the tabernacle northward 36. And under the custody and charge of the sons of Merari shall be the boards of the tabernacle and the bars thereof and the pillars thereof and the sockets thereof and all the vessels thereof and all that serveth thereto 37. And the pillars of the court round about and their sockets and their pins and their cords 38. But those that encamp before the tabernacle toward the east even before the tabernacle of the congregation eastward shall be Moses and Aaron and his sons keeping the charge of the sanctuary for the charge of the children of Israel and the stranger that cometh nigh shall be put to death 39. All that were numbred of the Levites which Moses and Aaron numbred at the commandment of the LORD throughout their families all the males from a mouth old and upward were twenty and two thousand 40. And the LORD said unto Moses Number all the first-born of the males of the children of Israel from a month old and upward and take the â—umber of their names 41. And thou shalt take the Levites for me I am the LORD in stead of all the first-born among the children of Israel and the cattel of the Levites in stead of all the firstlings among the cattel of the children of Israel 42. And Moses numbred as the LORD commanded him all the first-born among the children of Israel 43. And all the first-born males by the number of names from a month old and upward of those that were numbred of them were twenty and two thousand two hundred and threescore and thirteen 44. And the LORD spake unto Moses saying 45. Take the Levites in stead of all the first-born among the children of Israel and the cattel of the Levites in stead of their cattel and the Levites shall be mine I am the LORD 46. And for those that are to be redeemed of the two hundred and threescore and thirteen of the first-born of the children of Israel which are more then the Levites 47. Thou shalt even take five shekels a piece by the pâ—ll after the shekel of the sanctuary shalt thou take them the shekel is twenty gerabs 48. And thou shalt give the money wherewith the odd number of them is to be redeemed unto Aaron and to his sons 49. And Moses took the redemption-money of them that were over and above them that were redeemed by the Levites 50. Of the first-born of the children of Israel took he the money a thousand three hundred and threescore and five shekels after the shekel of the sanctuary 51. And Moses gave the money of them that were redeemed unto Aaron and to his sons according to the word of the LORD as the LORD commanded Moses 1. AND Moses The Posterity of Moses whose Sons were not Priests but Levites 1 Chron. 23.13 14. are numbred among the Kohathites v. 27. 2. The first-born Exod. 6.23 3. Whom be consecrated Heb. Whose hand he filled See Exod. 29.9 4. And Nadab c. Levit. 10.1 ch 26.61 1 Chron. 24.2 In the sight c. Or With as the Greek have it viz. in the life-time of Aaron And thus much the Hebrew imports elsewhere Vid. Gen. 11.28 6. Minister The Work and Office of the Levites was as follows I. To minister to the Priests as appears from this Verse and from 1 Chron. 23.28 II. To serve at the Tabernacle this is expressed by keeping the Charge of the whole Congregation v. 7. And herein they served the People Vid. 2. Chron. 35.3 We have an account in this Chapter of the particular charge of the Gershonites v. 25 26. Of the Kohathites v. 31. Of the Merarites v. 36. And of their Carriages ch 4. and Deut. 10.8 From the Carriages they were excused in after-times when the Temple was built 1 Chron. 23.26 But then they were appointed III. To be Singers 1 Chron. 23.30 and ch 24. IV. And Pâ—rters to the several Gates of the Temple 1 Chron. 26.13 V. They had the charge of the Treasure 1 Chron. 26.20 of the House of God and of the Dedicate things And lastly some of them were made Officers and Judges in Business of the Lord and Service of the King See 1 Chron. 26.29 30. 7. His charge That is Aaron's v. 6. whom they were to obey The Hebrew imports this sense Levit. 18.30 And the charge of the whole congregation They were not onely â—o serve Aaron but the People also 2 Chron. 35.3 out of whom they were taken instead of the First-born v. 12. and whom they served when they attended upon the Sanctuary and discharged the several duties of their place v. 8. The Levites Obligation to Aaron and to the People may be learned from v. 9. 10. Priest's office It was the proper and peculiar Office of the Priests to bless the People in the name of the Lord to offer Incense and to minister at the Altar Numb 18.7 Deut. 21.5 1 Chron. 23.13 Stranger i. e. Who is not of the Family of Aaron See ch 1.51 Put to death See Numb 16. 13. For on the day Exod. 13.2 Levit. 27.26 chap. 8.16 Luk. 2.23 14. Moses Not to Moses and Aaron The Number of the Israelites was to be taken by Aaron as well as Moses ch 1.3 and so was that of the Kohathites ch 4.2 And the Gershonites and Merarites are expressly said to be numbred by Aaron as well as Moses ch 4.41 45. But the Precept to number the Levites here is onely directed to Moses and by him was executed v. 16. whatever assistance or approbation Aaron might give v. 39. And again we find that Moses was onely concerned in numbring the First-born of Israel v. 40 41 42. in which Aaron is not mentioned at all For since the Money with which the First-born of Israel which exceeded the number of the Levites were to be redeemed was to be paid to Aaron and his Sons v. 48. He whose advantage it was that the number of the First-born of Israel should exceed was not authorized to take the number 15. From a month old c. The reason why the Levites were numbred here from a Month old and not as the other Tribes from twenty years old and upward is because they were taken in the stead of the First-born v. 12. and are therefore numbred at that age when the First-born were to be redeemed Numb 18.16 16. Word Heb. Mouth 17. And these c. Gen. 46.11 Exod. 6.16 ch 26.57 1 Chron. 6.1 23. Behind the tabernacle westward The East was reckoned the first place ch 2 3. and the West was consequently behind The Gershonites pitched between the Tabernacle and the Standard of Ephraim ch 2.18 25. The charge c. Compare ch 4.25 29. Southward Between the Sanctuary and the Standard of Reuben ch 2.10 31. Their charge Compare ch 4. v. 5 c. 35. Northward viz. Between the Sanctuary and the Standard of Daâ— ch 2.25 36. Under the custody Heb. The office of the charge Compare chap. 4.31 32. 38. Eastward viz. Between
six hundred they shall go hindmost with their standards 32. These are those which were numbred of the children of Israel by the house of their fathers all those that were numbred of the camps throughout their hosts were six hundred thousand and three thousand and five hundred and fifty 33. But the Levites were not numbred among the children of Israel as the LORD commanded Moses 34. And the children of Israel did according to all that the LORD commanded Moses so they pitched by their standards and so they set forward every one after their families according to the house of their fathers 2. Standard or Banner the setting up of which is a Warlike preparation Ps 20.5 with Jer. 51.27 Ensign These Standards were distinguished by certain marks or signs What those were is not here expressed but the Jewish Writers tell us that the Ensign of Judah was a Lion that of Reuben a Man that of Ephraim an Ox and that of Dan an Eagle Far off Heb. Over-against The distance between the Tabernacle and the Camp of Israel is not here expressed but is probably collected from Josh 3.4 to be about the space of Two thousand Cubits or a Mile which is called a Sabbath-days journey Act. 1.12 vid. Targum in Ruth 1.16 3. On the East-side c. i. e. In the first or principal place as the Greek have it In this Quarter were Moses and Aaron and his Sons placed ch 3.38 14. Reuel Called Deuel ch 1.14 25. Dan He was the Son of an Handmaid but hath his Standard assigned him a Dignity very agreeable to Jacob's Prediction Dan shall judge his people as one of the tribes of Israel Gen. 49.16 33. But the Levites c. Seâ— the Notes on ch 1.47 CHAP. III. The ARGUMENT Of the Sons of Aaron The Charge of the Levites who are taken in lieu of the first-born The Levites are numbred The Number and Charge of the Gershonites Of the Kohathites and of the Merarites The Number of the whole The First-born of the Israelites are numbred and freed by the Levites the overplus are redeemed 1. THese also are the generations of Aaron and Moses in the day that the LORD spake with Moses in mount Sinai 2. And these are the names of the sons of Aaron Nadab the first-born and Abihu Eleazar and Ithamar 3. These are the names of the sons of Aaron the priests which were anointed whom he consecrated to minister in the priest's office 4. And Nadab and Abihu died before the LORD when they offered strange fire before the LORD in the wilderness of Sinai and they had no children and Eleazar and Ithamar ministred in the priest's office in the sight of Aaron their father 5. And the LORD spake unto Moses saying 6. Bring the tribe of Levi near and present them before Aaron the priest that they may minister unto him 7. And they shall keep his charge and the charge of the whole congregation before the tabernacle of the congregation to do the service of the tabernacle 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel to do the service of the tabernacle 9. And thou shalt give the Levites unto Aaron and to his sons they are wholly given unto him out of the children of Israel 10. And thou shalt appoint Aaron and his sons and they shall wait on their priest's office and the stranger that cometh nigh shall be put to death 11. And the LORD spake unto Moses saying 12. And I behold I have taken the Levites from among the children of Israel in stead of all the first-born that openeth the matrice among the children of Israel therefore the Levites shall be mine 13. Because all the first-born are mine for on the day that I smote all the first-born in the land of Egypt I hallowed unto me all the first-born in Israel both man and beast mine they shall be I am the LORD 14. And the LORD spake unto Moses in the wilderness of Sinai saying 15. Number the children of Levi after the house of their fathers by their families every male from a month old and upward shalt thou number them 16. And Moses numbred them according to the word of the LORD as he was commanded 17. And these were the sons of Levi by their names Gershon and Kohath and Merari 18. And these are the names of the sons of Gershon by their families Libni and Shimei 19. And the sons of Kohath by their families Amram and Izehar Hebron and Vzziel 20. And the sons of Merari by their families Mabli and Mushi these are the families of the Levites according to the house of their fathers 21. Of Gershon was the family of the Libnites and the family of the Shimites these are the families of the Gershonites 22. Those that were numbred of them according to the number of all the males from a month old and upward even those that were numbred of them were seven thousand and five hundred 23. The families of the Gershonites shall pitch behind the tabernacle westward 24. And the chief of the house of the father of the Gershonites shall be Eliasaph the son of Lael 25. And the charge of the sons of Gershon in the tabernacle of the congregation shall be the tabernacle and the tent the covering thereof and the hanging for the door of the tabernacle of the congregation 26. And the hangings of the court and the curtain for the door of the court which is by the tabernacle and by the altar round about and the cords of it for all the service thereof 27. And of Kohath was the family of the Amramites and the family of the Izeharites and the family of the Hebronites and the family of the Vzzielites these are the families of the Kohathites 28. In the number of all the males from a month old and upward were eight thousand and six hundred keeping the charge of the sanctuary 29. The families of the sons of Kohath shall pitch on the side of the tabernacle southward 30. And the chief of the house of the father of the families of the Kohathites shall be Elizaphan the son of Vzziel 31. And their charge shall be the ark and the table and the candlestick and the altars and the altars and the vessels of the sanctuary wherewith they minister and the hanging and all the service thereof 32. And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites and have the oversight of them that keep the charge of the sanctuary 33. Of Merari was the family of the Mâ—hlites and the family of the Mushites these are the families of Merari 34. And those that were numbred of them according to the number of all the males from a month old and upward were six thousand and two hundred 35. And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail these shall pitch on the side of
mount Hor in the sight of all the congregation 28. And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mount and Moses and Eleazar came down from the mount 29. And when all the congregation saw that Aaron was dead they mourned for Aaron thirty days even all the house of Israel 1. IN the first mouth viz. Of the fortieth Year after they came out of Egypt ch 33.38 and when the Generation of Men who were fit for Battel were consumed Deut. 2.14 Miriam She was Sister to Moses and Aaron and a Prophetess also Exod. 15.20 Micah 6.4 2. There was no water The Water which came out of Horeb and had supplied them in the Wilderness 1 Cor. 10.4 now they draw nigh the promised land fails them Exod. 17.6 3. Chode Exod. 17.2 When our brethren ch 11.33 6. Fell upon their faces See Chap. 14. v. 5. 8. The rod i. e. That Rod with which Moses wrought his Miracles in Egypt which is called his Rod v. 11. and it is probable was lodged in the Sanctuary v. 9. For Moses is said v. 9. to have taken it from before the LORD 12. Because ye believed me not c. It may be matter of enquiry wherein consisted the sin of Moses with which Aaron is also charged as consenting to it In answer to which it is to be considered I. That the very Letter of God's command was broken First In that Moses smote the Rock with his Rod and smote it twice v. 11. whereas he had received no such command from God but was commanded to speak to the Rock v. 8. that the People might see how easily God could supply their want of Water Whereas in the Waters of Horeb he was indeed expressly required to smite with the Rod as well as to take it Exod. 17.5 6. For though he were here commanded to take the Rod yet that does not imply that he was to smite with it as appears from the following Instances Exod. 8.5 6. with ch 9.23 and ch 10.13 and ch 14.16 Secondly In speaking to the People which Moses had no Commission to do and not to the Rock which was expressly commanded v. 8 10. II. That this open breach of God's Command was committed in the sight and face of the Assembly v. 8. hence are Moses and Aaron charged for not sanctifying the Lord in the eyes of the children of Israel v. 12. III. Moses was also guilty of some degree of Unbelief and distrust of God's Power and Veracity as appears from v. 12. compared with v. 10. Must we or can we as the Vulgar hath it fetch water c. which seems to intimate a doubting Vid. Gen. 18.13 and too much Anger and Commotion of Mind They provoked his spirit so that he spake unadvisedly with his lips Psal 106.33 And as the degrees of these sins were known to God onely so it is certain upon the whole they were guilty of that which is elsewhere called Trespass and Rebellion Numb 27.14 Deut. 32.51 To sanctifie me c. i. e. By your ready and absolute Obedience to my Command to own my Sovereignty as well as Veracity in the presence of the Children of Israel 13. This is c. Ps 106.32 Meribah That is Strife And he was sanctified in them i. e. In Moses and Aaron by punishing their Disobedience See Levit 10.3 Ezek. 38.16 22 23. 14. Befallen us Heb. Found us 16. An Angel See Exod. 3.2 17. The King 's high way i. e. The Common Road of all Travellers See v. 19. and ch 21.22 21. Edom refused to give Israel passage through his border Though he refused this yet he did not deny them Victuals and Water for Money as they passed by him See Deut. 2.28 29. 22. Kadesh Ch. 33.37 Mount Hor This Mount was upon the Coast of Edom v. 23. Hence the Horims might have their Name to whom the Children of Esau succeeded in Seir Deut. 2.12 And hence Seir was called an Horite Gen. 36.20 24. Word Heb. Mouth 25. Take Aaron c. Ch. 33.38 Deut. 32.50 26. Of his garments viz. Of his Priestly Robes This implied the devesting him of his Office as the putting them upon Eleazar his Son implied the succeeding of Eleazar into his Father's Employment and Dignity Isa 22.20 21. 28. Aaron died there Deut. 10.6 and ch 32.50 This happened in the fortieth year after the Israelites came out of Egypt on the first day of the fifth month when Aaron was an hundred twenty and three years old ch 33.38 39. The Death of Aaron shews the Insufficiency of the Levitical Priesthood Heb. 7.23 24. 29. Thirty days See Deut. 34.8 CHAP. XXI The ARGUMENT The Israelites get a Victory over the Canaanites They murmur and are thereupon destroyed with fiery Serpents They are upon their Repentance healed by a Serpent of Brass They remove to a Place called Oboth and after other Removes they come to Arnon and thence to Beer Some other Removes Sihon and Og are over-come by the Israelites 2552. 1452. 1. AND when king Arad the Canaanite which dwelt in the south heard tell that Israel came by the way of the spies then he fought against Israel and took some of them prisoners 2. And Israel vowed a vow unto the LORD and said If thou wilt indeed deliver this people into my hand then I will utterly destroy their cities 3. And the LORD hearkened to the voice of Israel and delivered up the Canaanites and they utterly destroyed them and their cities and he called the name of the place Hormah 4. And they journeyed from mount Hor by the way of the Red-sea to compass the land of Edom and the soul of the people was much discouraged because of the way 5. And the people spake against God and against Moses Wherefore have ye brought us up out of Egypt to die in the wilderness for there is no bread neither is there any water and our soul lotheth this light bread 6. And the LORD sent fiery serpents among the people and they bit the people and much people of Israel died 7. Therefore the people came to Moses and said We have sinned for we have spoken against the LORD and against thee pray unto the LORD that he take away the serpents from us and Moses prayed for the people 8. And the LORD said unto Moses Make thee a fiery serpent and set it upon a pole and it shall come to pass that every one that is bitten when he looketh upon it shall live 9. And Moses made a serpent of brass and put it upon a pole and it came to pass that if a serpent had bitten any man when he beheld the serpent of brass he lived 10. And the children of Israel set forward and pitched in Oboth 11. And they journeyed from Oboth and pitched at Ije-abarim in the wilderness which is before Moab toward the sun-rising 12. From thence they removed and pitched in the valley of Zared 13. From
also when he writes of things that hapned in his own time This is very unfair dealing But that I may not pass any thing over that these Objectors can urge let us see what unto this day imports No Man can inferr any more from it but this That the thing was done and fully completed And so it was in this case Jair had taken these Places in the time of Moses and given these Names to them And if they were so called in the time of Moses he might as truly and as properly say they were so call'd to this day as if they had been so call'd for a thousand years past Moses says of the Egyptians The Lord hath destroyed them to this day Deut. 11.4 This he might have said as properly the day after they were destroy'd as he cou'd that might have said it an hundred years after No more is meant but that then the Egyptians were destroyed That Destruction was not yet to happen 'T is evident these words do not import a long time elapsed I have walked before you from my Childhood to this day i. e. Hitherto says Samuel to the Israelites 1 Sam. 12.2 Achish says of David I have found no fault in him since he fell unto me unto this day 1 Sam. 29.3 Here 's no ancient History referr'd to Compare 1 Sam. 30.25 with Jerem. 32.31 This saying is commonly reported among the Jews untill this day Matt. 28.15 Vntill this day cannot relate to ancient Times for St. Matthew wrote his Gospel not long after the Events he relates a little before Obj. VII It is farther pretended that Moses cou'd not be the Author of those words And the children of Israel did eat Manna forty years untill they came to a Land inhabited They did eat Manna untill they came to the borders of the Land of Canaan Exod. 16.35 Here Moses if he be the Author of these words must be granted to write of something that hapned after his death for he did not live to that time of forty years whiles the Israelites did eat Manna See Jos 5.12 Some answer says the Author of the Commentary on Genesis mention'd above that Moses knew as appears from Numb 14.33 That after forty years upon the entring of the Israelites into Canaan Manna shou'd cease But this says he is related here not fore-told And therefore says he Moses useth the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did eat And therefore he is for giving up this place also as he did the nine Verses before To which I return the following Answer 1. 'T is manifest that this Commentator on Genesis trifles when he lays a stress upon the Preterperfect tense by which the Israelites eating Manna is express'd He cannot but know that 't is an Observation of no weight in this matter Nothing is more common among the Sacred Writers than such an Enallage of Tense And it must be allow'd especially in the Writings of the Prophets who speak of Things certainly to come to pass as of Things already past This very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by our Interpreters elsewhere rendred by a future All they that are fat upon Earth shall eat and worship Ps 22.29 And that rendring of the word may be defended very easily It not onely may be so rendred but in that place it ought so to be as is evident to him that considers the Context Again Isa 65.21 we have the same word and it hath there the signification of a future as appears from the Context To which I may add Hosea 4.10 and Zechar. 12.6 in which places this very word occurrs and signifies as a future See also Gen. 45.18 where this word is rendred Ye shall eat And however 't is rendred here or ought to be render'd yet certain it is that Author ought not to have insisted on that which is so very frivolous 2. Supposing Moses to have written these words yet here is no just Charge or Imputation can be brought against him Will any Man say that he wrote that which is not true That no Man hath attempted to do 'T is granted on all hands that the Israelites did eat Manna so long as is affirm'd here Will they say that he wrote a thing that was not known to him to be a Truth That they will not say For 't is allow'd that the thing was made known to him that the Israelites shou'd eat Manna so long And if these Men shou'd have been so hardy as to deny this yet it might easily be prov'd What is it then that forbids Moses to be the Author of these words If it be this that he writes for forty years when he dy'd at least some months before that time was expir'd 3. I answer That this is no Objection against him Because there is nothing more common with the Sacred Writers than to give the full number to that which strictly speaking is not complete The Jews have a Rule in this case not to be rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Part of the month is as the whole and part of the year is as the whole Seder Olam c. IV. p. 1. And Moses himself useth this way of speaking After the Spies return'd he does by God's direction tell the Israelites that their Children shou'd wander in the Wilderness forty years though 't is a thing confess'd that they did not after that wander above 38 or 39 years vid. Numb 14.33 Yet Moses when he speaks of it calls it forty Compare Numb 32.13 with Deut. 2.14 and Josh 5.6 and Psal 95.10 If it be still urged that Moses affirms that they did eat till they came into the Land I answer That he might well do so For the Event was well-nigh past when Moses liv'd and for what we know when he wrote these words And the thing he speaks of being upon the matter already passed 't is no wonder that he does not use a Future Tense but the Preterperfect 4. After all that hath been said above in the first Answer to this Objection concerning the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall add one Observation more from this Book of Exodus chap. 12.8 Which farther shews the Vanity of the pretence of the aforesaid Author of the Commentary on Genesis These are the words And they shall eat 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preterperfect tense as 't is here chap. 16.35 in that night rost with fire and unleavened bread and with bitter herbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall eat it The first Hebrew word though a preterperfect is as much a future in its sense as the latter which follows which is really a future No Man can find fault if the words Exod. 16.35 shou'd be thus translated And the children of Israel shall eat Manna forty years untill they shall come to a Land inhabited They shall eat Manna untill they come c. Admitting this Translation which cannot reasonably be refused the whole force of the Objection falls at
