little unkindness which we expressed to thee Or it may be a wish if thou makest this covenant with us be thou now the blessed of the Lord we heartily wish thy blessings and prosperity may increase 30 And he made them a feast and they did eat and drink 31 And they arose up betimes in the morning x Partly for the dispatch of their journey and business and partly because then their minds were most vigorous and sober and fit to perform so sacred an action as an oath was and sware one to another and Isaac sent them away and they departed from him in peace 32 And it came to pass the same day that Isaacs servants came and told him concerning the well which they had digged and said unto him We have found water 33 And he called it ‖ That is an oath Sheba therefore the name of the City is ‖ That is the well of the oath Beer-sheba y This name had been given before either to this or a neighbouring place by Abraham Gen. 21. 31. But was now buried in oblivion as his wells were and the wells being revived he revives and renews the name which proved now a lasting name unto this day as here follows which is not added Gen. 21. 31. because then the name though given by Abraham was soon forgotten and neglected by others unto this day 34. And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite and Bashemath the daughter of Elon the Hittite z Both Hittites the worst of the Canaanites Ezek. 16. 3. Which from his Grand-father Abrahams severe charge Gen. 24. 3. he must needs know would be highly displeasing both to God and to his Parents And as Esau had several names being called also Edom and Seir so it seems these women and their Parents had by comparing this with Gen. 36. 2. which was usual in those times and places Or Esau had more Wives then these 35 Which * chap. 27. 46. were †Heb. bitterness of spirit a grief of mind unto Isaac and to Rebekah a Because to their Idolatry and other wickedness they added obstinacy and incorrigibleness despising their persons and godly counsels whereby they invited them to Repentance CHAP. XXVII 1 AND it came to pass that when Isaac was old a About one hundred and thirty seven years old and his eyes were dim so that he could not see b Which was ordered by Gods wise providence not onely for the exercise of Isaacs patience but also as a means to transfer Esaus right to Iacob 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 †Or As the 〈◊〉 and Hebrew Doctors render it thy Sword a weapon no less necessary for an hunter of Beasts than a Bow and thy bowe and go out to the field and †Heb. 〈◊〉 take me some venison 4 And make me favoury meat such as I love and bring it to me that I may eat c Quest. Why doth he require this before he bless him Answ. 1. That being refreshed and delighted therewith his Spirit might be more chearful and so the fitter for the giving of this prophetical benediction for which reason also the Prophet Eliha called for a minstrel ere he could utter his Prophesie 2 Kings 3. 15. 2. By the special direction of Divine providence that Esaus absence might give Iacob the advantage of getting the blessing that my soul may bless thee d He speaks not here of a common and customary blessing which Parents may bestow upon any of their Children as and when they please but of the last solemn extraordinary and prophetical benediction whereby these holy Patriarchs did by Gods appointment and with his concurrence constitute one of their sons heir not onely of their inheritance but of Abrahams covenant and all the promises both temporal and spiritual belonging to it As for the oracle delivered to Rebecca which transferred this blessing upon Iacob chap. 25 23. either Isaac knew not of it not being sufficiently informed thereof by Rebecca or he did not throughly understand it or he might apprehend that it was to be accomplished not in the persons of Esau and Iacob but in their posterity or at this time it was quite out of his mind or he was induced to neglect it through his passionate affection to his son Esau. 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 me venison and make me savoury meat that I may eat and bless thee before the LORD e Solemnly as in Gods presence in his name and by his Authority and with his leave and favour which I shall heartily pray for thee So he signifies that this was more than an ordinary blessing which he now intended to give him 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 f It is observable that as Iacob deceived his Father by a Kid so his Sons deceived him by the same Creature Gen. 37. 31 32 33. and I will make them savoury meat g Out of their most tender and delicate parts Wherewith it was not difficult to deceive Isaac partly because of the likeness of the flesh especially being altered by convenient sawce and partly because the same old age which had dimmed Isaacs sight had also dulled his other senses 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 g I shall appear to him to be indeed a deceiver one that abuseth his age and blindness The particle as sometimes signifies not the likeness but the truth of the thing Ioâ—…n 1. 14. 2 Corthians 3. 18. and I shall bring a curse upon me h Which is due to every one that deceiveth the blind Deut. 27. 18. especially his Father and especially in a religious concern Ier. 48. 10. Mal. 1. 14. such as this was and not a blessing 13 And his mother said unto him Upon me be thy curse i She saith so out of an assured confidence in the Divine oracle and promise my son onely obey my voice and go fetch me them 14 And he went and fetched and brought
for I know their imagination which they †Heb. do go about even now c Either their inward inclinations to Idolatry which they do not check as they ought but rather entertain with delight and some of them do not onely cherish it in their hearts but as far as they can and dare secretly practise it as may be gathered from Amos 5. 25. Act. 7. 43. or their secret purposes to allow themselves therein when they are settled in their land which were clearly known to God though it may be not fully evident to themselves before I have brought them into the land which I sware 22 Moses therefore wrote this song the same day and taught it the children of Israel 23 And he gave Joshua the son of Nun a charge and said * Josh. 1. 6. Be strong and of a good courage for thou shalt bring the children of Israel into the land which I sware unto them d This wickedness of theirs which I now foresee and foretell shall not hinder me from bringing them into Canaan and I will be with thee 24 And it came to pass when Moses had made an end of writing the words of this law in a book until they were finished 25 That Moses commanded the Levites e i. e. The Priests ver 9. who also were Levites which bare the ark of the covenant of the LORD saying 26 Take this book of the law and put it in the side f i. e. In the outside in a little chest fixed to it for nothing but the Tables of stone were contained in the Ark 1 King 8. 9. Here it was kept for greater security and reverence of the ark of the covenant of the LORD your God that it may be there for a witness against thee g i. e. Against thy people to whom he here turns his speech that they might be more affected with it 27 For I know thy rebellion and thy stiff-neck behold while I am yet alive with you this day ye have been rebellious against the LORD and how much more after my death 28 Gather unto me all the elders of your tribes and your officers that I may speak these words in their ears and call heaven and earth to record against them 29 For I know that after my death ye will utterly corrupt your selves and turn aside from the way which I have commanded you and evil will befall you in the later dayes because ye will do evil in the sight of the LORD to provoke him to anger through the work of your hands 30 And Mosesspake in the ears of all the congregation of Israel the words of this song until they were ended CHAP. XXXII 1 GIve * chap. 4. 36. 30. 19. Psal. 50. 4. Isa. 1. 2. Jer 2. 12. 6. 19. ear O ye heavens a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them and I will speak and hear O earth a Either 1. Angels and men Or 2. You lifeless and senceless creatures heaven and earth which he calls upon partly to accuse the stupidity of Israel that were more dull of hearing than these and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them the words of my mouth 2 * Isa. 55. 10 11. 1 Cor. 3. 6 7 8. My doctrine shall drop as the rain b Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing the same effect I may justly expect and hope that my discourse wil have upon your hearts i. e. to make them soft and pliable and fruitful Or this may be a prayer Let my doctrine drop c. O that it might do so that my discourse might not be lost upon you but be profitable to you the future tense of the indicative mood being put for the imperative mood as is usual my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grass 3 Because I will publish the Name of the LORD c i. e. His glorious excellencies and righteous and worthy actions by which he hath made himself known as a man is known by his name and by which it will appear both that there is no blame to be laid upon him whatsoever befals you and that it is gross madness to forsake such a God for dumb Idols and meer vanities ascribe ye greatness unto our God d As I am about to publish the great power and Majesty and glory of God so do you also own and acknowledge it as you have reason to do or do you attend to the words which God hath commanded me to speak to you in his Name with that diligence reverence and godly fear which the presence of so great and glorious a Majesty calls for 4 He is the rock e Or a rock as for the stability and everlastingness of his nature and invincibleness of his power so also for his fixedness and immutability in his counsels and promises and wayes so that if there shall be a sad change in your affairs from an high and prosperous to a calamitous and deplorable condition as there will be remember this proceeds from your selves and from the change of your ways and carriages towards God and not from God in whom there is no variableness nor shadow of change Iam. 1. 17. his work is perfect f All his works and actions are unblameable as being perfectly wise and righteous as it follows for all his wayes are judgment g All his administrations in the world and particularly all his dealings with you are managed with judgment and justice a God of truth h Constant to his promises you cannot accuse him of any levity or unfaithfulness towards you to this day and without iniquity just and right is he 5 †Heb. he hath corrupted to himself They i i. e. The Israelites as the following words manifest have corrupted themselves k This phrase sometimes in Scripture notes sin and sometimes destruction And so the sense may be either 1. Their wickedness is not from God but from themselves and their own choice they have wilfully and industriously depraved themselves and sold themselves to sin Or rather 2. Their destruction is not from God who is just and true c. as was now said but wholly and solely from themselves and from their own wickedness as it here follows ‖ Or that they are not his children that is their blot their spot is not the spot of his children l i. e. Their blemishes or sins are not committed through ignorance or frailty or surprizal as good men sometimes sin but they
