with their inchantments and Pharaoh's heart was hardened neither did he hearken unto them as the LORD had said 23. And Pharaoh turned and went into his house neither did he set his heart to this also 24. And all the Egyptians digged round about the river for water to drink for they could not drink of the water of the river 25. And seven days were fulfilled after that the LORD had smitten the river 1. A God i. e. A Prince or Master See the Chaldee and the Notes on ch 4.16 Thy Prophet Thy Interpreter says the Chaldee Thy Mouth to speak for thee See ch 4.16 that being one great Office of a Prophet Deut. 18.18 See ch 6.30 4. My hand My powerfull Plague or Stroke as the Chaldee hath it The Hand being the Instrument whereby we effect what we desire does fitly express the Power of him that doth effect Mine armies V. ch 6.26 and ch 12.41 5. Shall know that I am the LORD See ch 6.7 and the Note on ch 6.3 7. Fourscore years old This agrees well with Act. 7.30 and speaks God's Power and Providence V. Deut. 34.7 2 Cor. 12.9 9. A serpent V. ch 4.3 The Greek render it a Dragon 11. The magicians Jannes and Jambres withstood Moses says the Apostle 2 Tim. 3.8 and the Chaldee Paraphrase called Jonathan's calls them Janis and Jambres These Magicians are mentioned not onely among the Jewish Writers but among the Heathen also particularly by Apuleius With their inchantments i. e. With their secret sleights or jugglings The Hebrew word is thought to import an hidden and secret and therefore a commonly unaccountable Art 12. They became serpents Not without the Divine Permission But then their Rods which became Serpents were swallowed up by the Rod of Aaron And though the Magicians turned Water into Blood and brought Frogs upon Egypt we do not find that they were able to turn that Blood into Water and send away the Frogs which they had brought upon the Land as Moses did ch 8.13 They were permitted to punish but had not power to relieve the Egyptians 13. And he hardened Pharaoh's heart Or And Pharaoh's heart waxed strong or hard i. e. Pharaoh's Heart was hardened as the Vulgar and Chaldee render it And we find the same words in the Hebr. so rendered v. 22. not onely by the Greek and Latin but by the English Version also Nor is there any person mentioned either in the one place or in the other See ch 8.32 and the Note upon it That he hearkened not Or And he hearkened not Hebr. 14. Is hardened Or is heavy and dull and not easily moved 15. Goeth out Moses is directed to take this opportunity of meeting with Pharaoh it not being perhaps easie for him to have access to his Court. 16. In the wilderness See the Note on ch 5.1 17. I will smite with the rod that is in mine hand God commands Moses directs and Aaron smites v. 19 20. And God may be therefore said to do that which by his Command was done and by his Power To blood This was a great plague to the Egyptians who wanted Rain Deut. 11.10 11. and were by this means deprived of their Food from the Fish v. 18. and Numb 11.5 and of their Drink also v. 18. 20. Turned to blood And that so it was appears from what follows v. 21. that the Fish died and the River did stink so that the Egyptians could not drink as formerly 22. And the Magicians of Egypt did so And that they might do the Waters being changed successively and not all at once besides that they digged for Waters as appears from vers 24. Vid. Wisd 17.7 23. Neither did he set his heart i. e. He regarded not This speaks his wilfull neglect See v. 16. CHAP. VIII The ARGUMENT The Plague of Frogs The Magicians do also the like Pharaoh sues to Moses and Aaron for the removal of the Frogs and promiseth thereupon to dismiss the Israelites The Frogs are removed Pharaoh hardens his Heart The Plague of Lice The Magicians not able to do the like The Plague of Flies Pharaoh inclines to let the Israelites go but upon the removal of them hardens his Heart 1. AND the LORD spake unto Moses Go unto Pharaoh and say unto him Thus saith the LORD Let my people go that they may serve me 2. And if thou refuse to let them go behold I will smite all thy borders with frogs 3. And the river shall bring forth frogs abundantly which shall go up and come into thine house and into thy bed-chamber and upon thy bed and into the house of thy servants and upon thy people and into thine evens and into thy kneading-troughs 4. And the frogs shall come up both on thee and upon thy people and upon all thy servants 5. And the LORD spake unto Moses Say unto Aaron Stretch forth thine hand with thy rod over the streams over the rivers and over the ponds and cause frogs to come up upon the land of Egypt 6. And Aaron stretched out his hand over the waters of Egypt and the frogs came up and covered the land of Egypt 7. And the magicians did so with their inchantments and brought up frogs upon the land of Egypt 8. Then Pharaoh called for Moses and Aaron and said Intreat the LORD that he may take away the frogs from me and from my people and I will let the people go that they may do sacrifice unto the LORD 9. And Moses said unto Pharaoh Glory over me when shall I intreat for thee and for thy servants and for thy people to destroy the frogs from thee and thy houses that they may remain in the river onely 10. And he said To morrow And he said Be it according to thy word that thou mayest know that there is none like unto the LORD our God 11. And the frogs shall depart from thee and from thy houses and from thy servants and from thy people they shall remain in the river onely 12. And Moses and Aaron went out from Pharaoh and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh 13. And the LORD did according to the word of Moses and the frogs died out of the houses out of the villages and out of the fields 14. And they gathered them together upon heaps and the land stank 15. But when Pharaoh saw that there was respite he hardened his heart and hearkened not unto them as the LORD had said 16. And the LORD said unto Moses Say unto Aaron stretch out thy rod and smite the dust of the land that it may become lice throughout all the land of Egypt 17. And they did so for Aaron stretched out his hand with his rod and smote the dust of the earth and it became lice in man and in beast all the dust of the land became lice throughout all the land of Egypt 18. And the magicians did so with their inchantments to bring forth lice but they could not so
Heb. From the eyes Manner Or Ordinance 27. If any soul i. e. If any private person Or any one of the common people as it is expressed Levit 4.27 29. Sinneth Heb. Doeth 30. Presumptuously Heb. With an high hand i. e. Wilfully and designedly and not through ignorance and inadvertence 31. Broken Not onely broken but disanulled and made void by Contemning that Authority upon which the Commandment stands His iniquity i. e. The punishment due upon account of his Sin 32. Gathered sticks Not onely gathered but bound them up together as the Hebrew word may well signifie Exod. 5.7 34. In ward Levit 24.12 It was not declared c. They knew that he who defiled the Sabbath was obnoxious to Death Exod. 31.14 ch 35.2 But the kind of death they were not taught and might be also at a loss whether what this Man did was such a work as was forbid and such as might be esteemed a defiling the Sabbath 38. Bid them Deut. 22.12 Matt. 23.5 39. A whoring This may be understood of Idolatry which is spiritual Whoredom CHAP. XVI The ARGUMENT The Rebellion of Korah Dathan and Abiram The Israelites separate from their Tents The Earth swallows up Korah and those that belonged to him A Fire from Heaven consumes them that offered Incense The Censers are made into Plates The People murmur A Plague is sent among them Aaron makes Atonement for the People 1. NOW Korah the son of Izhar the son of Kohath the son of Levi and Dathan and Abiram the sons of Eliab and On the son of Peleth sons of Reuben took men 2. And they rose up before Moses with certain of the children of Israel two hundred and fifty princes of the assembly famous in the congregation men of renown 3. And they gathered themselves together against Moses and against Aaron and said unto them Ye take too much upon you seeing all the congregation are holy every one of them and the LORD is among them wherefore then lift you up your selves above the congregation of the LORD 4. And when Moses heard it he fell upon his face 5. And he spake unto Korah and unto all his company saying Even to morrow the LORD will shew who are his and who is holy and will cause him to come near unto him even him whom he hath chosen will he cause to come near unto him 6. This do Take you censers Korah and all his company 7. And put fire therein and put incense in them before the LORD to morrow and it shall be that the man whom the LORD doth choose he shall be holy ye take too much upon you ye sons of Levi. 8. And Moses said unto Korah Hear I pray you ye sons of Levi 9. Seemeth it but a small thing unto you that the God of Israel hath separated you from the congregation of Israel to bring you near to himself to do the service of the tabernacle of the LORD and to stand before the congregation to minister unto them 10. And he hath brought thee near to him and all thy brethren the sons of Levi with thee and seek ye the priesthood also 11. For which cause both thou and all thy company are gathered together against the LORD and what is Aaron that ye murmur against him 12. And Moses sent to call Dathan and Abiram the sons of Eliab which said We will not come up 13. Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey to kill us in the wilderness except thou make thy self altogether a prince over us 14. Moreover thou hast not brought us into a land that floweth with milk and honey or given us inheritance of fields and vineyards wilt thou put out the eyes of these men we will not come up 15. And Moses was very wroth and said unto the LORD Respect not thou their offering I have not taken one ass from them neither have I hurt one of them 16. And Moses said unto Korah Be thou and all thy company before the LORD thou and they and Aaron to morrow 17. And take every man his censer and put incense in them and bring ye before the LORD every man his censor two hundred and fifty censers thou also and Aaron each of you his censer 18. And they took every man his censer and put fire in them and laid incense thereon and stood in the door of the tabernacle of the congregation with Moses and Aaron 19. And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation and the glory of the LORD appeared unto all the congregation 20. And the LORD spake unto Moses and unto Aaron saying 21. Separate your selves from among this congregation that I may consume them in a moment 22. And they fell upon their faces and said O God the God of the spirits of all flesh shall one man sin and wilt thou be wroth with all the congregation 23. And the LORD spake unto Moses saying 24. Speak unto the congregation saying Get you up from about the tabernacle of Korah Dathan and Abiram 25. And Moses rose up and went unto Dathan and Abiram and the elders of Israel followed him 26. And he spake unto the congregation saying Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sins 27. So they gat up from the tabernacle of Korah Dathan and Abiram on every side and Dathan and Abiram came out and stood in the door of their tents and their wives and their sons and their little children 28. And Moses said Hereby ye shall know that the LORD hath sent me to do all these works for I have not done them of mine own mind 29. If these men die the common death of all men or if they be visited after the visitation of all men then the LORD hath not sent me 30. But if the LORD make a new thing and the earth open her mouth and swallow them up with all that appertain unto them and they go down quick into the pit then ye shall understand that these men have provoked the LORD 31. And it came to pass as he had made an end of speaking all these words that the ground clave asunder that was under them 32. And the earth opened her mouth and swallowed them up and their houses and all the men that appertained unto Korah and all their goods 33. They and all that appertained to them went down alive into the pit and the earth closed upon them and they perished from among the congregation 34. And all Israel that were round about them fled at the cry of them for they said Lest the earth swallow us up also 35. And there came out a fire from the LORD and consumed the two hundred and fifty men that offered incense 36. And the LORD spake unto Moses saying 37. Speak unto Eleazar the son of Aaron the priest that he
for the Israelites Jethro rejoiceth at it and adviseth Moses to teach the People Laws and to appoint Judges among the People Moses follows the Advice of Jethro who afterward departed from him 1. WHEN Jethro the priest of Midian Moses's father-in-law heard of all that God had done for Moses and for Israel his people and that the LORD had brought Israel out of Egypt 2. Then Jethro Moses's father-in-law took Zipporah Moses's wife after he had sent her back 3. And her two sons of which the name of the one was Gershom for he said I have been an alien in a strange land 4. And the name of the other was Eliezer for the God of my father said he was my help and delivered me from the sword of Pharaoh 5. And Jethro Moses's father-in-law came with his sons and his wife unto Moses into the wilderness where he encamped at the mount of God 6. And he said unto Moses I thy father-in-law Jethro am come unto thee and thy wife and her two sons with her 7. And Moses went out to meet his father-in-law and did obeisance and kissed him and they asked each other of their welfare and they came into the tent 8. And Moses told his father-in-law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake and all the travail that had come upon them by the way and how the LORD delivered them 9. And Jethro rejoiced for all the goodness which the LORD had done to Israel whom he had delivered out of the hand of the Egyptians 10. And Jethro said Blessed be the LORD who hath delivered you out of the hand of the Egyptians and out of the hand of Pharaoh who hath delivered the people from under the hand of the Egyptians 11. Now I know that the LORD is greater than all gods for in the thing wherein they dealt proudly he was above them 12. And Jethro Moses's father-in-law took a burnt-offering and sacrifices for God And Aaron came and all the elders of Israel to eat bread with Moses's father-in-law before God 13. And it came to pass on the morrow that Moses sat to judge the people and the people stood by Moses from the morning unto the evening 14. And when Moses's father-in-law saw all that be did to the people he said What is this thing that thou doest to the people Why sittest thou thy self alone and all the people stand by thee from morning unto even 15. And Moses said unto his father-in-law Because the people come unto me to enquire of God 16. When they have a matter they come unto me and I judge between one and another and I do make them know the statutes of God and his laws 17. And Moses's father-in-law said unto him The thing that thou doest is not good 18. Thou wilt surely wear away both thou and this people that is with thee for this thing is too heavy for thee thou art not able to perform it thy self alone 19. Hearken now unto my voice I will give thee counsel and God shall be with thee be thou for the people to Godward that thou mayest bring the causes unto God 20. And thou shalt teach them ordinances and laws and shalt shew them the way wherein they must walk and the work that they must do 21. Moreover thou shalt provide out of all the people able men such as fear God men of truth hating covetousness and place such ever them to be rulers of thousands and rulers of hundreds rulers of fifties and rulers of tens 22. And let them judge the people at all seasons and it shall be that every great matter they shall bring unto thee but every small matter they shall judge so shall it be easier for thy self and they shall bear the burden with thee 23. If thou shalt do this thing and God command thee so then thou shalt be able to endure and all this people shall also go to their place in peace 24. So Moses hearkened to the voice of his father-in-law and did all that he had said 25. And Moses chose able men out of all Israel and made them heads over the people rulers of thousands rulers of hundreds rulers of fifties and rulers of tens 26. And they judged the people at all seasons the hard causes they brought unto Moses but every small matter they judged themselves 27. And Moses let his father-in-law depart and he went his way into his own land 1. JEthro Vid. Chap. 2.16 2. After he had sent her back That is After Moses had sent her back from the Inn when he was going into Egypt Vid. Chap. 4.24 25. 3. Name Ch. 2.22 Gershom That is A stranger there 4. Eliezer That is My God is an help 5. At the mount of God The Mountain on which the glory of God was revealed says the Chaldee This was Horeb where God gave his Law Exod. 3.1 Deut. 5.2 6. He said He sent Messengers that in his name told Moses of his coming Vid. Matth. 8.5 compared with Luk. 7.3 7. Welfare Heb. Peace 8. Come upon them Heb. Found them 9. Hand i. e. The Dominion or Tyranny as the Chaldee hath it 11. For in the thing c. Ch. 1.10 16 22. and 5.7 and 14.18 The Egyptians justly suffered for their Pride and Arrogance and God did defeat them in their Designs and inflicted on them that very evil which they designed to afflict the Israelites with Compare ch 1.22 with ch 22.29 and ch 14.28 12. Sacrifices i. e. Other Sacrifices for no man might eat of the Burnt-offering it being intirely offered up Lev. 1.9 whereas in Peace-offerings the Priest and People had their share Lev. 7.14 Deut. 27.7 Before God Before the glory of God appearing in the Cloud and possibly before the Tabernacle For there are those that think that this passage of Jethro's coming to Moses related in this Chapter did happen in the following year after the Law was given and the Tabernacle erected And that Opinion is grounded upon what we read v. 12. and v. 16. compared with Deut. 1.9 Numb 10.29 30. 15. To enquire of God i. e. To enquire of the mind of God in things which were doubtfull This they did by consulting his Servant and Prophet 16. One and another Heb. A man and his fellow 18. Thou wilt surely wear away Heb. Fading thou wilt fade Thou art not c. Deut. 1.9 19. To God-ward Seeking instruction from the presence of God says the Chaldee This Counsel Moses followed Num. 15.34 35. and ch 27.5 21. Hating covetousness Or Hating gain and free from the love of riches 26. At all seasons i. e. At all occasions and times when they were not forbid by some other superior Law whereby they were obliged to attend upon God's more immediate worship CHAP. XIX The ARGUMENT The Israelites come to Sinai Moses goes up into the Mount and receives a Message to the People which he delivers and returns their Answer unto God He is commanded to Sanctifie the People
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