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
2. A fugitive i. e. Thou shalt wander about not having a setled and fixed Habitation 14. From the face of the Earth That is from that land or ground where now I am and which I have tilled The Hebrew word which is here rendred Earth is not the same word which is so rendred v. 12. but a word of a narrower extent and which is rendred ground v. 2 3. And in those places it signifies tilled ground and ground improved and is used with a particular reference to that very ground which Cain tilled The same word is used v. 11. And though it be rendred Earth there yet it might have been as well rendred Ground as it is in the places mentioned and as it signifies When Cain is said to be cursed from the Earth it seems to referr especially to that ground where he then was and where he shed his Brother's bloud And Cain says here that he is driven from the face of the Earth i. e. From that Ground or Land where he was for it cannot be understood of the Earth in the largest sence in which he was to be a fugitive and vagabond v. 12. From thy face shall I be hid i. e. I shall be separated from that place where thou hast more peculiarly manifested thy self This God does in his Church and this he did at the Altar or place where the Sacrifices were offered See verse 4. and Gen. 28.16 17. Every one that findeth Whether Man or Beast The guilty Man fears every thing and flies when no Man pursues It is reasonable to believe that there were more of Mankind in the World than those whose Birth is expresly mentioned See verse 16 17. and chap. 5.4 15. Seven-fold i. e. Abundantly Compare Levit. 26.28 Mark Whether by over-awing the rest of the Creatures or what other way soever it were God thought fit to preserve the first Murderer alive as a lasting and sad Example to the World of the greatness of his Crime 16. Nod So called from Cain's wandring up and down 17. He builded Or he was building as it is in the Hebrew It does not appear from the original Text that he finished it much less that he had a fixed habitation there v. 12. 19. Two Wives Polygamy was a deviation from the first institution of Marriage Gen. 2.24 It is brought into use by Cain's off-spring Though it were afterwards indulged to the Israelites and so was Divorce also for the hardness of their hearts Matt. 19.8 20. Have cattel Or of Shepherds and of such as feed cattel which agrees with several ancient Versions 23. And Lamech said c. The occasion of this Speech of Lamech's not being revealed it cannot be reasonably expected that any man should positively determine the full sence thereof Thus much seems plain that they are vaunting words intimating his expectation of God's extraordinary regard to him though he had or should kill a man as Cain did many times beyond what he shewed to Cain as appears from v. 24. He seems from Cain's indemnity to encourage himself in his violence and wickedness 25. Called i. e. She called as it is in the Hebrew Text which she did not do without the consent of Adam as appears from chap. 5.3 26. Then began c. After Seth and Enos were born Religion did arise to a greater degree than it had arrived to under the Off-spring of Cain who are therefore onely called the children of Men whereas the Religious Off-spring of Seth and Enos are called the children of God ch 6. v. 2. CHAP. V. The ARGUMENT The Genealogy the Age and Death of the Off-spring of Adam by Seth unto the days of Noah being an account of the Patriarchs or principal Heads of Families of those who continued in the Worship of the true God See the Note on ch 6. v. 2. The Piety of Enoch and his Translation The Birth of Noah and of his Sons 1. THis is the book of the generations of Adam in the day that God created man in the likeness of God made he him 2. Male and female created be them and blessed them and called their name Adam in the day when they were created 3. And Adam lived an hundred and thirty years and begat a son in his own likeness after his image and called his name Seth. 4. And the days of Adam after he had begotten Seth were eight hundred years and he begat sons and daughters 5. And all the days that Adam lived were nine hundred and thirty years and he died 6. And Seth lived an hundred and five years and begat Enos 7. And Seth lived after he begat Enos eight hundred and seven years and begat sons and daughters 8. And all the days of Seth were nine hundred and twelve years and he died 9. And Enos lived ninety years and begat Cainan 10. And Enos lived after he begat Cainan eight hundred and fifteen years and begat sons and daughters 11. And all the days of Enos were nine hundred and five years and he died 12. And Cainan lived seventy years and begat Mahalaleel 13. And Cainan lived after he begat Mahalaleel eight hundred and forty years and begat sons and daughters 14. And all the days of Cainan were nine hundred and ten years and he died 15. And Mahalaleel lived sixty and five years and begat Jared 16. And Mahalaleel lived after he begat Jared eight hundred and thirty years and begat sons and daughters 17. And all the days of Mahalaleel were eight hundred ninety and five years and he died 18. And Jared lived an hundred sixty and two years and he begat Enoch 19. And Jared lived after he begat Enoch eight hundred years and begat sons and daughters 20. And all the days of Jared were nine hundred sixty and two years and he died 21. And Enoch lived sixty and five years and begat Methuselah 22. And Enoch walked with God after he begat Methuselah three hundred years and begat sons and daughters 23. And all the days of Enoch were three hundred sixty and five years 24. And Enoch walked with God and he was not for God took him 25. And Methuselah lived an hundred eighty and seven years and begat Lamech 26. And Methuselah lived after he begat Lamech seven hundred eighty and two years and begat sons and daughters 27. And all the days of Methuselah were nine hundred sixty and nine years and he died 28. And Lamech lived an hundred eighty and two years and begat a son 29. And he called his name Noah saying This same shall comfort us concerning our work and toil of our hands because of the ground which the LORD hath cursed 30. And Lamech lived after he begat Noah five hundred ninety and five years and begat sons and daughters 31. And all the days of Lamech were seven hundred seventy and seven years and he died 32. And Noah was five hundred years old and Noah begat Shem Ham and Japheth 1. THE Book of the generations i. e. The Catalogue of those that after
five and thirty years and begat Salah 13. And Arphaxad lived after he begat Salah four hundred and three years and begat sons and daughters 14. And Salah lived thirty years and begat Eber. 15. And Salah lived after he begat Eber four hundred and three years and begat sons and daughters 16. And Eber lived four and thirty years and begat Peleg 17. And Eber lived after he begat Peleg four hundred and thirty years and begat sons and daughters 18. And Peleg lived thirty years and begat Reu. 19. And Peleg lived after he begat Reu two hundred and nine years and begat sons and daughters 20. And Reu lived two and thirty years and begat Serug 21. And Reu lived after he begat Serug two hundred and seven years and begat sons and daughters 22. And Serug lived thirty years and begat Nahor 23. And Serug lived after he begat Nahor two hundred years and begat sons and daughters 24. And Nahor lived nine and twenty years and begat Terah 25. And Nahor lived after he begat Terah an hundred and nineteen years and begat sons and daughters 2008. 1996. 26. And Terah lived seventy years and begat Abram Nahor and Haran 27. Now these are the generations of Terah Terah begat Abram Nahor and Haran and Haran begat Lot 28. And Haran died before his father Terah in the land of his nativity in Vr of the Chaldees 29. And Abram and Nahor took them wives the name of Abram's wife was Sarai and the name of Nahor's wife Milcah the daughter of Haran the father of Milcah and the father of Iscah 30. But Sarai was barren she had no child 31. And Terah took Abram his son and Lot the son of Haran his sons son and Sarai his daughter in law his son Abram's wife and they went forth with them from Vr of the Chaldees to go into the land of Canaan and they came unto Haran and dwelt there 32. And the days of Terah were two hundred and five years and Terah died in Haran 1. ONE language At this time the whole Race of Mankind spake one language Some think 't is probable it might be the Hebrew Tongue 2. From the East i. e. As they were journeying they came immediately from the East Shinar See Ch. 10. v. 10. Dwelt there By what follows it appears that they did intend to dwell there for the future contrary to God's command of replenishing the Earth ch 9.1 3. They said Nimrod very probably which Josephus affirms did encourage others of his Race and Temper to this contempt of God Brick The place being a Plain not affording Stone Slime A natural Cement to be found in Pits and lower Grounds 4. Build In this attempt they were guilty I. Of contempt of God's declared Will chap. 9. verse 1. which they endeavour to make void II. Of proudly seeking their own Fame and advancing their Power and Dominion Let us make us a Name They are by some also thought guilty III. Of a distrust of God's Truth who had declared that he would not drown the World any more whereas they are supposed to design a City and high Tower against the danger from another Floud To Heaven It is expressed Hyperbolically and imports a great height Deut. 9.1 A Name i. e. A Fame and Renown Compare Gen. 6.4 1 Chron. 17.8 with 2 Sam. 7.9 Lest we be Thus while they consult to defeat God's purpose they do that which was the occasion of bringing it to pass 5. Came down to see This is spoken after the manner of Men. God is then said to descend when he reveals himself by word or deed to us who live in this lower World The Chaldee renders it he appeared c. 6. Restrained They will give farther instances of their Rebellion and Tyranny if they be not defeated 7. Vs See Gen. 1.26 with the Note there 9. From thence From that very place which they intended to build to prevent their being scattered abroad v. 4. 10. These c. As ch 5. we have an account of the Generations from Adam to Noah who was the tenth from Adam So we have here an account from Noah to Abram who was the tenth from Noah And from hence we may learn that the Age of Man's life was much shortned after the Floud The whole time from the Floud to the Birth of Abram is but 352 years whereas from Adam's Creation to the Floud was no less than 1656. 26. Begat Abram Not that Abram was the first-born But he then began to beget Gen. 5.32 'T is supposed that Haran was the eldest and Abram the youngest That Abram was not the eldest is evident from this That Sarah the Daughter of Haran was but ten years younger than Abram and then Haran will be supposed to have begotten her when he was about nine years old Abram must be born the 130th year of Terah's life For Abram was 75 years old when he left Haran ch 12. v. 4. And this was after Terah's death 2008. 1996. who lived 205 years v. 32. 28. Before i. e. In Terah's life-time Vr of the Chaldees The name of a place in Mesopotamia Act. 7.2 It received its Name from the Chaldees who as they might subdue it at first so lived in it and gave it its denomination afterwards Vr in the Hebrew Tongue signifies Fire 29. Iscah The same with Sarai This is the opinion of the Jews nor is there cause to reject it 31. Terah took Abram c. Terah removed from his own Country with Abram who had received a Command from God to come out of it Gen. 12.1.15.7 Act. 7.3 And though this Command were the chief reason of this remove yet 't is thought that Terah was rendred inclinable to remove from the grief which he took at the Death of Haran there as well as at the Barrenness of Sarai v. 28 30. See Joseph Antiq. l. 1. c. 7. and Abravenel on the place Haran This is the name of a place in Mesopotamia Dwelt there It is likely that the occasion of their stay there was from the sickness or weakness of Terah When he was dead Abram went into Canaan CHAP. XII The ARGUMENT God calleth Abram from his own Country and encourageth his Remove with a promise to bless him and a particular promise of the Messias Abram's age when he left Haran He comes into the land of Canaan and sojourns there Vpon occasion of a famine in Canaan he goes into Egypt He owns Sarai as his Sister there Sarai is taken into the house of Pharaoh King of Egypt who by plagues was forced to restore her and dismisseth both Abram and Sarai and all that belonged to Abram 1. NOW the LORD had said unto Abram Get thee out of thy country and from thy kindred and from thy fathers house unto a land that I will shew thee 2. And I will make of thee a great nation and I will bless thee and make thy name great and thou shalt be a blessing 3. And I will bless them
she also bare a son and called his name Ben-ammi the same is the father of the children of Ammon unto this day 1. TWO Angels Called Men ch 18.2 22. 2. Turn in c. Lot also shews Hospitality Heb. 13.2 Nay They refuse his invitation at first possibly to try how much he was in earnest Luk. 24.28 29. 3. Vnleavened bread For haste it is probable See ch 18.6 and Exod. 12.39 4. All the people Of every age they were generally corrupted there not being ten righteous persons among them ch 18.32 5. Know them viz. Carnally Gen. 4.1 See verse 8. Hence this Sin is called Sodomy 6. At the door Or to the gate It is another word in the Hebrew that is translated door afterward in this verse and v. 9. And that seems to signifie the immediate in let into the house 7. So wickedly Even against the course of nature Rom. 1.27 8. Two daughters Whom he ought not to have exposed to these wicked Men. Shadow of my roof And therefore he thought himself obliged to proâ—â—â—t them Jer. 48.45 â—â—g 9.15 9. Stand back Or get thee aside They speak with contempt Isa 65.5 Judge A Censor or Reprover of Manners v. 7. It is probable that Lot had formerly reproved them 2 Pet. 2.7 8. 11. Blindness i. e. With such a present darkness and obscurity of sight that they could not find the door 2 King 6.18 13. We will destroy Hebr. We are destroying 14. Which married Or were taking Hebr. i. e. They were betrothed and were shortly to marry his daughters Deut. 22.23 Matt. 1.18 20. 15. Which are here Or which thou hast as both the Greek and Vulgar render it well Iniquity Or punishment 16. Being mercifull i. e. Being minded to spare him and save him from this common destruction in a manner forces his deliverance upon him 17. He i. e. One of the persons before mentioned Look noâ— behind thee This Command was given as appears by what follows to his Wife as well as to him Luk. 17.22 and 9.62 Matt. 24.16 17 18. Philip. 3.13 14. 21. I have accepted thee Hebr. I have accepted thy face i. e. I have granted thy petition To turn away the face is to deny a request 1 Kings 2.16 20. 22. I cannot do any thing i. e. I cannot destroy this place God having ordered Lot's deliverance as well as the destruction of Sodom Zoar Hebr. Little So called from what we read v. 20. 23. The Sun was risen This is thought to be said for two Reasons 1. To shew that Zoar was near to Sodom 2. That when it is said that God rained it might not be thought to be natural there being no Clouds as in other great Rains but miraculous See Abravenel on the place And this seems probable from what follows 24. The Lord rained From the Lord out of Heaven i. e. It was God's work alone and immediately and not to be imputed to natural Causes Sodom c. and upon Admah and Zeboim Deut. 29.23 26. A pillar of salt Or a statue of salt Not such Salt as would dissolve with Rain but such as would and did continue a lasting Monument of this matter The word Pillar in the Hebrew implies its consistence Josephus affirms that this Pillar remained to his time and he lived after our Saviour's death 27. He stood See ch 18.22 In the way from the Plains of Mamre toward Sodom ch 18.2 16. 29. Abraham For whose sake Lot fared the better as he had done before ch 14.16 and for whom he had interceded chap. 18. v. 23. In the which i. e. In one of which viz. in Sodom 30. In the mountain viz. To which he was directed v. 17. Feared Being greatly terrified with the destruction of the neighbouring places and having been warned before to go to the Mountain and his Wife becoming a Pillar of Salt upon her looking back Two daughters i. e. Maiden-daughters v. 8. 31. In the Earth Or in the Land i. e. None hereabouts in this tract of Land that we are like to be given in Marriage to 33. Perceived not Being over-burthened with the Wine he drank Drunkenness deprives Men of their understanding and is an in-let to the foulest wickedness To which I may add That Lot's not perceiving may be understood thus That he did not perceive who the person was that did lie with him It was indeed his daughter he might suppose her to be a servant And this may well be allowed to be his case if it be considered how far he was overcome with Wine 37. Moab The word implies his Original viz. That he was from her Father as the Greek have it and she knowing the truth of this gives him this name 38. Called i. e. She called as in the Hebrew both here and verse 37. Ben-Ammi Or the Son of my People He was so called in memory of his Original he being of her Father not begotten by a Stranger See the Greek Both the Children carried in their Names the Memorial of their incestuous Original CHAP. XX. The ARGUMENT Abraham removes to Gerar. Abimelech takes Sarah as Abraham's Sister for which he is reprehended by God in a dream He excuseth his fact expostulates with Abraham and restores Sarah with a reproof Abraham prays to God who thereupon healed Abimelech and his Family 1. AND Abraham journeyed from thence toward the south countrey and dwelled between Caedesh and Shur and sojourned in Gerar. 2. And Abraham said of Sarah his wife She is my sister and Abimelech king of Gerar sent and took Sarah 3. But God came to Abimelech in a dream by night and said to him Behold thou art but a dead man for the woman which thou hast taken for she is a man's wife 4. But Abimelech had not come near her and he said LORD wilt thou slay also a righteous nation 5. Said he not unto me She is my sister and she even she her self said He is my brother in the integrity of my heart and innocency of my hands have I done this 6. And God said unto him in a dream Yea I know that thou didst this in the integrity of thy heart for I also withheld thee from sinning against me therefore suffered I thee not to touch her 7. Now therefore restore the man his wife for he is a prophet and he shall pray for thee and thou shalt live and if thou restore her not know thou that thou shalt surely die thou and all that are thine 8. Therefore Abimelech rose early in the morning and called all his servants and told all these things in their ears and the men were sore afraid 9. Then Abimelech called Abraham and said unto him What hast thou done unto us and what have I offended thee that thou hast brought on me and on my kingdom a great sin Thou hast done deeds unto me that ought not to be done 10. And Abimelech said unto Abraham What sawest thou that thou hast done this thing 11. And Abraham said Because I thought Surely
unto him and he sold his birth right unto Jacob. 34. Then Jacob gave Esau bread and pottage of lentils and he did eat and drink and rose up and went his way thus Esau despised his birth-right 1. TOok a Wife Or a Concubine as she is called 1 Chron. 1.32 whose Children did not inherit v. 6. and ch 22.24 Abraham's taking this Wife contributed toward the fulfilling the promise made ch 17. v. 6. Now was Sarah dead and Isaac married 2. She bare By the particular and special blessing of God upon Abraham and in order to the fulfilling his promise ch 17. v. 6. Rom. 4.19 Midian See Numb 25.6 7. Shuah Job 2.11 3. Sheba Job 1.15 4. Epher From whom Africa is thought to be called Joseph Antiqu. l. 1. c. 16. 5. All that he had unto Isaac i. e. He made Isaac his Heir having in his life-time given gifts to his other Children and sent them away v. 6. See ch 24.36 and ch 21.12 6. From Isaac And by this means prevented a future quarrel about the inheritance East-country viz. Arabia the happy says Josephus 2183. 1821. 8. Gave up the ghost Or expired Several of the ancient Versions have so rendred it that they seem to imply that Abraham died an easie death A thing not improbable see ch 15.15 it being said that he died in a good old age Was gathered i. e. He passed into the state of the dead following his deceased Ancestors 9. Ishmael Who though he were sent away from Abraham's family and might not inherit yet was not so far removed but that he was at hand to attend upon his Father's funeral Machpelah See ch 23.9 11. Blessed his Son i. e. He entailed upon him the blessing and promise made to his Father ch 17.19 Lahai-roi See ch 16.14 and ch 24.62 12. Generations Or the account of the Off-spring of Ishmael as also of the fulfilling the promise made to his Father Abraham ch 17.19 13. Nebaioth Whence the Region Nabathaea was so called His Posterity dwelt in Arabia Isa 60.7 Kedar Compare Ezek. 27.21 Isa 21.16 14. Dumah Isa 21.11 15. Tema Hence the people called Temanites Job 2.11 Jetur 1 Chron. 5.19 16. By Or in which agrees well with the Hebrew and is confirmed by the Greek i. e. in their several Towns and Castles thus they were called Twelve Princes According to the promise ch 17.20 18. From Havilah unto Shur Havilah seems to be so called from Havilah the Son of Cush ch 10.7 Of Shur See ch 16.7 These two are put for the extreme borders of the Sons of Ishmael 1 Sam. 15.7 As thou goest Or as one goes from Egypt toward Assyria He died Or fell as it is in the Hebrew i. e. His lot or country was in the presence of his brethren We have an account of Ishmael's death before v. 17. and here of the Country where he dwelt The ancient Versions render the word to this sense He fell i. e. He dwelt say the Chaldee and the Greek The Hebrew word is used in this sense elsewhere Judg. 7.12 Numb 34.2 1 Sam. 29.3 Psal 78.55 According to this sense that is fulfilled which was fore-told of Ishmael that he should dwell in the presence of all his brethren ch 16.12 He might therefore be said there to fall where his dwelling or inheritance happened See Ezek. 47.22 As the words lie in the Hebrew Compare Psal 16.6 19. The generations i. e. The history not onely of his Off-spring but of what happened to him Compare ch 5.1 20. Syrian Aramite according to the Hebrew which signifies a Syrian Compare Luk. 4.27 with 2 King 1.1 Of Padan-Aram i. e. Of that part of Syria which was called Padan-Aram This is the same with Mesopotamia ch 24.10 and called onely Padan ch 48.7 and seems to be the most cultivated part of that Country it being called the Country or Field of Aram or Syria Compare Hos 12.12 21. For his Wife The Hebrew Text seems to imply that his Wife joined with him in his prayer 22. If it be so why am I thus q. d. If so that God hath heard our prayers why am I in this disorder Went to enquire Either by prayer or to some holy Man and possibly to Abraham who was now living v. 7. with v. 26. 23. Two Nations i. e. The heads of two Nations the Edomites and Israelites The Elder shall serve Rom. 9.12 This was in great measure fulfilled when the Edomites were made subject to the Israelites 2 Sam. 8.14 with 2 Chron. 25.11 12. which subjection continued some considerable time 2 Kings 8.20 25. Esau i. e. Made or perfected according to the Hebrew as if born more like to a Man than to a Babe This Birth of Esau and Jacob though it be mentioned after the Death of Abraham yet it came to pass about fifteen years afterwards as will evidently appear to the diligent Reader The Order of Time is not always observed in these Books See chap. XX. v. 1. As also chap. XXVI 26. Jacob i. e. A Supplanter His taking hold of his Brother's heel was the reason of that name as the Hebrew Text intimates and the Vulgar expressly affirms Compare ch 27. v. 36. 27. In Tents As Abraham did Heb. 11.9 31. Birth-right Of the advantages whereof see the Note on Gen. 49.3 33. He sold his birth-right He parted with it at so mean a price that he is said to despise it v. 34. and therefore called Profane Heb. 12.16 CHAP. XXVI The ARGUMENT Vpon occasion of a famine Isaac removes to Gerar. God appears to him forbids him to go into Egypt renews his Promise and his Oath made unto Abraham Isaac gives out that Rebekah was his Sister Abimelech discovers the pretence Isaac's prosperity at Gerar. He is hereupon envied and removes He diggeth Wells Of the Wells called Esek Sitnah and Rehoboth Isaac builds an Altar and enters into Covenant with Abimelech The Wives of Esau 1. AND there was a famine in the land besides the first famine that was in the days of Abraham and Isaac went unto Abimelech king of the Philistines unto Gerar. 2. And the LORD appeared unto him and said Go not down into Egypt dwell in the land which I shall tell thee of 3. Sojourn in this land and I will be with thee and will bless thee for unto thee and unto thy seed I will give all these countries and I will perform the oath which I sware unto Abraham thy father 4. And I will make thy seed to multiply as the stars of heaven and will give unto thy seed all these countries and in thy seed shall all the nations of the earth be blessed 5. Because that Abraham obeyed my voice and kept my charge my commandments my statutes and my laws 6. And Isaac dwelt in Gerar. 7. And the men of the place asked him of his wife and he said She is my sister for he feared to say She is my wife lest said he the men of the place should kill me for Rebekah
