81. 11, 12. My people would not hearken to my voice, and Israel would none of me; So I gave them up unto their ow● hearts lust, and they walked in their own counsels) withal also intending to glorify himself by forcing him to bless the Israelites. Vers. 22. And God's anger was kindled because he went, etc.] For the Lords bidding him go in such a manner, vers. 20. was not an approbation of his journey: besides, he went no doubt with a purpose to curse them, wherewith he must needs provoke God. See Deut. 23. 5. The Lord thy God would not harken unto Balaam, but the Lord thy God turned the curse into a blessing unto thee. Now he was riding upon his ass, and his two servants with him.] The rest of the company going before, his two servants attended upon him: and this, I conceive, is added, as an amplification of the following miracle, that the ass saw the Angel, when neither Balaam nor his servants perceived any thing. Vers. 23. And the ass saw the Angel of the Lord standing in the way, etc.] The Angel no doubt appeared in a visible shape, and the dull asses eyes were opened to see him, and his sword drawn in his hand, a sign of God's wrath against Balaam, and the vengeance that at last befell him: and thus this vizard, who was accustomed to visions and revelations, yet saw not now what the ass saw (God restraining his eyes and the eyes of those that were with him, as we read the like, Dan. 10. 7. I Daniel alone saw the vision: for the men that were with me saw not th● vision) and so was confounded in his wisdom by a base and contemptible creature, according to that of the Apostle, 1. Cor. 1. 19 I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. And the ass turned aside out of the way, and went into the field.] By this and the following passages the Lord by this dumb beast reproved the foolishness or madness of the Prophet, 2. Pet. 2. 16. Vers. 24. But the Angel of the Lord stood in a path of the vineyards, etc.] Thus God proceeding by degrees makes the sottishness of the Prophet the more evident and inexcusable. Vers. 28. And the Lord opened the mouth of the ass, etc.] That is, by his almighty and supernatural power God caused the dumb and unreasonable beast to speak understandingly: the devil, when he would tempt to sin, chose the serpent for his instrument, the most subtle beast of the field; but God to rebuke the vizard useth the ass, the most silly of all beasts: Gods infinite power is best magnified by weak instruments, 1. Cor. 1. 27. But God hath chosen the foolish things of the world to confound the wise. Vers. 29. And Balaam said unto the ass, Because thou hast mocked me, etc.] The wroth and fury of Balaam, the blindness, sottishness, and hardness of heart, whereto he was given over of God, may be thought probably the cause that Balaam was not terrified with this monstrous accident, but replies to the ass as to a reasonable creature. But withal I conceive his being enured (as sorcerers and witches are) to hear evil spirits speak in s●ch bruit beasts was a great reason that he was not astonished with it, as other me● would have been, and as happily his servants were, though it be not here expressed. Vers. 32. Behold, I went out to withstand thee because thy way is perverse before me.] That is, in desiring so earnestly to go to Balak, notwithstanding I did so absolutely charge thee to the contrary, and in going now with a purpose of cursing my people, though I have told thee again and again that thou shouldst not ●urse them. Vers. 34. And Balaam said unto the angel of the Lord, I have sinned, etc.] That is, in smiting of the ass, as the following words seem to imply, I have sinned; for I knew not that thou stoodst in the way against me. But his covetousness and desire to earn the wages of unrighteousness by cursing Gods Israel he still cherisheth in his heart, as his faint proffering to turn back doth evidently show. He could not but know that what he went about was evil and displeasing to God, wherefore else did the Angel of God oppose him in the way with a drawn sword? yet how faintly he speaks? If it please thee, I will get me back again, that is, fain he would go, but if necessity constrain him he will turn back. Vers. 35. And the Angel of the Lord said unto Balaam, Go with the m●n.] That is, since nothing will restrain thee, go. See the note upon vers. 20. Vers. 36. And when Balak heard tha● Balaam was come, he went out to me●t him.] This going forth to welcome him and entertain him with honour, as likewise his feasting of him, ver. 40. proceeded, first, from joy, because he made full account now that he should vanquish the Israelites; s●condly, from his respect of Balaam, as false prophets are still respected of wicked rulers, because they serve their lusts; thirdly, from a desire hereby to engage Balaam to him that he might not refuse to gratify him in that about which he was sent for. Vers. 38. And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing, etc.] This he says to excuse himself, and prevent the King's displeasure, if it should fall out otherwise the● he desired. Vers. 40. And Balak offered oxen and sheep, and sent to Balaam.] For thus in those times they used to feast with part of their sacrifices. Vers. 41. And brought him up into the high places of Baal.] As no doubt hoping in this place, consecrated to the worship of Baal, they should find their God the more propitious to them; as also because the height of the place gave advantage for the seeing of the Israelites, being it seems a good way off from them in the plains of Moab, yet not so far but that from this high mountain they might be discerned, yea for the seeing of them all, even to the utmost part of the people; whereby it appears that the sight of them was judged necessary that his curse might be the more powerful and effectual. See the note above upon vers. 6. CHAP. XXIII. Vers. 1. ANd Balaam said unto Balak, Build me here seven altars, etc.] In this they prepared to sacrifice to Jehovah (though they were in Baal's high places) that they might obtain leave of him to curse his people; and therefore vers. 3. Balaam goes to see what answer the Lord, that is, Jehovah, would upon these sacrifices return him, & vers. 4. when God met him, he told him what he h●d don●. Nor need this seem strange: for thus idolaters, in hope to obtain their purposes, have been usually drawn to communicate with all religions, true or false, and to make a sinful mixture of them, 2. Kings 17. 28, 29. Then one of the priest's, whom they had carried away from Samaria, came and dwelled in Bethel, and taught them how they should fear the Lord. Howbeit every nation made gods of their own, and put them in the houses of the high places, which the Samaritans had made. Acts 17. 23. As I passed by and beheld your devotions, I found an altar with this inscription, To the unknown God. As for the number of their altars and sacrifices, idolaters and sorcerers have still attributed much to odd numbers, Numer●d●us impair ga●det, especially to this number, seven; but yet I make no question, but as the choice of these clean beasts, bullocks and rams, was a remainder of the worship of God, which even from their ancestors, who were true worshippers of the true God, was derived to them (viz. Lot, Abraham, etc.) and so still continued amongst these idolaters; so also the appointing of seven altars and twice seven sacrifices might spring at first from some tradition received from their fathers, that God was much delighted with this number, which they might infer from such directions as was that of the Sabbath; and indeed we see this number was sanctified of God for many mysteries, yea particularly in sacrifices; Job 42. 8. Take unto you seven bullocks, and seven rams, and go to my servant Job, and offer up for your s●lves a burnt-offering. 1. Chron. 15. 26. And it came to pass when God helped the Levites, that bore the ark of the covenant of the Lord, that they offered seven bullocks and seven rams. 2. Chron. 29. 21. And they brought seven bullocks and seven rams and seven he-goats for a sinne-offering; yet herein they became vain in their imaginations, Rom. 1. 21. for holy men used still but one altar, Gen. 8. 20. And Noah builded an altar unto the Lord; and multiplying altars is a sin, Hos. 8. 11. Because Ephraim hath made many altars to sin, altars shall be unto him to sin. Vers. 3. And Balaam said unto Balak, Stand by the burnt-offering.] This Balaam enjoined Balak, not so much that th● birds should not come at the sacrifices, as that standing so he might present himself before God, in hope and expectation that by the virtue of that sacrifice God would accept of him, and perform his desire against his enemies; and under this happily was employed also, that standing so he should pray for good success. And I will go, etc.] That is, into some solitary place in the top of that hill, there to seek for enchantments and signs of good luck, chap. 24. 1. (as sorcerers are wont to choose solitary places, wherein to excercise their feats of divination and witchcraft) and to see if the Lord would appear to him, as knowing that God did usually appear to men when they are alone. Vers. 4. And God met Balaam.] Not by the force of his enchantments, but voluntarily, for the hardening of Balaam and the good of his people. And he said unto him, I have prepared seven altars, etc.] He boasts of his sacrifices, that God might be pleased upon this service done him to hearken to Balak. Vers. 5. And the Lord put a word in Balaams' mouth, etc.] That is, he appointed him what he should say: not regarding his sacrifices, the Lord forced him to bless the Israelites, and yet all this while his heart was the same that it was before, he could not say as David did, Psal. 116. 10. I believed, therefore have I spoken: he did not eat God's words, as Jeremy did, Jer. 15. 16. Thy words were found and I did eat them, and thy word was unto me th● joy and rejoicing of mine heart; only there was a word put into his mouth. Vers. 7. And he took up his parable, etc.] By a parable is usually meant a grave speech, containing excellent matter of doctrine and instruction, Job 27. 1. especially when it is delivered in a high strain of language, figurative expressions, and a certain splendour of words more than usual, which though they carry a kind of majesty in them, and make the hearers the more attentive, even as to the oracles of God, yet they are withal dark and obscure, Ezek. 20. 49. Then said I, Ah Lord God, they say of me, Doth he not speak parables? John 16. 25. These things have I spoken unto you in proverbs, or, Parables, etc. Balak th● king of Moab hath brought me from Aram, etc.] To wit, Aram Naharaiim, which was Mesopotamia, Deut. 23. 4. They hired against thee Balaam the son of Beor, of Pethor of M●sopotamia: and thus God by Balaams own mouth taxeth Balak for sending twice so far off for him, who now must bless in stead of cursing. Vers. 8. How shall I curse when God hath not cursed, etc.] That is, I cannot curse: for when God restrains not men, they may curs● whom God hath not cursed. Vers. 9 For from the top of the rock● I see him, and from the hills I behold him.] Which is all one as if he had said, And indeed the very sight of them is full of majesty and terror, as of a people blessed of God: for though I be far off from them, which might make them seem little in mine eyes, yet the spirit of God hath lifted me up, that even hence I behold them, and oh how full of terror and majesty is the sight of them! such as makes it evident that God hath blessed them, and that it is in vain for man to think of cursing them. Lo, the people shall dwell alone, and shall not be reckoned among the nations.] This I conceive is a prediction, first, that God would cast out the inhabitants of Can●an, and plant them in their stead, and so they should dwell alone, and have the land to themselves, not living now, as formerly in Egypt, as sojourners and mixed with other nations, but as a nation and people of themselves, living in a land of their own, under the government of their own laws and Princes; and secondly, that they should live in plenty and safety, having neither need nor fear of other people: for so dwelling alone implieth a security from evil, as in Jer. 49. 31. Arise, get you up unto the wealthy nation, that dwelleth without care, saith the Lord, which have ne●ther gates nor bars, which dwell alone; and thirdly, that no nation should be worthy to be compared with them, and that chiefly because they should be Gods peculiar people, Exod. 19 5. and separated from other people, Levit. 20. 24. I am the Lord your God which have separated you from other nations. Vers. 10. Who can count the dust of Jacob, and the number of the fourth part of Israel?] That is, it is not possible to count the number of this people, who are ●s the dust that covers the face of the earth, no not of one fourth part of them. Indeed this is meant principally of the uncountable number of God's Isra●l hereafter, that spiritual seed of Abraham and Israel, that was to be gathered throughout the world by the preaching of the Gospel, of whom that promise made to Abraham, whereto this prophecy seems to have reference, was chiefly intended, Gen. 13. 16. I will make thy seed as the dust of the earth, so that if any man can number the dust of the earth, then shall thy seed also be numbered. But yet it is spoken too of the wonderful number of this people at present: for in that expression, and the number of the fourth part of Israel, there seems to be a manifest allusion to the number of the Israelites pitching their tents, who lay about the tabernacle in four camps or squadrons. Let me die the death of the righteous, etc.] Thus he prophesyeth their happiness also in the world to come. Vers. 13. And Balak said unto him, Come, I pray thee, with me unto another place, etc.] The reason why Balak desired Balaam to remove to another place was, first, because he conceited that another place might prove more lucky and successful than the first had done, where they had offered their sacrifices: for idolaters were always wont to ascribe much to the luckinesse of times and places, and we see that therefore when he could not prevail there neither, for the cursing of the Israelites, he removed yet to a third place, vers. 27. and secondly, because he hoped to place him more conveniently in regard of his seeing the Israelites, as it is evident in the following words, thou shalt see but the utmost part of them, and shalt not se● them all: for either Balak suspected, that when before he saw all the army of Israel, there might be some amongst them that might not be cursed, and therefore now resolved to carry him where he should only see a part of them; or else he might think that the sight of their multitudes might so dismay and damp his spirit that he was not able to curse them, which happily those former words of Balaam, vers. 10. did occasion him to think, Who can count the dust of Jacob, etc. and therefore, whereas before he was careful to place him where he might see them all, even to the utmost part of the people, chap. 22. 41. now he carried him where he might see them, as still judging that necessary for the work in hand, but yet where he might see but the utmost part only and not see them all. Vers. 14. And he brought him into the field of Zophim.] That is, the field of the spies or scoutwatches, a place it seems so called, because there they kept the watch of the country. And built seven altars, etc.] So prosecuting their wickedness still under colour of religion. See the note upon vers. 1. Vers. 15. Stand here by thy burnt-offering, &c See the note upon vers. 3. Vers. 16. And the Lord met Balaam and put a word in his mouth.] See the note upon vers. 4. Vers. 18. Rise up, Balak, and hear, etc.] Harken with reverence to the message brought thee from God, as Judg. 3. 20. when Ehud told Eg●on that he brought him a message from God, it is said that he arose out of his seat. Vers. 21. He hath not beheld iniqurry in Jacob, neither hath he seen perverseness in Israel.] This is added as a reason why there was no hope that God should be brought to give way that the Israelites should be cursed, to wit, because the Lord imputeth not iniquity to them, but covereth and pardoneth their sins, so that they are still lovely and amiable in his sight. The Lord his God is with him, and the shout of a King is among them.] That is, God reigneth as a king amongst them. Hereby also I conceive is meant the faith, joy, boldness and confidence of God's people in him their king and governor, as when a king comes amongst the armies of his people, he is received with joyful shoutings and acclamations, and when he goes forth to battle with them, he goes accompanied with the sound of trumpets and shouts of the people, fignes of their joy and courage; so it fared with the Israelites, because of God's presence amongst them to protect and defend them, 1. Sam. 4. 5. And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again. 2. Chron. 13. 12. And behold, God himself is with us for our Captain, and his priests with sounding trumpets to cry alarm against you, O children of Israel; and indeed the expression here used may also have reference to their silver trumpets, chap. 10. 9 Vers. 22. God brought them out of Egypt.] He tells Balak this in answer to that complaint of his, chap. 22. 5. Behold, there is a people come out from Egypt, to wit, that they came not out of Egypt themselves, but God brought them up; and withal implies from that former deliverance both Gods constant purpose of doing good to them, and how unable their strongest enemies should be to resist them. He hath as it were the strength of an unicorn.] That is, his strength is unresistable, as is that of the unicorn, Job 39 9, 10, 12. Besides, it may have reference to that special virtue in the unicorns horn against poison, because even so the virtue of God's grace in Israel was a preservation against all enchantments and divinations, vers. 23. Surely there is no enchantment against Jacob, neither is there any divination against Israel. Vers. 23. According to this time it shall be said of Jacob, etc.] That is, from this time forward. Vers. 24. Behold, the people shall rise up as a great lion, etc.] This must be understood of their vanquishing both temporal and spiritual enemies. See the note upon Gen. 49. 9 Vers. 28. And Balak brought Balaam to the top of Peor, etc.] One of the high places of Baal the god of Moab, called Baal-Peor, chap. 25. 3. where he had a place called Beth-Peor, Deut. 3. 29. CHAP. XXIV. Vers. 1. ANd when Balaam saw that it pleased the Lord to bless Israel, etc.] That is, when he saw that there was no likelihood of getting leave of God to curse this people, he resolved not any more to seek for enchantments, but set his face towards the wilderness, that is, towards the place where Israel lay encamped, with a full purpose that he would now curse them, without ask God leave to do it. Hereby it is evident that formerly when Balaam left Balak standing by his altars, and went aside to see what God would say to him, he used by ●nchantments (that is, some of those magical arts, which sorcerers use) to seek liberty to curse the Israelites, yea happily he did by these diabolical ways seek to obtain leave of God to do it (for it is no more strange that men should inquire of God by ways abominable in God's eyes, then that they should worship the true God with a superstitious and idolatrous worship) well, but now having by experience found that it pleased the Lord to bless Israel, and that there was no hope to get leave to curse them, he went not as at other times to seek for enchantments, saith the text: and why so? not because his wicked heart was now changed, or that he did now give over his desire or purpose of cursing the Israelites; for why then was he now come with Balak to mount-Peor to see if from thence he might curse them, as it is said in the latter end of the foregoing chapter; and why had he there erected altars, and provided sacrifices, as before? No, but perceiving that neither by his enchantments, nor by any other way, he could win the Lord to let him curse them, he resolved now to give over that course, & would no more go aside to see what answer God would put into his mouth, but was fully determined to prevent God, and suddenly to curse the people, before he had any charge to the contrary. And indeed there might be a special aim of providence in this, that he was restrained from practising his enchantments at this time, when he was to deliver those glorious prophecies concerning the Messias, and concerning God's people, which are afterwards related in the sequel of the chapter, to wit, lest those enchantments foregoing these prophecies might seem to slain or weaken the credit of them. Vers. 2. And Balaam lift up his eyes, and he saw Israel abiding in his tents according to their tribes.] And so was even by that goodly and glorious sight of their multitude and order appalled and astonished; for this is mentioned as the outward means whereby God did beforehand, as it were, prepare him that he might be the fitter to bless in stead of cursing. And the spirit of God came upon him.] That is, suddenly the spirit of God came upon him, and so by his almighty overruling power constrained him to bless those whom he resolved to curse, but first it seems cast him into a trance, as we see ver. 4. and 16. Vers. 3. And he took up his parable, and said, Balaam the son of Beor bathe said.] God was herein much magnified, that he should bless his people even by Balaam a sorcerer, a false prophet, who desired to curse them. And this circumstance therefore tending so much to the glory of God, Balaam himself is here forced to publish: as if he had said, He whose power to curse was so much relied on, and who bent himself herein to satisfy Balaks request, even he both must and will affirm it, and stand to it, that Israel shall be blessed. The man whose eyes are open hath said, etc.] If we should read these words as most Expositors understand them in the Hebrew, and as they are therefore ●●ndred in the margin of our Bibles, And the man who had his eyes shut hath said, either they must be meant of the closing up of his bodily eyes, to wit, in his sleep, or in the trance he fell into, when these things were revealed to him of God, which he meant now to utter; or secondly, of the blindness and ignorance of the eyes of h●s mind, to wit, that before God revealed these things to him, he was utterly ignorant of ●hem, and whilst he pretended himself a Prophet, yet he was indeed a blindwretch, and knew nothing to speak of; or thirdly, of his prophetical visions, to wit▪ that he was a man of a shut or hidden eye, one that had another manner of eye to see withal then other men bad, a man that could see the secret and hidden things of God. But now if we read the words as they are in our Bibles, And the man whose eyes are open hath said, than it is plain that they are meant of that extraordinary knowledge of things which by the spirit of prophecy was revealed to him, and in regard whereof the Prophets were of old called Seers, 1. Sam. 9 9 Thus saith the man whose eyes are open, that is, the man whose eyes God hath in a supernatural manner opened to see things to come: and his aim in these words must needs be, to stir them to receive what he spoke as that which did certainly come from God. And so much indeed the following words in the text do, as it were by way of explanation, more clearly deliver, He hath said which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open, where also it seems evident that when at first the spirit of God came upon him, ver. 2. it cast him into a trance (tho●gh it were not the●e expressed, because it was to be expressed here) and that this was usual with the Prophets, we may see in many places, as Gen 15. 12. Dan. 8. 17, etc. Vers. 5. How goodly are thy tents, O Jacob, and thy tabernacles, O Israel, etc.] 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 several ensigne●●nd standards, but also that herein as in a lively figure the Lord did show the great felicity of his Church and people, not only in regard of th●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 confer 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, etc.] The Israelites, and so consequently also the Ch●rch of the Gentiles, the spiritual seed of Abraham, are here compared to valleys spread forth, to signify the large extent of the Church; and secondly, they are compared to fruitful valleys and gardens enclosed, set with pleasant and wholesome plants, and kept always fresh and fruitful by the wa●ring of rivers, yea even in times of scorching heat and drought, to signify both that God would abundantly ble●●● his people with temporal 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 bless them with spiritual 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 compared to the trees of lign-aloes which the Lord hath planted, both to signify how wonderfully through God's blessing they should grow and prosper (●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 sap, the cedars of Lebanon which he hath planted) as also what a good fame and report the people of God should have far 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 emblem 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 lily, 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 God's people, together with the stable and flourishing glory of their kingdom, according to that of the Psalmist, Psal. 92. 12. 13. The righteous shall flourish like the palm tree, he shall grow like a cedar in Lebanon, etc. 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, etc. How this was accomplished we see partly in the flourishing estate of the Israelites in Solomon's days, but especially in the exceeding glory of Christ's kingdom. Vers. 7. He shall pour the water out of his buckets and his seed shall be in many waters.] This branch of Balaams' prophecy is very difficult. Most Expositors understand it of the wonderful increase of Israel's posterity, and that thus. By the water poured out of his buckets they understand his children flowing out of his loins, and that as alluding to the way of natural generation, whence it is, they say, that the Scripture doth usually speak of the propagation of children under the similitude 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. Bless 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 lawful state of marriage, saith, Drink waters out of thine own cistern, and running waters out of thine own well. Let thy fountains be dispersed abroad, and rivers of water in the streets: Let them only be thine own, etc. and so accordingly they understand the second clause, and his seed shall be in many waters, to wit, that his posterity 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 Israel's posterity yet I should rather think there is an allusion therein to the great increase of seed ●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 other 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 only 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 fruitfulness of the land of Canaan, to wit, that they should have abundance of water, which they might as they had need pour 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 watery grounds; or else generally of their flourishing estate in all regards, by reason of the blessing of God upon them and their labours, which should make them as grounds that have daily buckets of waters poured out upo● them, and as corn that is sown in watery grounds, which must needs flourish and grow mightily, whence is that, Esa. 32. 20. Blessed are ye that sow beside all waters, that send forth thi● her the feet of the ox and the ass. And his King shall be higher than Agag, etc.] That is, than all the Kings of the earth: for though the Kings of the Amalekites be here only instanced in (who were called by this name Agag, as the Egyptian Kings by the name Phara●h) because they were now most po●ent, ver. 20. Amalek was the first of the nations; yet under this all other Kings are comprehended. This was fulfilled in Saul, 1. Sam. 15. 7, 8. And Saul sm●te the Amalekites from Havilah until thou comest to Shur, that is over against Egypt: And ●e took Agag the King of the Amalekites alive, and utterly destroyed all the people with the edge of the sword; and so also in the glory of Israel's kingdom in David and Solomon's days, but especially in Christ, Psal. 89. 27. Also I will make him my firstborn, higher than the Kings of the earth. Verse. ●. God brought him forth out of Egypt, he hath as it were the strength of an unicorn.] See the note upon chap. 23. vers. 22. Vers. 9 He couched, he lay down as a lion, etc.] Which is meant of their safe and secure peace. See the note upon Gen. 49. 9 Vers. 11. I thought to promote thee unto great honour, but lo, the Lord hath kept thee back from honour.] That is, blame not me therefore for giving thee no reward for taking so long a journey, but blame thy God, etc. Vers. 12. And Balaam said unto Balak Spoke I not also to thy messengers, etc.] That is, you have no cause to blame me: I could not help it▪ I told you before I durst not do it without God's leave. Vers. 14. I will advertise thee what this people shall do to thy people in the lattor days.] That is, many years hereafter: for though by the latter days in the old Testament are often meant the times of the Messiah, and much that Balaam afterwards saith is concerning the kingdom of the Messiah; yet this expression here must not be restrained to the times of the M●ssiah, because he foretells many things that were to be partly accomplished in the days of David, which was about four hundred years after this; but by the latter days here is only meant that these things he now would tell him should be done along time af●er this: and this happily he said the rather, because being to tell him of the destruction of his people, the Moabites, by the Israelites, hereby he would in part decline the anger of Balak, by telling him that this should not happen in his days. Vers. 17. I shall see him, but not now; I shall behold him, but not nigh, etc.] This is meant of that Star of whom he speaks in the next words, There shall come a starr● out of Jacob, and a sceptre shall rise out of Israel, which is doubtless meant of a king of the seed and posterity of Jacob, who should shine as a star in the firmament, in regard of the resplendent glory of his person and kingdom, and this king was David or Solomon, as types of Christ; for in their days the kingdom of Israel was raised to an exceeding height of splendour and glory, and David it was that did vanquish the Moabites, 2. Sam. 8. 2. etc. as it is said in the following words, that this king should do: and secondly, it was principally Christ himself, that king of glory, that enlightner, guide and comforter of his people, who saith of himself, Rev. 22. 16. I am the root and the offspring of David, and the bright and morning star, and of whom S. John saith, John 1. 9 That was the true light which lighteneth every man that cometh into the world; who was therefore, as some conceive, discovered to the Wise men by a star, Matth. 2. 2. to show that he was that star of whom Balaam had long since prophesied. Now therefore whereas Balaam saith here of this king▪ I shall see him, but not now; I shall behold him, but not nigh, either the meaning of this is only, that what he saith of this king should not be accomplished now in his days, nor in the time that was nigh approaching, but long ●fter when he should see him, to wit, in his posterity after many generations, and then it may be meant either of David or Chri●t; or if it be meant of a personal seeing this star out of Jacob, than it can be understood only of Christ, and of the ●ight which such wicked wretches, as Balaam was, shall have of him at the day of judgement: and it is as if he had said, There shall a time come, though it be not nigh at hand, when I shall see him, to wit, when every eye shall see him, Rev. 1. 7. but the wicked afar off, as it is said, the rich man saw Abraham, Luke 16. 23. And shall smite the corners of Moab, and destroy all the children of Sheth.] The meaning of th●s clause is, that the king that should arise out of Israel (of whom he was now speaking) should vanquish and destroy the whole kingdom and people of the Moabites: for by smiting the corners of Moab is meant, either his destroying of their Princes, who were the chief strength of their kingdom, as the corner-stones of a house are the chief strength of a building; or his smiting of the whole country in every quarter and corner of it; and by the second clause, and destroy all the children of Sheth, the same thing is repeated in other words, as it is usual in these prophecies of Bala●m to join two several expressions of one and the same thing. I know that many Expositors hold that by the children of Sheth here are m●ant all the sons of men, ●nd that because from Noah, who came from the stock of Sheth, Adam's son, all nations had their original; and so they conceive this to be a prophecy of Christ subduing the whole world unto him, and that he should destroy his enemies of all nations that should rise up against him, according to that of David, Psal. 72. 11. All kings shall fall down before him, all nations shall serve him; and Psal. 2. 8. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. But this Exposition for two reasons seems very improbable: first, because it is evident th●t all the several branches of this prophecy are literally meant of David, though spiritually also of Christ, of whom David was a type. Now this clause, that he should destroy all the children of Sheth, cannot be meant of David, if by the children of Sheth be meant all the nations of the world: and secondly, because whilst Balaam is here foretelling what should befall the several neighbouring nations, as the Moabites, the Edomites, the Amalekites, etc. ●t is no way likely that a clause should be here inserted concerning the destruction of all mankind. So that I make no question, but as in the following verse the subduing of the Edomites is foretold under two several expressions, Edom shall be a possession, and, Seir also shall be a possession for his enemies; so here also the conquest of the Moabites is likewise expressed, first by smiting the corners of Moab, and then by destroying all the children of Sheth, the Moabites being called the children of Sheth, either because some one of their progenitors, the sons of Moab, famous in his time, was called Sheth, and thence they were called the children of Sheth; or else because this people did mightily boast of the antiquity of their nation, and so did vainly style themselves the children of Sheth, and so are called by Balaam ironically, by way of deriding them for that their vain boasting, that ancient people the children of Sheth. How this prophecy was literally accomplished in David, is evident, 2. Sam. 8. 2. where it is said that he smote Moab and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive; and so the Moabites became david's servants. But withal it is spiritually meant of Christ's vanquishing them and all other his enemies, either by his word converting them, or by his power subduing them, and so agreeth with that of the Prophet, Esa. 11. 4. He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. Vers. 18. And Edom shall be a possession, Seir also shall be a possession, etc.] That is, the Edomites that inhabit mount Seir shall also be subdued by the Israelites. This was likewise literally fulfilled in David, of whom it is said▪ 1. Chron. 18. 13. that he put garrisons in Edom, and all the Edomites became David's servants: and thereupon he sung that triumphant song, Psal. 60. 8. Moab is my washpot, over Edom will I cast out my shoe: but especially it was fulfilled in Christ, whose conquest over these and other his enemies the Prophet sets forth most gloriously, Esa. 6●. 1, 2. etc. Who is this that cometh from Edom, with died garments from Bozrah▪ etc. Vers. 19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.] That is, of the cities of the Edomites, of whom he had spoken in the foregoing verse. The meaning is, that he should destroy them all, not suffering any to escape, that even those few, that shall shut up themselves in the most fortified places▪ and remain a while safe, when others are destroyed sha●l at length partake with the reft. But in Christ shall this be most eminently fulfilled, who having destroyed his enemies here with a great destruction, shall at his second coming destroy all that remain. Vers. 20. Amalek was the first of the nations, but his latter end shall be that he perish for ever.] That is, thou hast been reputed the first and chief of the nations, and wert indeed the first that made war against Israel; but as glorious as thou art now, thy end shall be utter destruction: as thou wert the first-fruits of the nations vanquished by the Israelites, so art thou appointed still to be destroyed, till thou be rooted f●om the face of the earth. This was fulfilled in part by Sanl 1. Sam. 15. but principally by Christ. Vers. 21. And he looked on the Kenites, and took up his parable, etc.] Not the people of Canaan so called, G●n. 15. 19 for we read not that they continued undestroyed till the Assyrians carried them away to Babylon, as it is said of these Kenites, vers. 22. But by the Kenites are here meant the Midianites, one principal family or people amongst them being put for the whole nation: for such a people there was amongst the Midianites, whence Jethro Moses father in law, priest of Midian, is called the Kenite, Judg. 1. 16. and his posterity also, Judg. 4. 11. Now Heber the Kenite▪ which was of the children of H●bab the father in law of Moses, had severed himself from the Kenites; and they are next named, because they bordered upon Amalek, and dwelled many of them amongst the Amalekites, 1. Sam. 15. 6. And Saul said unto the K●nites, Go, depart, get you down from among the Amalekites, etc. Strong is thy dwelling place, and thou puttest thy nest in a rock.] This he speaks as alluding to their name, for Ken signifieth a nest. Vers. 22. Nevertheless the Kenite shall be wasted until Asher shall carry thee away captive.] That is, they shall endure much at the hand of several enemies (which was in part accomplished when the Midianites were vanquished by Gedeon, Judg. 7. 2.) and shall at length be carried away captive by the Assyrians, who together with the Jews carried all the nations away round about them, Jer. 25. 9 and particularly we read of Kenites mentioned after the return of the people out of Babylon, 1. Chron. 2. 55. Vers. 23. And he took up his parable and said, Alas, who shall live when God doth this?] In these words are employed how grievous calamities would in a manner befall all nations when the Assyrians should make that havoc, of which he had made mention in the foregoing verse, and when those troubles should happen whereof he prophesyeth in the following words. Vers. 24. And ships shall come from the coast of Chittim, etc.] Kittim or Chi●tim was one of Japhets' posterity, who seated themselves in Macedonia, Cilicia, Cyprus, and other the Grecian Islands. By Chittim here Expositors therefore do commonly understand Macedonia and other parts of Greece, and thereto agreeth that in 1. Maccab. 1. 1. when it is said that Alexander son of Philip the Macedonian came out of the land of Chittim. But yet because in Dan. 11. 30. it is generally almost held that by the ships of Chittim are meant ships that came out of Italy, therefore here also they hold that by Chittim is meant Italy: and indeed it is pro●●ble enough that though the Greek Islands, were ordinarily called Chittim, yet the Greeks passing over from thence into Italy, and planting themselves there, even Italy was afterwards also called Chittim, and so both may be here comprehended under this word Chittim, to wit, both the Greek Islands and Italy. Now concerning these ships that should come from the coast of Chittim, Balaam prophesieth here, first, that he should afflict Ashur; secondly, that he should afflict Eber; thirdly, that he also, that is, the people of Chittim, should perish for ever: for the first, that these ships that came from the coast of Chittim, should afflict Ashur▪ if we understand by Chittim the Grecians, the accomplishment hereof is clear; for Alexander the great Grecian Monarch did utterly vanquish the Persian Empire, to whom the Assyrians, that came of Ashur, were in subjection, and so made great havoc amongst that people; and afterwards they could not but suffer much, when the Seleucidae did continually waste and oppress them in the troublesome days of Antigonus and Antiochus. And if we understand by Chittim Italy, even by the Romans out of Italy were the Assyrians afflicted, when they began to ruin the Grecian Empire, to whom that people were then subject; and Dio, that writes the Roman history, reports that Trajan the Emperor did in his time subdue Assyria, and make it a Province. As for the second branch of this prophecy, that ●he ships which should come from the coast of Chittim should afflict Eber, that is, the Hebrews or Jews, this also was partly fulfilled by the Greeks, if you understand them to be the people of Chittim; for they could not but suffer much when the Grecians came to get the dominion over them, and the story of the Maccabees shows how cruelly Antiochus dealt with them; but especially by the Romans, if we understand them to be the people of Chittim: for by the Romans they were often sorely distressed, and at length Titus and Vespasian did utterly ruin them. As for the third branch of the prophecy, that he also, that is, the people of Chittim should perish for ever, this hath been already in part fulfilled, both in the utter overthrow of the Grecian Empire, and in the low estate whereto the Roman Empire is fallen, but shall be more fully accomplished when Rome, and her now head, that man of sin, shall be utterly destroyed, as God hath threatened that he will consume him with the breath of his mouth. & destroy him with the brightness of his coming, 2. Thess. 2. 8. Vers. 25. And Balaam rose up, and went, and returned to his place, etc.] That is, he went away homeward, though it seems he was afterward stayed amongst the Midianites; for among them he was slain, chap. 31. 8. They slew the kings of Midian; Balaam also the son of Beor they slew with the sword. With what shame and confusion of face they now parted asunder, we may easily conceive, being both wholly disappointed of their aims, the false prophet going away without those wages of unrighteousness which he had gaped after, and for which he had taken all this pains, and the king having procured nothing by all that he had done, but that the people was blessed whom he desired his prophet to curse; which how great a mercy it was to the Israelites, we may see by the Lords putting them so often in mind of it, as Deut. 23. 4, 5. They hired against thee Balaam, the son of Beor, of Pethor, of Mesopotamia, to curse thee: Nevertheless the Lord thy God would not hearken unto Balaam, but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee; and again, Mich. 6. 5. O my ●●ople, remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him. But though they could not obtain to have Israel cursed, yet before Balaam parted now with Balak, he gave him that pestilent counsel, to wit, to invite the Israelites to their feasts, and so to ensnare them and draw them both to whoredom and idolatry, that so the favour of their God, being turned away from them, they might then be exposed to any mischief from their enemies; which how they attempted to put in practice we read in the following chapter. CHAP. XXV. Vers. 1. ANd Israel abode in Shittim.] This was a place in the plains of Moab, called also Abelshittim, chap. 3●. 49. where they continued till after Moses death; for from this Shittim they removed when they went to pass over Jordan into the land of Canaan: and it is the rather noted here, as an aggravation of their sin, which in this place they fell into with the daughters of Moab, that when God had now brought them to the very borders of the promised land they should there so shamefully sin against him. And the people began to commit wheredome with the daughters of Moab.] This is meant both of bodily and spiritual whoredom: and besides, we must note first, that though it be said generally that the people began to commit whoredom, yet the meaning is only that some or a great number of the people did so; for all that were guilty of this wickedness were taken away, and only those remained alive that did constantly cleave unto the Lord, Deut. 4. 3, 4. All the men that followed Baal Peor, the Lord thy God hath destroyed them from among you: But ye that did cleave unto the Lord your God, are alive every one of you this day; and secondly, that though the daughters of Moab be only here mentioned, yet under these the daughters of Midian are also comprehended: for it is evident that the Israelites did commit whoredom with the daughters of Midian, as we may see ver. 6. where it is said that it was a Midianitish woman, with whom Zimri committed filthiness, and ver. 16, 17. Vex the Mid●anites, saith the Lord to Moses, and smite them; for they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, etc. Vers. 2. And they called the people unto the sacrifices of their gods, etc.] This is added as the effect of their whoredom with the daughters of Moab, whereof he had spoken in the former verse, to wit, that they were then invited by these daughters of Moab to their idolatrous feasts, and so at length were drawn to open idolatry. Some indeed conceive that in these words Moses showeth how they were drawn to commit whoredom with these daughters of Moab, to wit, that first under a show of friendship they were invited by the Moabites to their idolatrous feasts, and then being there alured by the wanton provocations of their young damsels, they committed filthiness with them, and so were ensnared and drawn further afterwards to fall down and worship their gods. But the order of the words is rather this, that first they committed bodily whoredom with the daughters of Moab (for that is principally intended, vers. 1. and therefore S. Paul speaks of this as that which was the first original cause of all the evil that now befell them, 1. Cor. 10. 8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand) and then afterwards they were drawn by degrees to the idolatry here mentioned. It seems therefore that the Moabites, under a pretence of peace and amity▪ got some opportunity to have their fair damsels allure some of the Israelites to uncleanness, and then having entangled them in this sin, they called them unto the sacrifices of their gods, that is, to the feasts they made with their sacrifices, and so they went and did eat with them, which was of itself idolatry, they that eat of the sacrifices being partakers of the altar, 1. Cor. 10. 8. and a sin which God had expressly given them warning of, to wit, that they should take heed lest the people sacrificing unto their god, any one should call them▪ and they should eat of his sacrifice, Exod. 34. 15. and then being thus far fallen away, they were easily won to open idolatry, even to bow down to their gods and worship them. And all this the Moabites did by the counsel of Balaam, who knew there was no other way to endanger the Israelites, as it is evident chap. 31. 16. Behold, saith the Lord of the Midianitish women, these caused the children of Israel, through the counsel of Balaam, to commit a trespass against the Lord in the matter of Peor; and Rev. 2. 14. where it is said that Balaam taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed to idols and to commit fornication. Vers. 3. And Israel joined himself unto Baal-peor.] This Baal-peor was an idol-god of the Moabites, so called from the mountain Peor, chap. 23. 28. where this idol was worshipped. And to this idol Israel is said to have joined himself, in reference to that spiritual adultery they committed by worshipping this idol; as for the same reason the Scripture useth a like expression, Hos. 9 10. where it is said that the Israelites went to Baal-peor, and separated themselves unto that shame. And the anger of the Lord was kindled against Israel.] Herein also is employed the effect of God's anger, to wit, that hereupon the plague broke in upon them, Psal. 106. 29. whereby there fell in one day three and twenty thousand. Vers. 4. And the Lord said unto Moses, Take all the heads of the people, and hang them up, etc.] Some Expositors understand this thus, That the Lord here enjoineth Moses to take all the heads of the people, that is, to gather together all the Heads and Rulers of the several tribes, and take them as assistants to him, and then to hang them up before the Lord, that is, them of the people of whom he had spoken in the foregoing verse, that had joined themselves to Baal-peor; and indeed that which followeth in the next verse doth singularly well agree with this exposition, to wit, that hereupon Moses said unto the Judges of Israel, whom he had thus assembled together, Slay you every one his man, that is, the me● that are under your several jurisdictions, that were joined unto Baal-peor. But the most received exposition is, that the Lord here commanded Moses that he should take, that is, apprehend, all the heads of the people, to wit, that were guilty of this sin, and h●ng them up before the Lord, that is, as a sacrifice to the Lord for the vindicating of his honour, and the appeasing of his wrath (as those of Saul's issue are said likewise to have been hanged up before the Lord, 2. Sam. 21. 6. because it was done for diverting of the Lords wrath when there was a famine in the land) and that against the sun, that is, openly in the sight of all men, that as they had sinned openly, so they might be punished openly, for the terror of others. Now this exposition the words seem most plainly to intend, to wit, that first God commanded Moses to take all the heads of the people, that were guilty of this sin, and hang them up before the Lord against the sun, so appointing them to be first punished, and that with a more shameful kind of death, because their sin was greatest, and that then afterwards Moses gave a charge (as it follows in the next verse) to the rest of the Judges that had not defiled themselves, that they should slay amongst those that were severally under their command all those that were notoriously known to be guilty of these sins. Vers. 6. And behold one of the children of Israel came and brought a Mid●anitish woman, etc.] The greatest difficulty in this passage of the story is concerning the time when this Israelite, Zimri the son of Salu, as is afterwards expressed, vers. 14. did thus impudently bring this Midianitish woman to the camp of Israel to commit filthiness with her, and was there with her slain by Phinehas. Some conceive that this was done before Moses and the other Judges had put in execution that charge which was given them, mentioned in the two foregoing verses, for the hanging up of the heads of the people, and the slaying of those in each tribe that were found guilty of those horrible s●●nes of fornication and idolatry with the daughters of Moab, which had provoked God to send such a plague amongst the people; and the reason they give for this is, because it is hardly credible that this wretch would have dared to have done this after Moses and the Judges had already with such severity punished those that were found guilty. But yet because the plague was stayed immediately upon the kill of these wretches, vers. 8. it is most probable that those that were s●ain by the magistrate were slain before the plague was stayed: therefore others hold that this was done in the order as here it is recorded by Moses, and that this was one of the great aggravations of his desperate in pudency, that not only when the people were mourning because of the wrath of God against them, but also when so many had been cut off for this sin he was not yet afraid, trusting it seems in his greatness, because he was a Prince of such renown in the tribe of Simeon, but did openly carry his harlot into his tent with him, as if he desired thereby to proclaim that he would not be afraid to satisfy his lust, though Moses and all Israel should stand by and look on. Vers. 8. And he went af●er the man of Israel into the tent, etc.] The original word, here translated the tent, is not that ordinarily used for a tent, but such as signifieth a cave or hollow place; therefore some think that hereby is meant such a tent as was made for fornication. So the plague was stayed from the children of Israel.] This plague seemeth to have been the pestilence, which God sent amongst the people, Psal. 106. 29. They provoked him to anger with their inventions: and the plague broke in upon them. Howbeit the word here in the original is sometimes used for slaughter by the sword, as 1. Sam. 4. 17. Vers. 9 And those that died in the plague were twenty and four thousand.] The Apostle says three and twenty thousand, 1. Cor. 10. 8. It seems that one thousand were hanged up and slain by the command of the civil magistrate, to appease God's wrath, and that the other three and twenty thousand were taken away by the immediate hand of God; or one thousand of the chief hanged, the rest slain with the sword. Vers. 12. Wherefore say Behold I give unto him my covenant of peace.] That is, make this which I shall say unto thee publicly known▪ both for the encouragement of Phinehas, that he may not fear because they were such great ones whom he hath slain; and for the satisfaction of the people, that they may know he did it by the special motion of my spirit, because I the Lord have thus both approved and rewarded the fact: say, that is, make it known, that behold I give unto him my covenant of peace, where God's covenant with Phinehas for the settling of the priesthood in his posterity is called a covenant of peace, first, because they should peaceably enjoy it; and secondly, because the work of the priesthood was to make peace betwixt the Lord and his people. Vers. 13. And he shall have it, and his seed after him, even the covenant of an everlasting priesthood.] That is, a priesthood that shall be continued to his seed as long as ever the levitical priesthood shall continue. But the dignity of being high priest should have come to him and his by descent, may some say, because he was the son of Eleazar Aaron's eldest son: I answer, though he was so, yet that it should not be removed to another family for want of his issue, that was of God's goodness, and is here promised as the reward of his zeal. Indeed the greatest doubt concerning this promise is, whether it were continued in his posterity or no. Concerning which all that we find in the Scripture is this; first, that we find the posterity of this Phinehas recorded unto the time of the Israelites captivity in Babylon, 1. Chron. 6. 4, 15. secondly, that if it be true which some hold, that in the days of the Judges the high priests office was wrested from the sons of Phinehas, the son of Eleazar, and conferred upon Eli, who was of the stock of Ithamar; yet in the days of Solomon it was again taken from Abiathar, who was of Elies' house, and settled upon Zadok, and so it came again into the line of Phinehas, and so continued unto the Babylonian captivity, 1. Kings 2. 25. and thirdly, that though it be no where expressly said of what stock the high priests were after the Israelites return out of Babylon, yet we find that Esra that great priest and scribe was of his line, Ezra 7. 1, etc. and it may be probably thought that the high priests still continued in that line, unless it were in those times when there was nothing amongst them but disorder and confusion. Neither indeed is there any cause why we should understand this promise to be so absolute, but in case of the sins of his posterity they might for a time be deprived of this dignity. Vers. 14. Zimri the son of Salu, a prince of a chief house among the Simeonites.] It is particularly expressed how great a man he was whom Phinehas slew, because herein the zeal of Phinehas was notably discovered. Vers. 15. He was head over a people, and of a chief house in Midian.] He is reckoned one of the five Kings of Midian, chap. 31. 8. Vers. 17. Vex the Medianites, and smite them, etc.] These words, smite them, imply a promise of victory. But why are they not to smite the Moabites as well as the Midianites? first, because he had already forbidden Israel to distress the Moabites, Deut. 2. 9 And the Lord said unto me, Distress not the Moabites, neither contend with them in battle: secondly, because the Midianites had the chief hand in the mischief, as seems probable, first, by Balaams' stay amongst them, wh●n Balak had left him in displeasure; and secondly, by this particular fact of Cozbi, who was a King's daughter amongst them, etc. CHAP. XXVI. Vers. 2. TAke the sum of all the congregation of the children of Israel, etc.] Of the two first numberings of the people, see Exod. 30. 11, 12. and Numb. 1. 1, 2. But now the reasons of this third numbering of the people, as we may gather by some passages, were these: first, because this would make way to the more equal dividing of the land (which they were presently to go about) according as they found the tribes more or less in number; see vers. 53, 54. Unto these the land shall be divided for an inheritance, according to the number of names, etc. secondly, to manifest how fully that which God had threatened, chap. 14. 29. was now accomplished, vers. 64, 65. But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai. For the Lord had said of them, They shall surely die in the wilderness, etc. Happily all the old company were not dead till this last plague, wherein four and twenty thousand were cut off; and therefore it may seem expressly noted, ver. 1. that it was after the plague, that God gave this charge to Moses and Eleazar for numbering the people, because than God had exactly brought that to pass which he had long since threatened, as they should now see in taking the number of the people: thirdly, to manifest God's power and goodness in preserving unto them so many, notwithstanding they had wandered so many years through a wilderness wherein they were encountered with so many difficulties, and had so often by their sins provoked God to cut off many amongst them; as also his truth and faithfulness, who had so wondrously increased them, as he promised their forefathers, notwithstanding they had often by their rebellion provoked him to destroy them: & the more seasonable it was to comfort them in this kind, because it was immediately after four and twenty thousand had been taken away by the foregoing plague, chap. 25. fourthly, it was because they should hereby see God's care over them, and love towards them; as Moses at their coming out of Egypt received God's flock by tale, so now before his death he must deliver them up by tale again. Vers. 4. Take the sum of the people from twenty years old and upward, as the Lord commanded Moses, etc.] That is, after the same manner as he commanded Moses to number the people, when they were newly come out of Egypt, so hath he now again commanded to number them before their entering Canaan. Vers. 7. And they that were numbered of them▪ were forty and three thousand and seven hundred and thirty.] At their last numbering the Reubenites were forty six thousand and five hundred, chap. 1. ver. 21. so that this tribe was decreased two thousand seven hundred and seventy, which may in part be ascribed to the conspiracy wherein they joined with Korah. Vers. 10. And the earth opened her mouth, and swallowed them up together with Korah, etc.] This place, according to our translation, clears it beyond all exception, that Korah was swallowed up into the earth together with Dathan & Abiram, ch. 16. And they became a sign.] That is, for an example that others might take warning by them, as sea-marks are set up to give us warning of danger, 1. Cor. 10. 6. Now these things were our examples▪ to the intent we should not lust after evil things as they also lusted. Vers. 11. Notwithstanding the children of Korah died not.] To wit, Assur, and Elkanah, and Abiasaph, Exod. 6. 24. these and their posterity lived and kept their office in Israel; for their genealogy is reckoned, 1. Chron. 6. 22▪ 28. and frequent honourable mention is made of the sons of Korah, both in the Psalms and elsewhere. Some think they were miraculously preserved, being present among those that were swallowed up: I rather think they were not with Korah in his tent, but were happily at that time employed in the tabernacle, and so escaped; and it may be also they consented not to their father's rebellion, or at least repent upon the warning given by Moses, Numb. 16. 5. Vers. 12. The sons of Simeon after their families, of Nemuel, the family of the Nemuelites, etc.] These sons of Simeon are elsewhere otherwise named, as Nemuel is called also Jemuel, Gen. 46. 10. Exod. 6. 15. and Jachin is called Jarib, 1. Chron. 4. 24. and Zerah is called Zohar, Gen. 46. 10. Exod. 6. 15. Besides these there was one son of Simeon more, to wit, Ohad, whose family it seems was wholly extinct in the wilderness; for though he be mentioned, Gen. 46, 10. yet not here, nor 1. Chr. 4. 24. Vers. 14. These are the families of the Simeonites, twenty and two thousand and two hundred.] None of the tribes was so abated as this of Simeon: when they went out of Egypt they were fifty nine thousand and three hundred, chap. 1. 22. now but two and twenty thousand and two hundred; so they were abated in number thirty seven thousand and one hundred, more than half of that they were when they came out of Egypt. The impudence and punishment of Zimri, chap. 25. 14. who was a Prince of this tribe, and may be probably thought to have been accompanied and abetted by many of his brethren, is conceived to be one cause of the low ebb of this tribe, because it is like many of them perished in the last plague together with Zimri. Vers. 15. The children of Gad after their families, of Zephon the family of the Zephonites, etc.] Gad is next mustered, because he was joined with Reuben and Simeon in the South-quarter, chap. 2. 10, 14. His son Zephon is elsewhere called Zeph●on, Gen. 46. 16. and so is Ozni, vers. 16. called Ezbon, Gen. 46. 16. and Arod, vers. 17. Arodi, Gen. 46. 16. Vers. 18. These are the families of the children of Gad, according to those that were numbered of them, forty thousand and five hundred.] At the former mustering the Gadites were forty five thousand six hundred and fifty, chap. 1. 25. now forty thousand and five hundred; so they were fewer now by five thousand one hundred & fifty: and thus all the tribes under Reubens standard being greatly diminished, there were now forty five thousand & twenty less than when they were first numbered. Vers. 19 And Ere and Onan died in the land of Canaan.] This is added to set forth the power and goodness of God in the increase of this tribe of Judah, notwithstanding these two of his sons were cut off by the hand of God. Vers. 21. And the sons of Pharez, of Hesron, the family of the Hesronites, etc.] Judah had five sons▪ Gen. 38. which should have been all heads of families: But two of them dying childless, two of his son's sons (and those of Pharez, the younger brother, but the ancestor of Christ) are taken in in their room. Vers. 22. These are the families of Judah, according to those that were numbered of them, threescore and sixteen thousand and five hundred.] At the former numbering, those of the tribe of Judah were but seventy four thousand and six hundred, chap. 1. 27. now they are seventy six thousand and five hundred, and so are increased nineteen hundred more; and as he, so all the tribes under his standard were ●n●reased also, and thus Judah prevailed above all his brethren, Gen. 49. 8. Vers. 23. Of Pua, the family of the Punites, etc.] This Pua was also calle● Phunah, Gen. 46. 13. and Jashub vers. 24. was also called Job, Gen. 46. 13. Vers. 25. These are the families of Issachar, according to those that were numbered of them, threescore and four thousand and three hundred.] Of this tribe there were before but fifty four thousand and four hundred, chap. 1. 29. now there are sixty four thousand and three hundred, so that they were now increased nine thousand and nine hundred men of war. Vers. 27. These are the families of the Zebulunites, according to those that were numbered of them, threescore thousand and five hundred.] Who were before but fifty seven thousand and four hundred, chap. 1. 31. so they are increased three thousand and a hundred men. Now adding together one thousand and nine hundred, the increase of Judah's tribe, and nine thousand nine hundred, the increase of Issachars' tribe; and three thousand and a hundred, the increase of Zebuluns' tribe, we find that Judah's camp was increased fourteen thousand and nine hundred. Vers. 29. Of the sons of Manasseh, of Machir the family of the Machirites, etc.] Many Expositors hold that Machir had no other son but ●ilead, and so thereupon they say, that the same family was called promiscuously the family of the Machirites, and, the family of the Gileadites. But by this place it is evident that besides the posterity of Machir by his son Gilead, who are here called the family of the Gileadites, he had also a posterity by other sons, who were called by his own name, the family of the Machirites, as indeed we read of children that Machir had brought up upon joseph's knee Gen. 50. 23. and 1. Chron. 7. 16. Peresh and Sheresh are said to be the sons of Machir by Maachah his wife. Vers. 30. Of Jeezer, the family of the Jeezerites.] Josh. 17. 2. he is called Abiezer: even the son's son's sons here were heads of families. Vers. 34. These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred.] Before they were but thirty two thousand and two hundred, chap. 1. 35. now fifty two thousand and seven hundred, so they were increased twenty thousand and five hundred men of war▪ none of the other tribes had half so much increase. Vers. 35. Of Becher, the family of the B●●hrites▪ etc.] This, some think, is the ●●me that is called Berod, 1. Chron. 7. 20. as he also that is called Eran, vers. 36. in 1. Chron. 7. 20. is called Laadan, who was Ephraim's sons son, but yet was head of a family. Vers. 37. These are the families of the sons of Ephraim, according to those that were numbered of them, thirty and two thousand and five hundred.] He had before, chap. 1. 