man of Zorah c A City of which see Iosh. 15. 33. and 19. 41. of the family d i. e. Of the Tribe or People as family sometimes signifies Iosh. 7. 17. Ier. 8. 3. and 10. 25. Amos 3. 1. Mich. 2. 3. Zach. 14. 18. of the Danites whose name was Manoah and his wife was barren and bare not e An Emphatical repetition of the same thing in divers words which is an usual Elegancy both in Scripture and other Authors 3 And ‡ Heb. an angel the angel of the LORD f The Son of God oft so called in the old Testament as may be gathered from v. 18. yet distinguished from the Lord because he appeared here as it were in the form of a Servant as a Messenger sent from God and was really a distinct person from God the Father appeared unto the woman and said unto her Behold now thou art barren and bearest not but thou shalt conceive and bear a Son 4 Now therefore beware I pray thee g Because the child was to be a Nazarite from the Womb v. 5. and from the conception and because the Mothers Pollution extends to the Child she is enjoyned from this time to observe the following rules belonging to the Nazarites * Numb 6. 2 3. and drink not wine nor strong drink h Under which by a Synecdoche are comprehended the other particulars mentioned Numb 6. 2 3 4. as is implyed v. 14. and eat not any unclean thing i Any of those meats forbidden Levit. 11. which were forbidden to all but especially to the Nazarites 5 For lo thou shalt conceive and bear a son and * Numb 6. 5. 1 Sam. 1. 11. no rasor shall come on his head for the child shall be a Nazarite k A person separated from others and consecrated to Gods service unto God from the womb and he shall begin to deliver Israel l And the deliverance shall be carried on and perfected by others as it was in part by Eli and Samuel and Saul but especially by David out of the hand of the Philistines 6 ¶ Then the woman came and told her husband saying A man of God m A Prophet or sacred person sent with a Message from God came unto me and his countenance was like the countenance of an Angel of God very terrible n Or venerable or awful full of Majesty but I asked him not whence he was neither told he me his name 7 But he said unto me Behold thou shalt conceive and bear a son and now drink no wine nor strong drink neither eat any ‡ Heb. uncieanness unclean thing for the child shall be a Nazarite to God from the womb to the day of his death 8 ¶ Then Manoah intreated the LORD and said O my LORD let the man of God which thou didst send come again unto us and teach us what we shall do unto the child that shall be born 9 And God hearkned to the voice of Manoah and the angel of God came again unto the woman as she sate in the field but Manoah her husband was not with her 10 And the woman made haste and ran and shewed her husband and said unto him Behold the man hath appeared unto me that came unto me the other day 11 And Manoah arose and went after his wife and came to the man and said unto him Art thou the man that spakest unto the woman and he said I am 12 And Manoah said Now let thy words come to pass o Or thy words shall come to pass I firmly believe that thy promises shall be fulfilled ‡ Heb. what shall be the manner of the c. how shall we order the child p What rules shall we observe about his Education and ‖ Or what shall he do ‡ Heb. what shall be his work how shall we do unto him 13 And the angel of the LORD said unto Manoah Of all that I said unto the woman let her beware q Whilest the Child is in her Womb and after the Child is Born let him observe the same Orders 14 She may not eat of any thing that cometh of the vine neither let her drink wine or strong drink neither eat any ‡ Heb. uncleanness unclean thing all that I commanded her let her observe 15 ¶ And Manoah said unto the angel of the LORD I pray thee let us detain thee until we shall have made ready a kid ‡ Heb. before thee for thee r Supposing him to be a Man and a Prophet to whom he would in this manner express his respect as was usual to strangers See Gen. 18. 5. Iudg. 6. 18. 16 And the Angel of the LORD said unto Manoah Though thou detain me I will not eat of thy bread s i. e. Meat as bread is commonly taken in Scripture and if thou wilt offer a burnt-offering thou must offer it unto the LORD t Not unto a man as now thou apprehendest me to be but unto the Lord as thou wiltst by and by perceive me to be for Manoah knew not that he was an angel of the LORD 17 And Manoah said unto the angel of the LORD What is thy name that when thy sayings come to pass we may do thee hononr u Either by making honourable mention of thee or by performing respect and service to thee by a Present which they usually gave to Prophets 1 Sam. 9. 7 8. 2 King 14. 3. 18 And the angel of the LORD said unto him Why * Gen. 32 29. askest thou thus after my name seeing it is ‖ Or wonderful secret x Or hidden from mortal Men or wonderful such as thou canst not comprehend my nature or essence which is oft signified by name in Scripture is incomprehensible This shews that this was the Angel of the Covenant the Son of God 19 So Manoah took a kid with a meat offering y Which were generally joyned with the chief Sacrifices and offered it upon a rock z The Angels presence and command being a sufficient Warrant for the offering of Sacrifice by a person who was no Priest and in a place otherwise forbidden to the LORD and the angel did wondrously and Manoah and his wife looked on 20 For it came to pass when the flame a Either arising from the fire which Manoah brought for the offering or produced by the Angel out of the Rock in a miraculous manner went up toward heaven from off the altar b i. e. From that part of the Rock which served instead of an Altar upon which the Sacrifice was laid that the angel of the LORD ascended in the flame c To manifest his nature and essence to be Spiritual because not capable of hurt by the fire and Caelestial of the altar and Manoah and his wife looked on it and fell on their faces d Partly in Reverence to that glorious
both which cases it is a Metonymy of the Adjunct are like a shadow that declineth r Or that is extended or stretched out to its ulmost length as it is when the Sun is setting when it speedily and totally vanisheth And just so the hopes of our restitution which sometimes we have are quickly cut off and disappointed and I am * Isai. 40. 6. Jam. 1. 10. Psal. 109. 13. withered like grass 12 But * Lam. 5. 19. thou O LORD shalt endure for ever s But this is my comfort although we dye and our hopes vanish yet our God is everlasting and unchangeable and therefore invincible by all his and our enemies constant in his counsels and purposes of mercy to his Church stedfast and faithful in the performance of all his promises and therefore he both can and will deliver his people and * Psal. 135. â—…3 thy remembrance t Either 1. the fame and memory of thy wonderful works Or rather 2. thy name Iehovah mentioned in the former clause which is called by this very word Gods remembrance or memorial and that unto all generations Exod. 3. 15. Thus this clause exactly answers to the former and both of them describe the Eternity of Gods existence whereby the Psalmist relieves and supports himself under the consideration of his own and his peoples frailty and vanity unto all generations 13 Thou shalt arise and have mercy upon Zion u Upon Ierusalem or thy Church and People for the time to favour her yea the set time x The end of those 70. Years which thou hast fixed of which see Ier. 25. 12. and 29. 10. Dan. 9. 2. is come 14 For thy servants take pleasure in her stones and favour the dust thereof y Thy people value the dust and rubbish of the holy City more than all the Palaces of the Earth and passionately desire that it may be rebuilt 15 So the Heathen shall fear the name of the LORD and all the kings of the earth thy glory z Which was in some sort fulfilled when the rebuilding of the Temple and City of God was carried on and finished through so many and great difficulties and oppositions to the admiration envy and terrour of their Enemies as we read Nehem. 6. 16. Compare Psal. 126. 2. but much more truly and fully in building of the spiritual Ierusalem by Christ unto whom the Gentiles were gathered and the Princes of the World paid their acknowledgments 16 When the LORD shall build up Zion he shall appear in his glory a His glorious power and wisdom and goodness shall be manifested to all the World 17 He will regard the prayer of the destitute b i. e. Of his poor forsaken despised people in Babylon and not despise c i. e. Will accept and answer their prayer 18 This shall be written d This wonderful deliverance shall not be lost nor forgotten but carefully recorded by thy people for the generation to come e For the instruction and incouragement of all succeeding Generations The singular number put for the plural as is ordinary and * Psal. 22. 31. the people which shall be created f Which may be understood either 1. of the Jews which should be restored who were in a manner dead and buried in the grave and meer dry bones Isa. 26. 19. Ezek. 37. and therefore their restauration might well be called a Creation or as it is elsewhere a resurrection Or 2. of the Gentiles who should be converted whose conversion is frequently and might very justly be called a second Creation See 43. 1 7 15. and 65. 18. Eph. 2. 10 15. shall praise the LORD 19 For he hath looked down g To wit upon us not like an idle Spectator but with an eye of pity and relief as the next Verse declares from the height of his sanctuary h From his higher or upper Sanctuary to wit Heaven as the next Clause explains it which is called Gods high and holy place Isa. 57. 15. from Heaven did the LORD behold the earth 20 * Psal. 79. 11. To hear the groaning of the prisoner to loose †Heb. the children of death those that are appointed to death i To release his poor Captives out of Babylon and which is more from the Chains and Fetters of Sin and Satan and from eternal destruction 21 To declare the name of the LORD in Zion and his praise in Jerusalem k That they being delivered might publish and celebrate the name and praises of God in his Church 22 When the people are gathered together and the kingdoms to praise the LORD l When the Gentiles shall gather themselves to the Jews and join with them in the praise and worship of the true God and of the Messias This Verse seems to be added to intimate that although the Psalmist in this Psalm respects the deliverance of the Jews out of Babylon yet he had a further design and a principal respect unto that greater and more general deliverance of his Church and People by the Messias 23 He m To wit God to whom he ascribes these Calamities v. 10. to whom therefore he addresseth himself for relief †Heb. afflicted weakned my strength in the way m Either 1. in the midst of our expectations Whilest we are expecting the accomplishment of thy promise either of bringing us out of Babylon or of sending the Messias we faint and one of us perish after another and our hope is like the giving up of the Ghost Or rather 2. in the midst of the course of our lives Which sence is confirmed 1. from the following Clause Which after the manner explains the former he shortned my days as also from the next Verse where he begs relief from God against this misery in these words take me not away in the midst of my days 2. From the use of this word way which is used for the course of a mans life Psal. 2. 12. and which comes to the same thing for the course of a journey as it is opposed to the end of the journey Gen. 24. 27. Exod. 23. 20. and elsewhere the life of man being oft compared to a journeying or travelling and death to his journeys end And the Psalmist here speaks as other sacred Writers do elsewhere and as all sorts of Writers frequently do of the whole Commonwealth as of one man and of its continuance as of the life of one man And so this seems to be the matter of his complaint and humble expostulation with God O Lord thou didst chuse us out of all the World to be thy peculiar people and didst plant us in Ganaan and cause a glorious Temple to be built to thy name to be the onely place of thy publick and solemn worship in the World and didst make great and glorious promises that thine eyes and heart should be upon it perpetually 1 Kings
