A Help for the Understanding of the Holy Scriptures

CHAP. XXV.

This was a place in the plains of Moab, called also Abel-shittim, 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.

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 everyone 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, &c.

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 allured 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, verse. 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 d • grees 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.

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 them selves unto that shame.

Herein also is implied the effect of God's anger, to wit, that hereupon the plague brake in upon them, Psal. 106. 29. whereby there fell in one day three and twenty thousand.

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 everyone 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 honor, and the appeasing of his wrath (as those of Saul's issue are said like • ise to have been hanged up before the Lord, 2. Sam. 21. 6. because it was done for diverting of the Lord's 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.

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, verse. 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 killing of these wretches, verse. 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 im 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.

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.

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 brake in upon them. Howbeit the word here in the original is sometimes used for slaughter by the sword, as 1. Sam. 4. 17.

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.

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.

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 Eli's 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 nowhere expressly said of what stock the high priests were after the Israelites return out of Babylon, yet we find that Ezra that great priest and scribe was of his line, Ezra 7. 1, &c. 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.

It is particularly expressed how great a man he was whom Phinehas slew, because herein the zeal of Phinehas was notably discovered.

He is reckoned one of the five Kings of Midian, chap. 31. 8.

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 Balaam's stay amongst them, wh • n Balak had left him in displeasure; and secondly, by this parti • ular fact of Cozbi, who was a Kings daughter amongst them, &c.

CHAP. XXVI.

Of the two first numbrings 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 verse. 53, 54. Unto these the land shall be divided for an inheritance, according to the number of names, &c. secondly, to manifest how fully that which God had threatened, chap. 14. 29. was now accomplished, verse. 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, &c. Happely 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 then 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.

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.

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.

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.

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.

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 honorable 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 fathers rebellion, or at least repented upon the warning given by Moses, Numb. 16. 5.

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.

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 then half of that they were when they came out of Egypt. The impudency 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.

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, verse. 16. called Ezbon, Gen. 46. 16. and Arod, verse. 17. Arodi, Gen. 46. 16.

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 Reuben's standard being greatly diminished, there were now forty five thousand & twenty less then when they were first numbered.

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.

Judah had five sons▪ Gen. 38. which should have been all heads of families: But two of them dying childless, two of his sons sons (and those of Pharez, the younger brother, but the ancestour of Christ) are taken in in their room.

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.

This Pua was also call • Phunah, Gen. 46. 13. and Jashub verse. 24. was also called Job, Gen. 46. 13.

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.

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 Issachar’s tribe; and three thousand and a hundred, the increase of Zebuluns tribe, we find that Judah's camp was increased foureteen thousand and nine hundred.

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 Josephs knees Gen. 50. 23. and 1. Chron. 7. 16. Peresh and Sheresh are said to be the sons of Machir by Maachah his wife.

Josh. 17. 2. he is called Abiezer: even the sons sons sons here were heads of families.

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.

This, some think, is the •• me that is called Berod, 1. Chron. 7. 20. as he also that is called Eran, verse. 36. in 1. Chron. 7. 20. is called Laadan, who was Ephraim's sons son, but yet was head of a family.

He had before, chap. 1. 33. forty thousand and five hundred; so eight thousand of this tribe were • iminished.

This Ashbel is called Jediael 1. Chron. 7. 6. and Ahiram, Ehi, Gen 46. 21. and Aharah 1. Chron. 8. 1. and Shupham verse. 39. is called Shuppim, 1. Chron. 7. 12. and Muppim, Gen. 46. 21. and Hupham, Huppim, Gen 46. 21. and A • d verse. 40. is called Addar, 1. Chron. 8. 3.

Gen. 46. 21. we find ten sons of Benjamin; but here are reckoned but five families of his sons, and two of his sons 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 then 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.

This Shuham is called Hushim, Gen. 46. 26.

See Gen. 46. 23.

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.

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.

This Sarah is mentioned also Gen. 46. 17. and 1. Chron. 7. 30. as being famous it seems in her time.

Whereas before he had but forty one thousand and five hundred, chap. 1. 41. and so is increased eleven thousand and nine 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 then before; though this tribe under Dans standard were diminished, yet was Dans whole camp increased five thousand and six hundred men of war.

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 Reuben's camp, which was forty five thousand and twenty fewer then before, the total here is less then the total there by eighteen hundred and twenty.