the Land of Temani To him Hadad the Son of Bedad To him Samlah of Masrekah To him Saul of Rehoboth To him Baal-Hanan the Son of Achbor c. So that the succeeding King might for what this Author knows be as old or older than his Predecessor and then a very little space might serue for eight Kings to succeed each other in the six last Kings of Judah where Father was succeeded by the Son took up not above 56 years 4. That Moses knew there wou'd be Kings over Israel is unquestionable from Deut. 17. where he delivers Laws concerning that matter This being one of those three things that were made known to him but were not to take effect as Maimon well observes till they were in possession of the Land of Canaan Maimon H. Melach c. 1. The giving up these nine Verses is a thing of most dangerous Consequence At this rate this Author may give away more of the Holy Writings when he pleaseth And then we shall be sure of nothing For who the Author of them is he says not nor can the Reader know from our Author whether he were an inspir'd Author or not Nor does he give any just cause why any Man shou'd insert these nine Verses here had they not been written by Moses from the beginning I am sure he can give none To what hath been said I add That Moses himself was a King over Israel and then the Kings that reigned in Edom before Moses was King may well be said to have reigned before any King over the Children of Israel Moses had the title of King He was King in Jesurun Deut. 33.5 Nor was it a bare title He was really a King as appears from the Pentateuch This is proved at large by Mr. Selden de Synedriis l. 2. c. 1 2. This alone is a just and full Answer to the Objection which was sufficiently answered before So far are we from being forced to part with nine Verses at once that we are under no difficulty at all 'T is plain that when Moses came out of Egypt that Edom was under Dukes Exod. 15.15 These cou'd not be the first sett of Dukes mention'd Gen. 36.29 30. For they were Horites and if they were the second sett v. 40. then were the eight Kings dead before Moses was King in Jesurun After all these eight Kings might be Horites called Horim Deut. 2.12 whom the Children of Esau dispossessed and succeeded for any thing that appears They are said to have reigned in the land of Edom and so the Horite's Land was when Moses wrote these words but not to be descended or come from Esau as is expressly said of the following Dukes v. 40. This account agrees with the Context We have an account just before of the Dukes of the Horites the Children of Seir in the land of Edom v. 21. Though these are said to have been Dukes in the Land of Edom yet they were not descended from Esau but from Hori in the Land of Seir v. 30. And then there 's no ground to believe the eight Kings were descended from Esau because they are said to have reigned in the land of Edom since the Dukes in the land of Edom were Horites and did not come from Esau Besides the 4th of these eight Kings is said to have smitten Midian in the Field of Moab v. 35. If by Midian be meant the person so called Gen. 25.2 then there can be no doubt of this matter For then these eight Kings cou'd not be the Posterity of Esau but Horites they might be Gen. 14.6 and then they had finished their Reigns before Moses was King in Jesurun Obj. III. The Writer of the Pentateuch gives names to Places which did not belong to those Places till after the time of Moses and therefore Moses could not be the Author of the Pentateuch at least as we now have it Here they instance in Hebron and Dan. 'T is pretended that Hebron was not so called till after the time of Moses Josh 14.15 with chap. 15.13 Nor Dan neither as appears from Judges 18.29 I answer 1. And first as to Hebron And here 't is to be consider'd what Joshua says on this occasion He does not say it was not called Hebron before that time His Words are these The name of Hebron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before was Kirjath-Arba chap. 14.15 i. e. It had formerly another name more than that he says not For what appears it might be call'd Hebron in the time of Moses Here 's no inconsistence at all the Hebrew which we render before admits of great Latitude Sometimes it denotes a long time before and we render it of old Psal 102.26 Elsewhere where we render it afore-time it signifies a long time before as Nehem. 13.5 But we render it in old time Deut. 2.20 Moses and Joshua were Contemporary and well might the City be call'd Hebron in the time of Moses though it were in old time call'd Kirjath-Arba We have an instance to this purpose beyond all exception Bethel of old time was called Luz Judges 1.23 and yet it was called Bethel long before the time of Moses Gen. 28.19 Hebron was a very ancient City and it is not for nothing that this is remark'd Numb 13.22 And though it were of old time call'd Kirjath-Arba yet even in the time of Joshua and after the Remark chap. 14.15 Hebron it is call'd as by the name it was most commonly known by When 't is call'd the City of Arba it follows and it seems to be by way of Explication which supposeth it most known by the following Name Which City is Hebron Josh 15.13 Again Kirjath-Arba which is Hebron v. 54. Had not Hebron been the common and famed Name of it it shou'd rather have been Hebron which is Kirjath-Arba See chap. 20.7 and 21.11 They must have a great inclination to drop Moses who will be mov'd by such a slight pretence as this 2. As to Dan the pretence is less than for the other if it be possible For who can assure me that Dan Gen. 14.14 is the same with that Judges 18.29 And if it be not then is the Objection just nothing at all Besides if it were the same place the same answer might be given as to the Case just before But alas Dan is an older Name than these Objectors seem to be aware of as the River Jor-Dan intimates for part of its Name it had from a place call'd Dan. And this is I think placed beyond controversie if we consider what Josephus relateth on this occasion who must be allowed in a matter of this nature to be of greater authority than these Modern Objectors He tells that Abraham fell on the Assyrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. about Dan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For so the other Fountain or Spring-head of Jordan is called Antiq. l. 1. c. 10. He that was willing to give away the nine Verses from Gen. 36. will not allow any force in this
pretence though he is content to part with Hebron Obj. IV. It is pretended that Moses cou'd not write those words Deut. 2.12 The Horims also dwelt in Seir before-time but the children of Esau succeeded them when they had destroyed them from before them and dwelt in their stead as Israel did unto the land of his possession which the Lord gave unto them The force of the Objection lies in the latter part of the words as Israel did c. By which it 's pretended is meant that Israel dwelt in Seir and expell'd the Idumaeans but that this hapned not in the time of Moses as appears from v. 5. but long afterwards This being that which David mentions Psal 108.9 and which was in his time effected 1 Chron. 18.13 Praeadamit l. 4. c. 1. I answer That here is no mention of the Israelites possessing the Land of the Idumaeans That is fiction and without any shadow of ground from this Text. And for the true meaning of the place I referr the Reader to the Note on Deut. 2.12 Obj. V. It is pretended that Moses could not write those words Gen. 12.6 And the Canaanite was then in the Land This Objection is made by Mr. Hobbs and by Spinosa The utmost of it amounts but to thus much That these words cou'd not be writ by Moses because it wou'd be impertinent for him to say this which was so well known at that time For the Canaanite continu'd above 400 years in the Land after this and therefore those words were added by some hand after the Destruction of the Canaanites Before I answer this I observe this by the way That this Objection is not of the sort of some others which pretend that Moses cou'd not write some passages because the words they insist on mention some-thing that hapned after his time That cannot be pretended here Here all that can be said is That we cannot think Moses wou'd write these words without a Cause I answer 1. That what Moses says is that the Canaanite was THEN in the Land i. e. He had in those early days of Abram possession of that Land which God intended above 400 years afterward to bestow on the Posterity of Abram In the very next words we read And the Lord appear'd unto Abram and said unto thy seed Will I give THIS Land i. e. This very Land which is now in possession of the Canaanite and for that reason call'd the Land of Canaan chap. 11.31 We have a particular account of the Destruction of the Canaanite and of the precise time when it hapned But that Relation does not tell us how long they had been possessed of it That we learn here The Objectors force a sense upon the words As if these words The Canaanite was then in the Land imported thus much The Canaanite was not as yet dispossess'd of the Land Whereas the Text onely tells us that they were Possessors of it THEN when Abram came first to it and when God promis'd it to his Posterity And then the words have no reference to the Destruction of the Canaanites but to their early Possession onely 2. It is very certain that the word Canaanite sometimes signifies a particular Tribe or Family so call'd and not the general Name of the Inhabitants of that Land Thus the word signifies Gen. 13.7.15.21 Numb 13.29.14.25 And then Moses onely relates that in that tract of Land in which Abram then was this Tribe dwelt 3. It is very unreasonable therefore to object this against Moses his being the Author of these words and that because we do not understand the reason of his bringing in these words in this place Because there might be sufficient Reasons though at this distance we were not able to discern them And at this rate we may reject any ancient Author whatsoever I add that 't is to be considered what Land is meant in these words 'T is said that Abram passed through the Land to the place of Sichem It follows The Canaanite was then in the Land viz. of Sichem But these Canaanites were destroyed and their City spoiled and their Land driven before the Israelites went into Egypt and thâ—â—efore before Moses wrote these words Gen. 34. In Abram's time the Canaanite was in that Land and even then he durst go thither and profess the Worship of the true God but he was not there afterward being destroyed by Jacob's Sons That Land being void they came thither to feed their Flocks Gen. 37.14 The Words are well rendred by a late Writer Et Cananaeus quidem tunc temporis in eo tractu fuit Obj. VI. 