his Father's advice says Josephus and contrary to the direction of his Parents and Superiors see ch 24.3 and 27.46 and 28.1 6 8. and it is expressly said that this occasioned a grief of mind unto Isaac and Rebekah v. 35. CHAP. XXVII The ARGUMENT Isaac sendeth Esau for Venison with the hope of receiving his blessing Jacob being directed and assisted by his mother prevents his brother Esau and obtains the blessing Esau returns to his father from hunting with expectation of the blessing Isaac refuseth to reverse the blessing which he had given to Jacob. Esau hates Jacob and designs his death Jacob escapes by his mother's advice She is grieved at the daughters of Heth. 1. AND it came to pass that when Isaac was old 2245. 1760. and his eyes were dim so that he could not see he called Esau his eldest son and said unto him My son and he said unto him Behold here am I. 2. And he said Behold now I am old I know not the day of my death 3. Now therefore take I pray thee thy weapons thy quiver and thy bow and go out to the field and take me some venison 4. And make me savoury meat such as I love and bring it to me that I may eat that my soul may bless thee before I die 5. And Rebekah heard when Isaac spake to Esau his son and Esau went to the field to hunt for venison and to bring it 6. And Rebekah spake unto Jacob her son saying Behold I heard thy father speak unto Esau thy brother saying 7. Bring venison and make me savoury meat that I may eat and bless thee before the LORD before my death 8. Now therefore my son obey my voice according to that which I command thee 9. Go now to the flock and fetch me from thence two good kids of the goats and I will make them savoury meat for thy father such as he loveth 10. And thou shalt bring it to thy father that he may eat and that he may bless thee before his death 11. And Jacob said to Rebekah his mother Behold Esau my brother is an hairy man and I am a smooth man 12. My father peradventure will feel me and I shall seem to him as a deceiver and I shall bring a curse upon me and not a blessing 13. And his mother said unto him Vpon me be thy curse my son only obey my voice and go fetch me them 14. And he went and fetched and brought them to his mother and his mother made savoury meat such as his father loved 15. And Rebekah took goodly raiment of her eldest son Esau which were with her in the house and put them upon Jacob her younger son 16. And she put the skins of the kids of the goats upon his hands and upon the smooth of his neck 17. And she gave the savoury meat and the bread which she had prepared into the hand of her son Jacob. 18. And he came unto his father and said My father And he said Here am I who art thou my son 19. And Jacob said unto his father I am Esau thy first-born I have done according as thou badest me arise I pray thee sit and eat of my venison that thy soul may bless me 20. And Isaac said unto his son How is it that thou hast found it so quickly my son And he said Because the LORD thy God brought it to me 21. And Isaac said unto Jacob Come near I pray thee that I may feel thee my son whether thou be my very son Esau or not 22. And Jacob went near unto Isaac his father and he felt him and said The voice is Jacob's voice but the hands are the hands of Esau 23. And he discerned him not because his hands were hairy as his brother Esau's hands So he blessed him 24. And he said Art thou my very son Esau And he said I am 25. And he said Bring it near to me and I will eat of my son's venison that my soul may bless thee and he brought it near to him and he did eat and he brought him wine and he drank 26. And his father Isaac said unto him Come near now and kiss me my son 27. And he came near and kissed him and he smelled the smell of his raiment and blessed him and said See the smell of my son is as the smell of a field which the LORD hath blessed 28. Therefore God give thee of the dew of heaven and of the fatness of the earth and plenty of corn and wine 29. Let people serve thee and nations bow down to thee be lord over thy brethren and let thy mother's sons bow down to thee cursed be every one that curseth thee and blessed be he that blesseth thee 30. And it came to pass assoon as Isaac had made an end of blessing Jacob and Jacob was yet scarce gone out from the presence of Isaac his father that Esau his brother came in from his hunting 31. And he also had made savoury meat and brought it unto his father and said unto his father Let my father arise and eat of his son's venison that thy soul may bless me 32. And Isaac his father said unto him Who art thou And he said I am thy son thy first-born Esau 33. And Isaac trembled very exceedingly and said Who where is he that hath taken venison and brought it me and I have eaten of all before thou camest and have blessed him yea and he shall be blessed 34. And when Esau heard the words of his father he cried with a great and exceeding bitter cry and said unto his father Bless me even me also O my father 35. And he said Thy brother came with subtilty and hath taken away thy blessing 36. And he said Is not he rightly named Jacob for he hath supplanted me these two times he took away my birth-right and behold now he hath taken away my blessing and he said hast thou not reserved a blessing for me 37. And Isaac answered and said unto Esau Behold I have made him thy lord and all his brethren have I given to him for servants and with corn and wine have I sustained him and what shall I do now unto thee my son 38. And Esau said unto his father Hast thou but one blessing my father bless me even me also O my father And Esau lift up his voice and wept 39. And Isaac his father answered and said unto him Behold thy dwelling shall be the fatness of the earth and of the dew of heaven from above 40. And by the sword shalt thou live and shalt serve thy brother and it shall come to pass when thou shalt have the dominion that thou shalt break his yoke from off thy neck 41. And Esau hated Jacob because of the blessing wherewith his father blessed him and Esau said in his heart The days of mourning for my father are at hand then will I slay my brother Jacob. 42. And these words of Esau her elder
son were told to Rebekah and she sent and called Jacob her younger son and said unto him Behold thy brother Esau as touching thee doth comfort himself purposing to kill thee 43. Now therefore my son obey my voice and arise flee thou to Laban my brother to Haran 44. And tarry with him a few days untill thy brother's fury turn away 45. Vntill thy brother's anger turn away from thee and he forget that which thou hast done to him then I will send and fetch thee from thence why should I be deprived also of you both in one day 46. And Rebekah said to Isaac I am weary of my life because of the daughters of Heth if Jacob take a wife of the daughters of Heth such as these which are of the daughters of the land what good shall my life do me 2245. 1760. 1. OLD He was at this time One hundred thirty six or One hundred thirty seven years old And that may be thus collected He was at the birth of Jacob sixty years old ch 25.26 Jacob was now at his going to Padan-Aram which may justly be suposed to happen soon after he had received his Father's blessing v. 42 43. Seventy-six or Seventy-seven years old And that may be thus collected He served Laban Twenty years ch 31.38 Fourteen years for his two Daughters and after that Six years for his Cattel ch 31.41 Joseph was born when Jacob had served Laban Fourteen years ch 30.25 with ch 31.41 And that was the Ninetieth or Ninety-first year of Jacob's life as will appear by comparing ch 41.46 with ch 47.9 and ch 45.6 By which it will appear that when Jacob was One hundred and thirty years old Joseph was Thirty-nine or at the most in his Fortieth year 2. Death A sufficient Motive to put him upon doing what he intended to do in his life It is very certain however that he lived after this Forty-three or Forty-four years See ch 35.28 with the Note on the foregoing Verse 3. Quiver The Chaldee renders it Sword Our word HANGER answers to the Hebrew word 4. That I may eat That c. i. e. That being first refreshed and having made this trial of thy Obedience I may be the more fitted and disposed to pronounce the Blessing upon thee My Soul c. Or that I may bless thee See v. 7 10. Bless thee i. e. Fore-tell and implore the Divine blessing upon thee and constitute thee the Heir of the Promises made to Abraham Compare ch 48.9 15 16. and ch 49.28 Isaac here seems not to be aware of what God had declared to Rebekah ch 25.23 7. Before the Lord i. e. In his presence and by his authority with assurance that he will confirm it v. 33. and Heb. 11.20 12. A Curse A Curse was afterward solemnly to be denounced against him who set light by his Father and mis-lead the blind Deut. 27.16 18. 13. Vpon me She was well assured that the Blessing would be his and speaks prophetically here as the Chaldee intimates and had sufficient ground for this assurance as appears by comparing ch 25.23 15. Goodly raiment i. e. Such as were not of common use and were in Rebekah's keeping The Hebrew Doctors tell us that the First-born had Sacerdotal Robes before the Priesthood was setled It is certain that these garments had a pleasing smell v. 27. 19. I am Esau This practice of Jacob is by no means to be imitated by us 27. Of a field Not of a barren and empty field but of a field replenished with the fruits of the Earth which send forth a good smell Cant. 2.19 It is said a field which the Lord hath blessed and that is a fruitfull field The Greek and Vulgar render it a full field 28. Therefore God give thee Or And God give thee or will give thee as it is in the Hebrew It is a Prophecy as well as Prayer Great plenty is expressed by the dew of Heaven the fatness of the Earth and plenty of Corn and Wine And great Power and Dominion by let people serve thee v. 29. and be Lord over thy brethren c. Compare ch 25.23 These Blessings are from God Prov. 10.22 Whose special favour to Jacob's Race is farther expressed by Cursed be every one that curseth thee and blessed be he that blesseth thee 33. Trembled He was greatly astonished and speaks as such when he says Who where is he 39. Dwelling The Vulgar renders it Blessing It referrs to his habitation or seat See v. 28. and ch 36.6 7 8. The fatness Or of the fatness If the place be duly considered as in the Hebrew and well compared with the Context Isaac must mean that his Dwelling should be barren and consequently removed from the fatness of the Earth 40. By thy sword c. Thou shalt defend thy Country by thy Sword and not enjoy the peace which Jacob shall Deut. 33.27 28. His yoke This was verified 2 Kings 8.20 and was to be fulfilled when Jacob's posterity transgressed as the Chaldee intimates 41. At hand So he thought See the Note on v. 2. 42. Comfort himself In hope of recovering his birth-right by killing his Brother 44. Few days This proved to be Twenty years 45. Both They might kill one another However the Murtherer ought to die c. 9. 6. 46. Daughters of Heth See ch 26.34 35. She takes this occasion to send Jacob away CHAP. XXVIII The ARGUMENT Isaac blesseth Jacob and warns him against marrying any daughter of the Canaanites He sends him to Padan-Aram Esau marries Mahalath the daughter of Ishmael Jacob's vision of a ladder The promise made to Abraham is renewed to him The stone of Beth-el The vow of Jacob. 1. AND Isaac called Jacob and blessed him and charged him and said unto him Thou shalt not take a wife of the daughters of Canaan 2. Arise go to Padan-Aram to the house of Bethuel thy mother's father and take thee a wife from thence of the daughters of Laban thy mother's brother 3. And God Almighty bless thee and make thee fruitfull and multiply thee that thou mayst be a multitude of people 4. And give thee the blessing of Abraham to thee and to thy seed with thee that thou mayst inherit the land wherein thou art a stranger which God gave unto Abraham 5. And Isaac sent away Jacob and he went to Padan-Aram unto Laban son of Bethuel the Syrian the brother of Rebekah Jacob's and Esau's mother 6. When Esau saw that Isaac had blessed Jacob and sent him away to Padan-Aram to take him a wife from thence and that as he blessed him he gave him a charge saying Thou shalt not take a wife of the daughters of Canaan 7. And that Jacob obeyed his father and his mother and was gone to Padan-Aram 8. And Esau seeing that the daughters of Canaan pleased not Isaac his father 9. Then went Esau unto Ishmael and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son the sister of Nebaioth to
his Father But there is another sense of these words mentioned by several of the Jews viz. That Anah found or light upon the Eâ—nims a strong and powerfull sort of Men Deut. 2.10 in the Wilderness who would have taken away his Asses and that he did with courage and without any help rescue himself What we render Mules the Chaldee renders Gyants or Strong Men. The word in the Hebrew is in a manner the same with that in Deut. 2.10 30. Among their Dukes i. e. According to their several Dukedoms ch 10.31 Dan. 7.17 31. Before there reigned any King c. The Israelites till they were possessed of the Land of Promise neither had a King nor were they under any shadow of obligation of making one Deut. 17.14 But that they would in due time have a King over them Moses well knew as appears from Deut. 17. And it cannot therefore be inferred from hence that these words were not written by Moses but by one who lived in that time when the Israelites had actually a King over them We may very reasonably suppose that the eight Kings named afterward might from the time of Esau to this time of Moses reign successively one after another For from the Marriage of Esau to the Eightieth year of Moses are more than Two hundred years And for the Dukes mentioned afterward we have no cause to suppose them to succeed each other after the death of these Kings See the Note on v. 40. 32. Bela The Kings which follow were of several Families and not in a Line of one certain Family succeeding to one another 37. Rehoboth The name of a City in Mesopotamia near the River Euphrates 39. The daughter of Mezahab The Chaldee renders it the daughter of a Goldsmith 40. Dukes These Dukes or Governours may well be supposed to be Governours in several Places or Territories at one and the same time There appears no reason why we should suppose them to succeed one another CHAP. XXXVII The ARGUMENT Joseph is hated of his Brethren His two Dreams He is sent to visit his Brethren His Brethren conspire his death but Reuben interposing his Life is preserved He is sold to the Ishmeelites and carried into Egypt but they pretend to their Father that he was killed by some wild-beast Jacob mourns Joseph is sold to Potiphar in Egypt 1. AND Jacob dwelt in the land wherein his father was a stranger in the land of Canaan 2. These are the generations of Jacob Joseph being seventeen years old was feeding the flock with his brethren and the lad was with the sons of Bilhah and with the sons of Zilpah his father's wives and Joseph brought unto his father their evil report 3. Now Israel loved Joseph more then all his children because he was the son of his old age and he made him a coat of many colours 4. And when his brethren saw that their father loved him more then all his brethren they hated him and could not speak peaceably unto him 5. And Joseph dreamed a dream and he told it his brethren and they hated him yet the more 6. And he said unto them Hear I pray you this dream which I have dreamed 7. For behold we were binding sheaves in the field and lo my sheaf arose and also stood upright and behold your sheaves stood round about and made obeysance to my sheaf 8. And his brethren said unto him Shalt thou indeed reign over us or shalt thou indeed have dominion over us and they hated him yet the more for his dreams and for his words 9. And he dreamed yet another dream and told it his brethren and said Behold I have dreamed a dream more and behold the sun and the moon and the eleven stars made obeysance to me 10. And he told it to his father and to his brethren and his father rebuked him and said unto him What is this dream that thou hast dreamed shall I and thy mother and thy brethren indeed come to bow down our selves to thee to the earth 11. And his brethren envied him but his father observed the saying 12. And his brethren went to feed their father's flock in Shechem 13. And Israel said unto Joseph Do not thy brethren feed the flock in Shechem Come and I will send thee unto them and he said unto him Here am I. 14. And he said to him Go I pray thee see whether it be well with thy brethren and well with the flocks and bring me word again So he sent him out of the vale of Hebron and he came to Shechem 15. And a certain man found him and behold he was wandring in the field and the man asked him saying What seekest thou 16. And he said I seek my brethren tell me I pray thee where they feed their flocks 17. And the man said They are departed hence for I heard them say Let us go to Dothan And Joseph went after his brethren and found them in Dothan 18. And when they saw him afar off even before he came near unto them they conspired against him to slay him 19. And they said one to another Behold this dreamer cometh 20. Come now therefore and let us slay him and cast him into some pit and we will say Some evil beast hath devoured him and we shall see what will become of his dreams 21. And Reuben heard it and he delivered him out of their hands and said Let us not kill him 22. And Reuben said unto them Shed no blood but cast him into this pit that is in the wilderness and lay no hand upon him that he might rid him out of their hands to deliver him to his father again 23. And it came to pass when Joseph was come unto his brethren that they stript Joseph out of his coat his coat of many colours that was on him 24. And they took him and cast him into a pit and the pit was empty there was no water in it 25. And they sat down to eat bread and they lift up their eyes and looked and behold a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrhe going to carry it down to Egypt 26. And Judah said unto his brethren What profit is it if we slay our brother and conceal his blood 27. Come and let us sell him unto the Ishmeelites and let not our hand be upon him for he is our brother and our flesh and his brethren were content 28. Then there passed by Midianites merchant-men and they drew and lift up Joseph out of the pit and sold Joseph to the Ishmeelites for twenty pieces of silver and they brought Joseph into Egypt 29. And Reuben returned unto the pit and behold Joseph was not in the pit and he rent his clothes 30. And he returned unto his brethren and said The child is not and I whither shall I go 31. And they took Joseph's coat and killed a kid of the goats and dipped the coat in the blood 32. And they
from the woman's hand but he found her not 21. Then he asked the men of that place saying Where is the harlot that was openly by the way side and they said There was no harlot in this place 22. And he returned to Judah and said I cannot find her and also the men of the place said that there was no harlot in this place 23. And Judah said Let her take it to her lest we be shamed Behold I sent this kid and thou hast not found her 24. And it came to pass about three months after that it was told Judah saying Tamar thy daughter in law hath played the harlot and also behold she is with child by whoredom and Judah said Bring her forth and let her be burnt 25. When she was brought forth she sent to her father in law saying By the man whose these are am I with child and she said Discern I pray thee whose are these the signet and bracelets and staff 26. And Judah acknowledged them and said She hath been more righteous then I because that I gave her not to Shelah my son and he knew her again no more 27. And it came to pass in the time of her travail that behold twins were in her womb 28. And it came to pass when she travailed that the one put out his hand and the midwife took and bound upon his hand a scarlet threed saying This came out first 29. And it came to pass as he drew back his hand that behold his brother came out and she said How hast thou broken forth this breach be upon thee therefore his name was called Pharez 30. And afterward came out his brother that had the scarlet threed upon his hand and his name was called Zarah 1. AT that time i. e. In that space of time between Jacob's coming from Padan-Aram into Canaan and his going into Egypt In this Chapter we have an account of several matters which fell out not all at once but successively And though the greater part of the Chapter report matters that happened about and after the time when Joseph was sold into Egypt yet Judah's marriage which leads to those things must have been before Joseph was sold Otherwise it is hardly conceivable that all those things should happen to Judah in the space of three and twenty years for it could not be longer before he went into Egypt after Joseph was sold which are reported viz. the birth of Er Onan and Shelah severally The marriage of Er and Onan The time which Tamar waited for Shelah which were many days v. 12. The birth of Pharez and Zarah by Tamar and after this the birth of Hezron and Hamul of Pharez ch 46.12 Compare Deut. 10.8 Adullamite So called from the City Adullam Josh 12.15 2. Canaanite The Chaldee renders the word by Merchant and so the word sometime signifies Prov. 31.24 And the Tigurin Version renders it so in this place But our English have translated it truly in this place as will appear by comparing 1 Chron. 2.3 It is true that Judah ought not to have married into that Race Compare ch 24.3 with 28.1 and the Notes on those places and that 't is like is the reason of the Chaldee's rendring It was an unlawfull and proved a very unhappy Marriage and there remained none of the Posterity of this Woman of Canaan Shuah The name of the Man as appears from the Hebrew Text and from 1 Chron. 2.3 3. He called Judah names the first-born his Wife gave names to the other two v. 4 5. 5. Chezib This place is called Achzib Jos 15.44 7. Wicked Remarkably so whatever his wickedness were and was therefore cut off betimes 8. Marry her This was afterward made into a Law Deut. 25.5 See the Notes on ch 7.2 But it was not lawfull where the Brother left Issue behind him Lev. 18.16.20.21 9. Should not be called his Or Should not be called by his name As the Chaldee renders it 〈◊〉 Thus Envy carries him to another great sin 11. A widow at thy father's house Compare Levit. 22.13 13. To shear his sheep Which was a time of feasting 2 Sam. 25.8 11. 14. Wrapped her self viz. To keep her self from being known Open place i. e. A place that was common Prov. 7.12.9.14 15. 15. Because she had covered This does not contain the proof of her being an Harlot but the reason why Judah did not know her v. 16. 18. Thy bracelets Or Thy scarf or girdle according to the Hebrew 23. Lest we be shamed Or Become a contempt as the Margent hath it By pursuing Judah would have occasioned the discovery of his own sin 24. Bring her forth Judah would have her brought to her tryal Adultery was afterwards punishable with death Deut. 22.22 23. and probably at this time and among this People it was so likewise See the Notes on ch 7.2 and Jer. 29.22 23. She is charged with Adultery because she was in truth the Wife of Shelah v. 11. compared with Deut. 22.23 c. Burnt As an Adulteress and probably according to the Custom of the place This in one Case was the punishment by the Law of Moses Lev. 21.9 26. Because I gave c. This neglect of his Promise was the occasion of this evil No more This abstaining from sin is necessary and without it we cannot be said to repent Job 34.31 29. This breach be upon thee i. e. Thou hast made this breach and accordingly he should in his name carry the remembrance of it CHAP. XXXIX The ARGUMENT Joseph made the Overseer of the Family of Potiphar who prospers thereupon Joseph is tempted by his Mistress He resisteth the Temptation He is falsely accused and cast into Prison God is with him in the Prison where he is entrusted and prospers 1. AND Joseph was brought down to Egypt and Potiphar an officer of Pharaoh captain of the guard an Egyptian bought him of the hands of the Ishmeelites which had brought him down thither 2. And the LORD was with Joseph and he was a prosperous man and he was in the house of his master the Egyptian 3. And his master saw that the LORD was with him and that the LORD made all that he did to prosper in his hand 4. And Joseph found grace in his sight and he served him and he made him overseer over his house and all that he had he put into his hand 5. And it came to pass from the time that he had made him overseer in his house and over all that he had that the LORD blessed the Egyptian's house for Joseph's sake and the blessing of the LORD was upon all that he had in the house and in the field 6. And he left all that he had in Joseph's hand and he knew not ought he had save the bread which he did eat and Joseph was a goodly person and well-favoured 7. And it came to pass after these things that his master's wife cast her eyes upon Joseph and she said Lie with