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?

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, everyone would have chosen the best, or safest, or healthfullest places of the land, whereas now all dissention 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.

That is, the lots shall go under the names of the Patriarchs, one for Reuben, another for Simeon, another for Gad, &c.

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.

The Levites are numbered by themselves, because they were to have no share in the land, verse. 62. They were not numbered among the children of Israel, because there was no inheritance given them amongst the children of Israel.

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.

See the note upon Exod. 2. 1.

At the former numbering the Levites were but two and twenty thousand, chap. 3. 39. now they were a thousand more.

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.

Because the Lord had said in the foregoing chapter, verse. 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.

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.

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 judgment, 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 favorable, 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 fathers dying in his own sin, though some Expo • itours 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.

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 m • rried 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.

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.

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.

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.

That they should not enter the land God had threatened before, Numb. 20. 12. Se • the notes upon that place.

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.

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.

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 where ever 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 • hepherd.

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.

Or, thy hands, for so it is said, verse. 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.

To wit, that he first as the chief, and the people with him, might assent to that which God had dec • eed.

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, verse. 14, 15.

This may be meant of the gifts of God's spirit, which made Moses to be so highly honored 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 honor 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 honor upon him, but, put of thine honor upon him, or, as it is in our Bibles, thou shalt put some of thine honor 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 honor here is meant his authority and dignity; and then it is said that he should put some of his honor 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 honor which was due unto Moses successor, the elect Judge of Israel.

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 judgment of Urim. What this Urim was, see Exod. 28. 30. what is meant by asking counsel after the judgment 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 judgment of Urim, because it pleased the Lord, upon the applying or putting on of the pectoral, to give judgment in the cause inquired of by the priest.

CHAP. XXVIII.

Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels, wherein the Sanctuary, the altar, and other holy things were folded up and removed from • 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, &c. 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 savor 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 Lord's food, Lev. 3. 11. and his bread, Lev. 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, verse. 3. secondly, for their weekly sacrifice every Sabbath day, verse. 9. thirdly, for their monthly sacrifice every new Moon, verse. 11. and fourthly, for their yearly sacrifices at every several feast in the year, verse. 16, &c.

See the notes on Exod. 29, 28.

The sacrifices here appointed for every Sabbath day are full double to those appointed for every day, verse. 3. and yet the daily sacrifices, the continual burnt-offering, verse. 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 then other days; secondly, by way of thankfulness for the worlds creation; and thirdly, because it was a sign of our rest in heaven purchased for us by Christ.

That is, the new Moons, the first days of every month: these were appointed to be kept as solemn festivals, then did they blow with the silver trumpets in the Sanctuary, chap. 10. 10. Also in the day of your gladness, and in your sol • mn days, and in the beginning of your months, ye shall blow with th • trumpets, &c. 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 today (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, tomorrow is the new moon, and I should not fail to sit with the King at meat, &c. 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▪ &c. Now these new moons were thus ordained to be solemnized, 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 then 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, &c. 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 Churches 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.

To wit, of unleavened bread, Levite. 23. 6. where see all the notes on the solemnities of this feast.

That is, upon everyone 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 Levite. 23. 12. and the notes thereon.

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 Passover, Levite. 23. 15, 16.

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, Lev. 23. 28. concerning which see the notes there.

CHAP. XXIX.

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, Lev. 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 honored 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 Newyears 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, Lev. 23. 24.

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, verse. 6.

See Levite. 16. 29. and the notes thereon.

That is, beside that goat-buck offered on the day of atonement, whose blood was carried by the high priest within the veil into the most holy place. See Levite 16. 9,. 29▪ 30.

To wit, the seast of booths. See Levite. 23. 34, 35. and the notes thereon.

There were moe sacrifices offered at this then at any other feast, both because it was celebrated in remembrance of the mercies of many years, even all those • ourty years of their travel from Egypt to Canaan▪ as also because at this time they had gathered in their corn and wine, and had seen the blessing of God on all their increase, and in all the work of their hands, Deut. 16. 13, 15. Thou shalt observe the feast of tabernacles seven 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.

In everyone 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.

There being mention made in the latter end of the foregoing chapter verse. 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, &c.

That is, if a man, to wit, a man of grown years, having power over himself, shall bind his soul with a bond, whether it be 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.