'T is farther objected that Moses cou'd not be the Author of some part of Deut. 3. And two places are insisted upon viz. v. 11. For onely Og King of Bashan remain'd of the remnant of Giants Behold his bed-stead was a bed-stead of Iron is it not in Rabbath of the children of Ammon c. These words 't is said cou'd not be written by Moses but by a later Author for Moses need not to have mention'd the Bed-stead to those Jews his Contemporaries who had seen the Giant himself Besides 't is pretended that this Bed-stead was not found out till the times of David 2 Sam. 12.30 And therefore these words must be written by a later Author than Moses The other place is v. 14. Jair the son of Manasseh took all the Country of Argob unto the coasts of Geshuri and Maachathi and called them after his own name Bashan-Havoth-Jair unto this day 'T is pretended that these words were added by a later Writer by way of Explication of v. 13. And that Moses wou'd never have said unto this day if he had been the Writer of these words and that therefore the words were written by a much later Writer who gives an account of this matter à longissimâ primâ origine i. e. from the very ancient and first Original To which I answer First As to v. 11. For the mention of the Bed-stead Moses cannot be charged with impertinence He mentions it ad fidem faciendam and he wrote for Posterity and not barely for those who were then living Besides there might also be very many of them who never saw the Giant and to suppose it shou'd have been in Bashan proves nothing at all To affirm that this Bed-stead was not found till David's time and to cite to that purpose 2 Sam. 12.30 is to abuse the Reader for there 's no such thing to be found there Secondly As to v. 14. 'T is a lewd thing to suppose that Verse inserted by another hand and to offer no proof If there be any thing like a proof it must be fetch'd from those words Vnto this day I shall shew that there is nothing in that expression that will inferr a Writer later than Moses The Objection is in it self very unreasonable These Objectors have some pretence when they urge against Moses that he wrote of things after his time But shall he be blam'd
Prophet is retain'd and not the word Seer And they are quoted in such terms also as may put this matter out of dispute and satisfie us that Moses wrote the words quoted and that the word Prophet was known in his time Let us hear how St. Peter quotes these words from Deut. 18.18 For Moses truly said unto your Fathers A Prophet shall the Lord your God raise up unto you He tells us that 't was Moses and not a later Writer that said this he expresseth it not by Seer but by the word Prophet St. Stephen cites the same passage and after the same manner This is that which Moses said unto the children of Israel A Prophet shall the Lord your God raise unto you c. Act. 3.22 and chap. 7.37 Nothing can be plainer nothing more convincing than these words are both that Moses wrote these words and that the word render'd Prophet was used in his time 3. I shall consider the words in the Book of Samuel and shew that they will not serve the purpose to which they are produced The words are these 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 Does this Writer say That the word we render Prophet was not known in the time of Moses He says no such thing Does he say That the word we render Prophet was not known till that Age He says it not All that he affirms is this That before that time the person called a Prophet was called a Seer This we grant readily He was called a Seer before but this does not inferr that he was not called a Prophet also even then when he was called a Seer The most that can be concluded from the place is this That for some-time before he that was called a Prophet then was commonly called a Seer And then there is no more than this to be inferred That how old soever the word Prophet had been yet for some-time before that passage was related it was very common to call him a Seer It seems the word Prophet was at that time when this is related in common use and yet after these words the word Seer is used 1 Sam. 9.11 And so it was in the days of Micah when the word Prophet was in common and ordinary use Micah 3.7 And as the word Seer was used when Prophet was used most commonly so have we good Reason to believe that the word Prophet was also used when Seer was a word in common and ordinary use And 't is apparently evident from what hath been said above that the word was as old as Moses Obj. XVI It is pretended that Moses wou'd not write these words Now an Omer is the tenth part of an Ephah Exod. 16.36 'T is pretended that these words cou'd not be written by Moses when these Measures were in use and well known but by a much later hand after the dispersion of the Israelites among other Nations among whom they had been used to other Measures that the Reader might the better understand the Measure here mentioned To which I answer 1. That it does not appear that the Israelites did ever alter their Measures whilst they continued in the Possession of the Land of Canaan And if they did not there cou'd be no reason assign'd why we shou'd suppose any thing added here by way of Explication by a later hand 2. Nor can we reasonably suppose such an Explication cou'd signifie any thing in this case For how cou'd any Man be the wiser for it For how shou'd an Ephah be better known than an Omer This wou'd be no Explication in After-times when the Measures used of old were once forgotten And why may not an Ephah be as well forgot as an Omer And if it were the Reader cou'd gain nothing at all by such words as these 3. And therefore 't is much more reasonable to believe that these words were here from the beginning when an Ephah was in use commonly and that so it was in the days of Moses Obj. XVII I meet with some other Objections mention'd in a late learned Writer mention'd before which because I cannot discern any great force in them I will here put together and answer viz. Gen. 2.11 12. The name of the first is Pison that is it which compasseth the whole land of Havilah where there is gold and the gold of that land is good there is Bdellium and the Onyx-stone 'T is pretended that these are the words of one who lived in Chaldaea where 't is suppos'd that Pison was and that Geography was not well enough known to Moses to relate such Particulars Again 'T is pretended that the account we have of Nimrod and his Kingdom chap. 10.8 is more than Moses can be supposed to give and that That account wou'd have been more usefull after the Jews had been better acquainted with Babylon And Lastly The account we have of Niniveh which is suppos'd to have been Founded after the Time of Moses is therefore supposed to be none of his To which I answer 1. As to Pison not to examine the Situation of it which for what appears might not be so distant from Moses as Chaldaea the Objector hath no reason to object hence against Moses because he does not know how far Moses did understand Geography nor hath he any cause to say the places mention'd did not trade and traffick into Egypt where Moses was born Gen. 37.25 2. As to the account of Nimrod and his Kingdom we have no shadow of reason to suspect it For Babylon and some other places mention'd on this occasion were afterwards so famous in story that 't is not to be wonder'd at that Moses shou'd give an account of this person who was so very remarkable in his Time and of these Places that were so famous afterwards Nor cou'd any thing be done more properly than in that very place where Moses gives an account of the Families deriv'd from the Sons of Noah which Peopl'd the several parts of the Earth 3. For the Name of Niniveh which is pretended to be later than the Times of Moses I need say no more than this That this is supposed onely but I never yet to my remembrance saw any kind of proof of it or any thing that looks that way And cou'd I see any thing like a proof I shou'd think my self oblig'd to give an answer to it But I cannot be obliged to follow mere Suppositions and wander after the Fansies and vain Imaginations of Scriblers Obj. XVIII It is pretended by the Author of the Book call'd Prae-adamitae that the Pentateuch cannot be writ by Moses and that because 't is full of Repetitions which therefore so wife a Man as Moses cannot be supposed to be guilty of I answer That this looks like an Objection and deserves to be accounted for And because this Objection bears hardest against the Book
of Deuteronomy therefore I have very fully consider'd it in the General Argument prefix'd to that Book and therefore I referr the Reader to that place for satisfaction as to this matter Obj. XIX 'T is also said that these Books do not report Facts in that Order in which they hapned and that Moses therefore is not the Author of so confused and distorted a Work And the Author last above-named gives one remarkable instance to this purpose from Deut. 10.6 To which I answer 1. That if the Objector mean no more than this That things are not always related in that very Order in which they hapned I do allow that this is true and that it cannot be deny'd This will be readily granted by Jews and by Christians who yet do believe Moses to be the Author of the Pentateuch Nothing is more common among the Hebrew Doctors than this Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Non est prius posterius in Lege They allow that things are not laid before us in that order in which they hapned or came to pass Josephus when he reckons up the number of the Books of the Old Testament tells us expressly that Moses wrote the Pentateuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. contra Apion l. 1. He tells us elsewhere that all things are written as Moses left them That they had added nothing not even for Ornament which Moses had not left But yet he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That these Writings were left by him dispersed as he had occasion to consult the Divine Majesty This says he I think needfull to premise that none of our People might when they read be scandalized on this account Jos Antiq. l. 4. c. 8. 