Or the meanest of them as the Hebrew word will bear 1 Kings 12.31 and not the goodliest whom Pharaoh might have desired for his Court. 3. Occupation The Hebrew word signifies Work 4. To sojourn Not to dwell in Egypt and therefore they desire Goshen as near to Canaan 7. Jacob blessed Pharaoh i. e. He saluted him and gave him thanks as the Hebrew word signifies 2 Kings 4.29 Numb 6.23 24. Compare Matt. 26.26 with Luk. 22.19 9. Pilgrimage Jacob's life was a Pilgrimage It was spent in many places of Canaan in Padan-Aram and then in Canaan again and now in Egypt Heb. 11.9 13. An hundred and thirty years Hence it is evident that Jacob was about Ninety years old when Joseph was born Evil Though Jacob in some respect were a prosperous Man yet he met with many Evils He fled from Esau served Laban Twenty years He was defeated in his hope of Rachel and she was barren also He fled from Laban feared Esau halted He was afflicted in Dinah in Simeon and Levi and in Reuben and upon the score of Joseph In the Sons of Judah and in Thamar Besides the death of Rachel and the sending away of Benjamin Have not attained c. Abraham lived an Hundred seventy five years and Isaac an Hundred and eighty Gen. 25.7 and ch 35.28 10. Blessed At his going out as at his coming in See the Note on v. 7. 11. Land of Rameses So called here by Anticipation the Israelites built a City of that Name afterward Exod. 1.11 and 12.37 12. According to their families Or as a little Child is nourished Heb. According to the little ones 13. Land of Egypt i. e. The People of the Land as the Chaldee hath it 17. Fed them Heb. Led them 18. Second year i. e. The year after and not the second year of the seven years famine 21. He removed them The better to secure to Pharaoh the propriety from the People says Josephus And also it was a good means to prevent their Sedition which they would be tempted to if they had continued in their old Patrimonies 22. Priests Tho' the Hebrew word sometimes signifie Princes or great Officers Yet the ancient Versions the Chaldee Greek and Vulgar understand it of Priests here And so does Josephus and the Syriack Version of this place And what is here said of the Priviledge of the Priests is confirmed by what we read to the same purpose in the Second Book of Herodotus 24. Fifth part Ch. 41.34 29. Vnder my thigh See the Note on ch 24.2 30. With my fathers i. e. In the Land of Canaan where Abraham and Isaac were buried That the Israelites might be mindfull of their return thither 31. Swear unto me Jacob requires an Oath not because he distrusted Joseph but that he might furnish him with an argument to prevail with Pharaoh and accordingly we find Joseph making use of it ch 50.5 Israel bowed himself upon the bed's head i. e. He worshipped God raising himself upon the head of his Bed And possibly he might also lean upon the top of his Staff as the Greek hath it See Heb. 11.21 CHAP. XLVIII The ARGUMENT Joseph with his two Sons visits his Father in his sickness Jacob puts him in mind of God's promise and taketh Ephraim and Manasseh for his own Sons He blesseth them and preferrs Ephraim before Manasseh He fore-tells the Israelites return into Canaan And gives Joseph a portion of Land 1. AND it came to pass after these things that one told Joseph Behold thy father is sick and he took with him his two sons Manasseh and Ephraim 2. And one told Jacob and said Behold thy son Joseph cometh unto thee and Israel strengthened himself and sat upon the bed 3. And Jacob said unto Joseph God Almighty appeared unto me 〈◊〉 Luz in the land of Canaan and blessed me 4. And said unto me Behold I will make thee fruitfull and multiply thee and I will make of thee a multitude of people and will give this land to thy seed after thee for an everlasting possession 5. And now thy two sons Ephraim and Manasseh which were born unto thee in the land of Egypt before I came unto thee into Egypt are mine as Reuben and Simeon they shall be mine 6. And thy issue which thou begettest after them shall be thine and shall be called after the name of their brethren in their inheritance 7. And as for me when I came from Padan Rachel died by me in the land of Canaan in the way when yet there was but a little way to come unto Ephrath and I buried her there in the way of Ephrath the same is Beth-lehem 8. And Israel beheld Joseph's sons and said Who are these 9. And Joseph said unto his father They are my sons whom God hath given me in this place And he said Bring them I pray thee unto me and I will bless them 10. Now the eyes of Israel were dim for age so that he could not see And he brought them near unto him and he kissed them and embraced them 11. And Israel said unto Joseph I had not thought to see thy face and lo God hath shewed me also thy seed 12. And Joseph brought them out from between his knees and he bowed himself with his face to the earth 13. And Joseph took them both Ephraim in his right hand towards Israel's left hand and Manasseh in his left hand towards Israel's right hand and brought them near unto him 14. And Israel stretched out his right hand and laid it upon Ephraim's head who was the younger and his left hand upon Manasseh's head guiding his hands wittingly for Manasseh was the first-born 15. And he blessed Joseph and said God before whom my fathers Abraham and Isaac did walk the God which fed me all my life long unto this day 16. The Angel which redeemed me from all evil bless the lads and let my name be named on them and the name of my fathers Abraham and Isaac and let them grow into a multitude in the midst of the earth 17. And when Joseph saw that his father laid his right hand upon the head of Ephraim it displeased him and he held up his father's hand to remove it from Ephraim's head unto Manasseh's head 18. And Joseph said unto his father Not so my father for this is the first-born put thy right hand upon his head 19. And his father refused and said I know it my son I know it â—e also shall become a people and he also shall be great but truly his younger brother shall be greater than he and his seed shall become a multitude of nations 20. And he blessed them that day saying In thee shall Israel bless saying God make thee as Ephraim and as Manasseh and he set Ephraim before Manasseh 21. And Israel said unto Joseph Behold I die but God shall be with you and bring you again unto the land of your fathers 22. Moreover I have given to thee one portion above
Murrain v. 6. 26. Was there no hail See Notes on v. 4. and 5. and Isa 32.18 19. 28. Mighty thundrings Heb. Voices of God Psal 29.4 5. 29. I will spread abroad my hands I will extend my hands in Prayer says the Chaldee See v. 28. and 1 Tim. 2.8 The Earth Psal 24.1 32. Not grown up Heb. Hidden or dark i. e. They were not so forward as the Barley 35. As the LORD had spoken As the Lord had commanded says the Vulgar referring it to the words immediately going before By Moses Heb. By the hand of Moses CHAP. X. The ARGUMENT Pharaoh is threatned with a most grievous Plague of Locusts Vpon this and his Servants request he inclines to terms But they being refused God sends the Plague of Locusts and removes them at his request After which he refuseth to let the people go After this succeeded the Plague of Darkness Pharaoh is hardned and warneth Moses to come no more into his presence 1. AND the LORD said unto Moses Go in unto Pharaoh for I have hardened his heart and the heart of his servants that I might shew these my signs before him 2. And that thou mayest tell in the ears of thy son and of thy sons son what things I have wrought in Egypt and my signs which I have done amongst them that ye may know how that I am the LORD 3. And Moses and Aaron came in unto Pharaoh and said unto him Thus saith the LORD God of the Hebrews How long wilt thou refuse to humble thy self before me Let my people go that they may serve me 4. Else if thou refuse to let my people go behold to morrow will I bring the locusts into thy coast 5. And they shall cover the face of the earth that one cannot be able to see the earth and they shall eat the residue of that which is escaped which remaineth unto you from the hail and shall eat every tree which groweth for you out of the field 6. And they shall fâ—ll thy houses and the houses of all thy servants and the houses of all the Egyptians which neither thy fathers nor thy father's fathers have seen since the day that they were upon the earth unto this day And he turned himself and went out from Pharaoh 7. And Pharaoh's servants said unto him How long shall this man be a snare unto us Let the men go that they may serve the LORD their God Knowest thou not yet that Egypt is destroyed 8. And Moses and Aaron were brought again unto Pharaoh and he said unto them Go serve the LORD your God but who are they that shall go 9. And Moses said We will go with our young and with our old with our sons and with our daughters with our flocks and with our herds will we go for we must hold a feast unto the LORD 10. And he said unto them Let the LORD be so with you as I will let you go and your little ones look to it for evil is before you 11. Not so go now ye that are men and serve the LORD for that you did desire And they were driven out from Pharaoh's presence 12. And the LORD said unto Moses Stretch out thine hand over the land of Egypt for the locusts that they may come up upon the land of Egypt and eat every herb of the land even all that the hail hath left 13. And Moses stretched forth his rod over the land of Egypt and the LORD brought an east-wind upon the land all that day and all that night and when it was morning the east-wind brought the locusts 14. And the locusts went up over all the land of Egypt and rested in all the coasts of Egypt very grievous were they before them there were no such locusts as they neither after them shall be such 15. For they covered the face of the whole earth so that the land was darkned and they did eat every herb of the land and all the fruit of the trees which the hail had left and there remained not any green thing in the trees or in the herbs of the field through all the land of Egypt 16. Then Pharaoh called for Moses and Aaron in haste and he said I have sinned against the LORD your God and against you 17. Now therefore forgive I pray thee my sin onely this once and intreat the LORD your God that he may take away from me this death onely 18. And he went out from Pharaoh and intreated the LORD 19. And the LORD turned a mighty strong west-wind which took away the locusts and cast them into the Red sea there remained not one locust in all the coasts of Egypt 20. But the LORD hardned Pharaoh's heart so that he would not let the children of Israel go 21. And the LORD said unto Moses Stretch out thine hand toward heaven that there may be darkness over the land of Egypt even darkness which may be felt 22. And Moses stretched forth his hand toward heaven and there was a thick darkness in all the land of Egypt three days 23. They saw not one another neither rose any from his place for three days but all the children of Israel had light in their dwellings 24. And Pharaoh called unto Moses and said Go ye serve the LORD onely let your flocks and your herds be stayed let your little ones also go with you 25. And Moses said Thou must give us also sacrifices and burnt-offerings that we may sacrifice unto the LORD our God 26. Our cattel also shall go with us there shall not an hoof be left behind for thereof must we take to serve the LORD our God and we know not with what we must serve the LORD untill we come thither 27. But the LORD hardened Pharaoh's heart and he would not let them go 28. And Pharaoh said unto him Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die 29. And Moses said Thou hast spoken well I will see thy face again no more 1. FOR c. Or Though Ch. 4.21 2. Mayest tell c. See ch 9.16 Deut. 6.20 22. Psal 78.5 6 7. 4. Locusts Wisd 16.9 5. The face Heb. The eye i. e. the superficies of the Earth The Jewish Writers by the Eye of the Earth understand the Sun and that the multitude of Locusts did intercept the light of the Sun and hinder the Egyptians from seeing the Earth which agrees very well with what follows in this Verse and with vers 15. vid. Abravenel and the Chaldee on the place The residue Ch. 9.32 Every tree Though the Trees were broken by the Hail yet it does not thence follow that they were altogether rendred unfruitfull 6. Have seen Vid. Vers 14. 7. A snare i. e. An occasion of our ruine 8. Who Heb. Who and who c. 10. Let the LORD c. These words seem to be spoken scoffingly q. d. You may assoon expect I should wish you all manner
for hand foot for foot 25. Burning for burning wound for wound stripe for stripe 26. And if a man smite the eye of his servant or the eye of his maid that it perish he shall let him go free for his eye's sake 27. And if he smite out his man-servant's tooth or his maid servant's tooth he shall let him go free for his tooth's sake 28. If an ox gore a man or a woman that they die then the ox shall be surely stoned and his flesh shall not be eaten but the owner of the ox shall be quit 29. But if the ox were wont to push with his horn in time past and it hath been testified to his owner and he hath not kept him in but that he hath killed a man or a woman the ox shall be stoned and his owner also shall be put to death 30. If there be laid on him a summ of money then he shall give for the ransom of his life whatsoever is laid upon him 31. Whether he have gored a son or have gored a daughter according to this judgment shall it be done unto him 32. If the ox shall push a man-servant or a maid-servant he shall give unto their master thirty shekels of silver and the ox shall be stoned 33. And if a man shall open a pit or if a man shall dig a pit and not cover it and an ox or an ass fall therein 34. The owner of the pit shall make it good and give money unto the owner of them and the dead beast shall be his 35. And if one man's ox hurt another's that he die then they shall sell the live ox and divide the money of it and the dead ox also they shall divide 36. Or if it be known that the ox hath used to push in time past and his owner hath not kept him in he shall surely pay ox for ox and the dead shall be his own 1. JVdgments i. e. The Judicial Laws 2. If thou buy Levit. 25.39 Deut. 15.12 Jer. 34.14 The poor Man sold himself the Thief was sold by the Magistrate Exod. 22.3 Six years Except the year of Jubilee set him free sooner Levit. 25.40 3. By himself Heb. With his body i. e. Single or unmarried as appears from the words which follow If he were married c. 4. A Wife Namely of the Heathen Bond-women or Slaves It not being permitted to deal thus with an Hebrew Woman v. 7 8. and Levit. 25.44 This by the Jews is understood of those Servants which were sold by the Magistrate and not of him who through poverty sold himself Maimon H. Avad c. 3. 5. Shall plainly say Heb. Saying shall say i. e. He shall say it once and again or constantly as the Tigurin Version renders it 6. Vnto the Judges i. e. To the Magistrates who sold him for a Servant and were therefore concerned in him See the Notes on v. 4. To the door i. e. Of his own House to which for the future the Servant was as it were fixed and determined Bore his ear And by this means mark him for a Servant according to the use of that Country vid. Psal 40.6 Heb. 10.5 7. For ever i. e. During his Master's life unless it happen that the year of Jubilee set him free in the mean time Levit. 25.40 46. Vid. Joseph Antiq. l. 4. c. 8. 7. If a man sell his daughter To the Father this appertained in case of extreme poverty She shall not go out as c. Not that she should have less but more privileges than Men-servants could claim 8. If she please not Heb. Be evil in the eyes of c. To a strange nation i. e. To any other Israelite who is not of her Family and Kindred to whom the care and right of redeeming her did belong The Chaldee renders it to another Man Dealt deceitfully Or failed in what might justly be expected from him 9. After the manner of daughters Of the daughters of Israel says the Chaldee He shall deal with her as a Free-woman Give her a Dowry and bestow her in Marriage as if she had been his own daughter Exod. 22.16 17. 10. Her duty of Marriage 1 Cor. 7.3 11. Without money i. e. Without paying for her freedom in which her condition was better than that of Men-servants v. 7. 12. Smiteth Viz. Wilfully See v. 13 14. Levit. 24.17 13. God deliver him How this is to be understood we may learn from Deut. 19.5 Will appoint Deut. 19.3 14. From mine Altar Which shall not protect a wilfull Murderer 1 King 2.28 16. A man An Israelite See the Greek and the Chaldee and Deut. 24.7 17. And he Levit 20.9 Prov. 20.20 Matt. 15.4 Mark 7.10 Curseth Or revileth 18. Another Or his neighbour 19. Be quit i. e. He shall not be punished with Death The loss of his time Heb. His ceasing 20. Punishâ—â— Heb. Avenged 21. For he is his money And therefore it is presumed that he would not willingly kill him This is to be understood of a Bond-man not of an Hebrew Levit. 25.39 46. 22. Mischief Or Death to the Woman or Child Vid. LXXII and Ph. Jud. 24. Eye for eye Not in kind but by a mulct proportioned to the damage received The Offender might in these cases though not in Murder Numb 35.31 make a pecuniary satisfaction See v. 30. Vid. Levit. 24.20 Deut. 19.21 Matt. 5.38 26. His Servant i. e. His Bond-man 28. The Ox shall be c. Gen. 9.5 29. Put to death Or pay his ransom to the Heirs of him that was killed See v. 30. 32. Thirty shekels See the Notes on Gen. 20.16 Matt. 26.16 33. Or an Ass Or any other Beast the Ass being put for an instance See the Notes on ch 13.13 34. The Owner c. Who was concerned to look to it 36. Known i. e. Made known to the Owner See v. 29. CHAP. XXII The ARGUMENT Laws concerning Theft and Restitution of stolen Goods Of Trespass and Damage Of Trust and an Oath upon suspicion of failure therein Of Borrowing Of Fornication Of Witches Of lying with a Beast Sacrificing to a false God Of Oppression Of Vsury Of Pledges Of reviling Magistrates Of the First-fruits and First-born Of Flesh torn by Beasts 1. IF a man shall steal an ox or a sheep and kill it or sell it he shall restore five oxen for an ox and four sheep for a sheep 2. If a thief be found breaking up and be smitten that he die there shall no blood be shed for him 3. If the sun be risen upon him there shall be blood shed for him for he should make full restitution if he have nothing then he shall be sold for his theft 4. If the theft be certainly found in his hand alive whether it be ox or ass or sheep he shall restore double 5. If a man shall cause a field or vineyard to be eaten and shall put in his beast and shall feed in another man's field of the best of his own field and of the
best of his own vineyard shall he make restitution 6. If fire break out and catch in thorns so that the stacks of corn or the standing-corn or the field be consumed therewith he that kindled the fire shall surely make restitution 7. If a man shall deliver unto his neighbour money or stuff to keep and it be stolen out of the man's house if the thief be found let him pay double 8. If the thief be not found then the master of the house shall be brought unto the judges to see whether he have put his hand unto his neighbour's goods 9. For all manner of trespass whether it be for ox for ass for sheep for raiment or for any manner of lost thing which another challengeth to be his the cause of both parties shall come before the judges and whom the judges shall condemn he shall pay double unto his neighbour 10. If a man deliver unto his neighbour an ass or an ox or a sheep or any beast to keep and it die or be hurt or driven away no man seeing it 11. Then shall an oath of the LORD be between them both that he hath not put his hand unto his neighbour's goods and the owner of it shall accept thereof and he shall not make it good 12. And if it be stolen from him he shall make restitution unto the owner thereof 13. If it be torn in pieces then let him bring it for witness and he shall not make good that which was torn 14. And if a man borrow ought of his neighbour and it be hurt or die the owner thereof being not with it he shall surely make it good 15. But if the owner thereof be with it he shall not make it good if it be an hired thing it came for his hire 16. And if a man entice a maid that is not betrothed and lie with her he shall surely endow her to be his wife 17. If her father utterly refuse to give her unto him he shall pay money according to the dowry of virgins 18. Thou shalt not suffer a witch to live 19. Whosoever lieth with a beast shall surely be put to death 20. He that sacrificeth unto any god save unto the LORD onely he shall be utterly destroyed 21. Thou shalt neither vex a stranger nor oppress him for ye were strangers in the land of Egypt 22. Ye shall not afflict any widow or fatherless child 23. If thou afflict them in any wise and they cry at all unto me I will surely hear their cry 24. And my wrath shall wax hot and I will kill you with the sword and your wives shall be widows and your children fatherless 25. If thou lend money to any of my people that is poor by thee thou shalt not be to him as an usurer neither shalt thou lay upon him usury 26. If thou at all take thy neighbour's raiment to pledge thou shalt deliver it unto him by that the sun goeth down 27. For that is his covering onely it is his raiment for his skin wherein shall he sleep and it shall come to pass when he crieth unto me that I will hear for I am gracious 28. Thou shalt not revile the gods nor curse the ruler of thy people 29. Thou shalt not delay to offer the first of thy ripe fruits and of thy liquors the first-born of thy sons shalt thou give unto me 30. Likewise shalt thou do with thine oxen and with thy sheep seven days it shall be with his dam on the eighth day thou shalt give it me 31. And ye shall be holy men unto me neither shall ye eat any flesh that is torn of beasts in the field ye shall cast it to the dogs 1. SHeep Or Goat See ch 12.3 5. Five Oxen The Owner being deprived of the Labour of his Oxen. Four 2 Sam. 12.6 2. There shall no bloud c. i. e. He that kills him shall not be put to death as a Murderer See the like phrase Numb 35.27 Such a Thief as this is supposed to come with a murderous intention 3. If the Sun c. i. e. If he come in the day-time and it appear that he hath no murderous intention 4. In his hand alive i. e. If he have not sold or killed it v. 1. In this case it may be hoped that the Thief would be touched with remorse and restore 5. Make restitution Of so much as the loss amounts unto 7. To keep Viz. Without a reward 8. To see whether he have c. i. e. To purge himself by Oath See the Greek and Vulg. Latin and v. 11. with the Notes 10. To keep Not for nothing as v. 7. but for hire These things here mentioned not being kept without a charge v. 12. Gen. 31.39 11. An oath of the LORD An Oath wherein God is appealed to as the onely Witness there being no need of this Oath where there are other Witnesses He that had stolen was under the temptation to forswear himself to avoid the discovery of his theft And hence it is that Theft and Perjury are so often in the Scriptures joined and mentioned together one very often inferring the other See to this purpose Lev. 19.11 12. Prov. 30.8 9. Zech. 5.3 4. Shall accept Heb. 6.16 12. And if c. Gen. 31.39 Make restitution Because he received Wages for keeping See v. 10. 13. Bring it Or some part of it at least Amos 3.12 16. If a man Deut. 22.28 That is not betrothed For if she were betrothed the Man was to die that should lie with her Deut. 22.24 25. 17. Money Fifty Shekels says Josephus See Deut. 22.29 18. A witch A Woman that pretends to a power of inverting the established Order of Nature Vid. Exod. 7.11 and to that purpose hath communication with the Devil The Female is onely mentioned because they are generally supposed most prone to this Evil More Nevoch p. 3. c. 37. Wizards being liable to the same penalty Vid. Philon. Judae de special legib 20. He that sacrificeth Deut. 13.13 14 15. 1 Mac. 2.24 Onely Angels and Saints not accepted 21. Thou shalt c. Levit. 19.33 22. Ye shall not afflict c. Zech. 7.10 25. If thou land c. Lev. 25.36 37. Deut. 23.19 Ps 15.5 My people i. e. an Israelite This is explained Deut. 23.20 Vid. Ph. Judae de charitate Vsurer Or Exactor i. e. Thou shalt not upon that account Lord it over him and deal rigorously with him Prov. 22.7 Vsury The Hebrew word implies Biting 26. Sun goeth down After which he will need it to keep him warm 27. For I am gracious I am Mercifull and therefore you ought to be so likewise Matt. 5.45 28. Thou shalt not c. Act. 23.5 Gods Or Judges Ps 82.6 Nor curse the ruler c. Curse not the King no not in thy thought Eccl. 10.20 29. The first of thy ripe fruits Heb. Thy fulness The Greek understand it of the first-fruits of the Floor Liquors Heb. Tear Liquors coming from the Fruit as