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 governors 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 t • eir fathers house (for it is not likely that they had power to vow without the consent of their fathers when they had lived unmarried till riper years, and were still under their father sjurisdiction) or else because though their fathers were dead, yet in their youth maids had no power to vow without the consent of their governors▪ whereas being of full years and at their own disposing they might vow, and were then bound to do what they had vowed.

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.

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 shown his dislike, though it were the next day after▪ it should be to no purpose.

If it were made in her widowhood, she must perform it, yea (say the Hebrews) though she be afterward married, or be turned to her fathers house.

There being • o probable reason that can be given, why that which was said before concerning the husbands ratifying or disannulling his wives vows, verse. 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 verse. 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 fathers house, and this of the wife that is gone to her husbands house, which may seem to be implied in these words, And if she vowed in her husbands house; or • ather the first Law is concerning the wives 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 husbands 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 free • 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 husbands house, if her husband held his peace (as it follows verse. 11.) then all her vows should stand, to wit, even after her husbands death, or after she is made free by divorce; and indeed the very dependence of these words upon that which went before, verse. 9. concerning widows or wives divorced is a strong argument for this exposition.

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 husbands 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, &c.

That is, though the wife hath full libe • ty 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.

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 r • sign them up chearf • lly 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 dea • h of Moses under the conduct of Joshua.

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, verse. 8.) and withal how man • hundred thousand fighting 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 dire • tions 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 victo • y, but that all the glory might be given to God.

Who was sent out as their captain to lead them in this war against the Midianites, it is not here expr • ssed: 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 s • ccesse of this enterprise might, whilst Moses yet lived, procure him the more respect and honor 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, verse. 13. I know that some hold that Phinehas was their captain, but for this they have no just ground, nor do we anywhere 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 implied 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.

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.

See the note upon chap. 24. 25.

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.

To wit, to congratulate their victory, and withal to put them in mind of cleansing themselves before they came into the camp.

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, verse. 6. and meddled not with the ordering of the soldiers as concerning the saving or not saving those they took captives.

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.

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 conse • uently 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-children 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 Gideon we read again of this nation, Judge. 6. 1.) but of these neighbouring Midianites that had done this mischief to the Israel of God.

The words in the following verse (where only the women-children 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-children that were undoubtedly pure virgins were saved alive.

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.

See chap. 19. 11, 12. &c.

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.

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 pu • ified according to the law. See chap. 19. 14, 16, and 22.

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 thing • , which he therefore, as the Lord's high priest, was to make known to them, and to see they were observed.

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) then the other could have, who were about six hundred thousand men, and had the other half divided amongst them.

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 leavying a tribute for the Lord: for wh • reas those that went forth to war paid but one in five hundred, as is noted before, verse. 28. the children of Is • ael that stayed behind paid one in fifty, as is here expr • ssed; and so accordingly the smaller leavy out of their hal • that w • nt to the war was given to Eleazar, verse. 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 leavy 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.

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-children and the women, verse. 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 leavied.

To wit, six thousand seven hundred and fifty sheep, seven hundred and • wenty beeves, six hundred and ten asses, and three hundred and twenty women-children.

Hereby God shown, that it was his work rather then theirs, that the enemy was now vanquished; and withal the Israelites were encouraged to fight the residue of the Lord's battles, by this evidence of God's power and care to protect them.

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, verse. 14, 15, 16.

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, &c. and of these they brought now an offering to the Lord.

CHAP. XXXII.

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 verse. 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.

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, verse. 36. and Nimrim, Esa. 15. 6. and it was afterwards given to the sons of Gad, Josh. 13. 27. and so also Shebam is verse. 28. of thi chapter call • d Shibmah, and Beon is called Baal-meon, and Jer. 48. 23. Bethmcon, and Josh. 13. 17. Beth-Baalmeon.

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 implied 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.

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, verse. 10. they discovered so presently how far they were from desiring to leave their brethren, and to stay behind them.

So called, because he was of the posterity of one Kenaz, of the tribe of Judah, 1. Chronicles 4. 13, 15.

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 verse. 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.

That is, though we desire to have this land assigned to us for our portion, and intend 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 defense 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 fighting men, chap. 26. 7.

The performance whereof, see Josh. 22. 3, 4.

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.