33. forty thousand and five hundred; so eight thousand of this tribe were diminished. Vers. 38. Of Ashbel the father of the Ashbelites, etc.] This Ashbel is called Jediael 1. Chron. 7. 6. and Ahiram, Ehi, Gen 46. 21. and Aharah 1. Chron. 8. 1. and Shupham vers. 39 is called Shuppim, 1. Chron. 7. 12. and Muppim, Gen. 46. 21. and Hupham, Huppim, Gen 46. 21. and A●d vers. 40. is called Addar, 1. Chron. 8. 3. Vers. 41. These are the sons of Benjamin after their families, and they that were numbered of them were forty and five thousand and six hundred.] Gen. 46. 21. we find ten sons of Benjamin; but here are reckoned but five families of his sons, and two of his son's sons: he had before but thirty five thousand & four hundred, so that now they were increased ten thousand and two hundred, though their families were (it seems) diminished in the wilderness: and thus though one of the tribes under Ephraim's standard were fewer than before, to wit, his own tribe, yet his whole camp, by reason of the great increase of the other two tribes joined with him, was augmented two and twenty thousand and seven hundred. Vers. 42. Of Shuham, the family of the Shuhamites.] This Shuham is called Hushim, Gen. 46. 26. These are the families of Dan after their families.] See Gen. 46. 23. Vers. 43. All the families of the Shuhamites, according to those that were numbered of them, were threescore and four thousand and four hundred.] At the former muster the Danites were but sixty two thousand and seven hundred▪ chap. 1. 39 but are now increased seventeen hundred more; though there were but one family in this tribe, yet none of all the tribes save Judah have the like multitude. Vers. 44. Of Jesui▪ the family of the Jesuits, etc.] This Jes●i is called Isu●, Gen. 46. 17. Between him and Jimnah there was another called Ishuah, Gen. 46. 17. whose family, here omitted, seemeth to be perished. Vers. 46. And the name of the daughter of Asher was Sarah.] This Sarah is mentioned also Gen. 46. 17. and 1. Chron. 7. 30. as being famous it seems in her time. Vers. 47. These are the families of the sons of Asher according to those that were numbered of them, who were fifty and three thousand and four hundred.] Whereas before he had but forty one thousand and five hundred, chap. 1. 41. and so is increased eleven thousand and nine hundred. Vers. 50. These are the families of Naphtali according to their families▪ and they that were numbered of them were forty and five thousand and four hundred.] At the former numbering these were fifty three thousand and four hundred, chap. 1. 41. now but forty five thousand and four hundred, eight thousand fewer than before; though this tribe under Dans standard were diminished, yet was Dans whole camp increased five thousand and six hundred men of war. Vers. 51. These were the numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty.] The total some of the first numbering was six hundred and th●ee thousand five hundred and fifty, chap. 1. 46. whereas now it is but six hundred and one thousand seven hundred and thirty. So that though Judah's, Ephraim's, and Dans camps were all more in number then when first they came into the wilderness, yet by reason of the great decrease of Reubens camp, which was forty five thousand and twenty fewer than before, the total here is less than the total there by eighteen hundred and twenty. Vers. 53. Unto these the land shall be divided for an inheritance, etc.] God's enjoining them to divide the land before they had conquered it, was to assure them that it should be theirs, to teach them to live by faith, and before they had it to make as sure of it as if it were already in their possession. And may not we then be sure of heaven before we have it? Vers. 55. Notwithstanding the land shall be divided by lot.] That is, they were to divide the land into so many several coasts or provinces, according to the number of the tribes that were to inhabit it, yet so as the certain bounds and limits of each portion were not appointed and resolved on till they knew which tribe the Lord would choose to plant there (which was determined by lots) and then they enlarged or lessened the portion according to the number of the tribe that was there to be seated. Had they not been thus severally assigned by lot to that which God would have to be the place of their habitation, every one would have chosen the best, or safest, or healthfullest places of the land, whereas now all dissension was prevented, and they were taught to acknowledge God the chief Lord of the land, by whose immediate providence they were disposed of to those dwellings: on the other side, had they had the exact measure of their portions assigned them by lot, it had not been lawful for them to alter that which God had done, as we see it was; for out of that which was at first given to Judah alone, afterwards two tribes had their lots, Josh. 19 4.— 40. to wit, Simeon and Dan. According to the names of the tribes of their fathers they shall inherit.] That is, the lots shall go under the names of the Patriarches, one for Reuben, another for Simeon, another for Gad, etc. Vers. 56. According to the lot shall the possession thereof be divided between many and few.] That is, having by lot determined where every tribe shall have their possession, ye shall then assign unto every tribe, in that part of the land where their lot fell, such a quantity of land as by the rules of equal proportión sh●ll be found due to them, according as they are in number more or ●ewer. Vers. 57 And th●se are they that were numbered of the Levites, etc.] The Levites are numbered by themselves, because they were to have no share in the land, vers. 62. They were not numbered among the children of Israel, because there was no inheritance given them amongst the children of Israel. Vers. 58. These are the families of the Levites the family of the Libnites; etc.] The family of the Libnites was of Libni the son of Gershon, Exod. 6. 17. and so Shimi the other son of Gershon is not here mentioned. Thus likewise that of the Hebronites was of Hebron the son of Kohath, Exod▪ 6. 18. and his other brethren are not here mentioned as heads of families (though Amram be named as the father of Moses) and those of the Mahlites and Mushites were of Mahali and Mushi the sons of Merari, Exod. 6. 19 and that of the Korathites of Korah, Num. 16. 1. Vers. 59 And the name of Amrams' wife was Jochebed, etc.] See the note upon Exod. 2. 1. Vers. 62. And those that were numbered of them were twenty and three thousand, etc.] At the former numbering the Levites were but two and twenty thousand, chap. 3. 39 now they were a thousand more. Vers. 65. And there was not left a man of them save Caleb the son of Jephunneh, and Joshua the son of Nun.] That is, as God had threatened▪ so it was now found to be; of the people that were numbered at their coming out of Egypt from twenty years old and upward, there was not a man left at this time when they were numbered again▪ but only Caleb and Joshua. So that we must observe that the Levites are not here included, for of them there were left Moses, and Eleazar, and Ithamar, and perhaps many others. CHAP. XXVII. Vers. 1. THen came the daughters of Zelophehad, etc.] Because the Lord had said in the foregoing chapter, vers. 53. that the land should be divided amongst those they had now numbered from twenty years old and upward, and so Zelophehad being dead without sons, his children were like to have no inheritance in the land, therefore his daughters came now to Moses and Eleazar, desiring that that share of the land might be assigned to them which should have been their fathers had he been then living. Vers. 2. And they stood before Moses, and before Eleazar the priest, and before the princes, and all the congregation by the door of the tabernacle, etc.] Whither they were it seems for this very purpose come, that they might inquire of the Lord concerning this difficult case: for I conceive they had formerly demanded an inheritance of the Judges, and were by them appointed to plead for themselves before the door of the tabernacle, where they should have an answer from God himself. Vers. 3. Our father died in the wilderness, etc.] This plea of the daughters of Zelophehad is in effect as if they had thus said, Our father was one of those whom the Lord carried out of Egypt, to go and take possession of the land of Canaan, and though he died in the wilderness, yet he was not taken away by any special judgement, because he had his hand in some insurrection and rebellion, such as was that of those that gathered themselves together against the Lord in the company of Korah (and this they allege to make their cause the more favourable, because had he been cut off in any s●ch insurrection, some might judge that it was no matter though his posterity were excluded from having any share in the land of Ca●aan) but died in his own sin, that is, he died his natural death when his time was come, as being by sin liable to death as all other men are. Thus Korahs' conspiracy is mentioned here, either by a Synecdoche, this one being put for all other the rebellions of the Israelites▪ and so the meaning must be that their father died in no particular rebellion against the Lord; or else because whereas all the other murmurings and insurrections against Moses were especially the sin of the common sort of people. Korahs' was chiefly of the princes and great men of every tribe, chap. 16. 2. and so happily because their father was one of the chief of the tribe of Manasseh, therefore they mention only the rebellion of the great ones. And as for that phrase of their father's dying in his own sin, though some Expositors understand it thus, that he died not for any special insurrection but only for that sin wherein the whole congregation was involved as well as he; and for which the Lord threatened that they should all die in the wilderness, to wit, for refusing to go into the land of Canaan when God had brought them thither, yet I rather think it is meant of his own private sins, which made him liable to death, as all other men are, for that all have ●inned, Rom. 5. 12. Vers. 4. Why should the name of our father be done away from among his family because he hath no son?] That is, why should not he be named amongst others in the division of the land, which if it be not, his name and family will be quite extinguished as if he had never been; and hence some Expositors conclude that as when a man died without issue, and his brother married his widow to raise up seed unto his brother, his first son was in their Genealogies reckoned to be the son of him that died without issue; so it was in this case, the first sons of those that married the daughters of Zelophehad were accounted the sons of Zelophehad; and so under his name did inherit his land. Vers. 4. Give unto us therefore a possession among the brethren of our father.] This pleading for a portion in that land, which was not yet conquered, was a true act of faith, and must needs encourage others, and help to strengthen their faith. And besides, hereby was shown, as in a type, that even women have an equal share with men in the heavenly Canaan; for all inherit through Christ, in whom there is neither male nor female, but all are one, Gal. 3. 28. Vers. 7. Thou shalt surely give them a possession of an inheritance among their father's brethren, etc.] Thus the Lord granted these daughters of Zelophehad their desire, which how it was performed by Joshua, we may read, Josh. 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father; yet withal there was afterwards a caution added, to wit, that they might not marry out of their own tribe, chap. 36. 6. Vers. 12. Get thee up into this mount Abarim, etc.] There was a long tract of mountains which were called the mountains of Abarim, chap. ●3. 47. and into one of these was Moses now sent, to wit, that which is elsewhere called mount Nebo▪ which was in the land of Moab over against Jericho, Deut 32. 49. and Pisgah, Deut. 34. 1. Hence Moses might see the land afar off, though he might not enter it; and so the Law did show the Israelites heaven afar off, but not as it is now revealed to us in the Gospel. Vers. 13. And when thou hast seen it, thou shalt be gathered unto thy people, etc.] That they should not enter the land God had threatened before, Numb. 20. 12. Se● the notes upon that place. Vers. 14. That is the water of Meribah in Kadesh in the wilderness of Zin.] This is added to distinguish it from another Meribah, Exod. 17. 7. where water was fetched out also from the rock, but there Moses and Aaron displeased not the Lord. Vers. 16. Let the Lord, the God of the spirits of all flesh, set a man over the congregation.] Moses at this time prayed also earnestly to the Lord, that he might go over and see the land; but God would not grant him his desire herein, Deut. 3. 23, 26. concerning this phrase▪ the God of the spirits of all flesh, see the note upon Numb. 16. 22. This title is fitly in this prayer of Moses given unto the Lord, both as implying that he was the searcher of men's spirits, and therefore knew best who was fittest for the place; and likewise as intimating that he was able to frame and fashion their spirits as he pleased, and to give them any gifts or graces requisite for the employment. Vers. 17. Which may go out before them, and which may go in before them, etc.] That is, who may guide them and govern them, both at home and abroad, in times of war and in times of peace, and undertake the charge of defending them against their enemies: for under this phrase of going ou● and coming in before them, of leading them out and bringing them in, all the offices of the supreme magistracy are comprehended; and hence Moses being ready to resign the government useth ●he same expression concerning himself, Deut. 31. 2. I can no more go out and come in. The similitude is taken from a Captain that marcheth before his soldiers, and undertakes to lead them wherever they should go; or rather from shepherds, whose custom it was to go out and in before his flocks, to lead them out to their pastures, and to bring them home to their folds; and therefore in the next words Moses adds, that the congregation of the Lord be not as sheep which have no shepherd. Vers. 18. Take thee Joshua the son of Nun, a man in whom is the spirit.] That is, a man of eminent gifts, and therefore fit for this place and employment: and indeed herein was Joshua a type of Christ, concerning whom the prophet foretold, that the spirit of the Lord should rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord. And lay thine hand upon him.] Or, thy hands, for so it is said, vers. 23. that Moses laid his hands upon him: and by this ceremony of the imposition of Moses hands was signified first and especially, that the supreme Magistracy should be transferred from Moses to him, as being the man now consecrated and set apart to this place and service; secondly, that the hand of God should be upon him to defend him and prosper him in all his ways; and thirdly, that God would confer upon him a great increase of the gifts of his spirit, answerable to the dignity whereto he was advanced: and thus it seems upon the imposition of Moses hands was accordingly performed, as we see Deut. 34. 9 Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him. The like ceremony was ●fterwards used in the days of the Gospel, when men were separated and set apart to preach the Gospel, and in a manner for the same reasons: whence is that of the Apostle S. Paul to Timothy, 1. Tim. 4. 14. Neglect not the gift which is in thee, which was given thee by prophecy, with the laying on of the hands of th● Presbytery. Vers. 19 And set him before Eleazar the priest, and before all the congregation.] To wit, that he first as the chief, and the people with him, might assent to that which God had decreed. And give him a charge in their sight.] That is, openly before them all make known to him what his office is, and charge him faithfully and carefully to perform that which he undertakes; and it may well be that this was the very charge which is afterwards expressed by Moses, Deut. 31. 7, 8. at which time God himself also gave him a charge, vers. 14, 15. Vers. 20. And thou shalt put some of thine honour upon him, etc.] This may be meant of the gifts of God's spirit, which made Moses to be so highly honoured amongst the people, as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government, that God would take of the spirit that was upon Moses and put it upon them, chap. 11. 17. concerning which see the note upon that place. Now Moses is commanded to put of this his honour upon Joshua, only because at the laying of Moses hands upon him, these gifts of God's spirit should be imparted to him: and it is not said, put thine honour upon him, but, put of thine honour upon him, or, as it is in our Bibles, thou shalt put some of thine honour upon him, because though Joshua was to have the same gifts imparted to him that Moses had, yet not in the same measure; whence it is said, Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses. Or else rather by Moses honour here is meant his authority and dignity; and than it is said that he should put some of his honour upon him in relation to the present time before Moses death, to wit, that he should presently admit him into some communion of authority with him, and so cause the people to give him that honour which was due unto Moses successor, the elect Judge of Israel. Vers. 21. And he shall stand before Eleazar the priest, who shall ask counsel for him, after the judgement of Urim. etc.] That is, upon all occasions he shall present himself before Eleazar to ask counsel of him, who shall inquire of the Lord for him after the judgement of Urim. What this Urim was, see Exod. 28. 30. what is meant by ask counsel after the judgement of Urim, is hard to say. This I conceive is most probable, when any came to inquire of the Lord, the priest put on the Ephod, whereto the pectoral was fastened, in the fold whereof the Urim and Thummim was put by Moses, and so the priest in the name of the parties propounded such questions, as they desired to be satisfied in from the Lord, desiring the Lord to return them an answer (according as we find it 1. Sam. 23. 9, 10, 11, 12.) whereupon the Lord did either by the illumination of his spirit (whereof the Urim was an emblem or outward sign) reveal unto the priest what answer he should give the party enquiring▪ or else by an immediate voice from heaven; and this was called the judgement of Urim, because it pleased the Lord, upon the applying or putting on of the pectoral, to give judgement in the cause enquired of by the priest. CHAP. XXVIII. Vers. 2. COmmand the children of Israel, and say unto them, My offerings, etc.] Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years' last passed by reason of their travels, wherein the Sanctuary, the altar, and other holy things were folded up and removed from ●lace to place, and that withal the generation that had been before mustered was now dead, chap. 26. 64. But among these there was not a man of them, whom Moses and Aaron the priest numbered when they numbered the children of Israel in the wilderness of Sinai; therefore the Lord causeth the Law of sacrificing to be here again repeated, thereby giving them to know that when they came into the land they must not any longer neglect God's ordinances, as they had done in the wilderness, Deut. 12. 8. Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes, etc. and so first he gives them charge in general to be sure that they give him all the sacrifices and offerings that he had at several times appointed them to offer, My offerings and my bread for my sacrifices made by fire for a sweet savour unto me shall ye observe to offer unto me in their due season: for though all the sacrifices that were burnt upon the altar are elsewhere called the Lords food, Leu. 3. 11. and his bread, Leu. 21. 6. (the reasons whereof see in the notes upon those places) yet here it seems most probable that by offerings are meant all the several sacrifices that were to be killed and offered upon the altar, and by his bread for the sacrifices is meant the meat-offerings that were to be joined with their sacrifices; and then secondly, he sets down particularly what they were to offer, first, for their daily sacrifice, vers. 3. secondly, for their weekly sacrifice every Sabbath day, vers. 9 thirdly, for their monthly sacrifice every new Moon, vers. 11. and fourthly, for their yearly sacrifices at every several feast in the year, vers. 16, etc. Vers. 3. This is the offering made by fir● which ye shall offer unto the Lord, etc.] See the notes on Exod. 29, 28. Vers. 9 And on the Sabbath day two lambs of the first year without spot, etc.] The sacrifices here appointed for every Sabbath day are full double to those appointed for every day, vers. 3. and yet the daily sacrifices, the continual burnt-offering, vers. 10. was not omitted on the Sabbath day neither. So that every Sabbath in the morning there was offered one lamb for the daily sacrifice, & then two lambs more for the Sabbath: and this was thus appointed, fir●t, to show the holiness of that day, and that God required more service from them on that day than other days; secondly, by way of thankfulness for the world's creation; and thirdly, because it was a sign of our rest in heaven purchased for us by Christ. Vers. 11. And in the beginnings of your months ye shall offer a burnt-offering unto the Lord, etc.] That is, the new Moons, the first days of every month: these were appointed to be kept as solemn festivals, than did they blow with the silver trumpets in the Sanctuary, chap. 10. 10. Also in the day of your gladness, and in your solemn days, and in the beginning of your months, ye shall blow with th● trumpets, etc. then did they repair to the prophets or other ministers of God to hear his word, 2. Kings 4. 29. Wherefore wilt thou go to him to day (saith the Shunamites husband to her, when she would go to the Prophet Elisha) It is neither new moon, nor Sabbath; then also they kept religious feasts, 1. Sam. 5. 6. And David said unto Jonathan, Behold, to morrow is the new moon, and I should not fail to sit with the King at meat, etc. neither was it lawful to buy or sell or do other worldly work on those days, Amos 8. 5. When will the new moon be gone, that we may sell corn? and the Sabbath, that we may set forth wheat▪ etc. Now these new moons were thus ordained to be solemnised, first, that they might be put in mind to be thankful for God's mercy in that change of times and seasons, the mediate cause of many blessings; and the remembrance of this mercy God would have kept at the new of the moon rather than at her full, when she shined in her full brightness, because then there was less danger of being taken so with the glory of that creature as not to ascend higher to the admiration of God the Creator; whence is that expression which Job useth, chap. 31. 26, 27. If I beheld the sun when it shined, or the moon walking in her brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand, etc. It was the glory of the moon shining in her brightness that drew the heathens to worship the moon; and to prevent this danger God would have the memorial of his mercy in ordering the change of moons and seasons to be kept not at the full but at the new of the moon: secondly▪ that the renewing of the moon (which borroweth her light of the sun) might be observed as a figure or shadow of the Church's renovation by Christ, the sun of righteousness, Mal. 4. 2. whereby every true Christian doth put off the old man with his deeds, and put on th● new man, which is renewed in knowledge after the image of him that created him, Col. 3. 9, 10. whence is that of the Apostle, Col. 2. 16, 17. Let no man therefore judge you in meat, or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath days, which are a shadow of things to come, but the body is of Christ: And thirdly, that as of every day, so of every month they might consecrate the first unto the Lord's service. Vers. 17. And in the fifteenth day of this month is the feast.] To wit, of unleavened bread, Levit. 23. 6. where see all the notes on the solemnities of this feast. Vers. 24. After this manner ye shall offer daily throughout the seven days, etc.] That is, upon every one of the seven days of this feast. But besides these sacrifices upon the sixteenth day of the month, which was the next day after the first solemn day of the feast, there was also a lamb offered for a burnt-offering, together with the wave-sheaf or omer. See Levit. 23. 12. and the notes thereon. Vers. 26. Also in the day of the first-fruits, when ye bring a new meat-offering unto the Lord, after your weeks be out, etc.] Called the feast of Pentecost, Acts 2. 1. when they offered two loaves of their new corn; and it was seven weeks, or fifty days after the Passeover, Levit. 23. 15, 16. Vers. 27. Two young bullocks, one ram, seven lambs of the first year.] These and the rest following are here added to the feast over and beside those seven lambs, one bullock, a●d two rams which were offered with the first-fruits, Leu. 23. 28. concerning which see the notes there. CHAP. XXIX. Vers. 1. ANd in the seventh month, on the first day of the month, etc.] This seventh month was called the month Ethanim, 1. Kings 8. 2. it was in the end of the year, Exod. 23. 16. and the revolution of the year, Exod. 34. 22. for so the word is in the original, because then the old year went out, and the new began, as touching Jubilees and other civil affairs, Leu. 25. 9, 10. But by reason of Israel's coming out of Egypt in Abib or March, that was made the first of the months, Exod. 12. 2. And thus numbering the months (for after this order the ecclesiastical feasts were reckoned) this which had been the first month is here▪ as usually elsewhere, called the seventh month, and so became as it were the Sabbath month, and was accordingly honoured with as many feasts as were celebrated in all the year besides; whereof one was this here spoken of▪ which was called the feast of trumpets, and was in the first day of this month, being their New-year's day for civil affairs, and so a fit day to praise God for the blessings of the yea● past, and to crave his blessing on the following year. See what is noted concerning the solemnity of this feast, Leu. 23. 24. Vers. 2. And ye shall offer a burnt-offering for a sweet savour unto the Lord, one young bullock, etc.] To wit, beside the sacrifices of the day, as it was a new Moon, chap. 28. 11. and besides the daily sacrifice, as is expressly noted, vers. 6. Vers. 7. And ye shall have on the tenth day of this seventh month an holy convocation, etc.] See Levit. 16. 29. and the notes thereon. Vers. 11. One kid of the goats for a sinne-offering, beside the sinne-offering of atonement, etc.] That is, beside that goat-buck offered on the day of atonement, whose blood was carried by the high priest within the vail into the most holy place. See Levit 16. 9,. 29▪ 30. Vers. 12. And on the fifteenth day of the seventh month ye shall have an holy convocation, etc.] To wit, the feast of booths. See Levit. 23. 34, 35. and the notes thereon. Vers. 13. And ye shall offer a burnt-offering, a sacrifice made by fire, of a sweet savour unto the Lord, thirteen young bullocks, etc.] There were more sacrifices offered at this then at any other feast, both because it was celebrated in remembrance of the mercies of many years, even all those courty years of their travel from Egypt to Canaan▪ as also because at this time they had gathered in their corn and wine, and had seen the blessing of God on all their increase, and in all the work of their hands, Deut. 16. 13, 15. Thou shalt observe the feast of tabernacles seven days after thou hast gathered in thy corn and thy wine: Seven days shalt thou keep a solemn feast unto the Lord thy God, in the place which the Lord shall choose; because the Lord thy God shall bless thee in all thy increase, and in all the works of thine hands, therefore thou shalt surely rejoice. Vers. 17. And on the second day ye shall offer twelve young bullocks, etc.] In every one of the seven days of this feast one bullock is abated: for whereas they offered thirteen bullocks the first day, they offered but twelve on the second day, and el●ve● on the third, &c, and herein happily was intended a representation how the years of their pilgrimage, wherein God had appointed that they should wander up and down in booths, did by degrees wear away and grow fewer and fewer; or else by this abating of the sin●e-offerings (whereby atonement was made for them) the holy Ghost might teach their duty to grow in grace, that in the whole course of their pilgrimage through this world sin should still decay and wear away; or it might signify a diminishing or wearing away of the legal sacrifices and ceremonies. CHAP. XXX. Vers. 1. ANd Moses spoke unto the heads of the tribes concerning the children of Israel, etc.] There being mention made in the latter end of the foregoing chapter vers. 39 of sacrifices due upon a vow made, which were to be carefully brought in (besides the set sacrifices which God had enjoined) upon this occasion, it seems, these precepts are in this next chapter here added concerning vows, to show who they were that must always necessarily perform their vows, and who not; and these Laws it is said that Moses made known to the heads of the tribes, because they were the men that were according to these Laws to judge, either to bind them to their vows or free them, etc. Vers. 2. If a man vow a vow unto the Lord, or swear an oath, etc.] That is, if a man, to wit, a man of grown years, having power over himself, shall bind his soul with a bond, whether it be only a promise or vow that he hath solemnly made unto the Lord, or whether it be a vow strengthened with an oath, or that he hath sworn that he will do such or such a thing, he shall not break his word, but shall do according to all that proceedeth out of his mouth, that is, he must not fail to do exactly what he hath vowed and sworn to do, and that without delay (for it is also added, Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it) to wit, if it were not an unlawful thing he had vowed or sworn: for vows for the doing of that which it is unlawful to do are not vows binding the conscience; for how can that vow bind men to God, when they vow to do that which God forbids, and will not have done? such as was that of those forty men, Acts 23. 21▪ that had bound themselves with an oath that they would neither eat nor drink till they had killed Paul. Vers. 3. If a woman also vow a vow unto the Lord, and bind herself by a bond being in her father's house, etc.] That is, under his power and command, whether in his house or no; and by the rule of analogy the same exception is to be allowed for sons and servants under their governor's power. As for those last words, in her youth, either they are only added, because it is for the most part in their youth that maids continue in their father's house (for it is not likely that they had power to vow without the consent of their fathers when they had lived unmarried till riper years, and were still under their father sjurisdiction) or else because though their fathers were dead, yet in their youth maids had no power to vow without the consent of their governor's▪ whereas being of full years and at their own disposing they might vow, and were then bound to do what they had vowed. Vers. 5. And the Lord shall forgive her, because her father▪ disallowed her.] Hereby is meant either that the Lord would forgive her rashness in vowing, when she was not in her own power; or rather that the Lord would not impute this as a sin to her, seeing her father refused to let her keep it. Vers. 8. But if her husband disallowed her on the day that he heard it, etc.] This last clause, on the day that he heard it, is added, first, to show that whenever he shall come to hear it he may make her vow void, though it were long after the vow were made; secondly, to show that if he dissembled for a time, and afterwards showed his dislike, though it were the next day after▪ it should be to no purpose. Vers. 9 But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her.] If it were made in her widowhood, she must perform it, yea (say the Hebrews) though she be afterward married, or be turned to her father's house. Vers. 10. And if she vowed in her husband's house, etc.] There being ●o probable reason that can be given, why that which was said before concerning the husbands ratifying or disannulling his wife's vows, vers. 6, 7, 8. should here be repeated again, it is rather to be thought that there is some difference betwixt that which is said there, and that which is added here. Some hold that the Law given vers. 6, 7, 8. is concerning the woman that is only betrothed, and that this here is concerning the woman that is married. But seeing in both places the words are concerning the woman that hath a husband, I see no warrant for this conceit. Either therefore the first is meant of a woman married to a husband, but living still in her father's house, and this of the wife that is gone to her husband's house, which may seem to be employed in these words, And if she vowed in her husband's house; or ●ather the first Law is concerning the wife's vows, that were to be performed in the time of her being under the subjection of her husband, which might be established or made void by her husband, as he pleased. But here the Law speaks concerning vows made by the wives, their husbands yet living, but to be performed after the husband's death; concerning which the Lord gives the same Law, to wit, that the husbands should have power to ratify or disannul them. Women married might be very forward to make large vows what they would do if ever they came to be fre● women again, and then being free might make light of performing their vows under a pretence that those vows were made when they were under the power of their husbands: To prevent this therefore this Law is here added, that in case a woman vowed in her husband's house, if her husband held his peace (as it follows vers. 11.) then all her vows should stand, to wit, even after her husband's death, or after she is made free by divorce; and indeed the very dependence of these words upon that which went before, vers. 9 concerning widows or wives divorced is a strong argument for this exposition. Vers. 13. Every vow, and every binding oath to afflict the soul, her husband may establish it; or her husband may make it void.] These words to afflict the soul, seem to be added to show th● full extent of the former Law, and not by way of limitation or restraint, to wit, that it is in the husband's power to establish or make void very vow of his wife; yea though it be a vow that concerns not the goods of the husband, but only the affliction of her own person by abstinence, fasting, etc. Vers. 15. But if he shall any ways make them void after that he hath heard them, than he shall bear her iniquity.] That is, though the wife hath full liberty to perform her vow, if her husband heard it and did not that day contradict it; yet if afterward the husband shall violently refuse to let her perform it (which however by God's Law he might not do) in this case the wife must not strive against her husband: and why? he shall bear her iniquity, that is▪ the sin shall be imputed to her husband, not to her, that would have kept her promise if she might. CHAP. XXXI. Vers. 2. AVenge the children of Isr●el of the Midianites: afterwards s●alt thou be gathered unto thy people.] Mo●es must not die till the Midianites be spoiled: and that first, for Moses sake that he might be comforted before his death by seeing the Israelites avenged upon their enemies the Midianites, who had been the occasion of so much mischief to them, chap. 25. 1. 6. and so might be the more willing to resign them up cheerfully into the hands of God, who had so lately given proof how tender he was over them, how severe against all those that should seek to hurt them; and secondly, for the people's sake, because if Moses had be●n newly dead, t●ey would not have gone forth happily with such courage against the Midianites, as also because this late experience they had of God's helping t●em against the Midianites might make them the more boldly to enter upon the conquest of Canaan a●ter the death of Moses under the conduct of Joshua. Vers. 4. Of every tribe a thousand, throughout all the tribes of Israel shall ye send to the war.] Considering the multitude of the enemy, with whom they were to encounter (which may be gathered from the riches of the prey, and the death of five kings amongst others that were slain, vers. 8.) and withal how man● hundred thousand fight men of Israel Moses might have sent forth, it would have been a strange course in Moses of his own head only to send forth twelve thousand against such a mighty enemy. And therefore I make no question but Moses received particular directions from God (though it be not expressed) both that he should send out but twelve thousand▪ (thereby to try the faith of the Israelites, and to make God's hand in the victory the more evident) and that they should be equally c●lled out of every tribe, that one tribe might not exalt itself above another for this victory, but that all the glory might be given to God. Vers. 6. And Moses sent them to the war, a thousand of every tribe, them and Phinehas, etc.] Who was sent out as their captain to lead them in this war against the Midianites, it is not here expressed: most probable it is that Joshua, who was so lately appointed of God to succeed Moses in the government, was employed in this service, that so the success of this enterprise might, whilst Moses yet lived, procure him the more respect and honour in the hearts of the people. And indeed had not Joshua been amongst these forces that went out to fight against the Midianites, why is he not mentioned amongst those that went out to meet them at their return, as well as Moses and Eleazar, vers. 13. I know that some hold that Phinehas was their captain, but for this they have no just ground, nor do we any where read that the priests in those times used to go out as captains in the war: Phinehas went out only as one of the priests to encourage the people (as justly it might be expected that he would▪ be zealous in this cause, because of the zeal he had already shown against that Mid●anitish harlot, chap. 25. 6.) and withal to take care of the holy things of the Sanctuary, which they carried with them to the war, as is employed in the following words, where it is said that Phinehas went with them to the war with the holy instruments and trumpets to blow in his hand, where by the holy instruments are meant the ark, with the mercy-seat, and other things appertaining thereto, which they used in those times to carry with them when they went out to war, as a comfortable sign of God's presence amongst them. Vers. 8. And they slew the kings of Midian, etc.] These it seems were formerly vassals to Sihon, and therefore called Dukes of Sihon, Josh. 13. 21. but Sihon himself being now slain, they became it seems absolute kings, amongst whom was Zur the father of Cozbi whom Phinehas slew, chap. 25. 15. Balaam also the son of Beor they slew with the sword.] See the note upon chap. 24. 25. Vers. 10. And they burned all their cities wherein they dwelled, etc.] To wit, lest sloth or covetousness should draw any of the Israelites to hide themselves in these nests, and to take up their rest in this country which God had not allotted them, and neglect the land of Canaan which he had given them. Vers. 13. And Moses, and Eleazar the priest, and all the princes of the congregation went forth to meet them without the camp.] To wit, to congratulate their victory, and withal to put them in mind of cleansing themselves before they came into the camp. Verse. 〈◊〉 And Moses was wroth with the officers of the host, etc.] Phinehas may be here comprehended, though not expressed; yet I rather think that Moses directs his speech to the captains, because Phinehas did chiefly attend upon the holy instruments, vers. 6. and meddled not with the ordering of the soldiers as concerning the saving or not saving those they took captives. Vers. 15. And Moses said unto them, Have ye saved all the women alive?] As if he had said, Whereas ye ought to have saved none, have you saved them all? these are they that ensnared the people, and therefore these above all should have been slain. Vers. 17. Now therefore kill every male among the little ones.] The general rule and law given to the Israelites was, that they should spare all the little ones, the Canaanites only excepted. See Deut. 20. 14. But here because they were to execute God's vengeance upon a people that had brought a great sin, and so consequently a great plague, upon the Israel of God, Moses (no doubt by the special di●ection of God's spirit) gives charge that all the male-childrens should be slain: and so, the more lively thereby to express how detestable that fact of the Midianites was, by slaying the males h●▪ doth as it were seek to root out the very memory of them; not indeed of the whole nation of the Midianites (for in the days of Gedeon we read again of this nation, Judg. 6. 1.) but of these neighbouring Midianites that had done this mischief to the Israel of God. And kill every woman that hath known man by lying with him.] The words in the following verse (where only the women-childrens are appointed to be saved) show the meaning of these words, namely that all who were of years fit for the knowledge of men were slain, and only the women-childrens that were undoubtedly pure virgins were saved alive. Vers. 18. But all the women-childrens that have not known a man by lying with him keep alive for yourselves.] To wit, to make them servants, or to take them for wives, as they should see cause; for being children they might bring them up in the knowledge of the true God. Vers. 19 And do ye abide without the camp seven days, etc.] See chap. 19 11, 12. etc. Purify both yourselves and your captives, etc.] When the heathens were taken captives in the wars by the Israelites, and so became their lawful possession, even they also became unclean by touching the dead, and were to be purified. Vers. 20. And purify all your raiment, and all that is made of skins, etc.] To wit, of the spoils which ye have taken. Because all the garments and other spoils which they had taken had either touched dead bodies, or had been in the houses of the slain, or at least had been touched by those that were unclean by the dead therefore t●ey were all to be esteemed legally unclean, and were to be purified according to the law. See chap. 19 14, 16, and 22. Vers. 21. This is the ordinance of the Law which the Lord commanded Moses, etc.] We do not find all the particulars formerly expressed in those laws that were given, chap. 19 concerning the purifying of those that were unclean by the dead; and therefore the meaning of these words of Eleazar I conceive to be only this, that God had given Moses an express commandment concerning these things, which he therefore, as the Lords high priest, was to make known to them, and to see they were observed. Vers. 27. And divide the prey in two parts, etc.] This law concerning the dividing of the prey into two equal parts, the one for those that went out to the war, and brought away the spoil, the other for the rest that stayed at home, was most just and equal; first, because they that stayed at home were as willing to have gone forth as those that went, and therefore it was not fit that those which were culled out for that service should therefore carry away all the prey: and secondly, because they that went forth to the war were but twelve thousand, and so one half of the prey being divided among them, they had far greater shares (as it was fit they should) than the other could have, who were about six hundred thousand men, and had the other half divided amongst them. Vers. 30. And of the children of Israel's half thou shalt take one portion of fifty, etc.] As there was respect had to the men that hazarded themselves in the war in dividing the prey, their twelve thousand having full as much allotted them as the six hundred thousand had that stayed at home; so also in levying a tribute for the Lord: for whereas those that went forth to war paid but one in five hundred, as is noted before, vers. 28. the children of Is●ael that stayed behind paid one in fifty, as is here expressed; and so accordingly the smaller levy out of their hal● that w●nt to the war was given to Eleazar, vers. 29. that is, to him and the ●est of the priests (who because they were so few had therein a liberal share) and the greatest levy out of the people's half was given to the Levites, b●cause they were many: the Levites had one in fifty, the priests one in ●ive hundred, and so the same proportion was observed here that was observed in their tithes, to wit, that the priests had but the tenth of their tithes. Vers. 32. And the booty, being the rest of the prey which the men of war had caught, etc.] The booty which was now to be divided is here called the rest of the prey which the men of war had caught, either because some of the persons they had taken were slain since their coming home, to wit, all the male-childrens and the women, vers. 17. or el●e because some of the cattle had been slain for the soldiers to eat in their return home; or else in respect of the gold and silver and other spoils, whereof there was no tribute levied. Vers. 47. Even of all the children of Israel's half Moses took one portion of fifty, etc.] To wit, six thousand seven hundred and fifty sheep, seven hundred and ●wenty beefs, six hundred and ten asses, and three hundred and twenty women-childrens. V●rs. 49. Thy servants have taken the sum of the men of war which are under our charge, and there lacketh not one man of us.] Hereby God showed, that it was his work rather than theirs, that the enemy was now vanquished; and withal the Israelites were encouraged to fight the residue of the Lords battles, by this evidence of God's power and care to protect them. Vers. 50. We have therefore brought an oblation,— to make an at onement for our soul before the lord] That is, for our lives which God hath spared, and that there may ●e no plague amongst us (according to that, Exod. ●0. 12. When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the Lord) wherein also it is likely they had respect unto their sin in sparing the women, vers. 14, 15, 16. Vers. 53. For the men of war had taken spoil every man for himself.] That is, besides the cattle above named, which was brought to the common stock, they had gotten every man for himself very rich spoils of jewels, bracelets, chains, etc. and of these they brought now an offering to the Lord. CHAP. XXXII. Vers. 1. WHen they saw the land of Jazer, and the land of Gilead, that behold the place was a place for cattle, etc.] In these words we have the cause that moved the Reubenites and Gadites to desire that they might dwell without Jordan. Jazer was a city taken awhile before from the Amorites, chap. 21. 32. and Gilead was also a mountain of the Amorites, which had many ●ities, half whereof were given to the sons of Gad, and the other half to the sons of Manasseh, see vers. 40. and Deut. 3. 12, 13. Both were full of rich pasture-grounds, and so the fitter for feeding cattle (whence it is that God promising to feed his people Israel▪ signifieth the goodness of their pasture by comparing it to Bashan and Gilead, Mich. 7. 14. Feed thy people with thy rod, the stock of thine heritage▪— Let them seed in Bashan and Gilead as in the days of old▪ and Jer. 50. 19 I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Epraim and Gilead) and therefore these tribes desire this land for their portion, because they had by far the most cattle. Vers. 3. Ataroth▪ and D●bon, and Jazer, and Nimrah, etc.] There was an Ataroth within the land of Canaan, Josh. 16. 2, 7. but this was without Jordan. Nimrah here mentioned is called also Bethminrah, vers. 36. and Nimrim, Esa. 15. 6. and it was afterwards given to the sons of Gad, Josh. 13. 27. and so also Shebam is vers. 28. of thy chapter call●d Shibmah, and Beon is called Baalmeon, and Jer. 48. 23. Bethmcon, and Josh. 13. 17. Beth-Baalmeon. Vers. 4. Even the country which the Lord smote before the congregation of Israel, etc.] The chief drift of these words is to persuade Moses to allot their habitation in this country, which they had already conquered, by alleging how convenient it would be for them in regard that they had the greatest store of cattle, and this was a country very fit for the keeping of cattle. But withal another thing there seems to be employed in these words, the country which the Lord smote before the congregation of Israel, namely, that the Lord had destroyed the inhabitants of this country, that they might take it for a possession, and that therefore it was to be esteemed a part of the promised land, though it were not within Jordan; nor were they to be blamed for desiring to have their portion there, the land being so fit and convenient for them. And indeed even this country without Jordan was the possession of the Amorites; for Sihon was King of the Amorites, verse▪ 33. and the land of the Amorites was promised to Abraham, Gen. 15. 16, 21. Vers. 5. If we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan.] It may be that their first intention was, according as these words imply, and as Moses understood them, to desire that they might stay there where they were, though afterward upon Moses displeasure they offer more equal conditions: yet I rather think that their meaning was never other, then as afterward they explained themselves, to wit, that they desired to have the land without Jordan for their inheritance, and that they might not be carried over Jordan to be seated there, but that they never meant to forsake their brethren till they had also driven out the inhabitants of Canaan; and that first, because this conceit of staying behind was so unjust, that they could not but know that it would exceedingly enrage all the other tribes against them; and secondly, because in their answer to Moses, vers. 10. they discovered so presently how far they were from desiring to leave their brethren, and to stay behind them. Vers. 12. Save Caleb the son of Jephunneh the Kenezite▪ etc.] So called, because he was of the posterity of one Kenaz, of the tribe of Judah, 1. Chronicles 4. 13, 15. Vers. 16. And they came near unto him, and said▪ 〈…〉 build sheepfolds here for our cattle, etc.] If in their first request made unto Moses their desire was that they might not go any further, but might stay where they were, it is most probable that, moved with that which Moses had said, and withal fearing le●t the other tribes should be enraged against them, they withdrew themselves to consult about it, and then returned to proponnd these more equal conditions to him. But because there is no mention made here of any such advising together amongst themselves, but rather the words seem to imply that they did presently address themselves to make this reply, we may with better ground think (as is noted before upon vers. 5.) that they never meant any such thing in their former request to Moses; and therefore perceiving how far he had mistaken their words, they now presently replied more fully to make known to him what it was they desired: It is true, say they, we meant to leave our cattle and our children behind us (and it will be no little ease to us in our marching forward that we are rid of so great an encumbrance) and to that end we purpose to build sheepfolds here for our cattle, and cities for our little ones, that is, to repair and fortify those cities of the Amorites in this country which lie now ruinated; but for ourselves, we purpose to go along with them, and never had any thought to stay behind. Vers. 17. But we ourselves will go ready armed before the children of Israel, etc.] That is, though we desire to have this land assigned to us for our portion, and intent to leave our wives, children, and cattle here behind us, yet we ourselves will go ready armed along with them, yea before the children of Israel, that is, so far we are from shrinking away from our brethren, that being rid of our cattle and carriages we shall be ready, if it be thought fit, to go in the forefront, and to expose ourselves to the greatest danger. This is the full scope of this reply which the Reubenites and Gadites made to Moses. Yet withal we must note, that though they tendered themselves to go along with their brethren, yet their meaning was only, that so many of them should go as should be thought requisite for their aid against the inhabitants of Canaan: for we cannot think but that they meant to leave garrisons behind them for the defence of their wives and children, and for the guarding of the country, in case any of the neighbouring nations should invade the land when they were gone; and so we see they did, for Josh. 4. 13. it is expressly said, that there went of these tribes along over Jordan with their brethren only about forty thousand armed men, whereas in the tribe of Reuben alone there was above forty thousand fight men, chap. 26. 7. Vers. 18. We will not return unto our houses until the children of Israel have inherited every man his inheritance.] The performance whereof, see Josh. 22. 3, 4. Vers. 19 For we will not inherit with them on yonder side Jordan, etc.] This is another condition they propound, to wit, that if this may be granted them, they will not look after any share in the land of Canaan, but rest satisfied with the portion now allotted them here. Vers. 20. If ye will go armed before the Lord to war, etc.] Here Moses, upon the conditions they had propounded, as he now understood them, grants them their desire; and to make sure that they did rightly understand one another, he repeats the conditions, If, saith he, ye will go armed before the Lord to war, that is, if you will go armed before the ark, the sign of God's presence, that so you may aid your brethren in their wars against the Canaanites, and will go all of you armed over Jordan before the Lord, until he hath driven out his enemies from before him, etc. that is, if all that go over Jordan will continue with your brethren until they have subdued the land, and driven out the Lords and their enemies, than afterwards ye shall return, and this land shall be your possession before the Lord, that is, ye may then safely come back again hither, and shall have, as ye desire, this land for your lot and portion, and that with the Lords good liking and approbation. And indeed that Moses made them not this answer without direction from the Lord, we may gather from those words of his to the Reubenites and Gadites, Deut. 3. 18. The Lord your God hath given you this land to possess it. Vers. 29. Then ye shall give them the land of Gilead for a possession, etc.] Gilead here is put for the whole country on that side Jordan. Vers. 33. And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh, etc.] Some Expositors hold that this half of the tribe of Manasseh did at first join with the children of Reuben and Gad in suing for a portion in this land, though they were not expressed, vers. 1. But because there is no mention hitherto made of them, we may rather think that either the children of Reuben and Gad did not at first desire all the land which they had conquered on that side Jordan to be given to them, and so their request being granted them, the remainder of that land was given to half the tribe of Manasseh, who are here therefore joined with the other two tribes; or else if at first the Reubenites and Gadites did desire the whole land, yet when Moses came to grant their request, he reserved a part of the land on that side Jordan for certain of the sons of Manasseh, and that because they by a particular expedition had vanquished that part of the land, and had driven thence the Amorites, as is expressed vers. 39 Vers. 34. And the children of Gad built Dibon, etc.] See the note upon vers. 16. Vers. 38. And Nebo, and Baalmeon, their names being changed.] That is, amongst other cities they built and repaired Nebo, and Baalmeon, & when they had finished them they gave them new names; and it is not without probability thought that the reason why they gave these cities new names was, because Baal and Nebo were names of their idol-gods (Bel boweth down, Nebo stoopeth, saith the prophet, Isa. 46. 1.) and happily the rather, because of that branch of God's law, Exod. 23. 13. Make no mention of the names of other gods, neither let it be heard out of thy mouth. It is true indeed that these cities are after this in other places of Scripture called still Nebo and Baalmeon; but we know that this is usual to call cities, whose names are changed, sometimes by the new and sometimes by their old names. Vers. 39 And the children of Machir the son of Manasseh went to Gilead and took it, etc.] This is here inserted, to show the reason why Moses giveth part of this land to the tribe of Manasseh, who made no suit for it, as the Reubenites and Gadites did, to wit, because it did in a manner belong to them, they having formerly won it with their swords. Vers. 40. And Moses gave Gilead unto Machir, and he dwelled therein,] That is, half mount Gilead; for the other half was given to the sons of Reuben and Gad. Deut. 3. 12. 13. Half mount Gilead, and the cities thereof, gave I unto the Reubenites and Gadites. And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh. Vers. 41. And Jair the son of Manasseh went and took the small towns thereof, and called them Havoth-Jair.] That this Jair was of the tribe of Judah, and only the son of Machir, the son of Manasseh, by his mother side, s●ems evident in 1. Chron. 2. 21. 22. And afterward Hezron went into the daughter of Machir, the f●ther of Gilead whom he married when he was threescore years old, and she bore him Segub. And Segub begat Jair, who had three and twenty cities in the land of Gilead: but because he joined with those of Manasseh in taking these villages, he is reckoned here the son of Manasseh, as if he had been one of that tribe; yet there might be also a Jair of the tribe of Manasseh. CHAP. XXXIII. Vers. 1. THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies, etc.] Which were about six hundred thousand men, beside women and children, and much mixed people with them, Exod. 12. 37, 38. and they journeyed in several 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 journal of the Israelites travels from Egypt to the land of Canaan, wherein are set down not all the several places the Israelites came to, or all their several removes from one place to another, but all the several stations of their journeys, that is, the several 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 wilderness to the land of promise▪ this express description of the names of their several stations being a strong evidence of the certainty of this story: and s●condly, that here in a short compass, as in a little map, by the mention of the several places where such things were done, they might be put in mind of the rebellion of their fathers, of God's severity in chastising them for their rebellion, but especially his goodness and faithfulness to the seed of Abraha●, notwithstanding the many provocations wherewith they had provoked him to displeasure against them. Vers. 3. And they departed from Ramese in the first month, etc.] Whither they assembled by direction of Moses from all parts of the land of Go●hen. Vers. 4. For the Egyptians buried all their firstborn 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 firstborn. Upon their gods also the Lord executed judgement.] See the note upon Exod. 12. 12. Vers. 6. And they departed from Succ●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 Pihahiroth, etc.] A narrow passage between two ledges of mountains, into which being entered, 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 traveled three day's journey from the red sea through the wilderness without any water, and finding the waters here very bitter, they began to mutiny against Moses; but God sweetened the water with a tree, Exod. 15. 23. Vers. 11. And they removed from the red sea, and encamped in the wilderness of Sin.] So called from Sin a city in Egypt, over against which this wilderness lay. Hither they came a just month after their departure from Ramese. In this wilderness they murmured grievously for want of food, and God gave them quails, and reigned manna from heaven, which was still continued till they came into Canaan. Vers. 14. And they removed from Alush, and encamped at Rephidim, etc.] 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 sons, and the counsel he had of Jethro for the government of the people. Vers. 15. And they departed from Rephidim, and pitched in the wilderness of Sinai.] Hither they came the beginning of the third month, Exod. 19 1. and stayed there till the twentieth day of the second month 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 take● suddenly away for offering strange fire, and the people first numbered, and then ordered in their several 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 ●lesh; God again sent them quails, yea for a month together, in great abundance, whereon they surfeited and died 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 leprosy, Numb. 12. Vers. 18. And they departed from Hazeroth, and pitched in Rithmah.] Which was i● the wilderness 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, etc.] Their Moseroth is called Moserah, and Bene-jaakan, Beroth-bene-jaakan, as likewise in the next verses Horhagidgad 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 Edom's land, 1. Kings 9 26. See also 1. Kings 22. 48. Vers. 36. And they removed from Ezion-gaber and pitched in the wilderness of Zin, which is Kadesh.] That is, at Kadesh in the wilderness of Zin. Here Miriam died, 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 Edom's 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 stung with fiery serpents, and the brazen serpent was by God's appointment erected for their help. Vers. 45. And they departed from Limb 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, etc.] See the note upon chap. 26. 55. Vers. 55. Those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, etc.] That is, they shall be continual snares, seducing you out of the right way, and withal will be vexing and troubling you, and so will mischief you both in soul and body. Vers. 56. Moreover, it shall come to pass that I shall do unto you as I thought to do unto them.] That is, destroy you, and root you out of the land. CHAP. XXXIV. Vers. 3. THen your South quarter shall be from the wilderness of Zin, etc.] God within Jordan▪ and showeth the bounds of it on every side: first, that his people might see his bounty & providence, who had given them so large 〈◊〉 good a land; secondly, that they might know punctually how far they were to proceed in their conquests and where to stay; thirdly, to strengthen their faith, and to assure them that God had marked out that their dwelling for them; fourthly, that according to these bounds and limits they might now make a division of the land. In these words of the third verse, the description of Canaan's bounds begins with the South quarter, and he draws along the South border from the East to the West: for the wilderness of Zin lay at the very East end of this South border, in the corner where it joined with the East border, and so from thence it is said that though the South border went on by the coast of Edom, yet th● beginning of it Eastward was in the wilderness of Zin, right against the South end of the salt sea, that is, the lake of Sodom, called also the dead sea, because it had no fish or living thing in it (of which see the note upon Gen. 14. 3.) and going by the coast of Edom it turned from the South, vers. 4. that is, inward towards Canaan, to the ascent of Akrabbim or Maalchakrabbim, Josh. 15. 3. and so passed on to Zin, that is, toward the city Zin, whence the adjacent wilderness had its name, and there turned inward again from the South to Kadesh-barnea, and so went forward again to Hazaraddar (which Josh. 15. 3. is reckoned as two places Hezron and Addar) and so it passed unto Azmon (yet Josh. 15. 13. there is added that it fetched a compass to Karkaa and so passed on to Azmon) and from thence it fetched a compass again, and went on to the river of Egypt, that is, the river called Sihor, Josh. 13. 3. and so went out at the sea, that is, the Mediterranean or Midland sea, called in the next verse, the great sea, to wit, with respect to those lakes of Sodom and Genezareth in the land of Canaan, which were also called seas. And this was the West end of the South border. Vers. 6. And as for the Western border, you shall even have the great sea for a border.] Thus the borders of the land are carried about from South to North, this midland sea from the South to the North being the West border; and so again it turneth about afterwards from the West to the East, which was the North border. Vers. 7. From the great sea you shall point out for you mount Hor.] That is, it went along from the midland sea to mount Hor. Now this was not the mount Hor where Aaron died, which was Southward in the edge of Edom's land, chap. 33. 37, 38. but another mountain on the North side of Canaan, and it is thought by some to be the same that is elsewhere called Lebanus, and by others that which in by Josh. 13. 5. is called mount Hermon.▪ Vers. 8. From mount Hor ye shall point out your border unto the entrance of Hamath.] That is, from Hor, this your North border of the land shall strike right forward to the entrance of Hamath (a city called, A▪ mos 6. 2. Hemath the great) and so forth on to Zedad, and thence to Ziphron, and so it shall end at Hazar-enan. Vers. 10. And ye shall point out your East border from Hazarenan to Shepham, etc.] That is, your East border (which turns again from the North to the South where at first it began) shall go strait on from Hazar-enan to Shepham (called 1. Sam 30. 28. Siphmoth) and so to Riblah on the East side of Ain, and so thence it shall go along by that land that lies Eastward of the sea of Chinnereth (which is called the lake of Gennesareth, Luk. 5. 1. and the sea of Galile●, or, Tiberias, John 6. 