go up unto the LORD peradventure I shall make an atonement for your sin 31. And Moses returned unto the LORD and said Oh this people have sinned a great sin and have made them gods of gold 32. Yet now if thou wilt forgive their sin and if not blot me I pray thee out of thy book which thou hast written 33. And the LORD said unto Moses whosoever hath sinned against me him will I blot out of my book 34. Therefore now go lead the people unto the place of which I have spoken unto thee Behold mine angel shall go before thee Nevertheless in the day when I visit I will visit their sin upon them 35. And the LORD plagued the people because they made the calf which Aaron made 1. THE People Not all the People but a considerable part of them See v. 26. and 1 Cor. 10.7 Vnto Aaron Or against Aaron 'T is very probable that they came in a very tumultuous and violent manner v. 22. Vp make us Gods c. Act. 7.40 They desire an Image or visible Symbol of the Divinity which might at their pleasure go before them Moses having been absent some considerable time and the Pillar which was wont to go before them having during that time stood still 2. Golden Ear-rings Possibly those very Jewels which the Egyptians had furnished them with at their departure out of Egypt ch 12.35 These Ear-rings were materials of Idolatry both now and before and after this time Gen. 35.4 Judg. 8.24 4. And c. 1 King 12.28 Psal 106.19 Thy Gods Or thy God Nehem. 9.18 They Worshipped God by this Image v. 5. which yet does not excuse them from Idolatry Act. 7.41 1 Cor. 10.7 Exod. 20.4 5. 5. To the LORD To Jehovah but yet the Calf by which Jehovah is Worshipped is called an Idol Act. 7.41 6. People 1 Cor. 10.7 Play This mirth was an attendant upon their Idolatrous Worship and is expressed by a word in the Hebrew that is sometimes applied to Whoredom Idolatry being esteemed a spiritual Whoredom or Fornication Gen. 39.17 7. Go Deut. 9.12 Thy people They have no right to be called God's people 8. They have Deut. 9.8 9. I have seen c. Ch. 33.3 Deut. 9.13 10. Let me alone c. i. e. Do not pray or intercede for them as the Chaldee hath it 11. And Moses c. Psal 106.23 The LORD Heb. The face of the LORD 12. Wherefore Numb 14.13 13. I will multiply Gen. 12.7 and 15.7 and 48.16 14. Repented c. He was appeased and turned from the Evil as the Vulgar and Chaldee have it 15. On both their sides i. e. On the two fore-sides 16. Tables Ch. 31.18 17. Shouted In the mirth mentioned v. 6. 18. Being overcome Heb. Weakness Sing Play says the Chaldee Moses being before instructed v. 7. discerned it not to be the voice of conquering or conquered People but of those who rejoiced or sang as Men were wont to do in Festivals and the Dancing attending upon them Vid. Psal 68.25 Judg. 21.19 21. 19. Brake them c. The People having first broken their Covenant with God 20. And he took c. Deut. 9.21 Burnt it He melted it probably and by that means he first destroyed the form or figure of the Calf Ground it to powder And did by this destroy the whole Compages of it and expose the Vanity of the Idol Drink c. And by this means Moses utterly destroyed all the reliques of this Idolatry Deut. 7.25 There is an Opinion among the Jews that this drink was like the Water of Jealousie Numb 5. serving for the discovery of the Idolaters whom the Levites destroyed 24. And there came out this Calf A very weak excuse of his Sin much like that which we read Gen. 3.12 and 1 Sam. 15.15 25. Naked i. e. By reason of their Sin stripped and robbed of the favour and protection of God which was their glory and their strength vid. Numb 14.9 And now they were exposed to the scorn and violence of their Enemies Their enemies Heb. Those that rose up against them 26. On the LORD's side i. e. That have not fallen into Idolatry 29. For Moses c. Or And Moses said Consecrate your selves to day to the LORD because every man hath been against his son and against his brother c. 32. Out of thy book which thou hast written This is spoken of God after the manner of Men and speaks the great Charity of Moses who chooses rather to suffer though death it self see Num. 11.15 than to behold the destruction of his People 33. Whosoever c. He that sins shall die 34. Angel See ch 23.20 35. Plagued By the Levites and in the plagues afterwards CHAP. XXXIII The ARGUMENT God refuseth to go with the People at which Message they mourn The Tabernacle or Tent of Moses is removed out of the Camp The cloudy Pillar stands at the door of it God speaks unto Moses Face to Face Moses desires God to shew him his Way and his Glory God's words to Moses upon this occasion 1. AND the LORD said unto Moses Depart and go up hence thou and the people which thou hast brought up out of the land of Egypt unto the land which I sware unto Abraham to Isaac and to Jacob saying Vnto thy seed will I give it 2. And I will send an Angel before thee and I will drive out the Canaanite the Amorite and the Hittite and the Perizzite the Hivite and the Jebusite 3. Vnto a land flowing with milk and honey for I will not go up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way 4. And when the people heard these evil tidings they mourned and no man did put on him his ornaments 5. For the LORD had said unto Moses Say unto the children of Israel Ye are a stiff-necked people I will come up into the midst of thee in a moment and consume thee therefore now put off thy ornaments from thee that I may know what to do unto thee 6. And the children of Israel stript themselves of their ornaments by the mount Horeb. 7. And Moses took the Tabernacle and pitched it without the camp afar off from the camp and called it the Tabernacle of the congregation And it came to pass that every one which sought the LORD went out unto the Tabernacle of the congregation which was without the camp 8. And it came to pass when Moses went out unto the tabernacle that all the people rose up and stood every man at his tent-door and looked after Moses untill he was gone into the tabernacle 9. And it came to pass as Moses entred into the tabernacle the cloudy pillar descended and stood at the door of the tabernacle and the LORD talked with Moses 10. And all the people saw the cloudy pillar stand at the tabernacle-door and all the people rose up and worshipped every man in his tent-door 11. And the LORD spake unto
death See the Notes on ch 31.14 3. Ye shall kindle no fire Neither for common work which was forbid on the Sabbath ch 20.10 and ch 31.15 nor yet to dress Meat withall which upon other Festivals was allowed ch 12.16 ch 16.23 5. Take ye from amongst you c. i. e. Bring me or takâ— for me As it is ch 25.2 See the Notes upon that place A willing heart Ch. 25.2 11. The Tabernacle Ch. 26.1 His tent and his covering i. e. The Curtains thereof as well as the outward Covering of Rams Skins and Badgers Skins ch 26.14 and ch 36.14 12. The veil of the covering i. e. That Veil which divides between the Holy and the Holy of Holies mentioned ch 26.31 It is here fitly mentioned after the Ark and Mercy-seat which were within the Veil ch 26.33 and before the Table the Candlestick and the Altar of Incense which were in the Holy place and without the Veil 15. And the Incense-altar Ch. 30.1 The Altar of burnt-offering Ch. 27.1 28. Spice Chap. 30.23 30. The LORD hath c. Chap. 31. v. 2. CHAP. XXXVI The ARGUMENT Moses delivers the Offerings brought by the People to the Workâ—â—n The People are restrained from any farther Offâ— ings The Curtains with Cherubims are made and those of Goat's-hair The Boards and Bars are prepared as also the Veil and Hanging 1. THEN wrought Bezaleel and Aholiab and every wise-hearted man in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary according to all that the LORD had commanded 2. And Moses called Bezaleel and Aholiab and every wise-hearted man in whose heart the LORD had put wisdom even every one whose heart stirred him up to come unto the work to do it 3. And they received of Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary to make it withall And they brought yet unto him free-offerings every morning 4. And all the wise men that wrought all the work of the sanctuary came every man from his work which they made 5. And they spake unto Moses saying The people bring much more then enough for the service of the work which the LORD commanded to make 6. And Moses gave commandment and they caused it to be proclaimed throughout the camp saying Let neither man nor woman make any more work for the offering of the sanctuary So the people were restrained from bringing 7. For the stuff they had was sufficient for all the work to make it and too much 8. And every wise-hearted man among them that wrought the work of the tabernacle made ten curtains of fine twined linen and blue and purple and scarlet with cherubims of cunning work made he them 9. The length of one curtain was twenty and eight cubits and the breadth of one curtain four cubits the curtains were all of one cise 10. And he coupled the five curtains one unto another and the other five-curtains he coupled one to another 11. And he made loops of blue on the edge of one curtain from the selvedge in the coupling likewise he made in the uttermost side of another curtain in the coupling of the second 12. Fifty loops made he in one curtain and fifty loops made he in the edge of the curtain which was in the coupling of the second the loops held one curtain to another 13. And he made fifty taches of gold and coupled the curtains one unto another with the taches So it became one tabernacle 14. And he made curtains of goat's hair for the tent over the tabernacle eleven curtains he made them 15. The length of one curtain was thirty cubits and four cubits was the breadth of one curtain the eleven curtains were of one cise 16. And he coupled five curtains by themselves and six curtains by themselves 17. And he made fifty loops upon the uttermost edge of the curtain in the coupling and fifty loops made he upon the edge of the curtain which coupleth the second 18. And he made fifty taches of brass to couple the tent together that it might be one 19. And he made a covering for the tent of rams skins died red and a covering of badgers skins above that 20. And he made boards for the tabernacle of shittim-wood standing up 21. The length of a board was ten cubits and the breadth of a board one cubit and a half 22. One board had two tenons equally distant one from another thus did he make for all the boards of the tabernacle 23. And he made boards for the tabernacle twenty boards for the south-side south-ward 24. And forty sockets of silver he made under the twenty boards two sockets under one board for his two tenons and two sockets under another board for his two tenons 25. And for the other side of the tabernacle which is towards the north-corner he made twenty boards 26. And their forty-sockets of silver two sockets under one board and two sockets under another board 27. And for the sides of the tabernacle west-ward he made six boards 28. And two boards made he for the corners of the tabernacle in the two sides 29. And they were coupled beneath and coupled together at the head thereof to one ring thus he did to both of them in both the corners 30. And there were eight boards and their sockets were sixteen sockets of silver under every board two sockets 31. And he made bars of shittim-wood five for the boards of the one side of the tabernacle 32. And five bars for the boards of the other side of the tabernacle and five bars for the boards of the tabernacle for the sides west-ward 33. And he made the middle bar to shoot through the boards from the one end to the other 34. And he overlaid the boards with gold and made their rings of gold to be places for the bars and overlaid the bars with gold 35. And he made a veil of blue and purple and scarlet and fine twined linen with cherubims made he it of cunning work 36. And he made thereunto four pillars of shittim wood and overlaid them with gold their hooks were of gold and he cast for them four sockets of silver 37. And he made an hanging for the tabernacle-door of blue and purple and scarlet and fine twined linen of needle-word 38. And the five pillars of it with their hooks and he overlaid their chapiters and their fillets with gold but their five sockets were of brass 1. THEN wrought Bezaleel c. This Chapter and those which follow give an account of the execution of that which was designed and commanded before ch 25 26 27. 5. More then enough This they did not conceal much less did they convert it to their own private use 6. Restrained So great was their zeal for God's publick Worship that they needed a restraint upon their liberality And the care of Moses is very remarkable who
not rinsed his hands in water he shall wash his clothes and bathe himself in water and be unclean untill the even 12. And the vessel of earth that he toucheth which hath the issue shall be broken and every vessel of wood shall be rinsed in water 13. And when he that hath an issue is cleansed of his issue then he shall number to himself seven days for his cleansing and wash his clothes and bathe his flesh in running water and shall be clean 14. And on the eighth day he shall take to him two turtle-doves or two young pigeons and come before the LORD unto the door of the tabernacle of the congregation and give them unto the priest 15. And the priest shall offer them the one for a sin-offering and the other for a burnt-offering and the priest shall make an atonement for him before the LORD for his issue 16. And if any man's seed of copulation go out from him then he shall wash all his flesh in water and be unclean untill the even 17. And every garment and every skin whereon is the seed of copulation shall be washed with water and be unclean untill the even 18. The woman also with whom man shall lie with seed of copulation they shall both bathe themselves in water and be unclean untill the even 19. And if a woman have an issue and her issue in her flesh be blood she shall be put a-part seven days and whosoever toucheth her shall be unclean untill the even 20. And every thing that she lieth upon in her separation shall be unclean every thing also that she sitteth upon shall be unclean 21. And whosoever toucheth her bed shall wash his clothes and bathe himself in water and be unclean untill the even 22. And whosoever toucheth any thing that she sat upon shall wash his clothes and bathe himself in water and be unclean untill the even 23. And if it be on her bed or on any thing whereon she sitteth when he toucheth it he shall be unclean untill the even 24. And if any man lie with her at all and her flowers be upon him he shall be unclean seven days and all the bed whereon he lieth shall be unclean 25. And if a woman have an issue of her blood many days out of the time of her separation or if it run beyond the time of her separation all the days of the issue of her uncleanness shall be as the days of her separation she shall be unclean 26. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation and whatsoever she sitteth upon shall be unclean as the uncleanness of her separation 27. And whosoever toucheth those things shall be unclean and shall wash his clothes and bathe himself in water and be unclean untill the even 28. But if she be cleansed of her issue then she shall number to her self seven days and after that she shall be clean 29. And on the eighth day she shall take unto her two turtles or two young pigeons and bring them unto the priest to the door of the tabernacle of the congregation 30. And the priest shall offer the one for a sin-offering and the other for a burnt-offering and the priest shall make an atonement for her before the LORD for the issue of her uncleanness 31. Thus shall ye separate the children of Israel from their uncleanness that they die not in their uncleanness when they defile my tabernacle that is among them 32. This is the law of him that hath an issue and of him whose seed goeth from him and is defiled therewith 33. And of her that is sick of her flowers and of him that hath an issue of the man and of the woman and of him that lieth with her which is unclean 2. Running issue Or Running of the reins Flesh This is to be understood in that sense in which the word is taken Gen. 17.13 3. Run or be stopped i. e. Whether it flow or through its consistency stop the passage 4. Thing Hebr. Vessel 5. Whosoever toucheth c. This is an argument that the Man who was legally unclean with his Issue was under a great degree of Uncleanness in that he did not onely defile what he touched but that which was so defiled did also defile him that touched it 12. Vessel of earth Ch. 6.28 13. For his cleansing i. e. For a proof of his being perfectly healed ch 13.4 15. Atonement See ch 14.18 16. Go out from him viz. Against his Will See Deut. 23.10 Vnclean i. e. Legally unclean 19. Put apart Heb. In her separation 24. Lie with her at all That is though he do it ignorantly not knowing her to be in that condition For if he did it knowingly he was liable to be cut off ch 20.18 28. Cleansed i. e. Healed See v. 13. 31. When they defile my Tabernacle By approaching to it in their legal Impurities See ch 16.16 CHAP. XVI The ARGUMENT Of the High-priest's going into the Holy of Holies He must put on the Holy Garments and bring his Sin-offering for himself Of the two Goats for the People one whereof was a Sin-offering for them of the other called the Scape-goat Aaron's Burnt-offering and that of the People The tenth Day of the seventh Month the Day of Expiation appointed to be both a Fast and Sabbath or Day of Rest 1. AND the LORD spake unto Moses after the death of the two sons of Aaron when they offered before the LORD and died 2. And the LORD said unto Moses Speak unto Aaron thy brother that he come not at all times into the holy place within the veil before the mercy-seat which is upon the ark that he die not for I will appear in the cloud upon the mercy-seat 3. Thus shall Aaron come into the holy place with a young bullock for a sin-offering and a ram for a burnt-offering 4. He shall put on the holy linen coat and he shall have the linen breeches upon his flesh and shall be girded with the linen girdle and with the linen mitre shall he be attired these are holy garments therefore shall he wash his flesh in water and so put them on 5. And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering and one ram for a burnt-offering 6. And Aaron shall offer his bullock of the sin-offering which is for himself and make an atonement for himself and for his house 7. And he shall take the two goats and present them before the LORD at the door of the tabernacle of the congregation 8 And Aaron shall cast lots upon the two goats one lot for the LORD and the other lot for the scape-goat 9. And Aaron shall bring the goat upon which the LORD's lot fell and offer him for a sin-offering 10. But the goat on which the lot fell to be the scape-goat shall be presented alive before the LORD to make an
atonement with him and to let him go for a scape-goat into the wilderness 11. And Aaron shall bring the bullock of the sin-offering which is for himself and shall make an atonement for himself and for his house and shall kill the bullock of the sin-offering which is for himself 12. And he shall take a censer-full of burning coals of fire from off the altar before the LORD and his hands-full of sweet incense beaten small and bring it within the veil 13. And he shall put the incense upon the fire before the LORD that the cloud of the incense may cover the mercy-seat that is upon the testimony that he die not 14. And he shall take of the blood of the bullock and sprinkle it with his finger upon the mercy-seat east-ward and before the merseat shall he sprinkle of the blood with his finger seven times 15. Then shall he kill the goat of the sin-offering that is for the people and bring his blood within the veil and do with that blood as he did with the blood of the bullock and sprinkle it upon the mercy-seat and before the mercy-seat 16. And he shall make an atonement for the holy place because of the uncleanness of the children of Israel and because of their transgressions in all their sins and so shall he do for the tabernacle of the congregation that remaineth among them in the midst of their uncleanness 17. And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place untill he come out and have made an atonement for himself and for his houshold and for all the congregation of Israel 18. And he shall go out unto the altar that is before the LORD and make an atonement for it and shall take of the blood of the bullock and of the blood of the goat and put it upon the horns of the altar round about 19. And he shall sprinkle of the blood upon it with his finger seven times and cleanse it and hallow it from the uncleanness of the children of Israel 20. And when he hath made an end of reconciling the holy place and the tabernacle of the congregation and the altar he shall bring the live goat 21. And Aaron shall lay both his hands upon the head of the live goat and confess over him all the iniquities of the children of Israel and all their transgressions in all their sins putting them upon the head of the goat and shall send him away by the hand of a fit man into the wilderness 22. And the goat shall bear upon him all their iniquities unto a land not inhabited and he shall let go the goat in the wilderness 23. And Aaron shall come into the tabernacle of the congregation and shall put off the linen garments which he put on when he went into the holy place and shall leave them there 24. And he shall wash his flesh with water in the holy place and put on his garments and come forth and offer his burnt-offering and the burnt-offering of the people and make an atonement for himself and for the people 25. And the fat of the sin-offering shall he burn upon the altar 26. And he that let go the goat for the scape-goat shall wash his clothes and bathe his flesh in water and afterward come into the camp 27. And the bullock for the sin-offering and the goat for the sin-offering whose blood was brought in to make atonement in the holy place shall one carry forth without the camp and they shall burn in the fire their skins and their flesh and their dung 28. And he that burneth them shall wash his clothes and bathe his flesh in water and afterward he shall come into the camp 29. And this shall be a statute for ever unto you that in the seventh month on the tenth day of the month ye shall afflict your souls and do no work at all whether it be one of your own country or a stranger that sojourneth among you 30. For on that day shall the priest make an atonement for you to cleanse you that ye may be clean from all your sins before the LORD 31. It shall be a sabbath of rest unto you and ye shall afflict your souls by a statute for ever 32. And the priest whom he shall anoint and whom he shall consecrate to minister in the priest's office in his father's stead shall make the atonement and shall put on the linen clothes even the holy garments 33. And he shall make an atonement for the holy sanctuary and he shall make an atonement for the tabernacle of the congregation and for the altar and he shall make an atonement for the priests and for all the people of the congregation 34. And this shall be an everlasting statute unto you to make an atonement for the children of Israel for all their sins once a year And he did as the LORD commanded Moses 1. DEath Chap. 10.2 2. Come not Exod 30.10 Heb. 9.7 This is to be understood with reference to the Priestly Service or Ministration See Heb. 9.6 7. Upon other necessary occasions the High-priest might enter into the most Holy place viz. When the Tabernacle was taken down or set up according to the Removals of the Israelites c. Into the holy place i. e. The Holy of Holies as appears by what follows This was a Figure of Heaven Heb. 9.12 24. And the High-priest's going into it of our Saviour Christ's entring into Heaven Heb. 9.11 12. In the cloud i. e. In the Cloud or Smoak of the Incense mentioned v. 13. and which was to be offered but once in the year 3. With a young Bullock Of his own and for his own and his families Sin v. 6. 4. The holy linen Coat c. The Service peculiar to this day was to be performed by the High-priest in his linen Vestments not in his more costly Attire of Gold This meaner Garb being judged more agreeable with that Sorrow and Repentance which the Service of the day required Vpon his flesh Flesh is to be understood in the sense in which it is taken ch 15.2 6. Make an atonement Heb. 9.7 His house i. e. The rest of the Priests v. 33. who are called the House of Aaron Psal 135.19 8. One lot for the LORD i. e. One Lot was so marked that it did express that it belonged to the Lord and the Goat on which it fell was to be Sacrificed The Sufferings of Christ are hereby prefigured which how casual soever they might seem to us to be did not happen without the particular Providence and Counsel of God Prov. 16.33 Act. 4.28 Scape-goat Heb. Azazeel i. e. The Goat which was to be sent away alive into a place not inhabited 9. Fell Heb. Went up There is no inconsistence between the Marginal reading and the Text The High-priest took the two Lots out of a Box and lift up his Hands on high and then put each