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, &c. that is, if all that go over Jordan will continue with your brethren until they have subdued the land, and driven out the Lord's and their enemies, then afterwards ye shall return, and this land shall be your possession before the Lord, that is, ye may then safely come back again hither, and shall have, as ye desire, this land for your lot and portion, and that with the Lord's 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.

Gilead here is put for the whole country on that side Jordan.

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, verse. 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 verse. 39.

See the note upon verse. 16.

That is, amongst other cities they built and repaired Nebo, and Baal-meon, & when they had finished them they gave them new names; and it is not without probability thought that the reason why they gave these cities new names was, because Baal and Nebo were names of their idol-gods (Bel boweth down, Nebo stoupeth, saith the prophet, Isa. 46. 1.) and 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 Sc • ipture called still Nebo and Baal-meon; but we know that this is usual to call cities, whose names are changed, sometimes by the new and sometimes by their old names.

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.

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.

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 • there of Gilead whom he married when he was threescore years old, and she bare him Segub. And Segub begat Jair, who had three and twenty cities in the land of Gilead: but because he joined with those of Manasseh in taking these villages, he is r • ckoned 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.

Which were about six hundred thousand men, beside women and children, and much mixed people with them, Exod. 12. 37, 38. and they journey • d in several troops and armies.

That is, Moses by the commandment of the Lord wrote this following journall of the Israelites travels from Egypt to the land of Canaan, wherein are set down not all the 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 Lord's 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 agains • them.

Whither they assembled by direction of Moses from all parts of the land of Go • hen.

This intimates the cause why the Egyptians did not at present oppose their going thence, to wit, because God had pulled down their pride by slaying their first-born.

See the note upon Exod. 12. 12.

Here the Lord began first to go before them by day in a pillar of cloud, and by night in a pillar of fire.

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.

Having travelled three days 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.

So called from Sin a city in Egypt, over against which this wilderness lay. Hither they came a just month after their departure from Rameses. In this wilderness they murmured grievously for want of food, and God gave them quail, and rained manna from heaven, which was still continued till they came into Canaan.

A place famous, first, for the mutiny of the Israelites for want of water, wherein they had almost stoned Moses; secondly, for the water fetched miraculously out of the rock in Horeb; thirdly, for the victory they had over the Amalekites, who there set upon them; fourthly, for Moses his meeting with Jethro, his wife and sonues, and the counsel he had of Jethro for the government of the people.

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.

Here the people fell a lusting for • lesh; God again sent them quail, yea for a month together, in great abundance, whereon they surfeited and died miserably with the flesh between their teeth.

Here Miriam and Aaron murmured against Moses, and she was smitten with leprosy, Numb. 12.

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.

This some think is the same which is called Laban, Deut. 1. 1.

It is interpreted assemblies, so called as some think of the mutinous assemblies of Korah, Dathan, and Abiram there.

Thir Moseroth is called Moserah, and Bene-jaakan, Beroth-been-jaakan, as likewise in the next verses Hor-hagidgad is called Gudgodah, and Jotbathah Jotbath, Deut. 10. 6, 7. See the note there.

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.

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 fortieth year, and hence they sent to crave a passage through Edom's land, but it was denied them.

Which may be so called of Zelem, an image: it is thought to be the place where the Israelites for their murmuring were • tung with fiery serpents, and the brazen serpent was by God's appointment erected for their help.

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.

To wit, by destroying them, Deut. 7. 12.

See the note upon chap. 26. 55.

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.

That is, destroy you, and root you out of the land.

CHAP. XXXIV.

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, verse. 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.

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.

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.▪

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 Hazarenan.

That is, your East border (which turns again from the North to the South where at first it began) shall go straight 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 Galilee • , or, Tiberias, John 6. 1.) and so thence to Jordan, and so shall end at the salt or dead sea, verse. 12.

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 judgment 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 san • tified 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.

The tribes are nowhere 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.

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 honor and dignity: for they are now dispersed into several cities through the whole kingdom (where they dwelt, 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 watch-towers, 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 Levite. 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, then the house that was sold, and the city of his possession shall go out in the year of Jubile: 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 dwelt 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, dwelt 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.

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, verse. 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, &c. 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.

These cities of refuge are assigned out of the Levites cities rather then out of any other, first, because the honorable 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 willful 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 neighbor 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 innocence 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.

That is, the next kinsman to the man flain, who was by the law allowed to put the murderer to death, verse. 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.

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.