1.) and so thence to Jordan, and so shall end at the salt or dead sea, vers. 12. Vers. 17. These are the names of the men which shall d●v●de the land unto you, Eleazar the priest, etc.] Eleazar amongst the rest is appointed to have a hand in this work of dividing the land, first, as a type of Christ, to show that by him they enjoyed that promised land, but especially that by him we come to have entrance into the heavenly Canaan, he being therefore gone before that he might prepare a place for us; secondly, that if any difficulty did arise he might ask counsel for Joshua after the judgement of Urim according to that Numb. 27. 21. thirdly, because the priests and the Levites, though they had no inheritance as the other tribes, yet were they to have cities and suburbs; fourthly, because that this whole business might be sanctified to them, it was to be begun with prayer, and ended with thanksgiving, Col. 3. 17. Thus also was that prophecy fulfilled concerning the Israelites coming to Canaan in the fourth generation, Gen. 15. 16. Eleazar being indeed the fourth from Levi, who went with Jacob into Egypt. Vers. 19 Of the tribe of Judah, Caleb the son of Jephunneh, etc.] The tribes are no where else named in the order here observed, and therefore it is most probable that God did purposely thus name them here, in the very same order as they should inherit the land, their inheritance abutting one upon another, as their names are here joined together, to make it the more evident that they were allotted their portions by the wisdom and providence of God. CHAP. XXXV. Vers. 2. COmmand the children of Israel, that they give unto the Levites, of the inheritance of their possession, cities to dwell in, etc.] Thus that which Jacob did at first threaten as a curse against Levi, Gen. 49. 7. I will divide them in Jacob, and scatter them in Israel, is turned into a blessing, and their reproach changed into a matter of honour and dignity: for they are now dispersed into several cities through the whole kingdom (where they dwelled, unl●sse it were when they went in their courses to serve in the tabernacle) that they might be as God's watchmen, standing in so many watchtowers, to look to the people, to instruct them continually in the law of God, and to keep them from being corrupted either in doctrine or manners. But this and other places do almost fully satisfy that the whole cities and their suburbs, afterward set apart for their dwelling, were entirely the Levites possession, and divided amongst them, and that no man else could challenge any propriety in them, whence is that Levit. 25. 32, 33, 34. Notwithstanding the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time. And if a man purchase of the Levites, than the house that was sold, and the city of his possession shall go out in the year of Jubilee: for the houses of the cities of the Levites are their possession among the children of Israel; yet withal I think it most probable that others dwelled with them in houses hired or bought of them (for how else could they live without the help of men of other professions, at least such as were their servants?) and that these might live, as the townsmen do in our Universities, under a civil government amongst themselves, to which some apply that, Ezra. 2. 70. So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethini●s, dwelled in their cities, and all Israel in their cities. However clear it is that the fields and villages belonging to these cities, which were without the suburbs, belonged to others, as is manifest in Hebron, which was given to the priests, and yet the land without the suburbs, to wit, the houses without the walls and the fields belonging thereto, were given to Caleb, Josh. 21. 11, 12. And they gave them the city of Arbah, the father of Anak, which city is Hebron in the hill country of Judah with the suburbs thereof round about it. But the fields of the city and the villages thereof gave they to Caleb the son of Jephunneh, for his possession. Vers. 4. And the suburbs of the cities which ye shall give unto the Levites, etc.] There seems to be a manifest contradiction betwixt that which is said in t●is fourth verse, concerning the measure of the suburbs of the Levites cities, and that which is said in the following verse: for here it is plainly said that the suburbs of the cities should reach from the wall of the city, and outward a thousand cubits round about, and then in the next verse it is said that they should measure from without the city, on each side, two thousand cubits, the city being in the midst, and that this should be to them the suburbs of the cities. To reconcile this seeming contradiction there are several answers given by Expositors, some holding that the suburbs were but a thousand cubits on each side of th● city, but then from the outermost part of the suburbs on one side, as one the East side, to the outermost part of the suburbs on the other side, to wit, on the West (the city in the midst not being measured) there were two thousand cubits. Others again holding that the fourth verse speaks of the length of the suburbs from the wall to the outmost part of them, which was a thousand cubits, and that the fifth verse speaks of the circumference of the suburbs in the four quarters on each side the citle, which was in each quarter two thousand cubits. But first, because it is plainly said, vers. 5. that they should measure two thousand cubi●s on each side, East, West, North, and South; and secondly, because the fifth verse speaks of cubits to be measured from without the city, and the fourth verse speaks of cubits to be measured from the wall of the city, therefore I conceive the truest answer is, that each city of the Levites had without the walls three thousand cubits, the first thousand were for houses, barns, garners, stalls for cattle, gardens, etc. which is that which we usually call the suburbs of a city, of which Moses speaks in the fourth verse; and then the other two thousand cubits, which were without these, were for pasture for their cattle, and these are meant in the fifth verse, and are reckoned as a part of their suburbs. Vers. 6. And among the cities which ye shall give unto the Levites, there shall be six cities for refuge, etc.] These cities of refuge are assigned out of the Levites cities rather then out of any other, first, because the honourable esteem and respect of the Levites would cause the places to be the more inviolably observed; secondly, because it was presumed that the priests and Levites above others would be careful not to protect wilful offenders in places appointed to be Sanctuaries only for the innocent; thirdly, that this might be a figure of the sufficient shelter which Christ's priesthood should yield unto poor sinners, that in faith should fly to him as their Sanctuary. In Deut. 4. and Josh. 20. we may see what cities of the Levites were set apart for this purpose, to wit, first, Bezer of the Reubenites, secondly, Ramoth in Gilead of the Gadites, thirdly, Golan in Basan of the Manassites (the●e three Moses separated, Deut. 4. 41, 43.) fourthly, Kadesh in Galilee in mount Naphtali, fifthly, Shechem in mount Ephraim, and sixthly, Kiriath-arba (which is in Hebron) in the mount of Judah; and these Joshua separated, Josh. 20. 7. Before these cities of refuge were appointed, it seems the altar only was a kind of Sanctuary to those that fled to it: whence is that, Exod 21. 14. But if a man come presumptuously upon his neighbour to slay him with guile, thou shalt take him from mine altar, that he may die. But afterward these cities were the chief Sanctuaries, and yet they were only to be Sanctuaries to those that killed any man unwittingly, and therefore they were not to receive any man till he professed his innocency in this regard, Josh. 20. 4. And when he that doth flee unto one of those cities, shall stand at the entering of the gate of the city, and shall declare his cause in the ears of the Elders of that city; they shall take him into the city unto them, and give him a place that he may dwell among them: and purposely they chose such cities as lay at an equal distance in the several parts of the land, that no man driven to use them might have too far to go, lest so happily he should be overtaken by the revenger of blood before he could recover the Sanctuary. Vers. 12. And they shall be unto you cities for refuge from the avenger, etc.] That is, the next kinsman to the man flain, who was by the law allowed to put the murderer to death, vers. 19 but not him that killeth a man unawares; yet lest he should in his rage kill such a one, let there be cities, saith the Lord, of refuge for such. Vers. 14. Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, etc.] There was no inequality in this, because the portion of the two tribes and a half without Jordan reached as far in length as theirs in the land of Canaan, though it were nothing so broad. And besides, it is most probable that those in the land of Canaan near Jordan might fly to the cities of refuge without Jordan, if they were nearer to them then the others, yea and if the Lord enlarged their coasts, and gave them all the land, they were to add three cities more, Deut. 19 8, 9 Vers. 16. And if he smite him with an instrument of iron so that he die, he is a murderer, etc.] That is, purposely and presumptuously: for otherwise if he killed a man with an instrument of iron unawares, not thinking to hit him, he was not to be slain, vers. 22, 23. for this is only added, because a man may strike his neighbour purposely with his fist, etc. of which he may die, and yet not be a murderer, because he may not happily intend his death. But lest therefore under this pretence wilful murderers should think to escape, the Lord gives these following Laws, and this in the first place, that if it were proved that he did it willingly he must not think to escape by saying that he meant not to kill him: for if he struck him with an instrument of iron (whatever it be) or with a stone, or hand-weapon, wherewith in any probability a man may be killed, it shall be presumed that he intended hi● death, etc. Vers. 19 The revenger of blood himself shall slay the murderer, etc.] That is, though the revenger of blood be but a private person, yet he shall slay the murderer, that is, he may slay him, he shall have liberty to do it, and shall not be accounted guilty of murder if he doth slay him (yea some think he was bound to do it) when he meeteth him he shall slay him, that is, he shall not need to bring him before a Magistrate, etc. but he may slay him himself. And this is added to show how necessary cities of refuge were, to wit, because the avenger of blood having this power from God might otherwise abuse it, and in the heat of blood fall upon a man that killed unawares, unless this course were taken to have the Magistrate a judge in the cause. Neither need it seem strange (as to some it doth) that private men should be allowed thus to meddle with the sword of justice: for a man being otherwise a private man, no Magistrate, being thus armed with power from God, is for the time to be esteemed as a Magistrate, more than a private man. Vers. 20. But if he thrust him of hatred, etc.] Here is another case given wherein the Magistrate should adjudge a man a murderer, yea though he struck him only with his hand, or with some little stone, or some other thing which was no way likely to kill him: for even in this case if it be proved that he lay in wait for him, or that he did it in prepensed malice, or lived before in open enmity or hostility with him, by whatever means he kill him he shall be adjudged a wilful murderer; for there is a difference made here betwixt enmity and sudden displeasure. Vers. 21. The revenger of blood shall slay the murderer when he m●eteth him.] See the note upon vers. 19 Vers. 24. Then the congregation shall judge between the slayer, and the revenger of blood, etc.] That is, if a man that had killed another fly to the city of refuge, the avenger must then go and desire justice against him, the Levites must bring him to the congregation where the man was slain, and then if he found a murderer, the congregation, that is, the Magistrates, shall give him up into the hands of the avenger; but if they found it, as we call it, chance-medley, than they sent him back to the city of refuge. Vers. 25. And he shall abide in it unto the death of the high priest, etc.] Even a man that killed another unwittingly was to live a while as a man banished from his family and friends, both to show how hateful the shedding of man's blood is to the Lord, and withal to prevent further mischief, that the avenger be not urged nor provoked with the sight of him: and the period appointed for his continuance in the city of refuge was till the death of the high priest, and that doubtless that this releasing of men exiled by the death of the high priest might be a shadow of our freedom and redemption by the death of Christ. Vers. 27. He shall not be guilty of blood, etc.] The Lord here freeth the avenger from punishment, if he found the man out of the city of refuge, and killed him, not as allowing his fact, but by this to make the slayer the more careful to observe this law of keeping within his city of refuge. CHAP. XXXVI. Vers. 1. ANd the chief fathers of the families of the children of G●lead, etc.] Because the Lord had formerly ordered that Zelophehads daughters should have that portion of the land assigned to the tribe of Manasseh which their father should have had for his share, had he lived, the children of Gilead (who were of that tribe) considering that if they married into any other tribe, this part of their land would be quite alienated from their tribe, they came now and showed what inconvenience might follow upon this; and because it was their tribe that was now likely to receive detriment by the alienation of Zelophehads portion, therefore they made it their suit that some order might be taken to prevent this mischief. Vers. 2. The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel, etc.] As if they should have said, To what purpose was this, if now our lot shall be diminished, and a part of it wholly alienated to another tribe? yea by like accidents the portion of every tribe may in time be changed and disturbed, and so all at length may come to confusion, and the very end of Gods appointing every tribe to have their portion apart by themselves may be quite made void. Vers. 4. And when the Jubilee of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received, etc.] The drift of these words is to put Moses and the Princes in mind, that whereas by the law of God at the year of Jubilee (which was every fiftieth year) whatever land was sold away out of the tribe should return to the tribe, and that law of the Jubilee seemed purposely intended to prevent the confusion of the inheritance of the tribes, the very end of this law by such marriages as these would be quite disannulled. Vers. 5. And Moses commanded the children of I●rael▪ according to the word of the Lord, etc.] That is, having asked counsel of God, he answered them as God had commanded him. ANNOTATIONS On the fifth book of MOSES called DEUTERONOMIE. CHAP. I. THese be the words which Moses spoke unto all Israel, on this side Jordan, etc.] Most Expositors hold that the chief drift of this first verse is to show the places where Moses repeated and explained the law of God to the Israelites: which is indeed the main subject of this last book of Moses, & therefore it is called Deuteronomie, or the second declaration of the Law. The main objection against this is, that it is here said that Moses spoke these words, In the plain over against the red sea, between Paran, etc. for the plain over against the red sea was far from the plains of Moab where Moses repeated the law, and so also Paran and Hazeroth, which are both here mentioned, were places far Southward from the place where Moses now was, through which the Israelites had long since passed, Numb. 12. 16. And indeed they that thus understand this place have no other way to avoid this objection, but by saying either that the word Zuph, which our Translatours understand to be the red sea, is not meant of the red sea, but of a flaggy place by the sides of Jordan towards the wilderness, the Hebrew word Zuph signifying flags, such as grew by the sea or rivers sides, Exod. 2. 3. or else that the plains of Moab are here called the plain over against the red sea, because they lay opposite to the red sea, though a great way off from it. Others again, and methinks very probablic, do otherwise conceive of the drift of these words, namely, that the time when and place where Moses repeated the law is set down afterwards, vers. 3, 4, 5▪ and that the drift of these two first verses is to show, that the laws, which Moses did now repeat and explain to the Israelites in the plains of Moab, were no other but the very same for substance which he had formerly given them at Sinai, or in several places as they traveled through the wilderness from the red sea to the land of Canaan, only now they were collected into one body, and repeated together in the plains of Moab, because all that were of age and judgement when the law was first given were now dead, and a new generation that was now to enter Canaan was sprung up in their room: and so the plain over against the red sea, Paran, and other places are here named, either as pointing out the several places whe●e in their peregrination these following Statutes had been first given them; or at least as the bounds of that huge tract of ground through which they had passed, wherein ●od had spoken to the Israelites that came out of Egypt these things which are now repeated together to their posterity. Vers. 2. There are eleven day's journey from Horeb by the way of mount Seir unto Kadesh-barnea.] If the aim of the foregoing verse were to show the place where Moses repeated the Laws of God to the Israelites (which many Expositors conceive, as is before noted) than we may well think that the aim of these words may be to show that it was no wonder though the plains of Moab, where the Law was repeated by Moses, be there called the plain over against the red sea, to wit, because however the Israelites, through God's judgement upon them, were forty years in going from the red sea to those parts, yet the way of itself was not so long, for it was but eleven day's journey from Horeb to Kadesh-barnea. But if the foregoing verse be meant of the places where the Laws were first given that were now repeated by Moses, than I conceive this clause is added as a topographical description of the extent of that wilderness where these Laws were at first given; and withal to imply that it was not the length of the way, but their rebellion against God, that made them wander so long in the wilderness, that there was now none left alive, but that younger brood that had not heard these Laws when they were first given. Vers. 3. And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke unto the children of Israel, etc.] To wit, a little before his death; for he died in the twelveth month. Vers. 4. And Og the King of Bashan which dwelled at Astaroth in Edrei.] That is, after he had in Edrei slain Og, which dwelled at Astaroth; for in Edrei he was slain, Numb. 21. 33. and they were both cities in Ogs' land, Josh. 13. 31. Vers. 6. Ye have dwelled long enough in this mount.] For there they had continued well nigh a full year. See the note upon Numb. 10. 11, 12. Here the Law was given, but now they were called thence, to journey towards Canaan, the figure of their heavenly inheritance by faith in Christ; which may put us in mind that the Law is not for men to continue under but for a time, till they be fitted for Christ, Gal. 3. 16, 17, 18. Now this readiness in God to have presently given them the possession of the land Moses doth tell them of, as a motive to make them believe the more confidently that God would now give it them, and to make them the more careful to observe these Laws of God, which now he meant to rehearse unto them. Vers. 7. Turn you, and take your ●ourney, and go to the mount of the Amorites, etc.] In these following words the Lord did then set forth the bounds of the promised land which he persuaded them to enter, beginning with the mount of the Amorites in the South side or border where they were then to enter the land, and then adding the sea side, which was their West border, Numb. ●4. 6. and then Lebanon was a mount on the North part of the land; and then last of all the great river Euphrates, which was their Eastern bound in the utmost extent without Jordan, and so ●arre Solomon reigned. See 1. Kings 4. 21. Vers. 9 And I spoke unto you at that time, saying, I am not able to bear you myself alone, etc.] That is, about that time: for this motion he made by the counsel of Jethro, and commandment of the Lord, before they came to Horeb, Exod▪ 18▪ 14, &c▪ and here he repeats it, to let them see how tenderly careful he always was of the welfare of this people, which must needs make his present counsel and exhortations the more prevalent with them. Vers. 11. The Lord God of your fathers make you a thousand times so many mo● as ye are, etc.] Having professed that he was not able to bear the burden of the government alone, because they were so many; lest they should suspect that he envied their number or did in the least degree grudge as it, he interposeth these words, The Lord God of your fathers make you a thousand times so many more as ye are, etc. Vers. 13. Take ye wise men and understanding, etc.] See Exod. 18. 25. Vers. 15. And officers among your tribes.] That is, under-officers of several sorts, such as executed the magistrates Laws. Vers. 17. For the judgement is Gods.] This is added as a reason why the Judges ought not to be respecters of persons, nor fear the face of any man whatsoever, because the judgement is Gods, that is, the judges represent God's person, and sit in his seat, and God speaks and judges by them, and therefore they should judge no otherwise than God would do; and when they judge unjustly they dishonour God, and forget how able God is to defend them who●e work they do. Vers. 18. And I commanded you at that time all the things which ye should do.] He gave them all the Laws delivered here in Horeb, and taught the Judges their duty in more full manner than is here expressed. Vers. 19 We went through all that great and terrible wilderness, which you saw by the way of the mountain of the Amorites.] That is, the way which leadeth to the mount of the Amorites. Vers. 23. And the saying pleased me well, etc.] That is, their desire that spies might be sent before them: yet it seems he enquired whether God would have it so, who approved, or at least permitted it, Numb. 13. 1. for prudent policy (so it be not mixed with unbelief) doth well beseem God's people. Yet it may be this request of theirs proceeded from distrustful fears; and if so, then God gave way to them herein to harden and punish them for their unbelief. Vers. 25. And they took of the fruit of the land in their hands, etc.] As grapes, pomegranates, figs, Numb. 13. 23. And said, It is a good land which the Lord our God doth give us.] Moses expresseth not here at first the discouraging words of the timorous spies, but only that wherein they agreed with Caleb and Joshua concerning the goodness of the land, because this which was confessed should have been more prevalent with the people to have heartened them to go on, than their tales of the strength of the people and their cities to beat them off. Vers. 31. The Lord thy God bore thee as a man doth bear his son, etc.] This word implies, first, God's assistance in carrying them through unpassable difficulties, the way they could not in their own strength have overmastered, but God by his almighty power bore them, as when a father takes up and carries his child in his arms; secondly, it implies his bearing with their perverseness and rebellions: and this concerning Gods fatherly love to them, and care over them, he opposeth to that desperate speech of ●heirs, vers. 27. Because the Lord hated us he hath brought us forth out of the land of Egypt, etc. Vers. 35. Surely there shall not one of these men of this evil generation see that good land, etc.] Though Moses prayed for them, Num. 14. 13.— 19 and the Lord pardoned them that they were not then destroyed, Numb. 14. 20. yet he swore that they should not come into the promised land. Vers. 36. Save Caleb the son of Jephunneh, he shall see it, and to him will I give the land that he hath trodden upon, etc.] See Josh. 14. 9 Vers. 37. Also the Lord was angry with me, for your sakes, etc.] For the people provoked his spirit, whereupon he spoke unadvisedly with his lips, Psal. 106. 32, 33. So then these words are not added to justify himself, and to cast all the blame upon them, but only to show how by their rebellion he also was involved in sin, and brought to do that which was so displeasing to God. Yet there is another exposition which may seem most probable, the Lord was angry with me for your sakes, that is, because I did that in my unbelief and impatience, which was likely to be prejudicial unto you, as those words which God there used imply, Numb. 20. 12. because ye believed me not to sanctify me in the eyes of the children of Israel. And so this passage seems here inserted only by the way, having spoken how God had sworn that they should not set foot in Canaan, he adds (as in a parenthesis) this sentence of the like nature pronounced against himself for their sakes. Vers. 39 Moreover your little ones, which ye said should be a prey, etc.] In these words thus repeated there is couched an encouragement for the Israelites to whom Moses at present spoke. Vers. 44. And the Amorites which dwelled in that mountain came out against you, and chased you as bees do.] Which being angered use to come out in great swarms, and to pursue them with strange eagerness and fury; whence is that also of the Psalmist, They compassed me about like bees, Psal. 118. 12. Vers. 46. So ye abode in Kadesh many days, according unto the days that ye abode there▪] To wit, a long time, as appears by the number of the days that ye abode there. Thus many Expositors conceive that this clause is to be taken as spoken indefinitely, that according to the number of the days they abode there it is manifest they abode there many days. But others very probable understand it thus, that as they stayed there a long time before the return of the spies, so they stayed there again a long time after; yea some ●ake it more particularly, that as they stayed there forty days whilst the spies searched the land, so accordingly they stayed as many days more after the return of the spies: and others again conceive it is meant of the whole time of their wand'ring after this in the wilderness, to wit, that in the fourtieth year they were gotten no farther than Kadesh, and so wandered up and down forty years according to the number of forty days wherein they searched the land, and so that this alludes to that, Numb. 14. 34. CHAP. II. Vers. 3. YE have compassed this mountain long enough, turn you Northward.] Hitherto they had traveled Southward from Kadesh-barnea to the red sea; now they were commanded to turn again Northward toward Canaan, not the way they went before by Kadesh-barnea, but between the coasts of Edom on the one hand, of Moab and Ammon on the other, so to enter into Canaan through Sihon the Amorites land. Vers. 4. Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir, and they shall be afraid of you etc.] This clause, and they shall be afraid of you, is prefixed before the following charge that they should not meddle with the Edomites, as a hint to give them warning not to encourage themselves by their fear to set upon them; and withal the charge given them that they should not meddle with the children of Esau, is limited to those children of Esau which dwell in Seir, purposely to exclude the Amalekites, whom God had commanded them to destroy, Exod. 17. 14. and yet the Amalekites were also the children of Esau, Gen. 36. 12. Vers. 6. Ye shall buy meat of them for money, etc.] Hereby it is evident that the Israelites did not eat manna only in the wilderness, but other meat likewise when they were where other meat could be gotten. Vers. 7. For the Lord thy God hath blessed thee, etc.] Three arguments there are couched in these words whereby Moses is to persuade the Israelites not to wrong their brethren the Edomites in the least thing whatsoever; first, because the Lord had blessed them, that is, he had prospered them so that they were able to pay for that which they had occasion to desire of them: secondly, because the Lord's eye was upon them to take care of them in their travels through the wilderness (for that is the meaning of those words, He knoweth thy walking through this great wilderness) so that having God to watch over them, they need not seek to supply themselves in an unlawful way: and thirdly, because they had found this true already for forty years together, and therefore might the more securely rest upon God, These forty years the Lord thy God hath been with thee, thou hast lacked nothing. Vers. 9 I have given Are unto the children of Lot for a possession.] Are was a chief mountain, and the city thereon the royal city in the Moabites land, Numb. 21. 15, 28. and so it is put here for the whole country. Vers. 10. The Emims dwelled therein in times past, a people great, and many, and tall as the Anakims.] By interpretation, terrible ones. God's hand must needs be acknowledged in driving out such giants before the Moabites, which happily is alleged here, first, as an evidence that God had given them that land, which was not therefore to be taken from them by the Israelites; and secondly, as an encouragement to the Israelites: for if God had done this for the Moabites, much more might they expect that he would do it for them. Vers. 20. The Ammonites call them Zamzummims.] That is, presumptuous wicked ones. See the note on verse 10. Vers. 23. And the Avims which dwelled in Hazerim, even unto Azzah, the Caphtorims, etc.] The Caphtorims here mentioned are the Philistines, or else some other people that joined with the Philistines, and drove out the Avims which dwelled in Hazerim, that is, the land of the Philistines, and possessed their country▪ See Amos 9 7. and Jer. 47. 4. and Gen. 10. 13, 14. Vers. 26. And I sent messengers out of the wilderness of Kedemo●h, &.] There was a city of that name in Sihons' country, Josh. 13. 18. and chap. 21. 37. near to which lay this wilderness where Israel now was when they sent this ambassage to Sihon with words of peace, which was according to the Law after given, Deut. 20. 10. and was done now to make the destruction of the Amorites the more just and inexcusable. See the note upon Numb. 21. 21, 22. Vers. 28. Only I will pass through on my feet.] We will ask nothing of thee gratis, but only this, that we may pass through thy country. Vers. 29. As the children of Esau which dwell in Seir, and the Moabites which dwell in Are did unto me.] For though the children of Esau denied them a passage through their country, which was the nearest way, Numb. 20. ●0, 21. yet when they turned aside, and went along by their coast in the outskirts of their country, they permitted this, and withal the people afforded them meat for their money, as is evident by this place, so it seems it was too with the Moabites. Indeed some couceive that they only allowed them a passage through their country, but refused them provision, which they ground upon that place, Deut. 23. 3, 4. But I rather think the meaning of that place is, that they did not come forth to meet the Israelites with bread and water, as those use to do that wish good success, and rejoice in the welfare of the people to whom they bring it; for this they might fail in, and yet the people might sell them provision as they went along: and therefore for any thing we read elsewhere it may well be that the Moabites did also suffer the Israelites to pass through the skirts of their country, and did sell them meat and water for their money; though it is true indeed that afterwards, when the Israelites had destroyed Sihon and Og, and their people, fearing lest they should do the same to them, because the land of the Moabites bordered upon these countries, they together with the Midianites assayed both by open violence and secret treachery to do them all the mischief they were able, Numb. 22. 1, etc. Vers. 34. And utterly destroyed the men, and the women, etc.] This doubtless they did by the special command of God; and it was much according to the Law afterwards given them, Deut. 20. 16. Vers. 36. And from the city that is by the river.] To wit, Are, Numb. 21. 15. Vers. 37. Only unto the land of the children of Ammon thou camest not, nor to any place of the river Jabbock, etc.] To wit, on the outside of Jabbok, which was the border of the Ammonites, Josh. 12. 2. with whom God had charged them not to meddle, verse 19 so likewise by the cities of the mountains here are meant those cities of the Ammonites which were in that mountainous country which lay beyond Jabbok, of which Moses had said before, that the bord●r of the children of Ammon was strong▪ Numb. 21. 24. It is indeed said, Josh. 13. 24, 25. that Moses gave unto the tribe of Gad half the land of the children of Ammon; but that is meant of the land which was now in the possession of Sihon King of the Amorites, though it had formerly belonged to the children of Ammon, till Sihon took it from them; for with the land which was in the possession of the Ammonites at this time, the Israelites did not meddle, as is here fully expressed. CHAP. III. Vers. 2. ANd the Lord said unto me, Fear him not, etc.] Because this King was a giant of such a formidable stature, vers. 11. therefore the Lord doth particularly encourage his people not to be afraid of him. Vers. 4. Threescore cities, all the region of Argob, the kingdom of Og in Bashan.] As if it had been said, There were amongst others 60. cities which we took in the region of Argob, a province or shire in Bashan, and therefore it is called the region of Argob which is in Bashan, 1. Kings 4. 13. Vers. 5. All these cities were fenced with high walls, gates, and bars, etc.] The strength of this country is here thus described, both thereby the better to set forth the mighty power of God, who had subdued so strong a country before them; and withal to put them in mind how safely they might rely upon God still for the time to come against their strongest enemies. Vers. 9 Which Hermon the Sidomans call Sirion, etc.] Some Expositors conceive that the mount here spoken of is the same that is elsewhere called mount Gilead; and o●hers, that which is elsewhere called L●banus; however evident it is that in the Scripture it is called by five several names, to wit, Hermon, Sirion, and Shenir here, and then Zion, Deut. 4. 48. and Hor, Numb. 34. 7. and that partly, because by divers people it was diversely named, and partly, with respect to divers parts of this mountain, which had several names; and hence it is that, Cant. 4. 8. Shenir and Hermon are mentioned together as distinct mountains. Vers. 11. For only Og the King of Bashan remained of the remnant of giants.] That is, there was none left of that gigantine race in the kingdom of Bashan but Og only. That there were many other giants at this time in other places is most evident: for immediately after the Israelites en●●ed Canaan Caleb drove out of Hebron Sheshai and Ahiman and Tal●ai the children of Anak, Josh. 15. 14. Yea in David's time there were many giants, as Goliath, whom David slew, Ishbi-benob, and divers others, 2. Sam. 21. 16. etc. But this is spoken only of the country of Bashan. Behold, his bedstead was a bedstead of iron: is it not in Rabbath of the chil-of Ammon?] How this bedstead (which was made of iron, that it might be strong enough to bear his huge mass●e body) should come to be in Rabbath the chief city of the Ammonites, being not expressed, we cannot say; sufficient it is that thither it might be conveyed by many several means, as it might be taken in some war between the Ammonites and this King, and so kept as a glorious Trophic of their victory; or it might be given as a present to the Ammonites, and so kept as a strange memorial of the huge stature of thi● King of Bashan. Nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.] That is, the common cubit of an ordinary man. Now the cubit of a man being usually a foot and half, according to this measure his bed was four yards and a half long and two yards broad. Vers. 13. And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manass●h, etc. See Numb. 32. 39, 40. Vers. 14. Jair the son of Manasseh took all the country of Argob, etc.] See Numb. 32. 41. Vers. 17. Chinnereth even unto the sea of the plain, even the salt sea, under Ashdoth Pisgah Eastward.] What the sea of Chinnereth was, which is mentioned here as a part of the bound of that land which was given to the Reubenites and Gadites, you may see in the note upon Numb. 34. 11, 12. As for Ashdoth Pisgah, we see vers. 27. that Pisgah was a hill, and so Ashdoth Pisgah was after the name of a city there adjoining in Reubens land, Josh. 13. 20. at the foot of this hill. Vers. 23. And I besought the Lord at that time, etc.] To wit, after all these things before related, when the Lord bade him go up into a mountain and see the land, Numb. 27. 12. then did Moses entreat the Lord earnestly that he might go into the land of Canaan, as knowing that his threatenings are many times conditional, and therefore it might be the Lord would be entreated by him. Vers. 24. O Lord God, thou hast begun to show thy servant thy greatness, etc.] There is here an argument drawn from former mercies to move God to go on, and to perfect the mercy begun. Vers. 25. I pray thee let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.] There is much arguing amongst Expositors to find out what that goodly mountain is whereof Moses here speaks, some understanding it of one mountain, some of another: but I conceive that it is the land that lay next beyond Jordan, which they might see from the place where the Israelites now were, that is here called that goodly mountain, that is, that goodly mountainous country; and that then he adjoins, & Lebanon, (which was in the farther part of the land of Canaan) to imply that he desired to see the land quite through. Vers. 26. But the Lord was wroth with me for your sakes.] See the note upon chap. 1. 37. Vers. 27. Get thee up into the top of Pisgah, etc.] See the note upon Numb. 27. 12. CHAP. IU. Vers. 1. NOw therefore hearken, O Israel, unto the statutes, etc.] They that will have a difference put betwixt the two words here used, statutes and judgements, say that by statutes or ordinances are meant those laws which taught the service of God, called by the Apostle ordinances of divine service; and by judgements those laws that concerned their duties towards men, and the punishment of transgressors. As for the promise of life made here to those that kept these laws, see the note▪ upon Levit. 18. 5. Vers. 6. Keep therefore, and do them; for this is your wisdom and your understanding in the sight of the nations, etc.] Seeing other Nations did always deride and despise the Jews way of worshipping God, and made a mock of their whole religion, it may seem strange why Moses should here say that their keeping of God's laws should be counted their wisdom and understanding in the sight of the nations. But for this we must theref o'er know that the drift of these words is only to show that the laws which God had given them were so just and righteous, that all men, unless they should wilfully close their eyes, must needs acknowledge them to be such; and that even the very heathen, if ever they came to hear and know their laws, must needs in their consciences think so of them, and would (if ever their eyes were truly opened to judge of things) admire the wisdom and understanding of this people above that which was in other nations. Vers. 7. For what nation is there so great, who hath God so nigh unto them, etc.] That is, in that which only makes a nation truly great and honourable, namely, the special interest they have in God, there is no nation under heaven to be compared unto ours, who have God always dwelling amongst us, as is evident by the miraculous signs of his presence with us; always ready at hand to hear our prayers, and so to protect and defend us from all evils, as the strange miracles and wonders he hath wrought for us these many years do evidently prove. Vers. 11. And ye came near, and stood under the mountain, and the mountain burnt with fire, etc.] All these things are here repeated, to convince and assure the people that the laws he now speaks of were given of God, and not of his devising, and therefore the more carefully to be regarded. Vers. 12. And the Lord spoke unto you out of the midst of the fire, etc.] Moses here addressing his exhortation to dissuade the people from idolatry, he puts them in mind how that when the Lord at Sinai gave them his law they saw no similitude, only they heard a voice, and that God spoke unto them out of the midst of the fire, which was indeed purposely done thereby to signify unto the people that the glory of God was incomprehensible, and that there was no drawing nigh unto God to behold him with bodily eyes. Vers. 14. And the Lord commanded me at that time, to tea●h you statutes and judgements, etc.] That is, besides the ten commandments written by the Lord himself, he at that time also gave me other statutes and judgements, which he commanded me to teach you. Vers. 15. Take ye therefore good heed unto yourselves, etc.] Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry, in these words he implies how prone man's nature is to this sin, charging them to be jealous of themselves in this regard, and to watch diligently over themselves, lest they should be drawn away into this gross and brutish fin. Vers. 19 Which the Lord thy God hath divided unto all nations under the whole heaven.] Moses speaking here against worshipping the sun, moon, and stars, and then adding this clause, which the Lord thy God hath divided unto all nations under the whole heaven, he doth therein imply with what admirable wisdom God hath disposed these lights in several parts of the heaven, whereby the sun, moon, and stars do according to their several stations give light sometimes to one part of the earth, sometimes to another; and some stars do only shine in some parts of the world, and others to other parts. B●● withal the chief drift of this clause is, to show what a baseness of mind it 〈◊〉 be in God's people to worship such things as are given for servants unto all men, even to infidels and heathens. Vers. 20. But the Lord hath taken you, and brought you forth out of the iron furnace, etc.] This is added to imply in what a special tie they were bound to be careful above other people not thus to dishonour God: first, because God had redeemed them out of the iron furnace, that is, the furnace wherein iron is melted; and so Egypt is called, to set forth the miserable and cruel oppression which there they underwent, enough to dissolve the spirits of the stoutest, and to have wasted and consumed any people: and secondly, because having thus redeemed them out of Egypt, he had taken them to himself as a people of inheritance, that is, his own people purchased for himself, upon whom▪ this blessing should remain from generation to generation. Vers. 21. Furthermore the Lord was angry with me for your sakes, etc.] This is added, first, to set forth the wondrous care that God took of them, who was angry with Moses for their sakes, because he did not sanctify the Lord in the eyes of the children of Israel, Numb. 20. 12. secondly, to manifest God's love and mercy to them, granting them that favour which he denied his servant Moses, to wit, of carrying them into that good land of Canaan; thirdly, to give them a hint how careful they had need to be to walk uprightly with God, who was so far displeased with him because of his infidelity. Vers. 24. For the Lord thy God is a consuming fire, even a jealous God, etc.] The Lord is here called a consuming fire, because of his exceeding great indignation against his people when they provoke him by their rebellions, and because when he resolves to take vengeance on them, he doth many times consume and destroy th●m, even as the fire burns up all that stands in its way; and again, he is called a jealous God, with respect unto the covenant which he made with his people, wherein he had taken them to be his spouse, and had engaged himself to be as a husband to them, and so was as jealous of having the worship due only to him to be given to any creature, as husbands use to be of their wives dealing falsely with them: and Solomon, we know, saith of jealousy, that the coals thereof are coals of fire, which hath a most vehement flame, Cant. 8. 6. Vers. 25. When thou shalt beget children, and children's children, and shalt have remained long in the land, etc.] That is, be not secure and bold to sin, because you are therein settled; for if you do, God will soon cast you out again. Vers. 26. I call heaven and earth to witness against you, etc.] This obtestation of heaven and earth may be understood of God and the Angels in heaven, and men on earth. But I rather conceive it to be meant of the dead and unreasonable creatures, and that hereby is employed, first, that as surely as there was a heaven and an earth, so surely should they perish from off the land; secondly, that the bruit creatures were not so stupid as they, if notwithstanding all these warnings given them they should nevertheless go after strange gods. Vers. 34. Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, etc.] The miracles and wonders which God wrought in Egypt are here called temptations, because he did thereby try both the Egyptians, to see whether they would be won to yield to him, and let the people of Israel go; and the Israelites, to see whether they would be won to ●ear the Lord, and to trust in him, who had done so great and wonderful things for them. Vers. 37. And because he loved thy fathers, therefore he chose their seed after them, etc.] Not for any thing which he saw in you, or in your fathers, did he choose you to be his peculiar people, but of his own free grace and love, and from that love of his it was merely that he brought thee out of Egypt in his sight, that is, the eye of his providence being still fixed upon them, even as a father causes his child to go before him, that he may keep his eye upon him, and no● suffer him to fall into any danger. Vers. 44. And this is the law which Moses set before the children of Israel, etc.] He means that which hereafter followeth: this therefore is a preface to the next chapter, where the repetition of the laws beginneth. Vers. 49. And all the plain on this side Jord●● Eastward, even unto the sea of the plain, etc.] See chap. 3. 17. CHAP. V. Vers. 1. ANd Moses called all Israel, and said unto them, etc.] That is, all the elders and chief of the people. It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them: But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel, vers. 21. it is said that they called for all the elders of Israel, so it was here. Vers. 3. The Lord made not this covenant with our fathers, etc.] That which Moses here speaks of is that which he made with the Israelites at Horeb, when he gave them the law, as is expressed in the former verse, The Lord, (saith he) made not this covenant with our fathers that is, with our fathers in Egypt▪ or it may be meant of the Patriarches Abraham, and Isaac, and Jacob (even including all from Adam unto Moses, yea and all their ancestors before the giving of the law at Horeb) but with us, that is, us his people whom he brought out of Egypt, even us who are all of us here alive this day, that is, not only with those who then were living at the giving of the Law, but since dead in the wilderness, but even with us their posterity who are all alive this day. Now for the understanding of this we must know that though the covenant of grace, which God made with the Israelites when he brought them out of Egypt, was one and the same for substance with that which he had made before with their fathers, and though it was much alike too in regard of the outward dispensation, both being delivered in a way suitable to the days of the old Testament (which was common to both) to wit, under dark promises, types and ceremonies; yet first, because the Lord did more fully and more clearly make known unto them at Horeb the tenor of the covenant than he h●d ever done unto their fathers, partly by giving them many more signs and shadows of the promised Messiah, and the good that was to be had in him, as the tabernacle, the ark, the mercy-seat, and the priesthood, etc. and partly by giving them a written law containing a perfect summ● of all that God required of them; and secondly, because he then entered into covenant with them as a body politic, a people whom he had separated from all other nations to be his peculiar people, prescribing them an outward form of government, laws and statutes, to which they consented to submit themselves therefore Moses tells them that the Lord did not make this covenant with their fathers: and hence it is also that the Apostle saith the law was after the covenant in Christ, Gal. 3. 17. And of this special mercy afforded them above their father's Moses puts them here in mind, to make them the more careful to keep God's laws. Vers. 4. The Lord talked with you face to face in the mount, etc.] To wit▪ when he gave them the ten commandments following, vers. 6. then the Lord talked with them face to face, that is immediately by himself and not by a messenger: and indeed this was not without a special mystery: for the ten commandments being a renewing and repeating of the covenant of works to be performed by every man in his own person, therefore the Lord delivered these laws himself, and there was no Mediator betwixt him and the people; whereas the other laws, which were afterwards given them, containing many shadows of Chri●t, in whom God had made a covenant of grace, were therefore delivered to Moses, and by him to the people, Moses standing as a Mediator betwixt God and them. But of this phrase of Gods speaking to them face to face, see also the note upon Exod. 33. 11. Vers. 5. I stood between the Lord and you at that time, etc.] That is, after God had out of the fire spoken the ten commandments, I was glad to stand as a Mediator betwixt the Lord and you. Vers. 12. Keep the Sabbath-day to sanctify it, etc.] In Exod. 20. 8. it is Remember the Sabbath-day to keep it holy; so likewise some other small differences there are, which are not worthy the questioning, the substance being exactly the same. Vers. 15. And remember that thou wast a servant in the land of Egypt, etc.] In this fourth commandment, as it was delivered by the Lord from mount Sinai, the world's Creation and Gods resting on the seventh day was mentioned as a main ground of it, Exod. 20. 11. but here Moses repeating this commandment omits that, and presseth their deliverance out of Egypt as a chief reason of Gods enjoining them to sanctify this day, Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, etc. therefore the Lord thy God commanded thee to keep the Sabbath-day. And indeed though the Lords resting on the seventh day at the world's Creation was the main gro●nd of the sabbaths first institution, yet their deliverance out of Egypt might be the reason why th● Lord did now insert this amongst other the commandments which he gave in charge to the Israelites, and that in these respects: first, because by their redemption out of Egypt they were bound to consecrated themselves wholly to God's service as his peculiar people, whereof the holy employment of the Sabbath might be a notable memorial and sign; and secondly▪ because of that particular charge of suffering their servants to rest on the Sabbath-day, their former bondage in Egypt being a strong inducement to move them to take pity of their servants, and this enjoined rest of their servants, being a good memorial to put them in mind of their bondage in Egypt. Vers. 21. Neither shalt thou desire thy neighbour's wife, etc.] Exod. 20. 17. God first forbids the coveting of our neighbour's house, and then next the coveting of his wife; here contrarily the coveting our neighbour's wi●e is sirst forbidden, and then afterward the coveting of his house, etc. so that they that would divide this last commandment into two, as the Papists do, cannot justly say which is the ninth commandment, and which is the tenth▪ because one branch of it is first in Exodus, and another is first here in Deuteronomie; and we cannot think that Moses would pervert the order of the ten commandments. Vers. 22. And he added no more.] That is, he spoke no more unto the people but these ten commandments immediately by himself, the rest he spoke unto Moses, and then Moses told it them, and that because they desired it should be so; which Moses relates largely in the remainder of the chapter, to convince them that they had no cause to give less regard to the other statutes, which Moses delivered them from Gods own mouth. But yet withal these words may imply the perfection of the decalogue or ten commandments, to wit, that the Lord hath therein given us such a perfect sum of the moral Law, that there is nothing farther to be added to it. And he wrote them in two tables of stone, etc.] See the note upon Exodus ●1. 18. Vers. 24. We have seen this day that God doth talk with man, and he lives, etc.] In these words they confess that they had heard God talking with them▪ and were for all that alive; and yet in the next words in the following verse they add, Now therefore why should we die? for this great fire will consume us; whereas rather one would think that from their present safety, after they had heard God talking with them, they should have encouraged themselves against all fear for the time to come. But for this I answer, that in these first words they speak of their present safety as a matter of wonder, and thence infer, that though they had escaped this danger for the present, yet the very terror of it would kill them if God did thus still reveal his will to them, and therefore desired that Moses might receive from God what was farther to be said, and then he might deliver it to them. And indeed this is still the work of the Law, to scare men, and drive them to seek for a Mediator betwixt God and them. Vers. 26. For who is there of all ●lesh that hath heard the voice of the living God?] That is, what man is there that ever heard God speaking out of the midst of the fire (as we have done) and yet lived? Moses useth here the word flesh, speaking of men, because that implies the frailty of man's condition, which is the cause why men are not able to endure to hear God speaking to them in such majesty and glory. CHAP. VI Vers. 1. NOw these are the commandments, the statutes, and the judgements, etc.] Here Moses entereth upon the explanation of the first commandment of the ten before rehearsed, chap. 5. Vers. 6. And these words which I command thee this day shall be in thine heart.] That is, they shall be imprinted in thy mind, thou shalt acquaint thyself with them, and lay them up in thy memory and mind, as travellers do the directions that are given them for the finding of their way, that so upon all occasions thou mayst know what thou art to do, and mayst not be to seek. Vers. 8. And thou shalt bind them for a sign upon thine hand, etc.] See the note upon Exod. 13. 16. Vers. 13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name, etc.] That is, when thou hast a calling to swear, thou shalt swear by the name of God, and not by any creature whatsoever it be. Vers. 15. For the Lord thy God is a jealous God among you.] There are two arguments included in these words, whereby Moses dissuades them from going whoring after other Gods: first, because their God was jealous of having this honour given to any but himself, concerning which see the note upon chap. 4. 24. and secondly, because their God was ever amongst them (as being every where present) observing all their ways, and therefore their idolatries could not be hidden from him. Vers. 16. Ye shall not tempt the Lord your God as ye tempted him in Massah.] Men are said to tempt God, when they will not rest in that truth concerning God revealed in his word, but will needlessely make experiments whether he be so just, wise, faithful, etc. as in his word he is said to be: which may be done, first, by wilful sinning, as it were trying whether he be omniscient, etc. Act. 5. 3. secondly, by needless rushing upon any danger without a calling, Mat. 4. 6, 7. thirdly, by requiring a sign needlessely, and out of a false dissembling heart, only to see whether such a miracle can be wrought or no, Mat. 16. 1. Luke 11. 16. fourthly, by prescribing God when and how he shall perform his promises, which limiting of God proceeds from infidelity; and thus they tempted God in Massah. See Psalm. 78. 41. Vers. 25. And it shall be our righteousness, if we observe to do all these commandments, etc.] Thus the Law requires the righteousness which is by works, but the Gospel speaks otherwise, Rom. 10. 5, 6. Neither yet is it the purpose of Moses that the Israelites should look to be exactly righteous by the exact fulfilling of the Law; but the Law is only here used as a schoolmaster to bring them unto Christ, Gal. 3. 24. Moses propounding to them this righteousness of the Law, that they, finding how impossible it was for them to attain this righteousness of the Law, might thereby be brought to seek after that righteousness which is by faith; and withal to let them know that though the Lord was pleased to make a covenant of grace with them, and to receive them as justified in and through the righteousness of a Mediator, yet there was also a personal inherent righteousness required of them as the necessary effect of the righteousness of faith, which consisted in the sincere and careful observation of all these Laws, which however it must needs be weak and imperfect, yet in and through their Mediator God would accept it. CHAP. VII. Vers. 1. WHen the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, etc.] In Gen. 15. 19 there are ten nations mentioned whose land God there promised to Abraham's posterity; and here Moses speaks but of seven nations, and one of these too, to wit, the Hivites, are not reckoned there: so that there are four nations named there of whom there is no mention here, to wit, the Kenites, the Kenizites, the Kadmonites, and the Rephaims. But at this difference we need not stumble; for it was now many hundred years since that promise made to Abraham, in which time there might be great alterations amongst the nations that inhabited this land, and so happily those nations mentioned there and not here were at this time united in one with some of these seven nations, and besides happily the nations mentioned there and not here are those which in david's and Solomon's time became tributaries to the crown of Israel, and so included in that promise made to Abraham; which yet were never cast out before the Israelites, and therefore not named here by Moses. Vers. 3. Neither shalt thou make marriages with them, etc.] Under this prohibition by necessary consequence marrying with all other idolatrous nations is likewise forbidden them; and therefore we see that Ezra bewailed the marriages which the people of God had made with other idolatrous nations as well as these here mentioned, to wit, the Ammonites, Moabites, and Egyptians, Ezra. 9 1, 2. Vers. 5. Ye shall destroy their altars, and break down their images, and cut down their groves, etc.] Chap. 12. 3. there is also express mention made of b●rning their groves too. Vers. 10. And repayeth them that hate him to their face, to destroy them, etc.] This phrase implies that God would as openly, as manifestly oppose and fight against those that hate him for their destruction, as they did impudently and openly oppose God: impudent sinners do as it were seek to outface God, Psal. 73. 9 and God is said to repay them to their face, when he sets himself against them in this their impudence, and confounds them so that themselves shall plainly see that the Lord hath set himself to oppose and confound them. Also hereby may be employed that God should confound them in this life, even whilst they were opposing and outfacing the Lord, whence the second clause may seem to be added by way of explaining the first, he will not be slack to him that hateth him, he will repay him to his face. Vers. 15. And will put none of the evil diseases of Egypt (which thou knowest) upon thee.] That is, the Lord will not lay upon you any of those dangerous and noisome diseases wherewith it is well known to you that he punished the Egyptians for your sakes, such as were those boils mentioned Exod. 9 10. and the pestilence, vers. 15; or wherewith you know the inhabitants of that country were usually troubled, such as that called the botch of Egypt, Deut. 28. 27. See also the note upon Exod. 15. 26. Vers. 16. Neither shalt thou serve their Gods, for that will be a snare unto thee, etc.] That is, a cause of thy-ruine, it will bring judgements upon thee from which thou wilt no way be able to free ●hy self. Vers. 20. Moreover the Lord thy God will send the hornet among them, etc.] Against whom the strength and multitude of these nations shall be no defence. See the note upon Exod. 23. 28. Vers. 24 There shall no man be able to stand before thee, until thou have destroyed them.] All this is promised upon condition of their obedience to God; for when they obeyed not God's command, we read afterwards of many of these nations that were too strong for them. S●e Josh. 15. 63. and 17. 12. and Judg. 1. 34. Vers. 25. Thou shalt not desire the silver or gold that is on them, etc.] This may be meant either of the plates of silver and gold wherewith their idols of wood and brass were usually covered over; or else of the chains, bracelets, jewels, garments of silver or gold wherewith they were wont to deck and trim up their idols, Esa. ●0. 32. yea and under this all other ornaments of their idols, though not of gold and silver, are comprehended. Because the Israelites might out of covetousness think that so they destroyed the idols themselves, they might reserve the gold and silver that was about them, and yet be blameless, the Lord, the better to show how he detests idolatry, forbids them here the reserving of any of the gold and silver that was upon the idols of the land, and to that end chargeth them not to meddle with it, no not to desire it, but utterly to consume that together with the idols themselves▪ jest, saith ●e, thou be snared therein, that is, les● by doing otherwise thou becomest guilty before God, and so shouldst draw down judgement upon thyself. Vers. 26. Neither shalt thou bring an abomination into thy house, lest thou be a cursed thing like it, etc.] That is, devoted to destruction as that was▪ to wit, for reserving a polluted and accursed thing which should have been destroyed. For it is a cursed thing.] That is, a thing separated from men's use, and devoted either to destruction, as the idols and ornaments thereof here mentioned; or at the Lords appointment to be carried into his treasury, as some conceive the gods of Jericho were, because it is said, Josh. 6. 19, 24. that the silver and gold which was in that city was brought into the Lord's treasury. CHAP. VIII. Vers. 2. ANd thou shalt remember all the ●ay which the Lord thy God led thee, etc.] To make the Israelites the more careful to obey the commandments of God, Moses wills them here to remember all the way which the Lord their God had led them these forty years in the wilderness, that is, all that befell them in that way, to wit, both their affliction wants and troubles on the one side, and their comforts blessings and deliverances on the other, adding withal that thus the Lord had carried them through many troubles, though not intending to cast them off, that he might thereby humble them, and prove them whether they would keep his commandments or no; and so to know what was in their heart, that is, by this trying of them to discover what was in their hearts, to wit, the infidelity, and inconstancy, and stubbornness of their hearts: for indeed as the fire will try gold from brass, so will afflictions discover whose hearts are upright towards God, and who are falsehearted▪ and not such as in prosperity they seemed to be, and much vild corruption will show itself in troubles which before did never appear. Vers. 3. That he might make thee know that man doth not live by bread only, etc.] The meaning of this is, that God brought them to want bread, and then supplied that want with manna from heaven, that he might thereby teach them, that though God had appointed bread and such like food to be the ordinary means of sustaining man's life, yet it was not that alone that did sustain men, but the word, that is, the decree and command of God: in so much that as bread cannot nourish us except God commands a blessing on it, so on the other side he can command any thing else to nourish us as well as bread, as they had seen in the manna wherewith God had said them many years; yea he can keep men alive without food a long time together, as he did Moses, Elijah, and our Saviour Christ, whereupon he retorted this place of Scripture upon the devil, when he tempted him to turn stones into bread, Mat. 4. 4. Vers. 4. Thy raiment waxed not old upon thee, neither did thy foot swell these forty years.] These are two other miraculous effects of Gods provident care over them, by the mention whereof Moses stirs them up to the obeying of God's Laws. The first is, that their garments were not the worse for wearing, at least they grew not threadbare or torn in forty years wearing, concerning which this is also particularly added, Deut. 29. 