Fire which destroyed the four Cities had by this time extended it self to Zoar and all other places knowing that the whole World did lye in wickedness and having possibly heard from their Father that the World as it was once destroyed by Water so it should afterwards be consumed by Fire which they might think was now executed and that God had secured Abraham from it by taking him to himself Or 2. In that Land as the word may be rendred And her meaning might not be this that there was no man at all but not a man with whom they might or durst Marry For though they knew they left many Men in Zoar yet the sad experience of the dreadful ruine wherein their Brethren in law were involved made them abhor the thoughts of any Conjunction with them to come in unto us after the manner of all the Earth p i. e. Of all the Inhabitants of the Earth Compare Gen. 18. 11 32 Come let us make our father drink wine q Which they carried with them amongst other necessary provisions either from Sodom or Zoar. and we will lie with him that we may preserve seed of our father r Which though an incestuous and abominable action yet they thought was made lawful by the supposed necessity as in the beginning of the World the Marriage of Brethren and Sisters was lawful because necessary and when it ceased to be necessary because of the increase of mankind it became incestuous 33 And they made their father drink wine s To wit in excess so as to deprive him of the use of his Reason and Grace which was likely to frustrate their project This was a great sin not only in them but also in Lot himself not to be excused by ignorance of the vertue of wine which being known to both the Daughters certainly their Father could not be ignorant of it Thus he who kept his integrity in the midst of all the Temptations of Sodom falls into a grievous sin in a place where he might seem most remote from all Temptations God permitting this to teach all following ages how weak even the best men are when they are left to themselves and what absolute need they have of Divine assistance that night and the first-born went in and lay with her father and he perceived not when she lay down nor when she arose t Wherein there is nothing strange it being usual with drunken men to do many things in that condition which when they come to themselves they perfectly forget And so might Lot when under the power of Wine forget that his Wife was turned into a pillar of Salt and might mistake his Daughter for his Wife 34 And it came to pass on the morrow that the first-born said unto the younger Behold I lay yesternight with my father let us make him drink wine this night also and go thou in and lie with him that we may preserve seed of our father 35 And they made their father drink wine that night also and the younger arose and lay with him and he perceived not when she lay down nor when she arose 36 Thus were both the daughters of Lot with child ‖ Which they might possibly imagine to be an evidence of Divine approbation of their fact whereas indeed it was a design of God to make a lasting Monument of their sin and shame by their father 37 And the first-born bare a son and called his name Moab u i. e. Of my Father begotten upon me by my Father So she had learned from her Neighbours to declare her siâ—… as Sodom Isa 3. 9. the same is the father of the Moabites x A mischievous and infamous people branded as their brethren also the Ammonites were with characters of Gods displeasure unto this day 38 And the younger she also bare a son and called his name Ben-ammi y i. e. The Son of my People or Kindred not of the cursed race of the Sodomites where I was to be married This is something more modest than the other in the name she gives but both impudently glorying in their sin and shame of which they should have bitterly repented the same is the father of the children of Ammon unto this day CHAP. XX. 1 AND Abraham journyed from thence a From the plain of Mamre Chap. 18. 1. where he had long dwelt and whence he removed either because of its nearness to that filthy Lake which now was in the place of that late fruitful plain Or for other reasons and conveniences needless to be here enquired or determined towards the south countrey b Yet more towards the Southern part of Canaan and dwelt between Cadesh and Shur and sojourned in Gerar. 2 And Abraham said of Sarah his wife * Chap. 12. 13. she is my sister c Left they should slay him for his beautiful Wifes sake as himself tels us ver 11. For though Sarah was ninety years old yet she retained her beauty in good measure partly because she had not been broken by bearing and nursing of Children partly because in that age of the World Men and Women as they lived longer so they did not so soon begin to decay as now they do and partly because of Gods especial blessing upon her and Abimelech King of Gerar sent and took Sarah d Not without violence for it is not to be thought that either Abraham or Sarah would consent to it 3 But God * Psal. 105. 14. came to Abimelech in a dream e God then used to manifest his mind in dreams not onely to his People but even to Heathens for their sakes or in things wherein they were concerned by night and said to him Behold thou art but a dead man * Thou deservest a present and untimely Death and if thou proceedest in thy intended wickedness it shall be inflicted upon thee for the woman which chou hast taken f Both for thy injustice in taking her away by force and for thy intentions to abuse her though not yet executed for she is †Heb. married to an Husband a mans wife 4 But Abimelech had not come near her g i. e. Had not yet lyen with her A modest expression like that of knowing a woman Gen. 4. 1. or going in to her Gen. 6. 4. or touching her Prov. 6. 29. 1 Cor. 7. 1. by which we are taught to use modesty in our speeches and not with the rude Cynicks to express all things by their proper names This clause and history was necessary to be added here for Sarahs vindication and especially for the demonstration of Isaacs original from Abraham and Sarah according to Gods promise and he said LORD wilt thou slay also a righteous h i. e. Innocent as to this matter compare 2 Sam. 4. 11. nation i For he knew it was just and usual for God to punish a Nation for their Kings sins and therefore
not said or done except in some special cases and we would not hear therefore is this distress come upon us z He is inexorable to us as we were to him 22 And Reuben answered them saying * chap. 37. 21. spake I not unto you saying Do not sin against the child and ye would not hear therefore behold also his blood a The punishment of his blood or death occasioned by us is required 23 And they knew not that Joseph understood them for †Heb. 〈◊〉 was between them he spake unto them by an interpreter 24 And he turned himself about from them and wept b Tears partly of natural affection and compassion towards his brethren now in great distress and anguish and partly of joy to see the happy success of his design and rigorous carriage in bringing them to the sight of their sins and returned to them again and communed with them and took from them Simeon c Whom he chuseth to punish partly because next to Reuben he was the eldest and as it may be probably gathered from his bloody disposition Gen. 34. 25. and 49. 6. the most fierce and forward against Iosepâ—… when Reuben was for milder counsels as we see here ver 22. and chap. 37. 29. and partly because the detainment of one of so perverse and furious a temper would least afflict his father and most secure Beniaâ—…in who was to come with his Brethren and bound him before their eyes d That it might make deeper impression upon their hard hearts and make their repentance more effectual 25 Then Joseph commanded to fill their sacks with corn and to restore every mans money into his sack and to give them provision for the way and thus did he unto them 26 And they laded their asses with the corn and departed thence 27 And as one of them e And after him the rest by his example and information did so as is affirmed chap. 43. ver 21. and it is not denied here opened his sack to give his ass provender in the Inne he espied his mony for behold it was in his sacks mouth 28 And he said unto his brethren My money is restored and lo it is even in my sack and their heart †Heb. went forth failed them and they were afraid f Lest this should be a design to entrap and so destroy them saying one to another What is this that God hath done unto us †Whoever were the instruments they knew that God was the chief author of this occurrent and wisely reflect upon his providence in it and their own guilt which provoked him against them 29 And they came unto Jacob their father unto the land of Canaan and told him all that befell unto them saying 30 The man who is the Lord of the land spake †Heb. With us hard things roughly to us and took us for spies of the countrey 31 And we said unto him We are true men we are no spies 32 We be twelve brethren sons of our father one is not and the youngest is this day with our father in the land of Canaan 33 And the man the lord of the countrey said unto us Hereby shall I know that ye are true men leave one of your brethren here with me and take food for the famine of your housholds and be gone 34 And bring your youngest brother unto me then shall I know that you are no spies but that you are true men so will I deliver you your brother and ye shall traffick in the land 35 And it came to pass as they emptied their sacks that behold every mans bundle of money was in his sack and when both they and their father saw the bundles of money they were afraid g i. e. Their fear returned upon them with more violence having now more leisure to consider things and their wise and experienced father suggesting new matters to them which might more deeply affect them 36 And Jacob their father said unto them Me have ye bereaved of my children Joseph is not and Simeon is not h He gave him up for lost as being as he thought in the power of a cruel enemy and ye will take Benjamin away all these things are against me i I am the great sufferer in all these things you carry your selves as if you were neither concerned nor affected with them 37 And Reuben spake unto his father saying Slay my two sons k Two of the four mentioned Gen. 46. 