5.6 To what hath been said I add That when Josephus mentions thâ—s passage that is related Deut. 1.1 and which we translate on this side Jordan he expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. about or near Jordan which he presently after opposeth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. beyond Jordan Joseph Antiqu. l. 4. c. 8. This is sufficient to justifie our English Version and to render this Objection void of all power and force it plainly argues in the Objectors great Ignorance or something worse Obj. II. It is pretended that Moses could not write what we read Gen. 36.31 These are the Kings that reigned in the land of Edom before there reigned any King over the children of Israel These words must be written 't is pretended by one who liv'd after there were Kings in Israel which was long after the Death of Moses I would willingly give this Objection its full strength before I answer it And I find a late Writer hath done it to my hand in his Prolegomena to his Commentary on Genesis printed at Amsterdam 1693. The substance of what he says is as follows Eight Kings are reckon'd up succeeding each other There were not more than so many Generations or Persons generated from Jacob to Obed the Grand-father of David But from Jacob to Moses there were but four reckoning Moses for one Then he tells what some answer viz. That Moses fore-knew that there would be Kings over Israel Deut. 17. But then he does not think it credible that God should reveal to him how many Kings and what their Names shou'd be that were to reign in Edom. He cannot think it a Prophecy He tells us of some-body but 't is with a Nescio quis who affirms these Kings reign'd in several places at the same time He concludes as if he had been retain'd against Moses Si candide hic agere licet c. That if he may deal candidly 't is best to own that the nine Verses from v. 31. to 39. were added by some-body he might here have put another Nescio quis who liv'd after the Kingdom establish'd in Israel Before I go any farther I will grant what he says of the Descents from Jacob to Obed and from him to Moses I will grant the Words are not a Prophecy and that these Kings reign'd successively one after another but will by no means allow that these words are not the words of Moses I will fully answer the Objection and shew the false Reasoning of this Author in the following Particulars 1. He might have spar'd his pains in computing the Descents from Jacob to Obed and Moses as things nothing to the purpose He wou'd I know insinuate by it that there was not time enough from Esau to the times of Moses for so many Kings to reign successively and that therefore Moses cou'd not give us this Relation This he should have consider'd better before he had given up the place From the Marriage of Esau to the Death of Moses are no less than 345 years Here 's room enough for eight Kings successively And that there are so many years in this space I need not prove 'T is evident and no Man can deny it Let any Man look over the Kings of Judah and begin where he will and he 'll soon find space enough here for these eight Kings to succeed each other though they had been successively Father and Son which they whom Moses mentions were not 2. 'T is very unfairly done to reckon from Jacob to Moses and Obed and thence to insinuate that there cou'd not be so many Generations from Esau to the Times of Moses who is suppos'd to give this Relation This is perfect Practice and Artifice We might have looked for it from a Deist or a Disciple of Mr. Hobbs but not from one who pretends to be an Advocate for Moses as this Author does Two ways the unfairness of this Practice may be discover'd 1. From hence that he cannot but know that there is a great difference in these things The Descents are more frequent in some Families than others as the Persons marry sooner or later as their eldest and first-born Sons live or die in their minority c. Who does not know that St. Matthew reckons from Abraham to Jesus but 42 Descents St. Luke 56. From Salathiel to Joseph in St. Matthew are reckon'd but 12 Generations but in St. Luke the Generations from Joseph to the same Salathiel as is supposed at least are no fewer than 21. Nor is there in all this any great Difficulty Admitting Salathiel in each place to be one and the same Person And where several Lines are drawn from the same Head of a Family there is very often a great difference in the number of Descents And the Generations from David to Joseph may well differ in St. Matthew and St. Luke when 't is remembred that they are reckon'd by Solomon or by his Brother Nathan ' Twou'd be too great a Digression or else 't were very easie to give a very large and clear account of this matter 2. It is very unfairly done to insinuate that there being but so many Generations from Jacob to Obed and Moses therefore 't was not probable there shou'd be such a Succession of Kings from Esau 'T is true Jacob and Esau were of an Age but he conceals something of moment They were not so when they marry'd Esau marry'd when he was forty years old but Jacob staid till he was near fourscore before he marry'd Here is near 40 years difference which is of great moment in this matter This Author in his Appendix affirms I will not answer for the Truth of it nor is this a place to dispute it that Jacob marry'd Leah in the 85th year of his Age. And for what he knows Moses might be near 120 years old when he wrote this Relation of the Kings of Edom. Upon the whole matter here is space enough for these Successions Joseph died when he was 110 years old and yet he saw Ephraim's Children of the third Generation Gen. 50.23 26. 3. Though here be space enough for these eight Kings though they were Father and Son yet we have no Cause to believe they were Father and Son but just ground to believe they were not And if they were not then might the less time serve for their Succession to one another We have these grounds to believe they were not Father and Son That 1. They are said to be of divers Cities or Places from each other One of Dinhabah his Successor of Bozrah a Third of the Land of the Temanites 'T is not very likely that the next Heir shou'd live in another City or Country and at a Remove from his Predecessor 2. 'T is not said upon the Death of a King that such a one his Son reigned in his stead But when Bela died 't is said that Jobah the Son not of Bela but Zerah reigned in his stead To him succeeded Husham of
also when he writes of things that hapned in his own time This is very unfair dealing But that I may not pass any thing over that these Objectors can urge let us see what unto this day imports No Man can inferr any more from it but this That the thing was done and fully completed And so it was in this case Jair had taken these Places in the time of Moses and given these Names to them And if they were so called in the time of Moses he might as truly and as properly say they were so call'd to this day as if they had been so call'd for a thousand years past Moses says of the Egyptians The Lord hath destroyed them to this day Deut. 11.4 This he might have said as properly the day after they were destroy'd as he cou'd that might have said it an hundred years after No more is meant but that then the Egyptians were destroyed That Destruction was not yet to happen 'T is evident these words do not import a long time elapsed I have walked before you from my Childhood to this day i. e. Hitherto says Samuel to the Israelites 1 Sam. 12.2 Achish says of David I have found no fault in him since he fell unto me unto this day 1 Sam. 29.3 Here 's no ancient History referr'd to Compare 1 Sam. 30.25 with Jerem. 