5. that their shoes (which were most likely to wear out with their continual travelling) did not wax old upon their feet. To make this good there are some Expositors do add concerning those that were young when they came out of Egypt, that their garments did miraculously grow as ●●●ir bodies grew. But there is no necessity of forging thus more miracles than are expressed, and that because those that out-grew their garments might be supplied with the garments of such as died in the wilderness, and then the garments they left off might serve those that grew to their stature. The second is, that their feet did not swell, notwithstanding their continual travels, & that because their sho es waxed not old▪ under which also some think is included the health of their bodies in general (unless in case when they were extraordinarily stricken with sickness because of some rebellion against God) to which they apply that of the Psalmist, there was not one feeble person among their tribes, Psal. 105. 37. Vers. 5. Thou shalt also consider in thine heart, that as a man chasteneth his son, so the Lord thy God chasteneth thee.] That is, out of love, with a gentle hand, and with a purpose to do thee good thereby; and this Moses adviseth the Israelites to consider in their hearts, first, because unless this be well thought upon, afflictions would overwhelm the heart with sorrow; and secondly, because the serious consideration both of God's severity in correcting his own dear children, and his compassion in doing it in a fatherly manner might well work in them a filial fear and endeavour to obey God in all things whatsoever, whence it is that he adds those words in the next verse, Therefore thou shalt keep the commandments of the Lord thy God, etc. Vers. 9 A land whose stones are iron, and out of whose hills thou mayest dig brass, etc.] That is, a land wherein their is abundance of mines, iron mingled with the stones, or as plentiful as stones, and brass to be digged almost out of every hill. Vers. 14. Which brought thee forth out of the land of Egypt, from the house of bondage.] This concerning their deliverance out of Egypt is here inserted, first, that by putting them in mind of their poor original, when they were bondslaves, he might prevent their pride, whereof he had given them warning in the foregoing words; and secondly, that by the remembrance of so great a mercy they might be rendered the more careful to observe his commandments. Vers. 15. Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water.] Concerning these fiery serpents, see the note upon Numb. 21. 6. That which is added here concerning the drought of those places through want of water, is either added to set forth their exceeding straits and danger in those places where there were fiery serpents and scorpions, because being bitten with those venomous creatures they became thereby extremely thirsty, and yet had no water to quench their thirst, & so consequently their miraculous preservation in those dangers; or else rather to make way to that which followeth concerning Gods fetching water for them out of the rock of flint, for it was but only in some places of the wilderness where they had no water. Vers. 16. Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, etc.] This last clause, that he might humble thee, etc. hath respect principally to the afflictions mentioned before, verse 15. wherewith they had been exercised in the wilderness; yet I see not but that Gods feeding them with manna, mentioned in the words immediately foregoing, might also be said to have been done for the humbling of them, because nothing is more effectual to humble the hearts of sinners than the great and extraordinary mercies of God, if duly considered. And that he might prove thee, to do thee good at thy latter end.] That is, afterwards, at last. God doth humble and prove his children by afflictions, that afterward he may both bestow those blessings which they wanted upon them, to wit, when by their former want they have learned how to prise them, and also, that he may cause them to bring forth the quiet fruit of righteousness. See Heb. 12. 11. CHAP. IX. Vers. 1. Hear, O Israel, thou art to pass over Jordan this day, etc.] Three things must be noted for the understanding of these words: first, that by this day here is not meant the very day of their passing over Jordan, but only that the time was now come that ere long they were to pass over Jordan, and to enter the land of Canaan; for in the Scripture day is often used for time, as 2. Cor. 6. 2. Now is the accepted time, now is the day of salvation: secondly, that by possessing nations greater and mightier than themselves is meant the possessing of the land of those nations: and thirdly, Moses here puts them in mind of the wonderful strength of the inhabitants, purposely to prevent all thoughts of vanquishing them by their own strength, and that when they had overcome them they might be sure to ascribe all the glory to God; as is evident by the inference he makes upon this, vers. 3. Understand therefore this day that the Lord thy God is he which goeth before thee as a consuming fire, that is, know therefore by this which hath been said of the exceeding strength of this people that it were not possible that you should so suddenly destroy so many potent nations, if there were not a power above that of man's employed in the work, and that God's hand is as evident herein as if a consuming fire should go before you to burn them up. Vers. 3. So shalt thou drive them out, and destroy them quickly.] The meaning of this is, that the nations with whom they should fight they should suddenly destroy, they should not do it with much toil and labour and many battles, but they should soon make an end of them. Indeed it cannot be said that all the inhabitants of the land were quickly destroyed, for they were not driven out and consumed quickly, but by little and little, as Moses said before, Deut. 7. 22. But here he speaks only of those with whom they should have war immediately upon their entrance into Canaan. Vers. 6. For thou art a stiffnecked people.] That is, a stubborn and rebellious people, that will not stoop to the obedience of God's laws; the Metaphor is taken from unruly heifers that will not yield their necks to the yoke. Vers. 9 I abode in the mount forty days and forty nights, I neither did eat bread, nor drink water.] See the note upon Exod. 24. 18. Vers. 10. And the Lord delivered unto me two tables of stone written with the finger of God.] See the notes upon Exod 31. 18. And on them was written according to all the words which the Lord spoke with you in the mount, out of the midst of fire, in the day of the assembly.] That is, on those tables of stone were written the ten commandments, word for word, as God spoke them from the mount out of the midst of the fire, in the day when the people were called and assembled together at the foot of the mount to hear God speak unto them. Vers. 12. And the Lord said unto me, Arise, get thee down quickly, etc.] Some Expositors from this word Arise would infer that Moses was kneeling before God to receive from him what he should give him in charge when he told him of the peoples, sin, and willed him therefore presently to go down amongst them. They are quickly turned aside out of the way, etc.] See the note upon Exod. 32. 8. Vers. 14. Let me alone, that I may destroy them, etc.] See the not●s upon Exod. 32. 10. Vers. 15. So I turned and came down from the mount.] To wit, after he had first prayed unto God for the people that they might not be destroyed, and God had granted his de●ire; for so much is expressed in the story, Exod. 32. 11, 14. though it be not repeated here. Vers. 17. And I took the two tables, and cast them out of my two hands, etc.] See the note upon Exod. 32. 19 Vers. 18. And I fell down before the Lord, as at the first, forty days and forty nights, etc.] To wit, when he went up again into the mount, and carried with him two new tables of stone, as God enjoined him, Exod. 34. 1. for then also as it is noted there, vers. 9 he prayed for the people again, as being much afraid of the great anger which the Lord had conceived against them, notwithstanding the Lord had yielded to pardon them before he went down the first time from the mount, Exod. 32. 14. And indeed assurance that God hath pardoned a sin doth not make his servants the less earnest still to beg the pardon of it. Vers. 21. And I took your sin, the calf which ye had made, and burned it with fire, etc.] See the notes upon Exod. 32. 20. Vers. 22. And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the Lord to wrath, etc.] This is inserted as by way of parenthesis, as if he had said, Though I insist chiefly upon this sin at Horeb, because it was a most grievous sin, yet alas many other rebellions of yours I might reckon up, at Taberah, at Massah, etc. Vers. 25. Thus I fell down before the Lord forty days and forty nights, as I fell down at the first.] The former three verses being inserted as by the way, now he returns to speak again of his interceding for them the second time, when God was so highly displeased with them for that their foul sin in making the golden calf; for the forty days here mentioned are the same forty days the second time spent with God, whereof he had spoken before, vers. 18. which was after he had broken the calf, and executed justice upon the people for their sin, and many other passages which are largely related in the thirty second and thirty third chapters of Exodus. CHAP. X. Vers. 1. AT that time the Lord said unto me, Hue thee two tables of stone, etc.] That is, before my going up the second time into the mount, at that time when upon your sin and God's displeasure I had earnestly sought unto God for you, the Lord, in testimony that he was reconciled, gave this charge concerning two new tables of stone: and indeed at that time it was that he went up with them, and stayed in the mount again the second time forty days and forty nights. Now as the breaking of the first tables might signify, that there was no hope for mankind to be saved by the keeping of the law; so this providing of two new tables might signify, that yet notwithstanding the Lord would have the law to be in force as a rule of holiness and righteousness unto his people, and that the Lord by his spirit writing his law in their hearts would enable them in some good measure to conform their lives to the obedience thereof; and besides Gods appointing of Moses to provide these two tables might intimate to the people, that it was by his prayer and intercession that they had this treasure again restored to them. See also the note upon Exod. 34. 1. Vers. 3. And I made an ark of shittim wood.] The ark here mentioned may be understood of an ark made only for that purpose, to keep the tables in, till the other ark was made, whereof God had spoken to him, and for the making whereof he had given him direction in the first forty days that he was with God in the mount. If so, this ark no doubt was made at the same time when he hewed the two tables of stone before he went up the second time that he abode forty day, in the mount. But if we understand it of the ark of testimony, that was not made till he came down, after he had the second time abode forty days in the mount; only it is here joined with the hewing of the two tables, because in this also he did as God commanded him, though he did it not at the same time when he hewed the two tables of stone, but afterwards when he came down from the mount: and this I rather think is the meaning of the words, because vers. 5. he adds, and there they be as the Lord commanded me. Vers. 4. And he wrote on the tables, according to the first writing, etc.] See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter. Vers. 6. And the children of Israel took their journey from Beeroth of the children of Jaakan, to Mosera, etc.] In this and the following verse there are many difficulties, and such as indeed (the words being read as they are in our translation) are almost inextricable: yet we must see what may be said for the answering of them. The first difficulty is in the connexion of these words with that which went before, to wit, how Moses, being in this chapter speaking of those things that befell them at mount Sinai, comes here to mention the journeys of the Israelites in places to which they came not a long time after they had been at mount Sinai, as is evident, Numb. 33. 31, 32. But this it is not so hard to resolve: for we must know that these two verses are not added here as in order of History, but are only inserted by the way as in a parenthesis, so that the meaning of Moses is not that Beeroth of the children of Jaakan here mentioned was the next place where they pitched their tents after they removed from mount Sinai (for as we may see, Numb. 33. mount Sinai was but the twelveth station of the children of Israel, & Beeroth of the children of Jaakan or Bene-jaakan, as it is called, Numb. 33. 31. was the twenty eighth station) but his meaning is only that having gone many journeys forward and backward, as the Lord commanded them, at length they went from Beeroth of the children of Jaakan to Mosera or Moseroth, as it is written, Numb. 33. 30. The second difficulty is concerning the place of Aaron's death, to wit, because Numb. 33. 38. it is said Aaron died at mount Hor, and here that he died at Mosera, and Mosera in that 33. of Numbers is but the twenty seventh station of the Israelites, and that as they went back from Kadesh-Barnea towards the red sea, and mount Hor is their thirty fourth station, and that as they returned again from the red sea towards the land of Canaan. But to this I answer that this Mosera or Moseroth and mount Hor were but one mountain in the root, though divided into divers tops, as mount Sinai and Horeb were, by the West part whereof, called Moseroth, Moses encamped as he went back towards the red sea, and by the East part thereof, called mount Hor, as he returned again Northward towards the land of Canaan; and so though Aaron died at mount Hor, yet here it is said of Mosera that there Aaron, died and there he was buried, and that because Mosera and mount Hor were both one and the same mountain. The third and greatest difficulty is in the seeming contradiction that is betwixt this place, and that, Numb. 33. 31. in that here it is said that the Israelites went from Bene-jaakan or Beeroth of the children of Jaakan to Mosera, & so to Gudgodah, and to Jotbath▪ & yet there, quite contrary in one particular, it is said that they went from Mosera or Moseroth to Bene-jaakan, & so from thence to Gudgodah, or Horhagidgad, as it is there called, and from thence to Jotbathah, or Jotbath, as it is here written. To answer this, some Expositors say that the places here named are not the same that are mentioned, Num. 33. 31. 32, 33. But because all the four places here named together are mentioned also together there, and that with so little variation of the names as Mosera for Moseroth, and Gudgodah for Horhagidgad, and Jotbath for Jotbathah, and Bene-jaakan for Beeroth or the wells of the children of Jaakan, it is very hard to think that Moses in these two places speaks not of the same journeys of the Israelites. Another expositor therefore, and that is Bonfrerius ●he Jesuit, answers this difficulty thus, That as they went back from Kadesh-barnea to the red sea the Israelites went indeed from Moseroth (which was a part of the mountain called also mount Hor) to Bene-jaakan, as it is said, Numb. 33. 31. but as they returned again from the red sea towards the land of Canaan, in a way not far distant from that they had gone before, than they came first to Beeroth of the children of Jaakan, or Bene-jaakan, and so from thence went to Moseroth or Mosera: and indeed this answer would be very satisfactory, but that there is one objection to be made against it, which seems unanswerable, and that is, that both here and in Deut 33. it is said that after they were gone past Moseroth and Bene-jaakan, they went first to Gudgodah, or Horhagidgad, and thence to Jotbath or Jotbathah, which cannot be, if Moses▪ speaks there of the Israelites journeys from the land of Canaan towards the red sea at Ezion-gaber, and here of their going back again from the red sea towards the land of Canaan, since if after they had passed Moseroth and Bene-jaakan they came from thence to Gudgodah, and so to Jotbath, as they went from Canaan towards the red sea, then as they went back again from the red sea towards Canaan they must needs come to Jotbath, and Gudgodah before they came to Bene-jaakan and Mosera. There remains therefore only one answer more that can be given for the reconciling of this seeming contradiction, and that is, that it seems the Israelites, as they traveled from Kadesh towards the red sea, went from Moseroth to Bene-jaakan, as is expressed▪ Numb. 33. 31. but then finding there some difficulty in their passing forward, they returned again from Bene-jaakan to Mose●a, which is that remove that Moses here speaks of▪ but is not mentioned in Numb. 33. and so fetching a compass about took another way, and went forward again towards the red sea, first to Gudgodah, and then to Jotbath, as is well expressed in some maps. The last doubt that may be moved concerning these words is, What was the aim and drift of Moses in the inserting of these two verses, as it were by the way, concerning these journeys of the Israelites, where he is relating what he did at mount Sinai. And for this we must know, that the drift of Moses herein is by the mention of these journeys of the Israelites to give a touch at those remarkable occurrents which at these places happened, that might serve to humble the people, and withal to quicken them in their care to walk uprightly with God. Thus first, the place where Aaron died, and Eleazar succeeded in his room, is mentioned, because the remembrance of Aaron's death might humble them for the sin of the golden calf whereby God was displeased with Aaron, and because the continuance of the priesthood in his son was a proof of Gods being reconciled unto the people upon the prayer and intercession of Moses, whereof before he had spoken: and so likewise their removing from Gudgodah to Jotbath is mentioned vers. 7. because that was a land of waters, as it is there expressed, because this bringing of them to such a place of waters as they traveled through the wilderness was another proof of God's grace and favour towards them, and the respect he had to their infirmity, that they might not murmur against him for want of water as formerly they had done. Vers. 8. At that time the Lord separated the tribe of L●vi, etc.] This is not meant of the time when they came to Jotbath or Jotbathah, of which he had spoken in the foregoing verse; for now Moses returns to the story of those things that were done at mount Sinai (having as by the way inserted the former two verses for the reasons above mentioned) instancing in this separating of the tribe of Levi● (wherein not the Levites only but the priests also are comprehended) to the spiritual employments, here mentioned as a special sign of Gods receiving them into favour again upon his prayers and intercession. Vers. 10. And I stayed in the mount, according to the first time, forty days and fourti● nights, etc.] This is thus again and again repeated, that they might still be put in mind of the greatness of their sin, whereby they had deserved to be cut off, but that Moses interceding thus earnestly for them God was pleased to be reconciled to them. Vers. 11. Arise, take thy journey before th● people, that they may go in, etc.] This also shows God was fully reconciled, and willing that presently they should have entered the land, had not they by their murmuring excluded themselves for many years after. Vers. 14. Behold the heaven and the heaven of heavens is the Lords,] By the heaven of heavens is meant that which is by the learned called the Empyreal heaven, where the Angels and the Saints departed do enjoy the glorious and beatifical vision of God; and it is called the heaven of heavens both because it is the highest and doth contain the other heavens within its orb, and also by way of excellency, as the most holy place in the Temple is called the holy of holies, because 〈◊〉 far surpasseth all the rest in splendour and glory. Vers. 16. Circumcise therefore the foreskin of your heart, and be n● more stiffnecked.] That is▪ mortify all your natural lu●ts and corruptions, rid yourselves of that blindness of mind, that hardness of heart, all that spiritual pollution wherewith you are born, and be no more stubborn and rebellious against the Lord. The first clause is meant of the mortifying of their inward lusts, and the second of the reforming of their outward conversation by true repentance: and because circumcision was a sign of this work of grace which God required of his people, the casting off the old man with all the lusts and pollutions thereof, therefore Moses useth this phrase of circumcising their hearts; yea by requiring this of a people amongst whom there were but few that were outwardly circumcised (for none were circumcised in their forty years travelling through the wilderness, Josh. 5. 5.) he taught them that he chiefly required and regarded this circumcision of the Spirit, and did not one whit esteem the other in comparison of this, according to that of the Apostle, Rom. 2. 29. He is a Jew that is one inwardly, and circumcision is that of the heart, etc. Nor doth his requiring this of them imply that they were able to work this holy change in their hearts, but only that they were to endeavour, and to use all good means that God by his Spirit might work this in them. Vers. 17. For the Lord your God is God of gods, etc.] That is, far above all that are called Gods; for under this word Gods may be comprehended not only the false and idol-gods of the heathens, but also the Angels in heaven, and Magistrates on earth, who are often termed Gods in the Scripture, as we may see Psal. 82. 6. where that which is translated in our Bibles, Thou hast made him a little lower than the Angels, and that by warrant of the Apostles quoting this place thus. Heb. 2. 7. is in the original, a little lower than the Gods; and so Psal. 82. 6. the Lord speaking of Kings and other Magistrates saith, I have said, Ye are Gods; whence it is also that the Apostle saith that there be Gods many and Lords many, 1. Cor. 8. 5. Now the reason why Moses doth thus set forth the majesty and glorious excellency of God is, because the due consideration hereof was a good means to make the people the more to stand in awe of offending him, as the inference of these words upon that which went before doth plainly show, Be no more stiffnecked: for the Lord your God is God of Gods, and Lord of Lords, a great God, a mighty and a terrible, which regardeth not persons, etc. & besides in this last clause, that God regardeth not persons, there is a hint given the people to take heed of presuming to sin because they were God's people, in regard that they ●ad to deal with a God that regarded not persons, and therefore would no more spare an Israelite, than he would a heathen. Vers. 18. He doth execute ●he judgement of the fatherless, etc.] God's example is here propounded as a pattern for his people to follow. Vers. 20. And swear by his name.] See the note upon chap. 6. 13. Vers. 21. He is thy praise, and he is thy God, etc.] That is, this shall be thy chief glory and praise amongst other nations, that this great and mighty Jehovah is thy God, and that thou art his people, and he it is that shall be the subject of thy praises and songs of thanksgiving continually. CHAP. XI. Vers. 2. ANd know you this day: for I speak not with your children, etc.] I● the first words, And know you this day, Moses wills the Israelites seriously to take notice of, and to lay to heart, that which he was then about to say concerning the Lords dealing with them even from the time that he brought them out of Egypt, and then in the next words, For I speak not with your children which have not known, and which have not seen the chastisement of the Lord your God, etc. he shows what great reason there was that they should be seriously affected with the recital of these great things which God had done, namely, because they had been eye-witnesses of them (and those that have such evidence and such self-experience are usually more affected therewith, than those that are only told of them) had he spoken to their children of these things, that were not eye-witnesses of the doing of them, it were not so m●ch to be wondered if the bare relation of these things did not so much affect them; but speaking to them that had known and seen all the great acts of the Lord, it could not but work upon them, to make them the more careful to obey his commandments. Vers. 4. And how the Lord hath destroyed them unto this day.] It may be questioned concerning these words, How it is here said of the army of Egypt forty years after it was drowned in the red sea, that the Lord had destroyed them unto that day. But for this we must know that hereby is only meant, that the Israelites did enjoy the benefit of that destruction which then fell upon the Egyptians unto that day, namely, because unto that day they durst never after that pursue the Israelites, or attempt any thing against them. Vers. 7. But your eyes have seen all the great acts of the Lord which he did.] For many of them who ca●e out of Egypt were yet alive▪ to wit, those that were then under twenty years of age, and so they had seen what was done in Egypt, and the rest had seen some all, some many of those glorious acts which God had done in the wilderness, whereof Moses had also spoken in the foregoing words. Vers. 10. For the land whither thou goest in to possess it, is not as the land of Egypt, etc.] Moses here shows the Israelites a remarkable difference betwixt the land of Canaan and the land of Egypt, and his drift there●n is thereby to ●ove them to be the more careful to obey the commandments of God; for the understanding whereof we must know, first, that in Egypt they never, or at least very seldom, had any rain, Zach. 14. 18. If the family of Egypt go not up▪ and come not, that have no rain, there shall be the plague, etc. but in s●ead of rain the river Nilus used once a year to overflow all or the greatest part of that country, and so did mellow and soften the earth for all the year after; secondly, that therefore when there was any failing in the overflowing of this river they were forced to take a great deal of pains to water their grounds, yea those places, whither the overflowing of Nilus did not reach, were always thus watered to the g●●at cost and labour of the owners, because they had no rain; thirdly, that it is ●●id ●ere▪ in Egypt thou sowedst thy seed, and watere●st it with thy foot, as a garden of herbs, either because they digged furrows with their feet, whereby water was conveyed from Nilus to water their grounds; or else because they were forced to go up and down, to se●ch and carry water, to pour it out upon the grounds where they had sown their seed, and so watered their cornfields as a man should water a garden of herbs; and fourthly, that from the excellency of the land of Canaan, which God had provided to be their inheritance, above that of Egypt in this particular, Moses s●●rres them up to be the more obsequious in obeying the commandments of God. They should have a land that was continually watered with rain from heaven, and so there would be no need of that incessant labour and toil to which they were put in Egypt for the watering of their grounds: and s●rely God's fatherly care in providing ●o well for them might justly challenge from th●m their utmost endeavours to observe God's Laws. I know there are some Expositors do otherwise conceive of the aim of these words, to wit, that Moses therein doth show the people how wary they had need to be of keeping God's love and favour to them, and not to provoke him by their sins, namely, because the fruitfulness of that land, which they were now to have, did wholly depend upon the Lords sending them rain from heaven, the want whereof they could not supply with digging ditches and watercourses. as they did in Egypt, in regard the land of Canaan was a mountainous and ●illy country, to which it was not poss●ble to convey water from rivers, as in Egypt they might. But the first exposition I conceive is most proper, and most agreeable to the aim of Moses, in setting forth the excellency of Canaan above that of Egypt from whence he had brought them; and yet happily we may best say that both were employed. Vers. 11. But the land whither ye go to possess it, is a land of hills and valleys, etc.] Hereby is commended the commodious, healthful, and pleasant situation of the land; yet withal some conceive that hereby is employed also that because it was hills and dales, rivers could not overflow it, but it must needs be barren if it had not always rain in due season. Vers. 12. A land which the Lord thy God careth for, etc.] That is, Canaan is a land which is not watered as Egypt is by the art and industry of man, but by the special care and providence of God, whose eyes are upon it all the year long, to send rain upon it, as he finds there is need. But, may some say, Was it not of the providence of God that Egypt was made fruitful by the overflowing of Nilus? I answer, Yes; but yet because the fruitfulness of Egypt was much advanced by their watering the land as a garden of herbs, whereas Canaan was continually watered with rain from heaven, and where there is least use of man's industry, but the blessing comes immediately from heaven, there the care and providence of God is most evidently seen, therefore is it said here of Canaan, that it was a land which the Lord their God eared for, etc. Vers. 14. I will give you the rain of your land in his due season, the first ra●n and the latter rain, etc.] The first, after the sowing of the seed, that it might take rooting in the earth; the latter, a little before harvest, that the ear might be full: and it is to be noted that though Moses had hitherto spoken to the people as in his own person, yet here he speaks as in the person of God, I will give you the rain of your land, and vers. 15. I will send grass in thy fields, etc. Vers. 21. That your days may be multiplied, as the days of heaven upon earth.] That is, that you and your posterity may continue in the land of Canaan so long as the heavens shall continue in their place over the earth, namely, so long as the world shall last; for the like phrase we have concerning the perpetuity of David's kingdom, which was accomplished in Christ, Psal. 89. 29. His seed also will I make to endure for ever, and his throne as the days of heaven. And indeed had not the Jews provoked the Lord by their sins to cast them out of that good land, this promise should have been made good to them; yea and from this promise happily we may conceive hope that upon the repentance of the Jews, and their embracing the Lord Christ as their promised Messiah, they shall be again reestablished in this land, and therein continue with great glory to the end of the world. Vers. 26. Behold, I set before you this day a blessing and a curse.] This phrase of setting before them the blessing and the curse was purposely used, no doubt, to intimate that they might take their choice of either of these; and so to manifest that if the curse came upon them they caused it themselves, and could blame no body but themselves only. Vers. 29. Thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal.] That is, thou shalt cause the blessings, which the Lord hath promised to them that keep his laws, to be pronounced on mount Gerizim, and the curses, which the Lord hath threatened to them that break his laws, to be pronounced on mount Ebal, and so shalt make those mountains to be as it were continual remembrancers to the people of the blessing and the curse, that when they see mount Gerizim they may see the blessing set before them, and so likewise the curse, when they see mount Ebal. This is afterward enjoined again, Deut. 27. 11. 12. etc. where it is also more fully expressed how it was to be done; and Josh. 8. 33. we may see how this which God here enjoined was accordingly done. And it seems that from this very commandment given to Moses concerning mount Gerizim, the Samaritans, many ages after this, took occasion to build a temple there, as taking Gerizim to be a blessed place, because the blessings were pronounced on it: for that the Samaritans temple was built upon mount Gerizim is the common opinion of most Writers; and we may find it very probable by comparing together John 4. 3, 20. with Judg. 9 7. since there, to wit Judg. 9 7. it is evident that mount Gerizim was nigh unto Shechem, because from the top of mount Gerizim Jotham spoke to the men of Shechem that were gathered together, and had made Abimelech their King, and by that which is said of the woman of Samaria, John 4. it is as evident that the Samaritans temple was built on a mountain nigh unto Shechem; because that Samaritan woman dwelling at Sychar, which was Shechem (as appears by the words that follow, John 4. 5. where it is noted that this Sychar was near by the parcel of ground which Jacob gave to his son Joseph, and that was certainly at Shechem, as is noted upon Gen. 33. 19 and 48. 22.) speaks of the Samaritans temple as of a place that was hard by▪ and perhaps in their view, John 4. 20. Our fathers worshipped in this mountain, & ye say that in Jerusalem is the place where men ought to worship. CHAP. XII. Vers. 2. YE shall utterly destroy all the places wherein the nations which ye shall possess served their Gods, etc.] That is, all their temples and chapels, and whatever other places they had, wherein they served their idol-gods. And this God enjoined them, first, to show how he abhorred idolatry; and secondly, to prevent the Israelites being tempted to worship God in those places. Nor doth it hence follow that we may not worship God in such churches and chapels as have been polluted with idolatry but aught to pull them down, as some have thought; for this clause of this law i● judicial, peculiar only to the Jews, as being chiefly intended to prevent their worshipping God in any other place than that one which he had appointed, to which we in the days of the Gospel are not tied. Vers. 4. Ye shall not do so unto the Lord your God.] That is, ye shall not sacrifice to him in several places upon mountains and hills, etc. as the heathens serula their Gods; but all your sacrifices and offerings ye shall offer unto the Lord only in that place which he shall choose for that service: for so it follows in the two next verses, But unt● the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither ye shall bring your burnt-offerings and your sacrifices, etc. Prayer and other spiritual duties of God's worship they might even then perform in other places, both in public and private; and therefore the Levites were purposely dispersed here and there all the l●nd over, and they had their Synagogues in several places where they met together every Sabbath day to perform these holy duties; but their sacrifices were all to be brought unto the place which God should choose, which is meant of those places where the tabernacle was placed for some time after they were come into the land of Canaan, such as were Shiloh, and Nob, and other places; whence is that of the Prophet, Jer. 7. 12. Go ye now into my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people; but principally of the temple, which God chose to be the settled place for sacrifices, and it is called here the place which the Lord should choose to put his name there, both because it was to be called by his name, The house of God, and to be consecrated to his worship and service, and withal to prevent that carnal conceit of Gods dwelling in temples made with hands, to wit, as essentially included therein; whence it is also that the same Sanctuary, which is here called the Lords habitation, or, dwelling-place, is elsewhere called his footstool, Psal. 99 5. As for the reasons why the Lord did bind his people to offer up their sacrifices in one place only which he would appoint, they were chiefly these two: first, because hereby God would teach them that there was but one only way to obtain pardon of their sins, and acceptance of any service they did unto God, and that was by Christ their promised Messiah, of whom their tabernacle and temple was a type; and secondly because hereby they might the better be kept to one uniform way of worshipping God, and corruptions in his worship might be prevented, whereinto they might easily fall had they been allowed to offer their sacrifices some in one place, and some in another: and for this cause it was that in aftertimes the Kings of Juda● were so often blamed, because they did not remove the high places, but suffered th● people to sacrifice there. Vers. 6. And thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, etc.] Here Moses reckons up all those holy things which they were to bring to the place which God should choose for those services: where first, by sacrifices are meant all other sacrifices besides burnt-offerings, as ●●nne-offerings, trespass-offerings, etc. secondly, by tithes are meant not those ordinary tithes which were yearly paid to the Levites (for they were not brought to the temple, but were paid to the Levites in their several habitations throughout the land) but a second tithe, the tithe of that which remained after the first tithe was paid to the Levites; for that, or the money for which they had sold it, they carried up yearly to Jerusalem, and there with those tithes so carried in kind, or with such things as they bought with the money, they kept a holy feast before the Lord, as is largely expressed, chap. 14. 22, 27. thirdly, by the h●ave-offerings of their hands are meant all the several first-fruits which they brought in their hands, and heaved them before the Lord▪ and then left them to the priests for their portion; fourthly, by vows and freewill-offerings are meant all such sacrifices or offerings as they should extraordinarily bring, either upon some vow they had made, o● freely and of their own accord; and lastly, the firstlings are the first of that their herds and flocks brought forth, for these also they carried up to the temple, as is evident Numb. 18. 17, 18. where it is said that their blood was to be sprinkled upon the altar, and the fat was to be burnt for an offering made by fire, and then the ●lesh was given to the priests for their portion. Vers. 7. And there ye shall ●at before the Lord your God, and ye shall rejoice, etc.] That is, when you carry your sacrifices and offerings and other things before mentioned to the place which the Lord shall choose, there ye shall feast with your holy things, and rejoice together before the Lord. But here yet for the fuller understanding of this place we must note, first, that the meaning is not that they might eat of all the holy things before mentioned; for the burnt-offerings were wholly burnt upon the altar, and of some other sacrifices none but the priests might eat; but the things here intended, wherewith the people were to feast, were the tithes and the peace-offerings; secondly, that it is said that they should eat these things before the Lord their God, because they were to eat them, though not in the priest's court, yet in the place where the tabernacle first and temple afterwards stood, the place of God's special presence, to wit, in Jerusalem, which is therefore called the holy city, Matth. 4. 5. thirdly, that by all things they put their hand unto (Ye shall rejoice in all that you put your hand unto) is meant all the good things they had gotten by the labour of their hands through God's blessing, and so had in the power of their hands to use as they had occasion, and that because of all that they had they carried still something by way of tithes or sacrifices unto Jerusalem: and so this phrase is ordinarily used in the Scripture▪ as chap. 15. 10. the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto, and so in many other places; and fourthly, that the drift of this place seems to be partly this, Having told them in the foregoing verse, that when they came to be settled in the land of Canaan they were to carry all their sacrifices and offerings, etc. to that one place in the land which the Lord their God should choose, that they might not think much of the labour and charge which this would put them to, especially those that dwelled far off, he adds this by way of encouragement, There ye shall eat before the Lord your God, etc. as reckoning their glad enjoying of God's presence there an abundant recompense for all their charge and labour. Vers. 8. Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes.] That is, here we live loose and at liberty for the duties of the ceremonial Law, to which you must be strictly tied when you come to be at rest in Canaan; many sacrifices and rites and feasts by reason of your unsettled estate cannot here be precisely observed, and so every man doth in a manner what he lists, but when you come to be settled in the land of Canaan you must not think to do thus, etc. See vers. 9 10. Vers. 12. And ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, etc.] Hereby it appears that though the males only were bound three times a year to appear before the Lord, Exod. 23. 17. yet at those times the masters of families were wont also of their own accord to carry their wives, daughters, and maid-servants with them, as Elkanah we see did, 1. Sam. 1. 4. Vers. 15. Notwithstanding, thou mayest kill, and eat flesh in all thy gates, whatsoever thy soul lust●th af●er, according to the blessing of the Lord, etc.] This is added to explain yet more fully what difference they were to make between the flesh they might eat of those beasts which they offered to the Lord, and that which they did eat at other times; to wit, that they might eat the flesh even of those cattle which they used to sacrifice, no less than the roebuck and the hart, that is no less than those that were not appointed for sacrifice, and that in all places where they dwelled both clean and unclean persons might eat of them, according to the blessing of the Lord, that is, according as through God's bl●ssi●g they could provide for themselves (so allowing a lib●rall use of the creatures to the rich, but restraining all profuse riot, and keeping men within the limits of their ability) but yet ●hat which they offered as a holy sacrifice or offering to the Lord, that they might eat no where, but in the place which the Lord should choose. Vers. 16. Only ye shall not eat the blood, etc.] See the note upon Gen. 9 4. Vers. 17. Thou mayest not eat within thy gates the tithe of thy corn, or of thy ●ine, or of thy oil, or the firstlings of thy herds, etc.] Concerning these tithes see the note upon vers. 6. The greatest difficulty in these words is concerning the firstlings here mentioned to wit, how they can be here reckoned amongst those things which the people must only eat before the Lord in the place which he should choose, since it is evident that the firstlings of their herds and stocks were holy to the Lo●d, and so that which remained of them, after the blood was sprinkled and the fat burnt upon the altar, belonged solely to the priests, Numb. 18. 17, 18. But to this an answer may be given which may fully satisfy, to wit, that the firstlings here spoken of are not those firstlings elsewhere intended, which as holy things consecrated to God were allotted for the priest's portion; but the firstlings here mentioned were either the female firstlings (for they were only the male firstlings which the Lord challenged as his due, Exod, 13. 12.) or the firstborn after those first which were given to the Lord, which were indeed the first that were the owners; or the chief and best of their lambs and kids and calves, called here the firstlings only by way of excellency. Vers. 21. If the place which the Lord ●hy God hath chosen to put his name there be too far from thee, etc.] The meaning of this passage is not, that if the place chosen of God for sacrificing were near hand they must not eat of their herd or flock in their own houses, but always carry them to the tabernacle or temple; for who can think that the Jews dwelling near to Jerusalem did never eat of their h●rds and flocks in their own dwellings? either therefore this clause hath reference to that which follows, vers. 26. and the meaning than is only this, That though the place which God had chosen, etc. were very far from some of their dwellings, and they might therefore think it too hard a task to carry their sacrifices so far, yet so it must be, though they might kill and eat for their own refreshing whatsoever th●y desired at home (as is granted again in these first words) yet their sacrifices they must carry to that holy place though never so far from them; or else the meaning is, that when they had a purpose to offer peace-offerings, and by way of thankfulness for some mercy to rejoice together, if the holy place were too far from them, they might (having withal perhaps sent the price of redemption thither) feast together with their cattle killed for food, only they must be then sure not to eat them as holy things, but even as they would eat of the roebuck or the hart. But the first resolution of this doubt I take to be the best. Vers. 27. And the blood of thy sacrifices shall be poured out upon the altar of the Lord thy God, and thou shalt eat the flesh.] That is, the flesh of thy peace-offerings; for only the flesh of those sacrifices was eaten by the owners, Leu. 7. 15. CHAP. XIII. Vers. 1. IF there arise among you a Prophet or a dreamer of dreams, &.] Having in the former chapter given the people warning to take heed of being seduced to idolatry by strangers of other nations, here he gives them the like warning to take heed of being seduced by those that were their own brethren; If saith he, there arise a Prophet or a dreamer of dreams (that is, one that is, or pretends himself to be such an one, that saith he is a Prophet, and that God hath appeared to him in a vision or in a dream) and that among your own brethren (f●r these words, among you, are added to imply that they must regard him never a whit the more because he was an Israelite since amongst them many false Prophet's might and did arise, 2. Pet. 2. 1.) and, if he, giveth thee a sign or a wonder, that is, if, to make good the truth of what he saith God hath by vision or dream revealed to him, he foretells some wonderful and supernatural work that shall come to pass (such as was the cleaving of Jeroboams altar, which the Prophet told them of beforehand, 1. Kings 13. 3. as a sure sigue that God had sent him) and withal happily acompanieth his prediction with some outward significant action or gesture (as when that false prophet Zedekiah, 1. Kin. 22. 11. made horns of iron, and said, Thus saith the Lord, With these shalt thou push the Syrians until thou have consumed them) though this sign or wonder come to pass, yet if withal he shall persuade thee to worship false Gods, or to worship the true God in a false manner (which is all one, for he that pretends to worship the true God with false worship, doth not indeed worship the true God, but an idol-god which he pha●cieth to himself) thou shalt not hearken to him, that is, thou shalt not because of his signs and wonders regard what he saith. And indeed (though a false Prophet may be known by his foretelling things which afterwards come not to pass, according to that rule, chap. 18. 22. Whou a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, etc. yet) the accomplishment of what a Prophet foretells is no sure sign that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us. Vers. 3. For the Lord your God proveth you, etc.] These words are added as the reason why they were not to hearken to any Prophet that should persuade them to idolatry, yea though he gave them any sign or wonder which should accordingly come to pass, to wit, because hereby the Lord did prove them, to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry, first, because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets, as he did to Balaam and Caiaphas, as knowing how thereby to bring glory to himself, though they only intent to corrupt and seduce his people; secondly, because though these predictions given, and wonders wrought are usually either mere forgings and impostures, or else satanical delusions, whereby men are made to think they see those things done which indeed are not done, or lastly, are such wonders as are indeed done, but by the power of the devil, yet it is of God that either men or devils are permitted to do such things, who could easily restrain them if he saw cause to do it; and thirdly, because the Lords aim, in suffering the devil and wicked men thus to abuse men, is to make trial, that is, by this trial to make it known, whether they love the Lord their God with all their heart and with all their soul, this being a sure rule, that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions, according to that of the Apostle, 1. John 2. 19 They went out from us, but they were not of us; for if they had been of us they would no doubt have continued with us. Vers. 5. And that Prophet, or that dreamer of dreams shall be put to death, etc.] Here they are enjoined to put the false Prophet to death that shall so seduce the people: for the better understanding whereof we must note, first, that every spreading of false doctrines in matters of less consequence was not thus to be punished, but only the seducing of men from the true religion to the direct worship of false Gods; and in this case, though many Expositors hold that this Law concerned only the policy of the Jews, yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people, even by the capital punishment of those that seduce them to an apostasy of so high a nature; secondly, that in the reason here rendered why they should put such false prophets to death, the phrase that is used, because he had spoken— to thrust thee out of the way which the Lord thy God commanded thee to walk in, is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth; and therefore our Saviour also speaking of such, said, Mat. 24. 24. They shall deceive (if it were possible) the very elect: and thirdly, that the last clause, so shalt thou put the evil away from the midst of thee, is meant both of the evil men that were the seducers, and the hurt which they might have done, to wit, that by cutting off these evil men the hurt which they might do amongst the people should be prevented. Vers. 6. If thy brother, the son of thy mother, etc.] The drift of this place is to let them know, that not only false prophets (of whom he had spoken in the former verses) but all others whatsoever were to be put to death that should seduce them to idolatry, not openly but secretly, and that they were not to spare those that were dearest to them, etc. And for the fuller clearing of this, we may note, first, that this phrase, If thy brother the son of thy mother, is here used, either to distinguish true brothers from kindred, yea from all other Israelites, who are frequently in the Scripture called their brethren; or else emphatically to express that brother that is usually most beloved, to wit, a brother both by father and mother, at least a brother by the mother's side, that lay in the same belly with them, and that because our love to such is naturally the strongest: and secondly, that in the particular mention that is here made of the daughter, as well as of the son, as also of the wife, there is not only respect had to the love that men bear to them, but also to the pity that men are prone to take of that sex: men are naturally inclined to take compassion of that sex; and therefore this is particularly expressed, that in case a daughter or wife seek to seduce them to idolatry, they must be put to death, and there must be no pity shown them because of their sex. Indeed because there is no mention made here of father and mother, therefore some have thought that by this Law the child was not bound to accuse either father or mother, if they sought to seduce him to idolatry, the Lord not enjoining this in regard it was so much against the reverence which children do naturally bear to their parents. But these build upon too weak a ground: Doubtless in God's cause there is no more reason for the child to regard the parents, then for the husband to regard the wife of his bosom, and Levi in this case is commended for closing his eyes against his parents, because he said unto his father and to his mother, I have not seen him, chap. 33. 9 and therefore questionless under these that are named all other persons that are most dear to men, even parents also, are comprehended. Vers. 7. Namely of the Gods of the people which are round about you, etc.] In this clause, of the Gods of the people which are round about you, etc. there is a warning couched that they should not be moved with this argument, that the nations round about them, far and near, all over the face of the earth, went another way in the service of God; but rather should say as S. John doth, 1. John 5. 19 We know that we are of God, and the whole world l●eth in wickedness. Yet withal we may understand it as intended also to show the extent of this Law, to wit, that whatsoever gods they were which they were persuaded to worship, they must not consent to do it, but must only worship the Lord their God. Vers. 9 But thou shalt surely kill him; thine hand shall be first upon him, etc.] Thou shalt surely kill him, that is, thou shalt inform against him to the Magistrate, and so procure that justice may be executed upon him according to this Law, to wit, that he may be put to death; and therefore is that added in the next words, thine hand shall be first upon him, to wit, as being the party accusing and giving testimony against him; for that was God's Law that the witnesses should throw the first stones at him that was to be stoned, Deut. 17. 7. Vers. 13. Certain men, the children of Belial, are gone out from among you, etc.] That is, certain vild, wicked, and mischievous persons. Belial is by interpretation without profit, or, without yoke, that is, base, lawless, rebellious and wicked; whence this name is given to Satan, or Antichrist, opposed to Christ, 2. Corinth. 6. 15. What concord hath Christ with Belial? and to men and women given over unto wickedness, Judg. 19 22. The men of the city, certain sons of Belial, beset the house round about, etc. and 1. Sam. 1. 16. Count not thine handmaid for a daughter of Belial; and 1. Sam. 25. 25. Let not my Lord— regard this man of Belial, even Nabal. As for the phrase here used of going out from among the Israelites, certain men, the children of Belial are gone out from among you, it intimates, first, their separating of themselves from God's people in point of religion, according to that of S. John, 1. John 2. 19 They went out from us but they were not of us, etc. and secondly, their bold and presumptuous carriage of themselves herein, in that they did it openly, as proclaiming war against the Lord. Vers. 14. Then shalt thou inquire and make search, etc.] This is added by way of caution, in two regards▪ first, to let them know that though they did but hear some flying report of such a wickedness, yet they might not slight such a report, but must inquire carefully whether it were so or no; and secondly, to put them in mind that on the other side yet they must not arm themselves against their brethren (as is afterwards enjoined) merely upon uncertain reports▪ but must first make diligent search and enquiry, and if they sound it evident and certain, than they should proceed against them as is here appointed. CHAP. XIV. Vers. 1. YE are the children of the Lord your God.] This is prefixed as a reason why they should carefully observe, as all the commandments of God, so more especially these that are here prescribed: for being the children of God, and so consequently heirs of eternal salvation, it was fit that they should be very careful that they did nothing that might dishonour their father, or disparage themselves; and therefore not to mourn as men without hope, nor to conform themselves to heathens, from whom God had separated them. Ye shall not cut yourselves, nor make any baldness between your eyes for the dead.] That is, in the forepart of your heads, just over the space that is between your eyes. See the notes upon Levit. 21. 5. and 19 27, 28. Vers. 3. Thou shalt not eat any abominable thing, etc.] See the notes on the 11. chapter of Leviticus. Vers. 13. And the gleed, etc.] This bird is not mentioned in the 11. of Leviticus, but is comprehended under others of the same kind that are there named. Vers. 21. Thou shalt give it unto the stranger that is in thy gates, that he may eat it, etc.] Not the proselyte or stranger joined to the Church, for such were bound to keep the whole law, and this in special, Levit. 17. 15. but the stranger of another religion, who only sojourned amongst them. Vers. 22. Thou shalt truly tithe all the increase of thy seed, etc.] There was a tithe paid every year to the Levites in the several places of their habitation, Numb. 18. 24. and there was likewise another tithe (as was noted before on chap. 12. 6.) which the owners carried yearly with them to Jerusalem, and was spent there in holy feasting before the Lord. Either therefore these words in the 22. verse, Thou shalt truly tithe all the m●r●ase of thy seed that thy field bringeth forth year by year, are meant of the first of these tithes paid to the Levi●e●, and then those that follow verse 23. And thou shalt eat before the Lord thy God, in the place which he shall ●●oose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, are meant of the second tithe spent in their holy feasts; or if both ver●es are meant of one and the same tithe, then doubtless they are both meant of the second tithe: for neither w●re the first tithes carried up to Jerusalem, nor had the owners any power to eat of them. Vers. 23. And thou shalt eat before the Lord thy God in the place which he shall choose, etc.] The tithes, here appointed to be eaten by the people in the place which God should choose, cannot be meant of the tithes which were yearly paid to the Levites. Numb. 18. 24. but were a second tithe, as is shown in the foregoing note; and the like must be held concerning the firstlings of their herds and slocks here mentioned, of which see the note upon ch●p. 12. 17. As for the last clause of the verse, where a reason is rendered why the Lord did enjoin them to go up to the place which he should choose, and there to feast together with these their holy things, namely, that they might learn to fear the Lord their God always, the ground of this may be 1. Because the very presenting of themselves thus yearly before the Lord with their sacrifices and offerings must needs be of itself a good means to keep their hearts in a continual awe and reverence of God; and 2. because when they went up to God's holy place, the Priests were wont to instruct them in the law and the promises concerning the Messiah (according to the dispensation of those darker times) and in their sacrifices they beheld a shadow of their redemption by him, all which must needs conduce much to teach them to fear the Lord their God. Vers. 24. And if the way be too long for thee, so that thou art not able to carry it, etc.] In these words there is an exception added to the former law, to wit, that in case they dwelled very far from the house of God, and their tithes and firstlings were so much in quantity that they could not well carry them so far (which to imply that clause is added in the end of this verse, when the Lord thy God hath blessed thee) than they might sell these things, and c●rry the money with them, and buy therewith what they were to use there. Vers. 28. At the end of three years thou shalt bring forth all the tithe of thine increase the same year, etc.] Here is express mention made of a third sort of tithe, different from tho●e two before mentioned, vers. 22, and 23. For 1. this was only paid every third year, to wit, each third year after the sabbatical year, when the land lay at rest, and so there was then no tithe paid at all, but all things were common, Exod. 23. 10, 11. And 2. this was for another service: the first of those tithes mentioned before were wholly the Levites portion, and therefore often called, the Lords inheritance, and the second or the price of them was carried up by the owners to the Lords dwelling place, and spent in holy feasting before the Lord, but this now was laid up in some public place in the towns and cities where they dwelled, and was not only for the use of the Levites, but also for the stranger, the fatherless, and the widow, etc. as is expressed here, vers. 29. So that it seems whereas the two first years after the sabbatical year there were two tithes only separated from their estates, the first for the Levites, the second to be spent in holy feasting before the Lord, on the third year they separated a third tithe, which was for the poor in the places where they dwelled; and so again the two next years they separated only the two first tithes, and then on the third year three tithes again, and so then the next year was again the sabbatical year. I know there are many Expositors hold that the tithe here mentioned, which was at the end of three years laid up for the poor, was the very same tithe which the two years before the owners spent in holy feasting: the third year, they say, this second tithe was not carried up to Jerusalem to be spent in their holy feasts there, but it was laid up at home for the use of the poor. But two arguments may be brought against this opinion from a following passage concerning the third years tithes, chap. 26. 12. which cannot well be answered. The first is, that this third year is there called the year of tithing, there being no probable reason that can be given why that year should be called peculiarly the year of tithing, but only this, because that year they separated three tithes from their estates, one more than on other years: If the tithes on this third year laid up for the poor were the same which the two former years they had spent in holy feasting, then did they separate no more tithes this third year then on other years; and why then should it be called the year of tithing? The second argument is, that on this third year every man was to go up to Jerusalem, and there to make a solemn pro●ession that he had faithfully paid all his tithes; and it is no way probable that when he went up to Jerusalem to make this solemn profession he should not then carry with him those second tithes which were to be spent in holy seasting before the Lord, When, saith Moses, thou hast made an end of tithing all the tithes of thine increase, the third year, which is the year of tithing▪ and hast given it unto the Levites, the stranger, the fatherless, and the widow, than thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levi●●●, and unto the stranger, etc. and indeed what were those hallowed things which he had brought with him out of his house, if they were not that second tithe which was to be spent in holy feasting before the Lord? and therefore doubtless this third year they separated three several tithes from their increase, the first which was the Levites yearly livelihood, the second which they carried up with them to Jerusalem, therewith to feast before the Lord, and the third which was laid up for the poor e. CHAP. XV. Vers. 1. AT the end of every seven years thou shalt make a release, etc.] That is, when the seventh year comes, which is the ●nd or last of the seven; for we see vers. 9 that the seventh year is called the year of release, Behold the seventh year, the year of release, is at hand; as likewise Jer. 34. 14. at the end of seven years let ye go every man his brother, is explained in the next words thus, when he hath served thee six years thou shalt let him go free from thee. Now this year of release was that seventh year spoken of, Exod. 23. 11. and Levit. 25. 4. to wit, the sabbatical year, when the land was to keep a Sabbath of rest, there being that year neither ploughing nor sowing, nor any work of husbandry used. The greatest difficulty concerning these words is, what this release was, which is expressed in the following verse thus, every creditor that dareth aught unto his neighbour shall release it, he shall not exact it of his neighbour, or of his brother, that is, of any Israelite whatsoever, because it is called the Lords release, that is, because the Lord hath ordained it to be a year of release. Some Expositors hold that the release here enjoined was an absolute acquitting and discharging of the debt for ever; only they add that they were bound thus to forgive the debts of the poor only, and that therefore it is added, vers. 4. save when there shall be no poor among you, intimating that of the rich they might require what was owing them. But on the other side many of the best Expositors hold that it is only meant of a not exacting that year the debts that were owing them; and that because, vers. 8. the people are commanded to lend to their poor brothers, notwithstanding this law, even when the year of release was near at hand; and it were strange that it should be called lending when they knew that immediately at the year of release their debt should absolutely be acquitted and made void. And indeed because the Hebrew word, here translated a release of debts, may be rendered a remission, or, intermission, and is the same that is elsewhere used, to wit, Exod. 23. 11. where speech is of the land that it should be let rest or intermitted from tillage, that being only for the seventh year, it cannot be gathered from this word that they were to give an absolute release of their debts for ever, but only that they were not to exact them this seventh year, and that because there was neither sowing nor reaping nor other works of husbandry that year, and so the poor had not such means to pay their debts as in other years. However as in regard of the Sabbath-rest of this year (of which see the note upon Exod. 23. 11.) so also in regard of this release of debts at that time, this year was a figure or type of that acceptable year of grace, which brought us a release of our sinne● (which are called our debts, Matth. 6. ●●.) by and through Christ our Saviour, and whereby we also are taught to put 〈…〉 ●e bowels of mercy, forbearing one another, and forgiving one another, etc. 