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, verse. 22, 23. for this is only added, because a man may strike his neighbor purposely with his fist, &c. 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 willful 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, &c.

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 accoun • ed 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, &c. 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 es • eemed as a Magistrate, more then a private man.

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 willful murderer; for there is a difference made here betwixt enmity and sudden displeasure.

See the note upon verse. 19.

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, then they sent him back to the city of refuge.

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.

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.

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) con • idering that if they married into any other tribe, this part of their land would be quite alienated from their tribe, they came now and shown 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.

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 God's appointing every tribe to have their portion apart by themselves may be quite made void.

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 Jubile (which was every fiftieth year) whatever land was sold away out of the tribe should return to the tribe, and that law of the Jubile 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.

That is, having asked counsel of God, he an • wered them as God had commanded him.

CHAP. I.

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 Deuteronomy, or the second declaration of the Law. The main objection against this is, that it is here said that Moses spake these words, In the plain over against the red sea, between Paran, &c. for the plain over against the red sea was 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 under •• and to be the red sea, is not meant of the red sea, but of a flaggy place by the sides of Jordan towards the wilderness, the Hebrew word Zuph signifying flagges, such as grew by the sea or rivers sides, Exod. 2. 3. or else that the plains of Moab are here called the plain over against the red sea, because they lay opposite to the red sea, though a great way off from it. Others again, and methinks very probablic, do otherwise conceive of the drift of these words, namely, that the time when and place where Moses repeated the law is set down afterwards, verse. 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 travelled 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 judgment 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.

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) then 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 judgment 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 days journey from Horeb to Kadesh-barnea. But if the foregoing verse be meant of the places where the Laws were first given that were now repeated by Moses, then I conceive this clause is added as a topographicall description of the extent of that 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.

To wit, a little before his death; for he died in the twelveth month.

That is, after he had in Edrei slain Og, which dwelt at Astaroth; for in Edrei he was slain, Numb. 21. 33. and they were both cities in Ogs land, Josh. 13. 31.

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 towa • ds Canaan, the figure of their heavenly inheritance by faith in Christ; which may put us in mind that the Law is not for men to continue under but for a time, till they be fitted for Christ, Gal. 3. 16, 17, 18. Now this 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 con • idently 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.

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.

That is, about that time: for this motion he made by the coun • el of Jethro, and commandment of the Lord, before they came to Horeb, Exod▪ 18▪ 14, &c▪ and here he repeats it, to let them see how tenderly careful he always was of the welfare of this people, which must needs make his present counsel and exhortations the more prevalent with them.

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 moe as ye are, &c.

See Exod. 18. 25.

That is, under-o •• icers of several sorts, such as executed the magistrates Laws.

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 judgment is God's, 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 then God would do; and when they judge unj • stly they dishonor God, and forget how able God is to defend them who • e work they do.

He gave them all the Laws delivered here in Horeb, and taught the Judges their duty in more full manner then is here expr • ssed.

That is, the way which leadeth to the mount of the Amorites.

That is, their desire that spies might be sent before them: yet it seems he inquired 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.

As grapes, pomegranates, figs, Numb. 13. 23.

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, then their tales of the strength of the people and their cities to beat them off.

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 bare 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 God's fatherly love to them, and care over them, he opposeth to that desperate speech of • heirs, verse. 27. Because the Lord hated us he hath brought us forth out of the land of Egypt, &c.

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 sware that they should not come into the promised land.

See Josh. 14. 9.

For the people provoked his spirit, whereupon he spake 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 nat • re pronounced against himself for their sakes.

In these words thus repeated there is couched an encouragement for the Israelites to whom Moses at present spake.

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.

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 • ache 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 wandering after this in the wilderness, to wit, that in the fortieth year they were gotten no farther then 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.

Hitherto they had travelled 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.

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.

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.

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.

Ar 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.

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.

That is, presumptuous wicked ones. See the note on verse 10.

The Caphtorims here mentioned are the Philistines, or else some other people that joined with the Philistines, and drave out the Avims which dwelt 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.

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.

We will ask nothing of thee gratis, but only this, that we may pass through thy country.

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 anything 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, &c.

This doubtless they did by the special command of God; and it was much according to the Law afterwards given them, Deut. 20. 16.

To wit, Ar, Numb. 21. 15.

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 i • deed 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.

Because this King was a giant of such a formidable stature, verse. 11. therefore the Lord doth particularly encourage his people not to be afraid of him.