clean and unclean Creatures The punishment of them that have familiar Spirits and of Wizards 1. AND the LORD spake unto Moses saying 2. Again thou shalt say to the children of Israel Whosoever he be of the children of Israel or of the stranger that sojourn in Israel that giveth any of his seed unto Molech he shall surely be put to death the people of the land shall stone him with stones 3. And I will set my face against that man and will cut him off from among his people because he hath given of his seed unto Molech to defile my sanctuary and to profane my holy name 4. And if the people of the land do any ways hide their eyes from the man when he giveth of his seed unto Molech and kill him not 5. Then I will set my face against that man and against his family and will cut him off and all that go a whoring after him to commit whoredom with Molech from among their people 6. And the soul that turneth after such as have familiar spirits and after wizards to go a whoring after them I will even set my face against that soul and will cut him off from among his people 7. Sanctifie your selves therefore and be ye holy for I am the LORD your God 8. And ye shall keep my statutes and do them I am the LORD which sanctifie you 9. For every one that curseth his father or his mother shall be surely put to death he hath cursed his father or his mother his blood shall be upon him 10. And the man that committeth adultery with another man's wife even he that committeth adultery with his neighbour's wife the adulterer and the adulteress shall surely be put to death 11. And the man that lieth with his father's wife hath uncovered his father's nakedness both of them shall surely be put to death their blood shall be upon them 12. And if a man lie with his daughter-in-law both of them shall surely be put to death they have wrought confusion their blood shall be upon them 13. If a man also lie with mankind as he lieth with a woman both of them have committed an abomination they shall surely be put to death their blood shall be upon them 14. And if a man take a wife and her mother it is wickedness they shall be burnt with fire both he and they that there be no wickedness among you 15. And if a man lie with a beast he shall surely be put to death and ye shall slay the beast 16. And if a woman approach unto any beast and lie down thereto thou shalt kill the woman and the beast they shall surely be put to death their blood shall be upon them 17. And if a man shall take his sister his father's daughter or his mother's daughter and see her nakedness and she see his nakedness it is a wicked thing and they shall be cut off in the sight of their people he hath uncovered his sister's nakedness he shall bear his iniquity 18. And if a man shall lie with a woman having her sickness and shall uncover her nakedness he hath discovered her fountain and she hath uncovered the fountain of her blood and both of them shall be cut off from among their people 19. And thou shalt not uncover the nakedness of thy mother's sister nor of thy father's sister for he uncovereth his near kin they shall bear their iniquity 20. And if a man shall lie with his uncle's wife he hath uncovered his uncle's nakedness they shall bear their sin they shall die childless 21. And if a man shall take his brother's wife it is an unclean thing he hath uncovered his brother's nakedness they shall be childless 22. Ye shall therefore keep all my statutes and all my judgments and do them that the land whither I bring you to dwell therein spue you not out 23. And ye shall not walk in the manners of the nation which I cast out before you for they committed all these things and therefore I abhorred them 24. But I have said unto you Ye shall inherit their land and I will give it unto you to possess it a land that floweth with milk and honey I am the LORD your God which have separated you from other people 25. Ye shall therefore put difference between clean beasts and unclean and between unclean fowls and clean and ye shall not make your souls abominable by beast or by fowl or by any manner of living thing that creepeth on the ground which I have separated from you as unclean 26. And ye shall be holy unto me for I the LORD am holy and have severed you from other people that ye should be mine 27. A man also or a woman that hath a familiar spirit or that is a wizard shall surely be put to death they shall stone them with stones their blood shall be upon them 2. Again Ch. 18.21 Death The sin was forbid before ch 18.21 Here the punishment is laid down but yet he was not to die who was guilty of this sin till he were legally convicted Deut. 17.4 5 6. 3. And I will set my face c. That is In case a person be guilty and it be not known or cannot be proved by Witnesses and he do escape the Judges To defile my sanctuary The Sanctuary was appointed by God to be the place where all Sacrifices were to be offered up Levit. 17.4 This place was contemned and profaned when they offered their Sacrifices elsewhere and otherwise than God had appointed To profane my holy name He profanes the Name of God who contemns him And the Idolater who worships another God does so in a very high degree 5. My face Or My fury as the Chaldee hath it Ps 34.16 His family i. e. Those of them who were guilty with him as appears from the following words And will cut him off and all that go a whoring after him Whoredom Idolatry is a Spiritual Whoredom and is frequently expressed after that manner 6. Familiar spirits See the Notes on ch 19.31 7. Sanctifie Ch. 11.44 and 19.2 1 Pet. 1.16 8. Sanctifie you That is Separate and set you a-part for my service and to obey my Laws v. 24. 9. For Or If or When as the Hebrew Particle frequently signifies Curseth Or Revileth Exod. 21.17 Prov. 20.20 Matt. 15.4 Compare Act. 23.5 with Exod. 22.28 His blood shall be upon him i. e. He shall be guilty of his own death Vid. 2 Sam. 1.16 10. The man Deut. 22.22 Joh. 8.4 5. 11. And the man c. Ch. 18.8 12. Confusion It is a great confusion of Relation that the same Woman should be a Daughter and a Wife That the Son that might be born of such a Conjunction should be the Child and the Brother of the same Woman the Son and Nephew of the same Man and also supposing the Woman's Husband alive that the same Child should be reputed the Son and be the Brother of the same Man 13. If
Consecrating the Levites and the age and time of their Service Of the Passover and an allowance of a Second Passover and guidance of the Cloud Of the use of the Silver Trumpets Of the removal of the Israelites Of the words which Moses used when the Ark set forward and when it rested Of these things we have an account ch 8 9 10. After this we have a Relation of the burning at Taberah Of the People's loathing of Manna and lusting for Flesh Of the Seventy Elders and of the Quails ch 11. and of the Sedition of Miriam and Aaron ch 12. We have next a Relation of the Spies sent into the Promised Land Of their Instructions Of their Doings and Report of the Land Of the People's murmuring hereupon Of God's just Displeasure and the Effects of it Of the Intercession of Moses and great Folly of the Israelites ch 13 and 14. The fifteenth Chapter lays before us sundry Laws viz. That concerning the Meat-offering as that Offering was an attendant upon a Bloody Sacrifice And the Drink-offering Of the Heave-offering Of the first of the Dough Of Sins of Ignorance and Presumption Of the Profaner of the Sabbath and of the Fringes We have next an Account of the Rebellion of Korah and Dathan and Abiram Of their invading the Priest's Office and their exemplary Punishment The Memory of their Rebellion is perpetuated and the Right of the Priests vindicated by the budding of Aaron's Rod and their honorary Maintenance hereupon particularly related ch 16 17 18. The next Chapter gives account of the Water made of the Ashes of the red Heifer which is followed with a Relation of the death of Miriam the murmuring of the People the smiting the Rock c. and the death of Aaron ch 19.20 And then we have an account of the Israelites Victory over the Canaanites of their murmuring of the fiery Serpents and of that of Brass Of several Journeyings of the Israelites and their Conquest over Sihon and Og ch 21. After this we have a Relation of Balak's sending to Balaam to curse the Israelites Of Balaam's Journey and Balak's Disappointment Several Predictions of Balaam are related and there follows an account of the Israelites committing Whoredom and Idolatry at Shittim and of their Punishment ch 22 23 24 25. Next to this we have an account of the number of the Israelites in order to the dividing the Land among them ch 26. And the Law of Inheritances upon occasion of the suit of the Daughters of Zelophehad ch 27. In the two next Chapters we have a more particular account than was given before of the Stated Holocausts and the Meat and Drink-offerings pertaining thereunto This is followed with a Law concerning Vows ch 30. We have after this an account of the Israelites Conquest over the Midianites and a Law concerning the dividing the Spoil ch 31. Next follows the Request of the Reubenites and Gadites and the success of it and an account of the Journeyings of the Israelites in the Wilderness Of the Borders of the Promised Land and the names of the Men which should divide it Of the Levites Cities and the Cities of Refuge with the Law concerning Murther Of the Inheritance of Daughters and the Marriage of Heiresses in their own Tribe which is followed with an account how the Daughters of Zelophehad were married ch 32 33 34 35 36. By what hath been said any Man will see that this Book is very fitly called NUMBERS For here we have the number of the twelve Tribes taken no less than three times ch 1. ch 2. and ch 26. And the Levites are numbred as often ch 3 4 26. We have also several other things numbred The things that were offered and the Princes who offered those things at the Dedication of the Altar ch 7. The Spoils taken in the War with Midian ch 31. And all the stated Holocausts that were yearly offered up ch 28 29. Not to mention the Number and Names of the Cities of Levites and of Refuge and the particulars of the Israelites Marches or Journeyings in the Wilderness These are the principal Matters contained in this Book which if duly considered will be of great use to us for the better governing our selves as well as for the more clear understanding of the other parts of the Holy Scriptures It is not to be expected I should in this place make Reflections upon all the Particulars which are laid before us in this Book It may suffice that I lay before the Reader some few Particulars and shew how very much they tend to the use of Life and serve to engage us to strict Obedience to the Will of God And for the other I referr the Reader to the following Notes I might here shew the admirable use that is to be made of the Relation of the numbring the People and order of their Camp For here is much of God's special Providence to be observed from those Relations which we pass over in reading the Scriptures with too great Negligence And there are many parts of the Holy Writ which we pass over with little regard that are very instructive to us But I will not insist upon this matter in this place I shall especially consider the following Particulars I. The setting aside the Levites to the service of God their Charge and Service This spake God's great care of his People to appoint an Order of Men to attend upon his Service and to wait on his Sanctuary And it does also instruct those that Minister in Holy Things not onely to consider how they were called to that Holy Office but to consider also how they discharge it The Particulars relating to this Order of Men are very instructive to the People also They were not numbred among the rest having no Inheritance as the other Tribes had They were to attend upon their Office in the service of God and his People It was therefore the People's part to be kind to them and there are in the Law of Moses many Precepts to this purpose They were not onely obliged to pay them their Tithes in which even in some of the worst times they were scrupulously carefull but to assist them upon other occasions that they might attend upon God's Service This teacheth the People to communicate of their Temporal Things very freely to those that watch over their Souls and to honour them greatly for the sake of their Work and their Master II. That Law concerning the removing the Unclean from the Camp chap. 5. This is very instructive to the Governors and Ministers of the Church It is not fit that Profane and Scandalous Sinners should be admitted to partake of the holiest things 'T is very much the duty of those concerned and the Interest of the whole Church that those should be debarred from her Communion who are notoriously scandalous I know very well that that Law made a difference in the Unclean and that there was a difference as to the Camps also and 't will
that causeth the curse shall enter into her and become bitter and her belly shall swell and her thigh shall rot and the woman shall be a curse among her people 28. And if the woman be not defiled but be clean then she shall be free and shall conceive seed 29. This is the law of jealousies when a wife goeth aside to another in stead of her husband and is defiled 30. Or when the spirit of jealousie cometh upon him and he be jealous over his wife and shall set the woman before the LORD and the priest shall execute upon her all this low 31. Then shall the man be guiltless from iniquity and this woman shall bear her iniquity 2. Camp There were three several Camps as may be learnt from the foregoing Chapters and as the Jewish Writers observe I. The Shekinah or Sanctuary where God was said to dwell 2 Chron. 31.2 And to be especially present with the Israelites Exod. 29.42 43. II. The Camp of the Levites who with the Priests camped round about the Sanctuary chap. 3. III. The Camp of Israel which is described chap. 2. Of this Camp are those words understood which we find Deut. 23.10 11. Leper Levit. 13.3 It was required before that he should dwell alone and that his habitation should be without the Camp Levit. â—3 46 That Law was not practicable till the Camp was setled which was now done It is certain that the Leper was excluded out of each of the Camps above named for he was to dwell alone and therefore shut out of the Camp of Israel and out of the Cities afterward 2 Kings 7.3 Issue Levit. 15.2 He that was under this pollution though he might continue in the Camp of Israel and was not confined or obliged to dwell alone as the Leper was v. 5 6 7 8 9. yet he was not permitted to go into the Levite's Camp till he was clean Levit. 15.13 14. much less might he go into the Sanctuary Dead Levit. 21.1 This was still a lower degree of Uncleanness For he that was unclean by an Issue was upon that account to bring a Sacrifice for his Atonement Levit. 15.14 15. But he that had touched a dead Body was not obliged to bring an expiatory Sacrifice but to the use of the Water of Separation onely Numb 19.12 Now though he that was thus defiled with the touch of a dead Body were excluded from the Sanctuary 2 Chron. 23.19 Numb 19.13 into which no person might enter that was in any thing unclean yet have we no cause to suppose him excluded from any of the other Camps 3. I dwell Or Am more peculiarly present 6. When a man c. Levit. 6.3 That men commit i. e. Which they are ordinarily obnoxious to or overtaken with We have a more particular account of this matter Levit. 6. 7. Confess The Confession of Sin is required in order to Pardon Prov. 28.13 Job 33.27 28. And this Confession among the Jews was made in this form of words O God I have sinned I have done perversely I have trespassed before thee and I have done thus and thus and lo I repent and am ashamed of my doings and will never do so no more Maimon H. Teshub c. 1. His trespass i. e. The thing in which he hath trespassed or injured his Neighbour With the principal Or In the principal Levit. 6.5 Fifth â—ee the Notes on Levit. 6.5 8. No kinsman Which might frequently happ'n where the wronged persons were Proselytes Priest Whom God substitutes as his Receiver Ram of the atonement See Levit. 6.6 7. 9. Offering Or Heave-offering See Numb 18.8 10. Hallowed things Such were things separated by Vow Levit 27.21 Numb 18.14 and First-fruits Numb 18.12 His Levit. 10.13 12. A trespass This is to be understood of Disloyalty to her Husband and to be interpreted by the words which follow 13. No witness c. For in such cases she was to be put to death Levit. 20.10 Joh. 8.4 5. 14. The spirit of jealousie i. e. A jealous Mind or Affection As the spirit of meekness signifies a meek spirit or temper Gal. 6.1 15. The tenth part of an Ephah Or an Omer See the Notes on Exod. 16.36 Of Barley-meal he shall pour no oyl c. This Offering of Barley-meal without either Oyl or Frankincense betoken'd sorrow and a sense of guilt It was not an Offering of sweet savour as that is called which had both Oyl and Frankincense Levit. 2.2 But this is an Offering bringing iniquity to remembrance and therefore will admit neither of Oyl nor Frankincense Levit. 5.11 16. Her Or It i. e. The Offering not the Woman of whom in v. 18. Before the LORD See the Notes on Levit. 1.5 17. Holy water i. e. Water out of the Laver Exod. 30.18 Dust This was likewise a sign of sorrow Job 2.12 See the Notes on v. 15. 18. Vncover This is likewise another token of sorrow Levit 21.10 and v. 15. And the Woman's Fidelity and Chastity being questioned the Covering of her Head betokening her Subjection and Chastity 1 Cor. 11. was fitly taken away Bitter water Though we are told by the Jewish Writers that some bitter thing was put into this Water which made it bitter yet it might be truly called bitter from the Effect of it upon the guilty to whom bringing a Curse it was bitter in the End 19. Charge her by an oath Or adjure her as the Vulgar Latin hath it See the Notes on Levit. 5.1 With another instead of thy husband Or being in the power of thy husband Heb. Vnder thy husband 21. Charge See v. 19. An Oath An Example saith the Vulgar That is a common instance in forms of Execration which do accompany Oaths Rot Heb. Fall 22. Amen Or Be it so We have Amen here twice and that perhaps with a distinct reference to v. 19. and to what follows from v. 20. 23. These curses Those words from v. 20. at least In a book So a Scroll or Parchment or small Writing was called among the Jews Deut. 24.1 Blot c. i. e. Shall blot out the Curses with the Water and when he hath done so the Woman must drink that Water which was the Receiver of these words of Execration v. 24. 24. Bitter See verse 18. 28. Conceive seed Not by the virtue of the Water which hath a contrary effect upon the guilty but by the special Providence of God 30. Set the woman See v. 18. 31. Then shall the man be guiltless c. The Jews have from hence taught that the Water would not try the suspected Woman if her Husband were not innocent himself when he brought her to this tryal CHAP. VI. The ARGUMENT Of the Vow of the Nazarites and of their Offering for their Separation The Form of the Priests Blessing the People 1. AND the LORD spake unto Moses saying 2. Speak unto the children of Israel and say unto them When either man or woman shall separate themselves to vow a vow of a Nazarite
of hand if I have found favour in thy sight and let me not see my wretchedness 16. And the LORD said unto Moses Gather unto me seventy men of the elders of Israel whom thou knowest to be the elders of the people and officers over them and bring them unto the tabernacle of the congregation that they may stand there with thee 17. And I will come down and talk with thee there and I will take of the spirit which is upon thee and will put it upon them and they shall bear the burthen of the people with thee that thou bear it not thy self alone 18. And say thou unto the people Sanctifie your selves against to morrow and ye shall eat flesh for you have wept in the ears of the LORD saying Who shall give us flesh to eat for it was well with uâ— in Egypt therefore the LORD will give you flesh and ye shall eat 19. Ye shall not eat one day nor two days nor five dâ—ys neither ten days nor twenty days 20. But even a whole month untill it come out at your nostrils and it be lothsome unto you because that ye have despiseâ— the LORD which is among you and have wept before him saying Why came we forth out of Egypt 21. And Moses said The people amongst whom I am â—â—t six hundred thousand foot men and thou hast said I will giâ—e them flesh that they may eat a whole month 22. Shaâ—â— the flocks and the â—â—rdâ— be slain for them to suffice them or shall all the fish of the sea be gathered together for them to suffice them 23. And the LORD said unto to Moses Is the LORD's hand waxed short thou shalt see now whether my words shall come to pass unto thee or not 24. And Moses went out and told the people the words of the LORD and gathered the seventy men of the elders of the people and set them round about the tabernacle 25. And the LORD came down in a cloud and spake unto him and took of the spirit that was upon him and gave it unto the seventy elders and it came to pass that when the spirit rested upon them they prophesied and did not cease 26. But there remained two of the men in the camp the name of the one was Eldad and the name of the other Medad and the spirit rested upon them and they were of them that were written but went not out unto the tabernacle and they prophesied in the camp 27. And there ran a young man and told Moses and said Eldad and Medad do prophesie in the camp 28. And Joshua the son of Nun the servant of Moses one of his young men answered and said My lord Moses forbid them 29. And Moses said unto him Enviest thou for my sake would God that all the LORD's people were prophets and that the LORD would put his spirit upon them 30. And Moses got him into the camp he and the elders of Israel 31. And there went forth a wind from the LORD and brought quails from the sea and let them fall by the camp as it were a days journey on this side and as it were a days journey on the other side round about the camp and as it were two cubits high upon the face of the earth 32. And the people stood up all that day and all that night and all the next day and they gathered the quails he that gathered least gathered ten homers and they spread them all abroad for themselves round about the camp 33. And while the flesh was yet between their teeth ere it was chewed the wrath of the LORD was kindled against the people and the LORD smote the people with a very great plague 34. And he called the name of that place Kibroth-hattaavah because there they buried the people that lusted 35. And the people journeyed from Kibroth-hattaavah unto Hazeroth and abode at Hazeroth 1. COmplained Heb. Were as it were complainers They began to mutter and were discontent and uneasie upon their three days march ch 10.38 but did not openly mutiny and complain as they did afterwards It displeased the LORD Heb. It was evil in the ears of the LORD The LORD heard it It is not said that Moses heard it as it is v. 10. when they openly complained Fire of the LORD i. e. A Fire which the Lord sent among them Burnt Psal 78.21 2. Was quenched Heb. Sunk 3. Taberah That is Burning 4. Mixt multitude As Exod. 12.38 Fell a lusting Heb. Lusted a lust Wept again Heb. Returned and wept Who shall give 1 Cor. 10.6 This was a Sin distinct from that mentioned v. 1. and a greater and more severely punished compare v. 1. with v. 33. and much aggravated upon the following accounts I. Their Discontent v. 1. was improved into an open complaint v. 4 5 6. II. They declared their Distrust of God's Power and Providence of which they had had great experience v. 4. and v. 18. with Psal 78.22 III. They unthankfully despised God and his former Mercies v. 6 7 20. IV. They covetously desire Flesh when they had much Cattel of their own Exod. 12.32 38. with Numb 32.4 V. And this they did after God had plentifully provided for their natural necessities Exod. 16.2 5. Freely Without price or for a very mean price The over-flowing of Nile may well be supposed to afford great plenty and besides that some of the Egyptians at least by their Religion could not lawfully taste them Herodot Book II. nor yet the Onions c. which follow 6. Dried away Like the Earth that is parched and rendered barren for want of moisture 7. The Manna Exod. 16.14 31. The following words give us an account that the Manna ought not to have been contemned as here it is For 1. It was pleasant to the sight 2. Of a delightfull taste 3. Fit to be dressed and prepared several ways or with great variety 4. It was fresh every morning 5. And easily obtained Colour thereof as the colour of Heb. The eye of it as the eye of Bdellium Chrystal say the Greek See Exod. 16.31 8. Fresh oyl It had the taste at once of Oyl and Honey two of the choicest provisions of nature Exod. 16.31 12. As a nursing-father That is as one who though he want not Compassion yet cannot quiet a sucking Child as a nursing Mother by her Breast 15. Let me not see my wretchedness i. e. Let me not suffer To see death is to die Luk. 2.26 Psal 89.48 To see Salvation is to be saved Psal 91.16.50.23 And to see Labour and Sorrow is to suffer or to be miserable Jer. 20.18 16. Elders Men at least grave for Wisedom and of Place and Authority who are called Officers Such there were in Egypt Exod. 5.14 And were to be in the Land of Promise Deut. 16.18 And by the advice of Jethro Rulers had been chosen to judge in Civil and smaller Matters Exod. 18.22 26. and of least difficulty Stand there viz. That they may thereby be