〈…〉 ●2, 13. Vers. 3. Of a foreiner thou mayest exact it again.] The foreiner here intended, of whom they might exa●t their debts, notwithstanding the year of release, is by some thought to be every stranger of another nation, yea though he were a proselyte: but others think it is meant only of those strangers that had not embraced the true religion; and so indeed this law did the more fully represent that spiritual release, whereof it was intended to be a figure or type, in that none can have any share in this great privilege of the remission of sins that are alien● and strangers from the commonwealth of Israel, that is, none but those that are true members of the Church, and Christians indeed. Vers. 4. Save when there shall be n● poor among you.] This (according to our translation) is added as an exception, that unless their debtors were poo●e they were not bound to forbear the debt. But the other translation, which is in the margin of our Bibles, seem● the best, To the end that there be no poor among you; and so it is added as a reason of the former law, to wit, that there might not be through exacting of debts any man brought to extreme poverty. For the Lord shall greatly bless thee, etc.] These words contain a reason that may induce them thus to show mercy in not exacting their debts at the year of release, namely, because if in this and other things they were obedient to God's laws, the Lord would so abundantly bless them, that they should be well able thus to forbear the exacting of their debts, and it should be no prejudice at all to th●m. Vers. 12. And if thy brother, an Hebrew man or an Hebrew woman, be sold unto thee, and serve thee six years, etc.] Which they usually did, unless the year of Jubilee happened in the mean time, Levit. 25. 40, 41. concerning which see the notes upon Exod. 21. 2. for this is not here added as a privilege of the year of release, but as another act of mercy agreeable to that before enjoined concerning the remitting of debts every sabbatical year: for indeed, how should the setting free of servants be made one of the great privileges of the year of Jubilee, if the like had been done every seventh year, which was the year of release? or to what purpose had it been to prescribe that no Hebrew servant should serve above six years, as is appointed Exod. 21. 2. if they could never serve six years, unless they began their service immediately after the year of release, and that because otherwise when their release came they must be set ●●ee. Vers. 15. And thou shalt remember that thou wast a bondman, etc.] The Israelites bondage in Egypt, and the Lords delivering them, is often pressed upon them, to make them ●●ew mercy to their servants, and to set them free at the time appointed▪ of God, both because the remembrance of our own miseries doth naturally incline man's heart to take pity of those that are in the same condition, and likewise because it must needs be acknowledged fitting that men should imitate the mercy and compassion of God. But besides▪ there is covertly a hint given of a further matter, to wit, that ●s they were not sent empty away out of their bondage in Egypt▪ but came away thence with much of the riches of Egypt, so they should not send away their servants empty when they set them free, but should give them liberally of that they had, which was the thing enjoined in the foregoing verses. Vers. 16. And it shall be if ●e say unto thee, I will not go aw●y s●om thee, etc.] S●e the note upon Exod. 23. 6. and Levit. 25. 40. Vers. 17. And als● unto thy maid-servant thou shalt do likewise.] Because this follows so immediately upon that which went before concerning the boring of the ear of that manservant which refused to be set free at six years' end, therefore many Expositors hold (and most probably, there being no other place of Scripture that shows the contrary) that even the ears of maidservants were bored likewise, if they refused their freedom at the time appointed; yet the Hebrews say that this clause, And also unto thy maid-servant thou shalt do likewise, hath only reference unto that which was said in the ●ormer verses concerning the setting free of their man-servants at six years' ●nd, and the gifts they should give them when they set them free, to wit, that herein to their maidservants they should do likewise. Vers. 18. For he hath been worth a double hired servant to thee, etc.] Not because of the hard service he hath done above the service of an hireling, as some think; for by the law Hebrew servants might not be used like slaves, but like hired servants, Levit, 25. 39▪ 40. but because hired servants had great wages, besides meat and drink, etc. which servants that were sold had not, in regard whereof amongst us the service of an apprentice is counted more profitable than that of journeymen or hired servants; and some add also because hired servants did usually serve for three years, which they ground upon that, Esa. 16. 14. Within three years, as the years of an hireling. Vers. 20. Thou shalt e●t it be●ore the Lord thy God year by ●ear, etc.] I have formerly shown upon Deut. 12. 17. that there were certain firstlings (which were not those firstling-males that did first open the matrice, and that were the Lords by that general Law of the firstborn, Numb. 18. 15.) and that these might b● brought ●nto the Lord as peace-offerings, and so the owners and their households might eat of these before the Lord; and of these therefore several Expositors do understand this place. But yet because in the foregoing verse it is said of the firstling males here intended, Thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep; and this seems to imply that the firstlings here meant are those firstlings which were the Lords due so soon as ever they fell by that general Law of the firstborn, and therefore the owners had not power to reap any profit by them; therefore others understand these words as spoken to the priests, Thou shalt eat it be●ore the Lord,— that is▪ the priest, to whom God gav● all the firstlings of Isra●l as their portion: for as, say they, Moses spoke all that went before in this chapter to the people of Isra●l, so here he continueth his s●eech in the same manner, though that he speaks were intended of the priests peculiarly, because he speaks to the whole body of Israel as one man, under whom the priests were also comprehended. Vers. 22. Thou shalt eat it within thy gates, etc.] T●●t is, the priest, as above; and that as common meat in their own private dwellings; or ●lse it is meant that the owner should redeem it, as any other unclean beast, a●d then eat it without scruple of conscience; or it is spoken of those second so●t of firstlings, concerning which we may see what is noted, chap. 12. 17. CHAP. XVI. Vers. 2. THou shalt therefore sacrifice the Passeover unto the Lord thy God, of the flock and the herd, etc.] Because of the Passeover, here enjoined to be sacrificed, it is said, that it must be of the flock and the herd, it cannot be meant of the Paschall-lamb which was killed on the fourteenth day of this month at even: but either by the Passeover we must here understand jointly both the Paschal-lamb and those other sacrifices which did accompany the eating of the Paschal-lamb, which were of sheep or bullocks, as namely those enjoined Numb. 28. 19 etc. and such other as men would voluntarily bring, an example whereof we have 2. Chron. 35. 7, 8, etc. or else by the Passeover is here meant the feast of the Passeover, and then thus the words must be understood, Thou shalt sacrifice the Passeover, that is, Thou shalt celebrate the Passeover with sacrifices of the flock and of the herd, etc. Vers. 3. Seven days shalt thou eat unleavened bread therewith, even the bread of affliction, etc.] That is, the bread which is a memorial of your afflictions in Egypt (as being usually the bread of those that lived in affliction and poverty) and of your hasty coming out from thence, before your bread had time to be leavened, concerning which see the note upon Exod. 12. 15. Vers. 4. And there shall be no leavened bread seen with th●e in all thy coasts seven days.] As they might not eat any leavened bread all the time of this feast, so neither might they suffer any leaven to be in their houses, to wit, to make it the surer that they might not be tempted to eat of it, or to use any leaven in the bread which they baked. Neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning.] This must needs be meant of the flesh of the Paschal-lamb, which was killed at the end of the foureteenth day, and was to be eaten all of it that night following before the morning of the fifteenth day, or else the remainder of it was to be b●rnt in the fire; concerning which see the note upon Exod. 12. 10. For though the Paschal-lamb was not properly a sacrifice, b●cause no part of it was offered upon the altar; yet considering that it was killed to the honour of God, and as a type of Christ, the Lamb of God that takes away the sins of the world, it needs not seem strange▪ that here it is said to be sacrificed. Vers. 5. Thou mayest not sacrifice the Passeover within any of thy gates, etc.] That is, not in any town or city save only in Jerusalem▪ where Christ our p●schallamb was sacrificed for us. And indeed, after God had c●osen that to be the place of his public worship, they did only eat the Passeover there. See Luke 2. 41. but in any private house in Jerusalem they might both kill and eat the Passeover, Matth. 26. 18. only their sacrifices which they offered at that ●e●st might o●ely be offered in the temple. Vers. 6. There thou shalt sacrifice the Passe●ver at even, at the going down of the sun, at the season that thou camest forth out of Egypt.▪ That is▪ the very same day of the month Abib when thou camest forth ou● of Egypt, to wit, the ●oureteenth day of the month: or if these words, at the season that thou camest forth out of Egypt, have reserence to that which went before, at even, at the going down of the sun, yet it must not be taken so as if the time of sunsetting were exactly the very ti●e when the Israelites went out of Egypt (for it is evident, Exod. 12. 29, etc. that it was after midnight ere they had leave given them to go) but only that the night after that evening when they first eat the Passeover they went out of Egypt, and were then indeed preparing to be gone; whence it was that they were appointed to eat the Passeover in such haste, the Lord having told them beforehand of that which should happen▪ and had scarce leisure to make an end of celebrating that holy feast, because the Egyptians were so eager to have them pack up and be gone. Vers. 7. And thou shalt t●rn in the morning and go unto thy tents.] That is, the morning after the feast o● unleavened bread was ended, which was kept seven days; so that the ●ext words in the ●ighth verse, six days thou shalt eat, etc. are added to show what morning this was that is here mentioned, to wit, the morrow ●fter the solemn assembly on the sev●nth day. Indeed some hold that the morning here mentioned must be the morning of the fiftee●th day, the morning after they had eaten the Passeover, which is altogether improbable, because the fifteenth day was a solemn festival, and therefore it is not likely that liberty of travelling and leaving Je●usalem on that day was allowed them; and because we shall still find that the people used to stay at Jerusalem all the seven days of this feast, which we may see, 2. Chron. 30. 21. and so in other place●. Vers. 9 Begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.] Namely, to reap the wave-sheaf, the first-fruits of barley-harvest, which was on the sixteenth day of that month offered unto the Lord. See the note upon Le●it. 23. 10, 11. Vers. 10. And thou shalt k●ep the feast of weeks unto the Lord thy God with a tribute of a freewi●●-off●ring, etc.] ●his contribution or tribute of a ●●eewill-offering is neither the sacrifice appointed for the feast-day, Numb. 18. 27, 31. nor the two loaves and sacrifices with them▪ commanded Levit. 23. 17, 20. for these were not voluntary offerings, but necessarily enjoined; over and besides them God here appointeth men voluntarily to bring unto him of their fruits what they could and would. Vers. 12. And thou shalt remember that thou wast a bondman in Egypt, etc.] This is added, fir●●, to show that this was the chief end of solemnising this feast, to cause them with themselves to remember this their deliverance; s●condly, as a motive to obey willingly both this and all other the commandments of God; thirdly▪ as a motive to make them respect their servants and the poor strangers in this their feast, as in ●he former verse he had appointed. Vers. 13. Thou shalt observe the feast of tabernacles seven days, after tha● thou ha●t gathered in thy corn and thy wine.] S●e the note upon Exod. ●3. 16. Vers. 18. Judges and officers ●halt thou make thee in all thy gates, etc.] To wit, judges to give judgement, and officers to execute the sentence of the judges: and because▪ the places of ●●di●●tur● were usually in the gates of their towns and cities, therefore it is said, Judges and officers shalt thou make th●e in all thy gates▪ Vers. 19 For a gift d●th blind the eyes of the wise, and pervert the words of the righteous.] That is, it will make a wise man, that is able to judge between right and wrong, think and persuade himself that he doth right, when he doth manifest wrong, and it will make a good man pervert justic● even against his conscience, though in other things he makes conscience of his ways. Vers. 21. Thou sh●●t not plant thee a grove of any trees near unto the altar of the Lord, etc.] This Law the Israelites did afterwards many times break, as we may s●e, Judg. 3. 7. 1. Kings 14. 23. 16. 33. 18. 19 which was in them gross idolatry; and yet the Patriarches did formerly worship God in groves, and that without sin. S●e the note on Gen. 21. 33. CHAP. XVII. Vers. 1. THou shalt not sacrifice unto the Lord thy God any bull●ck, or sheep, wherein is blemish, etc.] See the notes upon Levit. 22. 20, 21. Vers. 2. If there be found among you within any of thy gates, etc.] The sum of the law here delivered is this, That if any amongst them were sound guilty of idolatry in that they had worshipped either the sun, or the moon, or any of the host of heaven, or consequently any other creature (for these the most glorious of God's creatures are only mentioned to imply that much less might they worship stocks and stones, or any other creatures) they must certainly be stoned to death, whether it were man or woman (no pity must be shown to them for the weakness of their sex) and the reason is employed in this verse, because they had wrought wickedness in the sigh● of the Lord, in transgressing his covenant: where we must note that idolatry is termed a transgressing of God's covenant, not only because it was (as all other sins are) contrary to God's law, which they had covenanted to observe and keep; but also because therein men did openly as it were renounce God and th● true religion, and choose themselves other gods whom they would serve, and therefore this was in a more special and ●minent manner a transgressing of the covenant. Vers. 4. And it be told thee, and thou hast heard of it, and enquired diligently, and behold, it be true, etc.] This is added both lest in favour of any man th●y should slight a report brought unto them, and not carefully inquire of it; and als● lest they should be too hasty to punish men upon uncertain reports. Vers. 7. The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people.] The witnesses were to throw the first stones at them that were condemned to be stoned, which was t● make men the more afraid to bear false witness, and that because it was supposed that men would be afraid after good deliberation to have a hand in killing an innocent man, though in their wrath and fury they might speak that which might tend to the loss of his lise. But then afterwards all the people assembled were to have a hand in the execution of him▪ thereby to inure them to be servant and zealous in God's cause against all those that should despise and disregard his laws. Vers. 8. If there arise a matter too hard for thee in judgement, between blood and blo●d, etc.] Her●●he I●ra●lites were taught what they were to do 〈…〉 question did ari●e concerning any cause that was brought before their Judge's and Magistrate's, in their several towns and cities, which the magistrates ●●●re so●nd so hard that they made a doubt, or were of different judgement amongst themselves, what to determine in it, as between blood and blood, that is, in ca●e of bloodshed, whether it were to be judged wilful murder, or▪ as we call i●, chance▪ medley, and so in any other questionable cause, either concerning any plea about their est●●es▪ or concerning any stroke given, or any other thing of the like nature▪ ●o wit, that in this case they were to go up to the place which God should c●●se (which was Jerusalem in after-ages) and there resort to the priest's, as expounders of the law, and to the judge, that is, the j●●ge●▪ the civil Magistrates, who were judicially to give sentence according to the ●●i●sts ●●po●ition of the law, that so by them the matter in question might be d●c●d●●: and o● this I conceive that is meant, 2. Chron. 19 8, 9, 10. Moreover in J●rusalem di● Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel▪ for the judgement of the Lord, and for controversies, when they returned to Jerusalem▪ etc. and that they were appointed to go up unto Jerusalem with all such caus●● of great difficulty, not because the supreme Magistrate▪ the Judge or King of Ista●l, did always reside there▪ but either because this is meant of the Sanhedrim, which was their supreme Senate or Council, consisting partly of priest's and partly o● civil Magis●rates, to whom all appeals were made, and did therefore always abide at Jer●s●lem; or else because, if need so required, the high priest was to inquire of the Lord, and to answer them after the judgement of ●rim before the Lord, Numb. 27. 21. and therefore it is said here, vers. 9 that they should go un●o the priests, etc. and inquire, which may be m●ant of the high ●●i●sts enquiring for them of the Lord; a privilege which the Bishop of Rome cannot challenge for the bringing of all appe●l● to be sinally determined by him. Vers. 10. And thou shalt do according to the sentence which they of that plac● (which the Lord shall choose) sh●●●●●ew thee▪ etc.] Namely, because their sentence was to be according to the La● o● God● vers. 11. and in c●●e of great difficulty to be proved so to be by ●●quiring of the Lord: for we must not think the people were bound to rest in their sentence, if it were clearly contrary to the law of God. Vers. 11. According to the sentence of the Law which they shall teach thee, etc.] Here is methinks a manifest difference betwixt that which the priest was to do, and that which the Judge was to do: the priests office being m●an● by teaching the sentence of the Law, that is, giving the interpretation of it; and the J●dg●● by telling them the judgement, that is, giving judgement according to that which the priest had delivered to be the meaning of the Law. Vers. 12. And the man that will do presumptuously, and w●ll not ●ear●●n unto the priest,— or unto the judge, even that man shall die, etc.] Death is appointed to be inflicted upon him that would not he●●ken to the p●iest, expounding the Law, or the judge, passing sentence accordingly, to wit, if he presumptuously and stubbornly opposed their judgement, though they proved it never so clearly o●t of the Law, or especially if the priest had ●nquir●d of the Lord, Vers. 14. When thou art come unto the land, which the Lord thy God giveth thee,— and shalt say, I will set a King over me, etc.] This is said, not as in allowance of their changing the government by judges, which he had erected amongst them, especially upon this ground, because they would be like other nations; but only foretelling what they would do, and thereupon prescribing certain Laws to prevent greater mischiefs in erecting of a Monarchy amongst them. Vers. 15. Thou shalt in any wise set him King over thee whom the Lord thy God shall choose, etc.] The Lord here gives them two rules, to which they should be bound when ever they should desire to have a King to reign over them: The first is, That they should only make such a one king as God should choose; which was accordingly observed partly in Saul, but fully in David, and in his progeny too, in that it was of Gods ordaining that his posterity should successively inherit the kingdom: and this was thus appointed, because the Kings of Judah were to be types of Christ; who was chosen of God to be the great King of Israel, Psal. 2. 6. I have set my King upon my holy hill of Zion. The second is, That they might only choose one from amongst their brethren to be their King: and this was, first, because such a one was likeliest to love them, and to be beloved by them, and to rule over them with the more equity and gentleness; and secondly, lest a stranger of another nation should bring in strange Laws and customs, yea and corrupt their religion too; and thirdly, to signify that their promised Messiah, the Lords Anointed, was to be the seed of Abraham according to the flesh, even one of their own nation. Vers. 16. But he shall not multiply horses to himself, etc.] That is, excessively, even beyond that which reasonably the state of a King may require: and this the Lord gives in charge concerning the Kings of Israel, first, to teach both the King and the people to put their sole trust and confidence in God, and not to rely on any outward strength of horses and chariots, which men having abundance of such military forces are prone to do; secondly, that they might not hereby be exalted and puffed up in their minds, even to the despising and perhaps the oppressing of their brethren; and thirdly, that they might not, to maintain the excessive charge hereof, be burdensome to their subjects: & herein therefore we may well think that Solomon did not keep so close to the rule of God's word as he ought to have done, in that he had forty thousand stalls of horses for his chariots, and twelve thousand horsemen, 1. Kings. 4. 26. as likewise in that he fetched his horses out of Egypt, 2. Chron 1. 16. which is expressly also forbidden here, He shall not multiply horses to himself, nor cause the people to return to Egypt to the end that he should multiply horses; and that not only because Egypt of all the neighbouring countries was most famous for horses, whence is that, Esa. 31. 3. The Egyptians are men and not God, and their horse's flesh and not spirit, but a so to imply that one reason why the Lord forbade their having so many horses was, lest they should go down into Egypt to procure themselves horses. For as much as the Lord hath said unto you, Ye shall henceforth return no more that way.] That is, ye shall no more return to Egypt: for it was not their returning to Egypt by the same way they came from thence that was forbidden them, but generally all going back to Egypt; yea, though they w●nt thither, not to dwell and sojourn there, but only for trade and merchandise; for so much this place seems to imply. The reason of this law seems to have been, first, that hereby they might be kept from being corrupted there by their idolatry and other foul sins, and from making any wicked league or confederacy with them; and secondly, that hereby they might be ta●ght with such thankfulness to remember their former deliverance from the bondage they endured in that land, as to abhor the very thought of their going thither again, lest that should seem a contempt of their former escape thence, & an unthankful forgetting that glorious deliverance. The greatest▪ difficulty in these words is, what prohibition this is, and when given, whereof Moses here speaks, The Lord hath said unto you, Ye shall henceforth no more return that way. But for this we must know, first, that though this charge w●re no where formerly given in express words, yet it was sufficiently implied, in that God had told them often that he had brought them out of Egypt to plant & settle them in the land of Canaan▪ and that he had so sharply rebuked them when ever they had made any mention of going back into Egypt; and secondly, that these words may be understood of this charge now at present given them. The Lord hath said unto you, Ye shall henceforth return no more that way, that is, the Lord hath commanded me now to say this unto you, etc. Vers. 17. Neither s●all he multiply wives to himself, that his heart turn not away.] By this God allows not Princes to have more wives than one▪ so they took not too too many; no more than the forbidding of perjury allows all swearing when that is true which we swear: only God pitcheth upon the greatest sin, and that whereto kings were usually inclined, who were wont to abuse their power in marrying all that pleased them, though never so many; and a reason is added why the King might not marry so many wives, to wit, that his heart turn not away, namely, from the Lord unto the pleasures of life, or unto other Gods (in case he should amongst others marry any idolatrous wives) as it fared with Solomon, 1. Kings 11. 4. This as the chief reason is expressed in the law, yet withal we may well conceive that God had respect also herein to the ease of the people, that the Kings having so many wives and children by them, who must be kept after the state of Queens and Princes, might not increase the burden of their taxes and impositions. Neither shall h● greatly multiply to himself silver and gold.] That is, too too excessively. Princes above all men have need of a full treasure, and therefore the Kings of Israel are here allowed a moderate care herein: But withal the Lord forbids them a boundless desire and endeavour to heap up riches, and that lest such an excessive greediness after riches should make them either oppress the people, and heap up gold and silver by rapine and unjust exactions, or be exalted in their minds because of their great wealth, as indeed it is usually with men that have such a mighty mass of riches, Give me not riches (saith Agur, Prov. 30. 8, 9) lest I be full, and deny thee, and say, Who is the Lord? Vers. 18. He shall write him a copy of this law in a book, out of that which is before the priests, the Levites.] The original book of the law was kept in the Sanctuary▪ Deut. 31. 26. Take this book of the Law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee, 2. Kin. 22 ●. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the Law, in the house of the Lord. Here therefore God appoints that the King must not only have a copy of this book, but also that he must either write it himself, or cause it to be purposely written for him out of the original copy, both that it might be perfect, and also that receiving it immediately from the Priests and Levites, he might take it, as it were, out of God's hand, and might be the more careful to observe and obey it in every particular, both for the ordering of his own life, and for the government of the people. CHAP. XVIII. Vers. 3. ANd this ●hall be the priests due from the people, from th●m that offer a sacrifice, etc.] Besides all other things, which being the Lords right by his Law he hath given to the priests and Levites. They shall give unto the priest the shoulder, and the two cheeks, and the maw.] The wave-breast, mentioned elsewhere, is here left out, and that, as I conceive, because it is comprehended under the shoulder, to which it is joined in the sheep, both being parts of the fore-quarter. But withal the maw and the two ●heeks, added here, are no where else mentioned; the reason whereof may well be conceived to be this, because elsewhere the Lord only prescribes what part the priests should have of the sacrifice, and the two cheeks and maw were no pa●t of the sacrifice, or holy things, but cut off before and given to the priests, and not so much as waved or heaved before the Lord. Vers. 5▪ For the Lord thy God hath chosen him out of all thy tribes, to sta●● to minister in the name of the Lord▪ etc.] It is said of the p●iests here that they did minister in the name of the Lord, either because they performed the service of the priesthood by command and authority received from the Lord▪ or rather because they performed it to the Lord, as the duties of his worship and service which he required of them. Vers. 6. And if a Levit e come from any of thy gates out of all Israel▪ etc.] The sum of this Law is this that whenever any of the tribe of Levihad a desire to come and serve in the tabernacle or temple, they should be admitted to live of the holy things there▪ ●v●n ●s the rest that did at times serve in that place. The priests and Levites, we know, had several cities given them throughout the land of Israel▪ where th●y had ●●●ir constant abode, and did there instruct the people▪ and performed such other duties as belonged to their places; and so the service of the tabernacle and temple was performed by those that from th●ir ssverall cities went up in their turns to do the service of that place (for from the first I conceive there was some order observed for thi●, though by David afterward this was mor●●xactly contrived, when they were divided into four and twenty courses, 1. Chron. 23.) Now therefore here order is taken that if any of that tribe, whether priest or ordinary Levite, had a desire to go ●p and serve in the house of God voluntarily, when it wa● not his course, or happily to spend the whole remainder of his life in that service, 〈◊〉 should then be admitted to do the service of the house, and should have his share of the holy things even as other his brethren had, whose course it was at that time to attend upon that service. Vers. 8. They ●hall have like portions to cat, beside that which comes of the sale of his patrimony.] That i●, though he have something whereon to live which cometh in of the sale of his patrimony, he shall for all that have a like portion to eat of the holy things as other his brethren have that do the service there in their several courses. But what is meant here by that which cometh of the sale of his patrimony? I answer, some hereby mean the money which the Israelites, which dwelled far off from the tabernacle or temple, brought with them when they came thither, and was raised of their holy things which they sold at home, according to that Law, Deut. 14. ●4. 25. and ●hat it is enjoined here, that of this these that thus went up to the tabernacle or temple should have their share as well as of other the holy things: others again hereby understand that which was raised of his portion of the tithes paid to the Levites, in the place where he had his dwelling, which they say he was to enjoy, and yet was to have no less share in the holy things of the temple when he went up to serve there. But neither of these I conceive can be meant here, because this place speaks not of such things as were the patrimony of the Priests and Levites in general, but of that man's peculiar patrimony which should thus voluntarily go up to serve at the altar; which therefore doubtless was such moneys as came in of the sale either of those houses which were his portion and patrimony in the cities of the Levites, or of any other estate that was left him by his father: and so the meaning of this place is, that notwithstanding any such private estate that the Levite had, yet if he went up to serve in the temple he must live of the holy things of the temple, as others did. Indeed considering that the Levite might redeem his house, which he had sold, at any time, Levit. 25. 32. it was not fit that he should be disabled to do this by spending his money upon his own maintenance. But however if of singular devotion to the service of the Sanctuary he should go up extraordinarily to serve there, God would have such an one live of the altar and not be put thereby to spend his own private estate whatever it were. Vers. 10. There shall not be found among you any one that maketh his son, or his daughter to pass through the fire.] See the note upon Leu. 18. 21. Or that useth divination, or an observer of times, etc.] By one that useth divination, is meant one that foretelleth things to come, Mich. 3. 11. The prophets thereof divine for money▪ and by an observer of times is meant such as by observing constellations, etc. ●id pronounce some days lucky and some unlucky, and undertake to tell men their fortune. The diviners were carried much by inward motions, these last by outward observations in the creatures. So also by a Necromancer, vers. 11. is meant such as by raising the dead did inquire after secret things. Vers. 13. Thou shalt be perfect with the Lord thy God.] That is, tho● shalt keep thyself entirely to him, and not seek unto any other for help; thou shalt in these things before spoken of, as in all other things, keep thyself exactly to what thy God hath enjoined thee, and not defile thyself with any of these abominations practised amongst other nation's. Vers. 15. The Lord thy God will raise up unto thee a prophet from the midst of thee, etc.] The heathens, that used these unlawful arts, made account that God did by these means reveal himself to them, and deemed such high knowledge a high degree of their happiness: lest therefore the Israelites should think much that they were debarred of this, the Lord tells them here that he would by prophets raised up to them from amongst their brethren as fully inform them concerning all things necessary for them to know, as if God should come down to them out of heaven. I doubt not indeed but this which is here spoken is meant first and principally of Christ; for the Apostle Peter saith expressly that this was fulfilled in Christ, Acts 3. 22. For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you, of your brethren like unto me; him shall ye hear in all things whatsoever he shall say unto you; and with respect to this place that seems ●o have been spoken by Philip, John 1. 45. Philip findeth Nathanael, and saith unto him, We have found him of whom Moses in the law, and the prophets did write, Jesus of Nazareth the son of Joseph; and that by Christ, John 5. 46. Had ye believed Moses, ye would have believed me: for he wrote of me. But withal I see not how we can exclude the other Prophets between Moses and Christ, the drift of these words being manifestly this, to show that they should have no cause to seek to enchanters and diviners, because God would still raise them up Prophets to reveal his will unto them: and how could this be a stay to them, if it were meant only of Christ, who was not sent unto them above one thousand and four hundred years after this? therefore I think it must be understood principally of Christ, as the only Prophet of his Church, but withal indefinitely of all the Prophets as subordinate to Christ, sent from him and inspired by him. The Jews indeed understand it not commonly of the Messiah, but of another notable Prophet besides, like unto Moses, which was to be sent to them, John 1. 25. But herein they were grossly deceived: for it is evident by those places, Acts 3. 22. and 7. 37. that Christ was the Prophet here principally meant, though other Prophets are al●o comprehended, as is before said. As for that clause, a Prophet like unto me, though the Prophets afterwards sent to Israel were not equal to Moses, Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face; yet they were like him, men sent from God as he was, raised up from amongst their brethren as he was, and this is here chiefly intended, (see vers. 16. According to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither▪ let me see this great fire any more, that I die not) and so was Christ, a high priest taken from among men, Hebr. 5. 1. yea like him and above him: for first, as Moses was as a Mediator betwixt God and the people, Deut. 5. 5. I stood between the Lord and you at that time, to show you the word of the Lord; for ye were afraid by reason of the fire, and went not up into the mount; so was Christ, Heb. 8. 6. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises: secondly, in excellency: of Moses it is said, Numb. 12. 6, 7. And he said, Hear now my words: If there be a Prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream; My servant Moses is not so, who is faithful in all mine house; and so of Christ, John 1. 17, 18. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time, the only begotten son, which is in the bosom of the Father, he hath declared him. Thirdly, in faithfulness: for so it is said of Christ, Heb. 3. 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house; yea and above Moses, vers. 5, 6. And Moses verily was faithful in all his house as a servant, but Christ as a son over his own house. Fourthly, in that as Moses brought them the law from God, so Christ the Gospel out of his Father's bosom. Fifthly, in signs and wonders: for Christ was a prophet mighty in deed and word, Luke 24. 19 as Moses also was; yea more mighty, John 15. 24. If I had not done among them the works which none other man did, they had not had sin. And sixthly, as Moses carried the Israelites from their bondage in Egypt to the land of Canaan, so Christ delivered his people from their spiritual bondage, and opened heaven for them, John 6. 40. And this is the will of him that sent me, that every one which seeth the son and believeth on him, may have everlasting life. Vers. 18. And will put my words in his mouth, and he shall speak unto them all that I shall command him.] This is meant of the faithfulness of those Prophets which God would send unto them▪ to wit, that they should deliver whatever God gave them in charge, and nothing but that which he should put into their mouths. But most eminently was this verified in Chri●t, when he came to preach the Gospel unto men; for those words of eternal life were the words which God here saith he would put into his mouth, and which accordingly he faithfully delivered to the people, All things that I have heard of my Father I have made known unto you, John 15. 15. Vers. 19 Whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.] That is, I will punish him for it: and so indeed God did always severely punish those that would not hear his Prophets. But principally this was fulfilled upon the Jews, who would not hearken to the words of Christ, when God destroyed the city and the Sanctuary, as was prophesied, Dan. 9 26. and poured upon the people his uttermost wrath, 1. Thess. 2. 16. Vers. 22. When a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken.] That we may rightly understand the rule here given for the discovery o● false prophet's, we must note two things: first, that it must be understood only of such predictions of prophets wherein they foretold some strange and miraculous thing tha● should come to pass, as a proof that they were truly sent from God; for if these indeed cam● not accordingly to pass, the people might be sure that they were false prophets▪ and that God had no● sent them. But now in other predictions, as in foretelling some judgement or blessing that should befall men, that which they foretold might not come to pass, and yet they that foretold these things might be the true Prophets of God for ●ll that; for thus we know it was with the Prophet Isaiah, when he told Hezekiah that he should die of his sick●●sse, 2. Kings 20. 1. and with Jonah, when he prophesied that after forty days Niniveh should be destroyed, Jonah 3. 4. and the reason of this is, because in all such predictions the people might know, judging thereof by the known rule of God's word, that these were conditionally foretold, though the condition were not expressed, and therefore that in case they repent God would not inflict the evil denounced against them, and in case they were not obedient unto God, he would hold back the blessings promised: and secondly, that though the not accomplishing of signs foretold be made here a sure mark of false prophets, yet we must not hence in●erre that on the contrary when signs foretold did accordingly come to pass, that was an infallible proof of true prophets: for if they taught any thing contrary to the written word touching matters of faith and of the worship of God, the people were to hold to the written word, and not to believe them, but to punish them as false prophets, though they did confirm their sayings, that did indeed come to pass, as they were before taught, Deut. 13. 1, 2. etc. But the prophet hath spoken it presumptuously.] To wit, because he did so boldly foretell that such a thing should come to pass having no warrant for it from God, & withal because it was indeed a high degree of arrogancy to father his fancies & lies upon the God of truth, saying that God had said that which he had not spoken. Thou shalt not be afraid of him.] That is, though he boast never so much of the certainty of that which he saith, and that indeed God hath sent him; and though he threaten in never so horrible a manner all the curses he can devise if you do not believe him, yet thou shalt not be afraid of his brags and threatenings, nor fear to put him to death, as God hath appointed. CHAP. XIX. Vers. 2. THou shalt separate three cities for thee in the midst of thy land, etc.] That is, in the heart of the land: for the land being divided into three parts, in the midst of each of these partitions was a city of refuge chosen. Moses had himself already assigned them three cities of refuge in the land without Jordan, which they had already vanquished, Deut. 4. 21. and now he gives order that when they had possessed themselves of the land of Canaan within Jordan, they should there also set apart three cities of refuge more. Vers. 3. Thou shalt prepare thee a way, etc.] That is, thou shalt so order it, that from all parts of the country round about these cities of refuge, there be a direct, plain, fair highway or causey leading to those cities, and such as either by the breadth and fairness of the way, or by marks set up purposely to distinguish it from others, may be known to be the ways leading to those cities of refuge, to the end the manslayer may not be hindered or encumbered by the uncertainty or foulness of the way, but may speedily fly thither, and so be safe. Vers. 4. Who so killeth his neighbour ignorantly, etc.] The persons here mentioned, that were to enjoy the privilege of the city's ofrefuge, are only such as killed a man unwittingly, by chance-medley, as we usually call it: but by the rule of proportion we may probably conceive that the like privilege was afforded to him that killed a man merely in his own defence, when he had no quarrel with him, but only sought to secure his own life. Vers. 5. As when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke, etc.] And so strikes with all his might, not fearing nor suspecting any evil that should be done thereby. Vers. 6. Lest the avenger of the blood pursue the slayer while his heart is hot, and overtake him, because the way is long, etc.] This last clause, because the way is long, showeth that this verse follows as depending on the third verse (the other two being inserted as it were by way of parenthesis) and is added to show thereason why they were appointed thus to choose the cities of refuge in three several divisions of the land, namely, left if the man tha● killed one ignorantly had too far to fly ere he could come to a city of refuge, the avenger, because of the length of the way, should overtake him before he could get thither. Vers. 8. And if the Lord thy God enlarge thy coast, etc.] It is questioned by Expositors of what enlarging their coasts this is meant: and because it is said, chap. 7. 22. that they should not drive out the inhabitants of the land of Canaan at once, but by little and little, therefore some understand this of their full possessing of the land of Canaan, to wit, that however they did at first only set apart three cities of refuge in the land within Jordan, yet if afterwards they came to possess the whole land of Canaan, they should then separate three cities of refuge more therein. But first, because they never did separate six cities of refuge more within Jordan, no not when they had the fullest possession of the land; and secondly, because those three cities that were separated within the land, to wit, Kedesh, and Shechem, and Hebron, were situated in equal divisions proportionably according to the full extent of the land of Canaan, therefore it is no way probable that God ever enjoined them to have six cities of refuge in the land of Canaan within Jordan. Others again think that in these words, Moses speaks only of three cities more that were to be added besides those three without Jordan, to wit, those three above mentioned which Joshua separated, Josh. 20. 7. and so conceive that no other enlarging of their coasts is here meant, but only the adding of the land of Canaan to that they had already▪ gotten without Jordan. But because it seems evident that the charge which Mose● gave before, vers. 3. and vers. 7. for separating three cities in the midst of their land, could not be meant of the three cities of refuge without Jordan, which he had already separated, chap. 4. 41. and yet now he speaks of three cities more, vers. 9 that were to be separated, if the Lord should enlarge their coast, therefore I think the meaning of this place must be, that if the Lord should enlarge their coast, to wit, by giving them the land promised, from the river of Egypt to the great river, the river Euphrates, Gen. 15. 18. that then they should separate three cities of refuge more, to wit, besides those before enjoined in the midst of the land of Canaan they were now to enter upon; and that the reason why these were never separated was, because by their sins they lost the benefit of this promise, the Lord never so far enlarging their coasts. Vers. 14. Thou shalt not remove thy neighbours landmark, &c,] It may be not improbably conceived, that this law against removing of land-mark● is here inserted together with those concerning bloodshed, because this injury of removing landmarks was like to be a dangerous occasion of quarrels and bloodshed amongst them. Vers. 15. One witness shall not rise up against a man for any iniquity, etc.] That is, the testimony of one man, rising up as a witness against another, shall not be admitted as sufficient to prove the crime laid to his charge, and to cause him to be condemned for it: and indeed though two or three witnessesmay accuse a man falsely, yet because it is not so likely that two or three should so combine against a man, as that one alone should accuse him falsely; and withal there would be more hope of discovering the falsehood of two or three witnesses so combining together, by examining them singly apart by themselves, therefore God allowed no man to be condemned under less than the testimony of two or three witnesses. Vers. 17. Then both the men between whom the controversy is shall stand before the Lord, etc.] Both the men, that is, the party accused, and the party accusing, so that here is but one witness mentioned, which makes some conceive the case for which direction is here given to be this, When there comes in but one witness against a man, and takes an oath concerning some evil done by him, and the party accused denies that which is laid to his charge, and complains that he hath born false witness against him, what shall be done in this case? I answer, the order which the Lord gives here when the case stands thus, is this, Because it is a very hard thing to find out here whether the witness speak truly or falsely, therefore for his greater terror, and to make him take heed what he says, the Judges were to bring him into the place which God should choose, and to set him before the Ark or Sanctuary, and there to examine him as in God's presence, and accordingly, to punish him if they found him false; and happily if they could not find it out by examination, the priest was then to inquire of the Lord according to that, 1. Kings 8. 31, 32. If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, etc. But because it is expressly said before, that the testimony of one man rising up as a witness against another was not to be admitted in judgement, vers. 15. therefore others, and I think most probably, conceive the law ●ere given to be this, that in case two or more witnesses did rise up against a man, and only one of them spoke home to the proof of that the accused party was charged with▪ if here the party accused did allege that this man bore false witness against him, that then the Judges were to search out the matter in the way here enjoined before the Lord: yet withal the like by consequence was to be done i● case the party accused did accuse all the witness of bearing false witness against him. Vers. 21. Life shall go for life, eye for eye, etc.] That is, such punishment as should have been inflicted on the party accused, had he been found guilty, according to that law, Exod. 21. 23. the ●ame shall be inflicted on him that bore false witness against him, to wit, by the civil Magistrate. Indeed the Pharisees in Christ's time expounded this of private revenge, namely that private person might take life for life, eye for eye, tooth for tooth, etc. and this is that which our Saviour condemns, Matth. 5. 38, 3●. Ye have heard that it hath been said, An eye for a● eye, and a tooth for a tooth; But I say unto you, that ye resist not evil, etc. CHAP. XX. Vers. 5. WHat man is there that hath built a new house, and hath not dedicated it.] Or initiated it, that is, that hath not taken possession of it, and begun to use it; which was wont to be done with solemnity of feasting, praying▪ and singing of Psalms, as we may see by the title of the thirtieth Psalm. Let him go and return to his house, etc.] That is, he may be gone if he will. In this and the following cases this liberty was granted them, first, lest they should go forth to battles unwillingly and timerously, not having any courage to fight the Lords battles (see vers. 8.) and secondly, because even the light of reason teacheth men to show compassion in this kind, and not suddenly to take off men from those comforts which they have long laboured for, just when they are at last entering upon the fruition of them, which is threatened as a curse, chap. 28. 30, Thou shalt build a house and shalt not dwell therein; and thirdly, that this privilege might encourage men to build houses, and plant vineyards, etc. which was good and profitable for the commonwealth. Vers. 6. And what man is he that hath planted a vineyard, and hath not yet eaten of it, etc.] The Hebrew word signifieth, and hath not made it common, that is, such as himself and others might eat of it; and the ground of this expression is, because they might not in the land of Canaan eat of the fruit of any trees they had planted till they had consecrated the fourth years fruit unto the Lord. The fruit of the first three years was lost as uncircumcised, the fourth years fruit was holy and to be given to God, and then the fruit of the fifth year was fre● for the owner and others to eat, concerning which see the note upon Levit. 19 23. Vers. 8. What man is there that is fearful and faint-hearted? let him go and return▪ etc.] By this the Lord taught his people how much he dislikes a timorous and cowardly spirit in those that serve him, that so they might strive to have faith in him, and in all straits to be secure and confident in his protection. Vers. 9 They shall make captains of the armies to lead the people.] That is, they shall order the battle, and appoint every captain in his place to lead the several companies of soldiers; for we must not think that captains were now first chosen, when they were come nigh unto the battle, as it is said above vers. 2. and that they had marched so far already without leaders. Vers. 10. When thou comest nigh unto a city to fight against it, then proclaim peace unto it.] To wit, any city out of the land of Canaan. Indeed the Hebrews say that they were to proffer peace even to the inhabitants of Canaan. B●t because first, they were expressly charged utterly to destroy the inhabitants of Canaan, to the end they might dwell in their room & might not be ensnared by their dwelling amongst them; and secondly, we do not read that ever Joshua tendered peace to ●ny of the cities, though it be mentioned as a strange thing, and a s●gne of Gods hardening their hearts, that never any of those people did of their own accord crave peace, save the Gibeonites only, Josh. 11. 19 There was not a city ●hat made peace with the children of Israel, save the Hivites, the inhabitants of Gibeon; all other they took in battle; yet we never find that there was peace proffered them, and it seems that the Gibeonites did therefore seek it by craft, because otherwise they saw it would not be granted them; and thirdly, it is expressly noted as a fault in the Israelites, Judges 1. 28. that they put the Can●anites to tribute, and did not utterly drive them out; therefore this is only to be understood of such cities as they should besiege that were not of the cities of the land of Canaan. Vers. 13. And when the Lord thy God hath delivered it into thine hands, etc.] That is, when through God's assistance thou hast taken it by force and assault. Vers. 15. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.] But these must neither have peace offered them, nor must their women and little ones and cattle be spared when their cities are taken by force; for the following reason doth manifestly exclude them from both these favours, vers. 18. That they teach you not to do after all their abominations, which they have done unto their Gods, so should you sin against the Lord your God. Vers. 19 Thou shalt not destroy the trees thereof, etc.] That is, fruit-trees wherewith the land cannot be suddenly stored again, these might not be cut down, no not for their use in the siege. I do not think that it was unlawful to cut down a fruit-tree when necessity required it, only the Lord teacheth them to take heed that in their rage they did not so waste the land as to ruin even posterity also. Vers. 20. And thou shalt build bulwarks against the city, etc.] That is, with such trees as are not fruit-trees. CHAP. XXI. Vers. 1. IF one be found slain in the land which the Lord thy God giveth to thee to possess it, lying in the field, etc.] The field is only here mentioned, because in cities and towns such murders are seldom committed so secretly but that the murderer is found out; yet when it so happened that in a town or city a man was found murdered, and the man that did the fact could not be found, though all diligence had been used to find it out, it is most probable that the same course was taken for the expiation of the bloodshed, that is here prescribed, vers. 3. Vers. 2. Then thy Elders and Judges shall come forth, and they shall measure, etc.] That is, the Elders and the Judges of the towns or cities round about shall, for the better satisfaction of them all, come forth, and see the measure taken betwixt the dead body and the cities round about it, to wit, if it be doubtful what ●itie is nearest; and that because the next city was to make expiation for the murder, as it follows in the next verse. Vers. 3. The Elders of that city shall take an heifer which hath not been wrought with, etc.] This is enjoined for the expiation of that murder, the authors whereof could not b● found out, thereby to teach them how much the Lord is displeased with murder, and with the neglect of Magistrates, if they did not use all care to secure the highways about them from all robbery and murder, and to search out the murderers when any man was secretly killed, that he might be punished for the blood he had shed. The Elders of the city next to the slain man had this work of making an expiation imposed upon them, because there was most probability that some of the inhabitants there had shed this blood; and besides, they were most culpable, for not well guarding and watching the place where the murder was committed: and that which is enjoined to be done by way of expiation for this murder thus secretly committed, is the kill of a heifer which hath not been wrought with, and which hath not drawn in the yoke; and however some hold that this heifer did represent the murderer, in whose stead it was put to death, and therefore it was an heifer that had never born the yoke, to signify the murderer to have been a wicked wretch, a son of Belial, that is, lawless and without yoke; yet it is more generally and upon better grounds held, that this heifer did signify Christ, by whose death they were to expect that satisfaction should be made to God's justice, that the guilt of this murder might not be laid to their charge. And indeed in that it was an heifer which had not been wrought with, and which had not drawn in the yoke, and consequently could not be slain for any thing disliked in it, the fitter it was to be a lively representation of Christ, who was never under the bondage of sin, nor never did any thing blame-worthy, but did voluntarily undergo that which he did suffer for our sakes. See the note upon Numb. 19 2. Vers. 4. And the Elders of that city shall bring down the heifer unto a rough valley, etc.] This was done principally to strike them with the greater horror for the sin committed: for the carrying of this heifer, that was to bear the punishment due to the offender, as an accursed thing, that would defile their fields, etc. into a desert place, did notably teach them that murder was an execrable sin, and dangerous. But yet withal it might also signify that Christ, of whom this heifer was a type, was to suffer in a horrid place called Calvarie or Golgotha, Matth. 27. 33. as likewise that by this expiation the guilt of this accursed sin was removed from them, their fields and cities. Vers. 5. And the priests, the sons of Levi, shall come near, etc.] The priests are here enjoined to be present, first, to show by their presence that this was a kind of extraordinary sacrifice; secondly, that the Elders might before them, as in God's presence, protest their innocence; thirdly, to see that all was done according to the law, and to satisfy the Elders in any thing that might seem doubtful; fourthly▪ that they might bless them in the name of the Lord, that is, pray for them, and upon these things thus done pronounce them free from the bloodshed: all which is employed in the following words, for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord; and by their word shall every controversy, and every stroke, be tried. Vers. 6. And all the Elders of that city that are next unto the slain man shall wash their hands over the heifer, etc.] To wit, thereby first to signify that they were guiltless of the blood of the slain man (as for the same reason, when Pilate was to condemn Christ, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person, Matt. 27. 24.) secondly, to intimate their desire that the guilt of this murder might fall and lie upon this heifer, over whom they washed their hands, and that so the people might be free: and thirdly, to teach us that even those that are mo●t guiltless and innocent aught to clear themselves from the very suspicion of any evil amongst men. Vers. 7. And they shall answer and say, Our hands hav● not shed this blood, etc.] This word, answer, may seem to imply that the priests did examine the Elders concerning this murder, and then they answered him, as here is expressed. Vers. 10. When thou goest forth to war against thine enemies, etc.] This Law, which implies a liberty for men to marry women taken captives, though they had wives already, is herein like that of divorce, Deut. 24. which was only suffered for the hardness of their hearts, and it is to be understood only of the captives of foreign nations, not of the Canaani●es, who were to be all destroyed. Vers. 12. Then thou shalt bring her home to thine house, and she shall shav● her head, and par● her nails, etc.] According to the two different translations of this last clause there are two different Expositions given of it: for if we read it, as it is in the margin of our Bibles, she shall shave her head, and suffer her nails to grow, than it seems evident that her head was shaved, her nails suffered to grow, and the servile attire of captives was put upon her, purposely that being thus deformed he might hereby be beaten from desiring her to be his wife. But if we read it, as upon better grounds it is in our text, she shall shave her head, and pair her nails, and put the raiment of her captivity from off her, that is, the goodly attire which she had on when she was taken captive, than these outward signs were to teach them that if they desired to marry such a captive, she must renounce her heathenism, and all the superfluous and corrupt customs and superstitions thereof, and worship God only, as the Israelites did, living now a new and holy life, as became God's people, into whose stock she was to be engrafted, and to show them in what manifest danger they would b● of being defiled by such wives, if they did not renounce their former religion and heathenish customs and course of life. I know there are some Expositors do hold that hereby also was figured, that if God's people would make use of the philosophy of the heathens, or any other thing which being good in itself hath been abused by them, they must be careful to shave off and pair away whatever is superstitious and sinful therein. But that these rites were intended to signify this, it is hard to say. Vers. 13. And bewail her father and her mother a full month.] This was enjoined, either that the Israelite, that had taken this woman captive, might have so much time to consider of what he did beforehand, and not to do that in the heat of his lust which he should afterwards repent, but might rather be weaned from his desire of taking her to be his wife; or else this was enjoined, as the other particulars before mentioned, as an outward expression of the woman's utter renouncing her father's house, that she might be engrafted into the Israel of God: for this mourning for her parents as if they were dead was a kind of bidding farewell for ever to them, according to that of the Psalmist, Harken (O daughter) and consider, and incline thine ear; forget also thine own people, and thy father's house, Psal. 45. 10. Vers. 14. And it shall be if thou have no delight in ●er, than thou shalt let her go whither she will, etc.] By way of satisfaction for the wrong he had done her, he was freely to set her at liberty. Now this putting away ●f the captive woman after he had married her, upon some dislike or displeasure taken against her, was one of those things which God did never approve, but only tolerate to the Jews for the hardness of their hearts. And indeed if there were danger lest the husband should kill or grievously oppress a wife of their own nation, upon displeasure taken against her, and therefore they were permitted rather to give their wives a bill of divorce and put them away; much more would there have been great danger of the kill or extreme hard usage of a wife that had formerly been taken as a captive, and therefore the man is here allowed to put her away; but withal he is restrained from selling her under pretence that she was his captive and servant, but is appointed to set her at liberty to go whither she would. Vers. 16. He may not make the son of the beloved firstborn before the son of the hated, etc.] That is, the son of the hated being yet living, and that because the right of the firstborn by Law of nature belonged unto him. Vers. 19 Then shall his father and his mother lay hold on him, and bring him out unto the Elders of his city, etc.] Who were no doubt to examine the truth of the accusation brought against him, and accordingly to proceed. Vers. 21. And the men of his city shall stone him with stones that he die, etc.] That is, after the accusation given in against this rebellious son is sufficiently proved the Elders shall condemn him, and so he shall be stoned; and thus by the severity of this Law not only children were kept in awe that they might not da●e to rebel against their parents, but also parents were taught to be the more careful of the education of their children. Vers. 23. His body shall not remain all night on the tree, but thou shalt in any wise bury him that day, etc.] To wi●, whether he were hanged alive, or dead, as those Kings were, Josh. 10. 26. And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were ●anging upon the trees until the evening. And this they were enjoined to do, first, lest they should by being enured to look daily on the dead carcases of men become merciless and cruel, and make light of kill men; and secondly, that the land might not be defiled by that monument of God's curse remaining upon it visibly. And thus were the people taught to look upon death as the wages of sin▪ the curse of the Law. For he that is hanged is accursed of God.] Since the death of any malefactor might be a monument of God's curse for sin, it may be questioned why this brand is peculiarly set upon this kind of punishment, that he that is hanged is accursed of God? To which I answer, that the reason of this was, because this was esteemed the most shameful, the most dishonourable and infamous of all kinds of death, and was usually therefore the punishment of those that had by some notorious wickedness provoked God to pour out his wrath upon the whole land▪ and so were hanged up to appease his wrath, as we may see in the hanging of those Prince's that were guilty of committing whoredom with the daughters of Moab, Numb. 25. 4. and i● the hanging of those sons of Saul in the days of David, when there was a famine in the land, because of Saul's perfidious oppressing of the Gibeonites, 2. Sam. 21. 6. Nor was it without cause that this kind of death was, both by the Israelites and other nations, esteemed the most shameful and accursed, because the very manner of the death did intimate that such men as were thus executed were such execrable and accursed wretches, that they did defile the earth with treading on it, and would pollute the earth if they should die upon it, and therefore we●e so trussed up in the air as not fit to be amongst men, and that others might look upon them as men made spectacles of God's indignation and cur●e because of the wickedness they had committed, which was not done in other kinds of death: and hence it was that the Lord God would have his son, the Lord Christ, to suffer this kind of death, that even hence it might be the more evident that in his death he bore the curse due to our sins, according to that of the Apostle, Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is every one that hangeth on the tree. CHAP. XXII. Vers. 1. THou shalt not see thy brother's ox or his ●heep go astray and hide thyself from them, etc.] That is, thou shalt not upon any pretence withhold thine help, yea though he be thine enemy; for that is also expressed, Exod. 23. 