32.31 This saying is commonly reported among the Jews untill this day Matt. 28.15 Vntill this day cannot relate to ancient Times for St. Matthew wrote his Gospel not long after the Events he relates a little before Obj. VII It is farther pretended that Moses cou'd not be the Author of those words And the children of Israel did eat Manna forty years untill they came to a Land inhabited They did eat Manna untill they came to the borders of the Land of Canaan Exod. 16.35 Here Moses if he be the Author of these words must be granted to write of something that hapned after his death for he did not live to that time of forty years whiles the Israelites did eat Manna See Jos 5.12 Some answer says the Author of the Commentary on Genesis mention'd above that Moses knew as appears from Numb 14.33 That after forty years upon the entring of the Israelites into Canaan Manna shou'd cease But this says he is related here not fore-told And therefore says he Moses useth the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did eat And therefore he is for giving up this place also as he did the nine Verses before To which I return the following Answer 1. 'T is manifest that this Commentator on Genesis trifles when he lays a stress upon the Preterperfect tense by which the Israelites eating Manna is express'd He cannot but know that 't is an Observation of no weight in this matter Nothing is more common among the Sacred Writers than such an Enallage of Tense And it must be allow'd especially in the Writings of the Prophets who speak of Things certainly to come to pass as of Things already past This very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by our Interpreters elsewhere rendred by a future All they that are fat upon Earth shall eat and worship Ps 22.29 And that rendring of the word may be defended very easily It not onely may be so rendred but in that place it ought so to be as is evident to him that considers the Context Again Isa 65.21 we have the same word and it hath there the signification of a future as appears from the Context To which I may add Hosea 4.10 and Zechar. 12.6 in which places this very word occurrs and signifies as a future See also Gen. 45.18 where this word is rendred Ye shall eat And however 't is rendred here or ought to be render'd yet certain it is that Author ought not to have insisted on that which is so very frivolous 2. Supposing Moses to have written these words yet here is no just Charge or Imputation can be brought against him Will any Man say that he wrote that which is not true That no Man hath attempted to do 'T is granted on all hands that the Israelites did eat Manna so long as is affirm'd here Will they say that he wrote a thing that was not known to him to be a Truth That they will not say For 't is allow'd that the thing was made known to him that the Israelites shou'd eat Manna so long And if these Men shou'd have been so hardy as to deny this yet it might easily be prov'd What is it then that forbids Moses to be the Author of these words If it be this that he writes for forty years when he dy'd at least some months before that time was expir'd 3. I answer That this is no Objection against him Because there is nothing more common with the Sacred Writers than to give the full number to that which strictly speaking is not complete The Jews have a Rule in this case not to be rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Part of the month is as the whole and part of the year is as the whole Seder Olam c. IV. p. 1. And Moses himself useth this way of speaking After the Spies return'd he does by God's direction tell the Israelites that their Children shou'd wander in the Wilderness forty years though 't is a thing confess'd that they did not after that wander above 38 or 39 years vid. Numb 14.33 Yet Moses when he speaks of it calls it forty Compare Numb 32.13 with Deut. 2.14 and Josh 5.6 and Psal 95.10 If it be still urged that Moses affirms that they did eat till they came into the Land I answer That he might well do so For the Event was well-nigh past when Moses liv'd and for what we know when he wrote these words And the thing he speaks of being upon the matter already passed 't is no wonder that he does not use a Future Tense but the Preterperfect 4. After all that hath been said above in the first Answer to this Objection concerning the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall add one Observation more from this Book of Exodus chap. 12.8 Which farther shews the Vanity of the pretence of the aforesaid Author of the Commentary on Genesis These are the words And they shall eat 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preterperfect tense as 't is here chap. 16.35 in that night rost with fire and unleavened bread and with bitter herbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall eat it The first Hebrew word though a preterperfect is as much a future in its sense as the latter which follows which is really a future No Man can find fault if the words Exod. 16.35 shou'd be thus translated And the children of Israel shall eat Manna forty years untill they shall come to a Land inhabited They shall eat Manna untill they come c. Admitting this Translation which cannot reasonably be refused the whole force of the Objection falls at
stands charged with chap. 6.11 13. Besides this cruelty would have disposed men to murder which is severely forbidden in the following words 5. The bloud of your lives i. e. That bloud which shall without just cause be spilt in the death of a man Require i. e. Find out and punish Psal 9.12 Deut. 18.19 with Acts 3.23 Beast viz. That shall shed man's bloud This afterwards God made into a Law Exod. 21.28 Brother So every man is to another man which does aggravate the Sin of Murder 6. Sheddeth i. e. Wittingly and without just cause Compare Deut. 19.4 12. By man i. e. By the Magistrate to whom this properly belongs Rom. 13.4 By witnesses according to the sentence of the Judges says the Chaldee Paraphrast See Numb 35.19 29 30. Exod. 21.12 For in the image c. This also aggravates the Sin of Murder It is a great Trespass upon God as it destroys his likeness See ch 1.24 And Self-murder upon this account is forbid as well as Killing others 11. My Covenant Or Promise For it is an absolute promise on God's part Isa 54.19 that there shall not be any more such a Floud to destroy the Earth 13. Bow i. e. The Rain-bow as Josephus hath it This Bow was in its Causes before and did questionless exist but is not till now made a pledge or token of God's Covenant or Promise 14. In the cloud There from whence Men might reasonably have feared another Floud 15. To destroy all flesh Some Inundations or particular Flouds are no objection against God's veracity 16. Remember See the Note on ch 8.1 18. Of Canaan He had other Sons besides ch 10.6 But Canaan is here mentioned as the Head of a cursed Race and in order to the ensuing relation v. 25. 20. Began It is not implied that Noah was not an Husbandman before Compare Luk. 12.1 with Matt. 16.1 25. Canaan He is justly thought to be partaker in the sin with his Father and 't is not for nothing that he is twice named with him v. 18 22. and then no wonder that we find him under a Curse Prov. 30.17 and not his Brethren Noah foretells the Evils which should befall his Off-spring of which we read at large in the Book of Joshua A servant of servants i. e. A mean or vile servant See for the phrase Eccles 1.2 Thus the Lord of Lords is the supreme Lord. 26. Lord God Who is the Author of all the Blessings that Shem shall receive and is therefore to be praised Shem is here blessed in that God is said to be the Lord God of Shem. Compare Psal 144.15 27. God c. Noah fore-tells I. That God would give the greater part of the Earth in proportion to what Shem or Ham should possess to the Sons of Japheth This sence agrees best with the Hebrew Text and may be confirmed from chap. 10. II. That He would preserve his Church among the Off-spring of Shem which is expressed by dwelling in his tents God had his House among them and of that Race he sent his Son who dwelt or pitched his Tent among them Joh. 1.14 III. The servile and base condition of Canaan's Race And Canaan shall be his Servant CHAP. X. The ARGUMENT The Original of the several Nations which sprang from the Sons of Noah The numerous Off-spring of Japheth and their large Possessions The Posterity of Ham and more particularly of Nimrod The Children of Shem. 1. NOW these are the generations of the sons of Noah Shem Ham and Japheth and unto them were sons born after the floud 2. The sons of