9. An absurd proposition neither fit for him to make nor for Iacob to accept if I bring him not to thee deliver him into my hand and I will bring him to thee again 38 And he said My son shall not go down with you for his brother is dead and he is left alone l To wit of his mother my dear Rachel if mischief befall him by the way in the which ye go then shall ye bring down my gray-hairs with sorrow to the grave CHAP. XLIII 1 AND the famine was sore in the land 2 And it came to pass when they had eaten up the corn which they had brought out of Egypt their father said unto them Go again buy us a little food a He saith a little either to shew that he took no thought to satisfie his or their curiosity or luxury but onely their necessity for which a little would suffice and that they must all moderate their appetites especially in a time of such scarcity or to encourage them to the journey by suggesting to them that they needed not bring great stores but onely what was sufficient for that year and that God would provide better for them hereafter so as they should not need to go so far for corn any more 3 And Judah spake unto him saying The man did †Heb. protesting he protested solemnly protest unto us saying Ye shall not see my face b See the same expression 2 Sâ—…m 14. 24 32. Act. 20. 25 38. Ye shall not be admitted into my presence nor to the purchasing of any corn here except your * chap. 42. 20. and 44. 23. brother be with you 4 If thou wilt send our brother with us we will go down and buy thee food 5 But if thou wilt not send him we will not go down c Because we shall both lose the end of our journey viz. the getting of corn and run the utmost hazard of all our lives for the man said unto us Ye shall not see my face except your brother be with you 6 And Israel said Wherefore dealt ye so ill with me as to tell the man whether ye had yet a brother 7 And they said The man †Heb. asking he asked us asked us straitly of our state and of our kindred saying Is your father yet alive have ye another brother and we told him according to the †Heb. mouth tenour of these words d We
saying 2 Speak unto the children of Israel a That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring and take of every one of them b Not of every person but of every Tribe as it follows a rod c Either an ordinary walking staff or rather that staff or rod which the Princes carried in their hands as tokens of their dignity and authority as may be gathered from Numb 21. 18. compared with Psal. 110. 2. Ier. 48. 16 17. according to the house of their fathers d i. e. According to each family proceeding from the Patriarch or father of that tribe of all their princes according to the house of their fathers twelve rods write thou every mans e i. e. Every princes for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood if it was communicable to any of their tribes and besides each Prince represented and acted for all his tribe so that this was a full decision of the whole question And this place seems to confirm what was before observed that not onely Korah and the Levites but also those of other Tribes contested with Moses and Aaron about the Priesthood as that which belonged to all the congregation they being all holy as they said Numb 16. 3. name upon his rod. 3 And thou shalt write Aarons name f Rather than Levi's name for that would have left the controversie undecided between Aaron and the other Levites whereas this would justifie the appropriation of the Priesthood to Aarons family upon the rod of Levi for one rod shall be for the head of the house of their fathers g i. e. There shall be in this as there is in all the other Tribes onely one rod and that for the head of their Tribe who is Aaron in this Tribe whereas it might have been expected that there should have been two rods one for Aaron and another for his competitours of the same Tribe But Aarons name was sufficient to determine both the Tribe and that branch or family of the Tribe to whom this dignity should be affixed 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony h i. e. Before the Ark of the testimony either mediately close by the vail behind which the Ark stood or rather immediately within the vail in the most holy place close by the Ark as may be gathered by comparing this place with ver 10. and with Heb. 9. 4. * Exod. â—… â—… where I will meet with you i And manifest my mind to you for the ending of this dispute 5 And it shall come to pass that the mans rod whom I shall choose shall blossom and I will make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake unto the children of Israel and every one of their princes gave him †Heb. 〈◊〉 one priâ—… 〈◊〉 for one 〈◊〉 a rod a-piece for each prince one according to their fathers houses even twelve rods and the rod of Aaron was among their rods h i. e. Was laid up with the rest being either one of the twelve as the Hebrews affirm or the thirteenth as others think 7 And Moses laid up the rods before the LORD in the tabernacle of witness 8 And it came to pass that on the morrow Moses went into the tabernacle of witness l Into the most holy place which he might safely do under the protection of Gods command though otherwise none but the High-priest might enter there and that once in a year and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds m This being as Iosephus with great probability affirms a staffe of an almond tree as the rest also were 9 And Moses brought out all the rods from before the LORD unto all the children of Israel and they looked and took every man his rod. 10 And the LORD said unto Moses * Heb. 9. â—… Bring Aarons rod again before the testimony to be kept for a token against the †Heb. 〈◊〉 of rebelies rebels and thou shalt quite take away their murmurings from me that they die not n For if after all these warnings and prohibitions backâ—… with such miracles and judgments they shall usurp the Priesthood they shall assuredly die for it 11 And Moses did so as the LORD commanded him so did he 12 And the children of Israel spake unto Moses saying Behold we die we perish we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgments partly from the threatning of death upon any succeeding murmurings partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages and thereby bring the vengeance of God upon themselves 13 Whosoever cometh any thing near p i. e. Nearer than he should do an errour which we may easily commit unto the tabernacle of the LORD shall die shall we be consumed with dying q Will God proceed with us in these severe courses according to his strict justice will he shew us no mercy nor pity till all the people be cut off and destroyed with dying one after another CHAP. XVIII 1 AND the LORD said unto Aaron Thou and thy sons and thy fathers house with thee shall bear * Lev. 18. 25. the iniquity of the sanctuary a i. e. Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people because you have authority and power from me to keep them all within their bounds and I expect you use it to that end Thus the people are in good measure secured against their fears expressed Numb 17. 12 13. Also they are informed that Aarons high dignity was attended with great burdens having not onely his own but the peoples sins to answer for and therefore they had no such reason to envy him as they might think if the benefits and encumbrances and dangers were equally considered and thou and thy sons with thee shall bear the iniquity of your priesthood b i. e. Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood 2 And thy brethren also of the tribe of Levi the tribe of thy father bring thou with thee that they may be * See Gen. 29. 34. joyned unto thee and minister unto thee c About sacrifices and offerings and other things according to the rules and limits I have prescribed them The Levites are said to minister to Aaron here to the Church Numb 16. 9. and to God Deut. 10. 8. They shall not contend with thee for superiority as they have
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 q He was delivered from death and cured of his disease 10 And the children of Israel set forward and * chap. 33. 43. pitched in Oboth r Not immediately but after two other stations mentioned Numb 33. 11 And they journeyed from Oboth and * chap. 33. 44. pitched at †Or â—…eaps of Abarim Ije-Abarim in the wilderness which is before Moab s Called the wilderness of Moab Deut. 2. 8. toward the sun-rising 12 From thence they removed and pitched in the valley of Zared t Or rather by the torrent or brook of Zared as we render it Deut. 2. 13. which ran into the dead sea and from which the valley also might be so called 13 From thence they removed and pitched on the other side of Arnon u Or rather on this side of Arnon for so it now was to the Israelites who had not yet passed over it as appears from Deut. 2. 24. But the same words Iudg. 11. 18. are to be rendered on the other side of Arnon for so it was to Iephthah and the same preposition signifieth on this side or beyond according to the circumstances of the place which is in the wilderness that cometh out of the coasts of the Amorite for Arnon is the border of Moab between Moab and the Amorite x i. e. Though formerly it and the land beyond it belonged to Moab yet afterwards it had been taken from them by Sihon ver 26 28. This is added to reconcile two seemingly contrary commands of God the one that of not meddling with the land of the Moabites Deut. 2. 9. the other that of going over Arnon and taking possession of the land beyond it Deut. 2. 24. because saith he it is not now the land of the Moabites but of the Amorites 14 Wherefore it is said in the book of the wars of the LORD y This seems to have been some Poem or narration of the wars and victories of the Lord either by or relating to the Israelites which may be asserted without any prejudice to the integrity of the Holy Scripture because this book doth not appear to have been written by a Prophet or to be designed for a part of the Canon but by some other ingenious person who intended onely to write an historical relation of these matters which yet Moses might quote as St. Paul doth some of the heathen Poets And as St. Luk. aâ—…sures us that many did write an history of the things done and said by Christ Luk. 1. 1. whose writings were never received as Canonical the like may be justly conceived concerning this and some few other books mentioned in the old Testament Though the words may be thus rendred Wherefore it shall be said in the relation or narration for so the Hebrew Sepher is confessed to signifie of the wars of the Lord. ‖ Or Vaheb in Suphah what he did in the Red-sea z Or At Vaheb in Suphah or in the land of Suph Vaheb seems to be the name not of a man but of a city or place and Suphah the name of the country where it was and the Hebrew particle eth is oft rendred at And whereas the sence seems to be imperfect it must be noted that he quotes onely a fragment or piece of the book and that principally to prove the scituation of Arnon which he had asserted ver 13. for which end the passage quoted is sufficient And the sence is easily to be understood for it is plain enough that this Poet or writer is describing the wars and works of God by the several places where they were done and having begun the sentence before and mentioned other places he comes to these here mentioned At Vaheb in Suphah and at the brooks of Arnon c. And it seems probable that the war here designed was that of Sihon against the Moabites mentioned below ver 26. which is fitly ascribed to the Lord because it was undertaken and perfected by the singular direction and assistance of God and that for the sake of the Israelites that by this means that country might be invaded and possessed by them without taking it away from the Moabites which they were forbidden to meddle with or to disturb Deut. 2. 