the birth and preservation of Moses of the Wonders wrought in Egypt of the Israelites most miraculous deliverance thence of their travel in the Wilderness and the wondrous things which happened there If we be taken with the knowledge of Laws here we shall find that which will entertain us also For besides the moral Precepts in which all Mankind are concerned we have an account of the Laws of the Israelites by which they were to be governed in their own Land And tho' it be true that these judicial Laws were given to the Hebrews and that they were concerned in them and that other Nations must be governed by the Laws of their several Countries yet certain it is that the Justice and the Equity on which these Laws are founded and which they recommend are worthy the consideration and imitation too of other Nations And if inquisitive persons think it worth their while to look into the Laws of Sparta and Athens of Rome and other Kingdoms and Commonwealths certainly they must judge the Laws of Moses which came from God himself are well worthy their looking into and their serious consideration Again if Religion or the way of worshipping God and the Holy Rites and Ceremonies thereunto belonging will entertain us we have here some account of that also and a farther afterwards and of the Persons appointed to minister in Holy Things of their Vestments Separation and solemn Consecration to their Office Or lastly If our Curiosity leads us to consider curious Mechanism or the Work of the most able Artificers we have an account of the Structure of the Tabernacle of its several parts and dimensions of its Instruments and Utensils and the curious Work made use of about that and the Priest's Holy Garments Secondly Here is also to be found a Symbolical Representation of better things to come For several Matters related here are Symbols and Types of something else which was to be revealed in the days of the Messias which does mightily enhanse the value of these Relations and which exalts them above the rate of other Relations It would be too long to dilate upon Particulars I shall onely observe that the Redemption of the Israelites from Egypt was a great Symbol and Type of Christ's far greater Redemption of Mankind And that the Structure and Frame of the Tabernacle was a Type also of Evangelical Things And whoever will take the pains to compare what Josephus says of the parts of the Sanctuary and the mystical meaning thereof with what is said by the Divine Author of the Epistle to the Hebrews on that occasion will be farther convinced of the truth hereof Thirdly This Book lays before us a lively Idea of God's special Providence and Care of his People and consequently lays a great foundation for Piety particularly for Obedience to his Precepts and trust and affiance in him under all Events Moses is preserved notwithstanding all Arts used to destroy him The Israelites live and increase under the severest hardships The Bush is burnt with Fire but not consumed All the Wit and Malice and Power of Men cannot defeat God's Counsels nor destroy the People whom he will preserve They whom God will save Man cannot destroy They are safe who are under his protection He can find Meat and Drink for them in a barren Wilderness While they obey and follow God they are safe And therefore our greatest Care and highest Wisdom is with all imaginable care to do the Will of God and then to trust to him for a supply of our Necessities and a defence against our Enemies and a certain relief under our most pressing straits and difficulties And all this is powerfully recommended to us from the Matters laid before us in this Book of Moses called Exodus NOTES ON THE Book of EXODUS CHAP. I. The ARGUMENT The Names of the Sons of Israel who came into Egypt They multiply there when oppressed by a new King The Midwives obey not the King who commanded them to kill the Male-children of the Hebrews after which the same Command is given to the People of Egypt 1. NOW these are the names of the children of Israel which came into Egypt every man and his houshold came with Jacob. 2. Reuben Simeon Levi and Judah 3. Issachar Zebulun and Benjamin 4 Dan and Naphtali Gad and Asher 5. And all the souls that came out of the loyns of Jacob were seventy souls for Joseph was in Egypt already 6. And Joseph died and all his brethren and all that generation 7. And the children of Israel were fruitfull and increased abundantly and multiplyed and waxed exceeding mighty and the land was filled with them 8. Now there arose up a new king over Egypt which knew not Joseph 9. And he said unto his people Behold the people of the children of Israel are more and mightier then we 10. Come on let us deal wisely with them lest they multiply and it come to pass that when there falleth out any war they join also unto our enemies and fight against us and so get them up out of the land 11. Therefore they did set over them task-masters to afflict them with their burdens And they built for Pharaoh treasure-cities Pithom and Raamses 12. But the more they afflicted them the more they multiplied and grew And they were grieved because of the children of Israel 13. And the Egyptians made the children of Israel to serve with rigor 14. And they made their lives bitter with hard bondage in mortar and in brick and in all manner of service in the field all their service wherein they made them serve was with rigor 15. And the king of Egypt spake to the Hebrew midwives of which the name of one was Shiphrah and the name of the other Puah 16. And he said When ye do the office of a midwife to the Hebrew women and see them upon the stools if it be a son then ye shall kill him but if it be a daughter then she shall live 17. But the midwives feared God and did not as the king of Egypt commanded them but saved the men children alive 18. And the king of Egypt called for the midwives and said unto them Why have ye done this thing and have saved the men-children alive 19. And the midwives said unto Pharaoh Because the Hebrew women are not as the Egyptian women for they are lively and are delivered ere the midwives come in unto them 20. Therefore God dealt well with the midwives and the people multiplyed and waxed very mighty 21. And it came to pass because the midwives feared God that he made them houses 22. And Pharaoh charged all his people saying Every son that is born ye shall cast into the river and every daughter ye shall save alive 1. THESE are the names God had promised to Abraham that he would exceedingly multiply his seed Gen. 15.5 And by comparing the number of those that went into Egypt with the number that came out thence we may
of the Book called the Praeadamitae and Spinosa in his Tractatus Theologico-Politicus This matter is of great moment and that wherein our Common Religion is greatly concerned It strikes at the very root of it and calls its Antiquity in question and leaves the pious Reader at a great loss For whereas we all own that God spake by Moses yet still if these Men be in the right we shall be perfectly at a loss for the Author of these Books and not know whether he were a Servant of God or not Besides when the Authors of the New Testament quote Moses and our Saviour appeals to his Writings we shall however be very uncertain where to find these Writings if he be not allowed to be the Author of the Pentateuch and so will the Christian Religion suffer at the same time My design in what follows is to defend Moses against all the attempts that the Authors above-named have made against his being the Author of the following Books This is as much as my present Argument does oblige me to I am not obliged operosely to prove Moses to be the Author or Writer of the Pentateuch He is in possession of that Title It hath been allowed from the highest Antiquity owned by all sorts of Men Jews and Christians by Infidels and Pagans by Men of all Sects and Parties by Men that in other things have differed greatly from one another But that I may not seem to have neglected any thing of moment in this matter I shall before I proceed any farther shew what good reason we have to believe that Moses was the Writer of these Books and then I shall consider the force of those Objections which have been produced against it For the first part of my design I need not say much both because it hath been made out by others beyond all exception and because the thing is attended with as great Evidence as can be reasonably expected by any that are unprejudiced It is certain that Moses wrote the Law and as will appear farther afterwards that by the Law in the Scripture is meant the Pentateuch Exod. 24.4 And delivered it to the Priests the Sons of Levi Deut. 31.9 He was commanded to write and he did it Exod. 17.14 with Josh 1.8 I shall not need go over the Old Testament and shew the many passages cited by the Sacred Writers of the Books thereof out of the several Books of the Pentateuch as the Law of Moses I will to put this matter out of doubt with all Christians pass on to the New Testament where these Books of the Pentateuch are quoted frequently and they are cited as the Books of Moses I will not shew how often they are quoted in the New Testament which would be more than is needfull it will be enough to shew that they are cited severally as the Law and as the Law of Moses An historical Passage of the Book of Genesis is cited by St. Paul under the Character of the Law Gal. 4.21 and the written Law that was v. 30. and Rom. 4.3 St. Stephen was charged to have spoken blasphemous Words against Moses and against the Law Act. 6.11 13. He was charged to have affirmed that Jesus should change the customs which Moses delivered v. 14. Upon this he makes his defence and owns his belief of the matters related even in the Book of Genesis chap. 7.3 4 5 6 7 8 9 10 11 12 13 14 15. Which had not been to his purpose had not that Book been part of that Law which he was accused to have spoken against as well as against Moses Again We have found him of whom Moses in the Law and the Prophets did write Joh. 1.45 This Law here cannot be exclusive of the Book of Genesis which contains the first and also the clearest Prophecy of the Messias of which no Christian can make any doubt that consults Gen. 3.15 and chap. 49.10 These Prophecies are allowed by the Jews themselves the great Enemies of Jesus to belong to the Messias The Book of Exodus is by our Saviour expressly called the Book of Moses Mark 12.26 as it is called the Scripture by St. Paul Rom. 9.17 and the Law of the Lord by St. Luke chap. 2.23 Leviticus is cited also by our Saviour as a part of the Law of Moses Matt. 8.4 And what that Book describes St. Paul reckons as described by Moses Rom. 10.5 And Moses is said to Command what is commanded in that Book Joh. 8. â— For the Book of Numbers though I find it not particularly quoted as other Books under this character yet have we no cause to exclude it from what that place referrs to mentioned above viz. Joh. 1.45 Tâ—â— which we may add what our Saviour says Had ye believed Moses ye would have believed me for he wrote of me Joh. 5.46 For so indeed he did in the Book of Numbers chap. 24.17 And farther still our Saviour referrs to a passage related in this Book of Numbers as a Type of himself As Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up Joh. 3.14 Deuteronomy is quoted as part of the Law of Moses Matt. 19.7 8. And what we find said there is imputed to Moses as said by him which cannot be if he were not the Writer of it Act. 3.22.7.37 This Book is expressly called the Law of Moses 1 Cor. 9.9 And what is therein contained is said to have been said by Moses Matt. 22.24 The whole Pentateuch is included by the word Law in the style of the New Testament as well as in that of the other and later Jewish Writers Our Saviour says That all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Luk. 24.44 Whence 't is manifest that under the Law of Moses the whole Pentateuch is comprized For Jesus gives us the whole Scripture as the Jews divide it to this day For they divide it into three parts The Law which taken in these Five Books of Moses the Prophets which the Jews divide into the former and latter and the Kethuvim or Hagiographical Books And the Book of Psalms being the Principal of them is put by our Saviour here for all that fall under that General Head This Law came by Moses Joh. 1.14 He wrote it and when the Law is read Moses is said to be read Act. 13.15 and chap. 15.21 2 Cor. 3.15 If I should add to what hath been said that Moses hath been owned to be the Writer of these Books by all Mankind by all sorts of Authors and by an Universal Tradition I think nothing can be wanting to confirm us in this belief And yet is this not denied by our Adversaries in this Question I shall now proceed to consider what can be said on the other side The Proofs had need be very clear before Moses can be dispossessed of so just a claim and title which he hath enjoyed
from that it being one of the most difficult and obscure Passages of the whole Pentateuch But still here is nothing proved That Moses wrote this Book called The Wars of the Lord appears not And granting it to be true it is nothing to the purpose For why might not Moses cite a Book of his own Writing as well as another and later Author And what if Moses did write the Wars of Amalek must he therefore write that of the Amorites Warring against the Moabites before he was concerned with them also These kind of pretences may amuse some that are not given to Thinking they can never prevail with them that consider duly Obj. X. 'T is pretended that the Pentateuch was not written by Moses but rather of him And that because Moses is generally mentioned by the Writer as a third Person And besides that we find Moses is commended in the Pentateuch Numb 12.6 8. Deut. 34.10 And if we take him for the Writer of those Books we must suppose him also to have commended himself which will hardly be granted in a Man of so great Humility and Wisdom as Moses was I answer 1. As to the Pretence that Moses is not the Author because he speaks of himself as of a third Person then it follows That whoever does in his History or Work mâ—ntion himself as Moses in these Books is supposed to do he cannot be the Author of that Book or Relation This wou'd be to conclude too much And yet if this Proposition be not true tâ—â—â— Objection hath so far as it goes no manner of force in it That he cannot be the Author of a Book that mentions himself as a third Person may be affirm'd indeed easily but can never be proved If this were admitted we must discharge several Authors of the Books of the Holy Scriptures both of the Old and New Testament also and then we must not believe that Julius Caesar wrote the Commentaries that go under his name or Josephus that part of his reputed Works where he speaks of himself as of a Third Person 'T is hardly credible that the Objectors can believe the Consequence of this Objection and I think there is no fear if they should that any indifferent Person shou'd believe with them 2. As to the second Part of the Objection That we cannot suppose that Moses wou'd commend himself nor consequently that he shou'd write the Pentateuch where he is commended I answer That this Objection whatever may be inferr'd from it does not conclude that Moses was not the Author of these Books For 't is not impossible for a Man to write an Encomium of himself But let us consider the Matter more closely 'T is said indeed that the Man Moses was very meek above all the Men which were upon the face of the Earth Numb 12.3 This is said upon occasion of what was said against him by Miriam and Aaron They spake against him very sharply Upon which 't is said And the Lord heard it Moses is not said to take notice of it himself He was not like to give any just offence nor apt to fall into anger when others reproach'd him It follows Now the man Moses was very meek c. I do not see what there is in these words unbecoming Moses Here 's no boasting or pride no shadow or foot-steps of it He had a just occasion to mention that he had neither provoked these angry persons nor did he highly resent the reproaches they followed him with He might say this well enough and ascribe due honour to God who had wrought this Temper in him The best Man in the World may well be allowed to defend his own Innocence and to own the great Things which God hath done for him The Objection will lie against Job against the Psalmist against St. Paul as well as against Moses if a good Man may not lawfully upon any occasion speak well of himself For what follows in v. 6 7 8. where Moses is preferr'd to any other Prophet 't is certain that they are the Words not of Moses but of God himself And well might he write what God himself said upon this occasion especially when it tended so much to justifie his Divine Mission upon the credit whereof the success of all his Ministry intirely depended The Sin of Moses is related Numb 20.12 and the Punishment inflicted on him on that account The relating of this is as strong an Objection against another Person 's writing these Books as what is nam'd above is against Moses For supposing another Person had been the Writer that Writer must be suppos'd not onely to relate what we read Numb 20. but to repeat it frequently also Obj. XI It is pretended that Moses cannot be supposed to be the Author of those words Exod. 6. These are that Aaron and Moses to whom the Lord said Bring out the children of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the children of Israel from Egypt These are that Moses and Aaron v. 26 27. 'T is suppos'd that Moses wou'd not write thus of himself I answer 1. That he may well be suppos'd to write as a Third Person as hath been shewed before And then 2. Allowing him to write for the sake of Posterity and not onely for the Persons of that present Age of which there can be no doubt He may well be granted to be the Writer of these words concerning himself and Aaron who were both greatly concerned in the Matters related afterwards Obj. XII The Author of the Book call'd Tractatus Theologico politicus mentions some other Books written by Moses and wou'd thence inferr by a way of reasoning peculiar to himself that Moses was not the Author of the Pentateuch He mentions the Book of the Covenant Exod. 24. This Book he says contains very little viz. Those Precepts onely which are found from Exod. 20.24 to chap. 24. And he allows that Moses wrote the Book of the Law of God Deut. 31.9 which Joshua afterwards enlarged viz. with the Relation of the Covenant which the People enter'd into in his Time Josh 24.25 26. And because we have no Book that contains at once the Covenant of Moses and that of Joshua he concludes that this Book of the Law is lost He grants that Moses wrote a Book of the Law and gave it to the Priests with a Command that it shou'd be at a certain time read unto the People which cou'd not therefore be the Pentateuch that being too great a Volume to be read at one Solemnity He grants also that Moses wrote the Song mentioned Deut. 32. And this Book of the Law containing part of the Deuteronomy and this Song is all that he will allow him to have written and left to Posterity I answer 1. I am willing to grant that the Book of the Covenant might not contain more than three or four Chapters of Laws And let it