Japheth Gomer and Magog and Modai and Javen and Tubal and Meshech and Tiras 3. And the sons of Gomer Ashkeraz and Riphath and Togarmah 4. And the sons of Javan Elishah and Tarshish Kittim and Dodanim 5. By these were the isles of the Gentiles divided in their lands every one after his tongue after their families in their nations 6. And the sons of Ham Cush and Mizraim and Phut and Canaan 7. And the sons of Cush Seba and Havilah and Sabtah and Raamah and Sabtecha and the sons of Raamah Sheba and Dedan 8. And Cush begat Nimrod he began to be a mighty one in the earth 9. He was a mighty hunter before the LORD wherefore it is said Even as Nimrod the mighty hunter before the LORD 10. And the beginning of his kingdom was Babel and Erech and Accad and Calneh in the land of Shinar 11. Out of that land went forth Ashur and builded Nineveh and the city Rehoboth and Calah 12. And Resen between Nineveh and Calah the same is a great city 13. And Mizraim begat Ludim and Anamim and Lehabim and Naphtuhim 14. And Pathrusim and Casluhim out of whom came Philistiim and Caphtorim 15. And Canaan begat Sidon his first born and Heth 16. And the Jebusite and the Emorite and the Girgasite 17. And the Hivite and the Arkite and the Sinite 18. And the Arvadite and the Zemarite and the Hamathite and afterward were the families of the Canaanites spread abroad 19. And the border of the Canaanites was from Sidon as thou comest to Gerar unto Gaza as thou goest unto Sodom and Gomorrah and Admah and Zeboim even unto Lashah 20. These are the sons of Ham after their families after their tongues in there countries and in their nations 21. Vnto Shem also the father of all the children of Eber the brother of Japheth the elder even to him were children born 22. The children of Shem Elam and Ashur and Arphaxad and Lud and Aram. 23. And the children of Aram Vz and Hul and Gether and Mash 24. And Arphaxad begat Salah and Salah begat Eber. 25. And unto Eber were born two sons the name of one was Peleg for in his days was the earth divided and his brothers name was Joktan 26. And Joktan begat Almodad and Sheleph and Hazermaveth and Jerah 27. And Hadoram and Vzal and Diklah 28. And Obal and Abimael and Sheba 29. And Ophir and Havilah and Jobab all these were the sons of Joktan 30. And their dwelling was from Mesha as thou goest unto Sephar a mount of the east 31. These are the sons of Shem after their families after their tongues in their lands after their nations 32. These are the families of the sons of Noah after their generations in their nations and by these were the nations divided in the earth after the flood 2. Gomer See Ezek 38.6 Hence 't is thought the Cimbrians came Josephus expresly tells us that the Galatians came hence Joseph Antiq. l. 1. c. 7. Magog Whence came the Scythians says Josephus Compare Ezek. 38.2 3 15. and chap. 39.2 6. Madai Hence the Medes Joseph Javan From whom the Greeks sprang Iâ—â—ia according to Josephus comes hence Hence Greece is called Javan Isa 66.19 Dan. 8.21 and ch 10.21 Tubal Of whom says Josephus came the Iberians Meshech It hath been thought that the Moscovites Josephus expresly affirms that the Cappadocians sprang from Meshech Tiras Hence the
she also bare a son and called his name Ben-ammi the same is the father of the children of Ammon unto this day 1. TWO Angels Called Men ch 18.2 22. 2. Turn in c. Lot also shews Hospitality Heb. 13.2 Nay They refuse his invitation at first possibly to try how much he was in earnest Luk. 24.28 29. 3. Vnleavened bread For haste it is probable See ch 18.6 and Exod. 12.39 4. All the people Of every age they were generally corrupted there not being ten righteous persons among them ch 18.32 5. Know them viz. Carnally Gen. 4.1 See verse 8. Hence this Sin is called Sodomy 6. At the door Or to the gate It is another word in the Hebrew that is translated door afterward in this verse and v. 9. And that seems to signifie the immediate in let into the house 7. So wickedly Even against the course of nature Rom. 1.27 8. Two daughters Whom he ought not to have exposed to these wicked Men. Shadow of my roof And therefore he thought himself obliged to proâ—â—â—t them Jer. 48.45 â—â—g 9.15 9. Stand back Or get thee aside They speak with contempt Isa 65.5 Judge A Censor or Reprover of Manners v. 7. It is probable that Lot had formerly reproved them 2 Pet. 2.7 8. 11. Blindness i. e. With such a present darkness and obscurity of sight that they could not find the door 2 King 6.18 13. We will destroy Hebr. We are destroying 14. Which married Or were taking Hebr. i. e. They were betrothed and were shortly to marry his daughters Deut. 22.23 Matt. 1.18 20. 15. Which are here Or which thou hast as both the Greek and Vulgar render it well Iniquity Or punishment 16. Being mercifull i. e. Being minded to spare him and save him from this common destruction in a manner forces his deliverance upon him 17. He i. e. One of the persons before mentioned Look noâ— behind thee This Command was given as appears by what follows to his Wife as well as to him Luk. 17.22 and 9.62 Matt. 24.16 17 18. Philip. 3.13 14. 21. I have accepted thee Hebr. I have accepted thy face i. e. I have granted thy petition To turn away the face is to deny a request 1 Kings 2.16 20. 22. I cannot do any thing i. e. I cannot destroy this place God having ordered Lot's deliverance as well as the destruction of Sodom Zoar Hebr. Little So called from what we read v. 20. 23. The Sun was risen This is thought to be said for two Reasons 1. To shew that Zoar was near to Sodom 2. That when it is said that God rained it might not be thought to be natural there being no Clouds as in other great Rains but miraculous See Abravenel on the place And this seems probable from what follows 24. The Lord rained From the Lord out of Heaven i. e. It was God's work alone and immediately and not to be imputed to natural Causes Sodom c. and upon Admah and Zeboim Deut. 29.23 26. A pillar of salt Or a statue of salt Not such Salt as would dissolve with Rain but such as would and did continue a lasting Monument of this matter The word Pillar in the Hebrew implies its consistence Josephus affirms that this Pillar remained to his time and he lived after our Saviour's death 27. He stood See ch 18.22 In the way from the Plains of Mamre toward Sodom ch 18.2 16. 29. Abraham For whose sake Lot fared the better as he had done before ch 14.16 and for whom he had interceded chap. 18. v. 23. In the which i. e. In one of which viz. in Sodom 30. In the mountain viz. To which he was directed v. 17. Feared Being greatly terrified with the destruction of the neighbouring places and having been warned before to go to the Mountain and his Wife becoming a Pillar of Salt upon her looking back Two daughters i. e. Maiden-daughters v. 8. 31. In the Earth Or in the Land i. e. None hereabouts in this tract of Land that we are like to be given in Marriage to 33. Perceived not Being over-burthened with the Wine he drank Drunkenness deprives Men of their understanding and is an in-let to the foulest wickedness To which I may add That Lot's not perceiving may be understood thus That he did not perceive who the person was that did lie with him It was indeed his daughter he might suppose her to be a servant And this may well be allowed to be his case if it be considered how far he was overcome with Wine 37. Moab The word implies his Original viz. That he was from her Father as the Greek have it and she knowing the truth of this gives him this name 38. Called i. e. She called as in the Hebrew both here and verse 37. Ben-Ammi Or the Son of my People He was so called in memory of his Original he being of her Father not begotten by a Stranger See the Greek Both the Children carried in their Names the Memorial of their incestuous Original CHAP. XX. The ARGUMENT Abraham removes to Gerar. Abimelech takes Sarah as Abraham's Sister for which he is reprehended by God in a dream He excuseth his fact expostulates with Abraham and restores Sarah with a reproof Abraham prays to God who thereupon healed Abimelech and his Family 1. AND Abraham journeyed from thence toward the south countrey and dwelled between Caedesh and Shur and sojourned in Gerar. 