9. and so their title to it might be more just and unquestionable See Iudg. 11. 12 13 -27 and in the brooks a i. e. The brook the plural number for the singular as the plural number rivers is used concerning Iordan Psal. 74. 15. and concerning Tigris Nah. 2. 6. and concerning Euphrates Psal. 137. 1. and concerning Thermodoon in Virgil all which may be so called because of the several little streams into which they were divided of Arnon 15 And at the stream of the brooks that goeth down to the dwelling of Ar b A chief city in Moab as appears from Isa. 15. 1. of which v. 28. and †Heb. leaneth lieth upon the border of Moab 16 And from thence they went to Beer c This place and Mattanah Nahaliel and Bamoth named here ver 19. are not mentioned among those places where they pitched or encamped Numb 33. Either therefore they did not pitch or encamp in these places but onely pass by or thorough them nor indeed is it here said they pitched or encamped in these places which is said of those places Numb 33. but onely that they went to them ver 18. or these are stations omitted there and to be supplied from hence for though it be there said they went from such a place and pitched in such a place yet it is not said they went immediately from the one place to the other and therefore they might take these places in their way that is the well whereof the LORD spake unto Moses Gather the people together and I will give them water d To wit in a miraculous manner 17 Then Israel sang this song e To praise God for giving them such a seasonable blessing before they asked it or complained for the want of it †Heb. ascend Spring up f Give forth thy waters that we may drink Heb. ascend i. e. let thy waters which now lye hid below in the earth ascend for our use It is either a prediction that it should spring up or a prayer that it might or a command in the name of God directed to the well by an usual Prosopopaeia as when God bids the heavens hear and the earth give ear Isa. 1. 2. Any of these ways it shews their faith O well ‖ Or answer Sing ye unto it ‖ Or sing ye of it or answer to it or concerning it it being the manner of the Iewish singers that one should answer to another of which see Exod. 15. 21. 1 Sam. 18. 7. 18 The princes
LORD he it is that doth go before thee he will be with thee he will not fail thee neither forsake thee * Josh. 1. 9. fear not neither be dismayed 9 And Moses wrote this law e Largely so called the whole Law or Doctrine delivered unto Moses contained in these five books and delivered it unto the priests the sons of Levi f That they might keep it carefully and religiously and bring it forth upon occasion and read it and instruct the people out of it which bare the ark g To wit sometimes in great solemnities as Ios. 3. 13 17. and 6. 12. 1 King 8. 3. though the Levites also might bear it as appears from Numb 3. and 4. and 10. 1 Chron. 15. 2. of the covenant of the LORD and unto all the elders of Israel h Who were Assistants to the Priests and overseers to take care that the Law should be kept and read and observed 10 And Moses commanded them saying At the end of every seven years in the solemnity of the * Chap. 15. 1. year of release i When they were freed from debts and troubles and cares of worldly matters and thereby fitter to attend upon God and his service in the feast of tabernacles 11 When all Israel is come to appear before the LORD thy God in the place which he shall chuse * Josh. 8. 34 35. thou shalt read k Thy self in part for the Jews tell us that the King was in person to read some part of it or at least thou shalt cause it to be read by the Priests or Levites for he could not read it himself in the hearing of all Israel but this was to be done by several persons and to the people met in several congregations See Nehem. 8. 1 c. this law before all Israel in their hearing 12 Gather the people together l Not into one place where all could not hear but into divers Assemblies or Synagogues men and women m Who hereby are required to go to Ierusalem at this solemnity as they were permitted to do in other solemnities when the Males onely were enjoyned to go Exod. 23. 17. and children n To wit such of them as could understand as appears from Neh. 8. 2 3. and thy stranger o i. e. The Proselytes though others also were admitted that is within thy gates that they may hear and that they may learn p That they may then certainly and constantly do so though they had also other opportunities to do so as upon the Sabbath-days Act. 15. 21. and other solemn feasts yea even in their private houses and fear the LORD your God and observe to do all the words of this law 13 And that their children which have not known any thing may hear and learn to fear the LORD your God as long as ye live in the land whither ye go over Jordan to possess it 14 And the LORD said unto Moses Behold thy dayes approach that thou must die call Joshua and present your selves in the tabernacle q Either properly so called for though the Priests onely might ordinarily enter there yet others might go in upon a call and command from God which here they had or in the court of the Tabernacle at the door of which God stood in the cloudy pillar v. 15. the Court coming here under the name of the Tabernacle as elsewhere it comes under the name of the Temple of the congregation that * Num. 27. 19. I may give him a charge r Immediately from my self for his greater encouragement and to gain him more authority with the people And Moses and Joshua went and presented themselves in the tabernacle of the congregation 15 And * Exod. 33. 9. the LORD appeared in the tabernacle in a pillar of a cloud and the pillar of the cloud stood over the door of the tabernacle 16 And the LORD said unto Moses Behold thou shalt †Heb. lie down sleep s The death of men both good and bad is oft called a sleep because they shall certainly awake out of it by resurrection See Psal. 76. 5. Dan. 12. 2. 1 Thess. 4. 13 c. 2 Pet. 3. 4. with thy fathers and this people will rise up and go a whoring t God certainly foresees all things to come yea even those which depend upon the wills of men or contingencies of the things as this unquestionably did after the gods of the strangers of the land u i. e. Of the Canaanites who now are possessours but shortly will be turned out of their possessions and become as strangers in their own land This aggravates their folly to worship such Gods as could neither preserve their friends nor annoy their enemies whither they go to be amongst them and will forsake me and break my covenant which I have made with them 17 Then my anger shall be kindled against them in that day and I will forsake them and I will * Psal. 104. 29. hide my face x i. e. Withdraw my favour and help from them and they shall be devoured and many evils and troubles shall befall †Heb. 〈◊〉 them so that they will say in that day Are not these evils come upon us because our God is not amongst us 18 And I will surely hide my face in that day for all the evils which they shall have wrought in that they are turned unto other gods 19 Now therefore write ye this song y Which is contained Deut. 32. and is put into a song that it be better learned and more fixed in their minds and memories for you and teach it the children of Israel put it in their mouths z Cause them to learn it and sing it one to another to oblige them to more circumspection and watchfulness that this song may be a witness for me a Of my kindness in giving them so many blessings of my patience in bearing so long with them of my clemency in giving them such fair and plain warnings and my justice in punishing such an unthankful perverse and incorrigible people against the children of Israel 20 For when I shall have brought them into the land which I sware unto their fathers that floweth with milk and honey and they shall have eaten and filled themselves and waxen fat * chap. 6. 10 c and 8. 10. and 32. 15. then will they turn unto other gods and serve them and provoke me and break my covenant 21 And it shall come to pass when many evils and troubles are befallen them that this song shall testifie †Heb. before against them as a witness for it shall not be forgotten b This seems not to be a precept that they should remember it but a prediction that God would give them sad occasion to remember it by bringing upon them the dreadful calamities mentioned in it out of the mouths of their seed
Vow which consisted of two Branches the one more general that he should be given or lent to the Lord all his days 1 Sam. 1. 11 28. which she faithfully executed leaving him wholly to the service and disposal of the LORD who thought fit to employ him in this way and if any thing therein was contrary to that Vow could undoubtedly dispense with it as being his own â—…ght onely the other more particular that no Raser should come upon his head nor doth it appear that this part was violated or if it was it was done by Divine Dispensation 16 And he went from year to year ‡ Heb. and 〈◊〉 circuited in circuit to Bethel p Either a place known by that name or the house of God to wit Kiriath-jearim where the Ark was and Gilgal q In the Eastern Border and Mizpeh r Towards the West and judged Israel in all those places s He went to those several places partly in compliance with the people whose convenience and benefit he was willing to purchase with his own trouble making himself an itinerant Judge and Preacher for their sakes and partly that by his presence in several parts he might the better observe and rectifie all sorts of miscarriages against God or Men. 17 And his return was to Ramah for there was his house and there he judged Israel and there he built an altar unto the LORD t That by joyning Sacrifices with his Prayers he might the better obtain direction and assistance from God upon all emergencies Object It was unlawful to build another Altar for Sacrifice besides that before the Tabernacle Deut. 12. 5 13. Answ. This was in part excused by the confusion of those times wherein the Tabernacle and its Altar were Destroyed as is most probable but most fully because this was done by Prophetical Inspiration and Divine Dispensation as appears by Gods approbation and acceptance of the Sacrifices offered upon it CHAP. VIII AND it came to pass when Samuel was old a And so unable for his former Travels and Labours that he made his sons Judges b Not Supreme Judges for such there was to be but one and that of Gods chusing and Samuel still kept that Office in his own hands Chap. 7. 15. but his Vicegerents or Deputies who might go about and determine matters but with reservation of a right of Appeals to himself He advanceth his Sons to this place not so much out of Paternal Indulgence the sad Effects whereof he had seen in Eli but because he had doubtless instructed them in a singular manner and fitted them for the highest Employments and he hoped that the Example he had set them and the Inspection and Authority he still had over them would have obliged them to diligence and faithfulness in the execution of their Trust. over Israel 2 Now the name of his first-born was Joel and the name of his second Abiah they were judges in Beer-sheba c In the Southern border of the Land of Canaan where he placed his Sons because these parts were very remote from his house at Ramah where and in the neighbouring places Samuel himself still executed the Office of the Judge sending his Sons to reside and judge in distant places for the ease and convenience of the People 3 And his sons walked not in his ways but turned aside after lucre and * Deâ—… 16. 