4. If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again: and hereby we are taught that much more we must perform this office of love to our brethren, even to seek the conversion of them that are out of the way▪ James 5. 19, 20. Brethren, if any of you do err from the truth, and one convert him; Let him know that he which converteth a sinner from the crrour of his way shall save a soul from death, and hide a multitude of sins. Vers. 2. And if thy brother be not nigh unto thee, or if thou know him not, etc.] Here two cases are resolved that might be questioned, to wit, what they were to do in case the owners of such cattle as they found going astray did either dwell far off from them, or were altogether unknown to them; and the answer is▪ that in such cases they were to drive the cattle home to their own houses till the owners did fetch them away: and so in case they knew the owners, it must needs also be employed, that they were to send them word of the cattle they had taken up, though they dwelled far off; but if they knew not the owners, than indeed they were to keep them till the owners themselves did seek out for them. Vers. 5. The woman shall not wear that which pertaineth unto a man▪ etc.] Under this all manliness is forbidden in women, and all effeminateness in men, either in their attire, or in the ordering of their hair; of which the Apostle speaks, 1. Cor. 11. 4— 14. or any thing of like nature▪ as that, 1. Cor. 14. 34. Let your women keep silence in the churches; for it is not permitted unto them to speak. Vers. 7. But thou shalt in any wise let the▪ dam go, and take the young to thee, etc.] The end of this law was first, to teach them always in the least things to have respect to the public good, and to prefer that before their own private satisfaction, as here they were forbidden to destroy the dam when it was breeding time, because she might ere long have other young ones, and so might still continue the store of birds for the good of others; and secondly, to show them how well God was pleased that his people should be merciful and pitiful, and how ●e abhorred all cruelty and hardheartedness, in that he would not allow them to kill the dam when they took away her eggs, or her young ones, because this might seem a kind o● cruelty and unmercifulness towards the poor creature▪ that did su●fer enough already in the loss of her young ones, that were so precious to her. Vers. 8. When thou buildest a new house, than thou shalt make a battlement for thy roof.] The houses of the Israelites were always built flat on the tops, and so they used to be much on the tops of their houses, both to recreate themselves there▪ and for many other occasions. Whence is that of our Saviour, Matth. 10. 27. What ye hear in the ear, that preach ye on the house tops. Here therefore they are enjoined always to make battlements round about their house tops, to prevent the casual falling of any body from thence; and consequently also under this one particular they were enjoined to prevent, what in them lay, all occasions of bloodshed, or of any other evil, that through their default might redound unto their brethren. Vers. 9 Thou shalt not sow thy vineyard with divers seeds, etc.] The main and principal end of this, and the two following laws against ploughing with an ox and an ass, and against wearing garments of linsey-wolsey, was I conceive, one and the same, to wit, to teach them what exact p●rity and sincerity God required in them that were his peculiar people, and how hateful to God all mixtures were in spiritual things. There was not in itself any evil at all in wearing a garment made of linen and woollen together, nor was it a matter of any great moment in itself▪ whether they sowed a field with pure wheat, or with wheat and ri● mingled together, as we do now in many places. But thus was the Lord pleased, under the●e outward elements, to teach them matters of greater moment: for whilst the Lord would not allow them any mixture in such slight and trivial things as these, hereby they were led, as it were by the hand, to con●●der how much more hateful to God all mix●ures were in matters of greater moment, as in religion and in the duties of his worship, and how strictly the Lord required that they should keep themselves to the purity and simplicity of his word, without mingling any thing of their own inventions through curiosity or a perverse imitation of the strange 〈◊〉 of o●her nations, which he had not enjoined them. If they might not sow a field ●ith mingled seeds, much less might they teach the truth of God mixed with any error; if they might not wear a linsey-wolsey garment, m●ch less m●y we think to clothe our souls in case of justification, with Chri●●s righteousness and our own▪ G●l. 2. 16. yea all hypocrisy and whatever was not pure and sincere was hereby condemned. And this, I say, was the main and principal drift of these laws. Now in this particular law concerning their vineyards, there are two things that are farther questionable, to wit first, what is meant here by sowing a vineyard with divers seeds; & sec●ndly, what that reason is that is here given for this law, lest the fruit of thy seed which thou hast sown, and the fruit of thy v●neyard, be defiled. And in answer hereto, for the first, we must know that by divers s●eds here is meant any seeds different or divers from that of the vine. I know that some Expositors hold▪ that ●he sowing of mingled seeds, as of wheat and barley, in the void and empty ground betwixt the rows of the vines there planted, is only here forbidden, and that the Israelites might lawfully sow any one sort of seed betwixt the rows of their vines, so they sowed no more. But this was sufficiently forbidden in that former law, Levit. 19 19 Thou shalt not sow thy field with mingled seed; and besides the reason that is here given for this prohibition is not that the m●ngling of divers seeds might be prevented, but the mingling of the fruit of any se●d with the fruit of the vine. And therefore I conceive that the sowing of any seed together with their vines is here sorbidden; and indeed because the rea●on here given for this law is, that the fruit of their seed sown and the fruit of their vines might not be mingled together, and so be defiled, it is worth our considering whether this be not meant rather of the seed of fruit-trees then of corn and herbs, the fruit whereof was not likely to be mingled with that of the vine: and thus as in that law, Levit. 19 19 the sowing of several kinds of grain in one field was forbidden, so here the sowing of the seed of other fruit-trees together with the vine. As for the reason here annexed to this law, lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled, some understand it thus, lest the fruit of their seed and their vineyard be corrupted and marred, to wit, because whilst the heart of the earth is sucked away by too many things sown or planted in it, neither of them can be good and fair, as they would otherwise be, but both are spoilt and good for nothing: and thus, they say, the Israelites were taught to take heed of a covetous and greedy desire to draw more from the earth than it is well able to bear. But it is better by others understood of their being defiled by being mingled together: for as that is said to be pure which is not mixed, as that we call pure wheat, which is not mixed with any other grain; so that may be said to be defiled which is mingled, especially being done contrary to God's law, and so rendered unlawful either in first-fruits or otherwise to be offered to the Lord. Vers. 10. Thou shalt not plow with an ox and an ass together.] The principal end of this law I have shown in the foregoing note upon vers. 9 But yet there might be other grounds of this law besides: for first, God might have respect herein to the good of th●se poor creatures, that must needs both suffer by such unequal yoking, the ox, on whom the whole labour of drawing must needs lie for want of another that with equal strength should help forward the work, and the ass, by being haled on beyond that which he is able to do: and secondly, hereby might also be signified, both that men ought not to be employed in those callings for which they are unfit, to the overburdening of others that are joined with them in that service, and that God will not endure the unequal yoking of his people with infidels, of which the Apostle speaks, 2. Cor. 6. 14, etc. Vers. 11. Thou shalt not wear a garment of divers sorts, as of woollen and li●e●, together.] See the former note upon vers. 9 Vers. 12. Thou sh●lt make the fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.] Concerning the principal end of these fringes, which was to put them in mind of the Lords commandments, see the note upon Numb. 15. 38. But besides, by this prescribing them a fashion of attire, whereby they might always be known to be Israelites, they were taught not to be ashamed openly to profess themselves the people of God: and it might also be enjoined, as some think, to prevent any undecency in the discovery of their naked skin; for the Israelites wore long loose garments, which being opened below, both behind, and on each side, they had four skirts or quarters, as they are here called, and these they were that had a fringe upon them round about, by means whereof there was the less danger of discovering their bodies as they went, which they say is employed in the last words of this verse, wherewith thou coverest thyself. Vers. 15. Then shall the father of the damsel and her mother take and bring forth the tokens, etc.] This was imposed upon the parents, because the evil of which their daughter was accused, if true would be a dishonour to them, who ought to have been careful guardians of their daughter's chastity: whence it was also that if their daughter was found guilty, she was to be stoned before the door of her father's house, vers. 21, and if innocent, her husband was to pay her father a hundred shekels of silver, vers. 19 for the wrong which by this false slander was done to him. Vers. 19 And she shall be his wife, he may not put her away all his days.] Which was permitted to other men▪ Deut. 24. 1. When a man hath taken a wi●●, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her; then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. Vers. 20. But if this thing be true, and the tokens of virginity be not found for the damsel.] Because in some cases it is found by experience that the tokens of a maid's virginity may fail, and so much also is acknowledged by the Hebrews themselves, therefore some hold that though the parents could not bring forth the tokens of their daughter's virginity, yet this alone was not sufficient to prove her guilty, and make her liable to be stoned, unless it were by other circumstances found to be true, as by the testimony of witnesses proving that she had no sickness upon her to hinder the tokens of her virginity, or some such like evidence. But because the words here seem not to imply any such thing, I rather think that in those country's the tokens of a maid's virginity did never fail, and so the want of them was taken for a certain proof that the accusation was true, and so the damsel was to be stoned: for though in other cases the fornication of a woman before marriage was not punishe● with death, Exod. 22. 16. yet here it was: first, because of the great wrong she had done to the man that had married her, pretending to him that she was a virgin, when indeed she was not; and secondly, because by the evidence of her own words, wherein she professed herself a virgin when she promised him marriage, it must needs follow that she was defiled after she was betrothed to him, and in that case her sin was adultery, and to be punished with death. Vers. 27. For he found her in the field, and the betrothed damsel cried, etc.] That is, it must be presumed that she cried. Every one knows that though she were in the seld, yet she might consent to that lewdness; but unless that could be proved against her, they were bound in charity to hope and judge the best; & so accordingly the Scripture speaks of it, as of that they were to take for granted, the betrothed damsel cried, and there was none to help h●r. Vers. 28. If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, etc.] Some conceive that this law differeth from that, Exod. 22. 16, 17. because that was for such as consented being enticed, this supposeth violent hands laid upon the damsel; but for this see the note upon that place in Exodus. Vers. 29. Because he hath humbled her, he may not put her away all his days.] This liberty afforded or winked at in others, Deut. 24. 1. he must not enjoy. CHAP. XXIII. Vers. 1. HE that is wounded in the stones, etc.] By the following laws in the beginning of this chapter certain men are disabled for being admitted into the congregation of the Lord, that is, as most Expositors do most probably understand it, from being admitted into full communion with the commonwealth of Israel, at least from being capable of bearing ●ny office of Magistracy amongst them. We cannot with any show of probability think that all these here mentioned, to wit, eunuches, vers. 1. bastards and their children unto the tenth generation, vers. 2. Ammonites also and Moabites unto the tenth generation, vers. 3. yea and Edomites and Egyptians unto the third generation, vers. 7, 8. (and so consequently all other nations, since no nation was like to enjoy more privileges than the Edomites, who are called their brethren, vers. 8.) I say we cannot with any probability hold that all these, though by circumcision admitted into the Church, were excluded from the holy assemblies, where they should hear the word, be instructed in the law, and be admitted to offer sacrifices, as the signs of their faith and hope of salvation in the promised Messiah: for there are elsewhere many express laws, that such as were Proselytes, and had embraced the faith and religion of Israel, should have equal liberty with the Israelites to celebrate the Passeover, Exod. 12. 48, 49. When a stranger shall sojourn with thee, and will keep the Passeover to the Lord, let all his males be circumcised, and then let him come near and keep it, and he shall be as one that is born in the land, one law shall be to him that is home-born, and unto the stranger that sojourneth among you; and so likewise to bring their sacrifices unto the Lord, Numb, 15. 14, 15. If a stranger sojourn with you, or whosoever be among you in your generations that will offer an offering mad● by fire of a sweet savour unto the Lord, as ye do, so he shall do; one ordinance shall be both for you of the congregation, and also for the stranger, etc. either therefore by the congregation of the Lord here is meant the assembly of Judges and Magistrates so called, because the Lord is precedent over them, and they exercise ●hat power they have in his name, and by authority derived from him, Psal. 82. 1. God standeth in the congregation of the mighty, he judgeth among the gods; and so the meaning of this phrase, of not entering into the congregation of the Lord, is only this, that they should not bear any public office or place of Magistracy in the Commonwealth of Israel; or else by the congregation of the Lord is meant the people or commonwealth of Israel, and so this expression is elsewhere often used, as Numb. 16. 3. Ye take too much upon you, seeing all the congregation are holy ever●▪ one of them, and the lord is among them; and again, Numb. 27. 16, 17. Let the Lord the▪ God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them,— that the congregation of the Lord be not as sheep without a shepherd, and then the meaning of this place must be, that such and such as are here named might not be admitted into full communion with the Commonwealth of Israel; though they were admitted into the Church, and so into the communion of the same faith and worship of God, yet they might not be admitted to be members of the same body politic, and so to enjoy all the privileges of freeborn Israelites; and hereupon they stood after a sort separated from God's people, as the complaint of such, and the Lords comfortable answer showeth, Isai. 56. 3. etc. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people; neither let the eunuch say, Behold, I am a dry tree, etc. they were of the Church of Israel, but yet aliens and strangers, as I may say, from the Commonwealth of Israel, not being capable of the privileges of other Israelites, as for instance▪ of those of the year of release, and the year of Jubilee, of bearing any place of Magistracy or office amongst them, or having any power to intermeddle in such affairs; yea we may add too, of marrying a daughter of Israel (for though that cannot be meant here in this branch of the l●w concerning eunuches, yet in the rest it may be included) and some others of the like nature. And indeed thus to understand this phrase, of not entering into the congregation of the Lord, we may be the rather induced, because Nehem. 13. 1, 2, 3. it is said, that when the Jews heard this law read out of the book of Moses, that the Ammonite and the Moabite should not come into the congregation of God for ever, they separated from Israel all the mixed multitude, which seems plainly to be meant of their separating them from being numbered amongst God's people, and from enjoying the privileges of freeborn Israelites, Hebrews of the Hebrews, as the Apostle speaks of himself, Phil. 3. 5. Only some conceive that if we thus understand this phrase, that which is said here, vers. 1. and 2. must only be understood of eunuches and bastards of other nations, because it seems hard that such being Israelites were excluded from enjoying all these privileges of freeborn Israelites. As for the reasons why here in the first place, he that is wounded in the stones, or hath his privy member cut off, is here excluded from thus entering into the congregation of the Lord, we may conceive them probably to have been these: first, that God might hereby show his detestation of that unnatural and barbarous custom of the heathens of making men eunuches: secondly, because such men are usually of a base, and effeminate, and cowardly spirit, and liable to be scorned and despised by others, and therefore not fit to be in any place of authority: and thirdly, that hereby they might be taught what purity and perfection, what unblameableness and freedom from all stains and pollutions God required in his people, and particularly how pleasing a thing it is unto God to add daily to his Church, and to increase the number of his people, to wit, by spiritual means, and not to be barren this way, as such eunuches were in regard of natural generation. Vers. 2. A bastard shall not enter into the congregation of the lord] What is meant by entering into the congregation of the Lord, is shown in the foregoing note. By bastards here cannot be meant the sons of concubines, who were in those times counted as second wives, but either the children of such as did prostitute themselves as common whores, or rather all that were born illegitimate, whether by fornication, adultery, or incest. Now such as these the Lord forbids them to admit into the congregation of the Lord, first, hereby to teach his people what an honour it was to be of God's peculiar people, into the number of whom a man thus blemished might not be received; secondly, by laying this stain and dishonour upon the spurious issue of such unclean mixtures, to show his people how detestable such sins were unto the Lord; and thirdly, lest such should be capable of bearing any office or Magistracy amongst the Israelites who were of base and vild conditions, as bastards indeed many times are, or at least liable to be scorned and despised for this reproach of their birth, and so might be the less courageous in their places lest they should be upbraided herewith. Even to his tenth generation shall he not enter into the congregation of the lord] That is neither the bastard nor his children unto the tenth generation. Therefore after ten generations this stain was to be blotted out: for that the expression of thus many generations, that should be excluded, doth imply that the eleventh generation was to be received into the congregation of the Lord, is evident, vers. 8. where it is said that the Edo●ites children should enter into the congregation of the Lord in their third generation. Vers. 3. Even to their tenth generation shall they not enter into the congregation of the Lord for ever.] That is, neither shall the Ammonite or Moabite, that becomes a proselyte, and embraceth the religion of the Israelites, be received into full communion with the commonwealth o● Israel, nor any other of their posterity unto the tenth generation; for this was not meant of th● Israelites children born of Ammonitish or Moabitish mothers, converted to the Israelites faith, as the stories of Rahab and Ruth do evidently prove, but only of the children of Ammonites and Moabites that became proselytes, who, because they were of those nations, might not be incorporated into the commonwealth of Israel unto the tenth generation. Some Expositors will have this last clause, for ever, to be added by way of explaining that which went before of their not being admitted into the congregation of the Lord unto the tenth generation, and so that the meaning of this Law was that their posterity should never be admitted into the congregation of the Lord; and indeed where this Law is repeated, Neh. 13. 1. there is no mention made of the tenth generation; but it is said that they found written in the book of Moses that the Ammonite and the Moabite should not come into the congregation of the Lord for ever. But yet because afterwards, vers. 8. there is also mention made of some that were not to be admitted until the third generation, even here also by the tenth generation a set number of generations is expressed that were to be excluded; and so by the addition of these words, for ever, this only is intended, that this Law concerning the Ammonites and Moabites not entering into the congregation of the Lord unto the tenth generation, was to be for ever inviolably observed, and not to be dispensed with upon any occasion. Vers. 4. Because they met you not with bread and with water, etc.] The ra●her did God abhor this their disregard of the Israelites in their escape out of Egypt, because the Ammonites and Moabites were the posterity of Lot, who was so near of kin to Abraham, of whom the Israelites came. And because they hired against thee Balaam the son of Beor, of Mesopotamia, to curse thee.] That is, the Moabites: for of this the Ammonites were not guilty, but the Moabites, as is evident in the history thereof, Numb. 22, etc. Vers. 5. Nevertheless the Lord thy God would not hearken unto Balaam, etc.] This is added, to imply that the fault of the Moabites was never a whit the less, because Balaam blessed the Israelites in stead of cursing them; for they did what they could to have won Balaam to curse them, and Balaam also sought by all means to satisfy their desire; only the Lord their God of his own free grace did overrule the tongue of that false prophet, and forced him to bless them when he meant to curse them, and so turned that to good which their enemies intended for their hurt and ruin. Vers. 6. Thou shalt not seek their peace, nor their prosperity all thy days for ever.] The like is said of the Canaanites, Ezra 9 12, Now therefore give not your daughters to their sons, neither take their daughters unto your sons▪ nor sack their peace, or their wealth for ever. Now this is not meant of private revenge in malice, which was always unlawful for the people of God; o● that they should not seek the salvation of the souls of these people, For this is good and acceptable in the sight of God our Saviour, Who will have all men to be saved, and to come unto the knowledge of the truth, 1. Tim. 2. 3, 4. but only of public confedracies with these people, which was likely to be for their own hurt, though for the others good. The meaning therefore of these words is only this, that they must not make peace, nor have any thing to do with them, but rather be at perpetual enmity with them. And herein therefore if David offended by making peace with the Ammonites, 2. Sam. 11. 1. 2. as many Expositors hold he did, no marvel though the Lord suffered his messengers to be so basely used by them. Vers. 7. Thou shalt not abhor an Edomite; for he is thy brother.] That is, thou shalt not so abhor and Edomite as to exclude his posterity, after he had embraced the faith of Israel, from being admitted into the commonwealth of Israel unto the tenth generation, as thou must exclude the Ammonites and Moabites: for that this is meant by abhorring the Edomite in this clause, and the Egyptian in the next, is evident in the eighth verse, where it is said, by way of explaining these words, The children that are begotten of them shall enter into the congregation of the Lord, in their third generation. The reason here given why the Lord would have them show more respect herein to the Edomites then to the Ammonites and Moabites, is this, because they were their brethren, as being the posterity of Isaac by Esau, as they were by Jacob, and so indeed the nearest of kin to Israel of all the people on the earth: Though the Edomites used them as discourteously as they passed along to go into Canaan as the Ammonites or Moabites did (for they refused to let them pass through their land, and came out armed against them, Numb. 20. 20, 21.) and the fault of the Edomite was the greater, because he was Israel's brother; yet God will have them show the Edomites more favour than other nations, because they were their brethren, the Lord hereby teaching them what love men ought to bear to their brethren, and how we ought to bear with the injuries of brethren, because of their near relation to us, though it be a greater salt in them to be so injurious than it is in others. Thou shalt not abhor an Egyptian, because thou wast a stranger in his land.] Though the Egyptians did most cruelly oppress them, yet must they be favoured f●● t●e courtesy which in former times they received amongst them, God hereby tea●●ing men rather to remember good turns than injuries. Vers. 9 When the host goeth forth against thine enemies, then keep thee from every wicked thing, etc.] That is, than no less than at other times, yea then especially above all other times: For this charge is given them, first, to teach them that God requires that in times of war they should be as wary to avoid all kind of wickedness as at other times: Soldiers in the war are wont to carry themselves as if they were lawless, and might do what they list▪ and therefore to prevent this, they were told here that the Lord expects that his people should in such times of confusion keep themselves as strictly to the rule of holiness and righteousness as at other times, according that charge given by the Baptist to soldiers, Luke 13. 14. Do violence to no man, and be content with your wages; yea secondly, to show them that then they had reason to be most careful not to provoke God by any misdemeanour, whether against the moral or ceremonial Law (such as are those particulars mentioned in the following verses) to wit, first, because soldiers go out as it were to execute vengeance upon others for the evil they have done, and they are not fit to punish others that are as bad themselves; secondly because a clear conscience is one of the best means to make men truly valorous; and thirdly, because then there is most evident need of God's assistance, and most danger of mischief to come upon them if the Lord should leave them and give them over into the hands of their enemies, as is employed in the reason given for this law, vers. 14. For thy Lord thy God walketh in the midst of thy camp to deliver thee,— therefore shall thy camp be holy, etc. Vers. 10. If there be among you any man that is not clean by reason of uncleanness that chanceth him by night, etc.] Though for the pollution here spoken of they were not to be shut out of their camps and cities, as lepers and others were, yet they were it seems to go forth voluntarily from amongst their brethren, till having washed themselves with water they returned at evening again to their tents and dwellings: and this was to teach them what exact purity and holiness God required in his people. Vers. 12. Thou shalt have a place also without the camp, etc.] That is, a place designed for the use by public appointment, whither they were bound to go, that so their camp might not be defiled with their excrements: and though the Lord might herein intimate their duty in regard of civility, and the care men ought to take not to do any thing that might offend or annoy their brethren, yet doubtless the chief drift of this law was to teach them, that in regard of God's presence amongst them, they ought to keep themselves clean from all spiritual pollutions, the outward cleanness and neatness here required being only a shadow of that spiritual purity, which even in times of war God required in his people. Vers. 15. Thou shalt not deliver unto his master the servant which is escaped from his master, etc.] That is, when it should be manifest that they fled to escape the 〈…〉 rage of cruel masters, that did causelessely oppress them: In this case if they fled from their masters in other countries, and sought for shelter in the land of Israel, or if they fled from any cruel ma●●er amongst the Israelites, and sought for shelter from the Magistrate, they were not to deliver them back to the tyranny of savage men; but in other cases, as when they ●led in a gadding humour from their lawful lords, who did no ways oppress them, or being guilty of some capital offence to escape deserved punishment, we must not think God appointed his people to give harbour to such: for this were to make this law contrary to that law, Thou shal● not steal: if they must be so just in all their dealings, as to restore the beast that ran astray, much more such fugitive servants as thus robbed their masters by flying from them. Vers. 17. There shall be no wh●re of the daughters of Israel, nor a Sodomite, etc.] Though the tolerating of whores and Sodomites that were of the sons and daughters of Israel be here only expressed, yet by necessary consequence the permitting of such open filthiness by any other nations, that should live amongst them, is also forbidden; who, besides the ensnaring of God's people to commit filthiness with them, might also corrupt them in regard of their religion too, and seduce them by degrees to open idolatry. Vers. 18. Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord, etc.] It is a great question amongst Expositors what is meant here by the price of a dog: First, some conceive that because these two are joined thus together, the hire of a whore, and the price of a dog, this last is intended of some filthy thing as well as the first, and so they conclude that as amongst us men are wont sometimes to give money to have some goodly horse to cover their mares, so it was in those times for dogs, and this is meant here by the price of a dog: Secondly, others think it is meant of such men as did openly in the sight of others commit uncleanness in a most impudent and brutish manner: Thirdly, others again think, that as in the foregoing verse, the whore and the Sodomite are joined together, There shall be no whore of the daughters of Israel, nor a Sodomite of the sons of Israel; so it is here likewise, and by a dog is meant a Sodomite (the word dog being used metaphorically, as it is also Rev. 22. 15. without are dogs) and by the price of a dog is meant the hire that was given to him with whom men commit that horrid and unnatural sin of Sodomy: And last of all, most Expositors take it according to the plain meaning of the words, for the price of a dog that is sold, which being an unclean and withal a base and contemptible creature, God would not allow them to bring the price of it into his house. Now these two last Expositions, I conceive, are most likely to be intended here, but especially the last; and that hereby God taught them to reverence his sanctuary and sacrifices, Leu. 19 30. and not to offer him any thing that had been sinfully gotten, or to contribute basely to any holy uses, as thinking any thing good enough for his worship and service, who forbiddeth hi● name to be despised, his altar and table to be thought contemptible, Mal. 1. 6, 7, 8. or his house to be made a den of thiefs, Jer. 7. 11. Vers. 19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, etc.] This last clause implies the heinousness of the sin forbidden, to wit, the exacting of usury from those that wanted meat, and for their supply were glad to borrow of their neighbours. Vers. 20. Unto a stranger thou mayest lend upon usury, etc.] That is, a gentile, who was also an infidel: for to strangers who were brethren in the faith they might not lend upon usury, Levit. 25. 35, 3●. Vers. 21. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it.] To wit, a vow which was possible and lawful. See the note upon Numb. 30. 2. Vers. 25. When thou comest to the standing corn of thy neighbours, than thou mayest pluck the ears with thine hand, etc.] And therefore when our Saviour's disciples did this, the Pharisees charged them not with taking that which was not theirs, but only with doing that which might not be done on the Sabbath day, Matth. 12. 1, 2. CHAP. XXIV. Vers. 1. WHen a man hath taken a wife and married her, etc.] Two things must be known for the fuller understanding of this law concerning divorces: first, that whereas it is said here, that if after a man hath married a wife, his wife find no favour in his eyes, because he hath found some uncleanness in her, hereby is meant any thing whatsoever, either in her person or in her qualities and manners, which being at the time of marriage unknown to him, he hath afterwards discovered, and for it dislikes and abhors his wife, yea though the cause of his dislike were never so slight a matter; and therefore did the Pharisees so propound the question they made concerning this law, to wit, whether a man might put away his wife for every cause? Matth. 19 3. and secondly, whereas it is said of such a man so disliking his wife, then let him write her a bill of divorcement, and give it in her hand, and send her out of his house, the meaning is only, that if he put her away he must write her a bill of divorcement, etc. for this was not a dispensation in regard of that first divine institution of marriage, allowing the Jews without sin to put away their wives upon any dislike taken against them, contrary to that which God at first d●d establish for a law to all posterity, to wit, that a man should have but one wife, and a woman but one husband▪ and they two should be one flesh (for even when Moses law was in its full force such divorcing were displeasing to God, Mal. 2. 16. The Lord the God of Israel saith that he hateth putting away) no, it was only a law made in favour of the wife so put away, that she should have in this case a bill of divorce given her, that if she were put away causelessly she might have this as a testimony for her that she had not of her own accord forsaken her husband, but was put away, & that without any just cause on her part, and so was now free. It is true indeed that by this law there was implicitly granted a permission or toleration of these unjust divorces to the Israelites in those times, to wit, that they might without incurring any punishment thus put away their wives, and this injustice in the husband did so far break the knot of marriage, that it was lawful for the wife so put away to marry another husband; but yet still this which was thus tolerated was sinful in the husband, and displeasing to God, and only permitted by Moses for the hardness of their hearts, Matth. 19 8. Moses because of the hardness of your hearts suffered you to put away your wives, that is, because they were such a perverse and hardhearted people that had they been restrained from this, they would have been likely to have made the lives of their wives extremely miserable by all kind of savage and cruel tyrannising ●ver them, and perhaps would at last have attempted to make them away: and therefore also even this toleration of such causeless divorces was abrogated by our Saviour, Matth. 5. 31, 32. It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, that whosoever shall put away his wife saving for the cause of fornication, causeth her to commit adultery; and whosoever shall marry her that is divorced committeth adultery. Vers. 4. Her former husband which sent her away may not take her again to b● his wife, after that she is defiled.] To wit, by marrying and lying with a second husband, her first husband being still living. It seems that after a man had given his wife a bill of divorce, and sent her away, if he repented of what he had done▪ and was reconciled to his wife thus unjustly divorced, before she had taken another husband, he might with her consent cancel the bill of divorce, and receive her again as his wife; but after she had once married another husband, he might not take her again, no not after her second husband was dead, and that because she was defiled. But why is the wife here said to be defiled with lying with her second husband, since by the law of God she might lawfully marry him? I answer, the most of Expositors say that it is because this her second marriage, her first husband being yet living, was against the first institution of marriage, and so sinful, and only tolerated for a time amongst the Jews because of the hardness of their hearts▪ Matth. 5. 31, 32. but yet because it is hard to say how it could be sin●e in her who was as it were perforce put away by her first husband, especially since the Apostle hath determined in a like case, to wit, in the case of a wilful separation, that the innocent party may marry again, 1. Cor. 7. 15. therefore others think that by being defiled here is meant only her lying with her second husband, which in a natural way is accounted a pollution without any intimation of the sinfulness thereof; or else her being defiled in regard of him, that is, one whom he might no more touch nor meddle with, it being, as it follows in the next words, an abomination before, the Lord, that a man should deliver up his wife, as it were, to another man's bed, and then take her when he pleased himself again. Thou shalt not eause the land to sin, etc.] That is, thou shalt not cause the land to be defiled with sin, and so to be liable to punishment, or make others to sin by thine example. Vers. 5. When a man hath taken a new wife he shall not go out to war, etc.] This law was for the exemption of those that had taken a new wife, that is, those that had newly married a wife, from being sent forth to war, or from being charged with any business, to wit, any public employment that would necessarily▪ cause him to be absent from his wife: and the ground of this law was not so much the unfitness of such men for public employments, in regard their minds would still be so much upon their wives, as the providing for the settling of their love one to another, as is manifest by the following words, he shall be free at home one year, and shall cheer up his wife which he hath taken. When a woman is newly married, and so taken from her father's house and family, and transplanted into a new stock, she is subject to grieve much, and hath the more need to be tendered and cherished by her husband; and besides, if the first year by living lovingly together their hearts be once throughly settled one to the other, there would be the more hope of wellknit affections for ever after; and to give a privilege to the new-marryed man in this respect, was this law given the Israelites. Vers. 6. No man shall take the nether or the upper millstone to pledge, etc.] For one of the millstones being gone, the other is unuseful, and by consequence the taking of any thing as a pledge, that is of the like necessary use for the exercise of a man's calling, or for the sustenance of his life, is here forbidden. See Exod. 22. 26. Vers. 7. If a man be found stealing any of his brethren of the children of Israel, etc.] See the note upon Exod. 21. 16. Vers. 9 Remember what the Lord thy God did unto Miriam, etc.] This example is added, to render them the more careful of what he had enjoined in the foregoing verse, to wit, that in the plague of leprosy they should observe diligently and do according to all that the priests the Levites should teach them. Remember, saith Moses, what the Lord thy God did unto Miriam, that is, remember how for her sin and contempt of Moses the Lord struck her with leprosy, and thereby be warned to take heed of sinning against God by slighting the directions of the Levites, whom God hath set over you to teach you in all things what ye should do, lest otherwise ye provoke God to punish you, and to strike you with leprosy as he did her▪ or rather, Remember what the Lord thy God did unto Miriam, that is, remember how she was by God's special command shut out of the camp seven days, until she had been purified according to the law: If she might not be exempted, who then shall plead exemption? See that therefore ye carefully observe those laws given concerning the shutting up of the lepers, and the cleansing of them when they are healed, and whatever else from the law of God the Levites shall direct you to do. Vers. 10. When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge, etc.] Some conceive that the end of this law, enjoining the pledge still to be brought to the door, was to make men careful so to order their expenses, that they might not be put in the sight of their neighbours to pawn their clothes, and to curb the creditor, that he might not be too harsh and greedy in exacting a pledge. But far more probable that is which is held by most of Expositors, namely, that God did he●ein provide for the poor man, both that the creditor might not pick and choose his pledge where he pleased, though it was that which he was very unwilling to part with, but should be content wi●h that which should be brought out to him; as likewise because poor men are usually ashamed that strangers should come in and in every corner behold their penury and want. Vers. 13. In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee.] Concerning this law, see the No●e upon Exod. 22. 26. As there the Lord presseth this work of mercy upon his people, by threatening that if by keeping away such a necessary pledge the poor man were provoked to cry unto him he would hear his cries, and be avenged on such a hardhearted creditor; so here also, by promising that in case they did herein show mercy to the poor, the poor should bless them, that is, pray for them, and he would hear their prayers, and so by their prayers the poor should be able abundantly to require them though otherwise they were not able to do it. And it shall be righteousness unto thee before the Lord thy God.] That is, the Lord will accept of it as a holy and good work, and will abundantly reward it; and indeed the righteousness even of such works in the best of God's servants consists more in God's acceptance of them, because he saith they shall be righteousness unto them, then in any perfection that is in them. CHAP. XXV. Vers. 3. Forty stripes he may give him, and not exceed, etc.] That is, ●ourtie stripes is the utmost that for any offence the Judge shall appoint the faulty person to suffer; and the reason is given, lest if he should exceed, and beat him above these with many stripes, than thy brother should seem vile unto thee, that is, if you should proceed to what extremity you list herein, it would argue too great a contempt of such a poor wretch, who though he have offended is notwithstanding a brother, and therefore not to be used as if there were no more regard to be had of him then of a beast. Now so superstitiously careful were the Jews not to transgress this law, that their custom was still to stay at 39 stripes, even when they meant to go as high as they might, and that for sear lest in giving the stripes they should have mistold one: whence was that of the Apostle, 2. Cor. 11. 24. for that I conceive was the true reason why they never gave full four●ie stripes, though others hold they did it out of a foolish conceit of appearing herein merciful, to wit, in that they gave the malefactor one stripe less than by God's Law they might have done. Vers. 4. Thou shalt not muzzle the ox when he treadeth out the corn.] The Israelites used not it seems to thresh their corn with flails, but trod it out with the feet of beasts, Hos. 10. 11. Ephraim is as an heifer that is taught, and loveth to tread out the corn: yea and sometimes with cart-wheels, as we may see, Esa. 28. 27. The fetches are not threshed with a threshing instrument, neither is a cartwheel turned about upon the cummin, and vers. 28. Breadcorn is bruised; because he will not ever be threshing it, nor break it with the wheels of his cart, nor bruise it with his horsemen: and hence it was that God gave them this law, not to muzzle the mouths of their oxen, so to hinder them from eating the ears of corn when they were thus led up and down upon the sheaves that with their hoofs they might tread it out; and herein the Lord taught them to be merciful to th● very bruit beasts they had occasion to make use of, and to take heed of all inhumanity and cruelty towards them: and secondly, by necessary consequence much more to beware of depriving their brethren of that which is due to them for the service they did them, especially so as not to let them eat the fruit of their labours. If it be unnatural not to let the ox eat of the corn he treadeth out, much more it is against the light of nature to deny requisite allowance to ministers that provide us the food of our souls, and to keep those that any way labour for us from having a share in the benefit that redounds to us by their means. Indeed some would have this last the only thing intended in this Law, & that it was not at all to be understood literally of oxen▪ & that because S. Paul proving from these very words, 1. Cor. 9 9 that it was fitting that the Preachers of the Gospel should live of their labours, he adds, Doth God take care for oxen? or saith he it altogether for our sakes? for our sakes no doubt this is writte●, etc. But for this conceit there is no ju●t ground in the Apostles words: for he meant not those words absolutely, that God did not in his law provide for their merciful dealing with their oxen; but only that the principal thing intended in that law was not so much to take care that the oxen might be suffered to feed as they trod out the corn, as to teach them that if it w●re cruelty to deny a poor beast his food in this kind, it would be far worse to deny their brethren, and Gods labourers, to live of the fruit of their labours. Vers. 5. If brethren live together, and one of them die and have no child, etc.] For the better understanding of this law two things must be known: first, that by brethrens that dwell together are meant brethren that live in the same city or tow●, or happily in the same house, as when a man's sons live together in their father's house; for this first clause is added by way of limitation, to show that in case the brother or next kinsman of the deceased party should live afar off in some remote place, the widow should not then be bound to seek him out, but might challenge the right of marriage from the next kinsman that lived in that place that was not yet married: and secondly, that it is meant not only of next kinsmen▪ but also of natural brothers, as is evident in many places of Scripture; for even in the days of the Patriarches (God having then given this law to his Church, as he did many other ceremonial precepts concerning sacrifices, etc. which afterwards he confirmed amongst the Israelites by the hand of Moses) Ere the firstborn son of Judah died without issue, and Onan his second son married his widow, according to this Law; and when Onan died also without issue, Judah advised his daughter in law to continue a widow in her father's house till Shel●h his third son was grown and fit for marriage, chap. 38. 8, 9, 10, 11. and so also, Ruth 1. 11, 12, 13. when Naomies daughters in law, the widows of her two sons that died without issue, would needs go along with her into the land of Israel, she dissuaded them by this argument, that she was past hope of having son●es, at least such as might be th●ir husbands; and the Sadduces we see propounded a question to our Saviour, Matth. 22. 24, 25. concerning seven brethren that successively married one and the ●ame woman, purposely to raise up seed unto their brother. But was not this incest by the Law of nature, confirmed by Moses Law, Leu. 18. 16. Thou shalt not uncover the nakedness of thy brother's wife. I answer, it was doubtless incest generally for any man to marry his brother's wife; but to the Israelites in this particular case it was not so, and that because this was given them as a special exception to that general Law, peculiar only to them as being ceremonial. The firstborn were types of Christ, who is therefore called the firstborn among many brethren, Rom. 8. 29. and the land was to them a type of heaven: So that he who died without a firstborn might seem to die without interest in the firstborn Christ, and the blotting out his name out of the land of Can●an carried a kind of show of being blotted out of heaven: and therefore was barrenness counted such ● heavy affliction, and the cutting of their names out of the land of Canaan reputed a most fearful judgement, Let his posterity be cut off▪ saith David, Psal. 109. 13. and in the generation following let their name be blotted out. Now therefore to teach them still to fear that heaviest of judgements, their dying without interest in Christ or heaven, they were appointed by this law to see that the name of their deceased brother were not put out of Israel. Vers. 6. The firstborn which she beareth shall succeed in the name of his brother▪ etc.] That is, he shall be counted the legal son of his brother that died without issue: and hence Obed, whom Boaz begat of Ruth, is said to be Naomies' so●ne, Ruth 4. 17. because he was counted the legal son of Elimelech, her deceased son, ruth's for●er husband, though withal he was counted the natural son of Boaz, Luke 3. 32. Vers. 9 Then ●●all his brother's wife come unto him in the presence of the Elders, and lose his shoe, etc.] Both the woman's losing of his shoe from off his foot that would not marry her, and likewise her spitting in his face, were appointed doubtless by way of disgracing and shaming the man that would not according as God had appointed raise up seed to his deceased brother: for though indeed in all resignations or alienations of house a●d land from one man to another this ceremony was used, that he who did resign the house or land pulled off his s●oe▪ and gave it to his neighbour, to whom he passed it over, Ruth 4. 7. thereby signifying that he would now be disabled from going any more upon such house or lands as any part of his estate (and so also in this case of marriage it might signify that he resigned his right o● marriage to any other that would marry her) yet here I conceive it was done also in a way of disgracing the man, to show that he was unworthy to marry her, and to enter upon and possess his brother's inheritance; and so likewise it was much more for her spitting in his face. There is nothing that is a greater shame and reproach to a man then to have any body spit in his face, If h●r father had but spit on her face should she not be ashamed seven days? saith the Lord of Miriam, Numb. 12. 14. and so, I hid not my face from shame and spitting, saith the Prophet in the person of Christ, Isai. 50. 6. and therefore the woman's spitting in the face of him that would not marry her was in effect all one as if she had openly protested him to be a man that deserved to be derested and abhorred of all men, a man that was not worthy to show his face amongst his brethren: yea indeed so foul a disgrace this was, that it was therefore never done but when the woman did claim and press her right before the Elders, and the ●ext kinsman did still obstinately refuse her; for when by a free agreement the next brother or kinsman did resign his right to another, the widow also consenting, here this note of infamy was never put upon him, as we may see. Ruth 4. 8. where there was no spitting on the face of the next kinsman, but only by pulling off his shoe he resigned his right to Boaz, and so he married Ruth. So shall it be done to the man that would not build up his brother's house.] See the note upon Exod. 1. 21. V●rs. 10. And his name shall be called in Israel, The house of him that hat●●is shoe loosed.] That is, whenever in aftertimes this man's family shall be spoken of, it shall be under the name of, The man that had his shoe loosed, this shall they say was the house of him that had his shoe loosed: and thus there was a note of infamy set both upon the man himself, and likewise upon his family and posterity, that men might hereby be rendered the more careful to submit herein to the direction of God's law. Vers. 12. Then thou shalt cut off her hand, thine eye shall not pity her.] Because much might be said for the woman that did in this case take hold of the secrets of the man that was fight with her husband, as first, that the affection of a loving wife must needs make her passions stir when she sees her husband beaten, and provoke her to do what she can to rescue him; secondly, that being not able to help him by strength, she sought by taking that advantage to force the man to give over smiting him, and did what she did not out of wantonness but merely for her husband's help; and thirdly, that a weak woman is not so well able to bridle her passions, and therefore may easily be overborne by them to do that which is not fitting▪ therefore God did expressly here enjoin that by no such arguments the Judges should be moved to take pity on the woman that had herein offended, but that they should certainly cut off her hand, hereby giving them to understand how much he abhors all wanton, bold, impure and shameless behaviour in those that profess themselves to be his people. Ver●. 13. Thou shalt not have in thy bag divers weights, a great and a small, etc.] To wit, a great, to buy with, and a small, to sell with; or a greater to be kept to be shown to th● Magistrate or Officers when they come to view & try thy weights and measures, and a less, which notwithstanding thou usest continually in selling thy wares. Ver●. 17. Remember what Amalek did unto thee by the way, when ye were come forth out ●f Egypt, etc.] There is an E●pha●is in these words, when ye were come forth out of Egypt, the noting whereof will help us much in the understanding of the passage; for herein Moses implies the reason why the Lord was so highly offended against the Amalekites, above other nations, for their assaulting the Israelites, that he did then pass sentence against them, that their whole nation should be utterly destroyed, and did now put them in mind to execute against them what he had decreed; and why also in the following verse he infers from this which Amalek did▪ that he feared not God, He met t●ee by the way, and smote the hindmost of thee, even all that were feeble behind the●, when thou wast faint and weary, namely, because this circumstance, that he did this to the Israelites, when they were newly come out of Egypt did much aggravate their sin, and their contempt of God, and that in two respects: first, in regard the Israelites had already endured so much misery; for to oppress those that had been already so grievously oppressed was an act of great inhumanity and cruelty, and a notable contempt of God, who is so constantly wont to plead the cause of those that are so barbarously used: and secondly, in regard of that which God had so lately done for the Israelites in Egypt; for when God had so immediately before manifested the special love that he bore to this people by taking such vengeance on the Egyptians for their sakes, and by those many strange signs and wonders which he had wrought amongst them, it argued a high degree of desperate boldness in the Amalekites, that yet notwithstanding they were not afraid to fight against them, and so indeed in fight against them to fight against God. Vers. 19 Thou shalt blot out the remembrance of Amalek from under heaven.] This judgement God appointed Saul to execute, 1. Sam. 15. 2, 3. but he failed in the performance of it. Afterwards God stirred up the Simeonites in Hezekiahs' days, who smote the rest of the Amalekites, 1. Chron. 4. 42, 43. And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi. And they smote the rest of the Amalekites that wer● escaped, and dwelled there unto this day: and what befell Haman and his sons, who were of that race, is largely related in the third chapter of Esther. CHAP. XXVI. Vers. 2. THou shalt take of the first of all the fruit of the earth.] This seemeth to have been done by every m●n and that every year, either at the feast of Pentecost, call●d also the feast of weeks, as seemeth to be employed, Deut. 16. 10. And thou shalt keep the fe●st of weeks unto the Lord thy God, w●th attribute of a freewill-offering of thy hand etc. or rather at the feast of tabernacles, which is called the feast of in-gathering at the years end, Exod. 23. 16. when they brought of the first-fruits of their fruit-trees, as the bringing of them in a bushel seems to imply. And these first-fruits they thus brought unto the Lord, first, as an acknowledgement th●t it was the Lord that had freely given them this land, as he had promised to their forefather's, which is tha●, vers. 3. I profess, etc. and that of him they still held it, and to him therefore, as by way of tribute due to him, the Lord in chief, they brought these first-fruits; secondly, to tes●isie that the yearly fruitfulness of this their land was also from his bl●ssing, etc. Vers. 3. And thou shalt go unto the priest that shall be in those days, etc.] To wit, as the figure of Christ, in whom only our services become acceptable wi●● God, Hebr. 13. 15. By him therefore l●t us offer the sacrifice of pra●se to God continually, that is the fruit of o●r l●ps, giving than●s to his na●e. The ●ame was likewise taught them in the ●etting down of this basket of first-●ruits before the altar, vers. 4. Vers. 5. A Syrian ready to perish was my father, and he went down into Egypt, etc.] That is, Jacob: for though he was born in Canaan, yet he was of the stock of Syrians; for Abram his grandfather came out of Ur of the Chaldees, the land of his nativity, Gen. 11. 28. which was a part of Syria, whence Laban▪ who lived in the same country, is also called a Syrian, Gen. 28. 5. Yea Jacob was not only born of Syrian parents, and only lived as his fathers had done before him a stranger and pilgrim in the land of Canaan, but also abode a great part of his time there: for there he dwelled with Laban twenty years at least in hard service, Hos. 12. 12. And Jacob fl●d into the country of Syria, and Israel served for a wife, and for a wife he kept sheep. When he returned thence into the land of Canaan, after a few years, by the extremity of famine he was constrained to remove into Egypt, to which extremity I conceive the holy Ghost hath here special reference, in calling him a Syrian ready to perish, though withal it▪ may have respect also to the poverty and misery he underwent in Syria, and in his going thither, whe● he fled for his life because of his brother Esau. But however, this acknowledgement of the meanness of their original was doubtless thereby to magnify the goodness of God, in raising them to such a condition as now they did enjoy. Vers. 10. And thou shalt set it before the Lord thy God, and worship b●fore the Lord thy God.] It is said before, vers. 4. that the man that brought this basket of first-fruits was to deliver it into the hand of the priest; and therefore the meaning of this which is said here of his setting it before the Lord, is only this, that he should leave it there set down before the altar, to wit, by the priest, who with the rest of his brethren did afterwards eat them, all first-fruits appertaining to them, as we may see, Deut. 18. 4. As for that second clause, and worship before the Lord thy God, hereby is meant that after he had delivered his basket of first-fruits into the hands of the priest to be set down before the Lord, a●d had made that thankful and open profession of God's great goodness to his people, which is expressed largely in the foregoing verses, he was then to add such other duties of God's worship and service as were to be performed, as prayer, and offering sacrifices, and then bowing down before the Lord, to depart away. Vers. 11. And thou shalt rejoice in every good thing which the Lord thy God hath given unto thee, etc.] Though th●s may be extended to the cheerful using of God's gifts all the year after, which ●hey might indeed the more comfortably enjoy, when they had in this testified their thankfulness, as he had appointed; yet I conceive it is chiefly intended of their feasting together in Jerusalem, after they had done their servi●e, together with the Levites, and strangers, with the peace-offerings they had brought thither, even as they used to do at all other feasts, Deut. 16. 11, 15. Vers. 12. When thou hast made an end of tithing all the tithes of thine increase, the third year, which is the year of tithing, etc.] See the note upon chap. 14. 28. Vers. 14. I have not eaten thereof in my mourning.] Tha● is, even in my greatest wants and necessities, when I was put to the greatest straits, I have not ventured to supply myself from them: and indeed that which men will not do at other times, they will make bold to do when they are in want and distress; and therefore were they appointed particularly to clear themselves of this: or else it may be meant of mourning for the loss of friends, I have not eat●n thereof in my mourning, that is, in the time of my mourning for my dead friends; for hereby these hallowed things ●hould have been defiled, Hos. 9 4. Their sacrifices shall be unto th●m as the bread of mourners: all that eat thereof shall be polluted; which also shows that this is meant, not of those tithes only which were yearly paid to the Levites, whereof the owner of the land might not eat, but also of the first and second years tithes, which the owners were to eat before the Lord, Deut. 14. 22, 23. Neither have I taken away ought thereof for any unclean use.] That is, for any use besides that for which they were appointed. For any employing these hallowed things for civil uses would have defiled them, much more if they were employed naturally or legally to be deemed 〈…〉. Nor given aught thereof to the dead.] That is, yea so strictly careful have I been not to alienate these holy things to any other use then that enjoined by thy law, that I have not diverted them to those uses wherein reason might sugge●t they might ●e charitably and religiously employed, as for the burying the dead, for the buying of any thing for that service, of love to provide any thing that is to be eaten at any dead man's funeral; for indeed at funerals the kindred's friends and neighbours used to go to eat and drink with those that had lost their friends, as by way of comforting them: whence, Jer. 16. 7. Neither shall men tear themselves for them in mourning to comfort them for the d●ad, neither shall men give them the cup of consolation to drink for their father or for their mother; and Ezek. 24. 17. Forbear to cry, make no mourning for the d●ad, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men; and thereby both they and their meat were legally unclean by the law, Numb. 19 14. This is the law when a man dyeth in a tent, that all that come into the tent, and all that is in the tent, shall be unclean seven days. Vers. 15. Look down from thy holy habitation, from heaven, and bless thy people, etc.] First they were to make that solemn protestation in the foregoing verses, that they had not failed in paying their tithes exactly according to God's law, and then they were to add this prayer, wherein they desired God to bless his people, and the land wherein they dwelled; and hereby the people were taught to assure themselves, that if they did not strictly give God his right in this matter of tithes, they could not expect a bl●ssing from the Lord either upon them or their land, yea that without this it would be in vain to pray for a blessing. Vers. 18. The Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldst keep all his commandments, etc.] Which as it is a part of the covenant on God's behalf, so is it the work of his grace in all his people, Jer. 31. 33. But this shall be the covenant that I will make with the house of Israel, After those days saith the Lord▪ I will put my law in their inward parts, and will be their God, and they shall be my people. CHAP. XXVII. Vers. 1. KEep all the commandments that I command you this day.] Moses having assembled the people that he might give them a charge for the building of a monument of great stones at their first entrance into Canaan, whereon the law was to be written, he first begins with this Exhortation, Keep all the commandments tha● I command you this day, thereby to give them a hint of the end for which this monument was to be erected, namely, that it might be a memorial to put them in mind of keeping God's law. Vers. 2. And it shall be on the day when you pass over Jordan, etc.] For the better understanding of the charge here given for the setting up of this monument, whereon the law was to be written, we must know first, that though it be said here that they should do this on the day they pas●●d over Jordan, yet thereby was not meant the very day they went over Jordan ●ut only that they should do it at their first entrance into the land of Canaan. Day in the Scripture ●s ordinarily used for time, as Luke 19 42. If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! and so it is here. The meaning is only this, that after they were once gotten over the river Jordan▪ they should take care at their first opportunity to see that this were done: and so it is expressed, vers. 4. when ye be gone over Jordan ye shall set up these stones. And indeed in the history of Joshua we may see, chap. 8. 