2. And Abraham said of Sarah his wife She is my sister and Abimelech king of Gerar sent and took Sarah 3. But God came to Abimelech in a dream by night and said to him Behold thou art but a dead man for the woman which thou hast taken for she is a man's wife 4. But Abimelech had not come near her and he said LORD wilt thou slay also a righteous nation 5. Said he not unto me She is my sister and she even she her self said He is my brother in the integrity of my heart and innocency of my hands have I done this 6. And God said unto him in a dream Yea I know that thou didst this in the integrity of thy heart for I also withheld thee from sinning against me therefore suffered I thee not to touch her 7. Now therefore restore the man his wife for he is a prophet and he shall pray for thee and thou shalt live and if thou restore her not know thou that thou shalt surely die thou and all that are thine 8. Therefore Abimelech rose early in the morning and called all his servants and told all these things in their ears and the men were sore afraid 9. Then Abimelech called Abraham and said unto him What hast thou done unto us and what have I offended thee that thou hast brought on me and on my kingdom a great sin Thou hast done deeds unto me that ought not to be done 10. And Abimelech said unto Abraham What sawest thou that thou hast done this thing 11. And Abraham said Because I thought Surely
not afterward through fear or pain disturb or defeat the work Abraham was about and not because Isaac was unwilling Laid him Disposed him in order to the execution of God's command Hence Abraham is said to have offered Isaac upon the Altar Jam. 2.21 10. To slay his son i. e. In order to the sacrificing him which he had done had he not been restrained by God and is therefore said to have offered him up Heb. 11.17 11. Angel of the Lord This person speaks as God v. 12. and v. 16. See the Notes on ch 16. v. 7. 12. Now I know Knowing in the Scripture-phrase sometimes signifies as much as discovering or making a thing known And this is the sense of the Hebrew word not onely here but in other places Thus God is said to prove the Israelites as he is said here to tempt Abraham to know whether they loved him i. e. to discover and make it known Deut. 13.3 with the Chaldee and Vulgar and the Psalmist prays Search me O God and know my heart try me and know my thoughts Psal 139.23 Where knowing imports as here discovering or making known For the Psalmist had said before v. 2. Thou knowest my down-sitting and up-rising thou understandest my thought a-far off Compare Deut. 8.2 Exod. 33.5 2 Chron. 32.31 Abraham's Faith and Obedience was now made known 14. Jehovah-jireh i. e. The Lord will see or provide God having there provided a Ram for a Sacrifice in the stead of Isaac Compare v. 8. Hence in after-times it grew into a Proverb among the Hebrews as Hieronymus in his Questions on Genesis tells us that when they were in great straits and begged the Divine Aid they were wont to say In the mountain God will see or provide By which they expressed their Faith in God that he would be mercifull unto them as he was to their Father Abraham 16. By my self c. Because he could swear by no greater he sware by himself Heb. 6.13 Whence it is evident that it is God who swears 17. The gate i. e. The Gates and they are put for the Cities themselves according to the Version of the Chaldee and Greek which will be much confirmed by comparing Deut. 12.15 and Deut. 18.6 18. In thy seed i. e. In Christ Gal. 3.16 19. Beer-sheba See ch 21.31 20. Milcah She was Sarah's Sister and Abraham's Brother's Wife Compare ch 11. v. 29. 21. Aram Of the same name with Aram ch 10. v. 22. the Son of Shem from whom the Syrians had their Original and their Name 24. Concubine The Hebrew word imports division She was an half-wife not being taken with Dowry nor into the government of the family CHAP. XXIII The ARGUMENT Sarah's age and death Abraham's care of her burial To that purpose he buys a burying place of Ephron and buries her there 1. AND Sarah was an hundred and seven and twenty years old these were the years of the life of Sarah 2. And Sarah died in Kirjath-arba the same is Hebron in the land of Canaan and Abraham came to mourn for Sarah and to weep for her 3. And Abraham stood up from before his dead and spake unto the sons of Heth saying 4. I am a stranger and a sojourner with you give me a possession of a burying place with you that I may bury my dead out of my sight 5. And the children of Heth answered Abraham saying unto him 6. Hear us my lord thou art a mighty prince amongst us in the choice of our sepulchers bury thy dead none of us shall withhold from thee his sepulchre but that thou mayest bury thy dead 7. And Abraham stood up and bowed himself to the people of the land even to the children of Heth. 8. And he communed with them saying If it be your mind that I should bury my dead out of my sight hear me and entreat for me to Ephron the son of Zohar 9. That he may give me the cave of Machpelah which he hath which is in the end of his field for as much money as it is worth he shall give it me for a possession of a burying place amongst you 10. And Ephron dwelled amongst the children of Heth. And Ephron the Hittite answered Abraham in the audience of the children of Heth even of all that went in at the gates of his city saying 11. Nay my lord hear me the field give I thee and the cave that is therein I give it thee in the presence of the sons of my people give I it thee bury thy dead 12. And Abraham bowed down himself before the people of the land 13. And he spake unto Ephron in the audience of the people of the land saying But if thou wilt give it I pray thee hear me I will give thee money for the field take it of me and I will bury my dead there 14. And Ephron answered Abraham saying unto him 15. My lord hearken unto me the land is worth four hundred shekels of silver what is that betwixt me and thee bury therefore thy dead 16. And Abraham hearkned unto Ephron and Abraham weighed to Ephron the silver which he had named in the audience of the sons of Heth four hundred shekels of silver currant money with the merchant 17. And the field of Ephron which was in Machpelah which was before Mamre the field and the cave which was therein and all the trees that were in the field that were in all the borders round about were made sure 18. Vnto Abraham for a possession in the presence of the children of Heth before all that went in at the gate of his city 19. And after this Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre the same is Hebron in the land of Canaan 20. And the field and the cave that is therein were made sure unto Abraham for a possession of a burying place by the sons of Heth. 1. OF Sarah She is the onely Woman whose Age is reckon'd in the holy Scripture 2. Kirjath-arba Or the City of Arba. This place was in Abraham's time called Mamre v. 19. and afterwards Hebron as also Kirjath-arba from a Man called Arba Josh 14.15 This City was in the Hill-country of Judah Josh 21.11 The same is Hebron This is no objection against Moses his being the Pen-man of this book Joshua indeed does say that the name of Hebron before or in old time as that word is rendred Deut. 2.20 was Kirjath-arba Josh 14.15 But does not say that it was not called Hebron till his time nor does he give any account either of the time when or of the reason for which it was called Hebron Came to mourn Possibly into the Tent of Sarah where she died For as Lot had several Tents ch 13. v. 5. so had Abraham and one particularly for Sarah ch 24.67 See ch 31.33 Weep The excess of sorrow is onely forbid 1 Thess 4.13 it not being otherwise inconsistent with the greatest degree of faith Joh. 11.35 3. From