prejudic'd with false Notions addicted to some foolish Opinions or blinded with some naughty and vicious Inclinâ—â—sion And to such a Reader many Things seem obscure But still the Reader is blameable not the Book He is in this Case like the blind Woman in Seneca who cou'd not be perswaded but that the House was dark when her Eyes were blinded There are some obscure passages in Holy Writ but these Holy Books are not therefore to be discharg'd from being the Writing of those persons whose Names they bear There are very many things exceeding plain to the Reader and many things that are not so are yet very excellent and to be reputed so by a modest Reader When Socrates had read a Book written by Heraclitus and was ask'd how he lik'd the Book he answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Those things in it says he which I understood are excellent and so I presume are the things which I did not understand This modesty becomes us well in reading the Holy Scriptures Where every carefull Reader will not fail to meet with a great many very excellent things which he will easily understand he ought to presume so of those things which he does not comprehend Obj. XXI I find it objected also that there is a different Style in the several parts of the Pentateuch and that therefore 't was not writ by Moses but by several Hands I answer 1. That if this were true it must be allow'd to be a very material Objection and though it wou'd not be altogether concluding yet it wou'd have more weight than all that hath been said before 2. But 't is so far from being true that the Objector does impose upon the more ignorant Reader in this matter For which matter I do appeal to all those that understand the Biblical Hebrew and that have been most conversant in it The Objector ought to have offer'd some proofs of this at least to have told us where any such diversity of Style appears and till he does that he cannot expect any other answer I do grant that in other Books written by several Hands this diversity of Style does manifestly appear The Prophet Isaiah writes in a style that is lofty and sublime Jeremiah on the other hand in a style that is more vulgar and popular Some other parts are written in a style that is concise and elliptical some in a style more ample and copious And as they were written by several Hands so there is that variety in style that wou'd induce the Reader to this belief But I do solemnly averr That there is no such variety in the style of the Pentateuch that gives any colour to such a belief 'T is true that the Songs in Moses are somewhat different from the style of his Prose and some few expressions may be allow'd to be more elliptical and concise but all this still is not such a difference as can inferr him not to be the Writer and are such Things as must be allow'd elsewhere in one and the same Writer and Book Obj. XXII The last Objection and the most common of all is That Moses cou'd not write what we read Deut. 34. The account of his Death and Burial and his Character This therefore must be allow'd to be written by another Hand I answer 1. That it is absurd to say that he cou'd not when 't is remembred that he was not onely a Prophet but the greatest of Prophets There are less Prophets than Moses that tell us many Things that came not to pass till after their own Death And therefore if I shou'd affirm that he wrote this by way of Prophecy as I shou'd not be alone in affirming it but shou'd have good Authority from Antiquity on my side so I am sure I cannot be confuted by any of those who have abdicated Moses Philo the Jew de vit Mos l. 3. tells us that Moses before his Death did fore-tell what Things shou'd happen to the several Tribes Some of which things says he are already come to pass some of them are expected But then he adds That Moses being just going to Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. being as yet living and divinely inspired did distinctly fore-tell those things which related to his own Death and Burial 2. As to this matter every Man may believe as he sees cause I am very little concern'd about it if he wrote the Pentateuch to this Deut. 34. where we have the account of his Death c. I am satisfied Let what follows be written by another whether Joshua or the High-priest or some other authorized Person this will do the Objectors little service as to the main purpose and me no harm at all He that believes St. Paul wrote the Epistles that go under his Name believes enough as to that matter though he shou'd at the same time believe the Post-scripts at the close of those Epistles were written by another Hand Again he that believes the Book of Psalms an inspir'd Book and written by those Persons whose Names they bear believes enough tho' at the same time he might believe that the words Psal 72.20 The prayers of David the son of Jesse are ended were written by another Hand to intimate that there ended one of the Books for the Jews made a Pentateuch of the Book of Psalms and in the following Psalm another Book begins But after all I do not see why what I said before under the first Head shou'd be receiv'd with such laughter and scorn as I find it is And though I think the Cause will not suffer by this Concession yet I do not quit my first Answer And thus I have consider'd the Pretences against Moses I have represented Them with all the advantage on my Adversaries side that I possibly cou'd and have endeavour'd to render their Arguments as pungent and strong as I cou'd and have sometimes found it a greater difficulty to sharpen them and make them appear like Arguments than it was to Answer them I find Moses hath a good Title to the Author of these Books A Title that a good Man esteems more valuable than Crowns and Scepters and that hath preserv'd the Name of Moses and made it Renowned Some few People have attempted to deprive him of this Honour I find nothing of any moment in the above-named Pretences and therefore must own him to be the Author of them still THE First Book of Moses CALLED GENESIS THE General Argument OF THE First Book of MOSES CALLED GENESIS THE Jews call the several Books of Moses which follow by Names that are taken from the first Hebrew word or words with which those Books begin Hence it is that this Book is by them commonly called Bereshith which signifies in the beginning that being the first word with which this Book begins But the Names by which they are known among Christians are taken from the Subject-matter contained in them Hence it is that this first
not afterward through fear or pain disturb or defeat the work Abraham was about and not because Isaac was unwilling Laid him Disposed him in order to the execution of God's command Hence Abraham is said to have offered Isaac upon the Altar Jam. 2.21 10. To slay his son i. e. In order to the sacrificing him which he had done had he not been restrained by God and is therefore said to have offered him up Heb. 11.17 11. Angel of the Lord This person speaks as God v. 12. and v. 16. See the Notes on ch 16. v. 7. 12. Now I know Knowing in the Scripture-phrase sometimes signifies as much as discovering or making a thing known And this is the sense of the Hebrew word not onely here but in other places Thus God is said to prove the Israelites as he is said here to tempt Abraham to know whether they loved him i. e. to discover and make it known Deut. 13.3 with the Chaldee and Vulgar and the Psalmist prays Search me O God and know my heart try me and know my thoughts Psal 139.23 Where knowing imports as here discovering or making known For the Psalmist had said before v. 2. Thou knowest my down-sitting and up-rising thou understandest my thought a-far off Compare Deut. 8.2 Exod. 33.5 2 Chron. 32.31 Abraham's Faith and Obedience was now made known 14. Jehovah-jireh i. e. The Lord will see or provide God having there provided a Ram for a Sacrifice in the stead of Isaac Compare v. 8. Hence in after-times it grew into a Proverb among the Hebrews as Hieronymus in his Questions on Genesis tells us that when they were in great straits and begged the Divine Aid they were wont to say In the mountain God will see or provide By which they expressed their Faith in God that he would be mercifull unto them as he was to their Father Abraham 16. By my self c. Because he could swear by no greater he sware by himself Heb. 6.13 Whence it is evident that it is God who swears 17. The gate i. e. The Gates and they are put for the Cities themselves according to the Version of the Chaldee and Greek which will be much confirmed by comparing Deut. 12.15 and Deut. 18.6 18. In thy seed i. e. In Christ Gal. 3.16 19. Beer-sheba See ch 21.31 20. Milcah She was Sarah's Sister and Abraham's Brother's Wife Compare ch 11. v. 29. 21. Aram Of the same name with Aram ch 10. v. 22. the Son of Shem from whom the Syrians had their Original and their Name 24. Concubine The Hebrew word imports division She was an half-wife not being taken with Dowry nor into the government of the family CHAP. XXIII The ARGUMENT Sarah's age and death Abraham's care of her burial To that purpose he buys a burying place of Ephron and buries her there 1. AND Sarah was an hundred and seven and twenty years old these were the years of the life of Sarah 2. And Sarah died in Kirjath-arba the same is Hebron in the land of Canaan and Abraham came to mourn for Sarah and to weep for her 3. And Abraham stood up from before his dead and spake unto the sons of Heth saying 4. I am a stranger and a sojourner with you give me a possession of a burying place with you that I may bury my dead out of my sight 5. And the children of Heth answered Abraham saying unto him 6. Hear us my lord thou art a mighty prince amongst us in the choice of our sepulchers bury thy dead none of us shall withhold from thee his sepulchre but that thou mayest bury thy dead 7. And Abraham stood up and bowed himself to the people of the land even to the children of Heth. 8. And he communed with them saying If it be your mind that I should bury my dead out of my sight hear me and entreat for me to Ephron the son of Zohar 9. That he may give me the cave of Machpelah which he hath which is in the end of his field for as much money as it is worth he shall give it me for a possession of a burying place amongst you 10. And Ephron dwelled amongst the children of Heth. And Ephron the Hittite answered Abraham in the audience of the children of Heth even of all that went in at the gates of his city saying 11. Nay my lord hear me the field give I thee and the cave that is therein I give it thee in the presence of the sons of my people give I it thee bury thy dead 12. And Abraham bowed down himself before the people of the land 13. And he spake unto Ephron in the audience of the people of the land saying But if thou wilt give it I pray thee hear me I will give thee money for the field take it of me and I will bury my dead there 14. And Ephron answered Abraham saying unto him 15. My lord hearken unto me the land is worth four hundred shekels of silver what is that betwixt me and thee bury therefore thy dead 16. And Abraham hearkned unto Ephron and Abraham weighed to Ephron the silver which he had named in the audience of the sons of Heth four hundred shekels of silver currant money with the merchant 17. And the field of Ephron which was in Machpelah which was before Mamre the field and the cave which was therein and all the trees that were in the field that were in all the borders round about were made sure 18. Vnto Abraham for a possession in the presence of the children of Heth before all that went in at the gate of his city 19. And after this Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre the same is Hebron in the land of Canaan 20. And the field and the cave that is therein were made sure unto Abraham for a possession of a burying place by the sons of Heth. 1. OF Sarah She is the onely Woman whose Age is reckon'd in the holy Scripture 2. Kirjath-arba Or the City of Arba. This place was in Abraham's time called Mamre v. 19. and afterwards Hebron as also Kirjath-arba from a Man called Arba Josh 14.15 This City was in the Hill-country of Judah Josh 21.11 The same is Hebron This is no objection against Moses his being the Pen-man of this book Joshua indeed does say that the name of Hebron before or in old time as that word is rendred Deut. 2.20 was Kirjath-arba Josh 14.15 But does not say that it was not called Hebron till his time nor does he give any account either of the time when or of the reason for which it was called Hebron Came to mourn Possibly into the Tent of Sarah where she died For as Lot had several Tents ch 13. v. 5. so had Abraham and one particularly for Sarah ch 24.67 See ch 31.33 Weep The excess of sorrow is onely forbid 1 Thess 4.13 it not being otherwise inconsistent with the greatest degree of faith Joh. 11.35 3. From
physicians to embalm his father and the physicians embalmed Israel 3. And forty days were fulfilled for him for so are fulfilled the days of those which are embalmed and the Egyptians mourned for him threescore and ten days 4. And when the days of his mourning were past Joseph spake unto the house of Pharaoh saying If now I have found grace in your eyes speak I pray you in the ears of Pharaoh saying 5. My father made me swear saying Lo I die in my grave which I have digged for me in the land of Canaan there shalt thou bury me Now therefore let me go up I pray thee and bury my father and I will come again 6. And Pharaoh said Go up and bury thy father according as he made thee swear 7. And Joseph went up to bury his father and with him went up all the servants of Pharaoh the elders of his house and all the elders of the land of Egypt 8. And all the house of Joseph and his brethren and his father's house onely their little ones and their flocks and their herds they left in the land of Goshen 9. And there went up with him both chariots and horsemen and it was a very great company 10. And they came to the threshing-floor of Atad which is beyond Jordan and there they mourned with a great and very sore lamentation and he made a mourning for his father seven days 11. And when the inhabitants of the land the Canaanites saw the mourning in the floor of Atad they said This is a grievous mourning to the Egyptians wherefore the name of it was called Abel-mizraim which is beyond Jordan 12. And his sons did unto him according as he commanded them 13. For his sons carried him into the land of Canaan and buried him in the cave of the field of Machpelah which Abraham bought with the field for a possession of a burying-place of Ephron the Hittite before Mamre 14. And Joseph returned into Egypt he and his brethren and all that went up with him to bury his father after he had buried his father 15. And when Joseph's brethren saw that their father was dead they said Joseph will peradventure hate us and will certainly requite us all the evil which we did unto him 16. And they sent messengers unto Joseph saying Thy father did command before he died saying 17. So shall ye say unto Joseph Forgive I pray thee now the trespass of thy brethren and their sin for they did unto thee evil And now we pray thee forgive the trespass of the servants of the God of thy father And Joseph wept when they spake unto him 18. And his brethren also went and fell down before his face and they said Behold we be thy servants 19. And Joseph said unto them Fear not for am I in the place of God 20. But as for you ye thought evil against me but God meant it unto good to bring to pass as it is this day to save much people alive 21. Now therefore fear ye not I will nourish you and your little ones And he comforted them and spake kindly unto them 22. And Joseph dwelt in Egypt he and his father's house and Joseph lived an hundred and ten years 23. And Joseph saw Ephraim's children of the third generation the children also of Machir the son of Manasseh were brought up upon Joseph's knees â—4 And Joseph said unto his brethren I die and God will surely visit you and bring you out of this land unto the land which he sware to Abraham to Isaac and to Jacob. 25. And Joseph took an oath of the children of Israel saying God will surely visit you and ye shall carry up my bones from hence 2369. 1635. 26. So Joseph died being an hundred and ten years old and they embalmed him and he was put in a coffin in Egypt 2. Physicians Those to whom the care of Embalming belonged To embalm i. e. So to apply Spices to the Body that it might be preserved from Putrefaction 3. Threescore and ten days i. e. Thirty days according to the custom of the Hebrews Numb 20.29 Deut. 21.13 with Deut. 34.8 besides the forty days of embalming mentioned before which were likewise days of Mourning 4. Vnto the house of Pharaoh He does not speak to Pharaoh himself and that perhaps because he was a Mourner and for that reason might not come into his Presence See Esth 4.2 5. Which I have digged It was usual for Men to dig their Sepulchres in their life-time And the place which Abraham bought was spacious enough for Jacob to build his burying-place in 2 Chron. 16.14 Isa 22.16 Matt. 27.60 Gen. 23.17 7. All i. e. A great number of them Matt. 3.5 10. Atad A place not far 't is probable from Hebron Beyond Jordan In respect to Moses who writes this Relation 13. Machpelah See Notes on Gen. 23.9 14. He had buried He was principally concerned in it and was obliged by Oath ch 47.31 19. For am I in the place of God q. d. It belongs not to me to punish you for your sins nor will it become me to remember your former faults since God hath turned your Evil into Good 20. God meant it c. Joseph does not vaunt his own Wisdom and Skill but owns God as the Author of the Good which befell him and his Father's House 23. Ephraim's children See ch 48.19 20. 25. An oath See ch 47.29 Of the children of Israel It is not said Of his Brethren For besides that 't is very probable they were most of them dead so they were least concerned had they now been alive because the Israelites were not like to return during their life Hence i. e. When ye go hence He was obliged by Oath to carry his Father's Body forthwith and this he alledges v. 5. To have ordered his own Burial there forthwith might have been thought a contempt of the Land of Egypt and brought mischief on his Brethren He is willing his Body should be left in Egypt a Memorial of his Benefaction to the Egyptians and to his own People a Pledge of their Deliverance 2369. 1635. 26. Died viz. in Egypt THE BOOK OF EXODUS THE General Argument OF THE Second Book of MOSES CALLED EXODUS THIS Second Book of Moses treats of the Departure of the Children of Israel out of Egypt and with respect thereunto it is called Exodus from a Greek word which imports a Departure or going out And though some other Matters are herein treated of yet that is the principal Subject of this Book For the main of the other Matters herein related are either such as were preparatory thereunto or consequent thereupon Of the first sort there are several Particulars related in this Book And they are these which follow I. The Names of the Children of Israel and the Number of them which came down into Egypt who were of that Race Of this we have an account Exod. I. v. 1 2 3 4 5. II. The Miseries which these
and on that consideration were obliged in Gratitude to Obedience so not being yet possessed of Canaan they were now obliged by thâ—â—r Interest which generally takes the fastest 〈◊〉 of Mankind not to forfeit their hopes of it by their disobedience to the Law of God If we consider the Law it self we shall find it like the Author very good The Ten Commandments are laid before us ch 20. where â—â—so we are acquainted with the Consternation of the People at the solemn delivery of these laws To which is subjoined a most needfull prohibition whereby the People are warned 〈◊〉 to make WITH God Gods of Silver or Gold v. 23. and also some directions about the Altar they were to build for the service of the God of Israel v. 24 25 26. The following Precepts ch 21 22 23. God commands Moses to set before them and they are called Judgments and were political Precepts or Laws of the Country they were to govern themselves by Such are the Laws concerning Servants Man-slaughter smiting or â—â—â—sing of Parents Man-stealing Damage Theft â—â—d Restitution Falsewitness Bribery c. where we find great Equity commended and Charity as well as Justice And many of those laws are but the several Branches of the Ten Commandments and fairly reducible as such to those Precepts After which God promiseth to send an Angel before them and requires their Obedience to him and exhorts them thereunto After this we have an account of the calling of Moses up into the Mountain of his writing of this Law of God called afterwards The Book of the Covenant of his building an Altar and causing Sacrifices to be slain and solemnly entring the People into a Covenant to obey this Law which had been made known to them Upon which Moses is called up into the Mountain promised Tables of Stone and continued in the Mount forty Days and forty Nights ch 24. Thus did things stand between God and the Israelites He had given his Law a great and peculiar favour this was and they had not only promised Obedience but had solemnly entred into Covenant to make their promise good In such an happy case were this People now whose God was the Lord. For the farther assurance of the Israelites that he would dwell among them and direct them in their Religious Worship of Himself he lets Moses know that it was his pleasure that a Sanctuary should be built and that the People should freely offer Materials for this Work the pattern whereof he would shew him in the Mount And accordingly he receives directions concerning this Sanctuary and its Instruments He is directed as to the Ark the Mercy-seat and Cherubims the Table of Shew-bread the Candlestick the several Curtains Covering Boards of the Tabernacle the Altar and Courts c. thereunto belonging ch 25 26 27. Aaron and his Sons are also set apart for the Priest's Office The Holy Garments are prescribed and the Ceremonies of their Consecration appointed and God promiseth to dwell among that People and to be their God ch 29.45 Care is also taken about the Altar of Incense and of the ransom-Money of the brazen Laver the anointing Oyl and Perfume Bezaleel and Aholiab are appointed for the Work of the Tabernacle and Moses receives the two Tables of Stone written with the Finger of God ch 31. Whiles Moses continues in the Mount when God had done such great things for Israel and was designing for them farther pledges of his Favour the People fell into a great sin God had expressly forbidden the Worship of any Image or the making WITH Him any Gods of Silver or Gold Exod. 20. They not regarding this Law prevailed with Aaron in the absence of Moses to make them Gods as they worded it to go before them Upon which Aaron makes them a Golden Calf which the People worshipped WITH God For 't is not credible that they had intirely renounced the true God which had done such Wonders for them Upon this is God greatly displeased with the People and Moses casts down the Tables of Stone and breaks them many of the People were destroyed and God lets them know his great displeasure for their grievous fault ch 32. For hereupon God refuseth to go with thiâ— People as he had promised upon condition of their Obedience ch 23.22 and Moses removes his Tent out of the Camp and the Pillar of Cloud followed him But Moses intercedes for the People and begs God's Presence and that he would shew him his Way and his Glory which Intercession and Request of Moses God favourably accepts ch 33. Upon this Moses is commanded to hew two Tables of Stone and God promises to write on them as he had on the former Moses is called into the Mount whither he goes with the two Tables The Name of God is there proclaimed being full of Mercy and Benignity upon which Moses intercedes for the People and God Covenants with them and puts them in mind of their duty in several instances Moses stays in the Mount forty Days and forty Nights fasting comes down with the two Tables with his Face shining and commands the People to obey God in keeping the Sabbath ch 34 and 35. v. 2. After this Interruption occasioned by the worshipping of the Golden Calf and what followed thereupon Moses gives order to the People to bring in Materials according to their Free-will towards the building of the Tabernacle Upon which the People brought in their Free-offerings which were delivered to those who were to be imployed in that Work And this they did with that alacrity and in such plenty that it was thought convenient to restrain them they having brought in Materials more than enough ch 35 36. And now the Workmen apply themselves to the building the Tabernacle and making all the Instruments thereof according to the Pattern delivered to Moses in the Mount And we have a very particular account hereof ch 36 37 and 38. The Clothes of service and the Priests Vestments are also made and all these are brought to Moses who approved of them and blessed the People ch 39. The Tabernacle being finished Moses receives a command to set it up and to set it a-part by â—â—ointing it as also to cloath Aaron and his Sons and to anoint them for the Office of the Priesthood which was accordingly done Upon which a Cloud covered the Tent of the Congregation and the Glory of the Lord filled the Tabernacle ch 40. This is a short account of the subject matter of this Book of Moses called Exodus and as it gives a sufficient account why the Book is so called so it does abundantly commend the Book it self to the Reader 's greatest care and diligence And indeed this Holy Book well â—â—serves our very serious perusal and will make us a sufficient recompence for our pains therein For First Here is great variety of Argument to â—â—tertain us with If History will entertain us here is a most remarkable one Here we have the History of
