An Exposition of Genesis, Exodus · Chapter 23
CHAP. XXIII.
In this Chapter is continued the history of Gods giving the law to Moses while he was at the neither part of the mount, and herein we have to note, these heads in general.
1. Some more judicial lawes added by way of exposition to the moral. ver. 1.9.
2. Some ceremonial lawes mixt with moral. ver. 10.19.
3. Some motives for obedience unto all. ver. 20.33. So farre reacheth the history of Gods law giving unto Moses while he was at the lower part of the mount, standing between God and Israel.
In the first which concern's these judicials we have to observe these three sorts,
1. Some respect the 9th moral law. ver. 1.2.3.
2. Some concern the 8th precept. ver. 4.5.
3. Some belong to the 6th. ver. 6.7.8.9.
1. In the first of these the three former verses are taken up, which are onelyonly by way of exposition of the 9th precept.
1. Thou shalt not take up a vain or false report or the hearing of a lye, Ver. 1.— Vocem mendacii, Vulg. — Rumorem vanum falsum, Sam. Syr. ne confirmes, foreignacceptes famam falsam, Ar. all to the same sense. Herein the terms of this prohibition note,
1. The subject Israel, and every man in this case.
2. The object of prohibition, any report of falshood, any pain or false rumours of our neighbours.
3. The act prohibited, Thou shalt not take up, which is rendred variously.
1. A taking of it up at first hand by inventing it, or at the second by conveying it after hearing, the former is more proper here, because the latter falls fully in the second prohibition.
Quest. In what case is this prohibited?
Answ. 1. Generally in all cases of converse with men. 2. Specially in matters of judgment publick, concerning persons, states and names.
2. The next prohibition is,Ver. 1. Thou shalt not put thy hand with the wicked to be a witnes of iniquity, — Consent not with the unjust, &c. Sept. Onk. Sam. to the same with Hebr. — Deal not at all with the unjust to be for him a witnes, &c. Ar. — Stretch not out thy hand with a creditour, &c. Here is expressely forbidden consent with others to carry on a false report, or witnes against any.
1. The subject is the same.
2. The work prohibited is to join hands with the wicked, and consent with them.
3. The end of this act, to be a witnes of unrighteousnes, All this is in the prohibition.
Quest. What is meant by putting to the hand?
Answ. 1. In conspiracy with others. 2. In assistance of others either publickly or privatly to defame their neighbours. Some Rabbins understand it of swearing, the signal whereof is putting the hand upon the book of the law: but this is after their vain dreams, Ver. 1.
Ver. 2.3. The next prohibition is this, Thou shalt not be after many or mighty ones for evils, and thou shalt not answear in a controversy to decline after many or great ones to pervert, Sam. to the same sense. — To decline with many so as to exclude judgment, Sept. — Cease not to teach that which seemes to thee in judgment, do judgment after the sentence of the most, Onk. — But turn after many, Ar. — To decline, Syr. Neither after the judgment of many shalt thou acquiesce in a sentence to decline from the truth, Vulg. Two prohibitions are here included about the same matter, of which is conceived.
1. That the former concerns mens general conversations, not to join with multitudes and mighty ones as to defame our neighbours.
2. That the latter concern's more specially causes in judgment, both wayes are men forbidden to join with many or mighty to pervert, or turn our neighbours from their right.
In the former,
1. The subject is the same.
2. The act prohibited, to be after or follow after many.
3. The end, to do evil to our neighbour by defaming.
In the latter.
1. The same subject.
2. The act forbidden, to answear or speak with many or mighty ones against our neighbour.
3. The case which is any matter of strife or controversy publick or privat.
4. The end, to pervert or turn them away from their right and due, Ver. 7.
Quest. What is the proper sense of Rabbim here? foreign
Answ. 1. It is generally translated many, and so truly. 2. Yet with respect to what followeth about the poor man, Ver. 3. This seems more properly to denote the power and mightines of these, which might perswade weak ones the sooner to join with them in doing evill by lyes to their neighbours.
Ver. 3.4. The last prohibition is this. And a poor man thou shalt not honour in his controversy, Readings are to the same sense. — Thou shalt not pity in judgment, Sept. Onk. Vulg. — Not take part with him in controversy, Ar. — Not help him. Syr. Wherein note,
1. The subject is the same.
2. The object, the poor man.
3. The act, honour and respect more than is due,
4. The case, in his controversy, and cause managed with others.
Quest. What is the import of this prohibition?
Answ. 1. No injury, nor cruelty to the poor, for that is forbidden hereafter, Ver. 6. 2. His poverty is here looked on as an outward respect, which men must not look on, with reference to any, in judgment. 3. His cause or controversy seemeth here not to be right or good, and therefore his poverty must not cover it, Ver. 3.
Quest. Is there no judgment annexed to this?
Answ. Yea retaliation, Deut. 19.16.19.
Learn we hence.
D. 1. Taking lying reports, or inventing them against neighbours, is a sin forbidden in the ninth precept.
D. 2. Putting hand unto, and helping the wicked in a testimony of unrighteousnes, is a sin prohibited, Ver. 1.
D. 3. Neither number, nor power of men, must be followed, to do evill unto neighbours.
D. 4. It is sin forbidden to plead the cause of many or mighty ones for perverting truth, Ver. 2.
D. 5. Poverty is no shelter with God to defend a bad cause.
D. 6. No honour must be done unto such, with respect to outward conditions, in matters of judgment. Ver. 3.
2. The next sort of lawes belong to the eigth precept, which follow, Ver. 4.5. Herein is a double case,
1. Suppose I have an enemy whom I hate, am I bound by the eigth precept to seek his good?
2. Suppose mine adversary hate me, must I yet look after his good?
These two are here copied in the two verses following,
1.Ver. 4. If or when thou shalt meet the oxe of thine enemy or his asse straying, returning thou shalt return it unto him, Readings agree in sense, — If thou fall upon them, &c. or happen on the oxe, &c.
1. The case carrieth in it,
1. The subject, one that is angry and offended with his neighbour, as an enemy, and so apprehend's him.
2. The event supposed, happening to meet with his neighbours oxe or asse straying, or any other beast of his, as the Samar. read's.
2. The determination of this case, returning thou shalt return it to him, This is Gods law upon souls for preserving neighbours goods, and it imports,
1. Diligence in doing it
2. Certainty of doing of it. Thou shalt surely bring the stray backe to him though he be thine enemy, Ver. 4.
Ver. 5.2. If or when thou shalt see the asse of him that hateth thee lying under his burden and shalt abstain from leaving for him, by leaving thou shalt leave (to help) with him. Readings concurre to the same sense. — Thou shalt not passe by, but shalt lift it with him, Sept. — Thou shalt lay aside the hatred which was in thy heart against him, and shalt lift up with him. — Take heed you do not forsake him, helping thou shalt help him, Sam. — Abstain from leaving him in that state, but it becomes you to unload him, Arab. — Lifting thou shalt lift up with him, Syr. Herein also occurre.