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.

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.

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.

That is, there was none left of that gig • ntine 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. &c. But this is spoken only of the country of Bashan.

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 Ammoni • es and this King, and so kept as a glorious Trophic of their victory; or it might be given as a present to the Ammonites, and so kept as a strange memorial of the huge stature of thi • King of Bashan.

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.

See Numb. 32. 39, 40.

See Numb. 32. 41.

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 verse. 27. that Pisgah was a hill, and so Ashdoth Pisgah was after the name of a city there adjoining in Reuben's land, Josh. 13. 20. at the foot of this hill.

To wit, after all these things before related, when the Lord bad him go up into a mountain and see the land, Numb. 27. 12. then did Moses 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.

There is here an argument drawn from former mercies to move God to go on, and to perfect the mercy begun.

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 adjoyns, & Lebanon, (which was in the farther part of the land of Canaan) to imply that he desired to see the land quite through.

See the note upon chap. 1. 37.

See the note upon Numb. 27. 12.

CHAP. IV.

They that will have a difference put betwixt the two words here used, statutes and judgments, 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 judgments 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 Levite. 18. 5.

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 thereof ore 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 willfully 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.

That is, in that which only makes a nation truly great and honorable, 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.

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.

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 spake 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.

That is, besides the ten commandments written by the Lord himself, he at that time also gave me other statutes and judgments, which he commanded me to teach you.

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 sin.

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.

This is added to imply in what a special tie they were bound to be careful above other people not thus to dishonor 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.

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 favor 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.

The Lord is here called a consuming fire, because of his ex • eeding great indignation against his people when they provoke him by their rebellions, and because when he resolves to take vengeance on them, he doth many times consume and destroy th • m, even as the fire burns up all that stands in its way; and again, he is called a j • alous God, with respect unto the covenant which he made with his people, wherein he had taken them to be his spouse, and had engaged himself to be as a husband to them, and so was as jealous of having the worship due 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.

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.

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 implied, first, that as surely as there was a heaven and an earth, so surely should they perish from off the land; secondly, that the brute creatures were not so stupid as they, if notwithstanding all these warnings given them they should nevertheless go after strange gods.

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.

Not for anything 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.

He mean • h that which hereafter followeth: this therefore is a preface to the next chapter, where the repetition of the laws beginneth.

See chap. 3. 17.

CHAP. V.

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, verse. 21. it is said that they called for all the elders of Israel, so it was here.

That which Moses here speaks of is that which he made with the Israelites at Horeb, when he gave them the law, as is expressed in the former verse, The Lord, (saith he) made not this covenant with our fathers that is, with our fathers in Egypt▪ or it may be meant of the Patriarchs Abraham, and Isaac, and Jacob (even including all from Adam unto Moses, yea and all their ancesters 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 whi • h he had made before with their fathers, and though it was much alike too in regard of the outward dispensation, both being delivered in a way suitable to the days of the old Te • tament (which was common to both) to wit, under dark promises, types and ceremonies; yet first, because the Lord did more fully and more clearly make known unto them at Horeb the tenor of the covenant then 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 tabern • cle, the ark, the mercy-seat, and the priesthood, &c. and partly by giving them a written law containing a perfect sum • of all that God required of them; and secondly, because he then entered into covenant with them as a body politick, a people whom he had separated from all other nations to be his peculiar people, prescribing them an outward form of government, laws and statutes, to which they consented to submit themselves therefore Moses tells them that the Lord did not make this covenant with their fathers: and hence it is also that the Apostle saith the law was after the covenant in Christ, Gal. 3. 17. And of this special mercy afforded them above their fathers Moses puts them here in mind, to make them the more careful to keep God's laws.

To wit▪ when he gave them the ten commandments following, verse. 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 God's speaking to them face to face, see also the note upon Exod. 33. 11.

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.

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 que • tioning, the substance being exactly the same.

In this fourth commandment, as it was delivered by the Lord from mount Sinai, the worlds Creation and God's 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 God's 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, &c. therefore the Lord thy God commanded thee to keep the Sabbath-day. And indeed though the Lord's resting on the seventh day at the worlds 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 respe • ts: first, because by their redemption out of Egypt they were bound to consecra • e 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 s • rvants, and this enjoined rest of their servants, being a good memorial to put them in mind of their bondage in Egypt.