Moses reared up the tabernacle and fastened his sockets and set up the boards thereof and put in the bars thereof and reared up his pillars 19. And he spread abroad the tent over the tabernacle and put the covering of the tent above upon it as the LORD commanded Moses 20 And he took and put the testimony into the ark and set the staves on the ark and put the mercy-seat above upon the ark 21. And he brought the ark into the tabernacle and set up the veil of the covering and covered the ark of the testimony as the LORD commanded Moses 22. And he put the table in the tent of the congregation upon the side of the tabernacle north-ward without the veil 23. And he set the bread in order upon it before the LORD as the LORD had commanded Moses 24. And he put the candlestick in the tent of the congregation over against the table on the side of the tabernacle south-ward 25. And he lighted the lamps before the LORD as the LORD commanded Moses 26. And he put the golden altar in the tent of the congregation before the veil 27. And he burnt sweet incense thereon as the LORD commanded Moses 28. And he set up the hanging at the door of the tabernacle 29. And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation and offered upon it the burnt-offering and the meat-offering as the LORD commanded Moses 30. And he set the laver between the tent of the congregation and the altar and put water there to wash withall 31. And Moses and Aaron and his sons washed their hands and their feet thereat 32. When they went into the tent of the congregation and when they came near unto the altar they washed as the LORD commanded Moses 33. And he reared up the court-round about the tabernacle and the altar and set up the hanging of the court-gate so Moses finished the work 34. Then a cloud covered the tent of the congregation and the glory of the LORD filled the tabernacle 35. And Moses was not able to enter into the tent of the congregation because the cloud abode thereon and the glory of the LORD filled the tabernacle 36. And when the cloud was taken up from over the tabernacle the children of Israel went onward in all their journeys 37. But if the cloud were not taken up then they journeyed not till the day that it was taken up 38. For the cloud of the LORD was upon the tabernacle by day and fire was on it by night in the sight of all the house of Israel throughout all their journeys 3. 2514. 1490. The ark of the testimony So called because the Tables of the Law which is sometime called the Testimony v. 20. were put into it ch 25.16 4. Thou shalt bring in c. Ch. 26.35 The things that are to be set in order upon it Heb. The order thereof 10. Most holy Heb. Holiness of holinesses in that it hallowed the Sacrifice Exod. 29.37 11. Sanctifie it i. e. Separate it to a peculiar and holy use 15. An everlasting priesthood i. e. The Successors of the ordinary Priests shall not need to be anointed for the future as the High Priests were The High Priests were elected and therefore it was fit they should be anointed But the Priesthood belonged to the other Priests as their Birth-right 17. Tabernacle Num. 7.1 21. Set Ch. 35.12 29. LORD Ch. 30.9 34. Then a cloud Num. 9.15 1 King 8.10 36. Went onward Heb. Journeyed FINIS Imprimatur Octob. 24. 1693. Jo. Cant. A COMMENTARY ON THE Five Books of MOSES WITH A DISSERTATION Concerning the Author or Writer of the said Books AND A General Argument to each of them BY RICHARD Lord Bishop of Bath and Wells Vol. II. LONDON Printed by J. Heptinstall for William Rogers at the Sun against St. Dunstan's Church in Fleetstreet MDCXCIV THE Third Book of Moses CALLED LEVITICUS THE General Argument OF THE Third Book of MOSES CALLED LEVITICUS LEVI was the third Son of Jacob From him his Posterity had the name of Levites Aaron who with his Sons was called to the Priesthood was from him called a Levite Exod. 4.14 And that Priesthood that was setled in that Family is called Levitical Heb. 7.11 The Law relating to the discharge of the Priest's Office is properly called the Levitical Law and upon that account that Book of Moses which more especially treats of the Holy Rites and Services in which these Priests were by their Office imployed is very fitly from the Subject-matter of it called Leviticus And this is the main Subject of this very excellent Book as will more clearly appear afterwards And because a great part of the Priest's Office was taken up in attendance upon the Altar and he was nearly concerned in the Sacrifices and holy Oblations which were presented by the People and because this Book treats largely of those Sacrifices and the Rites thereunto belonging and that in the very beginning of it I know not how to let the Reader into the Book it self any better way than by premising something concerning the Sacrifices themselves which are here treated of And to that purpose I shall First Consider the matter of these Sacrifices or what things they were which were required or allowed to be offered at the Altar Secondly I shall consider the several sorts or kinds of these Sacrifices with the particular Laws annexed unto them and shall in this matter offer nothing but what the Text of the Law gives me ground for Thirdly I shall in very few words shew how very usefull it is to understand this matter I. I shall consider the matter of these Sacrifices or what things they were which were required or allowed to be offered at the Altar And these Oblations being either of living creatures or of things that were inanimate I shall First Consider what living Creatures were admitted for Sacrifices where these Sacrifices were bloudy And they were Five onely viz. Out of the Herd the Bullock onely Out of the Flock the Sheep and the Goat From among the Fowls the Turtle-Dove and the less or younger Pigeon More than these were not allowed by the Law For the Birds rendred Sparrows in the Marginal reaching Levit. 14. they belong not at all to this matter For I am speaking here of bloudy Sacrifices For those Birds one of them was not killed and neither of them had any relation to God's Altar These living Creatures admitted for Sacrifices were such as were common and easy to be procured Besides they were tame and gentle very innocent and usefull and harmless No ravenous Beasts are admitted no Birds of prey What more usefull than a Bullock more profitable than a Sheep and Goat more simple and harmless than a Dove or Pigeon And if the Observation of Philo be true That the Offerer was to be like his Oblation then are innocence and industry usefulness and simplicity recommended here to the Worshipper
in a Siege of the Expiation of an uncertain Murder of a Captive Woman to be taken for a Wife of a Rebellious Son and of him that is hanged chap. 18 19 20 21. Of Brotherly-kindness distinction of Sex of the nest of Birds of Battlements to Houses of Confusion of Kinds of Fringes of him that slanders his Wife of several sorts of Uncleanness Of entring into the Congregation of Purity of the Fugitive Servant of Filthiness Usury Vows and Trespass of Divorce of the newly Married Pledges Man-stealing Leprosie Humanity and Charity chap. 22 23 24. Of the number of Stripes to be inflicted of Muzzling the Ox of raising Seed to a Brother of the immodest Woman of unjust Weights and the Destruction of Amalek The Words of him that presented his First-fruits and of him that had paid his third years Tithe the Covenant between God and the People Of Writing the Law on Stones and Building an Altar of the Division of the Tribes on Gerizim and Ebal the Curses pronounced The Blessings on Obedience and the Curses on Disobedience chap. 25 26 27 28. Moses proceeds to exhort the Israelites to Obedience and denounceth Wrath against him that should flatter himself in an Evil course and shews the Miseries which their Disobedience would bring upon them He encourageth the Penitent sets Life and Death before them and continues to exhort them with great vehemence to Obedience as the way to be happy chap. 29 30. Moses encourageth the Israelites delivers a Copy of the Law to the Priests with a Command to read it publickly every Seventh year He fore-tells the Apostasie of the Israelites and appoints a Song as a Witness against them The Song follows setting forth the Divine Perfections and God's Care of the Israelites as also the Rebellions of the People Moses is required to go up to Nebo to take a view of Canaan before his approaching Death He sets forth the glorious Majesty of God blesseth the Tribes shews the great Priviledge of the Israelites chap. 31 32 33. After Moses had taken a view of the Land he died We have after this an account of his â—â—â—ial and Age of the Mourning of the People of his Successor and an Encomium of Moses chap. 34. Among other Objections against these Books of Moses and which are advanced to shew that Moses was not the Author of them I find this is one That there are in it a great many repetitions which Moses would not be guilty of And therefore 't is supposed rather a Collection of several Hands and of Rolls misplaced than the Work of so great and accurate a Person as Moses Now because this Objection if it have any force will bear hardest upon this Book called Deuteronomy therefore I have reserved the Consideration of it to this place and shall consider it more particularly with relation to the following Book And to that purpose shall desire the Reader to consider the following Particulars in order to his satisfaction in this matter I. That though here are many Repetitions of things mentioned before yet here is to be found very much new matter that had not been mentioned at all in the foregoing Books And so far this Divine Book is unexceptionable as to the Charge brought against it I shall not enlarge here but just touch upon some Heads Though Idolatry were forbidden before yet we find not so express a Law concerning the Enticers to it and concerning the Apostate City as we find here chap. 13. The Laws of abiding by the determination of the Judges and of Electing a King chap. 17. are new Laws The Prediction of a Succession of Prophets is â—o likewise chap. 18. And so is the Law concerning the Punishment of False-witnesses chap. 19.16 And so are those Laws concerning the Priests and Officers in time of War and that relating to the besieging a City chap. 20. The same may be said of the Laws concerning the Expiation of an uncertain Murder of a Captive taken to Wife of the Right of the First-born of the rebellious Son and those that were hanged mentioned chap. 21. We shall find more such Laws not mentioned any-where before chap. 22. and chap. 23. and chap. 24. and chap. 25 and 26 and 27 and 31. The Song of Moses and the Blessing of the Tribes are not to be found in the foregoing Books Here is in this Book very much matter intirely new II. Another great part of this Book consists of Motives to Obedience And though something to this purpose had been said before yet nothing in comparison to what is said in this Book And thus far again this Book is unexceptionable as to the Charge brought against it Here are to be found the most pathetick and powerfull and pressing Motives to Obedience of which see chap. 4 6 8 10 11 and 29. And who ever will take the pains to go over the several Topicks here laid before us will own this to be true And the Ministers that labour in the Word and Doctrine may hence furnish themselves with very moving Arguments to perswade the People to obey the Laws of God and to be seriously Religious And this part of the Book did very well become the inspired Writer of it For this Man of God did pursue the great Purpose of his Mission not onely when he laid before the People the Divine Laws but when he perswaded them to obey them He was God's Embassador and 't was not onely his business to declare God's Will but to press those to whom he had done that to obey it For this Exhortation to Obedience hath a direct tendency to obtain the great End of the wise Law-giver For he must be supposed always to appoint his Laws in order to have them kept And to that purpose they who preach these Laws directly serve the End of their Ministry when they represent to the People how much it is their Interest and their Duty to yield a ready and unfeigned Obedience to them III. As to those parts of this Book that are Repetitions they are either Repetitions of Matters of Fact or they are Repetitions of Laws Of each of these 't is no difficult thing to give a very fair account First As to Repetitions of Matters of Fact with which this Book begins and we have such Repetitions in the first three Chapters of this Book But then these are not bare and jojune Repetitions but are made use of to a noble purpose as will appear to the diligent Reader viz. To encourage the People from the Consideration of what God had already done to hope and trust in him for the time to come So that here we have the Alpplication of the History of those Facts to anâ— excellent End and Purpose Secondly As to the Repetitions of Laws ' tâ—â— as easie to give an account of them also We shall find very great advantages in these Repetitions if we read these Holy Books with that diligence and application which we ought to do As for instance
and thy daughters shall be given into another people and thine eyes shall look and fail with longing for them all the day long and there shall be no might in thine hand 33. The fruit of thy land and all thy labours shall a nation which thou knowest not eat up and thou shalt be onely oppressed and crushed alway 34. So that thou shalt be mad for the sight of thine eyes which thou shalt see 35. The LORD shall smite thee in the knees and in the legs with a sore botch that cannot be healed from the sole of thy foot unto the top of thy head 36. The LORD shall bring thee and thy king which thou shalt set over thee unto a nation which neither thou nor thy fathers have known and there shalt thou serve other gods wood and stone 37. And thou shalt become an astonishment a proverb and a by-word among all nations whither the LORD shall lead thee 38. Thou shalt carry much seed out into the field and shalt gather but little in for the locust shall consume it 39. Thou shalt plant vine-yards and dress them but shalt neither drink of the wine nor gathar the grapes for the worms shall eat them 40. Thou shalt have olive-trees throughout all thy coasts but thou shalt not anoint thy self with the oyl for thine olive shall cast his fruit 41. Thou shalt beget sons and daughters but thou shalt not enjoy them for they shall go into captivity 42. All thy trees and fruit of thy land shall the locust consume 43. The stranger that is within thee shall get up above thee very high and thou shalt come down very low 44. He shall lend to thee and thou shalt not lend to him he shall be the head and thou shalt be the tail 45. Moreover all these curses shall come upon thee and shall pursue thee and overtake thee till thou be destroyed because thou hearknedst not unto the voice of the LORD thy God to keep his commandments and his statutes which he commanded thee 46. And they shall be upon thee for a sign and for a wonder and upon thy seed for ever 47. Because thou servedst not the LORD thy God with joyfulness and with gladness of heart for the abundance of all things 48. Therefore shalt thou serve thine enemies which the LORD shall send against thee in hunger and in thirst and in nakedness and in want of all things and he shall put a yoke of iron upon thy neck until he have destroyed thee 49. The LORD shall bring a nation against thee from far from the end of the earth as swift as the eagle flieth a nation whose tongue thou shalt not understand 50. A nation of fierce countenance which shall not regard the person of the old nor shew favour to the young 51. And he shall eat the fruit of thy cattel and the fruit of thy land until thou be destroyed which also shall not leave thee either corn wine or oyl or the increase of thy kine or flocks of thy sheep until he have destroyed thee 52. And he shall besiege thee in all thy gates until thy high and fenced walls come down wherein thou trustedst throughout all thy land and he shall besiege thee in all thy gates throughout all thy land which the LORD thy God hath given thee 53. And thou shalt eat the fruit of thine own body the flesh of thy sons and of thy daughters which the LORD thy God hath given thee in the siege and in the straitness wherewith thine enemies shall distress thee 54. So that the man that is tender among you and very delicate his eye shall be evil towards his brother and toward the wife of his bosom and towards the remnant of his children which he shall leave 55. So that he will not give to any of them of the flesh of his children whom he shall eat because he hath nothing left him in the siege and in the straitness wherewith thine enemy shall distress thee in all thy gates 56. The tender and delicate woman among you which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness her eye shall be evil towards the husband of her bosom and towards her son and towards her daughter 57. And towards her young one that cometh out from between her feet and towards her children which she shall bear for she shall eat them for want of all things secretly in the siege and straitness wherewith thine enemy shall distress thee in thy gates 58. If thou wilt not observe to do all the words of this law that are written in this book that thou mayest fear this glorious and fearfull name THE LORD THY GOD 59. Then the LORD will make thy plagues wonderfull and the plagues of thy seed even great plagues and of long continuance and sore sicknesses and of long continuance 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of and they shall cleave unto thee 61. Also ever sickness and every plague which is not written in the book of this law them will the LORD bring upon thee until thou be destroyed 62. And ye shall be left few in number whereas ye were at the stars of heaven for multitude because thou wouldest not obey the voice of the LORD thy God 63. And it shall come to pass that as the LORD rejoiced over you to do you good and to multiply you so the LORD will rejoice over you to destroy you and to bring you to nought and ye shall be plucked from off the land whither thou goest to possess it 64. And the LORD shall scatter thee among all people from the one end of the earth even unto the other and there thou shalt serve other gods which neither thou nor thy fathers have known even wood and stone 65. And among these nations shalt thou find no ease neither shall the sole of thy foot have rest but the LORD shall give thee there a trembling heart and failing of eyes and sorrow of mind 66. And thy life shall hang in doubt before thee and thou shalt fear day and night and shalt have none assurance of thy life 67. In the morning thou shalt say Would God 〈◊〉 were even and at even thou shalt say Would God it were morning for the fear of thine heart wherewith thou shalt fear and for the sight of thine eyes which thou shalt see 68. And the LORD shall bring thee into Egypt again with ships by the way whereof I spake unto thee Thou shalt see it no more again and there ye shall be sold unto your enemies for bond-men and bond-women and no man shall buy you 1. SET thee on high c. i. e. He will make thee more prosperous than other Nations as appears from what follows to v. 15. 2. Overtake thee Without thy pursuit of them they shall be thy portion by the good providence of God Matt. 6.33 3. Blessed shalt c.