1. The case, which supposeth,
1. That the asse or beast of one that hates a man is fallen under his burden, and there in distresse.
2. That the man hated by him seeth this.
3. That there is in the man an unwillingnes upon that account, to help his neighbours asse or beast.
2. The determination is, that though such a one were at his own labour, yet he should leave all his own busines, to help up the asse with him. So the words must be construed here. Expressed, Deut. 22. Ver. 4.
Quest. 1. Why are these cases made about oxen? &c.
Answer. 1. Not for the sakes of these creatures in themselves, Gods lawes are not aimed to them. 2. Mainly, it is Gods will to teach men, that they must love their neighbours, though they be enemies; and expresse it towards their very beasts, though they have bin hating and hated one by another.
Quest. 2. Did not the law say, love thy neighbour and hate thine enemy; how then doth this agree?
Answ. 1. The law of God saith no where hate thine enemy, but the contrary, Levit. 19.18. It was one of the wicked traditions of the Jewish Rabbins. Of old they were wont to say so, which Christ condemneth, Matth. 5.43.
It informeth us.
D. 1. Enemies and haters are neighbours, although hating and hated one of another.
D. 2. Privat grudges are not allowed, though supposed, in them that are under the law of God.
D. 3. By Gods injunction such pretended emnity must not exempt from duty to our neighbours beasts.
D. 4. Men are apt to let their neighbours beasts stray and perish when they are enemies.
D. 5. Gods law is mainly aimed to root out emnity of mens hearts
D. 6. Law and Gospel agree in this to bind men unto the love of their enemies. Ver. 4.5.
3. The next sort of judicials here seem to respect the life of our neighbour, and so are reducible to the 6th precept, yet may no lesse in some particulars respect other commands, these are given, ver. 6.7.8.9. which we may consider under a threefold specification of the neighbours whom they concern,
1. The poor neighbour is provided for by God. Ver. 6.
2. The innocent neighbour is guarded. Ver. 7.8.
3. The stranger who is yet our neighbour. Ver. 9.
To the first it is thus written,Ver. 6. Thou shalt not wrest the judgment of the poor in his controversy. Readings are all to the same scope, — Thou shalt not pervert the judgment of the poor in his judging, Sept. This prohibition may serve to explicat the 6th 8th and 9th precepts in all cases, that may befal the poor.
1. The subject to whom this is given is every man,
1. More especially such as sit in judgment.
2. Generally all such as undertake to judge their neighbours or censure them.
2. The act prohibited, the wresting or perverting of judgment, the hindrance or taking away of right.
3. The object terminating it which is the poor neighbour in his right when he is drawn either to publick or privat barres of mens censures; yea it is added thy poor which usually are so poor to begge. Vat. This law serveth to interpret that which was given V. 3. Not to accept the person of the poor so as to do wrong to others for him, yet must not the poor or poorest beggar be slighted in case his cause be right, but rather supported and maintained.
Quest. What is carried in the prohibition?
Answer. 1. Negatively no hurt or wrong must be done unto the poorest in their causes, publick or privat, by any man of any rank. 2. Positively all right is to be performed to them; yea and they sustained; they are eminently called thy poor, which God hath given to our care.
We observe.
D. 1. It is incident unto corrupt men to oppresse their neighbours under poverty in all causes.
D. 2. Gods law strictly forbids such injurious wresting of the poor's cause, Deut. 27.19.
D. 3. God hath made the poor to be our propriety, that we might take the protection of them, Ver. 6.
2. The innocent neighbour is next considered, of whom God thus speaketh in the following law, From the word of lye thou shalt be farre, Ver. 7.and the innocent and the righteous slay not, for I will not justify the wicked, Readings are mostly to the same sense, — Tou shalt not justify the ungodly for gifts, Sept. — Him that is justified and goeth forth just from judgment, Onk. — I am against the wicked, Ver. 7.
And a gift thou shalt not receive, for a gift will blind the open-eyed, and will pervert the words of the righteous ones, Readings are to the same sense, but various wayes. — Gifts blind the wise and subvert the words of the just ones, Vulg. — Blind the eyes of seeing men, and pervert just words, Sept. — Words of innocent, Syr. — Right matters, ver. 8.Ver. 8. In all this we have,
1. A preparative injunction against hurting our innocent neighbours life, — Be farre from words of falsehood, thou shalt fly from a lye, Vulg. This leadeth to destroy the innocent.
Remotenes of lies is here injoyned,
1. From invention.
2. From affection,
3. From expression.
2. A prohibition against hurting the life of the innocent with a reason of it.
1. The prohibition runs thus, And the innocent and the just thou shalt not slay.
1. The act forbidden, is killing,
2. The object, is the innocent and righteous soul whom God justifieth.
2. The reason added, For I will not justify the wicked, i. e. God will certainly review such judgments, and condemne such wicked, bloody men, who destroy innocent souls, Ver. 7.
3. A prohibition of the means, whereby innocents are destroyed, with a reason thereunto added,
1. The prohibition itself. A gift shalt thou not receive.
1. The act forbidden is to take.
2. The object is a gift by way of bribe.
2. The reason of this prohibition, twofold given,
1. The one respects the judge, it blindeth the eyes of them who otherwise would see; of the wise and prudent as some; it make's fools.
2. The other respects the parties judged, as well as judging, it perverts the words of the righteous ones, it will make men even so to pervert the words and the matters of them who are judged, and then give perverse judgment themselves, Ver. 8.
Quest. 1. It it innocency in truth or appearance here intended?
Answer. 1. Doubtles Gods law provides for these, who are innocent indeed. 2. Yet this must be apparent also in case of acquitting and justifying such in judgment. 3. Greatest care is to be taken by judges to find out, and clear the innocency of men against lying witnesses.
Quest. 2. May no gift be taken?
Answ. The law is absolute and general, no gifts neither to pervert judgment wickedly, nor give righteous judgment in mens causes, Job. 15.34.
Learn we hence.
D. 1. Gods law of truth keeps farre from lying.
D. 2. Gods law protect's the innocent and just from death.
D. 3. God is resolved to condemne those wicked ones that slay the righteous, Ver. 7.
D. 4. God forbids all gifts to be received about judgment.
D. 5. Judges and judged are abused by gifts of bribes.
D. 6. God hath shut out such evills by his law, Ver. 8.
3. The stranger which is our neighbour is here provided for, against oppression in judgment or otherwise, wherein his life may be indangered.
And a stranger thou shalt not oppresse, Ver. 9.even ye know the soul of a stranger, for ye were strangers in the land of Egypt. Readings agree,
1. A prohibition is here given by additional interpretation of the sixth precept, not to oppresse the life of a stranger, who is our neighbour.