〈◊〉 took bribes d Opportunity and temptation drew forth and discovered that Corruption in them which till now was hid from their Father and it may be from themselves and perverted judgment 4 Then all the Elders e Either for Age or Dignity and Power of Israel gathered themselves together and came to Samuel unto Ramah 5 And said unto him Behold thou art old and thy sons walk not in thy ways f They feared that Samuel would not live long and that either he through infirmity and indulgence might leave the Government in his Sons hands or that they would Invade and keep it after their Fathers Death and therefore they joyntly make their Complaints against them and procure their removal from their places Thus they are brought low and crushed by those very wicked ways by which they designed to Advance and Establish themselves So true is it That Honesty is the best Policy and Unrighteousness the greatest Folly now * Hos. 13. 〈◊〉 Act. 13. 21. make us a king to judge us g Their conclusion out-run their premises and their Desires exceed their Reasons or Arguments which extended no further than to the removal of Samuel's Sons from their places and the procuring some other just and prudent assistance to Samuel's Age. Nor was the grant of their Desire a Remedy for their Disease but rather an Aggravation of it For the Sons of their King might and were likely to be as corrupt as Samuel's Sons and if they were would not be so easily removed as these were like all the nations h i. e. As most of the Nations about us have But there was not the like reason because God had separated them from all other Nations and cautioned them against the imitation of their Examples and had taken them into his own immediate Care and Government which priviledge other Nations had not 6 ¶ But the thing ‡ Heb. was evil in the eyes of Samuel displeased Samuel i Not their complaint of his Sons but their desire of a King as is apparent from the following Words and from the whole course of the Story Which was so grievous to him partly because of their Injustice and Ingratitude to himself whose Government though it had been so sweet and beneficial to them they plainly shew themselves weary off and Principally because God was hereby dishonoured and provoked by that distrust of God and that vain-glory and ambition and that itch after changes which were the manifest causes of this Desire and because of that great servitude and misery which he wisely foresaw the People would hereby bring upon themselves as he particularly informs them v. 11 c. when they said Give us a king to judg us and Samuel prayed unto the LORD k For the Pardon of their Sin and desire of direction and help from God in this great affair 7 And the LORD said unto Samuel Hearken unto the voice of the people l God grants their Desire in Anger and for their Punishment as is affirmed Hos. 13. 11. Compare Numb 22. 13 20. Deut. 1. 22. Psal. 77. 20. in all that they say unto thee for they have not rejected thee m i. e. Not thee only nor principally Compare Gen. 32. 28. Exod. 16. 7. Hos. 6. 6. Mat. 10. 20. but * Chap. 10. 19. have rejected me n This injury and contumely reflects chiefly upon me and my Government that I should not reign over them o To wit by my immediate and peculiar Government which was the great honour safety
this Relation ver 9. That when he heard of Tirhakah he sent messengers to Hezekiah pretending as if he would forthwith come against him but it is not said that he did so nor is it set down what he did with Tirhakah because the Design of the Sacred Writer was onely to write the History of the Iewish Nation not of others but onely with respect to them Ye shall eat this year such things as grow of themselves and in the second year that which springeth of the same and in the third year z This was an excellent Sign for it was miraculous especially considering the waste and havock which the Assyrians had made in the Land and that the Iews had been forced to retire into their strong Hold and consequently to neglect their Tilling and Sowing and Reaping and yet this Year they should have sufficient Provision from those Fruits of the Earth which the Assyrian left and the Second Year which probably was the Year of Release in which they might neither Sow nor Reap from such Fruits as the Earth brought forth of its own accord and so in the Third Year sow ye and reap and plant vineyards and eat the fruits thereof a You shall not Sow and another Reap as lately you did but you shall Enjoy the Fruit of your own Labours 30 And ‡ Heb. the escaping of the House of judah that remaineth the remnant that is escaped of the house of Judah shall yet again take root downward and bear fruit upward b i. e. Shall increase and multiply greatly A Metaphor from Planâ—… Comp. Iob 29. 19. 31 For out of Jerusalem shall go forth a remnant c That handful of Iews who now were gathered together and shut up in Ierusalem shall go out to their several Habitations and by my singular Blessing increase exceedingly and ‡ Heb. the escaping they that escape out of mount Sion d The same thing expressed in other words which is usual in the Hebrew Language * 〈◊〉 9. 7. the zeal of the LORD of hosts shall do this Although when you reflect upon your selves and consider either your present fewness and weakness or your great unworthiness this may seem too great a Blessing for you to expect or believe yet God will do it from the zeal which he hath both for his own Name to Vindicate it from the Blasphemous Reproaches of the Assyrians and for the good of his undeserving People 32 Therefore thus saith the LORD concerning the king of Assyria He shall not come into this city nor shoot an arrow there nor come before it with shield nor cast a bank against it e Which was true though he sent Rabshakeh and others with a great Host against Ierusalem Chap. 18. 17. Either because that Host went away with Rabshakeh to Libnah above ver 8. Or rather because that Army did not form a close Siege against it but onely Marched towards it and disposed themselves so as to block it up at some distance possibly waiting till the King of Assyria had taken Libnah and Lachish which they presumed he would speedily do and should come up with the rest of his Forces when they intended to fall more vigorously to their work 33 By the way that he came by the same shall he return f Whereas he expected to devour the Kingdom of Iudah at one Morsel and then to proceed further and to Conquer Egypt or other Neighbouring Countries and as it is said of him and concerning this very time and design Isa. 10. 7. To cut off nations not a few he shall meet with so sad a disappointment and rebuke here that he shall make haste to return with shame to his own Country and shall not come into the city saith the LORD 34 For * Chap. 20. 6. I will defend this city to save it for mine own sake and * 1 King 11. 1â—… 13. for my servant David's sake g For my Promise and Covenants-sake made with David concerning the Stability and Eternity of his Kingdom See 1 King 11. 12 13. 35 ¶ And * 〈◊〉 37. 36. it came to pass that night h Either 1. In the Night following this Message of the Prophet to Hezekiah Or 2. In that famous Night when God Destroyed the Assyrians it was done in this manner For such Expressions are oft used of an indefinite and uncertain time as that day is frequently taken as Isa. 4. 1. and 26. 1. and 27. 1 c. that the angel of the LORD went out and smote i With Pestilence or some other sudden and Mortal stroke in the camp of the Assyrians k Either before Libnah or in some other place near Ierusalem where they were Encamped an hundred fourscore and five thousand and when they arose early in the morning behold they were all dead corpses 36 So Sennacherib king of Assyria departed l Whom God spared not in Mercy but in Wrath reserving him to a more dreadful and shameful Death by the hands of his own Children and went and returned and dwelt at Nineveh 37 And it came to pass as he was worshipping in the house of Nisroch his god that Adrammelech and Sharezer his sons smote him with the sword and they escaped into the land of ‡ Heb. Ararat Armenia m Which was a place most fit for their purpose because it was near to that part of Assyria and was very Mountainous and inaccessible by Armies and the people more stout and warlike and constant Enemies to the Assyrians and * Ezra 4. 2. Esarhaddon n Who sent great supplies to his new Colony in Samaria Ezra 4. 2. fearing it seems lest Hezekiah should improve the last great advantage to disturb his new Conquests there his son reigned in his stead CHAP. XX. IN * 2 Ch 32. 24. Isa. 3â—… 1. those days a i. e. In that Year of the Assyrian Invasion as is manifest from hence that that was in Hezekiah's 14th Year chap. 18. 13. and God now added 15 Years more to him chap. 20. 6. and yet Hezekiah Reigned onely 29 Years in all chap. 18. 2. And this happened Either First After the destruction of Sennacherib's Army Or Secondly Before it as may be thought from v. 6. where he speaks of his deliverance from the King of Assyria as a future thing It is true that when Hezekiah received that insolent Message from the Assyrian he was in health and went into the Temple to pray ch 19. 14. but there might be time more than enough for this sickness and recovery between that threatning and this destruction of the Assyrian was Hezekiah sick unto death and the prophet Isaiah the son of Amoz came to him and said unto him Thus saith the LORD ‡ Heb. Give charge concerning thine house Set thine house in order b Take care to make thy Will and to settle the Affairs of thy Family and Kingdom which