one bullock or for one ram or for a lamb or a kid 12. According to the number that ye shall prepare so shall ye do to every one according to their number 13. All that are born of the country shall do these things after this manner in offering an offering made by fire of a sweet savour unto the LORD 14. And if a stranger sojourn with you or whosoever be among you in your generations and will offer an offering made by fire of a sweet savour unto the LORD as ye do so he shall do 15. One ordinance shall be both for you of the congregation and also for the stranger that sojourneth with you an ordinance for ever in your generations as ye are so shall the stranger be before the LORD 16. One law and one manner shall be for you and for the stranger that sojourneth with you 17. And the LORD spake unto Moses saying 18. Speak unto the children of Israel and say unto them When ye come into the land whither I bring you 19. Then it shall be that when ye eat of the bread of the land ye shall offer up an heave-offering unto the LORD 20. Ye shall offer up a cake of the first of your dough for an heave-offering as ye do the heave-offering of the threshing-floor so shall ye heave it 21. Of the first of your dough ye shall give unto the LORD an heave-offering in your generations 22. And if ye have erred and not observed all these commandments which the LORD hath spoken unto Moses 23. Even all that the LORD hath commanded you by the hand of Moses from the day that the LORD commanded Moses and hence-forward among your generations 24. Then it shall be if ought be committed by ignorance without the knowledge of the congregation that all the congregation shall offer one young bullock for a burnt-offering for a sweet savour unto the LORD with his meat-offering and his drink-offering according to the manner and one kid of the goats for a sin-offering 25. And the priest shall make an atonement for all the congregation of the children of Israel and it shall be forgiven them for it is ignorance and they shall bring their offering a sacrifice made by fire unto the LORD and their sin-offering before the LORD for their ignorance 26. And it shall be forgiven all the congregation of the children of Israel and the stranger that sojourneth among them seeing all the people were in ignorance 27. And if any soul sin through ignorance then he shall bring a she-goat of the first year for a sin-offering 28. And the priest shall make an atonement for the soul that sinneth ignorantly when he sinneth by ignorance before the LORD to make an atonement for him and it shall be forgiven him 29. You shall have one law for him that sinneth through ignorance both for him that is born amongst the children of Israel and for the stranger that sojourneth among them 30. But the soul that doeth ought presumptuously whether he be born in the land or a stranger the same reproacheth the LORD and that soul shall be cut off from among his people 31. Because he hath despised the word of the LORD and hath broken his commandment that soul shall utterly be cut off his iniquity shall be upon him 32. And while the children of Israel were in the wilderness they found a man that gathered sticks upon the sabbath-day 33. And they that found him gathering sticks brought him unto Moses and Aaron and unto all the congregation 34. And they put him in ward because it was not declared what should be done to him 35. And the LORD said unto Moses The man shall be surely put to death all the congregation shall stone him with stones without the camp 36. And all the congregation brought him without the camp and stoned him with stones and he died as the LORD commanded Moses 37. And the LORD spake unto Moses saying 38. Speak unto the children of Israel and hid them that they make them fringes in the borders of their garments throughout their generations and that they put upon the fringe of the borders a ribband of blue 39. And it shall be unto you for a fringe that ye may look upon it and remember all the commandments of the LORD and do them and that ye seek not after your own heart and your own eyes after which ye use to go a whoring 40. That ye may remember and do all my commandments and be holy unto your God 41. I am the LORD your God which brought you out of the land of Egypt to be your God I am the LORD your God 2. Speak Levit. 23.10 When ye be come c. In these words they are given to understand that God would make good his Promise of giving the Land to their Children ch 14.31 notwithstanding their Diffidence and Murmurings for which they were sentenced to die in the Wilderness ch 14.29 3. An offering by fire This is a general expression of those Offerings which were in whole or part burnt upon the Altar A burnt-offering or a sacrifice These two are the kinds of Offerings by Fire to which the following Precept belongs This Precept which follows concerned the daily Burnt-offering as well as others Exod. 29.40 By Sacrifice here is meant a Peace-offering So the word Sacrifice does sometimes import v. g. Exod. 18.12 Levit. 17.5 8. ch 22.37 Deut. 12.27 And that it does so here is evident from the words which follow where we have mention of a Vow and Free-will-offering which are two of the distinct kinds contained under the general Head of Peace-offerings Levit. 7.16 ch 22.21 In performing Heb. In separating Levit. 22.21 Sweet Savour Exod. 29.18 4. Shall he Levit 2.1 A tenth-deal i. e. The tenth part of an Ephah as the Vulgar Latin and Greek have it here and is expressly said Numb 28.5 This tenth-deal of an Ephah is the same with an Omer See the Note on Exod. 16.36 An Hin This is a Measure of Liquids containing about the quantity of our Gallon 8. Or for a sacrifice See the Note on v. 3. Peace-offerings i. e. The one kind thereof called a Free-will-offering v. 3. 15. One ordinance Exod. 12.49 chap. 9.14 Before the LORD i. e. In matters relating to God's Service which are here spoken of 20. A cake of the first of your dough This Cake was not to be offered upon the Altar but to be given to the Priests to whom all Heave-offerings as well as the First-fruits were due ch 18.8 The giving it to them was giving it to the Lord v. 19 21. As ye do See Levit. 2.14 22. And not observed c. See Levit 4.13 That place speaks of doing that which ought not to be done This of not doing what ought to be done 24. Committed Or admitted For the word does not import this a Sin of Commission and from the Context it appears that a Sin of Omission is here spoken of Without the knowledge
take up the censers out of the burning and scatter thou the fire yonder for they are hallowed 38. The censers of these sinners against their own souls let them make them broad plates for a covering of the altar for they offered them before the LORD therefore they are hallowed and they shall be a sign unto the children of Israel 39. And Eleazar the priest took the brasen censers wherewith they that were burnt had offered and they were made broad plates for a covering of the altar 40. To be a memorial unto the children of Israel that no stranger which is not of the seed of Aaron come near to offer incense before the LORD that he be not as Korah and as his company as the LORD said to him by the hand of Moses 41. But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron saying Ye have killed the people of the LORD 42. And it came to pass when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation and behold the cloud covered it and the glory of the LORD appeared 43. And Moses and Aaron came before the tabernacle of the congregation 44. And the LORD spake unto Moses saying 45. Get you up from among this congregation that I may consume them as in a moment and they fell upon their faces 46. And Moses said unto Aaron Take a censer and put fire therein from off the altar and put on incense and go quickly unto the congregation and make an atonement for them for there is wrath gone out from the LORD the plague is begun 47. And Aaron took as Moses commanded and ran into the midst of the congregation and behold the plague was begun among the people and he put on incense and made an atonement for the people 48. And he stood between the dead and the living and the plague was stayed 49. Now they that died in the plague were fourteen thousand and seven hundred beside them that died about the matter of Korah 50. And Aaron returned unto Moses unto the door of the tabernacle of the congregation and the plague was stayed 1. KOrah Chap. 27.3 Ecclus. 45.18 Jude 11. This Korah was Cousin-German to Moses and Aaron Exod. 6.18 20 21. And thought himself fit to be their Equal Again Elzaphan the Son of Vzziel who was younger Brother to Izhar Exod. 6.18 21 22. was appointed Chief of the House of the Father of the Families of the Kohathites Numb 3.30 which might occasion some discontent to Korah Reuben He was the First-born of Israel but for his Sin was deprived of his Birth-right Gen. 49.3 4. and the Priviledges thereof 1 Chron. 5.1 2. which his Posterity seditiously would usurp They and Korah Confederate together Besides their pretences they had the easier opportunity of associating from their being placed by each other on the South-side of the Camp ch 2. Took men viz. The Two hundred and fifty mentioned v. 2. 2. Princes Exod. 18.25 Numb 1.16 Famous Ch. 26.9 3. Ye take too much upon you Heb. It is much for you i. e. Let it suffice that ye have hitherto exalted your selves See Deut. 3.26 4. He fell upon his face See the Note on ch 14.5 5. Who are his i. e. Who are chosen by him to govern and minister in holy things And will cause c. That is he will some way or other justifie the Vocation of them to their eminent and separate Offices 6. This do This Command Moses gives by God's special direction 7. Before the LORD That is in the Sanctuary where God was more especially present 9. To minister unto them That is to minister in their room and stead 10. The priesthood This was an higher Order above that of the Levites and by God conferred upon Aaron and his Sons 11. Against the LORD They might well be said to gather together against the Lord when they did it against those whom God had appointed 1 Sam. 8.7 Luk. 10.16 12. Moses sent to call Dathan c. He summoned them to come to him by which means they might have been taken off from persisting in their Sedition by his perswasions had they hearkened to him 14. Put out Heb. Bore out 15. Respect not c. Gen. 4.4 19. The glory of the LORD See the Note on ch 14.10 22. They fell See v. 4. One man Korah who was the Principal who seduced others into this Rebellion See v. 1 5 8 16 19. 25. Went unto Dathan c. Who refused to come to him v. 12 14. 26. Touch nothing of theirs Because it is devoted to destruction Josh 7.11 27. Came out and stood This seems to intimate their defiance of Moses and his Power 1 Sam. 17.8 16. 28. All these works viz. The appointing Aaron to be Priest and the Levites to minister and his undertaking the Government and appointing Korah and his Company to take Censers v. 6. 29. The common death Heb. As every man dieth 30. Make a new thing Heb. Create a creature 31. And it came to pass Chap. 27.3 Deut. 11.6 Psal 106.17 32. And all the men i. e. All those who continued with him at this time and were of his Confederacy which no way contradicts what is said ch 26.11 The children of Korah died not 35. A fire from the LORD See Levit 10.1 2. 37. Vnto Eleazar These evil Men attempted to deprive Aaron's Posterity of the Priesthood and therefore Eleazar his Son is commanded to make the Censers into a standing Memorial of their fault and of the Priesthood's being setled in the Family of Aaron Out of the burning Or Out of the place where they who offered Incense were destroyed by Fire v. 35. Yonder i. e. Farther from the Sanctuary Hallowed That is separated from common use having been offered before the Lord v. 38. to the use which God should appoint them to 38. Altar That is the Altar of Burnt-offering and not the Altar of Incense for this was over-laid with pure Gold Exod. 37.26 and these Censers were of Brass v. 39. Besides that the Altar of Incense was in the Holy place out of the view of the People and consequently Plates there placed would not serve as a sign to them 41. On the morrow c. This Sin of theirs is greatly aggravated from their having seen the strange Judgment of God upon the Seditious the day before 42. The glory See v. 19. 45. Fell c. See verse 4. 46. Take a censer c. God by what Aaron did and effected did farther assert his just Title to the Priesthood 47. Put on incense and made c. This Incense represented Prayer and Aaron's offering it in behalf of the People the intercession of Christ on our behalf v. 48. 50. The plague was stayed Upon Aaron's offering Incense a stop is put to the destruction whereas when they who were not called of God as Aaron attempted to offer it the Judgment of God over-took
hath he said and shall he not do it or hath he spoken and shall he not make it good 20. Behold I have received commandment to bless and he hath blessed and I cannot reverse it 21. He hath not beheld iniquity in Jacob neither hath he seen perverseness in Israel the LORD his God is with him and the shout of a king is among them 22. God brought them out of Egypt he hath as it were the strength of an unicorn 23. Surely there is no enchantment against Jacob neither is there any divination against Israel according to his time it shall be said of Jacob and of Israel What hath God wrought 24. Behold the people shall rise up as a great lion and lift up himself as a young lion he shall not lie down until he eat of the prey and drink the blood of the slain 25. And Balak said unto Balaam Neither curse them at all nor bless them at all 26. But Balaam answered and said unto Balak Told not I thee saying All that the LORD speaketh that I must do 27. And Balak said unto Balam Come I pray thee I will bring thee unto another place peradventure it will please God that thou mayest curse me them from thence 28. And Balak brought Balaam unto the top of Peor that looketh toward Jeshimon 29. And Balaam said unto Balak Build me here seven altars and prepare me here seven bullocks and seven rams 30. And Balak did as Balaam had said and offered a bullock and a ram on every altar 1. BVild me here seven Altars Balaam appointed this for the Worship of the true God as appears from v. 4. But herein was blameable that he would have Altars erected in the high places of Baal where now he was ch 22.41 Such were they who feared the Lord and yet had their Sacrifices in the houses of the high places They are said to fear the Lord and serve their own Gods 2 King 17.32 33. Besides this though his number of Sacrifices were not reproveable see Job 42.8 1 Chron. 15.26 2 Chron. 29.21 yet the multiplying of Altars hath a bad name in the Scriptures Hos 8.11 3. Stand by c. Attending upon the Service and expecting success He went to an high place Or he went solitary The Marginal reading is confirmed by the Chaldee and is preferible to the other For Balaam was in an high place before ch 22.41 and Solitude now best complied with the End of his going which was to meet with a Divine Revelation 6. He stood by See verse 3. 7. Parable The word signifies not onely a Similitude or figurative Speech but a weighty Sentence and such as deserves great esteem and regard and so it doth in this place East A place noted for Southsayers Isa 2.6 9. I see him Or I have seen him Balaam had been taken by Balak into the high places that he might thence see and Curse the Israelites which Course proved ineffectual Shall dwell alone i. e. They shall not sojourn in a strange Country as they have done in Egypt but be possessed of a Land of their own And shall not be reckoned among the nations They shall be a peculiar and separate People from the rest of the Nations both in their Religion and Laws and also shall be under a more special Care and Providence of God Exod. 19.5 Levit. 20.24 26. Psal 148.19 20. 2 Sam. 7.23 Psal 76.1 2 3. Ezra 9.2 Esth 3.8 Deut. 11.12 10. The dust The seed say the Greek very agreeably to the sense of the word here God promised Abraham to make his Seed as the Dust of the Earth and not to be numbred like that Gen. 13.16 and this Promise was repeated to Jacob Gen. 28.14 Fourth part i. e. One Camp or Squadron which consisted but of three Tribes and was with that respect the fourth part For thus they were divided by God's Command Numb 2. And perhaps more than this did not fall within his view See chap. 22.41 Me Heb. My soul or My life Death of the righteous i. e. Such a death as those die who are in Covenant with God and obey his Precepts 13. Shalt not see them all Lest he should be dismayed at the sight of so great a number 14. Pisgah Or The hill See Deut. 3.27 and 34.1 16. Put a word Ch. 22.35 19. God is not a man that he should lye c. That is God will make good his Promises and particularly that of bringing this People into the promised Land he not being like a Man who for want of Veracity or Power performs not his Promise 21. He hath not beheld iniquity in Jacob neither hath he seen perverseness in Israel That is Whereas it might be hoped by the Enemies of the Israelites that through their default they had forfeited all right to God's Promises he adds He hath not beheld c. It is weakly inferred from these words that God sees no sin in his own People and it is in it self a great untruth That he hath not knowledge of their sins no Man can affirm nor ought any man to say that he approves or will not punish them For I. God hath declared otherwise He said unto Moses I have seen this people and behold it is a stiff-necked people Exod. 32.9 with Deut. 9.13 14. And by the Prophet he said unto the whole Family of Israel whom he brought out of Egypt You onely have I known of all the families of the earth therefore I will punish you for all your iniquities Amos 3.2 II. This cannot be the sense of these words for then Balaam would in vain have given Counsel to draw the Israelites into sin that they might be destroyed of which see an account chap. 24.14 The true sense of these words is next to be inquired after and it is this That God would not give up the Israelites to destruction for their sins which were not like the sins of the neighbouring Countries which were now ready to be destroyed for them He hath not beheld may be rendred in the Present Tense He doth not behold and Neither hath he seen Neither doth he see The word which we render Iniquity is observed to signifie an Idol in other places See 1 Sam. 15.23 Isa 66.3 And the Ancients understood it of Idolatry as is evident from the Vulgar Latin and Onkelos and our Church understands this place in the same sense as may be seen in the Book of Homilies The LORD is God c. i. e. Instead of any Image or Idol which was not now among them God is with them as their King giving them Victory and matter of Triumph See 2 Chron. 13.12 with Numb 10.9 compared with Josh 6.16 1 Sam. 4.5 22. God c. Ch. 24.8 When Philo the Jew cites this passage where 't is said God brought them out of Egypt he does it to this sense That God did put an end to the many Calamities in Egypt and bring their great numbers thence as One Man De vit Mosis
LORD thy God hath given thee to dwell there saying 13. Certain men the children of Belial are gone out from among you and have with-drawn the inhabitants of their city saying Let us go and serve other gods which ye have not known 14. Then shalt thou enquire and make search and ask diligently and behold if it be truth and the thing certain that such abomination is wrought among you 15. Thou shalt surely smite the inhabitants of that city with the edge of the sword destroying it utterly and all that is therein and the cattel thereof with the edge of the sword 16. And thou shalt gather all the spoil of it into the midst of the street thereof and shalt burn with fire the city and all the spoil thereof every whit for the LORD thy God and it shall be an heap for ever it shall not be built again 17. And there shall cleave nought of the cursed thing to thine hand that the LORD may turn from the fierceness of his anger and shew thee mercy and have compassion upon thee and multiply thee as he hath sworn unto thy fathers 18. When thou shalt hearken to the voice of the LORD thy God to keep all his commandments which I command thee this day to do that which is right in the eyes of the LORD thy God 1. GIveth thee a sign That is he foretells some wonderfull thing that shall come to pass which sense is confirmed from the following words 2. And the sign or the wonder c. The meaning is And what he foretold in confirmation of his impious Doctrine saying Let us go after other Gods shall come to pass as he foretold it 3. Proveth you He suffereth the false Prophet to give a sign and by the event to confirm his impious Doctrine to try whether you are sincere and stedfast in your love to him and your Obedience and that this your sincerity may be known to your selves and others 4. Cleave Chap. 10.4 5. Be put to death The reason of which follows in the next words which determine this death to the person seducing to Idolatry Because he hath spoken Heb. revolt against the Lord to turn you away from the LORD The evil Both the evil Thing or impious Doctrine that it spread no farther and the evil Person also See Deut. 21.21 1 Cor. 5.13 6. If thy brother c. Here is an Enumeration of the nearest and dearest Relatives to let them know that they ought to love God above all 9. But thou shalt surely kill him Ch. 17.7 i. e. Thou shalt discover him and bring him to condign punishment which is death in this case by the Sentence of the Magistrate Thine hand shall be first upon him viz. As the witness of his Crime ch 17.7 10. Bondage Heb. Bondmen 11. All Israel Ch. 17.13 13. The children of Belial Or naughty men This expression is often used in Scripture to denote profligate and vile persons who are ungovernable and without the fear of God and Men and such as will not bear the Yoke of good Order and Discipline Are gone out from among you That is are separated from you and refuse Communion with you in your Religious Services See 1 Joh. 2.19 For of a local Separation the words cannot be understood because these vile Men after their Separation are yet in the following words supposed to be in their City withdrawing the Inhabitants and saying Let us go and serve other gods 14. Inquire c. The Magistrate is to take care to examine strictly into the truth of matter of fact and especially of this high nature and importance for Men are not to be put to death without clear evidence of their being guilty of death And is a proof that the killing v. 9. is not to be meant of doing it privately but after sufficient proof and the Sentence of the Magistrate 15. All that is therein For it may well be supposed that those who dissented would withdraw from so vile a City 16. For the LORD thy God Or To the Lord thy God viz. To appease God's just Displeasure and in honour of his offended Justice 17. Cursed Or Devoted CHAP. XIV The ARGUMENT The Israelites may not disfigure themselves in Mourning for the Dead What Beasts Fish and Fowl may and may not be eaten Of their Tithes to be eaten in the place which God should choose and particularly of the Tithe of the Third Year 1. YE are the children of the LORD your God ye shall not cut your selves nor make any baldness between your eyes for the dead 2. For thou art an holy people unto the LORD thy God and the LORD hath chosen thee to be a peculiar people unto himself above all the nations that are upon the earth 3. Thou shalt not eat any abominable thing 4. These are the beasts which ye shall eat the ox the sheep and the goat 5. The hart and the roe-buck and the fallow-deer and the wild goat and the pygarg and the wild ox and the chamois 6. And every beast that parteth the hoof and cleaveth the cleft into two claws and cheweth the cud amongst the beasts that ye shall eat 7. Nevertheless these ye shall not eat of them that chew the cud or of them that divide the cloven hoof as the camel and the hare and the coney for they chew the end but divide not the hoof therefore they are unclean unto you 8. And the swine because it divideth the hoof yet cheweth not the cud it is unclean unto you ye shall not eat of their flesh nor touch their dead carcase 9. These ye shall eat of all that are in the waters all that have fins and scales shall ye eat 10. And whatsoever hath not fins and scales ye may not eat it is unclean unto you 11. Of all clean birds ye shall eat 12. But these are they of which ye shall not eat the eagle and the â—â—sifrage and the ospray 13. And the glede and the kite and the vulture after his kind 14. And every raven after his kind 15. And the owl and the night-hawk and the cuckow and the hawk after his kind 16. The little owl and the great owl and the swan 17. And the pelican and the gier-eagle and the cormorant 18. And the stork and the heron after her kind and the lapwing and the bat 19. And every creeping thing that flieth is unclean unto you they shall not be eaten 20. But of all clean fowls ye may eat 21. Ye shall not eat of any thing that dieth of it self thou shalt give it unto the stranger that is in thy gates that he may eat it or thou mayest sell it unto an alien for thou art an holy people unto the LORD thy God Thou shalt not seethe a kid in his mother's milk 22. Thou shalt truly tithe all the increase of thy seed that the field bringeth forth year by year 23. And thou shalt eat before the LORD thy God in the place which he shall choose