2. A reason added, from the experience which they had of a strangers condition in Egypt, by which they might know, what strangers souls do suffer, and what pity they deserve. This seem's to adde somthing more to the former charge given, Chap. 22.21. Which more specially concern's the stranger in judgment, and as being acccused by others; for the main I shall referre you to that place foregoing, and Deut. 10.19.
Yet here we may note.
D. 1. Gods law secureth strangers from oppression in judgment.
D. 2. Experience of strangers condition, and their souls burden, should keep off from oppressing them, Ver. 9.
2. Now follow some ceremonial lawes mixt with moral, belonging to the first table, Ver. 10.19. These may be ranked into two heads,
1. Some have respect unto the fourth precept, which concern holy time, and they are of three sorts,
1. Such as concern a seventh years Sabbath, Ver. 10.11.
2. Such as concern a seventh dayes Sabbath, Ver. 12.13.
3. Such as concern several festivals falling out in a year, Ver. 14.15.16.17.
2. Some respect the second command about sacrifice or means or worship, Ver. 18.19.
1. That which in the first place is proposed is about the seventh years sabbath, with respect unto the land, whereabout we have here delivered,
1. A law about the 6 years work, Ver. 10.Ver. 10. And sixe years thou shalt sow thy land, and thou shalt gather the provenue or increase thereof, Readings agree. — Fruits. Sam. Here two things are injoined,
1. That sixe years they must sow the land.
2. That in that time they shall gather in the fruit which shall grow upon their labours all the provenue of their land. The terms are not difficult, some queries about the matter will follow to be answeared,
1. A law about the seventh years rest, Ver. 11.Ver. 11. But the seventh thou shalt intermit and let it alone, and the poor of thy people shall eat and the residue of them, shall the beast of the field eat, so shalt thou do to thy vinyeard, to thine oliveyeard, Readings mostly are the same, — In the seventh year thou shalt plow and leave it, &c. Sept. contrary to the Hebr. and scope of this law. Herein note,
1. The law injoyned that in the seventh year the land was to rest from being turned up manured, &c. Under a double expression;
2. The reason of this law twofold.
1. With respect to the poor of their people, that they might eat.
2. With respect to the beasts, that they might have a portion of that seventh years mercy.
3. An addition to this law about the vineyeard and oliveyard, to give the like rest to them, not to prune or dresse them.
Quest. 1. Was this law in present use with the Jewes?
Answ. 1. No, not in the wildernes, nor in any other strange land. 2. This law was delivered at Sinai, but not in force until they came into the land of promise; and it did concern them onelyonly, with respect to that land, Levit. 25.1.
Quest. 2. What kind of Sabbath was this of the seventh year?
Answ. 1. It was ceremonial and peculiar to the Church-state of that time. 2. It was typical also and did figure out the true rest of the Church under Christ, Isai. 61.2. Col. 2.16.
Quest. 3. Was there no other end of this Sabbath, but the refreshing of the poor and beasts?
Answ. Yea divers others, as 1. To glorify Gods providence in giving such abundance in the sixth year, Levit. 25.20.21.22. 2. To try their faith, Levit. 25.4.5. 3. The release of servants. 4. The reading of the law more fully, Deut. 31.10.11.12.
Quest. 4. Was it not natural to give land rest?
Answ. 1. Yea, as to the general state of it, with other lands. 2. But here this rest was specially providential, that Gods glory might appear in the sixth and seventh years ordering of this land of promise.
It instructs us.
D. 1. God positively hath commanded a Sabbath for land, as for men.
D. 2. Labour and rest for lands and plants, are at Gods dispose.
D. 3. Special ends of good did God appoint for special Sabbaths.
D. 4. All ceremoniall Sabbaths to the Jewes are perfected in the Churches rest by Christ. Ver. 10.11.
2. Next followeth an additional law about the sabbath of dayes; or a brief recital of that delivered, Exod. 20.8. Wherein occurre,
1. A short repetition of the law,Ver. 12. Sixe dayes thou shalt do thy works, and on the seventh day thou shalt rest or keep Sabbath, Readings agree,
1. The liberty indulged and duty injoyned for 6 dayes labour, sixe dayes are designed for mans work.
2. The weekly Sabbath-rest commanded & on the seventh day thou shalt cease or keep Sabbath.
2. A recitall of the reason, That thine oxe may rest, and thine asse, and the son of thine handmaid may breath, and the stranger. Readings to the same sense, — Stranger in the cities, Sept. The reason consists in a threefold refreshing,
1. Of cattel.
2. Of servants.
3. Of strangers. Ver. 12.Ver. 12.
3. A corroboration of this command by a double item,
Ver. 13.1. Affirmatively, And in all things which I have said unto you ye shall observe circumspectly, — Readings agree, — Cautè servabitis, Syr. Wherein there is,
1. A charge to look to Gods word in this case.
2. An obligation to all Gods word about it.
3. An injunction of strict watch to observe this command about the Sabbath. Cald.
Ver. 13.2. Negatively, And the name of other Gods, ye shall not remember or mention, it shall not be heard upon thy mouth, Readings to the same sense. — The name of the idols of people, &c. Onk. — The name of strange things to be worshipped, &c. Ar. — Let them not come upon your heart. Syr. — Ye shall not swear by the name of other Gods, Vulg. Out of thy mouth, Sept. All this is appendent upon the Sabbath of dayes, and forbids,
1. Any worship unto the name of any other Gods, but onelyonly the Lord of Sabbath; which is meant by remembring or mentioning.
2. Not the least report or expression of Idols to be heard from any mouth, Ver. 13.
Quest. 1. Is this seventh dayes Sabbath ceremonial as the former?
Answer. No, however it be placed among such lawes, but it is a moral law concerning men as men, so the Sabbath was at first made by God for man as hath bin discovered, Ex. 20.8.
Quest. Why is the rest of beasts and servants, &c. here mentioned?
Answer. 1. The case of cessation of these is not onelyonly mentioned. 2. The first and main work is to keep the Sabbath, the word note's it; and that word for beasts noteth onelyonly rest sutable to them. 3. All other special duties which God commanded in the Sabbath are here also strictly injoyned.
Quest. Why are the names of other Gods here forbidden to be mentioned?
Answer. 1. It may be upon a general account to keep men from sinning against the true God in respect of all the commands of the first table. 2. It is here more specially added to the 4th precept, to single out the Lord of Sabbath.
It teacheth us.