shall not cease to be a distinct and separate People nor be quite deprived of all use of their Laws and Religion till after such time as the Messiah whom the ancient Jews grant to be meant by Shiloh and who was to be born of this Tribe shall first come among them And him shall the Nations or Gentiles serve and obey See Matt. 24.14 The first promise of the Messiah is mentioned Gen. 3.15 under the expression of the Seed of the Woman But that does not import of what Nation or Family he should be born It is believed to be intimated that he should be born of the Family of Shem ch 9.27 This great Blessing was afterwards ascertained to Abram ch 12.3 and to his Seed ch 22.18 And the great Promise of it setled on Isaac ch 17.21 And transmitted by him to Jacob ch 28.4 Here it now was and Jacob before his Death fore-tells the time within which the Messiah should come and intimates the Tribe from whence he should arise the latter whereof the Holy Scriptures more expressly mention afterwards The words of Jacob relating to Judah contain something very peculiar and very great Here 's nothing said of him that lessens him as there is before of Reuben Simeon and Levi. When the other Tribes fell into Schism after Solomon's death and were carried Captive in the days of Hosea this Tribe adhered to the Worship of God and continued in their own Land I. Judah did not lose his Tribe so the word which we render Scepter signifies here in the Hebrew Text and v. 16 28. There was always great care taken to preserve Judah distinct in its Tribe and Families In the days of Saul the Men of Judah were numbred apart Thus it was in David's also 1 Sam. 11.8 2 Sam. 24.9 A Prophet took care of the Genealogies of this Tribe 2 Chron. 12.15 with ch 13.22 There was care taken of it even during the Captivity of Babylon as appears from the Book of Chronicles Ezra and Nehemiah and from Josephus Antiq. l. II. ch 4. Some doubt arose of the Genealogies of others Nehem. 7.64 Ezra 2.64 This Tribe continued distinct This Care continued to the days of Augustus Luk. 2. Josephus mentions Antiq. l. 18. c. 1. the Enrolling St. Luke speaks of in the time of Cyrenius and Justin Martyr appeals to the Records of it Apol. 2. vid. Tertullian contra Marcionem The other Tribes were upon the matter lost And before that time when Judah was numbred distinctly and by it self which Aâ—ravenel says is the meaning of the Scepter or Tribe shall not depart from Judah on the first Prophets fol. 95. and fol. 100. the other Tribes were numbred together as Accessories For Benjamin it was looked on but as an Accessory to Judah The Cities of Benjamin are called the Cities of Judah A Man of Benjamin was called a Jew from Judah and so were all the remaining Israelites upon the Captivity of Babylon 1 Kings 11.13 32. 2 Kings 17.18 2 Chron. 11.5 10. ch 17.9 ch 14.4 8 12. ch 20.3 4 5 13 15. Esther 2.5 II. In this Tribe continued the Teachers of the Law called Law-giver here Here were the Lawyers and Scribes c. when the other Tribes had them not The Priests and Levites adhered to this Tribe 2 Chron. 11.13 14. ch 13.4 9 10. The Kings of Judah took care for instructers of the people to teach in the Cities of Judah 2 Chron. 17.7 8 9. ch 29.5 30. ch 34.30 In the Captivity of Babylon these Law-givers departed not from between the feet of the Men of Judah Ezek. 1.3 Ezra 2.36 40. Nehem. 8.9 and ch 12. They continued to the times of Jesus our Messiah We read much in the New Testament of Priests Levites Scribes Doctors of the Law We have mention of Gamaliel a famous Doctor of Simeon the Son of Hillel the Founder of a great School and famous still among the Hebrew Writers That by Shiloh is meant the Messiah is agreed by the ancient Jews and upon the matter by all Christians what-ever differences there have been in the Explication of the word And 't is by no means to be thought that Jacob would omit this great Blessing of the Tribe of Judah that the Messiah should spring from it when he relates a great number of smaller matters which should happen and they came to pass to the other Tribes 11 12. Binding c. These words are a fit Description of the Fruitfulness and Plenty of Judah's Inheritance in Canaan and will be better understood if we compare them with what we read Numb 13.22 23. and with other forms of Speech used in Scripture Deut. 33.14 Job 29.6 13. Zebulun His Situation shall be such that by means of his Shipping he shall easily have Intercourse and Traffick with Zidon And therefore Moses said Rejoice Zebulun in thy going out Deut. 33.18 This Tribe was situate upon that Coast or Border which led to Zidon Vnto Zidon may be translated Toward Zidon which agrees better with the place if by Zidon we understand the City so called But understanding by Zidon the Territory or Country adjacent we need not translate it otherwise because Zebulun did reach so far 14 15. Issachar These words give an account of Issachar's Temper and of his Lot His Land was pleasant and its Inhabitants lovers of Peace and Rest and instead of War or Merchandice gave themselves up to the Labours of Husbandry To which account the words of Moses agree Rejoice Zebulun in thy going out and Issachar in thy tents Deut 33.18 16. As one c. Though Dan be the Son of an Handmaid whereas the abovenamed were the Sons of Leah yet shall not that hinder him from the priviledge belonging to the others but he shall judge his People as any one of the other Tribes of Israel 17. Dan c. Sampson of this Tribe shall be an eminent Judge and Deliverer of his People And though he do not overcome the Philistines with a numerous Army and in pitched Battels yet he shall destroy them craftily and whiles they are less aware like a Serpent by the way c. 18. I have waited c. q. d. Whereas Sampson died in the overthrow of his Enemies and left his People obnoxious to their Oppressors and I foresee the Straits and high Misdemeanours this Tribe of Dan will hereafter fall into Compare Josh 19.47 Judg. 1.34 with Judg. 18.30 and 1 King 12.29 I cannot but upon this occasion intimate my firm belief and earnest expectation of that eternal Deliverance which shall be wrought by the Messiah Luk. 2.30 This sense is favoured by the ancient Jews See Hieronym Quaest Hebr. in Genes Targum Hierosol Jonathan 19. Gad c. Gad was sorely oppressed by the Ammonites their Neighbours Judg. 10.7 8. But as the Gadites were a fierce and valiant People Deut. 33.20 so we have a particular account of their Victory over their Enemies 1 Chron. 5.18 19 20 21 22. and however they were oppressed for
a time yet they overcame at the last 20. Out of Asher c. These words are a description of the fruitfulness of Asher's Inheritance Compare Deut. 33.24 21. Naphtali c. It hath been thought that the former part of the Verse intimates the promptitude and readiness of this Tribe in their Wars and then what we read Judg. 4. and ch 5.18 may serve as an instance of it And that the latter part implies that they were not rash in undertaking War but treatable and willing to live at Peace being contented with their Lot Deut. 33.23 and so far from provoking others to quarrel that they were very civil in their Conversation with other Men. Though after all it must be owned that as the words lie in the Hebrew Text they are very obscure and need a farther Explication And perhaps 't will not be easie to find a better Explication of these obscure words than what is intimated by the Greek Interpreters who by what we render an Hind understand the Stock of a growing Tree and by what we render Words they seem to understand the Shoots or Branches of such a Tree And then Naphtali is compared to a growing Tree which puts forth goodly Branches The Situation of this Tribe suits very well with this Comparison 'T was situated upon the Waters Ps 1.3 of Jordan and the Lake of Genesareth the latter of which places hath been observed to be so called from words in the Hebrew importing the Gardens of Noblemen or Princes And as this Interpretation hath some countenance from the Greek so it hath some from the Hebrew also as those words might be understood It is very probable that the Situation of the Tribe is in this place to be considered 22. Fruitful c. A very fit resemblance this is Ps 1.3 Jer. 17.10 by reason of his numerous Off-spring Joseph was the Head of two Tribes Ephraim and Manasseh and they very numerous also Numb 1.33 35. Josh 17.14 15 16 17. Deut. 33.17 23. The Archers c. Joseph was as it were aimed and shot at and greatly oppressed by his Enemies His