30. that this monument was not erected till after the taking of A●: secondly, that though the text speaks only of setting ●p great stones▪ and plastering them with mortar, yet it is most probable that thereby is meant the setting up or building of some notable monument with these stones, which should be then plastered over with plaster for the more conveniency of writing the law thereon, which could not so well have been done upon the rough stones: thirdly, that though it be not expressed what law of God it was that was to be written on this monument, and therefore some conceive that it was the ten commandments, others the curses and the blessings, which were then also to be pronounced upon mount Ebal and mount Gerizzim, and others this whole book of Deuteronomie, the law which Moses had now given them, and for the proving thereof they urge much, that it is so of●en called, this law, as vers. 3. Thou shalt write upon them all the words of this law, and so again, vers. 32. it is said that he wrote there upon the ston●s a copy of the law of Moses, which he wrote in the presence of the children of Israel; yet it is most probable that either the cursings and blessings are here meant, or else the ten commandments, called the ten words, Exod. 34. 28. which are the sum of the whole law, and that because we cannot conceive how this whole book of Deuteronomic could be written upon this monument in such fair plain characters that every one might read it, and yet this was expressly enjoined them, vers. 8. And thou shalt write upon these stones all the words of this law v●ry plainly: and fourthly, that the end of erecting this monument whereon the law was thus written was twofold; first, that it might be a memorial to put them in mind, that when God did at first bring them into the land it was upon these co●ditions, that they should serve him as his peculiar people, and keep all those laws which he had given them in charge; secondly, that finding also hereby how far they had been from doing exactly what God had required of them, and that hereby they were left under the curse, this might lead them to seek salvation in Christ, the promised Messiah. And for this very reason it was also that this monument was set up in mount Ebal, vers. 4. the mount whence the curse was denounced, vers. 13. against them that continued not ●n all things written in the law, to signify that those that sought salvation in the law must needs be left under the curse; and secondly, together with this monument there was an altar built, and set up, vers. 5. whereon they offered sacrifices, vers. 6, 7. to teach them, that the righteousness and salvation which could not be attained by the works of the law was to be sought in Christ, of whom this altar was a type, and who is indeed the end of the law for righteousness to every one that believeth, Rom. 10. 4. Vers. 5. And there shalt thou ●uild an altar unto the Lord thy God, an altar of stones.] See the note upon Exod. 24. 4. Thou shalt not life up an iron tool upon them.] See the notes on Exod. 20. 24, 25. Vers. 9 This day art thou become the people of the Lord thy God.] To wit, because they had at this time in a solemn manner renewed their covenant with God. Vers. ●12. These shall stand upon mount Gerizzim to bless the people, etc.] Moses here enjoins the people that when they had set up the monument of stones on mount Ebal, whereon the law was written, and the alter, mentioned vers. 5. and had offered sacrifices thereon as God had commanded them, they should then afterwards in a solemn manner give their consent to the blessings and curses that should be pronounced by the priests upon those that should keep, and upon those that should break God's laws; and the manner enjoined for the doing hereof was this: Six of the tribes were to stand upon mount Gerizzim, to wit, Simeon and Levi, and Judah and Issachar, and Joseph and Benjamin (where by the tribe of Joseph is meant the two distinct tribes of Ephraim and Manasseh, the sons of Joseph, who are here joined together as one, because Levi is here reckoned as one of the twelve) and these were all the posterity of Leah and Rachel; and then the six other tribes were to stand upon mount Ebal, to wit, Gad and Asher, Dan and Naphtali, who were the sons of the handmaids, and with them the Tribes of Reuben, who for his sin lost his birthright, and Zebulun the youngest of Leahs sons: and so the tribes being thus divided, the priests came with the ark, Josh. 8. 32. into the little valley that was betwixt these two mountains, and there first they pronounced the blessings (happily turning their faces towards mount G●rizzim) and then all the tribes that stood on mount Gerizzim answered Amen, and then turning again to mount Ebal they pronounced the twelve curses, that are afterwards set down in the latter end of this chapter, and then all the tribes that stood on mount Ebal answered Amen. Indeed in Josh. 8. 33. it is not said that the tribes stood upon mount Gerizzim and upon mount Ebal, but that they stood half of them over against mount Gerizzim, and half of them over against mount Ebal: But hereby one and the same thing is meant, only it is so expressed in Joshua, either to intimate that th● tribes stood the one company right opposite against the other, or else rather because the people, at least their rulers and officers, stood on the first ascending of the hills, and so indeed rather over against them then upon them. Besides, though there is no mention made here of the priests pronouncing the blessings, but only the curses, yet in Joshua 8. 33. it is expressly said that Joshua read (that is, the priests by Joshuas appointment) the blessings and the curses: and therefore doubtless the blessings were read by the priests as well as the curses, only Moses passeth over the blessings, either because they might be easily enough gathered from the contrary curses which are expressed, or else (as some conceive) by this his silence in not mentioning the blessings, to lead his prudent reader to look for the blessings by another, which is Christ, Acts 3. 26. God having raised up his son Jesus, sent him to bless you in turning every one of you away from his iniquities: for silence in the holy story often implieth great mysteries, as the Apostle showeth from Moses silence concerning Melchisedecs' parents, Heb. 7. 3, etc. As for the reasons why the Lord would have the people in such a solemn manner to give assent to these blessings and curses thus pronounced in their hearing, we may probably conceive it was, first, to teach them hereby that the law of God was just, the sinner himself being judge, and that he who breaks them must needs be self-condemned even by the light of a natural conscience; and secondly, the better to restrain them from breaking these laws, where there was no danger of being punished by the Magistrate, by putting them in mind that these sins would however expose them to God's curse. And indeed the rather may we think that this God intended in this solemn service, because most of the sins here particularly accursed are secret sins, as secret idolatry, vers. 15. the secret removing of the landmark, vers. 17. incest, and bestiality, and such other sins as men are usual to conceal. Some add besides, that mount Gerizzim being on the right hand of the priests, and mount Ebal on the left, hereby that day was shadowed forth, when a blessing shall be pronounced on them at the right hand, and a curse upon them at the left. But whether there was any ground for this mystery, I question much: What is fit to be further observed concerning this passage, we may see in the foregoing note upon chap. 11. 29. Vers. 14. And the Levites shall speak and say unto all the men of Israel with a loud voice, etc.] That is, the priests, the Levites, for so it is expressed, Josh. 8. 33. and indeed the Levites in general stood upon mount Gerizzim amongst their brethren of the other tribes, vers. 12. Vers. 15. Cursed be the man that maketh any graven or molten image, etc.] Under this all sins against the first table are likewise accursed, and so under the following particulars all sins against the second table. And all the people shall answer and say, Amen.] So subscribing to the justice of God's law, and as it were wishing that the curse might befall them, if they should in any of these things transgress Gods commandments. Vers. 18. Cursed be he that maketh the blind to wander out of the way.] And so also much more they that misled simple men and women into any dangerous and damnable error, pernicious to their souls. CHAP. XXVIII. Vers. 1. THe Lord thy God will set thee on high above all nations of the earth.] That is, thou shalt excel all other nations both in regard of temporal blessings, and especially in regard of spiritual and heavenly advancements. Vers. 2. All these blessings shall come on thee, and overtake thee, etc.] They shall come upon thee unexpectedly. Vers. 3. Blessed shalt thou be in the city, and blessed shalt thou be in the seld.] That is, in all places. Vers. 4. Blessed shall be the fruit of thy body, and the fruit of thy ground, etc.] That is blessed shalt thou be in all thy possessions. Vers. 5. B●●ssed shall be thy basket and thy store.] That is, blessed shalt thou be in the use of all that thou hast. Vers. 6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.] That is, in all thy employments, public or private. Vers. 9 The Lord shall establish thee an holy people unto himself, etc.] This chiefly is meant of spiritual blessings, of being Gods peculiar people, and the firm perpetuity of ●he covenant made with them; and it is added in the last place, as the chief ●iece 〈◊〉 their happ●nesse. V●●●. ●0. And all the people of the earth shall see that thou art called by the n●me of the Lord, etc.] That is, that thou art the peculiar people of God: for the meaning is, that all nations should plainly perceive by the singular blessings that shall be heaped upon this people, that God did indeed own them for his special people▪ and that they were called by his name, as sons are called by the name of their 〈…〉 and wives by the names of their husbands. V●●●. 12. The Lord shall open unto thee his good treasure, the heaven, etc.] Mos●s calls the heavens the Lords good treasure, because he keeps there in store those things wherewith he causeth the earth to yield abundance of increase for the enriching of those that dwell therein, as the rain to water the ground, the heat of the sun, and the influence of the moon and stars, to make all things therein to grow and prosper, etc. Vers. 13. And the Lord shall make thee the head and not the tail, etc.] That is, thou shalt be highly esteemed above other nations, and not scorned and despised as a base and contemptible people. Vers. 15. All these curses shall come upon thee, and overtake thee.] That is, there shall be no avoiding these judgements: though thou triest all ways, and with all the skill and diligence that can be used dost endeavour to escape and fly from these miseries, yet it shall not be; thou mayest sometimes think that thou art gotten out of danger, but thy hopes shall be in vain, these judgements shall still pursue thee, and at last overtake thee. Vers. 21. The Lord shall make the pestilence cleave unto thee, etc.] That ●s, God will send the pestilence into thy cities and towns, and you shall be no ways able to rid yourselves of it when it is among you; in vain shall any means be used to stay the spreading of the infection, because the Lord shall command it to cleave unto you, and to continue amongst you. Vers. 23. And the heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.] It is not without cause that Moses saith not, The heavens shall be brass, and the earth iron, but, the heaven that is over thy head shall be brass, and the earth that is under thee shall be iron; for the Lord intended that this should give them a hint of fear, by showing them how God had hemmed them in with judgements on every hand, if they should walk rebelliously against him. Vers. 24. The Lord shall make the rain of thy land powder and dust, etc.] That is, in stead of rain there shall fall upon thy grounds, trees, plants, etc. powder and dust, which the wind and other things raise in times of drought. Vers. 28. The Lord shall smite thee with madness and blindness, etc.] It is a spiritual madness and blindness and astonishment of heart which God here threatens, to wit, when God deprives men of the use at least of their understanding, that they stand in a manner like a blind man, or one that is suddenly amazed or astonished, not knowing which way to turn themselves; or shall do such things which if they were not bewitched (as S. Paul saith of the Galatians Gal. 3. 1.) if they were not blind or drunk or mad, as we use to say, they would never. Accordingly therefore by groping at noonday, in the following verse, all the effects are meant of this brutish stupidity and spirit of giddiness, wherewith the Lord in his just judgement doth many times strike men, as when they shall cast themselves headlong into manifest dangers, and shall not be able to apprehend the occasions of helping themselves, or doing good to themselves, though never so clearly proffered unto them, when men shall run on securely in those sins which the very light of nature must needs tell them are the highway to hell, and when God's anger is clearly discovered by his judgements, yet they will not see it, when they shall live under plentiful means of grace, and yet shall continue ignorant, or wilfully reject both Christ and heaven: and indeed in this regard we may well say that the Jews did thus, through God's just judgement, grope at noonday, and so still do unto this hour, in that the light of the Gospel shining upon them, they would not nor will yet acknowledge Christ their promised Messiah, which makes the Apostle say, 2. Cor. 3. 14. that until this day there is a vail over their minds in the reading of the old testament, and Rom. 11. 8. God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear, unto this day. Vers. 30. Thou shalt betrothe a wife, and another man shall lie with her, etc.] The sting of the judgement here threatened lies in this, that their enemies should lie with those they had newly betrothed to be their wives, before themselves had enjoyed them: and so it is likewise in the particulars following, that they should be bereft of their new-built houses before they had dwelled a day in them, and of their vineyards before themselves had eaten of the fruit of them. Though it be misery enough at any time to have those things taken away by enemies, wherein we delight▪ yet it is a great aggravation of this misery, when after we have taken much pains to get them, and have set our hearts upon them, and are filled with hope and expectation of enjoying the fruit of our labours, then on a sudden they should be snatched away, and so all our hope should be quite dashed, and others should enjoy all the swee● we had laboured for. Vers. 32. Thy sons & thy daughters shall be given unto another people, & thine eyes shall look and fail with longing, etc.] The judgement here threatened is first, that they should behold with their eyes when their children were carried away captive which is a great aggravation of this calamity; for it is not so great a vexation to hear of the loss of goods, or children, as to have them taken away before our eyes: and therefore also is that added, vers. 24. So that thou shalt be mad for the sight of thine eyes which thou shalt see, because doubtless the sorrow that enters to the heart by the eye doth usually cut deeper than tha● which enters by the eared: and secondly, that their eyes should look, and fail with longing for them, etc. whereby is meant either the failing and marring of their eyes by their extreme mourning and weeping for their children, or else (because there is mention made of longing for them) that they should expect and wait for some help for the rescuing of their children (even till eyes fail with waiting) but all in vain, in that they should never be able to deliver them. Vers. 33. The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up, etc.] From whom the less mercy can be expected: and withal God implies how vain their hope of peace should be, grounded with their friendship with all the nations about them, since he was able to bring a nation upon them whom they know not, and whom therefore they never feared. Vers. 36. The Lord shall bring thee and thy King, which thou shalt set over thee, etc.] Observable it is that it is so expressly noted, that not only they, but their King also should be carried into captivity: for first, hereby is employed the universality of the judgement, in that not so much as their King should be able to escape out of the hand of those over-bearing enemies; and secondly, it is a great aggravation of any people's misery when their Kings are cut off, that are the chief hope of any state: when the head is under water, the whole body must needs be in great danger, and therefore we shall find in public judgements the people of God have still lamented above all for the loss of their prince, as Lam. 4. 20. The breath of our nostrils, the anointed of the Lord, was taken in their pit, of whom we said, Under his shadow shall we live among the heathen. And there shalt thou serve other gods, wood and stone. [To wit, either being seduced by the enticing persuasions of those idolaters, amongst whom you shall live there, or else forced to it by the tyranny of your Lor●s and masters. In either of these cases it was a heavy judgement to God's people, as being an evil that endangered their souls and their eternal well-being, as so it is here threatened as the most grievous of all miseries; yet withal there is couched in these words too an exprobration of this people's proneness to idolatry, intimating that then they should ●ave gods enough, and b●●lutted with superstitious will-worship, to which they were so strongly 〈◊〉▪ Vers. 37. And th●● 〈◊〉 ●●come an astonishment, a proverb, and a byword, word, etc.] There is much included in this threatening, as that their calamities s●ould be so great that their very enemies should be astonished at them, and that they should be the common table-talk of those that had vanquished them. But the chief thing intended is, that they should be slouted, and scorned, and made a laughingstock in all places wherever they came. Vers. 38. The stranger that is within thee shall get above thee very high, etc.] Moses had before threatened that the enemies of their land should prevail against them, and tyrannize over them; but now he adds, as a farther degree of misery, that the very strangers, that formerly lived amongst them only by permission as sojourners▪ should come to lord it over them, and be in far better condition than themselves: and indeed it doth much increase men's distress when they come to be so far beneath those that were formerly as far beneath them. Vers. 45. Moreover all these curses shall come upon thee, and pursue thee, and overtake thee, etc.] See the foregoing note upon vers. 15. Vers. 48. He shall put a yoke of iron upon thy neck, till he have destroyed thee.] Their bondage is here compared to a yoke of iron, not only because it should be so heavy and insupportable, by reason of the many g ievous miseries they should suffer there, but also because they should be no way able to break the yoke from off their necks, that is, to rid themselves out of their bondage, but should continue under it, until it had utterly consumed them. Vers. 49. And the Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth.] Th●t is, suddenly▪ unexpectedly, and with unresistable violence. And indeed the Babylonian, the nation here intended, is described to be a lion with eagle's wings, Dan. 7. 4. and Nabuchadnezzar is likened to a great eagle with great wings, as we ●ay see, Ezech. 17. 3, 12. and there is of●en mention made of their swiftness, as Jer. 4. 13. Behold▪ he shall come upon us as clouds, and his charets shall be as a whirl wind; his horses are swifter than eagles. Lam. 4. 19 Our persecutors are swifter than the eagles of the heaven, they pursued us upon the mountains, etc. A nation whose tongue thou shalt not understand.] So that it shall not be possible to call for mercy at his hand. Vers. 5●. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, etc.] This last clause, wherein thou ●rustedst, is added not only to intimate that the enemy that God would bring against them would batter down their strongest walls & bulwarks, but also by way of upbraiding them▪ for putting too much confidence in such things as these, which alas should be no help at all to secure them against those enemies that God would send to destroy them. Vers. 57 And towards her young one that cometh out from between her feet.] The Heb●ew word signifieth her afterbirth, and implieth that the mother should devour both that and the child with it, which much aggravates the judgement. Vers. 62. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude.] Which being directly contrary to that which God had promised, must needs be an evident sign of God's displeasure against them. Vers. 63. The Lord will rejoice over you to destroy you, and to bring you to nought.] The drift of these words is to imply how great the indignation of the Lord against them should be, that should make him not only destroy, but also rejoice in destroying a nation that had formerly been so precious in his eyes, and for whom he had done such great and wonderful things. Nor doth this contradict what the Lord saith, Ezek. 33. 11. As I live, saith the Lord God, I have no pleasure in the death of the wicked, etc. for though God doth not delight in the destruction of his creatures, yet as there is an execution of justice done upon wicked men that despise his mercy, the Lord is pleased with it, and rejoiceth to destroy them. And ye shall be plucked from off the land whither thou goest to possess it.] To be carried away from their native country is to all men a heavy judgement, but much heavier to the Jews then to any others, their land being the inheritance given them of God; therefore their expulsion out of Canaan was a loss of the pledge of their adoption, and a sign, as it were, that their heavenly father had disinherited and cast them off. Vers. 64. And the Lord shall scatter thee among all people, etc.] That is, you shall not only be carried away captive into a strange land, but also when you come thither you shall be dispersed and scattered abroad into several places. A great degree of their misery: when they were carried captives out of their native country, had they dwelled all together in the land of their captivity, it had been the less grievous; but to be dispersed into s●verall places, where they should not see the faces of their brethren, that was a ●ore calamity indeed. Vers. 65. And among these nations shalt thou find no ●ase, neither shall the sole of thy foot have rest, etc.] That i●, when you are brought into a strange country, ye shall be there as far from being settled as ye were before, because there ye shall be continually removed and carried ab●●t from one place to another. And indeed it was just with God, that this people, which would not serve him in the land of his rest, Psal. 95. 11. which was to t●em also a pledge of eternal rest prepared in heaven, should be driven from thence, and live for ever after in a restless condition. Vers. 66. And thy life shall ●ang in doubt before thee, etc.] That is, thou shalt be in a continual doubt and ●ear of losing thy life: for so it is explained in the following words, thou shalt fear day and night, and shalt have no assurance of thy life. Now this their fear was occasioned partly by the savage cruelty of their lords and masters, and partly by the guilt that lay upon their consciences, which made them continually look that God should cut them o●f in his wrath and displeasure. And indeed observable it is that the heathen Poet should in this regard 〈◊〉 them by the name of Judaea treme●s, that is, Judaei trementes, trembling Jews, Juven. Sat. 6. Vers. 67. And the Lord shall bring thee into Egypt again, with ships, by the way whereof I spoke unto thee, thou ●halt see it no more again.] That is, the Lord shall cause you to be carried again by ships into Egypt, whither he had said you shall not return no more (as is noted, chap. 17. 16. the place to which these words have reference) though there be mention both there and here of returning into Egypt by the way through which they came when they came out of Egypt, to wit, because that was the ordinary way betwixt Canaan and Egypt, yet both places are to be understood generally of any returning into Egypt, and not only of returning by the same way. It is true indeed that when the Jews, after the destruction of Jerusalem, were sold for slaves by the Romans, though many of them were then carried away by shipping into Egypt (and so that was then accomplished which is here threatened) yet it might be well enough said that they were brought back into Egypt ●y the way whereof God said, thou shalt see it no more, to wit, by the way of the wilderness, and that because we may suppose that being brought by shipping near to the plains of Moab, they were then set on shore, and so were carried the r●st of the way on foot through the wilderness. But I say there is no necessity that we should understand this precisely of their being carried into Egypt by the way they went out from thence: That which is here threatened is only this, that God would bring them to be slaves again in Egypt; and we need not wonder that this is threatened in the last place, as a most remarkable judgement, if we consider how terrible the very name of Egypt must needs be to them in regard of those grievous miseries their fathers had already endured there; and that Gods undoing of that which he had done, and bringing them back to that bondage from which he had rescued them, when he at first took them to be his peculiar people, was a kind of discharging them from being any longer his people, as if he had quit● cast them off, and meant no more to take any care of them, or to own them for his people. And there ye shall be sold to your enemies for bondmen and bondwomen, and no man shall buy you.] This last clause, and no man shall buy you, is added, to imply either that there should be so many of them to sale that there should not be buyers enough to buy them (as we read in the Histories of those times, that after the destruction of Jerusalem by Titus there were nin●y and seven thousand captives of the Jews, so that they scarce knew where to sell them) or ●lse that the Jews should be so vilified and despised, that no man should proffer any money for them. And indeed why else should this be here added? when a man is once in bondage, the likelihood of being passed to another master dot● rather increase his sorrow then otherwise. He knows the worst where he is; what he may suffer elsewhere, he knows not, and therefore one would think it should be a comfort to him that no one would buy him. But I say, it is the base esteem, which men o● all nations should have of the Jews, which the holy Ghost here aims at, it being to all men a great vexation to be slighted and vilified, as if they were not worthy the looking after. CHAP. XXIX. Vers. 1. THese are the words of the covenant which the Lord commanded Moses, etc.] Either this hath reference to all that went before in this book, to wit, that the law which he had repeated and explained amongst them was the covenant which the Israelites were to enter into, that is, that which they were now by covenat to bind themselves to do; or else they may have reference to that which follows after, to wit, in the sequel of the chapter, The words of the covenant which the Lord commanded Moses to make with the children of Israel, that is, the words he was to use to the people when he was now to prepare them for the solemn renewing of their covenant with God, the work which they were immediately to enter upon. Hitherto Moses had repeated the Laws of God, and now ●hey were to renew the covenant which God had made with their fathers in Horeb, at the first giving of the Law; and this is that for which in this chapter he now bends himself to prepare the people. Vers. 5. Your clothes are not waxed old upon you, and thy shoe is not waxed old upon thy foot.] See the note chap. 8. 4. Vers. 6. Ye have not eaten bread, neither have you drunk wine, or strong drink.] The more miraculously God had preserved them, the more evident was God's care over them, and the more reason they had to be circumspectly careful of yielding obedience to all his commandments; and therefore it is that Moses puts them in mind how the Lord had sustained them without bread, or wine, and strong drink, feeding them with manna from heaven in stead of bread; and doubtless ordinarily they had no other bread, though at sometimes they might; of which see the note, Deut. 2. 6. Vers. 12. That thou shouldst enter into covenant with the Lord thy God, and into his oath, etc.] That is, into the covenant confirmed with an oath. Vers. 15. But with him that standeth here with us this day, before the Lord thy God, and also with him that is not here with us this day, etc.] That is▪ no less with him that is not here with us, that is, your posterity that is not yet born, t●en with him that standeth here with us this day. Vers. 16. For ye know how we have dwelled in the land of Egypt, and how we came through the nations, etc.] This hath reference to that which went before, vers. 12. 13. where he told them that they were now met together that they might enter into covenant with the Lord their God: and the reason why this is added may be twofold: first, to show how requisite it was that they should renew their cov●nant with God, because having dwelled in the land of Egypt (at least many of them in their younger years) and having gone through many idolatrous nations in their passage towards Canaan, and seen their several idolatries and abominations, there was some cause of fear lest perhaps some of them were tainted by this means, and therefore it was fit, to prevent this, that they should all solemnly renew their covenant with God, and hereto agrees that which follows▪ vers. 18. Lest there should be among you man or woman or family whose heart turneth this day ●rom the Lord our God to go and serve the gods of these nations: or secondly, to persuade them to be willing to enter into this ●ovenant, to wit, both from the experience they had of the gross abominations of these idolatrous people, and the Lords severity in punishing them, and likewise from the consideration of God's fatherly providence in carrying them safe through so many dangers. Ve●s. 18. Le●t there should be among you a root that beareth gall and wormwood.] The ga●l and wormwood here meant, or the poisonful herb and wormwood, as it is in the margin▪ is idolatry, of which Moses spoke in the foregoing words, or more generally all sins of rebellion against God, and they are so c●lled, either b●cause they are displeasing and distasteful to God, even as gall and wormwood are to us, or because they will prove to the sinner and such as shall by him be infected bitterness in the end, yea as deadly ●oyson to his and their souls: and thus the Scripture speaks of sin in other places, as Amos 5. 6, 7. Seek the Lord— ye who turn ●udgement to wormwood; and Heb. 12. 15. Lest an● root of bitterness springing up, trouble you, and thereby many be desired. And as sor the root that beareth gall and wormwood, thereby is meant either the evil apostatising heart forementioned, lest there should be among you man or woman, etc. whose heart turneth away from the Lord our God▪ etc. of which also the Apostle speaks after the s●me manner, Heb. 3. 12. Take heed▪ brethren, lest ●here be in any of you an evil heart of unbelief in departing ●rom the living God: and this is called the root, that beareth this gall and wormwood, because it is hidden from men as the root is hidden under the earth, and yet is the very spring from whence idolatry an● all other sins do grow, so that when men give over their evil ways▪ and yet purge not sin o●t of the heart, it is but as the cropping of weeds in a ga●den, when the roots are left behind; or ●lse rather, the root here intended is ●ome close idolaters that might be amongst them, who concealing themselves from the public view, as the root is hidden under the ground, would secretly by their example and persuasions in●ect and poison many, and cause their wicked practices to grow and spread amongst the people, till at length they broke forth openly to the ruin of all. And indeed the whole series of the words, both before and after, seem plainly to be spoken of some dangerous persons that might be amongst them, the mischief whereof he desires to prevent, by causing them all to enter into a solemn covenant with God, Lest, saith Moses, there should be amongst you man or woman, or family or tribe, whose heart turneth away this day from the Lord our Go● to go and serve the gods of these nation's; lest there should be among you a root that beareth gall and wormwood. (and then mark what follows) And it come to pass when he heareth the words of this curse, etc. All the way he speaks of some false-spirited men that might be amongst them. Vers. 19 I shall ●●ve peace though I walk in the imaginations of min● hear●, to add drunkenness to thirst.] This is the voice of the secure sinner, that despiseth the curse, and presumptuously assures himself of peace and impunity, though he doth that which he hears accursed in God's law; I shall have peace, saith he, though I w●lk in the imaginations of mine heart, that is▪ though I do what I list myself, or wh●t seems good in mine own eyes, to add drunkenness to thirst. Now men thus imboldning themselves with hope of impunity may be said to add drunkenness to thirst in two respects: First, because whereas naturally they thirst aster sin●e, but yet are restrained by the light and checks of conscience, this makes them add sin to sin in abundance, to drink iniquity like water, Job 34. 7. to work all uncleanness with greediness, as the Apostle speaks, Eph. 4. 19 it makes them let loo●e themselves even to take their fill and glut of sin, till they become at length, like drunken men, vo●d of all sense and reason and remorse of conscience, not having any thing left in them to keep them in from the prosecuting of any villainy whatsoever: and secondly, because the longer and further men proceed to satiate themselves with sin, the greedier they will still be upon it, this giving of themselves to take their ●ill of sin being as sure to make their desires after sin more eager than they were before, as drunkenness is to increase thirst. Vers. 20. The Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man.] That is, it will break forth with great fury and terror against him. Moses alludes in this Metaphor, of the smoking of God's anger and jealousy against such men, either to the breath which will break from the nostrils of some men, especially when they are in a great chafe and fury; whence is also that expression of David's concerning the Lords high displeasure and indignation, there went up a smoke out of his nostrils, Psal. 18. 8. or else to the terror and violence of smoke, which will arise and break forth from any combustible matter when it is first set on fire, even hiding and covering the light of the heavens with its bl●●k clouds. Vers. 23. And that the whole land thereof is brimstone, and salt, and burning, etc.] That is, dried up, barren and good for nothing. Brimstone and salt, wherever they abound, will so dry up the moisture of any grounds that they will be extremely parched and barren; and hence is this expression here used, not unlike that also, Jer. 17. 6. For he shall be like the heath in the desert, and shall not see when good cometh, but shall inhabit the parched places in the wilderness, in a salt land, and not inhabited. Vers. 26. For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them.] The last clause of this verse may be diversely translated: If we read it as it is in the margin of our Bibles, Who had not given to them any portion, than it contains an exprobration of the ingratitude and folly of the Israelites in forsaking the Lord, who had given them the land of Canaan, and many o●●er ways done so much for them, to go and worship other gods, who had done, and indeed could do, nothing for them. But if we read it, a● it is in our text, And whom he had not given unto them, than it contains the reason why they did so highly provoke God by their idolatry, to wit, because the Lord had not appointed them any such way of worship: for we must know that the Israelites in all their idol-worship did still pretend the worshipping of the true God under those id●l-gods▪ and therefore against that pretence this is opposed, that he had not given unto them any such gods, nor prescribed them any such way of worshipping him. Vers. 28. And cast them into another land, as it is this day, etc.] These are ●till the words of the natious that should thus in time to come talk of God's judgements upon the Israelites after they were carried away as captives into a strange country. Vers. 29. The secret things belong unto the Lord our God, but those things which are revealed, etc.] The meaning of these words is plain and easy; but yet why they are inserted here, and what was Moses drift herein, is not easily discerned. Some say that this is not unfitly subjoined to the foregoing exhortation for observing carefully the laws of God, because it discovers, and so gives us a hint to take heed of an ordinary root of disobedience, to wit, when men are ambitious to know and busily search after God's secret counsels, which they have nothing to do with, and by that means are taken off from minding those revealed duties which do so nearly concern them. But I rather conceive that this clause is here inserted, either by way of explaining what he had formerly delivered, to wit, that he said not that they should certainly be thus destroyed, as is before mentioned; No, whether your posterity (saith he) will by their rebellion thus provoke God, and so bring this heavy indignation upon the land, that is only known to God, ●nd secret things belong ●nto the Lord, we must not meddle with them: but that which he had said was only this, that if they did thus provoke the Lord, than all this ruin should certainly befall them, this God had revealed, and that which God had revealed it became them and their children seriously to lay to heart: or else by way of preventing an objection; for if against all this that he had threatened they should object, that God was infinitely merciful, and would not therefore destroy his people; to this he answers, Secret things belong unto the Lord, how far he will show mercy either in forbearing you, or giving you grace to repent, that depends only upon his secret counsel, and we cannot search into it; those things which are revealed belong unto us, and to our children for ever, and that which is revealed is, that if we rebel against him, he will pour out all these judgements upon the land, except by repentance and turning to him we prevent this ruin: which is that therefore we must look to▪ that so by avoiding the sin we may prevent the judgement. And this most probably is the full drift of this clause. And so Mo●es ●akes way likewise to those promises of mercy to the penitent, which follow immediately in the next chapter. CHAP. XXX. Vers. 1. ANd it shall come to pass when all these things are come upon th●●, the blessing and the curse, etc.] As if he had said, when thou hast had experience both of the one and the other, thou shalt by proof see how much be●ter it is to serve God then to rebel against him, this will then bring thee ●o tur●●o the Lord, and the Lord will then again be favourable to thee. Vers. 3. Then the Lord thy Go● will turn thy captivity, and have comp●ssi●● upon thee, etc.] That is, upon their serious repentance. So that it is of Gods▪ mercy and compassion rather than any thing else that those that do most seriously repent find favour at his hand. Vers. 6. And the Lo●d thy God will circumcise thin● heart.] See chap. 10. 16. Ver●. 9 And th● Lord thy God will m●ke th●e plenteous in ●very work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy lan●, for good.] That is, he will not bestow these outward blessings upon thee, but it shall be for thy good that thou hast them: Many are the worse for abundance of outward things; then only are they true blessings when they are given men for their good. Vers. 11. For this commandment, which I command thee this day, it is not ●idden from thee, neither is it far off.] By the commandment given them in charge, which Moses here speaks of, is not meant the law only, but the whole doctri●e of Mo●es, wherein he had revealed unto them the will of God concerning the way and means of salvation, to wit▪ faith in Christ, the Messiah, and new obedience following thereupon: and this, ●e saith, they could not now neglect unde● a pretence of ignorance, that they knew it not, because God had so fully and effectually made it known unto them. Thus the Apostle teacheth us under this place, Rom. 10. where he telleth us that this commandment which Moses here speaketh of is the speech of the righteousness which is of faith, vers. 6. But the righteousness which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? and calleth it therefore the word of faith, vers. 8. And besides it is plain that Moses intended this by his own words here used: for why else doth he say that the commandment which he commanded them was plain and eadie, that they might hear it and do it, vers. 12. and that it was very nigh unto them, in their mo●ths, and in their hearts, vers. 14. Since no perspicuity of the Law can make it easy to be done, but as it is given by the hand of a Mediator Evangelically to be kept by us; nor is the Law written in our hearts, but as we are in covenant with God in and through Christ. That therefore which Moses saith was not hidden from them, the doctrine of salvation by faith in Christ, and the law as it was the rule of new obedience that ever accompanieth true faith: for though the righteousness which is of faith was not so clearly then revealed as it is now, and in that regard comparatively is said to have been then hid, Col. 1. 26. The mystery ●hich hath been hid from ages, and from generations, but now is made manifest to his saints; and far off, Heb. 11. 13. These all died in faith, not having received the promises, but having seen them afar off, etc. yet it was not so hid that it was impossible for them to attain, and the law was plain and easy to be performed evangelically. Vers. 12. It is not in heaven▪ that thou shouldst say, Who shall go up for us to ●eav●n?] That is, you cannot say that God hath not revealed his will ●nto you, that you would do it if you knew it, or that he hath given you a dark and obscure law, which you are not able to reach, Esa. 45. 19 I have not spoken in secret, in a dark place of the earth; I said not unto the seed of Jacob, Seek ye me in vain. I the Lord speak righteousness, I declare things that are right. How these passages are applied by S. Paul, see Rom. 10. 6. 7. Vers. 14. But th● word is very n●gh unto thee in thy mouth, etc.] That is, it is so clearly reve●led that thou mayest confess it with thy mouth, and believe i● with thy heart, to wit, being thereto enabled by the spirit of regeneration. Vers. 19 I call heaven and earth to record this day against you, etc.] See Deut. 4. 26. CHAP. XXXI. Vers. 1. ANd Moses went and spoke these words unto all Israel.] That is, having caused the people to be assembled together according to the usual manner, he then went unto the assembly, and spoke unto them that which here followeth. Vers. 2. And he said unto them, I am a hundred and twenty years old this day, I can no more go out and come in.] One main reason of calling this assembly was that Moses might in a solemn manner substitute Joshua to succeed in his room: and accordingly in the first place he addresseth his speech to persuade the people not to be troubled at this change; for though the people had often murmured and rebelled against Moses, yet being at length brought by him to the borders of the land of Canaan, and having had such good experience of his faithfulness in governing, it could not but be an occasion of much grief and fear to be deprived now of him, to lose him just now when they were entering the land; and therefore he seeks now to comfort them and to prevent their excessive sorrow, and that first by putting them in mind of his years, not that he was already by reason of his years unfit for this weighty office, Deut. 34. 7. but that by the course of nature they might well expect he must now grow weak, and decay, and wax unfit for such great labours, though God had hitherto miraculously preserved him. As for that phrase, I can no more go out and come in, see Numb. 27. 17. Also the Lord hath said unto me, Thou shalt not go over this Jordan.] This is a second argument whereby he persuades them to be content to part with him, Also the Lord hath said unto me, Thou shalt not go over this Jordan: as if he should have said, Had I been never so young, never so able to go in and out before you, since God hath determined that I must not c●●ry you over Jordan, but must here end my days, it is fit that we should all yield to his good pleasure. Vers. 3. The Lord thy God he will go over before thee, etc.] As if he had said, It was God before by whom ye prevailed against your enemies, even when I was with you, and he will not leave you but destroy your enemies as formerly, and therefore you shall have no cause to be dejected because I am taken away, for your God will still be with you. Vers. 7. And Moses called unto Joshua and said unto him in the sight of all Israel, Be strong, and of a good courage, etc.] That is, be not dismayed either at the strength of the enemies, against whom thou must lead this people; or at any other troubles that shall befall thee in executing this place of Magistracy whereto thou art called: and indeed Captains and Magistrates have of all other most need of courage and faith in God's providence and assistance. Vers. 9 And Moses wrote this law, and delivered it to the priests, etc.] That is, when Moses had written this book of the law, the book of Deuteronomie, he delivered it solemnly in the sight of the people, unto the priests, and unto all the Elders of Israel, even thereby to give them to understand that they were the men to whose charge it did especially appertain to see that this original book of the law were safely kept, and that the laws contained therein were duly observed, both by them and by the people. The priests were to teach the people the knowledge of this law, and to them it did belong to uphold and maintain his truth and will therein revealed, that it might not be overborne or trodden under soot by any possessed with a spirit of error and profaneness; and therefore was the law delivered to them: and the Elders, they were to assist the priests and the Levites, and to see that the people regarded them in their places, and withal to see that the judicial laws were executed: and therefore to them also the law was delivered. As for the description of the priests, the sons of Levi which bore the ark of the covenant of the Lord, it may also be added to imply another reason why the book of the law was given to them, namely, because they were to lay up this book in the side of the ark, vers. 26. And though the Levites did usually bear the ark, Numb. 3. 31. and 4. 15. yet sometimes, especially upon extraordinary occasions, the priests also carried it, as when they passed over Jordan, Josh. 3. 16, 17. and when they compassed Jericho, Josh. 6. 12. and they had always the chief charge to look to the ark and the other holy things. And Moses commanded them, saying. At the end of every seven years, etc.] The sum of this passage is briefly this, that Moses commanded the priests to read this book of the law every seventh year, which was the year of release, amongst the people, and that upon the feast of tabernacles that year. Concerning the year of release, and the phrase here used, At the end of every seven years, see the note upon chap. 15. 1. But besides for the fuller understanding of this passage we must note, first, That the law, which the priests were here enjoined to read amongst the people every seventh year on the feast of tabernacles, was the original copy of this book of the law which Moses wrote, and which he now delivered to the priests to be kept by them. Doubtless some part of the book of the law was read amongst them by the Levites every Sabbath day, Acts 15. 21. For Moses of old time hath in every city them that preach him, being read in the Synagogues every Sabbath day; nor can it be questioned but that the people had books of the law, in the reading whereo● they did daily in private exercise themselves: if this were required of their kings, chap. 17. 18, 19 much more may we think it was required of them that were of inforiour rank. But yet once in seven years' God would have this book to be read by the priests, from the beginning to the end, amongst the people, both that being read in such a solemn manner it might take the deeper impression in them, and so cause them to fear the Lord their God, and to observe to do all the words of this law, as it follows, vers. 12. and perhaps also that it might be made manifest to all Israel that those copies of the law which they had, and which were read and expounded to them every Sabbath day, did agree with this original which Moses wrote: and secondly, that the reason why God appointed this to be done on the year of release, was not only because that year they had most liberty of mind to intend that service, the l●nd lying that year at rest, and themselves being freed from the danger of having their debts exacted of them; but also because it was a holy year, the Sabbath of years, and so the fitter for this extraordinary duty: and thirdly, that this was appointed to be done at the feast of tabernacles that year, because then all Israel came to appear before the Lord, as it is said, vers. 11. for though the males only were bound to come up at the feast, Exod. 23. 17. yet they did usually carry with them their women also, and therefore it is said, vers. 12. Gather the people together, men and women and children, etc. that they may hear, and that they may learn, etc. Vers. 14. Call Joshua, and present yourselves in the tabernacle of the congregation, etc.] This was thus done, that the people might be fully satisfied that he was called of God to this place, and that Joshua himself might be put in mind that he was but God's deputy, and so might still acknowledge God's sovereignty over him, and be the more faithful in discharging the trust which God had put into his hands. Vers. 16. This people will rise up, and go a whoring after the gods of the strangers of the land whither they go to be amongst them.] The gods whom they have vanquished, as it were, that could neither preserve themselves, nor the people that served them, for the worshipping whereof the land had spewed out these her inhabitants. Vers. 17. I will forsake them, and I will hide my face from them, etc.] That is, I will cast them off, and take no more charge of them as my people: and so when all kind of miseries do then come upon them, though they seek for me to help, yet I will hide my face from them, a●d will not regard them. Vers. 19 Now therefore write ye this song for you, and teach it the children of Israel, etc.] To wit, that which followeth in the following chapter, containing a prophecy of their falling away from God, and Gods just judgement upon them for this their apostasy. It was given in a song, that it might be the better remembered, and might the more work upon their affections: and the Israelites were to learn and sing it, that in time to come, when they should so provoke God by their sins, as is there set forth, and God should thereupon punish them with those very evils which are there foretold, this song as out of their own mouths might be a witness for God against them, to wit, that the evils they suffered were of Gods sending, as being the very judgements which God had long since threatened; and that God had in that song given them warning enough, and they were therefore inexcusable, because notwithstanding this warning they had brought these miseries upon themselves. Vers. 21. For I know their imaginations which they go about, even now.] That is, what they will do hereafter I know now, yea I see the false hypocrisy of their hearts and their proneness to idolatry even at this present. This I conceive is the drift of these words: yet it might be also intended to intimate that there were some amongst them that had base apostatising thought already in their hearts. Vers. 26. Take this book of the law, and put it in the side of the ark of the covenant, etc.] That is, not the ark (for there was nothing in the ark save the two tables of stone which Moses put there in Horeb, 1. Kings 8. 9) but on the outside of the ark, where was the pot of Manna, and Aaron's rod. And this was appointed, to signify that it was the law of God, though written by Moses, and so the people might hear it with the more reverence and attention when it was brought forth thence and read amongst them; and withal, that God would keep and preserve it, and take vengeance on those that should disregard and despise it. Indeed this was that very book which was found in the treasury of the temple in Josiahs' time, 2. Chron. 34. 14. and therefore it seems it was removed from the ark in after-ages, and kept in some other place of the temple, wherein seeing they transgressed the directions which God here gave to the priests, no marvel though this precious treasure was for some years lost and not looked after. Vers. 28. That I may speak these words in their ears, and call heaven and earth to record against them.] See the note, chap. 4. 26. CHAP. XXXII. Vers. 1. GIve ear, O ye heavens, and I will speak, and hear, O earth, etc.] That is, the song mentioned in the former chapter, which God gave Moses, vers. 19 and commanded him to teach the people. And this Rhetorical expression which Moses useth in the beginning of this song is to imply, first, of what great importance it was which he was about to say, that it was fit all the world should hearken to it; secondly, to imply how strangely stupid Gods own people were, that he had as much hope that the senseless and unreasonable creatures should hearken to him as they. Vers. 2. My doctrine shall drop as the rain, etc.] That is, look as the dew, the small rain, and great showers distilling and falling down upon the grass and herbs, do soften the ground, and so cause the grass & herbs & plants, etc. to sprout out and grow up sweetly, and to bring forth abundance of fruit; so shall my words prove profitable and effectual for the good of those that hear them, softening their hearts, making all grace to grow and thrive in their souls, and causing them to be abundantly fruitful in every good work, to wit, unless they fall upon hearts like stones, or sandy ground, where nothing can grow: which is much at one with that which the Lord saith of his word, Isa. 55. 10. As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, etc. so shall my word be that goeth forth out of my mouth, etc. Vers. 3. Because I will publish the name of the Lord, ascribe ye greatness to our God.] Some Expositors by publishing the name of the Lord, understand his setting forth the excellencies of God, to wit, his infinite power, wisdom, righteousness, etc. and by ascribing greatness to our God, they understand also glorifying of God, and extolling his name; and so they conceive the meaning of these words to be as if Moses had said, because I intent to show forth the glory of the Lord, the drift of this song being to praise his name by showing his faithful & righteous dealing with Israel, and so to lay the blame of their revolt upon them, and to clear God of it, therefore let Israel ascribe greatness to our God, to wit, either by obeying his will, or else by justifying God and condemning themselves if they be punished for rebelling against them. But I rather think that by publishing the name of the Lord is meant only his speaking to them in the name of the Lord or in God's stead, and so by ascribing greatness to our God is meant their regarding the words he should speak as became them that were to hear the great God of heaven and earth speaking to them; and so the sense of these words to be this, Because I will publish the name of the Lord, that is, because I shall speak to you in the name of the Lord, and what I shall deliver shall be from God, the word of God, speaking by me; ascribe ye greatness to our God, that is, make it manifest that you reverence the Majesty of that great God that now speaks unto you, to wit, by attending to what is spoken with all humility, by laying it to heart, and yielding obedience thereto. And indeed they that hear God reverently when he speaks, and tremble at his word, Isa. 66. 2. they that are deeply moved with what is spoken, and endeavour to obey it with all their might, their hearts are effected as they ought to be with the majesty and greatness of God: and on the other side, all irreverence and carelessness in hearing God's word, and all slighting and disregarding of what he speaks, argues a secret vilifying of God in the heart. Vers. 4. He is the rock, his work is perfect, etc.] These two verses following contain the sum of the greatest part of the song, to wit, that God was no way to be blamed for his dealing with the Israelites, but that all the blame must rest upon them, who had causelessly revolted from him, and so had given him just cause to pour out his wrath upon them. Had God failed or come short in any thing that should have been done, had he not made good his promises, or had there been any thing to be desired that was not to be found in God, their defection from him might have been excused under that pretence. But no such thing could be said of God. No, saith Moses, He is the rock, his work is perfect, etc. first, he is the rock, that is, he is an almighty, stable▪ sure refuge and foundation to all those that fly to him, and rely upon him, If God be for us, who can be against us? Rom. 8. 31. neither indeed is there any sure shelter to be had but only in him. In times of danger men used to fly to rocks to shelter themselves, 1. Sam. 13. 6. To show therefore that in times of danger those that fly to God, and are taken into his protection, are sure and safe, and none but they, the Scripture styles him the rock: as the coney that flies to the holes in the rocks doth easily avoid the dogs that pursue her, when the hare, that trusts to the swiftness of her legs, is at length overtaken and torn in pieces; so those that seek rightly to God in their distress, and trust in nothing but his protection, do find him a sure impregnable rock of defence, whereas they that trust in their own policy, or wealth, etc. shall at length be surprised and destroyed, and there shall be none to help them. Thus God is the rock. And again, his work is perfect; for all his ways are judgement, etc. that is, his dealing with his people hath been exactly just and holy in the highest degree of perfection, nor hath there been any the least failing in any thing that he hath done, Jer. 2. 5. Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, etc. And indeed because God is infinite in power, and wisdom, and goodness, etc. and therefore it is not possible that any thing should be better done then as God doth it, even in those works of God that have some imperfection in them, as in giving children born blind, or lame, etc. yet as they are acts of providence, there is a perfection of wisdom, holiness, and justice in them, and there is nothing at all in them for which he can be blamed. Vers. 5. They have corrupted themselves.] Having in the former verse justified God, and shown that he was not to be blamed if Israel were destroyed, here Moses begins to show that all the blame belonged to the Israelites themselves, and that because they had corrupted themselves, that is, they had broken covenant with God; though they professed themselves his people, and called him their father, yet they were degenerated from the holy ways of their fathers, and were become a wicked and sinful people. Their spot is not the spot of his children.] Others translate this clause, as it is in the margin of our Bibles, that they are not his children, that is their blot, and then the meaning must needs be this, that whatever they had formerly been, yet they had now brought this stain and dishonour upon themselves that they were not indeed the children of God. But the translation in our Bibles doth best agree with the scope of the place, their spot is not the spot of my children, that is, their wickedness is greater than can stand with the condition of being my children. The best of God's children have their spots and blemishes, their infirmities and corruptions: But to live in the ordinary practice of gross sins, and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace: these spots are ●ot the spots of his children, who must be holy as their father in heaven is holy. And this is that which Moses here chargeth upon the Israelites, though in regard of outward profession the Lord was their father, and they his children, as himself afterwards saith, vers. 6. Is not he thy father that hath bought thee, etc. yet the wickedness of their lives was evidence enough that they were not such indeed and in truth, their spot is not the spot of his children. They are a perverse and crooked generation.] Moses calls them cr●●ked, because both their hearts and ways were so dissonant to the right rule of Gods will and Law; and perverse, because they were so untoward and untractable, that nothing would work upon them to mend any thing that was amiss in them; and the word generation in this clause, a perverse and crooked generation, implies both the generality of their Apostasy, and the spring from whence their wickedness proceeded, to wit, original sin, that corruption of nature, which they drew from their parents. Vers. 6. Is not he thy father that hath bought thee? hath he not made thee, and established thee?] To convince them of that gross ingratitude, wherewith he had charged them in the foregoing words, Do ye thus requite the Lord, oh foolish people, and unwise? he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them, natuely, that he had chosen them to be his peculiar people, and so had entered into a covenant with them that he would be their father, and that they should be his sons and his daughters: for that he speaks of their being his children by adoption is manifest, the phrase here used, thy father that hath bought thee, implying plainly that they were not his children by nature, but that he redeemed and bought them, and so adopted them to be his children; and the next clause also is to the very same purpose, Hath he not made thee, and established thee? for it is not meant so much of making them men and women, as of making them his people, and by a sure covenant establishing them to be his sons and daughters; and so the word is elsewhere used for a degree of grace after creation, as Isa●. 43. 7. where the Lord speaking of Israel saith, I have created him for my glory, I have form him, yea I have made him. Vers. 8. When the most high divided to the nations their inheritance, etc.] Two several ways this verse may be probably expounded: first thus, That when God by his providence did dispose of the several nations, that came out of the loins of Adam, in the several parts of the world, allotting to one nation one country, and another to another, even as a man that hath some great Lordship divides it out by parcels to several tenants (and this the Lord did in the age after the confusion of tongues at Babel; for every nation did then plant themselves, according as God by his eternal decree had determined and set the bounds of their habitation, Acts 17. 26.) then did he set the bounds of the people according to the number of the children of Israel, that is, he chose the children of Israel to be his only peculiar inheritance, where they were there was his people, and where their bounds ended, there was an end of his people, and there the bounds of the heathen began. But secondly thus, That when God did at first divide the earth amongst the several nations, and bring every one of them to countries which by his eternal decree he had determined for their habitation, even than did he think of Israel before they were yet a people, and took care that they should have a competent portion reserved for them, to wit, the land of Canaan, which was for their use put into the hands of the Canaanites, to whom he allotted so much of the earth as he knew would serve for the Israelites, and so, as it is said here▪ he set the bounds of the people according to the number of the children of Israel: and indeed this last exposition doth best agree with the words of the text, and is therefore embraced by the most Expositors. Vers. 9 For the Lords portion is his people, Jacob is the lot of his inheritance.] That is, the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan, to make them his peculiar people, and therefore it was that he took special care of them. They are called his portion and inheritance, first, because they were to be entirely his, they were to acknowledge no other Lord, etc. secondly, to signify that not only they, but their children after them, were to be the Lords successively; thirdly, to intimate the precious account the Lord made of them, that the Lord would delight in them, and would keep them, and plead for them as men do for their inheritance, as we know what Naboth said unto Ahab, 1. Kings 21. 3. The Lord forbid it me, that I should give the inheritance of my fathers unto thee. Again, they are called the lot of his inheritance, or as it is in the Hebrew, the cord of his inheritance, in allusion to the custom of those times, when they used to divide land amongst men by lots, and to measure it out with a line or cord, and the rather happily because the land of Canaan was so divided amongst the Israelites. See Numb. 26. 