D. 1. Gods law is very strict in often pressing the keeping of his weekly Sabbath.
D. 2. Though bodily rest of some creatures be therein provided for, yet spiritual rest is mans duty. Ver. 12.
D. 3. Strict and circumspect observation of all commands, God injoyneth, but especially of his Sabbath.
D. 4. No Gods are to be mentioned or worshipped with the Lord of the Sabbath. Ver. 13.
3. The next law concern's some other times of festival, Ver. 14.15.16.17. Which are proposed,
1. In general, Three times shalt thou keep a feast to me in the year. Readings agree in sense, — Three times ye shall celebrate feasts, Vulg. Syr. Ar. — Three seasons of the year feast ye to me, Sept. — Three times in a year, Onk. — Three feasts thou shalt celebrat to me every year, Sam. This is but the generall law which is afterward explained in particulars.
1. The work is feasting.
2. The subject Israel.
3. The frequency, three times in a year. All this to them. Ver. 14.Ver. 14.
2. In special these three feasts or holy times, are named.
1. The feast of unleavened bread thou shalt keep, seven dayes shalt thou eat unleavened bread, as I commanded thee, at the time of the month Abib, because in it thou camest out of Egypt, and my faces shall not be seen empty or they shall not be seen before me empty. Ver. 15.Ver. 15. — In the month of new fruits, Vulg. Sept. Onk. Sam. — In the month of flowers, Syr. — In the month when corn turns yellow, &c. Ar. — They shall not see my face empty, Sam. Here note,
1. The feast commanded, that is of unleavened bread joyned with the Passeover.
2. The time of it, in the month Abib, as Exod. 12.
3. The reason of that time, in it they came out of Egypt, Ex. 13.3. &c.
4. The direction how they should come, none must see the face of God empty, but according to Gods blessing on them they were to bring for sacrifice and free oblations unto God for his Church-work,Ver. 16. Deut. 16.16▪ 17. Ver. 15.
2. And the feast of harvest of the first fruits of thy labours which thou shalt sow in the field. Readings agree. This was the feast of sevens or of weeks being 7 weeks after the Passeover, Exod. 34.22. called also Pentecost, Levit. 23.15.16. Deut. 16.9.10. Act. 2.1. This feast was but of one day, the 50th after the Passeover, Levit. 23.16. But some conceive it to be seven dayes.
Ver. 19.3. And the feast of in-gathering in the going out of the year when thou gatherest in thy labours of the field, Readings agree. This was that feast of Tabernacles kept in the seventh month, which is our September, Ex. 34.22. Levit. 23.34. Deut. 16.13, 16. This was to mind them of their 40 years dwelling in tents in the wildernes, and to blesse God for his protection, Ver. 16.
Ver. 17.3. The special law for these subjects that must appear at these three times, Three times in a year shall every male of thee be seen before the face of the Lord Jehovah, — Every male thing before the Lord thy God Vulg. Sept. — All thy males before the Lord the ruler of the world, — Before the Ark of the Lord, Sam. — Shalt set all thy males in the sanctuary of the Lord God, Ar. — Let all thy memory appear before the Lord thy God, Syr. Zecor is the Hebrew word given to males because they continue the memory of families,
1. The subject injoyned are the males onelyonly.
2. The work, their appearance before God in the place of worship, which he should choose.
3. The frequency, three times in the year as was expressed before, v 17. Deut. 16.16.
Quest. 1. Were there no other times of holy feasts?
Answer. 1. Yea there were others, but not so solemne as these. 2. None but these were such, wherein all the males appeared before the Lord.
Quest. 2. What was the use of these feasts?
Answer. 1. Commemorative of mercies past, as the Passeover of Israels deliverance out of Egypt, the Pentecost a memorial of the law given at mount Sinai, the 50th day after the first Passeover. And the feast of Tabernacles a remembrance of their dwelling in booths in their wildernes-condition. 2. Typically figurative, so the Passeover typed Christ the immaculat Lamb saving us by his blood of sprinkling. (2) Pentecost typed the giving of the Gospel-doctrine more fully by the Spirit. 3) the feast of Tabernacles, as is conceived by some, Christs incarnation or tabernacling in our flesh, Joh. 1.14.
Quest. 3. What were these males, and why they onelyonly injoyned to appear before God?
Answer. 1. Not all males simply, but, as conceived from 20 years old to 50. such as were ablest, yet others might be able under & above these ages. 2. Women were not forbidden but indulged because of tediousnes of the way, &c. Yet we read of some that came, who might with conveniency. 3. This God required,
1. To give them experience of his providence in guarding their houses, while they were absent.
2. To spread religion and the fear of God more among them, Ex. 34.23, 24. This is meant by their appearing before God.
Quest. 4. What was the place whereunto they must come?
Ans. It is expressely said, the place which the Lord should choose, Deut. 16.16.
1. It was at Shiloh. 2. at Jerusalem. God himself owned them both in their times; and while his law was observed there, 1 Sam. 2. Psal. 132.
Quest. 5. What is meant by that, None must appear empty?
Answer. 1. Doubtles God requireth herein all the sacrifices due for his service at these seasons. 2. All free-will offerings, that any should bring according to that portion wherewith God had▪ blessed any of them.
Quest. 6. Have these lawes any respect to the Church of God under the Gospel?
Answ. 1. As to the ceremonial or typical nature none at all; for all were abolished by Christs being come. 2. Yet analogically and by way of proportion, something doth concern us,
1. That place be for publick assemblies.
2. The congregations meet all before the Lord to acquiant themselves with him-
3. That souls be free to maintain Gods service, even as the Lord inableth them.
Learn we further.
D. 1. God hath and may by his word and works point out holy time to men beside his Sabbath. But none save God, and by his order. Ver. 14.
D. 2. Gods mind hath bin and is, that his Church should serve him festivally, so 1 Cor. 5.8.
D. 3. Assemblies and congregations are requisit to appear before God.
D. 4. God loveth free spirits full of good works, and will reward them.
D. 5. Stinted times were more under the law, and more inlarged under the Gospel, one in Christ. Ver. 15.16.
D. 6. It is good to keep memorials of Gods mercies spiritually.
D. 7 Though male and female be one in Christ a… to life, yet more work may lye upon men, than women.
D. 8. It is mans great concernment in Church-assemblies to consider, that they appear before Jehovah their Lord. Ver. 17.
2. The last additional lawes here mentioned of the ceremonial, relate unto the second moral precept, which concerns sacrifice and other outward means of worship, and they are two,
1. A law concerning the Passe over Ver. 18.
2. A law concerning the first fruits. Ver. 20.
1. About the Passeover two things are prohibited,
Ver. 18.1. Eating it with leaven, Thou shalt not sacrifice the blood of my sacrifice with leavened bread, Vulg. Sam. Syr. are the same, — Of my Passeover, Onk. — When I cast out the nations before thee, and inlarge thy borders, thou shalt not sacrifice the blood of my incense with leaven, Sept. — Thou shalt not offer my Passeover, &c. Ar. Wherein note,
1. The subject prohibited, Israel even all of them.
2. The object concerned, Gods sacrifice, even the Passeover noted under that name.
3. The act prohibited with its modification, Thou shalt not sacrifice it with leavened bread.
Quest. 1. How doth this sacrifice here appear to be the Passeover?