own Brethren reviled him shooting at him with the Arrows of bitter words they contrived his death He was sold into Egypt through Envy and imprisoned by a Lye His Chastity was greatly assaulted by his Mistress his Patience exercised by his Master and the Ingratitude of Pharaoh's Butler 24. His bow abode in strength The Divine Help and Mercy did not forsake him he was preserved and relieved by the mighty God of Israel By him he was kept alive when his Death was designed preserved Chast when he was greatly tempted to Lewdness rendered prosperous in his lowest Circumstances and from them advanced to great Dignity and made an Instrument of very great good to others From thence c. i. e. From the same Divine Power and Mercy it was that Joseph who had been sold tempted maligned and imprisoned and greatly oppressed became the Feeder and Stay and Support called here Stone Compare Gen. 28.11 or Rock of defence of his Father and his Family Neither was there a Man born like unto Joseph a Governour of his Brethren and a Stay of the People Ecclus 49.15 25. Even by or rather from the God c. This confirms the Exposition given above of From thence These Blessings light upon Joseph but then they come from the God of Israel who will help him and from the Almighty who will bless him with all kind of Temporal Blessings Such are seasonable Weather Lev. 26.4 Deut. 28.12 and 33.14 and consequently a fruitful Land a numerous Off-spring and Power to bring them up And these Blessings are very valuable if it be considered how great a Curse is imply'd in an Heaven of Brass and Earth of Iron Deut. 28.23 and in a miscarrying Womb and dry Breasts Hos 9.14 26. The blessings of thy father i. e. The Blessings which I have received and with which I bless thee and thy Brethren Have prevailed Do prevail or are greater Blessings of my progenitors viz. Abraham and Isaac Jacob blessed Joseph's two Sons whereas Abraham suffered Ishmael to be cast out and Isaac bestowed the Blessing on Jacob rejecting Esau Besides Jacob was blessed with many Sons none of which were excluded from Inheritance but were the Heads of their several Tribes and continued among God's peculiar People Vnto the utmost bounds of the everlasting hills These words may imply the Plenty of that part of Canaan which was the Lot of Joseph's Children Compare Deut. 33.15 Or the eminence and long duration of these Blessings which is metaphorically expressed by the height and duration of ancient Hills Compare Isai 54.10 27. Benjamin c. As Judah is likened to a Lion Issachar to a strong Ass Dan to a Serpent Naphtali to an Hind let loose Joseph to a fruitfull Bough or Tree planted by the Waters so Benjamin is fitly compared to a ravenous Wolf for his War-like Courage and Success against his Enemies an account of which we have Judg. 20 and 21. Esth 2.5 and ch 9. Judg. 3.15 28. Twelve tribes They are considered here with respect to their future Inheritance and Levi not inheriting as the rest did they are said to be twelve Besides they are in Jacob's words here spoken of as Twelve For though Levi be mentioned here expressly yet Ephraim and Manasseh are not expressly mentioned but are blessed in Joseph They are here called twelve Tribes rather than Persons or Sons of Jacob because they are not here so much considered as single Persons as they are in their Posterity and several Habitations Blessed them Even Reuben Simeon and Levi who are reprehended by their Father yet received a Blessing in being taken in as Heads of their Tribes and Inheritors of the promised Land And though Reuben lost the priviledges of the First-born and Simeon and Levi were scattered yet none of them were excluded the Land of Canaan and deprived of any share of it And very probable it is that Jacob dismissed all his Sons with a general Benediction According to c. As God directed him and saw meet 29. Bury me See ch 47.30 30. In the cave c. This very particular description of the Place as it might be needfull to them who had been long absent from that Country where it was so it speaks Jacob very sollicitous about this matter and it put them in mind of returning to their Country which God had promised CHAP. L. The ARGUMENT The Mourning for Jacob. Joseph obtaineth leave of Pharaoh to bury his Father as he had desired He is buried in the Cave of the Field of Machpelah Joseph with his Company returns into Egypt Joseph removes the Fear and Suspicion of his Brethren The Age of Joseph He takes an Oath of his Brethren to carry his Bones with them into Canaan He dies and his Body is embalmed 1. AND Joseph fell upon his father's face and wept upon him and kissed him 2. And Joseph commanded his servants the
do this thing in the land 6. And the LORD did that thing on the morrow and all the cattel of Egypt died but of the cattel of the children of Israel died not one 7. And Pharaoh sent and behold there was not one of the cattel of the Israelites dead And the heart of Pharaoh was hardned and he did not let the people go 8. And the LORD said unto Moses and unto Aaron Take to you handfulls of ashes of the furnace and let Moses sprinkle it towards the heaven in the sight of Pharaoh 9. And it shall become small dust in all the land of Egypt and shall be a boyl breaking forth with blains upon man and upon beast throughout all the land of Egypt 10. And they took ashes of the furnace and stood before Pharaoh and Moses sprinkled it up toward heaven and it became a boyl breaking forth with blains upon man and upon beast 11. And the magicians could not stand before Moses because of the boyl for the boyl was upon the magicians and upon all the Egyptians 12. And the LORD hardned the heart of Pharaoh and he hearkned not unto them as the LORD had spoken unto Moses 13. And the LORD said unto Moses Rise up early in the morning and stand before Pharaoh and say unto him Thus saith the LORD God of the Hebrews Let my people go that they may serve me 14. For I will at this time send all my plagues upon thine heart and upon thy servants and upon thy people that thou mayest know that there is none like me in all the earth 15. For now I will stretch out my hand that I may smite thee and thy people with pestilence and thou shalt be cut off from the earth 16. And in very deed for this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the earth 17. As yet exaltest thou thy self against my people that thou wilt not let them go 18. Behold to morrow about this time I will cause it to rain a very grievous hail such as hath not been in Egypt since the foundation thereof even untill now 19. Send therefore now and gather thy cattel and all that thou hast in the field for upon every man and beast which shall be found in the field and shall 〈◊〉 it be brought home the hail shall come down upon them and they shall die 20. He that feared the word of the LORD amongst the servants of Pharaoh made his servants and his cattel flee into the houses 21. And he that regardeth not the word of the LORD left his servants and his cattel in the field 22. And the LORD said unto Moses Stretch forth thine hand toward heaven that there may be hail in all the land of Egypt upon man and upon beast and upon every herb of the field throughout the land of Egypt 23. And Moses stretched forth his rod toward heaven and the LORD sent thunder and hail and the fire ran along upon the ground and the LORD rained hail upon the land of Egypt 24. So there was hail and fire mingled with the hail very grievous such as there was none like it in all the land of Egypt since it became a nation 25. And the hail smote throughout all the land of Egypt all that was in the field both man and beast and the hail smote every herb of the field and brake every tree of the field 26. Onely in the land of Goshen where the children of Israel were was there no hail 27. And Pharaoh sent and called for Moses and Aaron and said unto them I have sinned this times the LORD is righteous and I and my people are wicked 28. Intreat the LORD for it is enough that there be no more mighty thundrings and hail and I will let you go and ye shall stay no longer 29. And Moses said unto him Assoon as I am gone out of the city I