once The Author above-named was under no necessity of parting with this place He was too forward to part with his Divine Author when he was content to drop him upon so slight a ground To which I add the words Exod. 23.11 But the seventh thou shalt let it rest and lie still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the poor of thy people may eat or and the poor of thy people shall eat and what they leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast of the field shall eat Where again the first word which is a preterperfect hath the sense of a future as much as the following which is really and grammatically so Obj. VIII We read Gen. 22.14 And Abraham call'd the name of that place Jehovah-jireh as it is to this day in the mount of the Lord it shall be seen These are supposed not to be the words of Moses but of a later Writer It is pretended that this place was Mount Moriah in which the Temple was afterwards built and that it was not call'd so before such time as the Temple was built and therefore this cou'd not be written till that time which was long after the Time of Moses It is farther pretended that it is not likely that Moses shou'd write those words In the Mount of the Lord it shall be seen because the Writer of those words affirms that That proverbial Speech was used in his Time To which I answer 1. I am not concern'd whether this were the very place that was afterwards call'd Moriah or not 'T is enough to my purpose that it is not call'd Moriah even in this place Whatever affinity Men may fansie between Jehovah-jireh and Moriah 't is certain they are not one and the same Name Here 's nothing proved and we are not obliged to regard groundless Imaginations and that is all we have here offer'd to us 2. Nor is there any thing in the following words but what is very agreeable to the Time and Age of Moses For why might not this proverbial Speech be in use from the Days of Abraham to the Time of Moses Here is space enough from the Time of Abraham to that of Moses for such a Saying to become a common Saying or proverbial Speech If a later Writer might say As it is said to this day why might not Moses say it as well I confess sincerely I do not see in this Objection any thing that hath the least appearance of weight in it And shou'd have been asham'd to mention it were it not incumbent upon me in this matter to lay the Objections I meet with fairly before the Reader Obj. IX The Author of the Leviathan roundly affirms that Moses cou'd not be the Author of those words Numb 21.14 Wherefore it is said in the book of the Wars of the Lord what be did in the Red-sea and in the Brooks of Arnon But he offers no reason for this Opinion of his and therefore I do not think my self obliged to take any farther notice of him in this matter However I find that Spinosa offers something like a Reason for this Opinion and as near as I can guess here lies the Argument That Moses wrote a Book of the War against Amalek by God's Command he says is evident from Exod. 17.14 But it does not from that place appear in what Book he wrote it But in Numb 21. he adds a Book is cited call'd The Book of the Wars of the Lord and in this Book says he without doubt the War against Amalek and the several Journeys of the Israelites which were written by Moses as we find 't is said Numb 33.2 are related Hence he seems to insinuate that the Pentateuch was not written by Moses but by some other hand who cites the Writings of Moses And that therefore the Pentateuch was on this account rather written of Moses than by Him This is the most that I can make of the Pretence of this obscure Writer and after all I can see very little that needs an Answer The Place I grant is obscure and difficult but that does not prove it was not written by Moses The Place is consider'd in the following Notes to which I referr the Reader However having this Occasion offer'd me that I may not seem to neglect any thing for the farther satisfaction of the Reader I shall endeavour to explain the Matter related in Numb 21. and then shew how vain this Pretence is First As to the Matter related thus it is The Israelites had receiv'd a Command not to distress or disturb the Ammonites or Moabites in their Possessions God declaring that he wou'd not bestow their Land upon them Deut. 2. It is the business of Moses to shew that the Israelites had not broken that Law It is true it might be pretended and was pretended afterwards in the days of Jephthah that they had broken it Because upon the Conquest of Sihon and Og 't is certain that the Israelites had taken possession of those Lands which sometime belong'd to this People whom they were forbid to disturb But 't is to be consider'd that these Lands were at that time in the possession of the Amorites who had dispossessed the Ammonites and Moabites I will not so far make a digression as to shew who were the Possessors of these Lands from the Time of Abraham I shall content my self in shewing the design of Moses in this relation And that was 1. To shew when the Israelites came to the River Arnon they found it to be the Boundary or Border between Moab and the Amorites This he affirms v. 13. and confirms it out of a known Book in those Times call'd The Book of the Wars of the Lord v. 14. 2. To prove that the Country which the Israelites took from Sihon and which did formerly belong to the Moabites was quite lost from the Moabites in the time of a former King before Balak This is affirmed v. 26. And therefore Israel found Sihon in full possession of this Country This he also proves from some known and acknowledged Sayings at that time that serv'd to preserve the memory of the fact Whether it were in some Song or contain'd in some Commentary of Facts that were passed I enquire not v. 27 28 c. The words seem to imply that the victorious Amorites did express their Triumph on the score of their Victory over the Moabites in those terms which the Text lays before us This account of the design of Moses and his way of gaining that design will easily give the Reader to understand that these words must needs be obscure and difficult because we are not acquainted with the perfect History of those Times nor with the Memorials of Facts that then had hapned Secondly I proceed to shew the great Vanity of the foregoing Pretence I might very well premise that the Proofs that Moses wrote not these Books had need be very clear or else we are guilty of great Vanity in admitting them And this is far
be granted that the Book of the Law to be read to the People did not contain the whole Pentateuch Be all this as it will I cannot see how 't will serve the Purpose of this Author For 2. It does not follow from thence that Moses did not write the whole Pentateuch When 't is agreed that he wrote and deliver'd some parts of it does it thence follow he did not write the whole I shou'd have been much asham'd to have troubled the Reader with this passage of the Author above-written because there is nothing worthy of the Reader 's notice no Argument nor appearance of any But I think my self oblig'd fairly to represent what the Objector's say in this matter though they prove nothing Obj. XIII It is farther pretended that Moses cou'd not write those words where Joseph is brought in saying I was stollen away out of the Land of the Hebrews It is pretended that it was not then the Land of the Hebrews and that therefore Moses cou'd not term it so nor any Writer till after his time when the Israelites had invaded and taken possession of the Land To which I answer 1. That the Writer of this passage does onely report the words of Joseph so that the Objection bears as hard against a later Writer as against Moses For who-ever the Writer be 't is not the Writer that calls it the Land of the Hebrews he brings in Joseph calling it so If Joseph did not call it so the Relater or Writer hath not told us Truth and then the Objection bears against any Writer be it Moses or some other person and then in truth it is an Objection against the Book it self as not worthy of belief If Joseph did call it the Land of the Hebrews why might not Moses be the Writer as well as a later Author He was rather better able to report the Matter a-right than a later Writer as he liv'd nearer to that time when the words were spoken 2. That Joseph might at that time very properly call that Country the Land of the Hebrews And that he might do upon these accounts 1. Because it was the Land in which the Hebrews did at that time and had ever since the Time of Abraham done so inhabit Surely it may be call'd the Land of the Hebrews where the Hebrews dwelt and where they have dwelt for some-time past whether they dwelt there by permission or by force of Arms against the Will of the other Inhabitants 2. 'T was also that Land which was promis'd the Hebrews and particularly to Abraham the Father of that People And 3. The Hebrews had some propriety in that Land Abraham by purchase Gen. 23. Jacob by conquest Gen. 24. who afterwards bestow'd his part of the Land to Joseph by his Last Will and Testament ch 48.22 Obj. XIV It is pretended that Moses cou'd not write those words Gen. 35.21 And Israel journeyed and spread his Tent beyond the Tower of Edar This Tower of Edar or Tower of the Flock is by the Objector supposed for I see no offer of proof to be a Tower plac'd in After-times and put upon one of the Gates of the City of Jerusalem called the Sheep-gate and then this must be written not by Moses but by a later Writer who liv'd after that Tower was so call'd To which I answer 1. That here being nothing but the Objector's Supposition this Objection needs no Answer for 't is not reasonable that mere Suppositions shou'd be regarded without any shadow of proof 2. That it is by no means reasonable to suppose this Tower of Edar to be a Tower upon the Sheep-gate in Jerusalem One of the Ancients who is a more competent Judge than any later Objector affirms that the Tower of Edar was the place of the Shepherds near to Bethlehem where the Company of Angels declar'd the Nativity of our Saviour and that it was the place where Joseph fed his Flock and where the Shepherds that watched by night at the time of our Saviour's Birth Luke 2. heard the heavenly Host saying Glory be to God in the highest and on Earth peace good-will towards Men. Hieron quaest in Genes Idem ad Eustochium Epitaph Paul This account is confirm'd by the Context and also by the Targum of Jonathan on Gen. 35.21 who adds to the Text That this is the place from whence the King Messias shall be revealed in the last days And still this account receives a farther Confirmation from Micah 4.8 where we meet with the Tower of Edar in a most illustrious Prophecy of the Messias There are the same words with these of Gen. 35.21 For the Sheep-gate in Jerusalem there is no kind of Affinity between the words in the Hebrew that signifie the Sheep-gate and those which import the Tower of the Flock and that are used both in Genesis and in Micah And 't is therefore most like that this Name of the place continued from the Time of Jacob and therefore this can be no Objection of any moment in this case Obj. XV. It is pretended that Moses cou'd not write those words Gen. 20.7 Now therefore restore the man his wife for he is a Prophet It is pretended that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render a Prophet was not used in the Time of Moses and that therefore Moses cou'd not write those words but a later Writer And this they attempt to prove from 1 Sam. 9.9 where 't is said Before-time in Israel when a man went to enquire of God thus he spake Come and let us go to the Seer for he that is now called a Prophet was before-time called a Seer To which I answer 1. That if this be any Objection against Moses then may we with as good Reason object this where-ever we find the word we here render Prophet in the Pentateuch We find this word in several places and shall we therefore conclude that Moses wrote none of those places If it has any force here it has the same every-where else And yet Mr. Hobbs allows that Moses did write the Book of Deuteronomy from chap. XI to the end of chap. XXVII and yet in that part of Deuteronomy we find this word which we render Prophet several times E. g. If there arise among you a Prophet c. And thou shalt not hearken to the words of that Prophet Deut. 13.1 3. Again The Lord thy God will raise up unto thee a Prophet c. I will raise them a Prophet And the Prophet which shall presume c. And when a Prophet speaketh in the Name of the Lord Deut. 18.15 18 20 22. Besides the word is used elsewhere as Exod. 7.1 Numb 12.6 and chap. 11.29 and Deut. 34.10 Will any believe this word was not used in the time of Moses or that if he wrote these places yet he wrote Seer and the word Prophet was added by a later Hand 2. Some of these words are quoted in the New Testament and there the word
Book is commonly called GENESIS because it gives an account of the Original of this visible World and lays before us not onely an account of the Creation of the World in general but particularly an account of the making of Man and of the Descents of several Families from the first Parents of Mankind With relation whereunto it is very fitly called GENESIS that Greek word very properly expressing the Original or first Formation of these things Moses very wisely begins this Book with an account of God's Creation of the World and the several parts thereof chap. 1. And his Wisdom in that matter will more manifestly appear if we consider that 1. By so doing he lays a foundation for Piety and Religion and Obedience of the Laws which follow The Creation of the World speaks the irresistible Power the deep Wisdom and the great Goodness of the Creator A due sense whereof doth mightily dispose us to the fear and love of God and to a stedfast faith and affiance in Him 2. By this course he also strikes at the very root of Idolatry For that being nothing but the Worship of a Creature instead of the Creator nothing can tend more effectually to prevent it than this belief That all other things were made by God That they had not their Being from themselves but were made as well as Man For then it follows That how usefull soever these things may be to us yet Divine Worship is due onely to the Creator The account which Moses gives of the Creation of Man is also very usefull and instructive to us For as he lets us know that Man was made in God's Image so that consideration obligeth us to do nothing unbecoming the Dignity of our Nature and to be kind to each other for God's sake And we may from the account of the Body's being made of the Earth learn to be humble and modest In a word we may from this relation learn Justice and Charity Humanity and Humility not to wrong or proudly insult over our Neighbour The Sanctification of the Sabbath in memory of the Creation puts us in mind of the obligation which lies upon us to celebrate the Divine Perfections which may be learned from God's Works and the necessity of some separate and solemn time for this Religious Worship So that a very great part of our duty to God our Neighbour and our Selves is very powerfully urged upon us in the very beginning of this Sacred Book We have also an account chap. 2. of the Garden of Eden and of the Forbidding the Eating of the Tree of Knowledge of the Naming of the Creatures and of the Institution of Marriage Next follows an account of the Disobedience of our first Parents of their Fall and of their Misery thereupon and also a gracious Promise of the Messias chap. 3. We may very well grant that these first Chapters of Genesis do insinuate some farther meaning than the bare Letter amounts to We yield that there is couched a Mystery under the Letter 'T is agreeable to the belief of Jews and Christians to allow this But still the Letter is to be preserved and not to be questioned by any means Much less is it to be exposed by profane Wits For there is no inconsistence in this And he that would attempt to destroy the Letter of Moses is so far from serving any wise or good End that he undermines Religion offends its Votaries and gives its Enemies occasion to rejoice and triumph There are a great many passages in the Old Testament that besides the first literal meaning have a farther reference and spiritual sense which yet does by no means destroy the Letter in the opinion of those very Men who contend for this spiritual sense and reference And for the passages in these three first Chapters in Genesis the literal sense is very much confirmed from the Citations of them which we find in the inspired Writers of the New Testament V. g. That passage Gen. 1.3 is cited by S. Paul 2 Cor. 4.6 And Gen. 1.27 is quoted by our Saviour Matt. 19.4 Again Gen. 2.7 by St. Paul 1 Cor. 15.45 47. And Gen. 2.24 is cited by our Saviour Matt. 19.5 and by St. Paul more than once 1 Cor. 6.16 Ephes 5.31 That passage of the Serpent's beguiling of Eve Gen. 3. is cited by St. Paul and by that Quotation the literal sense is confirmed 2 Cor. 11.3 His Words are these I fear lest by any means as the Serpent beguiled Eve through his subtlety so your minds should be corrupted from the simplicity that is in Christ And the same Apostle referrs to this Fact related by Moses 1 Tim. 2.14 Moses proceeds chap. 4. and 5. and gives an account of the Birth of Cain and Abel and their several imployments of their Oblations of the Murder of Abel by Cain of the Curse denounced against him thereupon of the Posterity of Cain And then of the Birth of Seth and Enos And then follows an account of the Genealogy Age and Death of the Patriarchs from Adam to Noah who was the Tenth from Adam Then follows the History of the Deluge or Floud of Waters which drowned the World And what-ever knowledge of this Fact might be preserved by Tradition among the Inhabitants of the World yet certain it is that from Moses we have not onely the most ancient but the most exact and particular and unexceptionable Relation of this matter And if we will attend to the Relation which Moses gives we shall soon discern all the signs and marks not onely of a true and faithfull but of an exact and unexceptionable Relation also Besides that the memory of the Facts which Moses relates might easily be preserved to the Time of Moses Moses relates as to this matter 1. The Cause which moved God to destroy Mankind by a Floud of Waters Gen. 6.5 11 12 13. 2. The Warning which God gave the Old World that they might repent and prevent this Calamity chap. 6.3 which was 120 years before it hapned 3. God's special care to preserve Righteous Noah and his Family chap. 6.8 9. as well as the several kinds of living Creatures 4. The means which he appointed for this purpose viz. by an Ark And we have a very particular Account of this Ark Of its materials of which it was made of its form and dimensions of its several stories even of its window and its door And of the end and design of it as well as of the builder or efficient cause 5. He tells the very time when this great Event hapned The very year from the Creation may be collected from his Writings and the very year of the Life of Noah is expressly related chap. 7.6 6. He tells what persons were received into the Ark and what number of Beasts clean and unclean 7. He tells the very year the month the day when the Deluge began The several Causes that contributed to make this Deluge and how many days precisely the Rains came
