A Help for the Understanding of the Holy Scriptures, Deuteronomy · Chapter 10
CHAP. X.
Verſ. 1. AT that time the Lord ſaid unto me, Hew thee two tables of ſtone, &c.]
That is, before my going up the ſecond time into the mount, at that time when upon your ſinne and Gods diſpleaſure I had earneſtly ſought unto God for you, the Lord, in teſtimonie 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 fourty dayes and fourty nights. Now as the breaking of the firſt tables might ſignifie, 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 holineſſe and righteouſneſſe unto his people, and that the Lord by his ſpirit writing his law in their hearts would enable them in ſome good meaſure to conform their lives to the obedience thereof; and beſides Gods appointing of Moſes to provide theſe two tables might intimate to the people, that it was by his prayer and interc…ſſion that they had this treaſure again reſtored to them. See alſo the note upon Exod. 34. 1.
Verſ. 3. And I made an ark of ſhittim wood.]
The ark here mentioned may be underſtood of an ark made onelyonly 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 fourty dayes 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 fourtie daye, 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 fourtie dayes in the mount; onelyonly it is here joyned with the hewing of the two tables, becauſe in this alſo he did as God commanded him, though he did it not at the ſame time when he hewed the two tables of ſtone, but afterwards when he came down from the mount: and this I rather think is the meaning of the words, becauſe verſ. 5. he addes, and there they be as the Lord commanded me.
Verſ. 4. And he wrote on the tables, according to the firſt writing, &c.]
See the note upon Exod. 34. 28. likewiſe the notes upon the tenth verſe of the foregoing chapter.
Verſ. 6. And the children of Iſrael took their journey from Beeroth of the children of Jaakan, to Moſera, &c.]
In this and the following verſe there are many difficulties, and ſuch as indeed (the words being read as they are in our tranſlation) are almoſt inextricable: yet we muſt ſee what may be ſaid for the anſwering of them. The firſt difficulty is in the connexion of theſe words with that which went before, to wit, how Moſes, being in this chapter ſpeaking of thoſe things that befell them at mount Sinai, comes here to mention the journeys of the Iſraelites in places to which they came not a long time after they had been at mount Sinai, as is evident, Numb. 33. 31, 32. But this it is not ſo hard to reſolve: for we muſt know that theſe two verſes are not added here as in order of Hiſtory, but are onelyonly 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 onelyonly that having gon 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 difficultie is concerning the place of Aarons death, to wit, becauſe Numb. 33. 38. it is ſaid Aaron died at mount Hor, and here that he dyed 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 thirtie 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 dyed at mount Hor, yet here it is ſaid of Moſera that there Aaron, dyed and there he was buried, and that becauſe Moſera and mount Hor were both one and the ſame mountain. The third and greateſt difficultie 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 Expoſitours ſay that the places here named are not the ſame that are mentioned, Num. 33. 31. 32, 33. But becauſe all the foure 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 Expoſitour therefore, and that is Bonfrerius …he Jeſuite, anſwers this difficultie 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 farre diſtant from that they had gon 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… onelyonly 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 compaſſe 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 occurrents which at theſe places happened, that might ſerve to humble the people, and withall to quicken them in their care to walk uprightly with God. Thus firſt, the place where Aaron dyed, and Eleazar ſucceeded in his room, is mentioned, becauſe the remembrance of Aarons death might humble them for the ſinne of the golden calf whereby God was diſpleaſed with Aaron, and becauſe the contin…ance of the prieſthood in his ſonne was a proof of Gods being reconciled unto the people upon the prayer and interceſſion of Moſes, whereof before he had ſpoken: and ſo likewiſe their removing from Gudgodah to Jotbath is mentioned verſ. 7. becauſe that was a land of waters, as it is there expreſſed, becauſe this bringing of them to ſuch a place of waters as they travelled through the wilderneſſe was another proof of Gods grace and favour towards them, and the reſpect he had to their infirmity, that they might not murmur againſt him for want of water as formerly they had done.
Verſ. 8. At that time the Lord ſeparated the tribe of L…vi, &c.]
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 onelyonly but the prieſts alſo are comprehended) to the ſpirituall imployments, here mentioned as a ſpeciall ſigne of Gods receiving them into favour again upon his prayers and interceſſion.
Verſ. 10. And I stayed in the mount, according to the firſt time, fourty dayes and fourti… nights, &c.]
This is thus again and again repeated, that they might ſtill be put in mind of the greateneſſe of their ſinne, whereby they had deſerved to be cut off, but that Moſes interceding thus earneſtly for them God was pleaſed to be reconciled to them.
Verſ. 11. Ariſe, take thy journey before th… people, that they may go in, &c.]
This alſo ſhews God was fully reconciled, and willing that preſently they ſhould have entred the land, had not they by their murmuring excluded themſelves for many years after.
Verſ. 14. Behold the heaven and the heaven of heavens is the Lords,]
By the heaven of heavens is meant that which is by the learned called the Empyreall heaven, where the Angels and the Saints departed do injoy the glorious and beatificall 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 … farre ſurpaſſeth all the reſt in ſplendour and glory.
Verſ. 16. Circumciſe therefore the foreskinne of your heart, and be n… more stiffe-necked.]
That is▪ mortifie all your naturall lu…ts and corruptions, rid your ſelves of that blindneſſe of mind, that hardneſſe of heart, all that ſpirituall 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 ſigne 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 fourty years travelling through the wilderneſſe, 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 onelyonly that they were to endeavour, and to uſe all good means that God by his Spirit might work this in them.
Verſ. 17. For the Lord your God is God of gods, &c.]
That is, farre above all that are called Gods; for under this word Gods may be comprehended not onelyonly the falſe and idol-gods of the heathens, but alſo the Angels in heaven, and Magiſtrates on earth, who are often termed Gods in the Scripture, as we may ſee Pſal. 82. 6. where that which is tranſlated in our Bibles, Thou haſt made him a little lower then the Angels, and that by warrant of the Apoſtles quoting this place thus. Heb. 2. 7. is in the originall, a little lower then the Gods; and ſo Pſal. 82. 6. the Lord ſpeaking of Kings and other Magiſtrates ſaith, I have ſaid, Ye are Gods; whence it is alſo that the Apoſtle ſaith that there be Gods many and Lords many, 1. Cor. 8. 5. Now the reaſon why Moſes doth thus ſet forth the majeſty and glorious excellency of God is, becauſe the due conſideration hereof was a good means to make the people the more to ſtand in aw of offending him, as the inference of theſe words upon that which went before doth plainly ſhew, Be no more stiffenecked: for the Lord your God is God of Gods, and Lord of Lords, a great God, a mighty and a terrible, which regardeth not perſons, &c. & beſides in this laſt clauſe, that God regardeth not perſons, there is a hint given the people to take heed of preſuming to ſinne becauſe they were Gods 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.
Verſ. 18. He doth execute …he judgement of the fatherleſſe, &c.]
Gods example is here propounded as a pattern for his people to follow.
Verſ. 20. And ſwear by his name.]
See the note upon chap. 6. 13.
Verſ. 21. He is thy praiſe, and he is thy God, &c.]
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.