Exod. 20. 17. God first forbids the coveting of our neighbors house, and then next the coveting of his wife; here contrarily the coveting our neighbors wi • e is first forbidden, and then afterward the coveting of his house, &c. so that they that would divide this last commandment into two, as the Papists do, cannot justly say which is the ninth commandment, and which is the tenth▪ because one branch of it is first in Exodus, and another is first here in Deuteronomy; and we cannot think that Moses would pervert the order of the ten commandments.

That is, he spake no more unto the people but these ten commandments immediately by himself, the rest he spake unto Moses, and then Moses told it them, and that because they desired it should be so; which Moses relates largely in the remainder of the chapter, to convince them that they had no cause to give less regard to the other statutes, which Moses delivered them from God's 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.

See the note upon Exodus • 1. 18.

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.

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.

Here Moses entereth upon the explanation of the first commandment of the ten before rehearsed, chap. 5.

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 mayest know what thou art to do, and mayest not be to seek.

See the note upon Exod. 13. 16.

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.

There are two arguments included in these words, whereby Moses dissuades them from going awhoring after other God's: first, because their God was jealous of having this honor 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 everywhere present) observing all their ways, and therefore their idolatries could not be hidden from him.

Men are said to tempt God, when they will not rest in that truth concerning God revealed in his word, but will needlessly make experiments whether he be so just, wise, faithful, &c. as in his word he is said to be: which may be done, first, by willful sinning, as it were trying whether he be omniscient, &c. Act. 5. 3. secondly, by needless rushing upon any danger without a calling, Mat. 4. 6, 7. thirdly, by requiring a sign needlessly, 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.

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 school-master 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 ac • ept it.

CHAP. VII.

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.

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 thes • here mentioned, to wit, the Ammonites, Moabites, and Egyptians, Ezra. 9. 1, 2.

Chap. 12. 3. there is also express mention made of b • rning their groves too.

This phrase implies that God would as openly, as manif • stly oppose and fight against those that hate him for their destruction, as they did impudently and openly oppose God: impudent sinners do as it were seek to outface God, Psal. 73. 9. and God is said to repay them to their face, when he sets himself against them in this their impudency, and confounds them so that themselves shall plainly see that the Lord hath set himself to oppose and confound them. Also hereby may be implied 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.

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, verse. 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.

That is, a cause of thy-ruin, it will bring judgments upon thee from which thou wilt no way be able to free • hy self.

Against whom the strength and multitude of these nations shall be no defense. See the note upon Exod. 23. 28.

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 Judge. 1. 34.

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, bracelet • , 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▪ lest, saith • e, thou be snared therein, that is, les • by doing otherwise thou becomest guilty before God, and so shouldst draw down judgment upon thyself.

That is, devoted to destruction as that was▪ to wit, for reserving a polluted and accursed thing which should have been destroyed.

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 Lord's 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.

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 inco • stancy, 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 false-hearted▪ and not such as in prosperity they seemed to be, and much vild corruption will show itself in troubles which before did never appear.

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 anything else to nourish us as well as bread, as they had seen in the manna wherewith God had sed them many years; yea he can keep men alive without food a long time together, as he did Moses, Elijah, and our Savior Christ, whereupon he retorted this place of Scrip • ure upon the devil, when he tempted him to turn stones into bread, Mat. 4. 4.

These are two other miraculous effects of God's 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 then 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 waxt 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.

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 endeavor 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, &c.

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.

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 command • ents.

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 • traits 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 God's 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.

This last clause, that he might humble thee, &c. hath respect principally to the a • flictions mentioned before, verse 15. wherewith they had been exercised in the wilderness; yet I see not but that God's 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 sin • rs then the great and extraordinary mercies of God, if duly considered.

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 learnt how to prize them, and also, that he may cause them to bring forth the quiet fruit of righteousness. See Heb. 12. 11.

CHAP. IX.

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 then 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, verse. 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.

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 labor 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.

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.

See the note upon Exod. 24. 18.

See the notes upon Exod 31. 18.

That is, on those tables of stone were written the ten commandments, word for word, as God spake 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.

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 people's, sin, and willed him therefore presently to go down amongst them.

See the note upon Exod. 32. 8.

See the not • s upon Exod. 32. 10.

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.

See the note upon Exod. 32. 19.

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, verse. 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.