2. That it does not thence follow that Moses was not the Author 'T is strange that any Man who professeth Christianity shou'd argue at this rate Because it must be allow'd that the Evangelists themselves do not always in their Gospels relate Facts in that Order in which they came to pass and yet they do believe that these Gospels were written by those persons whose Names they bear 3. As 't is far from being an Argument that Moses was not the Author of these Books so the thing it self is of a very trifling Consideration For the Journey of Jethro to Moses whether it hapned before the giving of the Law or after is a thing of very small Consideration As long as we have the Fact related we are well enough dealt with And if it cou'd be prov'd that what is related of that matter Exod. 18. did not come to pass till after the Law was given yet will this be no Objection against Moses because that might notwithstanding be the fittest place to relate Jethro's Journey Moses being just entring upon the account of the giving the Law and then of the particular Laws that were given c. Moses does not date the Coming of Jethro and for what appears 't is related in the fittest place For Abraham's Journey with Sarah to Gerar we are not concern'd to know the precise time of it nor does Moses give it us and we have no cause to find fault with his placing the Relation where we find it We are very unreasonable in this matter The Historian was best Judge where to relate the several Facts he had to mention And we do not when we object this allow him the liberty that all other Historians are allow'd viz. To make their Relations in such places as they judge most convenient And it is to me a very evident proof that those Men have very little to say against Moses who will lay hold on such impertinent trifles as these are These are mere Cavils and speak a bad Temper 4. Nor is there much of this to pretend Moses indeed did not write his History by way of Annals nor his Laws in the exact method and form of Justinian's Institutions But this is no Objection against the Author of the Books or the Books themselves As there is not that method so there is not that confusion which is pretended The Objector needed not to have said that there are in the Pentateuch Tam multa confusa inordinata extra locum seriem posita For there is no great matter of this kind to be objected after all this noise For the Instances he gives of Jethro's Journey and Abraham's going to Gerar they are not worth his while For in truth they do not serve his purpose And though he instance in the Journey of Isaac to Gerar that will do his Cause no good I appeal to any indifferent Reader The Objector shou'd have laid these things before the Reader and shewed how they tend to his great End For here 's nothing prov'd nor is there any thing in the Instances above that do in the least bear against Moses For as I observ'd above Moses does not write Annals nor date those Facts and might therefore insert them in that place of his Book which he judged most reasonable 5. I◠is true that this Author does produce one Instance that looks like an Objection And I do grant that the place hath a considerable difficulty attending it and that is what we read Deut. 10.6 But because there are some difficult passages in the Pentateuch must not Moses therefore be allow'd to be the Author At this rate we may discharge all the Writers of the Old and New Testament also But as to that difficult place it is very particularly consider'd in the following Notes on that Chapter to which therefore I referr the Reader 6. After all 't is very unfit we shou'd prescribe Laws and Methods that God's Holy Prophets are to use in revealing his Will to us 'T is great sawciness in us to prescribe God is wise when he does not use our methods Obj. XX. The same Author objects the Obscurity of these Books as an Argument that Moses was not the Author of them To which I answer 1. It is not to be wonder'd that there shou'd be some obscure places in the Pentateuch allowing it to be written by Moses for then the Book was written above 3000 years ago and that in the Eastern Country and in a Language much different from the Modern We are not acquainted with the History of that Age the Customs of those Times and Idiotisms of the Language in which it was written And therefore we are apt to mistake and many times at a loss where these Books referr to some Facts or Records or Rites and Usages then well known But then as I intimated this is no Argument that Moses was not the Author of it For this wou'd oblige us to discharge all the ancient Authors which we do not understand 2. Besides this Obscurity is very often to be imputed to a fault or defect of the Readers not to any defect or fault in the Books The Reader perhaps wants Skill and good Judgment he does not use fit means or sufficient diligence Perhaps he is
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
12. And the rain was upon the earth forty days and forty nights 13. In the self-same day entered Noah and Shem and Ham and Japheth the sons of Noah and Noah's wife and the three wives of his sons with them into the ark 14. They and every beast after his kind and all the cattel after their kind and every creeping thing that creepeth upon the earth after his kind and every fowl after his kind every bird of every sort 15. And they went in unto Noah into the ark two and two of all flesh wherein is the breath of life 16. And they that went in went in male and female of all flesh as God had commanded him and the LORD shut him in 17. And the floud was forty days upon the earth and the waters increased and bare up the ark and it was lift up above the earth 18. And the waters prevailed and were increased greatly upon the earth and the ark went upon the face of the waters 19. And the waters prevailed exceedingly upon the earth and all the high hills that were under the whole heaven were covered 20. Fifteen cubits upward did the waters prevail and the mountains were covered 21. And all flesh died that moved upon the earth both of fowl and of cattel and of beast and of every creeping thing that creepeth upon the earth and every man 22. All in whose nostrils was the breath of life of all that was in the dry land died 23. And every living substance was destroyed which was upon the face of the ground both man and cattel and the creeping things and the fowl of the heaven and they were destroyed from the earth and Noah onely remained alive and they that were with him in the ark 24. And the waters prevailed upon the earth an hundred and fifty days 1. RIghteous c. i. e. Sincerely just Compare Luk. 16.15 Rom. 2.29 and Gen. 6.9 2. Clean beast i. e. Allowed for Sacrifice Compare chap. 8.20 Many things established afterwards in the Law of Moses obtained before that Law and were generally practised by the Worshippers of God v. g. Sacrifices Gen. 4.3 4.8.20.13.18 paying of Tithe Gen. 14.20 Circumcision Gen. 17.11 The Right of Primogeniture Gen. 25.33 Making Vows Gen. 28.20 ch 34.6 Marrying the Brothers's wife Gen. 38.8 And those things which Moses forbad were some of them forbidden before his Law As the eating of Bloud and Murder which was a capital Crime before the Law Gen. 9.4 6. And there is no doubt but that the difference of clean and unclean Beasts with respect to Sacrifice was known and observed before the Law of Moses and before the Floud Nor have we any cause to question but that the same were reputed clean before the Law which were declared to be so in the Law of Moses If so the number of Creatures that went into the Ark by Sevens was small and their provision being proportionable could not take up much room For by the Law of Moses onely Beeves and Sheep and Goats of the Beasts And Turtle-doves and Pigeons of the Fowls were allowed for Sacrifice Levit. 1.3 10 14. chap. 22.19 By sevens It is an opinion very ancient and commonly received that seven in number or three pairs for increase and a single one for Sacrifice is meant by this expression But yet it is probable that seven pairs or couples are meant by it because it follows here The male and his female And this latter sence is much confirmed by the Hebrew expression different from what follows of the Beasts not clean which were to be taken by two and also from v. 9 and 16. where the clean Beasts are said to have gone in two and two i. e. by pairs or couples See chap. 6.19 20. 3. Of fowls c. i. e. Of the clean by sevens as before of the unclean two and two as the Greek hath it here 4. For yet seven days i. e. Seven days hence as appears by comparing verse 10. The Earth The Fish of the Sea were exempted from destruction 6. Six hundred years c. This was from the Creation of the World the year One thousand six hundred fifty and six A. M. 1656. 2349. See chap. 5. Not as the Greek have it Two thousand two hundred forty and two 9. Two and two See the Note above on verse 2. 10. After seven days When Noah was now entered into the Ark. See v. 4. 11. Second month i. e. The second month of the year This answers to our October For Tisri or September was accounted the first month of the year The Ecclesiastical year among the Jews began indeed in March but this beginning of the year did not commence till after the Israelites came out of Egypt and that deliverance was the occasion of it Exod. 12.2 The Civil year began as of old in September Compare 1 Kings 8.2 with the Chaldee Paraphrast there Noah by this means had the advantage of gathering the fruits of the Earth Great deep viz. Which contained the Waters under the Earth Deut. 8.7 The depth of the Earth being stored with Waters Psal 33.7 Compare 2 Pet. 3.5 Windows of Heaven That is the Clouds from whence the Rain came in very great plenty Compare Psalm 78.23 and Mal. 3.10 12. Rain i. e. The violent Rain mentioned just before 14. Fowl and Bird The difference between these seems to be this That the word which we render Fowl denotes the larger kind and what we render Bird the smaller Gen. 15.9 10. Levit. 14.4 Or at least the first comprehends the larger sort Sort Or Wing as it is in the Hebrew text Some have feathered Wings others have more gristly and skinny ones which is one way of distinguishing the several sorts of Birds 16. The Lord shut him in That is God did probably by the Ministery of an Angel fasten and secure the door of the Ark into which Noah was entred from the danger from the Waters as well as against the attempts of those that might else have broken in upon him Compare 2 Kings 2.4 5. 17. The Floud i. e. The vehement Rain mentioned verse 12. 20. Fifteen cubits That is two and twenty foot and an half allowing a Cubit to contain but one foot and an half which is here but supposed but by no means granted See the Note on ch 6. v. 15. and consequently above the stature of the tallest of Men. 23. They that were with him They were in all but eight persons 24. Prevailed i. e. They kept above the surface of the Earth without decreasing to which sence it is rendred by the Greek They did not increase so long See chap. 8.3 An hundred and fifty days This space of time includes the forty days mentioned v. 12. so long it was before the Waters were abated Compare chap. 8. v. 3 4. CHAP. VIII The ARGUMENT After an hundred and fifty days from the beginning of the Floud the waters are abated The time and place of the resting of the Ark. Noah sends