z Because it did not keep me from entring into this miserable Life and seeing i. e. feeling or experiencing as that word is oft used those bitter sorrows under which I now groan 11. Why died I not from the Womb a i. e. As soon as ever I was born or come out of the Womb. Why did I not give up the Ghost when I came out of the Belly b The same thing expressed in other words which is an Elegancy usual both in the Hebrew and in other Languages 12. Why did the Knees prevent me c Why did the Midwife or Nurse receive me and lay me upon her Knees and did not suffer me to fall upon the bare ground and there to lie in a neglected and forlorn condition till merciful Death had taken me out of this miserable World into which the cruel kindness of my Mother and Midwife hath betrayed me or why the Breasts that I should suck d Why did the Breasts prevent me which may be fitly understood out of the former Member to wit from perishing through hunger or supply me that I should have what to suck Seeing my Mother had not a miscarrying Womb but did unhappily bring me forth why had she not dry Breasts Or why were there any Breasts for me which I might suck Thus Iob most unthankfully and unworthily despiseth and traduceth these wonderful and singular Mercies of God towards poor helpless Infants because of the present Inconveniences which he had by means of them 13. For now should I have lien still and been quiet e Free from all those torments of my Body and Mind which now oppress me I should have slept then had I been at rest 14. With Kings f I had then been as happy as the proudest Monarchs who after all their great Archievments and Enjoyments go down into their Graves where I also should have been sweetly reposed and Counsellors of the Earth which * Ch. 15. 28. built desolate places for themselves g Which to shew their great Wealth and Power or to leave behind him a glorious name rebuilt ruined Cities or built new Cities and Palaces and other Monuments in places where before there was meer solitude and Wasteness 15. Or with Princes that had Gold who filled their Houses with Silver 16. Or * Psal. 58. 8. as an hidden h Undiscerned and unregarded untimely Birth i Born before the due time and therefore extinct I had not been k To wit in the Land of the Living of which he here speaketh as Infants which never saw light l Being stifled and dead before they were born 17. There m i. e. In the Grave which though not expressed yet is clearly implied in the foregoing Verses the wicked cease from troubling n The great oppressours and troublers of the World cease from all those Vexations Rapines and Murders which here they procured and there the †Heb. wearied in strength weary be at rest o Those who were here molested and tired out with their Tyrannies now quietly sleep with them or by them 18. There the Prisoners rest together p i. e. One as well as another they who were kept in the strongest Chains and closest Prisons and condemned to the most hard and miserable slavery rest as well as those who were captives in much better circumstances Or in like manner as this word oft signifies as those Oppressours and oppressed do they hear not the voice of the Oppressor q Or Exactour or Taâ—…kmaster who urgeth and forceth them by cruel threatnings and stripes to greater diligence in the works to which they are condemned See Exod. 3. 7. and 5. 6 10 13. Iob meddles not here with their eternal State after death or the Sentence and Judgment of God against wicked men of which he speaks hereafter but only speaks of their freedom from worldly troubles which is the only matter of his Complaint and present Discourse 19. The small and great r i. e. Persons of all qualities and conditions whether higher or lower * Or is there the samâ—… are there s In the same place and State all those kinds of distinctions and differences being for ever abolished and the Servant is free from his Master 20. Wherefore is Light given t Heb. Wherefore for what cause or use or good doth he i. e. God though he forbear to name him out of that holy Fear and Reverence which still he retained towards him give Light either the Light of the Sun which the Living only behold Eccles. 6. 5. and 7. 11. Or the Light of Life as may seem both by the next words and by comparing Psal. â—…6 13. and because death is oft set forth by the name of Darkness as Life by the name of Light These are strong Expostulations with God and quarrelling with his Providence and with his Blessings but we must consider that Iob was but a man and a man of like Passions and Infirmities with other men and now in grievous Agonies being not only under most violent and yet continual torments of Body but also under great disquietments of Mind and the deep sense of Gods Displeasure and was also left to himself that he might see what was in his Heart and that all succeeding Ages might have in him an illustrious Example of Mans Infirmity and the necessity of Gods Grace to help them in time of need And therefore it is no Wonder if his passions boil up and break forth in some indecent and sinful Expressions to him that is in Misery and Life unto the bitter in Soul u Unto such to whom Life itself is very bitter and burdensom Why doth he obtrude his favours upon those who abhor them 21. Which †Heb. wait Rev. 9. 6. long for death but it cometh not and dig for it x i. e. Desire and pray for it with as much earnestness as men dig for Treasure But it is observable that Iob durst not lay violent Hands upon himself nor do any thing to hasten or procure his Death but notwithstanding all his Miseries and Complaints he was contented to wait all the days of his appointed time till his change came Ch. 14. 14. more than for hid Treasures 22. Which rejoice exceedingly and are glad when they can find the Grave 23. Why is Light given y These words are conveniently supplied out of v. 20. where they are all the following words hitherto being joined in Construction and sense with them to a man whose way is hid z To wit from him who knows not his way i. e. which way to turn himself what course to take to comfort himself in his Miseries or to get out of them what method to use to please and reconcile that God who is so angry with him seeing his sincere and exact Piety to which God is witness doth not satisfie him or what the end of these Calamities will
which the Poor would therefore sooner embrace and the Rich more likely to oppose Or 3. The Poor in Spirit unto the meek he hath sent me to bind up q Now follow several particular expressions to describe the same thing that he mentioned before more generally a Metaphor taken from Chirurgions that carefully and tenderly roll up a broken bone Hos. 6. 1. and this relates to Christs Priestly Office the broken-hearted r The heart dejected and broken with sorrow I am sent to ease their pains whose Consciences are wounded with a sense of Gods wrath to proclaim liberty to the captives s Those Captives in Babylon but principally to Satan that they shall be delivered and this appertains to Christs Kingly Office whereby he proclaims liberty from the Dominion and Bondage of sin and from the Fear and Terrour of Hell See ch 42. 7. and the opening of the prison to them that are bound t i. e. Supposing them to be in chains and fetters yet they should be delivered though in the greatest bondage the further explication of these things will be found upon Luke 4. 18. Because there are some passages expresly mentioned here 2 To proclaim u To declare as it respects the Jews that their liberty is at hand the acceptable x Viz. the happy age of Gods grace either which will be grateful and welcome news to them or acceptable to God a time wherein it pleaseth him to favour them but this must be understood of a farther extent than to Babylon and rather unto Mankind in Jesus Christ. Gal. 4. 4. and Tit. 3. 4. called a time of Gods good will in that Angelical song Luke 2. 14. On the account of those good tidings which the Angel brought v. 10. 11. called so possibly from the arbitrariness and good pleasure of God having no respect to any satisfaction from man year y Not precisely as if Christ preached but one year the mistake of some Ancients mentioned and râ—…uted by Irenaeus lib. 2. ch 38. But for time indefinitely and may include the whole time of preaching the Gospel See Rom. 10. 15. which I take to be the meaning of that now 2 Cor. 6. 2. and probably hath a pertinent allusion to the year of Iubile which was a general release proclaimed by sound of Trumpet which relates also here to the word Proclaiming Lev. 25. 10. of the LORD and the day of vengeance z Viz. on Babylon it being necessary that where God will deliver his People he should take vengeance on their enemies but mystically and principally on the enemies of his Church and the Spiritual ones chiefly viz. Satan Sin and Death of our God to comfort all that mourn a Either by reason of their sufferings or of their sins Mat. 11. 28. Or the miseries of Sion See on ch 57. 18. 3 To appoint b Supple it Viz. Comfort or Joy or else it may refer to those Accusative cases following Beauty Oyl Garments unto them that mourn in Zion c Put by a Metonymy for the Jews q. d. among the Jews and they for the Church of God or according to the Hebrew For Zion to give unto them beauty for ashes d By ashes understand whatever is most proper for days of mourning as Sackcloth sprinkled with Ashes and these ashes which were sprinkled on their heads mixing themselves with their tears would render them of a woful Aspect which was wont to be the habit of Mourners as by Beauty whatever may be beautiful or become times of rejoycing the oyl of joy for mourning e The sense is the same with the former he calls it Oyl of joy in allusion to those anointings they were wont to use in times of joy Psal. 104. 15. and also the same with what follows viz. Gladness for heaviness gladness brings forth Praise to God and it is called a Garment in allusion to their Festival Ornaments for they had Garments appropriated to their conditions some suitable to times of rejoycing and some to times of mourning or else an allusion to comely garments and the spirit of heaviness because heaviness doth oppress and debase the Spirits It is all but an elegant description of the same thing by a three-fold Antithesis the garment of praise for the spirit of heaviness that they might be called f That is that they may be so as it is usually expressed Ch 58. 12. 60. 18. they shall be acknowledged so v. 9. trees of righteousness g He ascribes Righteousness to Trees understanding thereby Persons by a Metaphor by which he means that they shall be firm solid and well rooted being by faith engrafted into Christ and bringing sorth fruit suitable to the Soil wherein they are planted that had been as dry trees see on Isa. 56. 3. viz. the Church the Vineyard of God and the hand by which they were planted as in the next words the planting of the LORD h Planted by the holy Lord who being himself holy and righteous would plant none but such which notes also their soundness and stability an allusion to that passage in Moses his Song Exod. 15. 17. that he might be glorified i Either in that glory which he should conser upon them or that glory he may expect and receive from them that so it may be evident whose handy work it was See ch 60. 21. 4 And they shall * Chap. 58. 12. build the old wasts they shall raise up the former desolations and they shall repair the wast cities the desolations of many generations k See ch 58. 12. As it is applied to Gospel times the meaning may be that Gentilism which was as a wilderness overgrown with Briars and Thorns shall be cultivated and those Cities and Provinces of the Gentiles that lay as it were wast void of all true Religion shall now by the Ministry of the Word be edified in the true worship of God 5 And strangers l Viz. Gentiles such as are not of the natural race of the Jews but Gentile Converts Or such as shall have no more then an outward profession strangers to the true work of Grace shall stand m Ready to be at thy service a like expression ch 48. 13. and feed your flocks n The Churches with the word of God and the sons of the alien o The same with strangers or their successours shall be your plowmen and your vine-dressers p As the words describe the prosperous estate of the Jews the meaning of them is that they should be in such a flourishing and prosperous condition that without their own labour they should have all inferiour offices executed either by slaves taken in War or by Persons hired for reward which they should have Riches and Wealth enough to accomplish But as they principally relate to the spiritual State of the Church so probably by Strangers we may understand Converted Gentiles with their Successors