2. A fugitive i. e. Thou shalt wander about not having a setled and fixed Habitation 14. From the face of the Earth That is from that land or ground where now I am and which I have tilled The Hebrew word which is here rendred Earth is not the same word which is so rendred v. 12. but a word of a narrower extent and which is rendred ground v. 2 3. And in those places it signifies tilled ground and ground improved and is used with a particular reference to that very ground which Cain tilled The same word is used v. 11. And though it be rendred Earth there yet it might have been as well rendred Ground as it is in the places mentioned and as it signifies When Cain is said to be cursed from the Earth it seems to referr especially to that ground where he then was and where he shed his Brother's bloud And Cain says here that he is driven from the face of the Earth i. e. From that Ground or Land where he was for it cannot be understood of the Earth in the largest sence in which he was to be a fugitive and vagabond v. 12. From thy face shall I be hid i. e. I shall be separated from that place where thou hast more peculiarly manifested thy self This God does in his Church and this he did at the Altar or place where the Sacrifices were offered See verse 4. and Gen. 28.16 17. Every one that findeth Whether Man or Beast The guilty Man fears every thing and flies when no Man pursues It is reasonable to believe that there were more of Mankind in the World than those whose Birth is expresly mentioned See verse 16 17. and chap. 5.4 15. Seven-fold i. e. Abundantly Compare Levit. 26.28 Mark Whether by over-awing the rest of the Creatures or what other way soever it were God thought fit to preserve the first Murderer alive as a lasting and sad Example to the World of the greatness of his Crime 16. Nod So called from Cain's wandring up and down 17. He builded Or he was building as it is in the Hebrew It does not appear from the original Text that he finished it much less that he had a fixed habitation there v. 12. 19. Two Wives Polygamy was a deviation from the first institution of Marriage Gen. 2.24 It is brought into use by Cain's off-spring Though it were afterwards indulged to the Israelites and so was Divorce also for the hardness of their hearts Matt. 19.8 20. Have cattel Or of Shepherds and of such as feed cattel which agrees with several ancient Versions 23. And Lamech said c. The occasion of this Speech of Lamech's not being revealed it cannot be reasonably expected that any man should positively determine the full sence thereof Thus much seems plain that they are vaunting words intimating his expectation of God's extraordinary regard to him though he had or should kill a man as Cain did many times beyond what he shewed to Cain as appears from v. 24. He seems from Cain's indemnity to encourage himself in his violence and wickedness 25. Called i. e. She called as it is in the Hebrew Text which she did not do without the consent of Adam as appears from chap. 5.3 26. Then began c. After Seth and Enos were born Religion did arise to a greater degree than it had arrived to under the Off-spring of Cain who are therefore onely called the children of Men whereas the Religious Off-spring of Seth and Enos are called the children of God ch 6. v. 2. CHAP. V. The ARGUMENT The Genealogy the Age and Death of the Off-spring of Adam by Seth unto the days of Noah being an account of the Patriarchs or principal Heads of Families of those who continued in the Worship of the true God See the Note on ch 6. v. 2. The Piety of Enoch and his Translation The Birth of Noah and of his Sons 1. THis is the book of the generations of Adam in the day that God created man in the likeness of God made he him 2. Male and female created be them and blessed them and called their name Adam in the day when they were created 3. And Adam lived an hundred and thirty years and begat a son in his own likeness after his image and called his name Seth. 4. And the days of Adam after he had begotten Seth were eight hundred years and he begat sons and daughters 5. And all the days that Adam lived were nine hundred and thirty years and he died 6. And Seth lived an hundred and five years and begat Enos 7. And Seth lived after he begat Enos eight hundred and seven years and begat sons and daughters 8. And all the days of Seth were nine hundred and twelve years and he died 9. And Enos lived ninety years and begat Cainan 10. And Enos lived after he begat Cainan eight hundred and fifteen years and begat sons and daughters 11. And all the days of Enos were nine hundred and five years and he died 12. And Cainan lived seventy years and begat Mahalaleel 13. And Cainan lived after he begat Mahalaleel eight hundred and forty years and begat sons and daughters 14. And all the days of Cainan were nine hundred and ten years and he died 15. And Mahalaleel lived sixty and five years and begat Jared 16. And Mahalaleel lived after he begat Jared eight hundred and thirty years and begat sons and daughters 17. And all the days of Mahalaleel were eight hundred ninety and five years and he died 18. And Jared lived an hundred sixty and two years and he begat Enoch 19. And Jared lived after he begat Enoch eight hundred years and begat sons and daughters 20. And all the days of Jared were nine hundred sixty and two years and he died 21. And Enoch lived sixty and five years and begat Methuselah 22. And Enoch walked with God after he begat Methuselah three hundred years and begat sons and daughters 23. And all the days of Enoch were three hundred sixty and five years 24. And Enoch walked with God and he was not for God took him 25. And Methuselah lived an hundred eighty and seven years and begat Lamech 26. And Methuselah lived after he begat Lamech seven hundred eighty and two years and begat sons and daughters 27. And all the days of Methuselah were nine hundred sixty and nine years and he died 28. And Lamech lived an hundred eighty and two years and begat a son 29. And he called his name Noah saying This same shall comfort us concerning our work and toil of our hands because of the ground which the LORD hath cursed 30. And Lamech lived after he begat Noah five hundred ninety and five years and begat sons and daughters 31. And all the days of Lamech were seven hundred seventy and seven years and he died 32. And Noah was five hundred years old and Noah begat Shem Ham and Japheth 1. THE Book of the generations i. e. The Catalogue of those that after
the Birth of Seth in that line did descend from Adam The word Book among the Ancients was applied to very small Writings or Chapters Thus the Bill of Divorcement is called Deut. 24.1 An Epistle 2 Sam. 11.14 A Register of Names Nehem. 7.5 2. Adam Or Man Gen. 1.27 3. An hundred and thirty years By years are meant Solar not Lunar years throughout the whole Chapter If a year were put for a month in these places then would Cainan Mahalaleel and Enoch be supposed to have had Children before they were six years old In his own lickness i. e. Like to him not onely in his faculties and bodily gifts and endowments but also in his mortality and the depravedness of his nature 5. All the days c. This very particular account which is given of Adam and his Descendants by Seth to the Floud serves to set forth the care and good providence of God And that it does I. As it assures us of God's blessing those Men in giving them Children both sons and daughters there not being any among them that was deprived of this Blessing II. By acquainting us with the long lives of those Men for the better replenishing of the Earth which God had made III. As it informs us of God's peculiar care of these good Men in exempting them from the Floud For it appears by computation that these righteous persons were not destroyed by the Floud which was brought upon the world of the ungodly 2 Pet. 2.5 There was not any one of them besides Noah whose Age reached unto the Floud And that seems to be the reason that the time of their death is precisely set down here which is not thus particularly done in the generations which are mentioned Gen. 11. 22. Walked with God i. e. Was a Religious Man he pleased God and had therefore a true faith in Him Heb. 11.5 6. and a firm belief of future rewards Jude v. 14 15. 24. He was not i. e. He was not found Heb. 11.5 viz. among the Inhabitants of this lower World God took him i. e. God took him to himself He was translated that he should not see death Heb. 11.5 29. Noah He was the tenth from Adam The Hebrew word signifies rest His Father fore-tells of him This same shall comfort us He brought comfort and rest to mankind By improving the Art of Husbandry he eased Men as to the toil of their hands ch 9. v. 20. He was also a means of saving Mankind from utter ruine by the Floud and upon his Oblations received assurance that God would not again curse the ground any more for man's sake ch 8. v. 21. 32. Shem Ham and Japheth Japheth was the eldest Shem the second and Ham the youngest See ch 7. v. 6. with ch 11. v. 10. ch 9. v. 24. ch 10. v. 21. The following Story being most concerned in the Off-spring of Shem and the Church of God being among his Off-spring he is here named in the first place CHAP. VI. The ARGUMENT The Causes which moved God to bring the Floud upon the World Noah findeth favour A character of him and an account of his Sons Noah is commanded to build an Ark. He is directed as to the Matter Form and End of it 1. AND it came to pass when men began to multiply on the face of the earth and daughters were born unto them 2. That the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose 3. And the LORD said My Spirit shall not always strive with man for that he also is flesh yet his days shall be an hundred and twenty years 4. There were giants in the earth in those days and also after that when the sons of God came in unto the daughters of men and they bare children to them the same became mighty men which were of old men of renown 5 And God saw that the wickedness of man was great in the earth and that every imagination of the thoughts of his heart was onely evil continually 6. And it repented the LORD that he had made man on the earth and it grieved him at his heart 7. And the LORD said I will destroy man whom I have created from the face of the earth both man and beast and the creeping thing and the fowls of the air for it repenteth me that I have made them 8. But Noah found grace in the eyes of the LORD 9. These are the generations of Noah Noah was a just man and perfect in his generations and Noah walked with God 10. And Noah begat three sons Shem Ham and Japheth 11. The earth also was corrupt before God and the earth was filled with violence 12. And God looked upon the earth and behold it was corrupt for all flesh had corrupted his way upon the earth 13. And God said unto Noah The end of all flesh is come before me for the earth is filled with violence through them and behold I will destroy them with the earth 14. Make thee an ark of Gopher-wood rooms shalt thou make in the ark and shalt pitch it within and without with pitch 15. And this is the fashion which thou shalt make it of the length of the ark shall be three hundred cubits the breadth of it fifty cubits and the height of it thirty cubits 16. A window shalt thou make to the ark and in a cubit shalt thou finish it above and the door of the ark shalt thou set in the side thereof with lower second and third stories shalt thou make it 17. And behold I even I do bring a floud of waters upon the earth to destroy all flesh wherein is the breath of life from under heaven and every thing that is in the earth shall die 18. But with thee will I establish my covenant and thou shalt come into the ark thou and thy sons and thy wife and thy sons wives with thee 19. And of every living thing of all flesh two of every sort shalt thou bring into the ark to keep them alive with thee they shall be male and female 20. Of fowls after their kind and of cattel after their kind of every creeping thing of the earth after his kind two of every sort shall come unto thee to keep them alive 21. And take thou unto thee of all food that is eaten and thou shalt gather it to thee and it shall be for food for thee and for them 22. Thus did Noah according to all that God commanded him so did he 2. The Sons of God i. e. The Worshippers of God who were descended from Seth chap. 4. v. 26. These are called God's Children Compare Deut. 14.1 2 Cor. 6.18 with Isai 43.6 7.44.5.65.1 The daughters of men That is the daughters of the ungodly Race of Cain 1 Cor. 3.3 Chose Their choice was determined by Beauty whereas favour is deceitfull and beauty is vain Prov. 31.30 3. My Spirit shall not always strive with man i. e. Man
Thracians 3. Ashkenaz Josephus derives from him a People whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatever they were it is probable that from that People who descended from Ashkenaz the Germans were afterwards derived Riphath Whence the Paphlagonians for so the Riphathaeans were called says Josephus Togarmah From whom the Phrygians 4. Elisha Hence the Aeolians says Josephus Tarshish Who gave name to Cilicia which was so called says Josephus There was also the City Tarsus Kittim The Hebrews says Josephus call all Islands and most Maritime places Kittim and that from Cyprus which he would have to be the seat of Javan's posterity here Dodanim 'T is thought that Epirus and part of Peloponnesus belonged to Dodanim 5. Isles of the Gentiles The Hebrew word which we render Isles does not onely signifie places encompassed by the Sea but remote places from whence they came by Sea Isa 40.15.42.4 with Matt. 12.21 Ezek. 27.3 1 Maccab. 14.5 After their families in their nations i. e. The several Families which made up the several Nations had a separate lot and portion in the Nation to which they belonged 6. Cush Hence the Aethiopians as is very commonly believed But yet it is very certain that some other people nearer to Canaan than Aethiopia were derived and denominated from Cush And they lived in Arabia toward the Red Sea It appears that Cush and Midian are joined together and seem to denote the same Country Hab. 3.7 The Wife of Moses is called a Cushite Numb 12. 1. who was a Woman of Midian Exod. 2.16 21. And that Cush denotes a Country near at hand and not Aethiopia which with respect to Canaan lay beyond Egypt will be evident to him who will take the pains diligently to compare the following places Ezek. 29.10 with Ezek. 30.9 and 2 Kings 19.9 and 2 Chron. 21.16 Isa 20.4 5. Isa 18.1 with Zephan 3.10 Mizraim The word denotes the Egyptians Phut From him the Inhabitants of Lybia Canaan From him the Canaanites 7. Seba From him the Sabeans had their Names 9. A mighty hunter before the Lord i. e. An open and great Tyrant and a bold Contemner of God See Jer. 16.16 10. Babel So called from the confusion of Languages ch 11. v. 9. Shinar So called as 't is thought because from thence the people were driven upon the confusion of Languages ch 11. v. 2. 11. Went forth Ashur Or he went into Assyria as it is in the Margent That is Nimrod went thither According to this rendring the Original is Elliptical So it is elsewhere in the like manner 2 Sam. 6.10 with 1 Chron. 13.13 2 Sam. 10.2 with 1 Chron. 19.2 12. The same i. e. Nineveh Jon. 1. Or perhaps Resen before mentioned which is thought to be the same with Larissa And then no wonder that Moses should call it a great City when Xenophon Expedit Cyri l. iij. calls it so in so many words and gives us a particular account of the greatness of its Walls c. 13. Ludim i. e. Lud and his Posterity the Ludims The form of that word as of several others that follow being plural and denoting several Nations probably in Africa 14. Out of whom came Philistim Heb. From thence the Philistims They were not of the Race of Canaan but of Mizraim Nor did they originally possess the Land of Canaan but were removed from Caphtor thither Amos 9.7 Jer. 47.4 15. Sidon Whence the City Sidon had its Name Heth From whom the Hittites of whom and of the following Race of Canaan see the Book of Joshua 21. The Father of all the children of Eber And so consequently the Father of the Hebrews who had their Name from him From him Abram is called an Hebrew Gen. 14.13 And his Posterity Hebrews Gen. 39.14 Exod. 1.15 16. It must notwithstanding be confessed that some have thought Eber in this place not to be a proper Name and that Abraham is called an Hebrew not from Eber as that is a proper Name but as it imports one that comes from beyond the River Euphrates And then what we render the children of Eber imports the Inhabitants beyond the River Euphrates 22. Elam From whom the Elamites or Persians Ashur From whom the Assyrians Arphaxad From whom the Chaldees says Josephus They are called Chasdim in the Hebrew but not from Chesed the Son of Nahor Gen. 22.22 For they were so called before his Birth Gen. 15.7 Lud From whom the Lydians Aram From whom the Aramites or Syrians 23. Vz See Job 1. v. 1. The Seat of the Idumeans Lam. 4.21 24. Eber See verse 21. 25. Peleg The Hebrew word imports division Divided i. e. The Inhabitants of the Earth were dispersed upon the Confusion of Languages ch 11. which gave occasion to his Name he being born at that time says Josephus 26. Joktan These Sons of Joktan Josephus placeth in the Indies from the River Cophen Ophir is one of his Sons and from his Land in India Solomon's Ships fetched Gold c. 2 Chron. 9.10 CHAP. XI The ARGUMENT The inhabitants of the Earth speak all one language They proudly attempt the building of a city and and high Tower Their language is confounded The city called Babel and from thence they are scattered upon the face of all the Earth The great age and death of Shem. Of his posterity to Abram Abram comes from Ur to Haran The age and death of Terah the father of Abram 1. AND the whole earth was of one language and of one speech 2. And it came to pass as they journeyed from the east that they found a plain in the land of Shinar and they dwelt there 3. And they said one to another Go to let us make brick and burn them throughly And they had brick for stone and slime had they for mortar 4. And they said Go to let us build us a city and a tower whose top may reach unto heaven and let us make us a name lest we be scattered abroad upon the face of the whole earth 5. And the LORD came down to see the city and the tower which the children of men builded 6. And the LORD said Behold the people is one and they have all one language and this they begin to do and now nothing will be restrained from them which they have imagined to do 7. Go to let us go down and there confound their language that they may not understand one anothers speech 8. So the LORD scattered them abroad from thence upon the face of all the earth and they left off to build the city 9. Therefore is the name of it called Babel because the LORD did there confound the language of all the earth and from thence did the LORD scatter them abroad upon the face of all the earth 10. These are the generations of Shem Shem was an hundred years old and begat Arphaxad two years after the floud 11. And Shem lived after he begat Arphaxad five hundred years and begat sons and daughters 12. And Arphaxad lived
23.19 In Hebron Or near Hebron So the Hebrew Particle sometimes signifies 1 Sam. 29.1 2 Chron. 15.16 CHAP. XIV The ARGUMENT Four Kings overcome five in Battel Lot is taken Captive and his Goods become a spoil The news of Lot's Captivity is brought to Abram He pursues the Conquerors and rescueth Lot c. Melchizedek blesseth Abram and receives Tithes of him Abram refuseth to enrich himself with the Spoils he had taken Having given a part of them to those who were partners with him in this expedition restores the remainder to the King of Sodom 1. AND it came to pass in the days of Amraphel king of Shinar Arioch king of Ellasar Chedorlaomer king of Elam and Tidal king of nations 2. That these made war with Bera king of Sodom and with Birsha king of Gomorrah Shinab king of Admah and Shemeber king of Zeboiim and the king of Bela which is Zoar. 3. All these were joyned together in the vale of Siddim which is the salt sea 4. Twelve years they served Chedorlaomer and in the thirteenth year they rebelled 5. And in the fourteenth year came Chedorlaomer and the kings that were with him and smote the Rephaims in Ashteroth Karnaim and the Zuzims in Ham and the Emims in Shaveh-Kirjathaim 6. And the Horites in their mount Seir unto El-paran which is by the wilderness 7. And they returned and came to En-Mishpat which is Kadesh and smote all the country of the Amalekites and also the Amorites that dwelt in Hazezon-Tamar 8. And there went out the king of Sodom and the king of Gomorrah and the king of Admah and the king of Zeboiim and the king of Bela the same is Zoar and they joyned battel with them in the vale of Siddim 9. With Chedorlaomer the king of Elam and with Tidal king of nations and Amraphel king of Shinar and Arioch king of Ellasar four kings with five 10. And the vale of Siddim was full of slime-pits and the kings of Sodom and Gomorrah fled and fell there and they that remained fled to the mountain 11. And they took all the goods of Sodom and Gomorrah and all their victuals and went their way 12. And they took Lot Abram's brother's son who dwelt in Sodom and his goods and departed 13. And there came one that had escaped and told Abram the Hebrew for he dwelt in the plain of Mamre the Amorite brother of Eshcol and brother of Aner and these were confederate with Abram 14. And when Abram heard that his brother was taken captive he armed his trained servants born in his own house three hundred and eighteen and pursued them unto Dan. 15. And he divided himself against them he and his servants by night and smote them and pursued them unto Hobah which is on the left hand of Damascus 16. And he brought back all the goods and also brought again his brother Lot and his goods and the women also and the people 17. And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer and of the kings that were with him at the valley of Shaveh which is the king's dale 18. And Melchizedek king of Salem brought forth bread and wine and he was the priest of the most high God 19. And he blessed him and said Blessed be Abram of the most high God possessor of heaven and earth 20. And blessed be the most high God which hath delivered thine enemies into thy hand and he gave hiâ— tithes of all 21. And the king of Sodom said unto Abram Give me the persons and take the goods to thy self 22. And Abram said to the king of Sodom I have lift up my hand unto the LORD the most high God the possessor of heaven and earth 23. That I will not take from a threed even to a shooe latchet and that I will not take any thing that is thine lest thou shouldest say I have made Abram rich 24. Save only that which the young men have eaten and the portion of the men which went with me Aner Eshcol and Mamre let them take their portion 1. SHinar i. e. Babylon See the Note on ch 10.10 And because Nimrod reigned there some of the Jews think Amraphel to be Nimrod Ellasar This is thought to be Syria Elam See ch 10. v. 22. Of nations i. e. Of a place whose Inhabitants were of divers Nations and People met together This is supposed to be the same which was afterwards called Galilee See Josh 12.23 2. Zoar See ch 13. v. 10. These five Cities above-named lay near each other on the East of the Inheritance of Judah in the Land of Canaan 3. All these i. e. These five Kings last named Were joined together They were not onely Neighbours but Confederates also as the Greek Interpreters intimate See v. 4. Vale of Siddim So called from the open Fields as the Chaldee rendring implies Salt sea So called afterwards even in the time in which this Book was written For the wickedness of its Inhabitants it was rendred a barren place Deut. 29.23 Psal 107. v. 34. 5. Rephaims The Giants or Mighty men say the Seventy and Chaldee A people of force and power in the Land of Canaan ch 15.20 Deut. 3.13 compare Deut. 2.11 in the Hebrew Text and with the Context there Ashteroth Karnaim This City was in Basan placed between two high Mountains whence it was called Ashteroth Karnaim Karnaim signifies two horns or high places Deut. 1.4 Zuzims Another strong people as the Greek and Chaldee intimate Emims Of them see Deut. 2.10 11. In Shaveh Or in the Plain as it is in the Margent Kirjathaim Josh 13.19 6. Horites A people that dwelt in Seir Deut. 2.22 Gen. 36.20 El-paran Or the Plain of Paran a City near the Wilderness so called Gen. 21.21 Numb 13.3 7. En-Mishpat The fountain of Judgment Hebr. Possibly it might be the place wherein the Controversies of the neighbouring places were decided which might be the occasion why it was so called Amalekites Afterwards so called from Amalek Gen. 36.12 Hazezon-Tamar The name of a City The Chaldee renders it Engedi And very good reason there is for that rendring Compare 2 Chron. 20.2 This City belonged afterward to the Tribe of Judah Josh 15.62 10. Fell there i. e. Were there discomfited 14. His Brother i. e. His Kinsman He was his Brother's Son Compare v. 12. and ch 13.8 The word Brother is taken in the Scripture in a large sense Lot was however Abram's Brother he having married Sarai the Sister of Lot Armed Or brought forth Trained Or instructed See the Note on ch 12.5 Dan This says Josephus is one of the Fountains of the River Jordan 15. Damascus A City of Syria and in after-times the head thereof Isa 7.8 17. King's-dale A place that retained that name unto David's time and is probably the same which is mentioned 2 Sam. 18.18 18. Melchizedek The word signifies King of Righteousness Heb. 7.2 Salem i. e. Of Jerusalem says the Chaldee Salem