The Chaldee understands it of the Shecinah or Divine Presence 10. I make Deut. 5.2 A terrible thing Such as speaks the Majesty and Power of God who is terrible in his doing toward the children of men Ps 66.5 12. Take heed Ch. 23.32 Deut. 7.2 13. Images Heb. Statues 14. Jealous Ch. 20.5 15. Go a whoring Idolatry is a spiritual Whoredom Ps 73.27 He that loves and honours the Creature instead of the Creator is guilty of it Jam. 4.4 And thou eat of his sacrifice And so have Communion with an Idol Num. 25.2 Ps 106.28 Ezek. 18.6.22.9 1 Cor. 10.20 Rev. 2.20 16. Their daughters 1 King 11.2 17. No molten They are specially warned against molten Gods they having transgressed so lately in the molten Calf ch 32.4 18. Vnleavened Ch. 23.15 Month Ch. 13.4 19. All Ch. 22.29 Ezek. 44.30 20. Lamb Or Kid. Empty Ch. 23.15 21. Six Ch. 23.12 Deut. 5.12 Luk. 13.14 22. And Ch. 23.16 Years end Heb. Revolution of the year 23. Thrice Ch. 23.14 17. Deut. 16.16 25. Thou c. Ch. 23.18 26. Kid Ch. 23.19 Deut. 14.21 27. Write thou these words Deut. 4.13 i. e. Do thou write them in a Book apart The ten Commandments onely were written in the two Tables and they were written by God v. 1. Deut. 10.2.4 28. And he Ch. 24.18 Deut. 9.9 And he wrote Not Moses but God See v. 27. Commandments Heb. Words 29. Shone Was glorious says the Greek which rendring agrees well with what we read 2 Cor. 3.7 While he talked with him These words express the cause why the Face of Moses did shine viz. from his converse with God 2 Cor. 3.18 30. Were afraid And by this means it is likely Moses came to the knowledge of it 33. He put Or He had put Viz. during the time that he spake with them A veil 2 Cor. 3.13 14. 34. He took the veil off 2 Cor. 3.16 35. With him That is With God as appears from v. 34. CHAP. XXXV The ARGUMENT The People are commanded to rest on the Sabbath-day Free-will Offerings for the Tabernacle to be received Both Men and Women offer Materials Bezaleel and Aholiab chosen for the Work 1. AND Moses gathered all the congregation of the children of Israel together and said unto them These are the words which the LORD hath commanded that ye should do them 2. Six days shall work be done but on the seventh day there shall be to you an holy day a sabbath of rest to the LORD whosoever doth work therein shall be put to death 3. Ye shall kindle no fire throughout your habitations upon the sabbath-day 4. And Moses spake unto all the congregation of the children of Israel saying This is the thing which the LORD commanded saying 5. Take ye from amongst you an offering unto the LORD Whosoever is of a willing heart let him bring it an offering of the LORD gold and silver and brass 6. And blue and purple and scarlet and fine linen and goats hair 7. And rams skins died red and badgers skins and shittim-wood 8. And oyl for the light and spices for anointing oyl and for the sweet incense 9. And onyx-stones and stones to be set for the ephod and for the breast-plate 10. And every wise-hearted among you shall come and make all that the LORD hath commanded 11. The tabernacle his tent and his covering his taches and his boards his bars his pillars and his sockets 12. The ark and the staves thereof with the mercy-seat and the veil of the covering 13. The table and his staves and all his vessels and the shew-bread 14. The candlestick also for the light and his furniture and his lamps with the oyl for the light 15. And the incense-altar and his staves and the anointing oyl and the sweet incense and the hanging for the door at the entring in of the tabernacle 16. The altar of burnt-offering with his brasen grate his staves and all his vessels the laver and his foot 17. The hangings of the court his pillars and their sockets and the hanging for the door of the court 18. The pins of the tabernacle and the pins of the court and their cords 19. The clothes of service to do service in the holy place the holy garments for Aaron the priest and the garments of his sons to minister in the priest's office 20. And all the congregation of the children of Israel departed from the presence of Moses 21. And they came every one whose heart stirred him up and every one whom his spirit made willing and they brought the LORD's offering to the work of the tabernacle of the congregation and for all his service and for the holy garments 22. And they came both men and women as many as were willing-hearted and brought bracelets and ear-rings and rings and tablets all jewels of gold and every man that offered offered an offering of gold unto the LORD 23. And every man with whom was found blue and purple and scarlet and fine linen and goat's hair and red skins of rams and badgers skins brought them 24. Every one that did offer an offering of silver and brass brought the LORD's offering and every man with whom was found shittim-wood for any work of the service brought it 25. And all the women that were wise-hearted did spin with their hands and brought that which they had spun both of blue and of purple and of scarlet and of fine linen 26. And all the women whose heart stirred them up in wisdom spun goat's hair 27. And the rulers brought onyx-stones and stones to be set for the ephod and for the breast-plate 28. And spice and oyl for the light and for the anointing oyl and for the sweet incense 29. The children of Israel brought a willing-offering unto the LORD every man and woman whose heart made them willing to bring for all manner of work which the LORD had commanded to be made by the hand of Moses 30. And Moses said unto the children of Israel See the LORD hath called by name Bezaleel the son of Vri the son of Hur of the tribe of Judah 31. And he hath filled him with the Spirit of God in wisdom in understanding and in knowledge and in all manner of workmanship 32. And to devise curious works to work in gold and in silver and in brass 33. And in the cutting of stones to set them and in carving of wood to make any manner of cunning work 34. And he hath put in his heart that he may teach both he and Aholiab the son of Ahisamach of the tribe of Dan. 35. Them hath he filled with wisdom of heart to work all manner of work of the engraver and of the cunning workman and of the embroiderer in blue and in purple in scarlet and in fine linen and of the weaver even of them that do any work and of those that devise cunning work 2. Six days Ch. 20.9 Levit. 23.3 Deut. 5.12 Luk. 13.14 An holy day Heb. Holiness Put to
Expeditions Hear his voice O Lord when in his distress he shall call upon thee and bring him safely back from the Wars to his own People Strengthen his hands O Lord and save him from his Enemies It hath been thought that Simeon is here included though he be not expressed And that may the more reasonably be supposed because not onely Simeon's Inheritance was within the Inheritance of Judah Josh 19.1 but he was also joined with Judah in those Wars against the Canaanites in which the Divine Aid is implored for Judah here in those Words Hear Lord which words import the reason of Simeon's Name Compare Gen. 29.33 8. Let thy Thummim and thy Vrim be with thy holy one The Vrim and the Thummim were placed in the Breast-plate and this Breast-plate was appropriate to Aaron and to the succeeding High-Priests the Sons of Aaron Exod. 28.30 and the meaning of these words is q. d. Let the great Dignity of the High-Priesthood continue in the Posterity of Aaron who was of this Tribe of Levi and dignified with this separate and holy Office Whom thou didst prove at Massah viz. Whom thou hast sufficiently tried and proved Massah signifies Trial or Proof and is not a proper Name And the words may be rendred Whom in proving thou didst prove And this Sense is confirmed by the Greek Vulgar Latin and Chaldee and Syriac and the Hebrew Text narrowly considered gives great ground to preferr this Sense Because the Particle here which we have translated as signifies in and is not the same which we translate at in the following Words Thou didst strive i. e. Whom thou didst punish or chastise as that Hebrew word does signifie Isa 49.25 Jer. 2.9 but not deprive of the Dignity of the Priesthood At the waters of Meribah See Numb 20.13 9. Who said c. Which Tribe of Levi in that general Defection Exod. 32. did upon God's Command without all respect of persons or favour to their nearest Relations slay those who had been guilty of Idolatry v. 28 29. They have observed c. Compare Mal. 2.5 6. and Psal 99.7 10. They shall teach c. That is the Priests the Levites Compare Ezek. 44.23 24. Levit. 