See the notes upon Exod. 32. 20.

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, &c.

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, verse. 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.

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 signif • e, 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 God's appointing of Moses to provide these two tables might intimate to the people, that it was by his prayer and interc • ssion that they had this treasure again restored to them. See also the note upon Exod. 34. 1.

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 verse. 5. he adds, and there they be as the Lord commanded me.

See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter.

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 connection 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, then 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 therefor • 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 travelled 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 mappes. 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 occurrence 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 contin • ance of the priesthood in his son was a proof of God's 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 verse. 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 travelled through the wilderness was another proof of God's grace and favor 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.

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) inst • ncing 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 God's receiving them into favor again upon his prayers and intercession.

This is thus again and again repeated, that they might still be put in mind of the greatenesse 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.

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.

By the heaven of heavens is meant that which is by the learned called the Empyreall 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 splendor and glory.

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 circumci • ing 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, &c. 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 endeavor, and to use all good means that God by his Spirit might work this in them.

That is, far above all that are called God's; for under this word God's 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 God's 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 then the Angels, and that by warrant of the Apostles quoting this place thus. Heb. 2. 7. is in the original, a little lower then the God's; and so Psal. 82. 6. the Lord speaking of Kings and other Magistrates saith, I have said, Ye are God's; whence it is also that the Apostle saith that there be God's many and Lord's 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 God's, and Lord of Lord's, a great God, a mighty and a terrible, which regardeth not persons, &c. & 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, then he would a heathen.

God's example is here propounded as a pattern for his people to follow.

See the note upon chap. 6. 13.

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.

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 Lord's 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, &c. 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, then 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.

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 anything against them.

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.

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, &c. but in s • ead of rain the river Nile used once a year to ove • flow 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 pla • es, whither the overflowing of Nile did not reach, were always thus watered to the g •• at cost and labor 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 Nile 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 corn-fields 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 labor 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 endeavors 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 favor 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 Lord's 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 ag ••• able to the aim of Moses, in setting forth the excellency of Canaan above that of Egypt from whence he had brought them; and yet happily we may best say that both were implied.

Hereby is commended the commodious, healthful, and pleasant situation of the land; yet withal some conceive that hereby is implied 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.

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 Nile? 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 indu • try, but the blessing comes immediately from heaven, there the care and providence of God is most evidently seen, therefore is it said here of Canaan, that it was a land which the Lord their God eared for, &c.

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 verse. 15. I will send grass in thy fields, &c.

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 forever, 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.

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 nobody but themselves only.

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. &c. where it is also more fully expressed how it was to be done; and Josh. 8. 33. we may see how this which God here 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 Judge. 9. 7. since there, to wit Judge. 9. 7. it is evident that mount Gerizim was nigh unto Shechem, because from the top of mount Gerizim Jotham spake to the men of Shechem that were gathered together, and had made Abimelech their King, and by that which is said of the woman of Samaria, John 4. it is as evident that the Samaritans temple was built on a mountain nigh unto Shechem; because that Samaritan woman dwelling at Sychar, which was Shechem (as appears by the words that follow, John 4. 5. where it is noted that this Sychar was near by the 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.

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 ought to pull them down, as some have thought; for this clause of this law i • judicial, pecul • ar only to the Jews, as being chiefly intended to prevent their worshipping God in any other place then that one which he had appointed, to which we in the days of the Gospel are not tied.

That is, ye shall not sacrifice to him in several places upon mountains and hills, &c. as the heathens serv •• their God's; but all your sacrifices and offerings ye shall offer unto the Lord on • lie 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, &c. 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 God's dwelling in temples made with hands, to wit, as essentially included therein; whence it is also that the same San • tuary, which is here called the Lord's 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 unifo • m 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 after-times the Kings of Judah • were so often blamed, because they did not remove the high places, but • uffered th • people to sacrif • ce there.

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, &c. 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.

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 rejoyc • 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 fea • t, 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 priests 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 labor 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, &c. to that one place in the land which the Lord their God should choose, that they might not think much of the labor and charge which this would put them to, especially those that dwelt far off, he adds this by way of encouragement, There ye shall eat before the Lord your God, &c. as reckoning their glad enjoying of God's presence there an abundant recompense for all their charge and labor.

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, &c. See verse. 9. 10.

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 maidservants with them, as Elkanah we see did, 1. Sam. 1. 4.