unto him and he sold his birth right unto Jacob. 34. Then Jacob gave Esau bread and pottage of lentils and he did eat and drink and rose up and went his way thus Esau despised his birth-right 1. TOok a Wife Or a Concubine as she is called 1 Chron. 1.32 whose Children did not inherit v. 6. and ch 22.24 Abraham's taking this Wife contributed toward the fulfilling the promise made ch 17. v. 6. Now was Sarah dead and Isaac married 2. She bare By the particular and special blessing of God upon Abraham and in order to the fulfilling his promise ch 17. v. 6. Rom. 4.19 Midian See Numb 25.6 7. Shuah Job 2.11 3. Sheba Job 1.15 4. Epher From whom Africa is thought to be called Joseph Antiqu. l. 1. c. 16. 5. All that he had unto Isaac i. e. He made Isaac his Heir having in his life-time given gifts to his other Children and sent them away v. 6. See ch 24.36 and ch 21.12 6. From Isaac And by this means prevented a future quarrel about the inheritance East-country viz. Arabia the happy says Josephus 2183. 1821. 8. Gave up the ghost Or expired Several of the ancient Versions have so rendred it that they seem to imply that Abraham died an easie death A thing not improbable see ch 15.15 it being said that he died in a good old age Was gathered i. e. He passed into the state of the dead following his deceased Ancestors 9. Ishmael Who though he were sent away from Abraham's family and might not inherit yet was not so far removed but that he was at hand to attend upon his Father's funeral Machpelah See ch 23.9 11. Blessed his Son i. e. He entailed upon him the blessing and promise made to his Father ch 17.19 Lahai-roi See ch 16.14 and ch 24.62 12. Generations Or the account of the Off-spring of Ishmael as also of the fulfilling the promise made to his Father Abraham ch 17.19 13. Nebaioth Whence the Region Nabathaea was so called His Posterity dwelt in Arabia Isa 60.7 Kedar Compare Ezek. 27.21 Isa 21.16 14. Dumah Isa 21.11 15. Tema Hence the people called Temanites Job 2.11 Jetur 1 Chron. 5.19 16. By Or in which agrees well with the Hebrew and is confirmed by the Greek i. e. in their several Towns and Castles thus they were called Twelve Princes According to the promise ch 17.20 18. From Havilah unto Shur Havilah seems to be so called from Havilah the Son of Cush ch 10.7 Of Shur See ch 16.7 These two are put for the extreme borders of the Sons of Ishmael 1 Sam. 15.7 As thou goest Or as one goes from Egypt toward Assyria He died Or fell as it is in the Hebrew i. e. His lot or country was in the presence of his brethren We have an account of Ishmael's death before v. 17. and here of the Country where he dwelt The ancient Versions render the word to this sense He fell i. e. He dwelt say the Chaldee and the Greek The Hebrew word is used in this sense elsewhere Judg. 7.12 Numb 34.2 1 Sam. 29.3 Psal 78.55 According to this sense that is fulfilled which was fore-told of Ishmael that he should dwell in the presence of all his brethren ch 16.12 He might therefore be said there to fall where his dwelling or inheritance happened See Ezek. 47.22 As the words lie in the Hebrew Compare Psal 16.6 19. The generations i. e. The history not onely of his Off-spring but of what happened to him Compare ch 5.1 20. Syrian Aramite according to the Hebrew which signifies a Syrian Compare Luk. 4.27 with 2 King 1.1 Of Padan-Aram i. e. Of that part of Syria which was called Padan-Aram This is the same with Mesopotamia ch 24.10 and called onely Padan ch 48.7 and seems to be the most cultivated part of that Country it being called the Country or Field of Aram or Syria Compare Hos 12.12 21. For his Wife The Hebrew Text seems to imply that his Wife joined with him in his prayer 22. If it be so why am I thus q. d. If so that God hath heard our prayers why am I in this disorder Went to enquire Either by prayer or to some holy Man and possibly to Abraham who was now living v. 7. with v. 26. 23. Two Nations i. e. The heads of two Nations the Edomites and Israelites The Elder shall serve Rom. 9.12 This was in great measure fulfilled when the Edomites were made subject to the Israelites 2 Sam. 8.14 with 2 Chron. 25.11 12. which subjection continued some considerable time 2 Kings 8.20 25. Esau i. e. Made or perfected according to the Hebrew as if born more like to a Man than to a Babe This Birth of Esau and Jacob though it be mentioned after the Death of Abraham yet it came to pass about fifteen years afterwards as will evidently appear to the diligent Reader The Order of Time is not always observed in these Books See chap. XX. v. 1. As also chap. XXVI 26. Jacob i. e. A Supplanter His taking hold of his Brother's heel was the reason of that name as the Hebrew Text intimates and the Vulgar expressly affirms Compare ch 27. v. 36. 27. In Tents As Abraham did Heb. 11.9 31. Birth-right Of the advantages whereof see the Note on Gen. 49.3 33. He sold his birth-right He parted with it at so mean a price that he is said to despise it v. 34. and therefore called Profane Heb. 12.16 CHAP. XXVI The ARGUMENT Vpon occasion of a famine Isaac removes to Gerar. God appears to him forbids him to go into Egypt renews his Promise and his Oath made unto Abraham Isaac gives out that Rebekah was his Sister Abimelech discovers the pretence Isaac's prosperity at Gerar. He is hereupon envied and removes He diggeth Wells Of the Wells called Esek Sitnah and Rehoboth Isaac builds an Altar and enters into Covenant with Abimelech The Wives of Esau 1. AND there was a famine in the land besides the first famine that was in the days of Abraham and Isaac went unto Abimelech king of the Philistines unto Gerar. 2. And the LORD appeared unto him and said Go not down into Egypt dwell in the land which I shall tell thee of 3. Sojourn in this land and I will be with thee and will bless thee for unto thee and unto thy seed I will give all these countries and I will perform the oath which I sware unto Abraham thy father 4. And I will make thy seed to multiply as the stars of heaven and will give unto thy seed all these countries and in thy seed shall all the nations of the earth be blessed 5. Because that Abraham obeyed my voice and kept my charge my commandments my statutes and my laws 6. And Isaac dwelt in Gerar. 7. And the men of the place asked him of his wife and he said She is my sister for he feared to say She is my wife lest said he the men of the place should kill me for Rebekah
in the last days 22. With Bilhah By which means he lost his Birth-right ch 49.4 26. In Padan-Aram Except Benjamin as is plain from what goes before CHAP. XXXVI The ARGUMENT The Wives and Children of Esau He removes to Mount Seir. The Dukes which descended from him The Sons and Dukes of Seir. Kings of Edom and Dukes 1. NOW these are the generations of Esau who is Edom 2. Esau took his wives of the daughters of Canaan Adah the daughter of Elon the Hittite and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite 3. And Bashemath Ishmael's daughter sister of Nebajoth 4. And Adah bare to Esau Eliphaz and Bashemath bare Reuel 5. And Aholibamah bare Jeush and Jaalam and Korah These are the sons of Esau which were born unto him in the land of Canaan 6. And Esau took his wives and his sons and his daughters and all the persons of his house and his cattel and all his beasts and all his substance which he had got in the land of Canaan and went into the country from the face of his brother Jacob. 7. For their riches were more then that they might dwell together and the land wherein they were strangers could not bear them because of their cattel 8. Thus dwelt Esau in mount Seir Esau is Edom. 9. And these are the generations of Esau the father of the Edomites in mount Seir. 10. These are the names of Esau's sons Eliphaz the son of Adah the wife of Esau Reuel the son of Bashemath the wife of Esau 11. And the sons of Eliphaz were Teman Omar Zepho and Gatam and Kenaz 12. And Timna was concubine to Eliphaz Esau's son and she bare to Eliphaz Amalek these were the sons of Adah Esau's wife 13. And these are the sons of Reuel Nahath and Zerah Shammah and Mizzah these were the sons of Bashemath Esau's wife 14. And these were the sons of Aholibamah the daughter of Anah the daughter of Zibeon Esau's wife and she bare to Esau Jeush and Jaalam and Korah 15. These were dukes of the sons of Esau the sons of Eliphaz the first-born son of Esau duke Teman duke Omar duke Zepho duke Kenaz 16. Duke Korah duke Gatam and duke Amalek These are the dukes that came of Eliphaz in the land of Edom these were the sons of Adah 17. And these are the sons of Reuel Esau's son duke Nahath duke Zerah duke Shammah duke Mizzah These are the dukes that came of Reuel in the land of Edom these are the sons of Bashemath Esau's wife 18. And these are the sons of Aholibamah Esau's wife duke Jeash duke Jaalam duke Korah these were the dukes that came of Aholibamah the daughter of Anah Esau's wife 19. These are the sons of Esau who is Edom and these are their dukes 20. These are the sons of Seir the Horite who inhabited the land Lotan and Shobal and Zibeon and Anah 21. And Dishon and Ezer and Dishan these are the dukes of the Horites the children of Seir in the land of Edom. 22. And the children of Lotan were Hori and Heman and Lotan's sister was Timna 23. And the children of Shobal were these Alvan and Manahath and Ebal Shepho and Onam 24. And these are the children of Zibeon both Ajah and Anah this was that Anah that found the mâ—les in the wilderness as he fed the asset of Zibeon his father 25. And the children of Anah were these Dishon and Aholibamah the daughter of Anah 26. And these are the children of Dishon Hemdan and Eshban and Ithran and Cheran 27. The children of Ezer are these Bilhan and Zaavan and Achan 28. The children of Dishan are these Vz and Aran. 29. These are the dukes that came of the Horites duke Lotan duke Shobal duke Zibeon duke Anah 30. Duke Dishon duke Ezer duke Dishan these are the dukes that came of Hori among their dukes in the land of Seir. 31. And these are the kings that reigned in the land of Edom before there reigned any king over the children of Israel 32. And Bela the son of Beor reigned in Edom and the name of his city was Dinhabah 33. And Bela died and Jobab the son of Zerah of Bozrah reigned in his stead 34. And Jobab died and Husham of the land of Temani reigned in his stead 35. And Husham died and Hadad the son of Bedad who smote Midian in the field of Moab reigned in his stead and the name of his city was Avith 36. And Hadad died and Samlah of Masrekahreigned in his stead 37. And Samlah died and Saul of Rehoboth by the river reigned in his stead 38. And Saul died and Baal-hanan the son of Achbor reigned in his stead 39. And Baal-hanan the son of Achbor died and Hadar reigned in his stead and the name of his city was Pau and his wife's name was Mehetabel the daughter of Matred the daughter of Mezahab 40. And these are the names of the dukes that came of Esau according to their families after their places by their names duke Timnah duke Alvah duke Jetheth 41. Duke Aholibamah duke Elah duke Pinon 42. Duke Kenaz duke Teman duke Mibzar 43. Duke Magdiel duke Iram These be the dukes of Edom according to their habitations in the land of their possession he is Esau the father of the Edomites 1. THE Generations We have here an Accomplishment of what was foretold ch 25.23 and of what was promised ch 22.17 2. His Wives Who had several Names as well as he See the Note on ch 28.9 and ch 26.34 The daughter of Zibeon i. e. Grand-child of Zibeon referring it to Aholibamah And thus is Anah here distinguished from him mentioned v. 20. the one being the Brother the other the Son of Zibeon Compare v. 24. the Greek here and v. 14. 3. Bashemath See ch 28.9 4. Eliphaz Probably the same who is mentioned in the Book of Job or his Ancestor 6. Into the Country i. e. He left Canaan and went into another Country or Land and that was Mount Seir v. 8. 8. Seir So called from a Man of that name v. 20. God gave this place to Esau Deut. 2.5 Josh 24.4 11. Teman Job 2.11 12. Timna She was the Sister of Lotan the Son of Seir v. 20 22. Amalek Whence came the Amalekites great Enemies to Israel Exod. 17.8 16. 15. Dukes These Dukes mentioned from this to the 19th Verse are to be taken for the Heads of the Families from Esau 16. Korah He is not mentioned among the Sons of Eliphaz v. 11 12. and probably was his Grand-child 20. Seir the Horite Whose Race is here mentioned because of the Affinity between his and Esau's Family who succeeded the Horites in the possession of their Country Deut. 2.12 with verse 22. 24. Found the Mules in the Wilderness Mules are said to be ingendred of Horse and Ass and Anah is from these words supposed to have found the way of gaining these Creatures by committing them together when he fed the Asses of Zibeon
the Sabbath day which they confine to two thousand Cubits Numb 35.5 This space is a Sabbath days Journey Act. 1.12 31. Taste of it c. This was the taste of it unprepared when it was prepared it had another taste viz. the taste of fresh Oyl Num. 11.8 34. Laid it up When the Tabernacle was after this built 35. Forty yâ—â—s c. Josh 5.12 Neh. 9.15 36. An omer is the tenth part of an ephah The Ephah contained of our Measure very near a Bushel three Seaâ—s Vid. LXXII and Onkel and the Omer here is the tenth part The Homer which is mentioned Ezek. 45.11 is not the same measure with the Omer here and is otherwise written in the Hebrew CHAP. XVII The ARGUMENT The Israelites come to Rephidim They murmur for want of Water God sends them Water out of a Rock Amalek fights against the Israelites Joshua encounters them Moses goes up to the top of an Hill and holds up his Hands Whiles â—e did so the Israelites prevail against Amalek God threatens Amalek An Altar built JEHOVAH-nissi 1. AND all the congregation of the children of Israel journeyed from the wilderness of Sin after their journeys according to the commandment of the LORD and pitched in Rephidim and there was no water for the people to drink 2. Wherefore the people did chide with Moses and said Give us water that we may drink And Moses said unto them Why chide you with me wherefore do ye tempt the LORD 3. And the people thirsted there for water and the people murmured against Moses and said Wherefore is this that thou hast brought us up out of Egypt to kill us and our children and our cattel with thirst 4. And Moses cried unto the LORD saying What shall I do unto this people they be almost ready to stone me 5. And the LORD said unto Moses Go on before the people and take with thee of the elders of Israel and thy rod wherewith thou smotest the river take in thine hand and go 6. Behold I will stand before thee there upon the rock in Hâ—reb and thou shalt fruite the rochâ—â—â—ed there shall come water out of it that the people may drink And Moses did so in the sight of the elders of Israel 7. And he called the name of the place Massah and Meribah because of the chiding of the children of Israel and because they tempted the LORD saying Is the LORD among us or not 8. Then came Amalek and fought with Israel in Rephidim 9. And Moses said unto Joshua Choose us out men and go out fight with Amalek to morrow I will stand on the top of the hill with the rod of God in mine hand 10. So Joshua did as Moses had said to him and fought with Amalek and Moses Aaron and Hur went up to the top of the hill 11. And it came to pass when Moses held up his hand that Israel prevailed and when he let down his hand Amalek prevailed 12. But Moses hands were heavy and they took a stone and put it under him and he sat thereon and Aaron and Hur stayed up his hands the one on the one side and the other on the other side and his hands were steady untill the going down of the sun 13. And Joshua discomfited Amalek and his people with the edge of the sword 14. And the LORD said unto Moses Write this for a memorial in a book and rehearse it in the ears of Joshua for I will utterly put out the remembrance of Amalek from under heaven 15. And Moses built an altar and called the name of it JEHOVAH-nissi 16. For he said because the LORD hath sworn that the LORD will have war with Amalek from generation to generation 1. AFter their journeys Which Journeys are elsewhere more particularly related Num. 33.12 13 14. 2. Wherefore V. Num. 20.4 Wherefore do ye tempt the LORD i. e. Wherefore do ye by your distrust and discontent question the Power and Care of the Lord Vid. Matt. 16.1 Psal 78.18 19. See v. 7. 4. Cried i. e. Prayed as he was wont to do in straits c. 14.15 c. 15.25 5. The elders As competent witnesses of the wonderfull Power of God Vid. c. 3.16 Thou smotest c. 7.20 6. Behold Num. 20.9 Ps 78.15 and 105.41 Wisd 11.4 1 Cor. 10.4 I will stand i. e. The Pillar of Cloud the sign of my Presence among you shall stand upon the Rock c. Water out of it Though the Rock were unlikely to afford it This speaks the Power of God and does also represent Christ and the Benefits which we receive by him 1 Cor. 10.4 Joh. 7.37 7. Massah That is tentation Meribah That is chiding or strife Is the LORD c. See the Notes on v. 2. 8. Then came Deut. 25.17 Wisd 11.3 Amalek i. e. The Amalekites who were descended from Amalek one of the Sons of Eliphaz the first-born of Esau Gen. 36.15 16. 9. Joshua Called Jesus Act. 7.45 10. Hur A Man of great note and authority and possibly the Head of the Tribe of Judah at this time V. c. 24.14 1 Chron. 2.19 Josephus adds That he was the Husband of Miriam 11. Held up his hand i. e. His Hands as appears from v. 12. and that with the Rod of God v. 9. the sign of God's Power The lifting up of Hands is an Expression of Prayer Psal 28.2 1 Tim. 2.8 And this passage does fitly express to us the efficacy of fervent Prayer to God 12. His hands were steady They were stretched out in prayer says the Chaldee He hold the Rod the ensign of God's Power in his Hand The word we render steady does in the Hebrew import faith and this may well express the Faith of Moses in the Power of God and commend to us the Prayer of Faith Jam. 1.6 Matt. 21.22 14. In a book This was done Deut. 25.17 18 19. Of Joshua Who was to succeed to Moses and to fight the Lord's Battels I will utterly put out the remembrance c. In due time I will destroy their Memory Vid. Deut. 25.17 1 Sam. 15.7 c. 30.17 2 Sam. 8.12 Esth 9.14 15. An altar Vnto the Lord say the Greek The name of it Or The name of Him that is of the Lord. JEHOVAH-nissi That is The Lord my Banner He who enabled me to fight and get the Victory Moses built an Altar and thereon served before the Lord who wrought wonders for him says the Chaldee 16. Because c. Or Because the hand of Amalek is against the throne of the Lord. The LORD hath sworn Heb. The hand upon the throne of the Lord. The reason of this variety is from this that the lifting up the Hand and especially towards Heaven the Throne of God was used in swearing and no wonder that the sign should be put for the thing signified See Gen. 14.22 Rev. 10.5 6. CHAP. XVIII The ARGUMENT Jethro comes to Moses and brings with him the Wife and two Sons of Moses He acquaints him with what God had done