10.11 11. His substance That is his Store Compare Deut. 8.18 He had no Inheritance but yet had his Provisions allotted him by God 12. The beloved of the LORD shall dwell in safety by him i. e. Benjamin favoured of God shall have his Inheritance in a safe place viz. about Jerusalem the Holy City and the Temple or Place of God's special Residence among the Israelites Compare Josh 18.11 28. He shall dwell between his shoulders i. e. His Temple shall be situated in his land as the Chaldee renders the last Words Compare Numb 34.11 and Josh 15.10 13. For the deep c. i. e. for the Springs in the lower Parts of the Land 14. Brought forth Or ripened By the Moon Or Monthly 15. Lasting hills See the Note on Gen. 49.26 16. Of him that dwelt in the bush That is Of God who appeared in the Bush to Moses Exod 3.2 17. Like the firstling of his bullock viz. for Strength and Power See Ps 68.9 The ten thousands c. Gen. 48.19 18. Rejoice Zebulun c. See the Notes on Gen. 49. v. 13. and v. 15. 19. Vnto the mountain viz. Of God's House as appears from the following words Compare Isa 2.2 3. Sacrifices of righteousness i. e. Sacrifices of Praise and Thanksgiving for the abundance of all things Compare Ps 4.5 with Psal 50.14 and 51.19 They shall suck i. e. They shall by their Traffick and Merchandise get great Riches which is expressed by the abundance of the Seas and treasures hid in the Sand Because their Wealth came to them from the Seas into their Ports or Sea-shoars 20. That enlargeth Gad That is who hath given him a large possession and will deliver him out of his straits See the Note on Gen. 49.19 As a lion and teareth c. These words speak his great Courage and Conquest over the Power of his Enemies Of both which see 1 Chron. 12.8 and 1 Chron. 5.8 with v. 19 20 21 22. 21. He provided the first part for himself That is he chose his Inheritance with the first on this side Jordan Numb 32.1 Portion of the Lawgiver i. e. That part of the Country which Moses the Lawgiver entred upon and which he divided Numb 32.33 Seated Heb. Cieled or hid They were protected in fenced Cities which they built for the security for their Wives and Children Num. 32.34 35 36. And he came c. That is after he had made provision for the safety of his Family and Cattel he accompanied the Leaders and Captains of the People and assisted them in conquering the Land and destroying the Inhabitants who were justly by God devoted to destruction Josh 1.14 22. Dan is a lion's whelp he shall leap from Bashan i. e. Dan is nimble and ready for Prey like a young Lion from Bashan a place of Flocks and Cattel that skips at the Lambs or other prey 23. Possess thou the west and the south His Tribe lay North and East but yet he was so situated that by Zebulun who lay next him and upon the Coast of the great Sea he could easily be possessed of the Commodities of the Sea which we here translate West Again lying upon the River Jordan Josh 19.33 he had the advantage of enjoying those Commodities which came down that River from the Southern parts of the Land 24. Dip his foot in oyl i. e. He shall have plenty of Oyl Compare Job 29.6 and Gen. 49.20 25. Thy shooes shall be iron c. Or under thy feet shall be iron Compare Deut. 8.9 As thy days so shall thy strength be i. e. Thy strength shall bear proportion to thy days That shall be great and they shall be many 26. Who rideth upon the heaven in thy help i. e. He does dispose the Heavens above for thy aid and assistance which he affords thee readily From the Clouds he sends Thunder and Lightning Hail and Tempest to the discomfiting his People's Enemies Thus had God done Exod. 9.23 and thus did he do afterward Josh 10.10 11. Compare Psal 18.9 10. In his excellency c. See Psal 68.33 34. 28. The fountain of Jacob i. e. Jacob's Posterity that came from him as from a Fountain which is here put for the Streams as in Psal 104.10 Compare Psal 68.26 and Isai 48.1 29. The sword of thy excellency i. e. It is not thy own Sword hath gotten thee the Victory and thy Renown but God's Assistance Thine enemies c. Such shall be thy Conquests and Success over the Power called here the high places of thine Enemies that they who are such shall yet not own their Enmity but at least yield a feigned subjection to thee Compare Deut. 32.13 Psal 44.18 and 66.3 CHAP. XXXIV The ARGUMENT Moses goeth up unto Mount Nebo and takes a view of the Land from thence He dieth there Of his Burial and Age and the time which the People mourned for him Joshua succeeds him Moses commended 1. AND Moses went up from the plains of Moab unto the mountain of Nebo to the top of Pisgah that is over against Jericho and the LORD shewed him all the land of Gilead unto Dan. 2. And all Naphtali and the land of Ephraim and Manasseh and all the land of Judah unto the utmost sea 3. And the south and the plain of the valley of Jericho the city of palm-trees unto Zoar. 4. And the LORD said unto him This is the land which I sware unto Abraham unto Isaac and unto Jacob saying I will give it unto thy seed I have caused thee to see it with thine eyes but thou shalt not go over thither 5. So Moses the servant of the the LORD died there in the land of Moab according to the word of the LORD 6. And he buried him in a valley in the land of Moab over against Beth-Peor but no man knoweth of his sepulchre unto this day 7. And Moses was an hundred and twenty years old when he died his eye was not dim nor his natural force abated 8. And the children of Israel wept for Moses in the plains of Moab thirty days so the days of weeping and mourning for Moses were ended 9. And Joshua the son of Nun was full of the spirit of wisdom for Moses had laid his hands upon him and the children of Israel hearkened unto him and did as the LORD commanded Moses 10. And there arose not a prophet since in Israel like unto Moses whom the LORD knew face to face 11. In all the signs and the wonders which the LORD sent him to do in the land of Egypt to Pharaoh and to all his servants and to all his land 12. And in all that mighty hand and in all the great terror which Moses shewed in the sight of all Israel 1. ALL the land of Gilead unto Dan i. e. The Land of Gilead on this side Jordan unto a place called afterwards Dan in the Northern Border of the Land of Canaan Josh 19.47 Judg. 18.29 2. Vtmost sea That is the Mediterranean-sea the Western Border of the Land See Deut. 11.24 5 According to the word c. That is as God had foretold he should 6. He buried him That is the Lord buried him by the Ministry of Angels or at least without imploying any of the Israelites therein Compare Gen. 7.16 No man knoweth of his sepulchre c. That there might be no occasion of Idolatry or Superstition given to the Israelites 8. Thirty days Compare Numb 20.29 9. Wisdom This is here mentioned as that which is very necessary in a Governour of others Compare 1 King 3.9 For Moses had laid his hands upon him The laying of the Hands of Moses is not brought in as a cause but as a sign of Joshua's Wisdom For Moses laid his Hands on him by God's direction and to make it known that he was the person appointed and fitted by God for the Employment he was called to Take thee Joshua the son of Nun a man in whom is the spirit and lay thine hands upon him Numb 27.18 10. There arose not a prophet c. See Numb 12.8 FINIS
families and they that were numbred of them were forty and five thousand and four hundred 51. These were the numbred of the children of Israel six hundred thousand and a thousand seven hundred and thirty 52. And the LORD spake unto Moses saying 53. Vnto these the land shall be divided for an inheritance according to the number of names 54. To many thou shalt give the more inheritance and to few thou shalt give the less inheritance to every one shall his inheritance be given according to those that were numbred of him 55. Notwithstanding the land shall be divided by lot according to the names of the tribes of their fathers they shall inherit 56. According to the lot shall the possession thereof be divided between many and few 57. And these are they that were numbred of the Levites after their families of Gershon the family of the Gershonites of Kobath the family of the Kohathites of Merari the family of the Merarites 58. These are the families of the Levites the family of the Libnites the family of the Hebronites the family of the Mahlites the family of the Mushites the family of the Korathites And Kohath begat Amram 59. And the name of Amram's wife was Jochebed the daughter of Levi whom her mother bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Miriam their sister 60. And unto Aaron was born Nadab and Abihu Eleazar and Ithamar 61. And Nadab and Abihu died when they offered strange fire before the LORD 62. And those that were numbred of them were twenty and three thousand all males from a month old and upward for they were not numbred among the children of Israel because there was no inheritance given them among the children of Israel 63. These are they that were numbred by Moses and Eleazar the priest who numbred the children of Israel in the plains of Moab by Jordan near Jericho 64. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wilderness of Sinai 65. For the LORD had said of them They shall surely die in the wilderness And there was not left a man of them save Caleb the son of Jephunneh and Joshua the son of Nun. 1. AFter the plague Ch. 25.9 2. From twenty Ch. 1.3 The Number was now taken in order to the dividing the Land among them v. 53. which they were now ready to possess Now was also the Generation of Men dead who were excluded the Land for their Murmuring ch 14.29 with verses 64 and 65 of this Chapter The remainder of them probably being slain by the Plague ch 25.9 Hence this Number is required to be taken after the plague v. 1. 4. Commanded Ch. 1.1 5. Reuben the eldest Gen. 46.8 Exod 6.14 1 Chron. 5.1 7. Forty and three thousand and seven hundred and thirty When they were numbred ch 1. they were 46500 Their decrease in so great measure must be imputed to their Sin and particularly that which is mentioned chap. 16. 