will spread abroad my hands unto the LORD and the thunder shall cease neither shall there be any more hail that thou mayest know how that the earth is the LORD's 30. But as for thee and thy servants I know that ye will not yet fear the LORD God 31. And the flax and the barley was smitten for the barley was in the ear and the flax was bolled 32. But the wheat and the rie were not smitten for they were not grown up 33. And Moses went out of the city from Pharaoh and spread abroad his hands unto the LORD and the thunders and hail ceased and the rain was not poured upon the earth 34. And when Pharaoh saw that the rain and the hail and the thunders were ceased he sinned yet more and hardned his heart he and his servants 35. And the heart of Pharaoh was hardned neither would he let the children of Israel go as the LORD had spoken by Moses 3. A very grievous murrain i. e. A great and general Mortality as appears from v. 6. What we render Murrain signifies the Pestilence when it is referred unto Men and is very frequently by the Greek rendered by a word which signifies Death 4 5. And the LORD c. This great Plague was accompanied with some circumstances which did render it more fit to work upon Pharaoh Viz. I. That the Israelites did not suffer by it which was an argument of God's particular care and providence v. 4. And II. That God set a time when it should happen which was an argument that it was God's work v. 5. 6. All the cattel i. e. All that was in the Field v. 3. 7. And Pharaoh sent c. And by this means he was assured of the truth of what is said v. 4. and therefore left without excuse for his Infidelity 10. And Moses sprinkled It is very probable that Aaron did so likewise it being said of them both that they took ashes A boyl See Rev. 16.2 11. Could not stand before Moses These Magicians at the first withstood Moses but now are not able to stand before him their folly being now manifest 2 Tim. 3.8 9. 12. And the LORD hardned This God is not said to have done till now after five Plagues were past and Pharaoh had hardened his own heart God left him to the wickedness of his own heart when he had sundry times hardened himself before As the LORD Ch. 4.21 14. All my plagues i. e. All that I have determined to inflict Thine heart Which shall be wounded with grief and fear 16. For this cause Rom. 9.17 Have I raised thee up Heb. Made thee stand i. e. I have preserved thee and kept thee alive notwithstanding the foregoing Plagues which have been inflicted He may be said to be raised up who is preserved alive when he was in danger of dying Jam. 5.15 Thou hast been kept or preserved so the Greek render it 18. Since the foundation thereof i. e. Since it became a nation v. 24. 19. Thy cattel Which escaped the
of good as that I should let your little ones go 11. For that you did desire Or if you desire that As the words may well be rendred q. d. If you sincerely persist in that desire 13. An east-wind The Greek render it a South-wind And it might possibly be a South-East Wind. See Numb 11.31 with Psal 78.26 14. Before them there were no such c. For their multitude and the hurt which they did there had not been the like nor should there be in the Land of Egypt What we read Joel 1.2 ch 2.2 is not repugnant to what is affirmed here 16. Called Heb. Hastned to call 17. This deaths This Plague of the Locusts which may well be called Death either because they killed Men as well as the Hail as is affirmed Wisd 16.9 or else because they did destroy the remaining supports of Life 19. Cast Heb. Fastned They were so cast that as to the event of things it was as if they had been fastned Red-sea In the Hebrew it is the Sea of Rush so called 't is probable from the Rushes or Flaggs that grew about it It was called the Red-sea because it bordered upon the Country of Edom which in the Hebrew Tongue signifies Red 1 King 9.26 Gen. 25.30 21. Even darkness which may be felt Heb. That one may feel darkness This we call Palpable Darkness and it proceeds from the thick Mists and Foggs of the Air. But the Hebrew word being derived from a word that signifies to feel or to remove the Chaldee renders it in the latter sense thus After the darkness of the night was gone intimating that the day should be turned into dark night 23. Neither rose any from his place i. e. Not to any considerable distance See ch 16.29 But all c. Wisd 18.1 25. Vs Heb. Into our hands 26. With what we must serve the LORD untill we come thither i. e. What Beasts we may be obliged to offer up till God give his Command 29. I will see thy face again no more Moses hence seems to have spoken the following words c. 11. where he foretells the death of the First-born before he went out of Pharaoh's presence CHAP. XI The ARGUMENT The Israelites are directed to ask of their Neighbours Jewels of Gold and Silver God gives them Favour with the Egyptians Pharaoh is threatened with the death of the First-born Moses leaves Pharaoh in great anger 1. AND the LORD said unto Moses Yet will I bring one plague more upon Pharaoh and upon Egypt afterwards he will let you go hence when he shall let you go he shall surely thrust you out hence altogether 2. Speak now in the ears of the people and let every man borrow of his neighbour and every woman of her neighbour jewels of silver and jewels of gold 3. And the LORD gave the people favour in the sight of the Egyptians Moreover the man Moses was very great in the land of Egypt in the sight of Pharaoh's servants and in the sight of the people 4. And Moses said Thus saith the LORD About mid-night will I go out into the midst of Egypt 5. And all the first-born in the land of Egypt shall die from the first-born of Pharaoh that sitteth upon his throne even unto the first-born of the maid-servant that is behind the mill and all the first-born of beasts 6. And there shall be a great cry throughout all the land of Egypt such as there was none like it nor shall be like it any more 7. But against any of the children of Israel shall not a dog move his tongue against man or beast that ye may know how that the LORD doth put a difference between the Egyptians and Israel 8. And all these thy servants shall come down unto me and bow down themselves unto me saying Get thee out and all the people that follow thee and after that I will go out and he went out from Pharaoh in a great anger 9. And the LORD said unto Moses Pharaoh shall not hearken unto you that my wonders may be multiplied in the land of Egypt 10. And Moses and Aaron did all these wonders before Pharaoh and the LORD hardned Pharaoh's heart so that he would not let the children of Israel go out of his land 1. SAID Or had said As it may be rendred and is Gen. 12.1 See Exod. 10.29 and vers 8. of this Chapter Thrust you out Ch. 12.31 33. 2. Borrow Or Ask or Beg. What they received was a gift agreeably hereunto it is said The Lord gave the people favour in the sight of the Egyptians v. 3. The Greek and Latin render it to the same sense and Josephus tells us That the Egyptians honoured the Hebrews with Gifts partly to hasten their departure and partly upon the score of that familiarity which was between them as Neighbours Jos Antiq. l. 2. c. 5. See the Notes on ch 3. v. 22. Jewels Ch. 3.22 and 12.35 3. Moses Ecclus 45.1 4. About midnight Ch. 12.29 5. That sitteth upon his throne i. e. Who was to have sat upon the Throne of his Kingdom or to reign after him to which sense the Chaldee renders the words Behind the mill It was the custom to put Slaves to grind in a Mill. See Judg. 16.21 7. Move his tongue i. e. The Israelites were quiet and undisturbed Vid. Jos 10.21 8. That follow thee Heb. That is at thy feet That are with thee saith the Chaldee A great anger Heb. Heat of Anger CHAP. XII The ARGUMENT The beginning of the Year is changed The Passover instituted The Rites of this first Passover The Feast of Vnleavened-bread and the time of it The meaning of the Passover to be taught The First-born of the Egyptians slain The Egyptians hasten the Israelites out of Egypt They come to Succoth The time when they left Egypt Rules concerning the Passover 1. AND the LORD spake unto Moses and Aaron in the land of Egypt saying 2. This month shall be unto you the beginning of months it shall be the first month of the year to you 3. Speak ye unto all the congregation of Israel saying In the tenth day of this month they shall take to them every man a lamb according the house of their fathers a lamb for an house 4. And if the houshold be too little for the lamb let him and his neighbour next unto his house take it according to the number of the souls every man according to his eating shall make your count for the lamb 5. Your lamb shall be without blemish a male of the first year ye shall take it out from the sheep or from the goats 6. And ye shall keep it up untill the fourteenth day of the same month and the whole assembly of the congregation of Israel shall kill it in the evening 7. And they shall take of the blood and strike it on the two side-posts and on the upper door-posts of the houses wherein they shall eat it 8. And they shall eat the