shall add thereto the fifth part thereof 32. And concerning the tithe of the herd or of the flock even of whatsoever passeth under the rod the tenth shall be holy unto the LORD 33. He shall not search whether it be good or bad neither shall be change it and if he change it at all then both it and the change thereof shall be holy it shall not be redeemed 34. These are the commandments which the LORD commanded Moses for the children of Israel in mount Sinai 2. Make a singular vow i. e. Shall exempt and separate from common use The persons shall be for the LORD i. e. The value of these persons shall be for an Holy use For the persons themselves were redeemable as appears from what followeth and the price with which they were redeemed was set a-part for the reparation or service of the sanctuary 2 Kings 12.4 5. Where there is said to have been a Chamber on purpose to receive these Oblations Maimon Erachin chap. 1. By thy estimation i. e. According to the rate afterwards set down and fixed and which thou art to give as a Law to the Priests for the time to come v. 15. 3. Of the male i. e. Of every Male alike The difference of price respects the Sex and the Age not the other qualities and circumstances of the persons Shekels See the Notes on Gen. 20.16 8. If he be poorer c. i. e. He who made the Vow be not able to pay the fixed rate 9. Shall be holy Or separated to the Service of God and not be changed or redeemed v. 10 12. 10. He shall not alter c. It is not in their power to alienate what was before dedicated to God And an exchange in this case was forbid though for the better because they might not have any pretence of alienating what was before set a-part to an Holy use The Israelites are here greatly cautioned against this Sin in this Verse 11. Vnclean Beasts were said to be clean or unclean with respect to food Levit. 11.3 4. Or with respect to sacrifice Gen. 7.2 ch 8.20 And in this latter sense the word unclean is to be understood here as appears from the following words This Law doth also extend to Bullocks Sheep and Goats which yet were clean for Sacrifice as to their kind when by reason of some blemish or defect they became unfit for the Altar Maimon Erachin chap. 15. But it doth not extend to a Dog Deut. 23.18 12. As thou valuest it who art the Priest Heb. According to thy estimation O Priest 13. He shall add c. i. e. The first Owner Another Man was not under such an obligation but might have it at the price at which it was valued by the Priest The fifth part seems to be inflicted upon the first Owner for his unconstancy 14. Sanctifie his house c. i. e. Separate or set it a-part to the Service of God The price of which House when it was estimated and redeemed was taken into the Treasury of the Sanctuary and bestowed upon the Reparation of the House See verse 2. 15. The fifth part See verse 13. 16. An homer c. Or the land of an homer c. i. e. Not the Land which bears so much which would suppose the Price uncertain and variable but the Land which requires so much Seed Homer is a Measure containing ten Ephahs Ezek. 45.11 An Ephah contained very near our Bushes See the Notes on Exod. 16.36 An Homer and a Cor are the same measure Ezek. 45.14 And both the Greek and Chaldee in this place render Homer by Cor. 17. From the year Or before the year See verse 18. 20. Or if he have sold It may be as well translated And if he have sold Which is not to be understood of the first Owner who had no right to sell the Field which he had dedicated to God but of the Treasurer in whose power it was to sell and to convert the price thereof to an Holy use 21. Devoted See v. 28. The possession thereof shall be the Priest's But the Priests are to pay a price for it which is to be laid up for the maintaining the Sanctuary Maim Erachin chap. 4. 22. Bought Not being his Paternal inheritance 25. Twenty Gerahs Exod. 30.13 Numb 3.47 Ezek. 45.12 26. Firstling c. Heb. First-born c. No man shall sanctifie it The reason follows It is the LORD's God had by his Command required that the First-born should be sanctified or set a-part and a Man cannot separate or sanctifie that which he hath no right to 28. Notwithstanding Josh 6.19 Devoted thing This was a thing so vowed and dedicâ—â—â—d to God or to dâ—â—â—â—tion that he that dedicated it or executed God's sentence was to disclaim all title and claim to the Things or Persons or the common use of them for the future Most holy Levit. 2.3 29. Of men Men were sometimes devoted to destruction by God's appointment Deut. 25.19 Josh 6.17 sometimes by Men Numb 21.2 3. Exod. 22.20 32. Passeth under the rod These words intimate the way of Tithing when the Tenth was set out as the Flock or Herd went out of the Fold and were numbred by him that set out the Tenth with a Stick or Staff in his hand pointing to it Jer. 33.13 33. Change See verse 10. THE Fourth Book of Moses CALLED NUMBERS THE General Argument OF THE Fourth Book of MOSES CALLED NUMBERS THIS Book is called Numbers from the subject matter which it begins withall viz. An account of the number of the People of Israel This Account is taken by God's special command to Moses in taking of which he was assisted by Aaron as well as by the Princes of Israel ch 1.44 This Account is laid before us ch 1. And the diligent Reader may from the Relation there given discern the special Providence of God over that People and see very good reason for the Order in which the several Tribes are placed and also why the Levites are not numbred here among the other Tribes We have next an Account of the Order of the several Tribes in their Tents and of the number of their several Camps ch 2. Next follows an Account of the Sons of Aaron and of the setting aside the Levites to the Service of the Tabernacle instead of the First-born of the number and charge of these Levites and of the Redemption of the First-born of the Israelites who were not redeemed by the Levites ch 3. We have an Account ch 4. of the Charge and Service of the Levites who are numbred from thirty years old to the age of fifty We have after this several Laws viz. Concerning removing the Unclean out of the Camp Of Restitution in case of Trespass Of the tryal of Jealousie Of the Nazarites Of the form of blessing the People and then we have a relation of the Offerings of the Princes at the Dedication of the Tabernacle and Altar ch 5 6 7. Of lighting the Lamps and
well become us to observe it But still we must do all we possibly can to exclude those from the participation of Holy Things who live in contradiction to the Precepts of our Holy Religion III. The Law concerning Restitution in case of a Trespass mentioned in the same Chapter This is of great use to us and shews us the absolute necessity of making restitution for any wrong or injury that we have done By this Law he that had done the wrong was obliged to make Restitution to the injured person and he is directed what to doe in case the injured person could not be found 'T was not his confessing his sin not his Sacrifice with that Confession that would procure his Pardon if he did not make Restitution as he is directed there This is the Doctrine of the Law and of the Prophets also Ezek. 33.15 as well as of the New Testament Luk. 18.8 Rom. 13.8 9. This is a most unquestionable truth and that the Reader ought to lay to Heart IV. The passages related ch 11 12. are of great moment towards the awakening us to avoid Murmuring Discontent and Sedition We have severe Examples related there of the sad effects of those sins and the Mischiefs that follow upon such Crimes are unspeakable No Man can tell where his Discontent will stop or what will be the effects of it Let us see how the Apostle applies this Neither murmur ye as some of them also murmured and were destroyed of the destroyer Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come Wherefore let him that thinketh he standeth take heed lest he fall 1 Cor. 10.10 11 12. V. The Account we have of the Spies sent into the Land of Canaan and of their Report of it and what followed thereupon ch 13 14. This represents to us the great mischief of Diffidence and Distrust and contempt of the Kingdom of Heaven Let us see how the Author of the Epistle to the Hebrews applies this To whom sware he that they should not enter into his rest but to them that believed not So we see they could not enter in because of unbelief Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it Heb. 3.18 19. and ch 4.1 It follows Let us therefore labour to enter into that rest lest any man fall after the same example of unbelief v. 11. Those Men that went to see the Land owned it to be a good Land and brought some of the Fruit thereof thence But after all they discouraged the People from the difficulties that would attend their Conquest of it notwithstanding the many Experiences which they had received of the Power and Providence of God These Men died by the Plague in the Wilderness the murmuring Israelites wandered about in it till they were consumed and they were a sad example of Distrust and Unbelief VI. The account we have of the Rebellion of Korah Dathan and Abiram ch 16. This Relation is of great moment to keep Men from the like sin for the time to come These Men rebelled against Moses and Aaron whom God had chosen The Rebels were swallowed up by the Earth and consumed with Fire from Heaven and God took care for the perpetuating the Memory of their sin and asserting the Divine right of the Priesthood They envyed Moses in the Camp and Aaron the saint of the Lord. The earth opened and swallowed up Dathan and covered the company of Abiram And a fire was kindled in their company the flame burnt up the wicked Ps 106.16 17 18. God would have the Israelites keep up the Memory of these things and learn from this sad example to have due regard to them whom he chose to Minister in Holy Things And to this purpose he commands that Plates should be made of the Censers of the Rebels for the Altar of Burnt-offering that so there might remain a Memorial of this fatal Rebellion in the view of the People He caused also Aaron's Rod to flourish and to be preserved as a token against the Rebels And upon that follows a most particular account ch 18. of the Honorary Maintenance of the Priests Such care God thought fit to take to vindicate the Priests his Servants and to keep up the Memory of this Relation VII The account we have of the People's being bitten with the Fiery Serpents and healed by looking upon the Brazen Serpent ch 21. This cure was as the Jews call it a Miracle in a Miracle The Brazen Serpent was a Type of the Death of Christ Joh. 3.14 by whose Stripes we are healed This Brazen Serpent is called by the Author of the Book of Wisdom A Sign of Salvation It was put upon a Pole or set up for a Sign and he that looked upon it lived i. e. Recovered of the harm he had received from the bite of the Fiery Serpent He that turned himself toward it was not saved by the thing that he saw but by thee that art the Saviour of all Wisdom 16.6 7. Thus did God sending his own son in the likeness of sinfull flesh and for sin condemned sin in the flesh Rom. 8.3 VIII The account of Balak's sending to Balaam to curse the Israelites and his coming to him upon this occasion and what he said and did follows in Chapters 22 23 24. And that Relation is of great use to us and such as well deserves our serious reflecting upon It lets us know that we need not fear the Curses of a false Prophet nor the attempts of our most powerfull Enemies whiles we do adhere to God and keep his Laws God will so long defend us and then we need not fear what Man can do unto us We have also in that Relation many excellent Prophecies and one particularly of the Messias of which the Reader will find an account in the Notes in their proper place IX The account of the Whoredom and Idolatry of the People at Shittim ch 25. We have there a particular account of the sin and very exemplary punishment of the People for their Wickedness And the Reader will easily believe that this was contrived by Balaam from what hath been said to that purpose in the Noâ—es upon that History which follow Balaam could not prevail by Inchantments and Divination by Sacrifices or Magical Arts. He took the onely course that was left and that was to tempt them by the Women of Midian to Whoredom first and then to Idolatry The Beauty of the Women was the first snaâ—e and thence they were drawn on to commit Idolatry They called the people to the sacrifices of their Gods And the people did eat and bowed down to their Gods Thus were they joined unto Baal Peor and did eat the sacrifices of the dead Ps 106.28 Thus did the People fall by their own Wickedness whom Balaam and Balak could never have harmed
Shepham to Riblah on the east-side of Ain and the border shall descend and shall reach unto the side of the sea of Chinnereth east-ward 12. And the border shall go down to Jordan and the goings out of it shall be at the salt-sea This shall be your land with the coasts thereof round about 13. And Moses commanded the children of Israel saying This is the land which ye shall inherit by lot which the LORD commanded to give unto the nine tribes and to the half-tribe 14. For the tribe of the children of Reuben according to the house of their fathers and the tribe of the children of Gad according to the house of their fathers have received their inheritance and half the tribe of Manasseh have received their inheritance 15. The two tribes and the half-tribe have received their inheritance on this side Jordan near Jericho eastward toward the sun-rising 16. And the LORD spake unto Moses saying 17. These are the names of the men which shall divide the land unto you Eleazar the priest and Joshua the son of Nun. 18. And ye shall take one prince of every tribe to divide the land by inheritance 19. And the names of the men are these Of the tribe of Judah Caleb the son of Jephunneh 20. And of the tribe of the children of Simeon Shemuel the son of Ammihud 21. Of the tribe of Benjamin Elidad the son of Chislon 22. And the prince of the tribe of the children of Dan Bukki the son of Jogli 23. The prince of the children of Joseph for the tribe of the children of Manasseh Hanniel the son of Ephod 24. And the prince of the tribe of the children of Ephraim Kemuel the son of Shiphtan 25. And the prince of the tribe of the children of Zebulun Elizaphan the son of Parnach 26. And the prince of the tribe of the children of Issachar Paltiel the son of Azzan 27. And the prince of the tribe of the children of Asher Ahihud the son of Shelomi 28. And the prince of the tribe of the children of Naphtali Pedahel the son of Ammihud 29. These are they whom the LORD commanded to divide the inheritance unto the children of Israel in the land of Canaan 3. Your south-quarter Josh 15.1 In this Quarter fell the Lot of the Tribe of Judah And the Land which they were about to enter into was thus set out that they might know the bounds of their Conquest and not think themselves at liberty to invade the Possessions of their Neighbours Salt-sea This is also called the Dead-sea and is the Lake of Sodom See the Note on Gen. 14.3 4. Kadesh-barnea See the Note on ch 33.36 5. Vnto the river of Egypt See Gen. 15.18 with the Note 6. The great sea That is the Sea called the Mediterranean 7. Mount Hor Not the place where Aaron died but a Mount in the Northern Coast of the Land and perhaps Libanus which was remarkable for its Eminence The Vulgar renders it the highest Mountain 11. Side Heb. Shoulder Sea of Chinnereth This is called the Lake of Genesareth Luk. 5.1 and the Sea of Galilee or of Tyberias Joh. 6.1 A farther account of the Bounds of this Land which did lie within Jordan is to be had from the Book of Joshua 14. For the tribe Chap. 52.33 Josh 14.2 3. 17. Eleazar Josh 19.51 CHAP. XXXV The ARGUMENT Eight and forty Cities are appointed for the Levites Of the Suburbs of those Cities Of the Cities of Refuge Of Man-slaughter and of Murder 1. AND the LORD spake unto Moses in the plains of Moab by Jordan near Jericho saying 2. Command the children of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and ye shall give also unto the Levites suburbs for the cities round about them 3. And the cities shall they have to dwell in and the suburbs of them shall be for their cattel and for their goods and for all their beasts 4. And the suburbs of the cities which ye shall give unto the Levites shall reach from the wall of the city and outward a thousand cubits round about 5. And ye shall measure from without the city on the east-side two thousand cubits and on the south-side two thousand cubits and on the west-side two thousand cubits and on the north-side two thousand cubits and the city shall be in the midst this shall be to them the suburbs of the cities 6. And among the cities which ye shall give unto the Levites there shall be six cities for refuge which ye shall appoint for the man-slayer that he may flee thither and to them ye shall add forty and two cities 7. So all the cities which ye shall give to the Levites shall be forty and eight cities them shall ye give with their suburbs 8. And the cities which ye shall give shall be of the possession of the children of Israel from them that have many ye shall give many but from them that have few ye shall give few every one shall give of his cities unto the Levites according to his inheritance which he inheriteth 9. And the LORD spake unto Moses saying 10. Speak unto the children of Israel and say unto them When ye be come over Jordan into the land of Canaan 11. Then ye shall appoint you cities to be cities of refuge for you that the slayer may flee thither which killeth any person at unawares 12. And they shall be unto you cities for refuge from the avenger that the man-slayer die not until be stand before the congregation in judgment 13. And of these cities which ye shall give six cities shall ye have for refuge 14. Ye shall give three cities on this side Jordan and three cities shall ye give in the land of Canaan which shall be cities of refuge 15. These six cities shall be a refuge both for the children of Israel and for the stranger and for the sojourner among them that every one that killeth any person unawares may flee thither 16. And if he smite him with an instrument of iron so that he die he is a murderer the murderer shall surely be put to death 17. And if he smite him with throwing a stone wherewith he may die and he die he is a murderer the murderer shall surely be put to death 18. Or if he smite him with an hand-weapon of wood wherewith he may die and he die he is a murderer the murderer shall surely be put to death 19. The revenger of blood himself shall slay the murderer when he meeteth him he shall slay him 20. But if he thrust him of hatred or hurl at him by laying of â—â—it that he die 21. Or in enmity smite him with his hand that he die he that sâ—ote him shall surely be put to death for he is a murderer the revenger of blood shall slay the murderer when he meeteth him 22. But if he thrust him suddenly without enmity or have cast upon him any thing without laying
tribe whereunto they are received so shall it be taken from the lot of our inheritance 4. And when the jubile of the children of Israel shall be then shall their inheritance be put unto the inheritance of the tribe whereunto they are received so shall their inheritance be taken away from the inheritance of the tribe of our fathers 5. And Moses commanded the children of Israel according to the word of the LORD saying The tribe of the sons of Joseph hath said well 6. This is the thing which the LORD doth command concerning the daughters of Zelopheâ—â—a saying Let them marry to whom they think best onely to the family of the tribe of their father shall they marry 7. So shall not the inheritance of the children of Israel remove from tribe to tribe for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers 8. And every daughter that possesseth an inheritance in any tribe of the children of Israel shall be wise unto one of the family of the tribe of her father that the children of Israel may enjoy every man the inheritance of his fathers 9. Neither shall the inheritance remove from one tribe to another tribe but every one of the tribes of the children of Israel shall keep himself to his own inheritance 10. Even as the LORD commanded Moses so did the daughters of Zelophehad 11. For Mahlah Tâ—zah and Hogâ—â—b and Miâ—â—â—â—l and Naab the daughters of Zâ—lapâ—â—bad 〈◊〉 departing 〈…〉 fathers brothers 〈◊〉 12. And they were married into the 〈◊〉 of the sone of Manaâ—â—◠〈…〉 and their 〈…〉 in the tribe 〈…〉 their father 13. These are the commandments and the judgments which 〈◊〉 LORD commanded by the hand of Moses 〈◊〉 〈◊〉 children of Israel in the â—elus of Moab by 〈◊〉 〈…〉 1. AND the chief fathers of the families of the children of Gilead These principal Men it well became to take care of the common Interest of the whole Tribe but then they were it is likely that part of them who had not yet received their Inheritance it being their Interest but were to receive it in Canaan For it is evident that the Daughters of Zelophehad received their Inheritance within the Land of Canaan and not on the other side of Jordan Josh 17.3 2. The LORD Ch. 27.1 Josh 17.3 3. Then shall their inheritance c. This inconvenience might be very great and affect the other Tribes and bring in a great confusion insomuch that the distinction of Tribes might in time be lost for the Inheritance would be in the hands of another Tribe and the Children would be of the Tribe of their Father Whereunto they are received Heb. Vnto whom they shall be 4. And when the jubile c. q. d. This mischief will not be remedied by the year of Jubile which yet was designed for the preserving Inheritances in the Tribes and Families in which they were at the first because by these Marriages the Families will be lost being quite passed away to another Family and Tribe unto which these Daughters shall happen to marry 6. Marry Heb. Be 〈…〉 Too 〈…〉 the family of the tribes They were confined not onely to the Tribe but also to the Family 〈◊〉 appears from 〈…〉 v. 8. and also from the Reason of the Law â—hich â—â—â—â—ed the preservation of the Family as well as of the Tribe And the Daughters of Zelophehad when they begged an Inheritance said Why should the name of our father be done â—ay from among his family ch 25.4 And 〈…〉 reason why the Law was made of marrying a Brother's Wife Deut. 25.6 And agreeably hereunto these Daughters of Zelophehad marry to their first Cousins v. 11. 8. Every daughter that possesseth This Law concerns Daughâ—â—â—◠〈…〉 who might marry into other Tribes And not all Daughters but such onely as were Heiresses 9. Neither shall the inheritance c. Which by this Law was effectually prevented 11. For Mahlah c. ch â—◠〈◊〉 〈…〉 12. Into the families Heb. To some that were of the families THE Fifth Book of Moses CALLED DEUTERONOMY THE General Argument OF THE Fifth Book of MOSES CALLED DEUTERONOMY THIS Book is called Deuteronomy which in the Greek Tongue imports a Repetition of the Law And it is so called very fitly There being in this Divine Book a Repetition not onely of many Facts which had passed before but of many Laws also which were mentioned before When and where these words were spoken we are told ch 1.1 3. Moses puts the Israelites in mind of God's promise of the choice of Rulers the sending Spies and their Disobedience He goes on to mind them of their Passage by the Country of Esau and their going over the Brook Zered And their Victory over Sihon And for their farther encouragement to trust in God for the future he relates the Conquest of Og and the distribution of the conquered Land As also his Command to Joshua and he relates how he was barred from entring into the promised Land chap. 1 2 3. Then follows a most pathetical Exhortation to Obedience and Caution against Idolatry with an account of the Cities of Refuge set apart on this side of Jordan Moses proceeds to mind them of the Covenant in Horeb and repeats to them the Ten Commandments and presseth them to Obedience particularly to the Love and Fear of God They are warned against Communion with the Nations and assured of Victory chap. 4 5 6 7. Moses goes on to press the Israelites to Obedience and warns them not to forget God in their plenty and not to conceit well of themselves and to that purpose minds them of their frequent Rebellions He farther relates the Mercy of God in restoring the Two Tables and separating the Levites and from several Arguments proceeds to move them to Obedience chap. 8 9 10 11. He commands them to destroy all Monuments of Idolatry and to shew due regard to the place which God shou'd choose to place his Name there And not to spare the Enticers to Idolatry nor the City that falls into it He forbids them the disfiguring themselves in Mourning for the dead He lets them know what Creatures may and may not be eaten And gives them farther direction as to the Tithe of the third year chap. 12 13 14. He proceeds to speak of the year of Release of Hebrew Servants of the Firstlings of the Cattel of the several Feasts of Judges and Judgment of Idolatry and the Punishment thereof of hard Controversies and the Determination thereof of the Choice and Duty of a King chap. 15 16 17. Of the Portion of the Priests and Levites The Messiah promised The way of judging of a false Prophet of the Cities of Refuge of removing the Land-mark of Witnesses and the Punishment of a false Witness of Warring and the part of the Priest and Officers on this occasion of the Usage to be shewed towards those they War with of the Trees that are to be spared