Answ. 1. This had the law of unleavened bread annexed to it. 2. It is expressely so called, Ex. 34.25.
Quest. 2. How is it said, thou shalt not sacrifice it with unleavened bread, where as it is said onelyonly ye shall not eat it with unleavened bread, Exod. 12.8?
Ans. 1. Two things are considerable in the Passeover.
1. A sacrifice to God.
2▪ A feast for man.
Ans. 2. This one act of sacrificing incluudes that of eating, they being so neerly joyned together.
2. The next thing about the Passeover prohibited here is, Neither shall the fat of my feast remain until the morning. Ver. 18.Readings are to the same, — Of the sacrifice of the feast, Onk. — It shall not rest a night or lodge with you, Hebr. — It shall not sleep to the morning, Sept. Here note,
1. The matter of the prohibition, it is the fat of the sacrifice of the Passeover; which must be burnt presently, as that of other sacrifices; yet some take it figuratively for the whole lamb, which was to be eaten before the morning.
2. The thing prohibited about it, that it shall not lodge with them one night unoffered unto the Lord.
Quest. Why was not the fat to abide unburnt one night?
Answ. 1. It was Gods will expressely given out, Levit 16. 2 Chon. 35. Ver. 14. 2. It was to keep it from corruption.
Mark we here.
D. 1. The Passeover was a sacrifice for sin as wel as a feast to God. So Christ. 1 Cor. 5.7.8,
D. 2. Leaven and corruption God hath separated from his sacrifice. Sin from Christ.
D. 3. Gods service must be done within Gods time. Before morning.
D. 4. God will have his due done in sacrifice as man hath his good or feast by it. Ver. 18.
2. The next law concern's the first fruits in two parts,
1. Positive,Ver. 19. The first of the first fruits of thy land thou shalt bring to the house of Iehovah thy God, Readings agree in sense, Here note,
1. The subject of this injunction, the same Israel.
2. The object concerned, The first of first fruits of thy land; Canaan which God gave them.
3. The work injoyned, to bring them into the house of the Lord their God.
Quest. 1. What were these first fruits?
Answer. 1. It is conceived by some the first fruits of all that the land produced. 2. Others, all the first fruits of children, and beasts also, which God should give them in their land; and the largest seemeth best.
Quest. 2. What was the house of the Lord, and how were they to bring them?
Answer. 1. The house must intend the place which God at any time did choose, as Tabernacle, and Temple. 2. They brought all according to the several rules concerning the first fruits of man, beast, and ground. 3. The rites and manner of bringing are described, Deut. 26.1, 11.
2. The next part of this law is negative. Thou shalt not seeth a kid in his mothers milk, Ver. 20.Vulg. Sept. Sam. Ar. and Syr. the same. — A lamb, Sept. — Thou shalt not eat flesh with the milk, Onk.
1. The subject of this prohibition is the same Israel.
2. The evill prohibited, Seething a kid in its dams milk, The letter is plain; and truly so rendred.
Quest. What is the meaning of this law?
Answer. 1. Some conceive it to be a law of nature, and made against cruelty. 2. Others think it to be a positive law against delicacy in diet tending to gluttony.Selden. Gregory. 3. Others conceive it to have bin the custom of some idolaters to have done so, and this to be a law forbidding Gods people to symbolize with them. 4. But to let these passe, it is to be considered, that this is three times given by Moses to Israel and alwayes among the ceremonial lawes; twice it is joyned with the law of first fruits, both here in this place, and Ex. 34.26. And again with that law of eating flesh that dyeth of itself, to note that they were an holy people. The most proper meaning of this then seemeth to be, that they were not to bring their firstlings of goats or other beasts to offer unto God while it was yet milky, not yet drained from the dams milk untill the 8th day which God appointed; and as to the term of Seething, the same word used for rosting, as in the Paschal lamb, Deut. 16.7. And so it states the time of bringing these first fruits, Ex. 22.30. Levit. 22.27. Others taking it to be a ceremonial law, do conceive that it doth forbid cruelty in Gods sacrifice, so well as in common meat. Calv. Deut. 14.21.
Quest. What is this law to us?
Answ. 1. Nothing as to the letter of it being finished in Christ. 2. Yet in proportion it teacheth us timely going up of ourselves to God, and a gracious attendance on him according to his will, without unnatural worship.
Further it instructs us.
D. 1. The prime of our choisest being, facultyes, and injoyments, are fittest for the Lord.
D. 2. Freenes becommeth us in our attendance on Jehovah our God. Bring all to him.
D. 3. Timely must be…all ours offerings to God, not unripe, not unnaturall, V. 19.
3. The last general of the Chapter followeth which containeth several motives unto obedience,
1. The promise of a guide and convoy unto the land which God promised them, ver. 20.23.
2. The promise of all outward prosperity upon condition of their continued obedience, ver. 24.25.26.
3. The promise of extirpating their enemies utterly, Ver. 27.28.29.30.
4. The promise of extending the line of their inheritance in case of their obedience, ver. 31.33.
In the first of these motives we have to observe,
1. The promise of a guide. ver. 20.
2. An item against displeasing him. ver. 21.
3. An incouragement upon obedience to him. Ver. 22.23.
1. The promise is given thus, ver. 20.Ver. 20. Behold I send an Angel before thee to keep thee in the way, and bring thee into the place which I have prepared. Readings agree in sense, — Who may go before thee, &c. Vulg. — Into the land, &c. Syr. Herein we have to note,
1. The term of demonstration, or attention behold, which calleth in their minds to consider Gods overtures.
2. The promise itself offered, I am sending, or I will send, or now I send an Angel before thee.
1. The Author of the promise, God the Lawgiver.
2. The good promised, sending an Angel.
3. The subject to whom, even Israel, in their journy. Before thee do I send him.
3. The end of this promise is twofold,
1. To keep them in their wildernes-way.
2. To bring them into that place or land which God had promised and prepared for them.
Quest. 1. Who was this Angel?
Answ. 1. No created Angel, as a ministring Spirit. 2. No man under the name of an Angel, as sometimes. 3. But that Angel who is truly called Jehovah, Gods name was in him, as it followeth in the next verse; and he did those works for Israel which none but God could do; as to levell the walles of Jerico, &c. That this Angel must do to bring them into their promised possession.
Quest. What is carried in these acts of God and this Angel their guide?
Answ. 1. An act of God the Father initial, and principal which was his preparing of the land for them; by election, choosing this inheritance for them, Ps. 47.7. And so appointing them to be possessours of it. 2. An act of the Angel consequent, which was to keep them in their way, unto the prepared place, and noteth all acts of providence defensive for them, and offensive to their enemies in the way, forgiving them safe convoy, Ps. 105.14.15. 3. An act perficient, which was actual induction into the place prepared, and giving them possession of the same, Ps. 105.44. Ver. 20.