55, 56. Vers. 10. He found him in a desert land, and the wast howling wilderness.] The wilderness is called the waist howling wilderness, because of the howling both of beasts and birds, that usually keep in such wild and desolate places; and it may be also because of the doleful complaints of those that travelling those deserts do often perish for want of food. But why is it said that the Lord found the Israelites in a desert land, and in the waist howling wilderness? Not because the Lord never took them to be his people till they were in the wilderness; for they were the Lords people when they were in Egypt. I have seen, saith the Lord to Moses, the affliction of my people which are in Egypt, Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them: but either because it was in the wilderness, to wit at Sinal, that he first entered solemnly into a covenant with them, that he would be their God, and they should be his people, and so gave them his laws to which they were bound to submit themselves; or else rather, only to imply the desperate danger wherein the Israelites were when they were in the wilderness, but that God came to their succour when they were ready to perish: for indeed I do not think that the drift of this word found, was to show when God began to take pity of Israel, or when they first began to be his people; but only to set forth how likely they were to perish there, but that God delivered them, to wit, that they were then like a poor helpless infant laid forth in a desert, whom some man casually finds and preserves, when before he lay ready every moment to perish. Yea beside, under this which is said concerning their outward danger in the desert, I doubt not but the spirit of God intended also to imply the desperate danger of their spiritual condition, when God first set his love upon them, and chose them to be his people, to wit, that they were in the state of corruption and death, but that God received them: for thus the Lord by the prophet Ezekiel sets forth the danger of their natural estate, by comparing them to a newborn infant laid out in some desperate place, Ezek. 16. 4. As for thy nativity, in the day thou wast born, thy navel was not cut, neither waist thou washed with water to supple thee: thou wast not salted at all, nor swaddled at all. None eye pitied thee to do any of these unto thee, to have compassion upon thee, but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast born. He led him about, he instructed him, etc.] This place may be read, he compassed him, he instructed him, etc. and then the first clause must be meant of the Lords providence, wherewith they were compassed about as with a wall, even when they were travelling towards Canaan, so that none of their enemies could come at them to hurt them. But reading it, as it is in our bibles, He led him about, he instructed him, the first clause must either be meant of that we read, Exod. 13. 18. when it is said that God led the people about through the way of the wilderness of the red sea, purposely to avoid a nearer way there was through the land of the Philistines, lest the people should be discouraged, if at the very first they should be encountered with war; or else of the whole time of their wand'ring about for forty year● together in the wilderness, wherein the Lord went before them by day in a pillar of a cloud, and by night in a pillar of fire, Exod. 13. 21. till he had brought them at last to the land of Canaan. As for the following words, he instructed them, either is it meant solely of the Lords giving them the law in Sinai, or else jointly of his instructing them both by his word and works, the several dispensations of his providence towards them in this time of their passing through the wilderness: for all these were to instruct them; their afflictions, to teach them to fear God, Hear ye the rod, and who hath appointed it, saith the prophet, Mich. 6. 9 and the mercy's God afforded them, to teach them to love God, and to delight in his service, etc. Vers. 11. As an Eagle stirreth up her nost, fluttereth over her young, etc.] The Lords dealing with the Israelites, in carrying them from Egypt to Canaan, is here compared to the Eagles dealing with her young ones, when she first carrieth them forth abroad: and therefore having told us how the Eagle stirreth up her nest, that is, her young ones in her nest, rousing them up with the cry that she makes; how she fluttereth over them, and spreadeth abroad her wings, as it were preparing herself to flight, teaching, and provoking her young ones to do as she did, and to fly along with her; and then at last yet farther to encourage them, how she takes them, and beareth them on her wings, then in the next verse he applies all this to the Lords carrying the Israelites towards Canaan, so, says he, the Lord alone did lead him, that is, with such tenderness and care did the Lord carry them to the land of promise, stirring them up and quickening them by his promises and threatenings, encouraging them with manifold mercies, defending them from all dangers, and bearing with them in their many infirmities: and at last he concludes, and there was no strange God with him, that is, no strange God had any hand in this which was done for the Israelites; and so thereby he implies how injurious they were in giving away that glory which was due only to the Lord to these strange gods that had done nothing for them. See also the notes upon Exod. 19 4. Vers. 13. He made him ride on the high places of the earth.] That is, to conquer and subdue the mountainous places, and high-walled cities of their enemies, and to possess a land far excelling others for all commodities whatsoever: and by riding or treading upon the enemies high places is meant the subduing of their strong holds, as chap. 33. 29. Thine enemies shall be found liars unto thee, and thou shalt tread upon their high places: for riding is often used for conquering and subduing, Psal. 45. 8. And in thy majesty ride prosperously, etc. Rev. 6. 2. And I saw, and behold, a white horse, and he that sat on him had a bow, and a crown was given unto him, and he●went forth conquering, and to conquer. Isa. 58. 14. I will cause thee to ride upon the high places of the earth, etc. He made him to suck ho●y out of the rock, and oil out of the flinty rock.] That is, honey of bees nestling in the holes of rocks, or trees in rocks; or hony-fruits growing on trees in rocky places. The drift of the words in doubtless in general to set forth the admirable fertility of Canaan, where even the most barren places should yield such store of royal dainties. Vers. 14. With fat of lambs, and rams of the breed of Bashan.] The choicest fatted lambs, rams, etc. With the fat of kidneys of wheat.] That is the finest of large, plump, and full kernel● of the sweetest and choicest wheat, which are like kidneys in shape. The very word here rendered, the fat of wheat, is elsewhere translated in our Bibles, the finest of the wheat, as Psal. 81. 16. He should have fed them also with the finest wheat. And thou didst drink the pure blood of the grape.] That is, pure wine, red like blood. Vers. 15. But Jesurun waxed fat, and kicked.] That is Israel, Deut. 33. 5, 26. And he was King in Jesurun, when the heads of the people, and the tribes of Israel were gathered together. There is none like unto the God of Jesurun, etc. Esa. 44. 2. Fear not oh Jacob my servant, and Jesurun whom I have chosen. It is derived from Josher, an Hebrew word signifying righteousness, and is a name given them, to show that by their calling they were to be a righteous people, and so had been in some measure, but is here given them by way of upbraiding them for being so unlike the people that by their calling they should have been, yea so far degenerated from what they had been. Vers. 16. They provoked him to jealousy with strange gods.] That is, made him by their spiritual fornications exceeding angry; for jealousy is the rage of a man, Prov. 6. 34. Vers. 17. They sacrificed unto devils, not to God.] See Levit. 17. 7. To gods whom they knew not, to new gods that came newly up, whom your fathers feared not.] Two circumstances are here noted in the Israelites idolatry, by way of aggravating their sin: the first is, that they worshipped new gods that came newly up; and the strange gods of the heathens, which the Israelites worshipped, though they had continued in the world many hundred years, are yet termed new gods, newly come up, because indeed they were no better if compared with the eternal everliving God, who is called the ancient of days, Dan. 7. 9 and who is indeed only to be worshipped; and also because this way of religious worship was but a new invention in comparison of the true worship, wherewith the true God had been worshipped in his Church from the first beginning of time, etc. That only which is from the beginning is truly ancient, and of this therefore it is that the Prophet speaks, Jer. 6. 16. Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, etc. and whatever is erroneus in religion, though of never so long standing, it is but a novelty. The second is, that they were fallen to the worshipping of gods whom their fathers feared not, that is, such as their fathers slighted as vanities, gods that could do neither good nor hurt, Jer. 10. 5. and were not therefore worthy their fear; and this too did make their sin far the worse, and that because though it be not always safe for men to follow the way of their fathers in matters of religion, yet when their fathers worshipped God aright, and so they had not only the word of God for their rule, but also the example of their fathers to encourage and lead them on, then to decline from the way of the truth, from their fathers conveyed to them, merely out of a fickle and inconstant spirit, must needs greatly aggravate their sin. Vers. 20. And he said, I will hide my face from them, I will see what their end shall be.] That is, I will let them see what a miserable end they will come to when I forsake them, Psal. 73. 17, 18. Until I went into the Sanctuary of God, then understood I their end. Surely thou didst set them in slippery places, thou castedst them down into destruction. For they are a very froward generation, children in whom is no faith.] That is, no faith truly to believe any thing that God saith to them, and no faith nor fidelity in keeping steadfastly their covenant with God. Vers. 21. They have moved me to jealousy with that which is not God.] The sum of that which is here threatened is this, that since they had mobed him to jealousy, that is, provoked him to displeasure, with that which was not God, that is, by giving away the worship which was due only to him, to gods which were indeed no gods, so preferring mere vanities, perhaps stocks and stones, before their creator, therefore he would move them to jealousy, that is, would vex and disquiet them, with those which are not a people, even with a foolish nation, that is by preferring as it were the heathen before them that had been his peculiar people. And this the Lord did to the Israelites two several ways: first, when he took part with the heathens, and made them victorious over the Israelites, when the Assyrians, the Babylonians and other heathen people, which were despised by the Israelites as poor, blind, silly wretches, that knew nothing of God, nor had any interest in God, were by the help of God's providence crowned with one victory after another in their wars against the Israelites, and did at last make them their bondslaves, and tread them down as dirt in the streets: this must needs mightily vex and disquiet them; for why, think they, should the uncircumcised thus trample upon the Israel of God? and thus did God move them to jealousy with those which were not a people, etc. But secondly, the Lord did this most eminently when he cu● off the Jews, and took the Gentiles in their stead to be his people: for herein S. Paul notes that this threatening was made good, Rom. 10. 19 And indeed if a Prince should take some base beggar to his bed and board to vex his wife, that had formerly played the harlot with some base unworthy groom, this could not be a greater vexation to her, than it was always to the Jews to think that the Gentiles, whom they despised for their blindness and folly, should come to be espoused to God in Christ, and enjoy the privileges of God's Church and people, and they should be cast off. Even the believing Jews were not without much ado brought to yield to this truth of the Gentiles calling, Act. 11. 2, 3. and much more was it a matter of great vexation and indignation to the rest, and indeed so it is unto this day. See 1. Thess. 2. 15, 16. Who both killed the Lord Jesus, and their own prophets, and have persecuted us: and they please not God, and are contrary to all men, forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins always: for the wrath is come upon them to the uttermost. Vers. 22. For a fire is kindled in mine anger and shall burn unto the lowest hell, etc.] Some Expositors understand this of the eternal torments of hell, to wit, that the Lord would in his just anger not only pour out upon them his judgements here, but also throw their souls afterwards to hell, where the unquenchable fire burns, Matt. 3. 12. But though this be a truth, that the wicked shall not only be punished here but also eternally in hellfire hereafter; yet it seems not so probable that this is intended here, but that all which is here threatened is this, that the judgements, which God in his anger would bring upon them, should utterly destroy the land: for the last branch of the verse, and shall consume the earth with her increase, and set on fire the foundations of the mountains, seems to be added by way of explaining these, and to show us what was meant by the burning of this fire unto the lowest hell. Vers. 23. I will heap mischiefs upon them, I will spend mine arrows upon them.] That is, I will strike them with many plagues, and they shall be wounded with them as with arrows, suddenly and unexpectedly, according to that Za●h. 9 14. The Lord shall be seen over them, and his arrows shall go forth as the lightning, etc. Vers. 24. They shall be burnt with hunger.] That is, consumed, as with a fire, by famine, which maketh men's visages blacker than a coal. etc. Lam. 4. 8. Their visage is blacker than a coal, they are not known in the streets, their skin cleaveth to their bones: it is withered, it is become like a stick. And devoured with burning heat, and with bitter destruction.] By burning heat, as most Expositors conceive, is meant the burning carbuncle or plaguesore, a fiery ulcer on the body; and therefore the same word, though there translated burning coals, is joined with the pestilence, Hab. 3. 5. Before him went the pestilence, and burning coals went forth at his feet; and so likewise by bitter destruction is meant the pest, and other terrible sicknesses, whereby God soon cutteth off the life of man with bitterness, Psal. 91. 5, 6. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day: Nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday. I will also send the teeth of beasts upon them, with the poison of serpents of the dust.] That is, that hide themselves in the dust, or that feed of the dust, implying that as the wild beasts should kill them by force, so the serpents also by secret subtil●y. Vers. 25. The sword without and terror within shall destroy both the young man, etc.] That is, they that are abroad shall be slain with the sword, and they that are within shall die with very terror and fear: thus according to the very letter of the words, we may very well understand this place; but yet some by terror understand the terrible sword. Vers. 26. I said, I would scatter them into corners, etc.] God speaketh here after the manner of men: but the general drift of the words is this, that their wickedness provoked him almost utterly to destroy them, but that he had respect to his own glory. Vers. 27. Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, etc.] Two several ways these words may be understood: for first, by the wrath of the enemy may be meant the excessive fury and rage of those their enemies whom God should employ in punishing the sins of the people; and than that which follows, lest their adversaries should behave themselves strangely, must be understood of the enemies strange and inhuman dealing with his people, and so that this is alleged as one reason why the Lord did not let loose the enemies to destroy his people, though their sins did mightily provoke him thereto, to wit, lest the enemy should in their boundless fury use them with such strange unheard of cruelty, as God could not, though angry, endure his people should suffer: and then the last branch contains another reason, lest they should say, Our hand is high, and the Lord hath not done all this. But secondly, by the wrath of the enemy may be meant the proud insolency and madness of their enemies, puffed up with the good success of their wars against God's people; and this the most of Expositors agree to. And if we understand it thus, than the words following are added by way of explaining this, lest their adversaries should behave themselves strangely, to wit, in saying, our hand is high, and the Lord hath not done all this, wherein their ascribing the glory of their victories to their own prowess and power, and not unto God, is termed a strange behaviour, either because therein they did, as we may say, make str●n●e of the matter, as if all those evils that had befallen the Israelites were not the effects of God's displeasure against them, as if he had no hand at all in it, but that all was to be ascribed to themselves; or else, because in this their pride they did so strangely exalt themselves above that they did before, as if they were not the same men they were before, or as if they had forgotten indeed themselves to be men: and so then the drift of this verse is this, that the reason why God would not by their enemies bring his people so near to utter destruction as their sins deserved, was only this, lest their enemies should hereupon exalt and advance themselves, and boast as if without Gods help they had done all they had done: of which mad and strange insolency it is that David speaks, Psal. 140. 8. Grant not, O Lord, the desires of the wicked; further not his wicked device, lest they exalt themselves. Vers. 28. For they are a nation void of counsel, neither was there understanding in them.] Some refer this to the enemies of God's people, of whom he had spoken in the foregoing words; but it is doubtless spoken of the Israelites, as is manifest in the following words, O that they were wise, etc. and it is added as a reason why God was so ready to have brought such an overflowing scourge upon them, as to make the remembrance of them cease from among men, as he had said before, vers. 26. even because they were a nation void of counsel, neither was there any understanding in them, that is, they were so blinded, and hardened in their sins, that they could not or would not see either what was like to be for their welfare here, or eternally hereafter; when the Lord did punish them, what it was that had brought those plagues and miseries upon them. Vers. 29. Oh that they were wise, that they understood this, that they would consider their latter end!] That is, oh that they would beforehand consider what the end will be of such stubborn rebellious courses, that so by true repentance they might prevent these miseries which in the end will else certainly come upon them. Vers. 30. How should one chase a thousand? etc.] That is, seeing the Lord had promised the Israelites that a hundred of them should put ten thousand of their enemies to flight, Levit. 26. 8. and this they had found true in many strange victories they had gotten, wherein a handful of them, to speak of, had defeated whole armies of their adversary's, how should it come to pass quite contrary that one of their enemies should chase a thousand of them, and that two of their enemies should put ten thousand of them to flight, except their rock had sold them, and the Lord had shut them up, that is, except the Lord who is their rock, and their only stay, strength and refuge, had delivered them up into the power and hands of their enemies to be their slaves and vassals; for so this phrase of shutting up is elsewhere used, as Psal. 31. 7, 8. Thou hast known my soul in adversities, and hast not shut me up into the hand of the enemy. Now Moses useth this figurative expression, Except their rock had sold them, to imply that it was not so much from the strength and prowess of their enemies, that the Israelites became their bondslaves, as from the Lords delivering them into their hands; and secondly, that by delivering them up thus into bondage to their enemies, the Lord did as it were renounce all interest in them, as if he meant no longer to be their Lord, but had left them to the power of other lords that should have dominion over them. Indeed elsewhere it is said that the Israelites sold themselves, Isai. 52. 3. Ye have sold yourselves for nought, and ye shall be redeemed without money, to wit, because by their sins they brought themselves into thraldom; but here it is said that the Lord sold them, because it was the Lord that brought this judgement upon them. Vers. 31. For their rock is not as our Rock, even our enemies themselves being judges.] That is, their gods are not as our God, and that the Heathen themselves cannot deny. He had said that a few of their enemies could not have overcome multitudes of the Israelites if God had not delivered them up into their enemy's hands; and now the reason of this is given in these words, to wit, because the God of the Israelites was another manner of God than the idol-gods of the Heathens: as if he had said, It is no wonder though multitudes of the Heathen should be put to flight by a few of their enemies, and that because their rock, their idol-gods, can do nothing at all for their defence, for their rock is not as our Rock, our God is of infinite power, and therefore able to make his people victorious over all their enemies, so that it could not be that their enemies should vanquish them except their God did withdraw his help, and give them up into the hands of their enemies. Now this, he saith, was so clear that their enemies themselves must needs contesse it. I know the meaning of those words, even our enemies themselves being judges, may be this, that the destruction of the Israelites enemies in all ages, the Egyptians, Amalekites, etc. did sufficiently prove this truth, that their gods were not to be compared with the God of Israel; but I see no reason why we should not understand it of the confession of their enemies, since the marvellous works which God did for the Israelites could not but convince their idolatrous adversaries, though for the most part they held the truth in unrighteousness, as we see they did, Pharaoh and his Egyptians, Exod. 14. 25. The Egyptians said, Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians. Vers. 32. For their vine is the vine of Sodom, and of the fields of Gomorrah.] That is, their lives are abominable, like those of Sodom and Gomorrah (whence also is that of the prophet, Isai. 1. 10. and therefore no wonder though God be so highly offended with them. Their grapes are grapes of gall, etc.] Their works are here compared to gall, the poison of dragons, and the venom of asps, vers. 23. because they were so distasteful to God, and so deadly to themselves and others that should be infected by their example; of which see the note on chap. 29. 18. but withal these expressions may have particular respect to their bitter and deadly malice against the prophets, and other the faithful servants of God in future times, but especially against Christ and his Apostles, etc. Vers. 34. Is not this la●d up in store with me, and sealed up amongst my treasures?] Some understand this thus, That what he had said in the foregoing words concerning the bitter malice of the Jews against Christ their Messiah, and against the servants of Christ, was one of those secrets known now beforehand to God, to whom all future things are known, and which by the event would be found to be true, though now it would hardly be believed. But I rather conceive that this is spoken of the certain punishment that did abide this people for these their horrible sins; Is not this laid up in store with me, saith the Lord, and sealed up amongst my treasures? that is, though for a time I forbear to punish these cursed and bitter fruits and works of theirs, yet let them not therefore think to escape; for all their transgressions are laid up in store with me, I keep a perfect account of every one of them, and will be sure at last to bring them all forth, and charge them full heavily upon them. But what is meant by that last clause, and sealed up amongst my treasures? I answer that the meaning of this is either, that a memorial of their sins was kept in the unsearchable treasuries of his wisdom and knowledge, as safely and carefully as men keep their treasures, and so this place is parallel with that, Job 14. 17. My transgression is sealed up in a bag, and thou sewest up mine iniquity; or else, that he kept remembrance of their sins together with those treasure● of wrath and vengeance which he had in store for wicked men, which therefore he would bring forth together with their sins, when the time came of calling them to an account, and so give them the just reward of their wickedness. And indeed we read of treasures of snow, and of hail reserved against the time of trouble, against the day of battle and war, Job 38. 22, 23. and that they who abuse God's forbearance, and thereby embolden themselves to sin, do treasure up wrath against the day of wrath, Rom. 2. 5. Vers. 35. To me belongeth vengeance and recompense.] That is, the work of punishing wickedness, and consequently the wicked ways of this my people; and therefore as their sins are known to me, so they shall be undoubtedly punished by me. Their foot shall slide in due time.] That is, they shall fall into some mischief, they shall not stand steadfast in the prosperous estate which now they do enjoy. For the day of their calamity is at hand, etc.] That is, after they once grow thus desperately wicked, it shall not be long ere this calamity here foretold shall come upon them. Vers. 36. For the Lord shall judge his people, and repent himself for his servants.] That is, the Lord as a judge shall punish the rebellious, and show mercy to the good and penitent, and so will defend them against their oppressors, and take vengeance on them for the wrong they have done his people. And thus by the generality of this word, judge, he passeth from speaking of God's justice in punishing his people, to speak of his mercy in taking pity on them in the height of their misery, and of the vengeance he would pour forth upon their enemies. When he seeth that their power is gone, and there is none shut up or left.] That is, none shut up in the enemy's hand, as captives and prisoners, and no●e left at liberty; or none shut up in houses, towers, or cities to escape the enemy, and none left escaped from destruction: and so this phrase is elsewhere used, 1. Kings 14. 10. The meaning is, that when they are in a manner utterly overthrown and ruined, then will God come to their help: for indeed such extremities are usually the best opportunities which God takes of showing mercy to his people. See 2. Kings 14. 25, 26. Vers. 37. And he shall say, Where are their gods, their rock in whom they trusted, etc.] Some understand this of the gods of the heathen, the enemies of his people, to wit, that the Lord, by destroying those heathen people, should as it were triumph over their idol-gods, that could no way help them when God came to take vengeance on them. But it is better understood by others as spoken to his people, and that by way of upbraiding them for their folly in forsaking him, the everliving God, to follow after those idol-gods that were able to do nothing for them in the time of their danger. And he shall say, Where are their gods, etc. which did eat the fat of their sacrifices, and drank the wine of their drink-offerings? the meaning is, that God by suffering the enemies of the Israelites to bring them to so low an ebb, that there should be none ●●ut up or left, as was said in the foregoing verse, the Lord would discover to them what a gross folly it was in them to go after those idol-gods, and to give them the sacrifices which they should have offered to him: for as for that phrase of their idol-gods eating the fat of their sacrifices, etc. all that is intended therein is only that their sacrifices were offered to them as meat and drink-offerings, as in that regard the sacrifices which God required of his people are called the food of his meat-offerings. Vers. 39 See now that I, even I, am he, and there is no God with me; I kill and I make alive, etc.] As if he had said, by the experience you now have had both of the bliss you enjoyed whilst you served me, and of the miseries I brought upon you when you fell away to idolatry, from which your idol-gods were no way able to free you, by the experience I say that you have had of these things you may plainly see that I am the only true God, and that there is none el●e can do either good or hurt. Vers. 40. For I lift up my hand to heaven, and say, I live for ever.] God speaks here of himself after the manner of men, who used in swearing to lift up their hands to heaven, as a sign that they called God to witness the truth of what they said, Gen. 14. 22. And Abram said to the King of Sodom, I have lift up my hand unto the Lord the most high God, the possessor of heaven and earth; and thus God confirmeth his threatenings by an oath, to show the immutability of his counsel, Heb. 6. 16, 17. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to s●ew unto the heirs of promise the immutability of his counsel, confirmeth it by an oath. Now the oath which God here takes is, I live for ever, that is, as sure as I live for ever I will do that which I now say. Vers. 42. I will make my arrows drunk with blood, and that wi●h the blood of the slain, and of the captives.] That is, both with the blood of those that are slain, and of those that are hurt in battle, and so thereupon are taken captive. From the beginning of revenges upon the enemy.] That is, from the time that I began to take vengeance upon those that are both mine and my people's enemies; or from the time when I shall revenge upon the enemy all the wrongs which from the first beginning they have done unto my people, implying that God doth for a while suffer the enemies to run on without control, but at last, when he begins to punish them, he reckons with them for all the old score. Vers. 43. Rejoice, O ye nations, with his people; for he ●ill avenge, etc.] Both Jews and Gentiles are here exhorted to bless God for this his goodness to his people in avenging them upon their enemies: and in this exhortation is employed, first, that this which God should do for the Israelites should be so wonderful even in the eyes of the Heathen that they should speak of it to the magnifying of God; and secondly, that the time should come when both Jews and Gentiles should together rejoice in the goodness of God to them, his Church and people, and therefore S. Paul allegeth this pl●ce to prove the calling of the Gentiles, Rom. 15. 10. Vers. 44. And Moses came and spoke all the words of this song in the ears of the people, he and Ho●●ea, etc.] This was noted before, chap. 31. 30. but is here again repeated by way of transition to that which follows, and to note that Joshua their elect Judge stood by when this song was repeated by Moses, as it were to assent to that which Moses said and did. CHAP. XXXIII. Vers. 1. ANd this is the bl●ssing wherewith Moses the man of God blessed the children of Israel before his death.] In the former chapter, vers. 48. it is said t●at the very same day whereon Moses repeated that sad dreadful song, there recorded, God commanded him to go up and die at mount Nebo: but now he adds that yet before his death (and therefore happily the same day also) he pronounced these following prophetical blessings upon the several tribes, which he left amongst them as his last will and testament, and by the sweetness thereof did much allay as it were the bitterness of the former song. Indeed the tribe of Simeon is not at all here mentioned, and so all the posterity of jacob's sons have their several blessings allotted them except that tribe only. But that was because the tribe of Sim●on was to have their portion in the midst of the inheritance of the sons of Judah, Josh. 19 1. (whence it was that they went jointly together to fight against the Canaanites, Judg. 1. 3.) and consequently the blessing o● this tribe is employed in Judah's, amongst whom they were to dwell, and yet withal that was confirmed which Jacob at his death foretold concerning Simeon, as the punishment of his sin, that he should be divided in Jacob, and scattered in Israel. As for the title which Moses here gives himself, Moses the man of God, thereby is meant the Prophet of the Lord, and so he calls himself in this place purposely, thereby to assure the Israelites that what he spoke in these prophetical blessings he spoke by authority from God, and that therefore they were to receive them with no less assurance of faith, no less confidence and comfort, then if they had come immediately from God: upon which ground also the same title is given elsewhere both to the prophets in the old restament, and to the ministers of the Gospel in the new; for so Samuel is called, 1. Sam. 9 6. Behold, now there is in this city a man of God, and he is an honourable man; and vers. 7. The bread is spent in th● vessels, and there is not a present to bring to the man of God; and Timothy, 1. Tim. 6. 11. But thou, O man of God, flee these things, etc. Vers. 2. The Lord came from Sinai, and rose up from mount Seir unto them; he shined forth from mount Paran.] The drift of this Preface prefixed before the blessings, which we have in this and the three following verses, is first, by rehearsing the former goodness of God to his people Israel, especially when he gave them his law by the hand of Moses, and so entered into a covenant with them that he would be the●● God and they should be his peculiar people, to show the ground of these following blessings, to wit, the free grace of God and his singular love to them above all nations that were upon the face of the earth; and secondly, to intimate that it was of God that he now spoke to them, and that he was only subordinate to God in pronouncing these blessings, as formerly in giving them the law. As for these first words of the Preface, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Parau, either they are all jointly meant of th● glorious manner of Gods revealing himself unto the Israelites when he gave them the Law (only there i● mention made of Gods rising from Seir, and his shining forth from mount Paran, which were places not far from mount Sinai, and so the glorious brightness wherein God appeared on Sinai did seem to shoot out and spread forth itself from all these places) or else the several branches thereof are meant of several manifestations of God unto this people as he conducted them along from Egypt to the land of Canaan: for the better understanding whereof we must note that Moses, comparing the Lords revealing himself to Israel to the shining of the sun upon the world (as the prophet Habakkuk also doth, Hab. ●. 3▪ 4. God came from Teman, and the holy one from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise, and his brightness was as the light, etc.) accordingly he alludes to the several degrees of the sun's appearing to men in mentioning the Lords several manifestations of himself to his people: first, the sun gives forth its light to us in some smaller measure before it riseth, and to this he alludes speaking of the Lords appearing ●o them when he gave them the law, The Lord came from Sinai: secondly, after that, the sun riserh in the open sight of men, and to this he compares the Lords farther manifestation of himself at mount Seir, in that second clause, and rose up from Seir, to wit, when he commanded the brazen serpent to be set up amongst them, by looking whereon the Israelites were cured that were mortally bitten with fiery serpents, a notable type of the promised Messiah, that sun of righteousness, who was to arise with healing in his wings, Mal. 4. 2. And 3. the sun being once risen shines brighter and brighter unto perfect day, and to this he alludes in the last clause, he shined forth from mount Paran, meaning thereby the Lords repeating and explaining the law to them by the ministry of Moses in the wilderness of Paran. But doubtless the best Exposition of these words is, that Moses hereby meant the whole course of Gods proceeding in the glorious manifestation of himself to Israel, as they went along to Canaan, to wit, in the pillar of a cloud and fire, whereby they were led, the Manna and quails which he sent them, the giving and the repeating of the law, and all other the marvellous works which he wrought for them. And he came with ten thousands of saints.] That is, he came attended in royal majesty, to wit, at the giving of the law on mount Sinai, with an infinite multitude of those glorious spirits the Angels, who are here called saints, because of their purity and holiness: and from hence it was that both S. Stephen and S. Paul said of the law that it was given by the disposition of the Angels, Acts 7. 53. and ordained by Angels by the hand of a Mediator, Gal. 3. 19 and that it was the word spoken by Angels, Heb. 2. 2. From his right hand went a fiery law for them.] The law given to the Israelites from mount Sinai is called ● fiery law, both because God spoke it out of the midst of the fire, Deut. 5. 22. and also to imply that the work of the law is to terrify men, to humble them, and to be the ministration of death and condemnation, 2. Cor. 3. 7▪ & 9 & this expression, From his right hand went a fiery Law for them, was either only to intimate Gods giving them his Law, or else rather to signify that the Law was the sceptre in Gods right hand, whereby he meant to govern his people and keep them in order; as the Gospel is also called the rod of the Lords strength, whereby he rules in the midst of his enemies, Psal. 110. 2. Vers. 3. Yea he loved the people.] As this tends to the general drift of the preface, namely, to discover the ground of the following blessings, the special love which God bore to the Israelites; so it hath also particular relation to that which immediately went before concerning Gods giving them his Law, as intimating that to be a singular effect of God's special love unto them, From his right hand went a ●iery Law for them: Yea he loved the people. God doth many ways testify his love to his people; but one of the choicest pledges of his love is, that he gives them his word, which he denies to others, Psal. 147. 19 20. He showeth his word ●o Jacob, his statutes and his judgements unto Israel. He hath not dealt so with any nation, etc. All his saints are in thy hand.] That is, all Israel's saints are in thy custody and protection, O Lord. To be in God's hand is to be under his power and custody, under his guidance care and protection, as Christ saith of his sheep, John 10. 28. I give unto them eternal life, and they shall never perish, neither shall any man pluek them out of my hand. But this privilege Moses limits to the saints in Israel, that is, those that are Israelites indeed, as Christ said of Nathaniel, John 1. 47. a holy people, as they profess themselves to be: for such as profess themselves Israelites, but are not saints, that is, truly sanctified by the spirit of God, but live a wicked and unclean life, God will not foul his hands with them; such dross are not worthy to be kept so charily. Thou puttest away all the wicked of the earth like dross, saith David, Psal. 119. 119. And they sat down at thy feet, every one shall receive of thy word.] This may be added either further to illustrate the mercy of God to Israel in giving them his Law, when as his peculiar people he instructed them in those things that concerned the good of their souls, and they willingly submitted themselves to be instructed and directed by him; or else it may be added as a note of distinction whereby the saints in Israel might be known from such as were only Israelites by outward profession, namely, that such as were saints indeed, would willingly receive and obey his word; and therefore is that clause added, every one shall receive of thy word: However that phrase, they sat down at thy feet, is certainly meant of Gods instructing them, and the people's readiness to receive his instruction; and either it hath reference to the abiding of the Israelites at the foot of mount Sinai to receive the Law from God, speaking from the top of the mount unto them after the manner as disciples used to sit at the feet of their master, who from some higher seat did read unto them, whereupon it was that S. Paul said, Act. 22. 3. that he was brought up at the feet of Gamaliel; or else it may have reference to their resorting to the Sanctuary to be taught: for that is called the footstool of God's feet, Psal. 99 5. Exalt ye the Lord our God, and worship at his foot stool; and Ezek. 43. 7. The Place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name shall the house of Israel no more defile. Vers. 4. Moses commanded us a Law, even the inheritance of the congregation of Jacob.] This which Moses speaks concerning himself, in the name of the people, is added to maintain the credit that was due to his ministry, to show that God had set him over them to teach and govern them, and consequently, that what he should now say, as well as what he had before, was to be received as if it had been spoken the God himself from heaven. As for those words, even the inheritance of the congregation of Jacob, the Law is so called, because God gave it them as a rare and precious treasure, not for their use only, but for the use of their posterity after them. Vers. 5. And he was King in Jesurun, when the heads of the people and the tribes of Israel were gathered together.] By Jefurun is meant Israel, as before, chap. 32. 15. concerning which see the notes there. Now though it be said here of Moses (for this hath reference to the foregoing verse, where he spoke of himself in a third person) that he was King amongst them, yet thereby is not meant that he was indeed a King, and ruled as a Monarch amongst them, but only that when the Princes and people were assembled together he was chief amongst them, and as it were a King: He was in the supreme place of Magistracy, and did the work of a King, he gave them a Law (though indeed that which he received from God) and their chief affairs were still ordered by his direction. And thus with this clause Moses closeth up the Preface prefixed before the blessings, wherein, by declaring the special love which God had always shown to this people, and how God had always made use of him to make known his will to them, he prepared the people to receive as from God that which in the following blessings he should say concerning their several tribes. Vers. 6. Let Reuben live and not die, and let not his men be few.] Jacob had prophesied concerning this tribe that they should lose the dignity of the birthright, and should never come to any excellency amongst the tribes either for the number of the people, or any other pre-eminence, and that because of the incest of Reuben with his father's concubine, Gen. 49. 4. Unstable as waters, thou shalt not excel, because thou wentest up to thy father's bed. Now therefore for the comfort of this tribe Moses pronounceth this blessing upon them, Let Reuben live and not die, that is, though Reuben by his incest brought that curse upon himself pronounced by the mouth of his father, yea though by the sin of the Reubenites in adhering to Korah they deserved that God should utterly destroy them, yet, saith Moses, they shall live and not die, the name and tribe of Reuben shall still continue amongst the people of God, and they also shall have a share in that life eternal, which by the Messiah shall be obtained for the Israel of God. And again, Let not his men be few, that is, though for his sin he hath lost the glory of excelling the other tribes in the number of his men, which as ●he firstborn he might otherwise have expected (for we see that in the first numbering of the people, Numb. 1. 21. they were fewer than any of the tribes, except Gad, Asher and Benjamin, and at the second they were two thousand seven hundred and seventy fewer than at the first, Numb. 26. 7.) yet shall not his men be few, though there shall not be so many in that tribe as in some others, yet shall they still continue a numerous tribe. Vers. 7. And this is the blessing of Judah.] Simeon is not here mentioned, of which the reason is shown, vers. 1. but Judah is set next after Reuben, because the honour of the birthright was partly given from Reuben to Judah, and in his tribe the regal power was afterwards settled. Hear, Lord, the voice of Judah., and bring him unto his people, etc.] This prophecy hath respect to that blessing of Jacob, Gen. 49. 8, 9 10, 11. Judah, thou art he whom thy brethren shall praise, thy hand shall be in the neck of thine enemies, etc. The sceptre shall not depart from Judah, nor a lawgiver from between his feet, till Shiloh come, etc. and so that which Moses here saith concerning this tribe implies these two particulars: first, That those glorious privileges promised there to this tribe, concerning their Dignities, their success against their enemies, and the raising up of the Messiah amongst them, should not be obtained and kept without many difficulties and troubles, and that because their enemies should often prevail over them, and the regal dignity should not be settled suddenly amongst them, and when it was settled it should be often. dangerously eclipsed, as indeed it was many times, but especially in the Babylonian captivity, so that they should be forced to seek and pray earnestly for the accomplishment of that which God had promised are they did obtain it: and secondly, that yet at last upon the prayers of the faithful (Hear Lord the voice of Judah) that which God promised should truly be performed, the regal dignity should be settled in that tribe, they should be victorious over their enemies, though their enemies did for a while triumph over them, and carry 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 captivity: for whereas the tribes of Israel, carried captive into Assyria, did never r●●urn thence, this tribe of Judah (and those of Benjamin that were united to them in the kingdom 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 doubtless those words are principally meant, and bring him unto his people; and fourthly, chiefly in the victory of Christ that lion of the tribe of Judah, over our spiritual enemies, of which also, as in relation to his prayers, we see what the Apostle saith, Heb. 5. 7. That in the days 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, etc.] That is, he shall through thine aid be able to make good his part against his enemies without seeking any help from any body else. Vers. 8. Let thy thummim and thy urim be with thy holy one, whom thou didst prove at Massah, etc.] 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 Aaron's posterity; and secondly, that God would still furnish them with those gifts and graces, that knowledge and piety, requisite for their calling, and signified by the urim and thummi●. 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 story, 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 glorify God as they ought to have done, and therefore were excluded from entering into the land of Canaan: for though the place where this was done was called Meribah only, not Massah, Numb. 20. 13. (it was the place where Moses first fetched 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 try their faith, and sharply reprove them for their infidelity; and thirdly, that this is here added both by way of commending the zeal of Aaron (for zealous for God he then showed himself, though weak in faith) and also by way of magnifying God's mercy in settling the priesthood upon his posterity, 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, etc.] This may have respect both to that law, Levit. 21. 11. Neither shall he go in to any dead body, 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 God's judgement upon parents' brethren children no less then if they had been mere strangers to them. Vers. 11. Bless, 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 bless 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 loins of those that rise up against him, etc.] That is, God shall destroy their enemies: Because those that are set apart to take care of the people's souls are usually hated and persecuted by those whose sins they reprove, Woe 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 safety by him, etc.] 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 safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders, by way of alluding to jacob's dealing with Benjamin, the stock from whom this tribe was descended, first, because as Jacob kept his Benjamin always at home with him, he would not let him go out of his sight, so this tribe did always enjoy the special presence of God in his Temple, and was as it were every day in the eye of their heavenly father: secondly, because as jacob's keeping of Benjamin always 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 continual enjoying of God's presence in his Temple was a speaking pledge of God's 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 jacob's keeping of Benjamin at home with him was to make sure, as▪ he could, that no evil should befall him, Gen. 42. 4. But Benjamin, joseph's brother, Jacob sent not with his brethren: for he said, Lest peradventure mischief befall him; so was the presence of God in his Temple a special pledge of their preservation, in regard whereof this little tribe was as it were always under the wing of their heavenly father, as little Benjamin was under his father jacob's; and therefore it is said, The beloved of the Lord shall dwell in safety by him, and the Lord shall cover him all the day long, and he shall dwell between his shoulders, in which last words there is also an allusion to the situation of the Temple, which was built near to the top of the mount Moriah. Vers. 13. And of Joseph he said, Blessed of the Lord be his land, etc.] See the note upon Gen. 49. 26. Vers. 14. And for the precious fruits brought forth by the sun, etc.] The fruits of the earth, which are here promised to the tribes of Ephraim and Manasseh, are here called precious fruits brought forth by the sun, and precious things put forth by the moon, because the sun and moon are the mediate causes of the prosperous growth of such things, the sun by its warmth, the moon by its moisture making the earth fruitful. Vers. 15. And for the chief things of the ancient mountains, and for the precious things of the lasting hills.] Hills are here called ancient mountains, and lasting hills, because they were from the beginning, and shall continue to the end of the world; and by the chief and precious things of these hills are meant, either the choice fruits that should grow there (and it is a sign of avery rich land when the very mountains and hills are so fruitful) or else the mines of gold, and silver, and other metals, which are indeed usually found in hills and mountains. Vers. 16. And for the good will of him that dwelled in the bush.] That is, the posterity of Joseph shall be blessed of the Lord, as in regard of outward things, so also in regard of that special love which God should bear them as his peculiar people; for this is meant by the good will of him that dwelled in the bush; in the bush God appeared to Moses, as the God of Abraham, Isaac and Jacob; and the good will of God thus considered as a God in covenant with them, was that which made them truly happy, and is of that which the Psalmist speaks, Psal. 106. 4. Remember me, O Lord, with the favour thou bearest thy people: O visit me with thy salvation. Let the blessing come upon the head of Joseph, etc.] See Gen. 49. 26. Vers. 17. His glory is like the firstling of his bullock▪ and his horns are like the horns of unicorns.] That is, as is the beauty of a firstling bullock, such shall be the glory of Ephraim's kingdom, and as is the strength of the Unicorn, such shall be their strength to withstand and beat back their enemies. With them he shall push the people together to the ends of the earth.] That is, all his enemies that shall any where rise up against him: yet some understand this of Joshua, who was of the tribe of Ephraim, who with his horns, that is, his armies of the Israelites, did drive out the inhabitants of Canaan; and so they read this clause, with them he sha●● push the people together to the end of the land, that is, as was said before, the land of Canaan. And they are the ten thousands of Ephraim, and they are the thousands of Manasseh.] That is, these are the horns before mentioned: and hereby first, he gives us to understand, that what he had hitherto prophesied of Joseph was to be understood jointly of the two tribes of Ephraim and Manesseh; and secondly▪ by giving to Ephraim the younger ten thousands, and to Manasseh the elder but thousands, he implies that though in the last mustering of these tribes, and so now when Moses blessed them, the men of Manasseh were many mo● than the men of Ephraim, Numb. 26. 34, 37. (whereas in the first mustering there was most of Ephraim's tribe, Numb. 1. 33, 35.) yet in process of time jacob's prophecy should be accomplished concerning Ephraim's excelling his brethren in the numerousness of his people, Gen. 48. 19 His younger brother shall be greater than he, and his seed shall become a multitude of nations. Vers. 18. Rejoice, Zebulun, in thy going out; and Issachar, in thy tents.] Here two tribes are blessed together, Zebulun and Issachar: Of Zebulun it is prophesied that they should be happy in their going out, that is in their going forth to trade in merchandise by shipping, which agrees with that which Jacob also prophesied concerning this tribe, Gen. 49. 13. Zebulun shall dwell at the haven of the sea, and he shall be for an haven of ships: and of I●sachar, that they should be happy in their tents that is, in their quiet life at hom●, and in their country employments of feeding cattle, and tillage. And by joining both together, Moses gives them to understand, so to make them contented with their several conditions, that both their several ways of living should yield them matter of rejoicing in the goodness and bounty of God to them, the tribe of Issachar should be as happy in their staying at home to follow their husbandry as those of Zebulun to follow their merchandise; and on the other side, to the tribe of Zebulun the rocky sandy seashore should yield as plentiful a crop by their merchandise as the rich and ●at soil of the men of Issachar should yield to them: whence also it is added, vers. 19 They shall suck of the abundance of the seas, and of treasures hid in the sands. Vers. 19 They shall call the people unto the mountain, there they shall offer sacrifices of righteousness.] This is a prophecy of their religious thankfulness for God's blessings, that they should duly go to mount Zion to worship the Lord, and should invite their brethren to go along with them. But why is this noted in them as a matter remarkable and commendable, rather than in other the tribes of Israel? Surely because these tribes were seated by the seaside, in the outmost parts of the land, and being so far off from the temple at Jerusalem it was the clearer proof of their devotion, zeal, and love to God's house, that they would not make that an excuse to neglect God's worship, but would at the times appointed go up to his house, and there offer their sacrifices, sacrifices of righteousness, as they are here called, that is just, righteous, and acceptable sacrifices, offered in faith, and according to Gods Law. For they shall suck of the abundance of the seas, and of treasures hid in the sands.] This is added to imply both that being enriched by God, they should be the better able to bear the charges of their journey, and of their sacrifices; and likewise that God's bounty to them should enlarge their hearts with the more servant desire of returning thanks unto him, whereas many men the more they suck in of the wealth of this world, and fill their bellies with this hid treasure, the less they regard Gods ordinances, the less they care for the breasts of the Church's consolation; it should be far otherwise with them, for the richer they grew the more zealous and forward they should be in all the duties of God's worship and service. Vers. 20. And of Gad he said, Blessed be he that enlargeth Gad.] Here Moses begins with the sons of the handmaids, and first with Gad, and in this first clause of Gad's blessing is employed that this tribe should have a large portion in the land, and that God should afterwards enlarge it by further conquests. He dwelleth as a lion, and teareth the arm with the crown of the head.] The arm noteth strength, as the crown of the head, principality; and so hereby is meant that as a lion teareth sometime in one place, sometime in others, so this tribe should divers ways spoil their enemies, and that none should be so strong or excellent but Gad should overcome them: a great blessing indeed to them who had their inheritance without Jordan, and bordering upon their enemies. One remarkable instance we have of their prowess, 1. Chron. 5. 18, 19, 21, 22. Vers. 21. And he provided the first part for himself, because there in a portion of the lawgiver was he seated.] This first part was the country of Sihon, which was first conquered. It is said that the tribe of Gad provided this for themselves, because they desired it of Moses for their inheritance, and thereupon offered to go up armed in the forefront of the battle before their brethren, Numb. 32. 17. and yet withal it is said they were seated in a portion of the lawgiver, because God by Moses the lawgiver gave them this for their inheritance, Numb. 32. 33. And Moses gave unto them, even to the children of Gad▪ and to the children of Reuben, and unto half the tribe of Manasseh, the sons of Joseph, the kingdom of Sihon King of the Amorites, etc. And he came with the heads of the people, he executed the justice of the Lord and his judgements with Israel.] Moses speaks here prophetically of a thing to come, as if it had been done already; and his meaning is, that this tribe should with the Princes and Captains of the people go forth armed before their brethren, and execute God's judgements upon the Canaanites. Vers. 22. Dan is a lion's whelp, he shall leap from Bashan.] That is, look as a lion comes rushing suddenly out of the forests and dens in Bashan, and seizeth upon those that pass by ere they thought on any danger; so should the Danit●s leap unexpectedly out of their forts, and fastnesses, and secret places, where they lay in ambush, and destroy their enemies when they look not for them. It was not therefore because Bashan was a part of Dans territories that it is said here, he shall leap from Bashan (for Bashan was not Dans possession but Manassehs, Deut. 3. 1▪ 3. All Bashan, being the kingdom of Og, gave I unto the half-trib● of Manasseh, saith Moses) but it was because Bashan was a place where were many lions, to whom in regard of their sudden assaults made upon their enemies the children of Dan are here compared. Vers. 23. O Naphtali, satisfied with favour, and full with the blessing of the Lord, possess thou the West and the South.] In the first clause of this prophetical blessing▪ O Naphtali, satisfied with favour, and full with the blessing of the Lord, Moses foreshews the fruitfulness of the soil wherein this tribe should have their dwelling: for as Jacob did in this regard compare this tribe to a hind let loose that hath a large walk, scope and liberty, and so in choice of pastures finds plenty of feeding, Gen. 49. 21. so Moses here explaining that Metaphor breaks forth into an admiration at the consideration of the great plenty and abundance of good blessings which their inheritance should yield them: but withal ●seth such an expression to set forth this, Naphtali, satisfied with favour, and full with the blessings of the Lord, as might plainly imply, first, that their bliss should consist not so much in their having such plenty and fullness of those outward blessings, as in their being fully satisfied therewith; and that the thing which should yield such satisfaction to their souls was not so much the blessings themselves, as the singular love and favour of God, whereof to them these blessings were pledges. As for that second clause, possess thou the West and the South, either thereby was signified that their lot of inheritance should fall to them in the South-west part of the land, and the sea lying on the West, this might also imply that besides the other rich commodities of their land they should also enjoy the advantage of merchandising too; or else it is only added to signify the large extent of their portion, which should stre●ch itself far out both Westward and Southward. Vers. 24. L●t Asher be blessed with children, etc.] Three things are in this verse foretold concerning this tribe: first, that they should be blessed with children, whereby may be meant not only the multitude but also the strength, healthfulness, beauty and comeliness of their children: secondly, they should be of a meek, gentle, lovely and amiable disposition, and should accordingly be greatly beloved by all that dwelled about them, let him be acceptable to his brethren; and indeed it is God that énclines the hearts of men to love those that are most lovely: and thirdly, that their country should exceedingly abound with oil and other good things, which is expressed figuratively, and let him dip his feet in oil: much according to that speech of Job, chap. 29. 6. When I washed my steps with butter, and the rock poured me out rivers of oil: and indeed hereto agrees that which Jacob also foretold concerning this tribe, Gen. 49. 20. Out of Asher his bread shall be fat, and he shall yield royal dainties. Vers. 25. Thy she's shall be iron and brass, and as thy days so shall thy strength be.] In this verse two things more are foretold concerning Asher: first, that his land should be full of mines of iron and brass and other metals▪ for that is intended in the first clause, whether we read it, as it is in the margin, under thy shoes shall be iron and brass, or as it is in our text, thy shoes shall be iron and brass; secondly, that they should continue healthful and strong even unto old age, and as thy days so shall thy strength be, that is, all thy days thy strength shall continue. Vers. 26. There is none like unto the God of Jesurun, who rideth upon the heaven in thy help, etc.] Concerning this word Jesurun, see Deut. 32. 15. As before Moses blessed the several tribes, so here he begins to set forth the happiness of all the people, even all the tribes in general, and that for the special 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 employed first, that look as a man turns and winds the horse he rides on which way he ple●seth, so doth the Lord rule the heavens and all the host of them; and secondly, that when God's people are in any distress, 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 fruitful 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 run 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. Bless 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, etc. Vers. 29. And who is the sword of thy excellency.] God is here said to be the sword of Israel's excellency, because it was by his fight for them that he became famous and excellent above others for martial exploits. And thine enemies shall be found liars unto thee.] That is, they shall pretend to be friends for fear, when th●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 mountain of N●bo, etc.] 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 commandment of the Lord, go up to mount Nebo to die. And the Lord showed him all the land of Gilead unto Dan, etc.] That is, he showed 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 wa● 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 country, 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 country; and therefore God saith to Moses, ver. 4. I have caused thee to see it with thine eyes. And this doubtless God did for him, to comfort him, and to allay the bitterness of death, by showing him before his death what a rich pleasant and fruitful country God had provided for his afflicted 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 ●e loved so dearly, should enjoy so fair an habitation. Vers. 5. So Moses the servant of the Lord died there, etc.] 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 son 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 blood opened a way into that holy place, having obtained eternal 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, etc.] That is, Jehovah buried him, or M●chael, Judas 9 Now this burial of Moses by Christ was a type of Christ's abolishing the ceremonial 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 unt● this day.] There was never any of God's Worthies deserved the honour of being carried to the grave with the solemnity of a mournful funeral better than Moses did, who had brought the Israelites out of Egypt, and had forty years together endured so much for their sakes in governing them, and leading them through the wilderness; 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, Judas 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 burial 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 legal ordinances, that they must be buried in eternal 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 God's eyes then the raking up of Moses dead body, which the Lord would not have to be taken ●p again from the sepulchre wherein he laid it. Vers. 9 And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him.] See Numb. 27. 18. FINIS.