1. These Repetitions of Laws formerly given are such that they give a more clear and distinct meaning of those Laws than was to be collected from what had been said So that the Repetition does lay before the Reader an Explication of the repeated Law Of this I shall give some instances Exod. 21.16 He that stealeth a man c. shall surely be put to death Onkelos renders it He that stealeth one of the children of Israel I shou'd in this case be ready to suspect that Paraphrast as partial and giving too limited a sense of those words But when Moses repeats the Law he â—ixeth the Sense and confirms that Sense which that Paraphrast hath given For thus he hath it If a man be found stealing any of his â—rethren of the children of Israel Deut. 24.7 Again If thou buy an Hebrew servant six years it shall serve and in the seventh he shall go â—â—t free for nothing Exod. 21.2 This Law is repeated and explained in Deuteronomy There 't is said When thou sendest him out free from thee thou shalt not let him go away empty thou shall furnish him liberally out of thy flock c. chap. 15.12 13 14. Again If thou meet thine enemies ox or his ass going astray c. Exod. 23.5 c. This Law is repeated thus Thou shalt 〈◊〉 see thy brother's Ass c. Deut. 22.24 see Deut. 22.1 Which words determine the sense of that Law Exod. 23.15 And none shall apâ—ear before me empty This Law is farther explained Deut. 16.2 See the Note on that place The wages of him that is hired shall not 〈◊〉 with thee all night c. Levit. 19.13 This Law receives a great Explication from Deut. 24.14 15. Thou shalt not oppress an hired servant that is poor and needy whether he be 〈◊〉 thy brethren or of thy strangers that are in â—â—y land c. At his day thou shalt give him â—â—s hire c. 2. Sometimes a Law is repeated with a Caution to the Israelites that they do not make an ill use of the Law Of this we have a remarkable instance Deut. 15. where there is a Repetition of the Law of Release mentioned Levit. 25 But there is added a Caution v. 9. Beware that there be not a thought in thy wicked heart saying The seventh year the year of release is at hand And thine eye be evil against thy poor brother and thou givest him nought and he cry unto the Lord against thee and it be sin unto thee 3. Sometimes new matter or a new reason is added to the repeated Law Thus it is in those Laws repeated from Exod. 20. in Deut. 5.15 16. Another instance we have to this purpose chap. 16.2 And another Deut. 18.3 where we have an addition granted towards the Maintenance of the Priests 4. Sometime we have a Dispensation allowed in some case as to a Temporal Law that was mentioned before Of this we have a remarkable instance Deut. 12.15 21. IV. These Repetitions do mightily engage the diligent and carefull Reader to compare Spiritual things with Spiritual God is not tied to our Rules and Methods to deliver his Laws as we teach Arts and Sciences by certain Rules which the Wit of Man hath devised 'T is enough that he deliver his Will as he thinks fit And if He think fit to do it by Parts and upon sundry Occasions 't will well become us to use the greater diligence in collecting and laying things together that we may by this means arrive at the sense and meaning of the whole Revelation If these things be duly considered we shall not find any force in this popular and loose Objection which is brought against this Book And I shall onely on this occasion add V. That if these Repetitions had not been written by Moses and had been put together by an uncertain Collector of some loose Papers they might have been omitted easily 'T is not very likely we had ever had these Books in this Order if Moses himself had not been the Author of them Here 's no shew of worldly Artifice or Craft nothing appears here like Artifice And the Way and Order in which these things are delivered will hardly allow us if we consider things with Application to call the Author or Authority of these Holy Books in question I am of belief that the little variety we find in the four Gospels is so far from being an Objection against those Books that they rather confirm us in the belief of them as Books that were not composâ—â— by Confederacy and Combination The sâ—me may be said of these Books The Repetitions and Varieties are no Objection against them or against their Author I return to this Book called Deuteronomy which lies before us A Book that hath all the Marks and Signatures of a Divine Original and an inspired Author as Moses was 'T is hardly possible for any man to read it with any care but he must be the better for it 'T is fraught with admirable Precepts of Piety Justice Charity Humanity and Fortitude These Precepts are backed with Motives to Obedieâ—ce that are strong and penetrating that are lively and poinant that are most pathetical and moving He must be very stupid and profligate that does not embrace it with the Highest Veneration How does Moses this Man of God Court the Israelites to be Obedient and Happy What wondrous Care does he shew He speaks as becomes the greatest Prophet and one Divinely inspired Take heed to thy self and keep thy soul diligently lest thou forget the things which thine eyes have seen chap. 4.9 Take ye therefore good heed unto your selves v. 15. Beware that thou forget not the Lord thy God chap. 8.11 Take heed to your selves that your heart be not deceived chap. 11.16 He calls Heaven and Earth to witness against them He lays before them Life and Death Blessing and a Curse To conclude Here 's enough to engage the Reader that hath any sparks of Goodness left And for the Pious Reader his Heart must be melted down when he reads it and burn within him Here 's nothing required so much as an honest Mind The Book is generally plain and very easie to be understood God grant we may read it with due care and not put a bar to our profiting by it NOTES ON THE Book of DEUTERONOMY CHAP. I. The ARGUMENT The Speech of Moses to the Israelites at the end of the fortieth year He puts them in mind of God's Oath to their Fathers of his giving them Rulers and the sending the Spies to search the Land and of God's Anger for their Vnbelief 1. THese be the words which Moses spake unto all Israel on this side Jordan in the wilderness in the plain over against the Red sea between Paran and Tophel and Laban and Hazeroth and Dizahab 2. There are eleven days journey from Horeb by the way of mount Seir unto Kadesh-barnea 3. And it came to pass in the fortieth year in the eleventh month on
in mine hand 4. And he wrote on the tables according to the first writing the ten commandments which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly and the LORD gave them unto me 5. And I turned my self and came down from the mount and put the tables in the ark which I had made and there they be as the LORD commanded me 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera there Aaron died and there he was buried and Eleazar his son ministred in the priest's office in his stead 7. From thence they journeyed unto Gudgodah and from Gudgodah to Jotbath a land of rivers of waters 8. At that time the LORD separated the tribe of Levi to bear the ark of the covenant of the LORD to stand before the LORD to minister unto him and to bless in his name unto this day 9. Wherefore Levi hath no part nor inheritance with his brethren the LORD is his inheritance according as the LORD thy God promised him 10. And I stayed in the mount according to the first time forty days and forty nights and the LORD hearkned unto me at that time also and the LORD would not destroy thee 11. And the LORD said unto me Arise take thy journey before the people that they may go in and possess the land which I snare unto their fathers to give unto them 12. And now Israel what doth the LORD thy God require of thee but to fear the LORD thy God to walk in all his ways and to love him and to serve the LORD thy God with all thy heart and with all thy soul 13. To keep the commandments of the LORD and his statutes which I command thee this day for thy good 14. Behold the heaven and the heaven of heavens is the LORD 's thy God the earth also with all that therein is 15. Onely the LORD had a delight in thy fathers to love them and he chose their seed after them even you above all people as it is this day 16. Circumcise therefore the fore-skin of your heart and be no more stiff-necked 17. 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 nor taketh reward 18. He doth execute the judgment of the fatherless and widow and loveth the stranger in giving him food and raiment 19. Love ye therefore the stranger for ye were strangers in the land of Egypt 20. Thou shalt fear the LORD thy God him shalt thou serve and to him shalt thou cleave and swear by his name 21. He is thy praise and he is thy God that hath done for thee these great and terrible things which thine eyes have seen 22. Thy fathers went down into Egypt with threescore and ten persons and now the LORD thy God hath made thee as the stars of heaven for multitude 1. HEW Exod. 34.1 3. I made an Ark Or I caused it to be made For if by Ark in this place be meant the Ark of the Covenant as is very probable from verse 5. This Ark was made by Bezaleel Exod. 37.1 and not made before this going of Moses into the Mount but after he came down Exod. 34. But as Moses in this short Repetition of what was past need not strictly observe the Order of Time so he may be said to make that Ark which he commanded to be made Bezaleel made also the Table of Shittim-wood Exod. 37.10 But Moses received a Command to make it Exod. 25.23 4. Commandments Heb. Words 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera This place is very difficult and the difficulties of it are several and require a distinct Consideration For First It may be inquired what Connexion there is between these words and them that go before Answer Moses having mentioned his Intercession for the Israelites when for their Sins they were in danger to be destroyed and when the Tables of the Law were broken ch 9.26 adds what the effect of this Intercession was viz. That thereby the favour of God was regained of which he gives several instances viz. The restoring the two Tables and placing them in the Ark v. 1 5. The Journeys of them which were not stopped v. 6. And that they journeyed to places well watered also v. 6 7. And though indeed Aaron died yet his Priesthood continued in Eleazar And as God gave them a token of his favour in the Ark of the Covenant so he gave them another in separating the Levites to bear that Ark c. v. 8. Secondly It may be inquired how this Journey from Beeroth of the Children of Jaakan to Mosera can be reconciled with Numb 33.31 where it 's said they departed from Moseroth and pitched in Bene-jaakan Answ Besides many other very material things which might be said towards the removing of this difficulty it is enough to say that the Israelites in their Wandrings in the Wilderness might as well here as they did elsewhere go to and fro viz. From Jaakan to Mosera and back again from Mosera to Jaakan And this supposing these places the same with those in Numbers and the place here truly rendred is all that the words do import See Numb 33.30 And then Moses here doth but insert a passage omitted in the place in the Book of Numbers There Aaron died Obj. But how can this be reconciled with Numb 20.25 28. where it is evident that Aaron died at Mount Hor Answ It is no unusual thing that one place should have different Names especially with respect to the several Parts thereof Thus Horeb and Sinai were two Names of the same Mountain Exod. 3.1 2. compared with Act. 7.30 And so might Mosera be the other Name for Hor or the Name of a Place adjoining to it 7. From thence i. e. From Beeroth of the Children of Jaakan Numb 33.32 where Horhagidgad is the same with Gudgodah here and what is here called Jotbath is called Jotbathah Numb 33.33 8. At that time Or About that time viz. After Moses came down from the Mount For this seems manifestly to referr to verse 5. the 6th and 7th Verses being here brought in by way of Parenthesis And that the words at that time do not necessarily import the very precise time but admit of a Latitude will appear from Gen. 38.1 and the Note upon that place To bear the Ark Which belonged to the Kohathites Numb 3.27 31. To stand before the LORD c. That is to attend upon the Sanctuary and be in readiness for Service 1 Chron. 23.16 And to bless in his name This was the peculiar Office of the Priests the Sons of Aaron Numb 6.23 Who were also the Sons of Levi and are so called when this peculiar Office of theirs is mentioned Deut. 21.5 And though the solemn pronouncing of the Blessing upon the People
water 12. That thou shouldest enter into covenant with the LORD thy God and into his oath which the LORD thy God maketh with thee this day 13. That he may establish thee to day for a people unto himself and that he may be unto thee a God as he hath said unto thee and as he hath sworn unto thy fathers to Abraham to Isaac and to Jacob. 14. Neither with you onely do I make this covenant and this oath 15. But with him that standeth here with us this day before the LORD our God and also with him that is not here with us this day 16. For ye know how we have dwelt in the land of Egypt and how we came through the nations which ye passed by 17. And ye have seen their abominations and their idols wood and stone silver and gold which were among them 18. Lest there should be among you man or woman or family or tribe whose heart turneth away this day from the LORD our God to go and serve the gods of these nations lest there should be among you a root that beareth gall and wormwood 19. And it come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to add drankenness to thirst 20. The LORD will not spare him but then the anger of the LORD and his jealousie shall smoke against that man and all the curses that are written in this book shall lie upon him and the LORD shall blot out his name from under heavâ—â— 21. And the LORD shall separate him unto evil out of all the tribes of Israel according to all the curses of the covenant that are written in this book of the law 22. So that the generation to come of your children that shall rise up after you and the stranger that shall come from a fâ—â— land shall say when they see the plagues of that land and the sicknesses which the LORD hath laid upon it 23. And that the whole land thereof is brimstone and salt and burning that it is not sown nor beareth nor any grass groweth therein like the overthrow of Sodom and Gomorrah Admah and Zeboim which the LORD overthrew in his anger and in his wrath 24. Even all nations shall say Wherefore hath the LORD done thus unto this land What meaneth the heat of this great anger 25. Then men shall say Because they have forsaken the covenant of the LORD God of their fathers which he made with them where he brought them forth out of the land of Egypt 26. For they went and served other gods and worshipped them gods whom they knew not and whom he had not given unto them 27. And the anger of the LORD was kindled against this land to bring upon it all the curses that are written in this book 28. And the LORD rooted them out of their land in anger and in wrath and in great indignation and cast them into another land as it is this day 29. The secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for even that we may do all the words of this law 1. BEside the covenant which he made with them in Horeb. This is the same Covenant with that in Horeb But because they had broken that and because they are now just entring into the promised Land and Moses had given them a more full Explication of the Law and was ready to die he renews the Covenant which they had before entred into 4. Yet the LORD hath not given you an heart to perceive and eyes to see c. That is God hath thought fit for your Sins and Provocations to leave you to your own Stupidity and Blindness of Heart God had done great things for them In his love and in his pity he redeemed c. But they rebelled and vexed his holy Spirit Isa 63.9 10. And that they were utterly inexcusable will appear from what follows v. 5 6 7. In which words we are told that God took great care of them that they might be at leisure to consider For they were not distracted with the cares for Food and Raiment c. God having made a great and miraculous Provision for them 6. Bread i. e. Bread which required not any labour of plowing or sowing of threshing and grinding c. But Manna from Heaven prepared ready to your Hands Wine or strong Drink These would have required some considerable Pains Instead of that they were supplied with Water which followed them 7. We smote them We were not enfeebled for want of Wine and strong Drink nor left without the Divine Assistance 10. All of you They were all concerned and therefore all stood ready to renew their Covenant 11. The hewr c. i. e. The meanest Servant Jos 9.27 12. And into his Oath What is rendred Oath signifies rather a Curse which was generally annexed to an Oath See the LXXII and v. 19 20. And because this Covenant had Curses annexed which were solemnly denounced against Transgressours Chap. 27.14 15. The entring into Covenant and into the Curse in case of failure are here conjoined Nehem. 10.29 15. With him that is not here i. e. With your Posterity The promise was to Abraham and his Seed 16 17. These two Verses contain Motives to incline them to enter into Covenant with God viz. Both because God had brought them out of Egypt and throuh other Nations and because they had had the opportunity of discerning the Folly of these People in worshipping Idols which cannot help them 18. Lest there should be c. These words connect with that Declaration which God makes in order to prevent the Sinner's flattering himself in an Evil way v. 20. We may find a like Expression Gen. 3.22 23. A root that beareth gall and wormwood That is an Evil principle called an evil heart of unbelief in departing from the living God Heb. 3.12 which will infect and poison the Mind and produce the Curses denounced which will be very bitter Compare Act. 8.23 Heb. 12.15 19. To add drunkenness to thirst That is to abound in all manner of Wickedness To add sin to sin Isa 30.1 And drink it up like water Job 34.7 which course of Wickedness does but begâ—t a greater Inclination to do wickedly still As Drunkenness does not 〈◊〉 but increase the Thirst Isa 56.12 20. Blot out his name i. e. Destroy him For Name is frequently put for the person to whom that Name does belong as hath been observed 21. Shall separate him unto Evil c. Whereas such a Sinner may think to escape in a Crowd and flatter himself that the Blessings promised to God's People among whom he lives shall be his Portion he shall be singled out and rendred a Monument of God's Displeasure 23. Burning i. e. Parched and dried up and made barren Psal 107.34 26. He had not given unto them See