2. Now followeth Gods item unto Israel about this Angel,Ver. 21. Beware or keep thyself from his face or by reason of him, and hear his voice, provoke him not, for he will not pardon your trespasse, for my name is in him in the midst of him, Readings mostly to the same sense. — Because my name is his word, Onk. Herein note,
1. The form of this charge or item, keep thyself. — Take heed to thy self, Sep. Be specially wary or carefull, how you demean yourself to this Angel.
2. The matter of this item, or care imposed is twofold,
1. Positive, hear or obey his voice, this Angel is your Lawgiver, while you hear him, you please me.
2. Negative, Provoke him not, do not rebel or sin against him or imbitter his Spirit by transgressing, look carefully to all this, which respects your guide.
3. The reason of this strict item, Because he will not pardon thy trespasse or take away your transgression, for my name is in him or in the midst of him. In which words the reason is twofold,
1. His act of justice on offenders among them.
1. Expressed, he will not pardon or justify such sinners.
2. Implyed, he will condemne them and take proportionable vengeance on them.
2. His soveraignity or power to do this, my name is in him, that is, my being, & Godhead, to whom alone it belongs to forgive sins, or to require them by just vengeance, as if he had said, he is Jehovah.
Quest. Why will he not pardon sin, is it not proper to God?
Answ. 1. This is not to be understood absolutely, for his great work is to forgive. 2. This is meant of sins against his mediation, striving with the Priest by whom pardon commeth. 3. This also admits repentance, if not they dye.
3. The incouragement now followeth upon this item, But if hearing thou shalt hear, or, obeying thou shalt obey his voice, and do all that I shall speak, then I will be an enemy to thy enemies, & I will distresse thy distressers, or, afflict them that afflict thee, V. 22.Ver. 22. All readings are to the same sense, the 70 interpose another passage in Ex. 19. Ye shall be my peculiar people, &c. But here it is not in the Hebrew, For my Angel shall go before thee, Ver. 23.and shall bring thee into the Amorite, and the Chethite, and the Pherizite, and the Canaanite, and the Chevite, and the Jebusite, and I will cut him of, Readings are to the same sense. — I will destroy, root out, grind to peeces, and blot them out. So it is variously expressed, in all which we have to note,
1. Obedience supposed. But if hearing thou shalt hear, &c.
2. The incouragement promised, which is a league offensive and defensive, to be an enemy to all enemies, &c.
3. The demonstration of this incouragement, by the work of him who will perform it,
1. Executed by the Angel.
1. In his precedency, my Angel shall go before thee.
2. In his prevalency. He shall bring thee in, &c.
2. Acted by himself, I will cut them of, that is extinguish these nations, so that God the Father and the Son by the Spirit are ingaged here to obedient Israel.
Quest. How are God and his Angel distinguished here?
Answ. 1. Not as Creatour, and creature, both are uncreated here. 2. As distinct in relation, so are the Father and the Son, and yet one God. 3. As distinct in order of acting, the Father first, in the Son and by the Spirit doth all this, Ex. 33.2. Ver. 23.
We observe.
D. 1. As God imposeth lawes on his people, so he holds forth incouragements to obedience.
D. 2. A place of inheritance and rest God hath provided for his Israel.
D. 3. Dangers may be in the way to keep Gods Israel out of their appointed place of rest.
D. 4. The Angel of Gods Covenant Christ Jesus, is sent of God to secure them in the way and bring them in, Ver. 20.
D. 5. This great Angel of the Covenant is Lawgiver, and speaks to his purchased people.
D. 6. It is Israels great concernment to hear and obey this Angel, and not provoke him.
D. 7. Sins or provocations against this mediating Angel may proove unpardonable.
D. 8. God is in the mediatour who can both justify and condemne. Ver. 21.
D. 9. Obedience to God in Christ, his great Angel sent, ingageth God in the mediatour unto souls.
D. 10. God in Christ are obeyed or disobeyed together.
D. 11. Souls obedient unto Christ have God ingaged to them by league offensive and defensive.
D. 12. God is an enemy to his Churches enemies, and will oppresse their oppressours, Ver. 22.
D. 13. Confederacy of nations cannot resist God and his Angel, in bringing of his Church to rest.
D. 14. God and his Angel are resolved to abolish and destroy all conspired enemies against his Israel, Ver. 23.
2. The next motive is the promise of outward prosperity to Israel being brought into their place, Ver. 24.25.26. Whereabout we have to note,
1. The condition required for the performance of the promise which is here twofold expressed,
1. Something is required with respect unto the false Gods and Idols of these nations which were to be cast out before them, and that double,
Ver. 14.1. Negatively, Thou shalt not bow thy self down to their Gods, nor serve them nor do according to their works, Readings are to the same sense, Where are three prohibitions,
1. Thou shalt not bow thy self down to their Gods, This was a symbol of worship to bow their bodies before their images or idols,
2. Thou shalt not serve them, To be subject to the lawes of their worship, as in sacrifice, &c.
3. Thou shalt not do according to their works; These nations were to be no example for them to follow in religion or, conversation.
Quest. 1. Had these nations any Gods or what were they?
Answer. 1. They had no true God at all. 2. They falsified the true God by their images and idols, which they made representations of him, and thought him to be even such a one; these were diversified in several nations and that by divers names and titles, these were with men called Gods, against which Jehovah maketh these laws.
Quest. 2. What is meant by bowing serving and doing?
Answ. 1. All means of worship exercised unto God under these titles, and by such actions of bowing &c. 2. All walking, or practise of life conformed to those idolatrous nations, which were very vile, Levit. 18.3.
2. Affirmatively,Ver. 24. But destroying thou shalt destroy them, and breaking thou shalt break their images, Readings are to the same sense, the 70 read it singular. — Break down altars, Ar. — Pillars. Ainsw. Here,
1. The object concerned, is, the images and monuments of idolatry of all sorts, Deut. 12.1.2.
2. The act commanded is utter destruction of them by two words, and them doubled,
1. Destroying thou shalt destroy.
2. Breaking thou shalt break, which 4 fold inculcation must needs imply,
1. The great importance of the duty.
2. The thoroughnes of the work to be done unto the uttermost, to break to pieces that there be no memory left of them.
Quest. When and where was this to be done?
Answer. 1. At that time when God should bring them into their inheritance. 2. In that land of their possession and within their own territories; such as were without, God layeth not under this injunction, ver. 24.
2. In this condition some thing is commanded with respect to Jehovah their God, And ye shall serve Iehovah your God, Ver. 25.Readings to the same purpose, the 70 read singularly to every person, where note,
1. The object concerned is set out by a double name,
1. Of the being of the true God, Jehovah. He that was, and is, and is to come.
2. Of his relation, your God. He that is known by the name of the God of Abraham, &c. And this in contradistinction to all other nations.