9. Famous Chap. 16.2 10. A sign i. e. A sad Example to others against Rebellion 1 Cor. 10.6 14. Twenty and two thousand and two hundred Thus are they also decreased from 59300 chap. 1. It is probable that many perished with Zimri who was a principal Man of this Tribe chap. 25.14 18. Forty thousand and five hundred Their number ch 1. was 45650. All the Tribes of the Standard of Reuben are remarkably decreased 19. The sons of Judah Gen. 38.1 c. and 46.12 22. Threescore and sixteen thousand and five hundred Whereas they were but 72600 chap. 1. Judah out-stripped his Brethren according to Jacob's Prediction Gen. 49.8 25. Threescore and four thousand and three hundred These are increased to this number from 54400 chap. 1. 27. Threescore thousand and five hundred They were but 57400 chap. 1. So that each Tribe belonging to the Standard of Judah was encreased in their Numbers 29. Machir Josh 17.1 33. Zelophehad Ch. 27.1 34. Fifty and two thousand and seven hundred They encreased from 32200 chap. 1. 37. Thirty and two thousand and five hundred They were when they came out of Egypt 40500 ch 1. 41. Forty and five thousand and six hundred They are increased from 35400 chap. 1. 43. Threescore and four thousand and four hundred There were but 62700 chap. 1. 47. Fifty and three thousand and four hundred They were but 41500 chap. 1. 50. Forty and five thousand and four hundred They were 53400 chap. 1. 51. Six hundred thousand and a thousand seven hundred and thirty They were decreased from 603550 chap. 1. to the number of One thousand eight hundred and twenty 54. To many Ch. 33.54 Give the more inheritance Heb. Multiply his inheritance Give the less inheritance Heb. Diminish his inheritance 55. Divided by lot Chap. 33.54 Josh 11.23 and 14.2 This dividing by Lot was very consistent with that Equality which is required v. 54. And the most probable account of this matter is That the several Coasts or Provinces of the whole Land were by Lot adjudged to the several Tribes but then each Tribe was assigned a greater or less portion of that Tract where his Lot fell as the number of its Families were more or fewer This exact measure of their portion was not determined by Lot for then Simeon could not justly have been placed within the Tract where Judah inherited Josh 19. 57. And these are they c. Exod. 6.16 17 18 19. These are numbred by themselves because they were not to inherit with the other Tribes and not distinctly numbred here 59. Jochebed Exod 2.1 2. and 6.20 61. Nadab and Abihu Levit. 10.2 chap. 3.4 1 Chron. 24.2 62. Twenty and three thousand They are now increased chap. 3. 64. Among these i.e. Among the Tribes to whom the Land was to be divided by Lot 65. Shall surely die Chap. 14.28 1 Cor. 10.5 6. CHAP. XXVII The ARGUMENT The Request of the Daughters of Zelophehad The Law concerning Inheritances thereupon Joshua is appointed to succeed Moses upon the notice he received of his Death 1. THen came the daughters of Zelophehad the son of Hepher the son of Gilead the son of Machir the son of Manasseh of the families of Manasseh the son of Joseph and these are the names of his daughters Mahlah Noah and Hoglah and Milcah and Tirzah 2. And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the door of the tabernacle of the congregation saying 3. Our father died in the wilderness and he was not in the company of them that gathered themselves together against the LORD in the company of Korah but died in his own sin and had no sons 4. Why should the name of our father be done away from among his family because he hath no son Give unto us therefore a possession among the brethren of our father 5. And Moses brought their cause before the
LORD 6. And the LORD spake unto Moses saying 7. The daughters of Zelophehad speak right thou shalt surely give them a possession of an inheritance among their father's brethren and thou shalt cause the inheritance of their father to pass unto them 8. And thou shalt speak unto the children of Israel saying If a man die and have no son then ye shall cause his inheritance to pass unto his daughter 9. And if he have no daughter then ye shall give his inheritance unto his brethren 10. And if he have no brethren then ye shall give his inheritance unto his father's brethren 11. And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his family and he shall possess it and it shall be unto the children of Israel a statute of judgment as the LORD commanded Moses 12. And the LORD said unto Moses Get thee up into this mount Abarim and see the land which I have given unto the children of Israel 13. And when thou hast seen it thou also shalt be gathered unto thy people as Aaron thy brother was gathered 14. For ye rebelled against my commandment in the desart of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah in Kadesh in the wilderness of Zin 15. And Moses spake unto the LORD saying 16. Let the LORD the God of the spirits of all flesh set a man over the congregation 17. Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of the LORD be not as sheep which have no shepherd 18. And the LORD said unto Moses Take thee Joshua the son of Nâ—â— a man in whom is the spirit and lay thine hand upon him 19. And set him before Eleazar the priest and before all the congregation and give him a charge in their sight 20. And thou shalt put some of thine honour upon him that all the congregation of the children of Israel may be obedient 21. And he shall stand before Eleazar the priest who shall ask counsel for him after the judgment of Urim before the LORD at his word shall they go out and at his word they shall come in both he and all the children of Israel with him even all the congregation 22. And Moses did as the LORD commanded him and he took Joshua and set him before Eleazar the priest and before all the congregation 23. And he laid his hands upon him and gave him a charge as the LORD commanded by the hand of Moses 1. ZElophehad Ch. 26.13 Josh 17.3 3. Died Chap. 14.35 and 26.64 65. Korah Chap. 16. In his own sin i. e. Not as a Ring-leader of any Rebellion or Sedition or as a more notorious Sinner than other Men but as a common and ordinary Sinner to whom yet Death is due 4. Done away Heb. Diminished Their Father being no notorious Sinner his Children might well plead for an Inheritance which these Women had a fair occasion to do in their Father's right at this time because the Summ of the People was just now taken in order to the dividing the Land among them chap. 26.53 5. Brought their cause before the LORD That is He enquired of God in this matter and to that purpose it is probable he went into the Tabernacle See chap. 7.89 and Exod. 25.22 9. Vnto his brethren That is Upon supposition that his Father be dead For if his Father be alive the Inheritance as the Jews say with great probability returns to him and comes not to his Brethren first excepting onely where the Widow of the deceased is married to a surviving Brother as may be collected from v. 10 11. The Father is supposed to be dead v. 10. it being very improbable otherwise that his Brethren should rather inherit than he especially when it is provided that the Inheritance should pass to him that is next of the Family of him who is deceased v. 11. And that the Brethren's claim is from the Father as they were his Children rather than as the Brethren of the deceased vid. Selden de Success cap. XI 12. Get thee up Deut. 32.49 Into this mount Abarim There were a Tract of Mountains so called in the Plains of Moab ch 33.47 This Mountain was called Nebo Deut. 32.49 And they are called Abarim it is like because they were near the passage which was over Jordan as the Hebrew word intimates 13. Aaron Chap. 20.24 14. Rebelled Ch. 20.24 See the Notes on ch 20.12 Water Exod. 17.7 17. Which may go out before them and which may go in before them i. e. Which may rule and govern them in War and Peace and lead them as a Shepherd doth his Flock Deut. 28.6 When Moses expressed his unfitness for Government he says I can no more go out and come in Deut. 31.2 See Psal 121.8 18. Spirit i. e. The Spirit of God enabling him for his great Office He was in this a Type of Jesus Christ Joh. 3.34 with Isa 11.2 Lay thine hand upon him i. e. By that Rite set him a-part to his Office See Numb 8.10 This laying on of Hands see v. 23. was followed with encrease of Gifts from God And Joshua the son of Nun was full of the spirit of Wisdom for Moses had laid his hands upon him Deut. 34.9 20. And thou shalt put some of thine honour upon him i. e. Thou shalt not treat him barely as a Servant but admit him forthwith as a Partner in the Government as becomes him who is the Elect Judge or Ruler of his People 21. Ask counsel viz. In weighty and important Matters After the judgment of Vrim Exod. 28.30 CHAP. XXVIII The ARGUMENT Of the daily or continual Burnt-offering Of the additional Sacrifice on the Sabbath-day Of that of the New Moons Of that of the Passeover and Feast of Vnleavened Bread Of that of the Feast of Weeks 1. AND the LORD spake unto Moses saying 2. Command the children of Israel and say unto them My offering and my bread for my sacrifices made by fire for a sweet savour unto me shall ye observe to offer unto me in their due season 3. And thou shalt say unto them This is the offering made by fire which ye shall offer unto the LORD two lambs of the first year without spot day by day for a continual burnt-offering 4. The one lamb shalt thou offer in the morning and the other lamb shalt thou offer at even 5. And a tenth part of an ephah of flour for a meat-offering mingled with the fourth part of an hin of beaten oyl 6. It is a continual burnt-offering which was ordained in mount Sinai for a sweet savour a sacrifice made by fire unto the LORD 7. And the drink-offering thereof shall be the fourth part of an hin for the one lamb in the holy place shalt thou cause the strong