it was with the first child but the rest were reputed his own 9 And Onan knew that the seed should not be his and it came to pass when he went in unto his brothers wife that he spilled it on the ground lest that he should give seed unto his brother l Two things are here noted 1. The sin it self which is here particularly described by the Holy Ghost that men might be instructed concerning the nature and the great evil of this sin of self-pollution which is such that it brought upon the actor of it the extraordinary vengeance of God and which is condemned not onely by Scripture but even by the light of Nature and the judgment of heathens who have expresly censured it as a great sin and as a kind of murder Of which see my Latin Synopsis Whereby we may sufficiently understand how wicked and abominable a practice this is amongst Christians and in the light of the Gospel which lays greater and stricter obligations upon us to purity and severely forbids all pollution both of Flesh and Spirit 2. The cause of this wickedness which seems to have been either hatred of his brother or envy at his brothers name and honour springing from the pride of his own heart 10 And the thing which he did †Heb. was evil iâ—… the eyes of the Lord. displeased the LORD m An expression noting a more then ordinary offence against God as 2 Sam. 11. 27. wherefore he slew him also n This just but dreadful severity of God is noted both for the terrour of such like transgressors and to provoke love and thankfulness to God in those whom he useth more indulgently 11 Then said Judah to Tamar his daughter in Law Remain a widow at thy fathers house o Whither he sent her from his house that Shelah might not be insnared by her presence and conversation till Shelah my son be grown p So he dismisseth her with a pretence of kindness and a tacit promise of marriage to her which he never intended to keep as the following words imply for he said q Or rather but he said for the Hebrew chi oft signifies but as Gen. 45. 8. Psal. 37. 20. Eccl. 2. 10. and 6. 2. So here is an opposition between what he said to Tamar and what he said to himself or in his own heart as that word said is oft used He intimated to her that he would give Shelah to her but he meant otherwise and said in himself I will not do it Leâ—…t peradventure he die also as his brethren did r Imputing the death of his two sons either to her fault or to her unluckiness rather than to his own or his sons miscarriages and Tamar went and dwelt in her fathers house 12 And †Heb. the days were multiplyed in process of time s When many days had passed and Shelah though grown was not given to Tamar the daughter of Shuah Judahs wife died and Judah was comforted and went up unto his Sheep-shearers t To feast and rejoyce with them at that time as the manner was then and afterwards See 1 Sam. 25. 36. to Timnath u A place not far from Adullam of which see Ios. 15. 57. he and his friend Hirah the Adullamite 13 And it was told Tamar saying Behold thy father in law goeth up to Timnath to shear his sheep 14 And she put her widows garments off from her and covered her with a vail x As harlots used to do in those modester ages of the World when they had not learnt to outface the Sun nor to glory in their villanies and wrapped her self and sate in †Heb. the door of eyes or of Enajim an open place y Where she might be soonest discovered by Passengers This is noted as the practice of Harlots Prov. 7. 12. and 9. 14. Ier. 3. 2. Ezek. 16. 24 25. which is by the way to Timnath for she saw that Shelah was grown and she was not given unto him to wife 15 When Judah saw her he thought her to be an harlot because she had covered her face z And was doubtless careful not to discover her self by her voice 16 And he turned unto her by the way and said Go to I pray thee let me come in unto thee for he knew not that she was his daughter in law and she said What wilt thou give me that thou mayest come in unto me 17 And he said I will send thee †Heb. a kid of the goats a kid from the flock and she said Wilt thou give me a pledge till thou send it 18 And he said What pledge shall I give thee And she said Thy signet and thy bracelets a Or handkerchief or girdle or any other ornament made of twisted thread which the Hebrew word signifies and thy staff that is in thine hand and he gave it her and came in unto her and she conceived by him b God so ordering things by his Providence that his sin might be discovered And this and other such horrid crimes committed sometimes by the Patriarchs and other eminent persons it hath pleased God for divers wise and holy reasons to leave upon record partly to discover how great and deep the corruption of mans nature is and that even in the best partly to oblige all men to an humble sence of their own infirmity and to a diligent application of themselves to God for his gracious succors and to a greater circumspection and watchfulness to prevent those evils in themselves partly to encourage even the greatest sinners to repentance and the hope of Pardon and partly for the just punishment and obduration of incorrigible sinners who make such sad examples matter of their delight and imitation 19 And she arose and went away and laid by her vail from her and put on the garments of her widowhood 20 And Judah sent the kid by the hand of his friend the Adullamite to receive his pledge from the womans hand but he found her not 21 Then he asked the men of that place saying Where is the harlot that was ‖ Or in Enajim 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 †Heb. become a contempt be ashamed b Note that fornication was esteemed sinful and shameful amongst the heathens 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 c To the Magistrate from whom she may receive her sentence and deserved punishment Iudah had
not the power of Life and Death at least not over her who was a Canaanite and who was not in his but in her own fathers house But he being a person of great estate and authority and as it seems of obliging conversation could do very much to perswade those who then had the power of the Sword either to draw it forth at least in a just cause on his behalf or to sheath it upon his desire and satisfaction and let her be burnt d As guilty of Adultery which was punished with death by the laws of God Deut. 22. 23 24. and of Nations too Ier. 29. 22 23. He chargeth her with adultery because she was betrothed to Shelah See Deut. 22. 23. This eagerness of Iudah proceeded not from zeal of Justice for then he would not have indeavoured to destroy the innocent child with the guilty mother against Gods law Deut. 24. 16. Ezek. 18. 20 but from worldly policy that he might take her out of the way which he esteemed a burden and a blot to his family 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 e His guilty conscience and the horrour of so foul a fact together with his sudden surprizal forced him to an ingenuous confession whereas he might have used many pretences and evasions which would easily have prevailed with such partial Judges and said She hath been more righteous than I f She was more unchast because she knowingly committed Adultery and Incest when he designed neither but he was more unjust because he was the cause of her sin both by withholding Shelah from her who was hers both by right and by Iudahs promise and by whom her chastity should have been preserved and by his solicitation and encouragement of her to the sin because that I gave her not to Shelah my son and he knew her again no more g Shewing the sincerity of his confession by his forsaking of the sin confessed See Iob 34. 32. And it may be probably concluded that he neither knew her nor any other Woman afterward because there is no mention of any Child which he had after this time 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 skarlet thread h In token of his being the first-born which she confidently expected he would be 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 ‖ Or wherefore hast thou made this breach against thee How hast thou broken forth this breach be upon thee i Be imputed to thee as the same phrase is taken Genesis 16. 5. therefore his name was called ‖ That is a breach * 1 Chron. 2. 4. Matth. 1. 3. Pharez 30 And afterward came out his brother that had the skarlet thread upon his hand and his name was called Zarah CHAP. XXXIX 1 AND Joseph was brought down to Egypt and * Chap. 37. 36. Potiphar an officer of Pharaoh captain of the guard an Egyptian bought him of the hand of the Ishmaelites which had brought him down thither 2 And * 1 Sam. 16. 18. and 18. 28. Aâ—…t 7. 9. the LORD was with Joseph a With his gracious presence and blessing as this phrase is taken here ver 21. and Gen. 21. 22. and 26. 24. and he was a prosperous man and he was in the house b He doth not endeavour to make an escape to his Father but demeaned himself patiently and faithfully in the station into which Gods Providence had brought him of his master the Egyptian 3 And his master saw that the LORD was with him c The Heathens owned a supreme God and his overruling Providence in affairs though they did not glorifie him as God but worshipped the Creature with and more than the creator Rom. 1. 25. and that the LORD made all that he did to prosper in his hand d i. e. Under his ministery as this phrase is used Exod. 4. 13. Levit. 8. 36. Prov. 26. 6. and oft elsewhere 4 And Joseph found grace in his sight and he served him e Not now as a slave but in an higher degree and he made him overseer over his house and all that he had he put into his hand f i. e. Committed to his care and management as Gen. 16. 6. Object How could this be when Ioseph understood not the Egyptian Tongue Answ. Ioseph doubtless when he came thither did as much as possibly he could endeavour to get the knowledge of that Language and being a person of excellent parts would soon obtain it especially because of the great affinity between that Language and his own Nor must we think that Ioseph was thus highly advanced in an instant but by degrees step by step and after some considerable time 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 * Chap. 30. 27. the LORD blessed the Egyptians house for Josephs 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 Josephs hand and he knew not ought he had save the bread which he did eat g He took care for nothing but that he might eat and drink and fare deliciously Nor did he indeed take any care for that it being provided for him by other hands Others thus he took care for nothing but committed all to Ioseph except his bread which he would not have provided by an Hebrew hand because the Egyptians might not eat bread with the Hebrews Gen. 43. 32. But that was no impediment for neither did Ioseph eat with his master nor was he the cook to dress it for him But he might provide food for him as afterwards he did for all the Egyptians without any scruple on their side and Joseph was a goodly person and well-favoured 7 And it came to pass after these things that his masters wife cast her eyes upon Joseph h In a lascivious and unchast manner See Ioâ—… 31. 1. Mat. 5. 28. 2 Pet. 2. 14. and she said lie with me 8 But he refused and said unto his Masters wife Behold my master wotteth not what is with me in the house and he hath committed all that he hath to my hand 9 There is none greater in this house than I neither hath he kept back any thing from me but thee because thou art his wife how then can I do this great wickedness and * Chap. 20. 6. Lev.