2. The act injoyned is serving him, which comprehends three acts prohibited toward the false Gods, ver. 24. even the whole duty in truth due to God, both for worship and walking.
2. The promise now followeth, which in general is outward prosperity, but carrieth in it these branches,
1. A promise of blessing their provision,Ver. 25. And he will blesse thy bread and thy waters. Readings the same in sense, — That I may blesse, Vulg. — And I will blesse thy bread, thy wine, and thy water, Septuag. — Thy meat and drink. Onk. Herein,
1. The object of this blessing is bread and water; which may note all kind of provisions, or in special the coursest provision, which should be blessed unto them.
2. The act promised is blessing, which here,
1. Supposeth the giving of them bread.
2. The blessing of God upon it, which indeed maketh it bread, &c. that is, such sweet and comfortable provision unto them; even the coursest fare.
2. A promise of preventing sicknes, which is an additional mercy, not onelyonly to blesse bread, but also to give a stomack, And I will remoove sicknes from the midst of thee. Ver. 25.Readings agree in sense, — I will take away evil diseases, &c. — He will turn away his scourges from your houses, Syr. Wherein note,
1. A good privative, a removal of all kinds of sicknes, which would make meat uncomfortable, Exod. 15. ver. 26. Deut. 17. ver. 15.
2. A good positive implied, which is, the giving in of health and strength to use comfortably the promised blessing of provision. Ver. 25.
3. A promise of making them fruitful, There shall not be any casting their yong or barren in thy land. Ver. 26.Readings to the same sense, — Deprived of Children or barrennes, Onk. Ar. Here also,
1. A privative good is expressely named, a denial of barrennes to man and beast.
2. A positive good implied, which is fruitfulnes in all; that they should not want a seed to inherit.
4. A promise of longevity, The number of thy dayes I will fulfil. Ver. 26.Readings the same. Herein occurre,
1. The object concerned, the number of the dayes of life; that is, the due and comfortable time of living here below to injoy all these good things.
2. The act of Gods accomplishment or perfection of such a time of life. His proper work it is to number mans dayes and end them at his pleasure, Job. 42. v. 17. In all these promises the acts of God are some of them in the time past; which did assure the certainty of that to come upon obedience. Ver. 26.
Quest. 1. Did the Israelites fulfil their dayes thus?
Answer. 1. Some did under the goodnes of his promise. 2. Others were cut short for disobedience, Ps. 90.
Quest. 2. Why doth God hold out none but temporal promises?
Answer. 1. Here are mentioned none, but temporal, as to the matter. 2, Elsewhere God gave them spiritual. 3. The blessing of these is spiritual good. 4. It was not to make them rest upon carnal good things, but to instruct them that Godlines had the promise of this life now being and that which is to come.
It teacheth us.
D. 1. Gods promises for outward good suppose conditions.
D. 2. Idolatry is forbidden by God as the bane to promises.
D. 3. Every falsifying of God in worship is idolatry.
D. 4. All false worship is excluded, as to obtaining the promise.
D. 5. God accounts it not enough for his to avoid idolatry, but requireth them to destroy the means of it, Ver. 24.
D. 6. Jehovah the true God alone must be served truly to obtain his promise.
D. 7. Gods true service is not fruitles, but hath all promises annexed to it.
D. 8. Gods true servants have the promise of blessed bread and water.
D. 9. Gods true servants have the promise of health to them, Ver. 25.
D. 10. Fruitfulnes of man and beast is promised to godlines.
D. 11. Fulnes of dayes is the promise onelyonly to Gods true servants, V. 26.
3. The next motive to obedience here given is a promise for extirpation of those enemies into whose land God had ingaged by his Angel to bring them, Ver. 27.30. In which promise we have these things to consider,
1. The matter of it, which is ruine of enemies, Ver. 27.
2. The means of doing it, by hornets, ver. 28.
3. The manner of doing it, two wayes expressed,
1. Negatively, I will not do it in one year, &c. ver. 29.
2. Affirmatively, by little and little I will, &c. ver. 30.
1. As to the first matter of this promise it is thus expressed,Ver. 27. My terrour I will send before thee, and I will dash in peeces all people among whom thou shalt come, and I will give all thine enemies to thee, even the neck, Or the neck of thine enemies will I give unto thee, Hebr. Sam. Others read the last phrase, — I will make thine emies turn the necke or their back unto thee. I will stupify or make them mad. foreign, Sept. Ar. Herein note,
1. The cause is promised which is Gods terrour going before, and falling upon the enemy.
1. Gods dread and formidable vengeance upon the spirits of enemies is promised, which none can resist.
2. The preventing of this, foras much as it shall go before Israel, and terrify the hearts of the enemies before they come in to them.
3. The mission and commission of it, God will send it, and it shall not return empty, but do the work for which he sent it, which was to affright, dismay, and terrify the enemies, and take away their hearts,
2. The effect issuing hereupon, which is twofold,
1. The dashing or the breaking of the enemies, so it is variously expressed, I will amaze, dismay, stupify, break and kill all the people among whom thou shalt come, i. e. the nations forenamed.
2. The subjugation or routing of their enemies, either by bringing their necks under, or by making them turn their necks or backs unto Israel, and fly away; in the last sense most do take it. foreign. Sept. Ps. 18.41.
Observe we hence.
D. 1. Gods terrour is ingaged for his obedient Israel, against all their enemies.
D. 2. Gods terrrour hath its mission and commission to prevent his Church in terrifying their enemies.
D. 3. God by his terrour makes a way for his people whethersoever he calleth them.
D. 4. Astonishment, destruction, subjugation, and dissipation of enemies are the effects of Gods terrours on them, Ver. 27.
2. As to the means, whereby God will work it,Ver. 28. thus we have it described, And I will send the hornet before thee, and it shall drive out the Chivite, the Canaanite and the Chetite from before thee, Sam. Readings are to the same sense in various terms, — Which shall make them fly before thou enter, &c. Vulg. — I will send wasps, &c. And thou shalt cast out, &c. Sept. — All 7 nations are named in the Samar. reading. — I will send a plague. and thou shalt cast out, &c. Ar. — I will send the waspe before, and I will destroy, &c. Syr. Individuum pro specie,
1. The means is promised, I will send the hornet.
1. The instrument is a small, but a hurtful creature, when God arms it against sinners: so in the letter.
2. The mission and commission of it is from God, which it shall most surely effect, Deut. 7.20.
3. The order of its mission, it must go before Israel to do the work before they come.
2. The effect brought about by this means, is the expulsion of those nations, whose land Israel was to inherit. This is surely promised to the obedient people, and so was performed.
Quest. What were these hornets?