to place his name there the tithe of thy corn of thy wine and of thine oyl and the firstlings of thy herds and of thy flocks that thou mayest learn to fear the LORD thy God always 24. And if the way be too long for thee so that thou art not able to carry it or if the place be too far from thee which the LORD thy God shall choose to set his name there when the LORD thy God hath blessed thee 25. Then shalt thou turn it into money and bind up the money in thine hand and shalt go unto the place which the LORD thy God shall choose 26. And thou shalt bestow that money for whatsoever thy soul lusteth after for oxen or for sheep or for wine or for strong drink or for whatsoever thy soul desireth and thou shalt eat there before the LORD thy God and thou shalt rejoyce thou and thine houshold 27. And the Levite that is within thy gates thou shalt not forsake him for he hath no part nor inheritance with thee 28. At the end of three years thou shalt bring forth all the tithe of thine increase the same year and shalt lay it up within thy gates 29. And the Levite because he hath no part nor inheritance with thee and the stranger and the fatherless and the widow which are within thy gates shall come and shall eat and be satisfied that the LORD thy God may bless thee in all the work of thine hand which thou doest 1. YE shall not cut your selves c. Ye shall not imitate Idolaters in your mourning for the Dead See Lev. 19.28 with Jer. 16.6 This is unbecoming their Relation to God as Children and a select and peculiar People v. 2. This is seasonably subjoined to the foregoing Precepts which forbid Idolatry and especially to the last Chapter where the death of Seducers and Idolaters is enjoined amongst whom they would find some related to them whom they are not thus allowed to mourn for 2. Thou art an holy people And therefore separated from the Pollutions and Evil Practices of Idolaters See chap. 7.6 and 26.18 3. Any abominable thing That is any thing forbidden and therefore to be detested 4. These are the beasts The signs and marks of the clean and unclean Beasts were laid down before Levit. 11.2 c. The following Particulars are added here expressly and being common and well known were to be taken for clean without any farther examination 5. Pygarg Or Bison Heb. Dishon 9. These Levit. 11.9 11. All clean birds Those are to be reputed clean Birds and Fowls see verse 20. which are not forbid See Levit 11.13 18. Bat Levit. 11.19 21. Stranger viz. That is not circumcised for such an one was a debtor to do the whole law Gal. 5.3 Thou shalt not seethe c. See Exod. 23.19 and 34.26 with the Note upon Exod. 23.19 22. Tithe This is to be meant of the second Tithe of which see the Note on ch 12.6 26. Desireth Heb. Asketh of thee 27. Levite Ch. 12.19 28. The tithe This is to be understood of the same Tithe mentioned v. 22. This was to be separated every year and for two years to be eaten at Jerusalem and in the third year in the Country where it grew with the Levite and the Stranger the Fatherless and Widow v. 29. See the Note on chap. 12.6 CHAP. XV. The ARGUMENT Of the year of release being every seventh year The Israelites are warned not upon that Account to forbear exercising kindness to their poor brethren Of Hebrew Servants and of them that refuse their Liberty Of the firstling Males of the Cattel 1. AT the end of every seven years thou shalt make a release 2. And this is the manner of the release Every creditor that lendeth ought unto his neighbour shall release it he shall not exact it of his neighbour or of his brother because it is called the LORD's release 3. Of a foreigner thou mayest exact it again but that which is thine with thy brother thine hand shall release 4. Save when there shall be no poor among you for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it 5. Onely if thou carefully hearken unto the voice of the LORD thy God to observe to do all these commandments which I command thee this day 6. For the LORD thy God blesseth thee as he promised thee and thou shalt lend unto many nations but thou shalt not borrow and thou shalt reign over many nations but they shall not reign over thee 7. If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee thou shalt not harden thy heart nor shut thine hand from thy poor brother 8. But thou shalt open thine hand wide unto him and shalt surely lend him sufficient for his need in that which he wanteth 9. Beware that there be not a thought in thy wicked heart saying The seventh year the year of release is at hand and thine eye be evil against thy poor brother and thou givest him nought and he cry unto the LORD against thee and it be sin unto thee 10. Thou shalt surely give him and thine heart shall not be grieved when thou givest unto him because that for this thing the LORD thy God shall bless thee in all thy works and in all that thou puttest thine hand unto 11. For the poor shall never cease out of the land therefore I command thee saying Thou shalt open thine hand wide unto thy brother to thy poor and to thy needy in thy land 12. And if thy brother an Hebrew man or an Hebrew woman be sold unto thee and serve thee six years then in the seventh year thou shalt let him go free from thee 13. And when thou sendest him out free from thee thou shalt not let him go away empty 14. Thou shalt furnish him liberally out of thy flock and out of thy floor and out of thy wine-press of that wherewith the LORD thy God hath blessed thee thou shalt give unto him 15. And thou shalt remember that thou wast a bond-man in the land of Egypt and the LORD thy God redeemed thee therefore I command thee this thing to day 16. And it shall be if he say unto thee I will not go away from thee because he loveth thee and thine house because he is well with thee 17. Then thou shalt take an awl and thrust it through his ear unto the door and he shall be thy servant for ever and also unto thy maid-servant thou shalt do likewise 18. It shall not seem hard unto thee when thou sendest him away free from thee for he hath been worth a double hired servant to thee in serving thee six years and the LORD thy God shall bless thee in all that thou doest 19. All the firstling males that come of thy herd and of thy flock thou
to play the whore in her father's house so shalt thou put evil away from among you 22. If a man be found lying with a woman married to an husband then they shall both of them die both the man that lay with the woman and the woman so shalt thou put away evil from Israel 23. If a damsel that is a virgin be betrothed unto an husband and a man find her in the city and lie with her 24. Then ye shall bring them both out unto the gate of that city and ye shall stone them with stones that they die the damsel because she cried not being in the city and the man because he hath humbled his neighbour's wife so thou shalt put away evil from among you 25. But if a man find a betrothed damsel in the field and the man force her and lie with her then the man onely that lay with her shall die 26. But unto the damsel thou shalt do nothing there is in the damsel no sin worthy of death for as when a man riseth against his neighbour and slayeth him even so is this matter 27. For he found her in the field and the betrothed damsel cried and there was none to save her 28. If a man find a damsel that is a virgin which is not betrothed and lay hold on her and lie with her and they be found 29. Then the man that lay with her shall give unto the damsel's father fifty shekels of silver and she shall be his wife because he hath humbled her he may not put her away all his days 30. A man shall not take his father's wife nor discover his father's skirt 1. THY brother's ox c. This Precept extends to Enemies Exod. 23.4 and takes in all who lived in their Country though they were not of their Nation nor altogether of their Religion Otherwise the Law would have been unpracticable because no Man could tell whose Ox or Ass it was which went astray 3. Hide thy self i. e. Forbear to do thus 4. Help him See Exod. 23.5 with the Note on that place 5. The woman shall not wear c. Tho' the Jews referr this Precept to Wars Joseph Antiqu. l. 4. c. 8. Yet it is not restrained by the Text thereunto It requires a distinction of Sex by the habit the neglect whereof might occasion great Impurities and filthy Practices See the Book of Wisdom ch 14.26 That do so i. e. That are effeminate and immodest of which this practice is an Argument and for preventing whereof this Law is given 6. Thou shalt not take the dam with the young c. This is forbid as that which hath an Appearance of Covetousness and Cruelty and a tendency to destroy a whole kind of the Creatures which God hath made And to encourage Mercy and Compassion it is added v. 7. That it may be well with thee c. 8. A battlement i. e. A Fence round about the House-top which was flat to preserve Persons from falling See Judg. 16.26 1 Sam. 9.25 with Matth. 10.27 That thou bring not blood c. i. e. That by thy neglect thou be not an occasion of the death of any Person 9. Thou shalt not sow thy vineyard with divers seeds That Law which forbad the sowing the Field with mingled Seed Levit. 19.19 is here extended to the Vineyard likewise See the Note on Levit. 19.19 Lest the Fruit c. That is lest by this mixture both the Encrease of thy Seed sown and of thy Vineyard mingled there-with be defiled or legally polluted it being a Mixture which God hath forbidden 10. With an ox and an ass This seems to referr to that Law which forbad them to let their Cattel gender with a divers kind Levit. 19.19 See Maimon More Nevochim p. III. c. 49. That the order of Nature might not be disturbed See Phil. Jud. de spec legib See the Note on Levit. 19.19 But then the Ox being a clean and the Ass an unclean Beast and besides that they being of unequal strength for plowing this Precept does not onely speak the Mercy of the Law-giver but also fairly puts us in mind to shun the needless Conversation of evil and profane Persons 2 Cor. 6.14 11. Thou shalt not wear See Levit. 19.19 with the Note 12. Fringes Of the End of this Law see Numb 15.39 15. Take and bring forth the tokens of the damsels virginity c. What this proof was is expressed v. 17. at the close of that Verse We have no cause to cavil at the Law considering the great proneness of the Jews to put away their Wives upon every pretence Nor is there reason why we should suppose it an uncertain proof if we consider that the Jewish Women married young and the great difference between their clime and ours and that God who made the Law was able to take care that the innocent should not suffer 19. Vnto the father Because he suffered in the reproach which was cast upon his Family And because he designed to put her away without allowing her maintenance he shall pay an hundred Shekels which is a double Dowry See the Note on Exod. 22.19 according to that Law Exod 22.9 See Maimon More Nevoch p. III. c. 49. 21. Die For here is more than simple Fornication she having by her professing her self a Virgin imposed upon the Man and perhaps transgressed after she was betrothed See v. 23 24. 27. Cried She is justly supposed to have done so whereas she that was in the City would have been rescued if she had cried See v. 24. 29. Fifty shekels See Exod. 22.16 17. 30. Nor discover his father's skirt The skirt or covering of his Father's Wife may be said to be his Father's as he and his Wife are one Flesh CHAP. XXIII The ARGUMENT Of those who may not enter into the Congregation of Israel and of those who may Of the great care to keep the Camp from pollution Of treating those Servants which come to them from their own Masters Against Whoredom and other Vncleanness Against Vsury Of the performing Vows and the Liberty allowed them in their Neighbour's Vine-yard and Corn-fields 1. HE that is wounded in the stones or hath his privy member cut off shall not enter into the congregation of the LORD 2. A bastard shall not enter into the congregation of the LORD even to his tenth generation shall he not enter into the congregation of the LORD 3. An Ammonite or Moabite shall not enter into the congregation of the LORD even to their tenth generation shall they not enter into the congregation of the LORD for ever 4. Because they met you not with bread and with water in the way when ye came forth out of Egypt and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia to curse thee 5. Nevertheless the LORD thy God would not hearken unto Balaam but the LORD thy God turned the curse into a blessing unto thee because the LORD thy God loved
Shepham to Riblah on the east-side of Ain and the border shall descend and shall reach unto the side of the sea of Chinnereth east-ward 12. And the border shall go down to Jordan and the goings out of it shall be at the salt-sea This shall be your land with the coasts thereof round about 13. And Moses commanded the children of Israel saying This is the land which ye shall inherit by lot which the LORD commanded to give unto the nine tribes and to the half-tribe 14. For the tribe of the children of Reuben according to the house of their fathers and the tribe of the children of Gad according to the house of their fathers have received their inheritance and half the tribe of Manasseh have received their inheritance 15. The two tribes and the half-tribe have received their inheritance on this side Jordan near Jericho eastward toward the sun-rising 16. And the LORD spake unto Moses saying 17. These are the names of the men which shall divide the land unto you Eleazar the priest and Joshua the son of Nun. 18. And ye shall take one prince of every tribe to divide the land by inheritance 19. And the names of the men are these Of the tribe of Judah Caleb the son of Jephunneh 20. And of the tribe of the children of Simeon Shemuel the son of Ammihud 21. Of the tribe of Benjamin Elidad the son of Chislon 22. And the prince of the tribe of the children of Dan Bukki the son of Jogli 23. The prince of the children of Joseph for the tribe of the children of Manasseh Hanniel the son of Ephod 24. And the prince of the tribe of the children of Ephraim Kemuel the son of Shiphtan 25. And the prince of the tribe of the children of Zebulun Elizaphan the son of Parnach 26. And the prince of the tribe of the children of Issachar Paltiel the son of Azzan 27. And the prince of the tribe of the children of Asher Ahihud the son of Shelomi 28. And the prince of the tribe of the children of Naphtali Pedahel the son of Ammihud 29. These are they whom the LORD commanded to divide the inheritance unto the children of Israel in the land of Canaan 3. Your south-quarter Josh 15.1 In this Quarter fell the Lot of the Tribe of Judah And the Land which they were about to enter into was thus set out that they might know the bounds of their Conquest and not think themselves at liberty to invade the Possessions of their Neighbours Salt-sea This is also called the Dead-sea and is the Lake of Sodom See the Note on Gen. 14.3 4. Kadesh-barnea See the Note on ch 33.36 5. Vnto the river of Egypt See Gen. 15.18 with the Note 6. The great sea That is the Sea called the Mediterranean 7. Mount Hor Not the place where Aaron died but a Mount in the Northern Coast of the Land and perhaps Libanus which was remarkable for its Eminence The Vulgar renders it the highest Mountain 11. Side Heb. Shoulder Sea of Chinnereth This is called the Lake of Genesareth Luk. 5.1 and the Sea of Galilee or of Tyberias Joh. 6.1 A farther account of the Bounds of this Land which did lie within Jordan is to be had from the Book of Joshua 14. For the tribe Chap. 52.33 Josh 14.2 3. 17. Eleazar Josh 19.51 CHAP. XXXV The ARGUMENT Eight and forty Cities are appointed for the Levites Of the Suburbs of those Cities Of the Cities of Refuge Of Man-slaughter and of Murder 1. AND the LORD spake unto Moses in the plains of Moab by Jordan near Jericho saying 2. Command the children of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and ye shall give also unto the Levites suburbs for the cities round about them 3. And the cities shall they have to dwell in and the suburbs of them shall be for their cattel and for their goods and for all their beasts 4. And the suburbs of the cities which ye shall give unto the Levites shall reach from the wall of the city and outward a thousand cubits round about 5. And ye shall measure from without the city on the east-side two thousand cubits and on the south-side two thousand cubits and on the west-side two thousand cubits and on the north-side two thousand cubits and the city shall be in the midst this shall be to them the suburbs of the cities 6. And among the cities which ye shall give unto the Levites there shall be six cities for refuge which ye shall appoint for the man-slayer that he may flee thither and to them ye shall add forty and two cities 7. So all the cities which ye shall give to the Levites shall be forty and eight cities them shall ye give with their suburbs 8. And the cities which ye shall give shall be of the possession of the children of Israel from them that have many ye shall give many but from them that have few ye shall give few every one shall give of his cities unto the Levites according to his inheritance which he inheriteth 9. And the LORD spake unto Moses saying 10. Speak unto the children of Israel and say unto them When ye be come over Jordan into the land of Canaan 11. Then ye shall appoint you cities to be cities of refuge for you that the slayer may flee thither which killeth any person at unawares 12. And they shall be unto you cities for refuge from the avenger that the man-slayer die not until be stand before the congregation in judgment 13. And of these cities which ye shall give six cities shall ye have for refuge 14. Ye shall give three cities on this side Jordan and three cities shall ye give in the land of Canaan which shall be cities of refuge 15. These six cities shall be a refuge both for the children of Israel and for the stranger and for the sojourner among them that every one that killeth any person unawares may flee thither 16. And if he smite him with an instrument of iron so that he die he is a murderer the murderer shall surely be put to death 17. And if he smite him with throwing a stone wherewith he may die and he die he is a murderer the murderer shall surely be put to death 18. Or if he smite him with an hand-weapon of wood wherewith he may die and he die he is a murderer the murderer shall surely be put to death 19. The revenger of blood himself shall slay the murderer when he meeteth him he shall slay him 20. But if he thrust him of hatred or hurl at him by laying of â—â—it that he die 21. Or in enmity smite him with his hand that he die he that sâ—ote him shall surely be put to death for he is a murderer the revenger of blood shall slay the murderer when he meeteth him 22. But if he thrust him suddenly without enmity or have cast upon him any thing without laying
of wait 23. Or with any stone wherewith a man may die seeing him not and cast it upon him that he die and was not his enemy neither sought his harm 24. Then the congregation shall judge between the slayer and the revenger of blood according to these judgments 25. And the congregation shall deliver the slayer out of the hand of the revenger of blood and the congregation shall restore him to the city of his refuge whither he was fled and he shall abide in it unto the death of the high-priest which was anointed with the holy oyl 26. But if the slayer shall at any time come without the border of the city of his refuge whither he was fled 27. And the revenger of blood find him without the borders of the city of his refuge and the revenger of blood kill the slayer he shall not be guilty of blood 28. Because he should have remained in the city of his refuge until the death of the high-priest but after the death of the high-priest the slayer shall return into the land of his possession 29. So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings 30. Whoso killeth any person the murderer shall be put to death by the mouth of witnesses but one witness shall not testifie against any person to cause him to die 31. Moreover ye shall take no satisfaction for the life of a murderer which is guilty of death but he shall be surely put to death 32. And ye shall take no satisfaction for him that it fled to the city of his refuge that he should come again to dwell in the land until the death of the priest 33. So ye shall not pollute the land wherein ye are for blood it defileth the land and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it 34. Defile not therefore the land which ye shall inhabit wherein I dwell for I the LORD dwell amâ—ng the children of Israel 2. Command Josh 21.2 4. A thousand cubits round about The Greek Interpreters say two thousand And this seems to agree best with what is said in the following Verse But the difficulty which ariseth from comparing these words with verse 5. may be solved without supposing any Error in the Hebrew Text in this place For supposing One thousand Cubits in length from each side of the City to be the extent of its Suburbs which is here affirmed the Two thousand Cubits v. 5. is but the Measure of the breadth of the Suburbs on each quarter of the City viz. On the East and South and West and North-sides of it Nor does it appear that the fifth Verse imports any more than the breadth of the several Sides or extremities of the Suburbs 6. Six cities for refuge Deut. 4.41 Josh 20.2 and 21.3 These were for the relief of the Man-slayer but not of the Murderer verse 21. To them ye shall add Heb. Above them ye shall give 8. He inheriteth Heb. They inherit 10. When Deut. 19.2 Josh 20.2 11. Vnawares Heb. By Error i. e. Without Malice or Design See v. 20 21. 12. From the avenger He is called The avenger of blood v. 19. The Hebrew signifies a Redeemer and because the right of Redemption of Estates belonged to the nearest of the kindred it imports such a Kinsman here Vntil he stand before the Congregation The City of Refuge protected the Innocent and such as were not condemned but it did not protect them from giving an account before the Judges This they were obliged to do at their entrance into the City of Refuge Josh 20.4 or in the place where the fact was committed 15. For the stranger Or Proselyte as the Greek have it i. e. One who undertakes the Religion of the Israelites and was thereby distinguished from the Sojourner who though he did not oblige himself to all their Laws was yet permitted to live among them 16. And if he smite him c. Exod. 21.14 Here are mentioned an Instrument of Iron a Stone and Hand-weapon of Wood because it is presumable that he who strikes with such killing Instruments does intend to take away life whereas it is indeed the Design and Enmity which speak a Man a Murderer v. 20 21. 17. With throwing a stone Heb. With a stone of the hand 19. The revenger of blood himself shall slay the murderer He may not onely do it lawfully but is obliged to see it be done by others at least for the Murderer ought not to live See v. 31. and the City of Refuge must not protect him Deut. 19.12 13. 20. If he Deut. 19.11 21. With his hand In this case where the Enmity is proved he that kills is a Murdererer whatever Instrument he used And on the other hand he that did not hate is no Murderer though he killed a Man with a killing Instrument See the Note on v. 16. 22. Without enmity Exod. 21.13 24. The congregation The Judges or Elders to whom such Causes belong See v. 12. and Josh 20.4 25. Vnto the death of the high-priest That being a time of publick mourning when their great Advocate died was a fit season for Men to lay aside their private Animosities and forget their particular Feuds and Quarrels Beside this does fairly intimate that our Redemption and our Liberty from the guilt of our sins is owing to the death of Christ our great High-priest 27. He shall not be guilty of blood Heb. No blood shall be to him 29. In all your dwellings That is In the whole Land which you are going to possess you shall observe this Law which did not oblige them out of their own Land See v. 10. 30. Mouth of witnesses Deut. 17.6 and 19.15 Matt. 18.16 2 Cor. 13.1 Heb. 10.28 31. Satisfaction Or Price Guilty of death Heb. Faulty to die 33. Pollute Or Make it guilty The land cannot be cleansed Heb. There can be no expiation for the land 34. Defile not Do not render unclean by your evil practices CHAP. XXXVI The ARGUMENT A Question put to Moses relating to the Inheritances of Daughters The Law concerning the Marriage of Heiresses The Marriage of the Daughters of Zelophehad agreeably to that Law 1. AND the chief fathers of the families of the children of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph came 〈◊〉 and spake before Moses and before the princes the chief fathers of the children of Israel 2. And they said The LORD commanded my lord to give the land for an inheritance by lot to the children of Israel and my lord was commanded by the LORD to give the inheritance of Zelophebad our brother unto his daughters 3. And if they be married to any of the sons of the other tribes of the children of Israel then shall their inheritance be taken from the inheritance of our fathers and shall be put to the inheritance of the