Answer. 1. It is conceived by some that they were not such kind of creatures at all, because is it presumed that we read not of them in the execution; and therefore conclude by these hornets to be meant the terrours of God forementioned, which like these stinging creatures, did vexe men and make them fly away. This may be; as Aug. Junius, and others opine. 2. Yet seing God hath had his armies of lice, palmer-wormes, &c. to destroy enemies, it seems probable, that there also God did send such creatures to annoy enemies; forasmuch as Josua also reports that the Kings of the Amorites were driven out by them; where no necessity is to allegorize them, for at some times these creatures might be armed, though not every where: yet no danger is to understand it as before, Jos. 24.12.
Note we here.
D. 1. Gods terrors are terrible wasps and hornets to drive away the Churches enemies.
D. 2. God can send and commissionat his army of hornets and wasps to drive before them his enemies.
D. 3. The greatnes▪ and multitude of nations cannot stand before Gods hornets.
D. 4. Gods hornets shall certainly do their work assigned and expel Gods adversaries, Ver. 28.
3. The manner of rooting out these adversaries is in the next place discovered two wayes,
1. Negatively, I will not cast him out from before thee in one year lest the land be desolat, and the beast of the field multiply against thee. Readings all agree. Herein note,
1. The manner of expelling the enemies denied, I will not drive him, i. e. the enemy, or them, i. e. the nations, out in one year, that is hastily, and in so short a time, one year doth not signify a time determinat.
2. The reason of not doing it so, it was to prevent,
1. Desolation in the Land.
2. Annoyance of them by wild beasts, that were like to increase upon them, if all the inhabitants had been presently destroyed. Ver, 29.Ver. 29.
2. Affirmatively the manner is expressed thus,Ver. 30. By little, by little will I cast him out from before thee untill thou shalt fructify and inherit the land, Readings agree. — untill thou shalt grow strong and take the land, Syr. Here note,
1. The manner of driving out the enemies asserted, By little and little I will cast him out from before thee, that is, by degrees God was resolved to do it, and to take his own time.
2. The reason of this, it was in order to make a better provision for Israel.
1. That they might increase.
2. That they might inherit the land; it was upon account of Israels good, that God delayed the destruction of these nations.
Quest. Why would not God cast them out all at once?
Answer. 1. It may be too bold for man to inquire much into this. 2. The reason given by God is sufficient, which was his good providence to Israel. 3. But that it was so long ere they were cast out, neer 400 years, this was caused by Israels disobedience and rebellion against God, who made this promise to their obedience. 4. It was to prove Israel by such a delay.
Learn hence.
D. 1. Gods promise of vanquishing his Churches enemies is not alwayes in present, or in haste.
D. 2. Gods delayes in rooting out enemies is for the advantage of the Church.
D. 3. The enemies of God are often spared upon his Churches account.
D. 4. Enemies are somtimes helpful to the Church against other evils, Ver. 29.
D. 5. Gradually and timely ordered is the destruction of the Churches enemies by God.
D. 6. The timely and gradual ruine of the Churches adversaries is aimed to increase the Churches seed, and give them assured their inheritance, Ver. 30.
4. The last motive to obedience is the extent of the bounds of inheritance unto Israel which God promiseth upon their obedience, Wherein note,
1. The promise itself in these words, And I will set thy bounds from the red sea unto the sea of the Philistines, Ver. 31.and from the wildernes unto the river, Readings to the same sense. — To the great river Euphrates, Sept. and Ar. Note here,
1. The boundmaker, Jehovah the great God, the earth is his, and the fulnes of it, and he sets the bounds to all nations, Ps. 24.1. Act. 17.26.
2. The setting of these bounds, God promiseth to put them, and none then can remoove them.
3. The bounds themselves which are four.
1. The red sea the east bound.
2. The sea of the Philistines is on the west bound.
3. The desert or wildernes of Shur toward Egypt was on the south,
4. The river Euphrates was the bound upon the north, Deut. 11.24.
Quest. When was this made good?
Answ. 1. Not fully untill the time of David and Solomon. 2. Israels disobedience was the cause of this delay.
2. The assurance given of this, is by delivering this land unto Israel, and their possession of it, in these words, For I will give into your hand the inhabitants of the land, and thou shalt drive them out from before thee, — I will cast them out, Sept. and others. — Ye shall destroy them, Syr. Herein note the,
1. Act principal of God, I will give into your, &c.
2. Act Consequential of Israel, Thou shalt drive, &c. No difficulty in the words, but by this they should know, that God would perform his promise in their bounds, Ver. 31.Ver. 31▪
3. The condition required consequent thereupon, which is twofold,
1. Of not covenanting with those nations in these words,Ver. 32. Thou shalt not strike a Covenant with them, or with their Gods. Readings the same in sense. — Idols, Onk. Wherein observe,
1. The parties prohibited,
1. Israel on Gods part.
2. Those nations and their idols on the Devils part. These are inconsistent.
2. The act forbidden, which is making Covenant, either general, between the bodies of these nations, or personal between man and man; either of amity or of marriage, &c. Ver. 32.
2. The next condition is, that no cohabitation must be with them, after God hath delivered them up,Ver. 33. in these words, They shall not dwell in thy land lest they make thee sin against me, if thou shalt serve their Gods, it shall be a snare to thee, Readings are to the same sense, — A scandal, Vulg. — Stumbling block, Sept. — They will make thee sin by serving their Idols, Sam. Ar. Here note,
1. The conditions, none of these nations must dwell in the land with Israel after God had driven them out, the prohibition is peremptory.
2. The reason is twofold,
1. Fear of infection by sin, lest they make thee sin against me by their idolatry, inticing thee thereunto.
2. Fear of danger, left the snare come upon thee, and thou be taken and kept to destruction, Ps. 106.34. Deut. 12.30. Pro. 12.13. Isai. 8.15.
We conclude hence.
D. 1. God is the soveraign bound-maker to all nations on the earth.
D. 2. Among all, God hath promised to set the bounds of his Church on earth.
D. 3. Earthy bounds may at Gods pleasure terminat the habitation of his Church on earth.
D. 4. Gods suppression of his adversaries is a token of his setling his Churches habitation, Ver. 31.
D. 5. No covenant with idolatrous adversaries must be made by the Church against Gods will.
D. 6. No Covenant can be made with Idolaters, but it will be with their Idols. Viz, Devils, Ver. 32.
D. 7. Cohabitation of the Church with idolaters is in some case forbidden.
D. 8. Converse with idolaters is very dangerous to make men such sinners against God.
D. 9. Such sinning with idolaters is a snare, which will keep souls to destruction.
D. 10. All such sins must be avoided, that Gods promise of good may be obtained, Ver. 33.
Mandavit Deus hic manum de tabulâ.
Aug. 24. A. D. 1662.
FINIS.