The Chaldee understands it of the Shecinah or Divine Presence 10. I make Deut. 5.2 A terrible thing Such as speaks the Majesty and Power of God who is terrible in his doing toward the children of men Ps 66.5 12. Take heed Ch. 23.32 Deut. 7.2 13. Images Heb. Statues 14. Jealous Ch. 20.5 15. Go a whoring Idolatry is a spiritual Whoredom Ps 73.27 He that loves and honours the Creature instead of the Creator is guilty of it Jam. 4.4 And thou eat of his sacrifice And so have Communion with an Idol Num. 25.2 Ps 106.28 Ezek. 18.6.22.9 1 Cor. 10.20 Rev. 2.20 16. Their daughters 1 King 11.2 17. No molten They are specially warned against molten Gods they having transgressed so lately in the molten Calf ch 32.4 18. Vnleavened Ch. 23.15 Month Ch. 13.4 19. All Ch. 22.29 Ezek. 44.30 20. Lamb Or Kid. Empty Ch. 23.15 21. Six Ch. 23.12 Deut. 5.12 Luk. 13.14 22. And Ch. 23.16 Years end Heb. Revolution of the year 23. Thrice Ch. 23.14 17. Deut. 16.16 25. Thou c. Ch. 23.18 26. Kid Ch. 23.19 Deut. 14.21 27. Write thou these words Deut. 4.13 i. e. Do thou write them in a Book apart The ten Commandments onely were written in the two Tables and they were written by God v. 1. Deut. 10.2.4 28. And he Ch. 24.18 Deut. 9.9 And he wrote Not Moses but God See v. 27. Commandments Heb. Words 29. Shone Was glorious says the Greek which rendring agrees well with what we read 2 Cor. 3.7 While he talked with him These words express the cause why the Face of Moses did shine viz. from his converse with God 2 Cor. 3.18 30. Were afraid And by this means it is likely Moses came to the knowledge of it 33. He put Or He had put Viz. during the time that he spake with them A veil 2 Cor. 3.13 14. 34. He took the veil off 2 Cor. 3.16 35. With him That is With God as appears from v. 34. CHAP. XXXV The ARGUMENT The People are commanded to rest on the Sabbath-day Free-will Offerings for the Tabernacle to be received Both Men and Women offer Materials Bezaleel and Aholiab chosen for the Work 1. AND Moses gathered all the congregation of the children of Israel together and said unto them These are the words which the LORD hath commanded that ye should do them 2. Six days shall work be done but on the seventh day there shall be to you an holy day a sabbath of rest to the LORD whosoever doth work therein shall be put to death 3. Ye shall kindle no fire throughout your habitations upon the sabbath-day 4. And Moses spake unto all the congregation of the children of Israel saying This is the thing which the LORD commanded saying 5. Take ye from amongst you an offering unto the LORD Whosoever is of a willing heart let him bring it an offering of the LORD gold and silver and brass 6. And blue and purple and scarlet and fine linen and goats hair 7. And rams skins died red and badgers skins and shittim-wood 8. And oyl for the light and spices for anointing oyl and for the sweet incense 9. And onyx-stones and stones to be set for the ephod and for the breast-plate 10. And every wise-hearted among you shall come and make all that the LORD hath commanded 11. The tabernacle his tent and his covering his taches and his boards his bars his pillars and his sockets 12. The ark and the staves thereof with the mercy-seat and the veil of the covering 13. The table and his staves and all his vessels and the shew-bread 14. The candlestick also for the light and his furniture and his lamps with the oyl for the light 15. And the incense-altar and his staves and the anointing oyl and the sweet incense and the hanging for the door at the entring in of the tabernacle 16. The altar of burnt-offering with his brasen grate his staves and all his vessels the laver and his foot 17. The hangings of the court his pillars and their sockets and the hanging for the door of the court 18. The pins of the tabernacle and the pins of the court and their cords 19. The clothes of service to do service in the holy place the holy garments for Aaron the priest and the garments of his sons to minister in the priest's office 20. And all the congregation of the children of Israel departed from the presence of Moses 21. And they came every one whose heart stirred him up and every one whom his spirit made willing and they brought the LORD's offering to the work of the tabernacle of the congregation and for all his service and for the holy garments 22. And they came both men and women as many as were willing-hearted and brought bracelets and ear-rings and rings and tablets all jewels of gold and every man that offered offered an offering of gold unto the LORD 23. And every man with whom was found blue and purple and scarlet and fine linen and goat's hair and red skins of rams and badgers skins brought them 24. Every one that did offer an offering of silver and brass brought the LORD's offering and every man with whom was found shittim-wood for any work of the service brought it 25. And all the women that were wise-hearted did spin with their hands and brought that which they had spun both of blue and of purple and of scarlet and of fine linen 26. And all the women whose heart stirred them up in wisdom spun goat's hair 27. And the rulers brought onyx-stones and stones to be set for the ephod and for the breast-plate 28. And spice and oyl for the light and for the anointing oyl and for the sweet incense 29. The children of Israel brought a willing-offering unto the LORD every man and woman whose heart made them willing to bring for all manner of work which the LORD had commanded to be made by the hand of Moses 30. And Moses said unto the children of Israel See the LORD hath called by name Bezaleel the son of Vri the son of Hur of the tribe of Judah 31. And he hath filled him with the Spirit of God in wisdom in understanding and in knowledge and in all manner of workmanship 32. And to devise curious works to work in gold and in silver and in brass 33. And in the cutting of stones to set them and in carving of wood to make any manner of cunning work 34. And he hath put in his heart that he may teach both he and Aholiab the son of Ahisamach of the tribe of Dan. 35. Them hath he filled with wisdom of heart to work all manner of work of the engraver and of the cunning workman and of the embroiderer in blue and in purple in scarlet and in fine linen and of the weaver even of them that do any work and of those that devise cunning work 2. Six days Ch. 20.9 Levit. 23.3 Deut. 5.12 Luk. 13.14 An holy day Heb. Holiness Put to
that causeth the curse shall enter into her and become bitter and her belly shall swell and her thigh shall rot and the woman shall be a curse among her people 28. And if the woman be not defiled but be clean then she shall be free and shall conceive seed 29. This is the law of jealousies when a wife goeth aside to another in stead of her husband and is defiled 30. Or when the spirit of jealousie cometh upon him and he be jealous over his wife and shall set the woman before the LORD and the priest shall execute upon her all this low 31. Then shall the man be guiltless from iniquity and this woman shall bear her iniquity 2. Camp There were three several Camps as may be learnt from the foregoing Chapters and as the Jewish Writers observe I. The Shekinah or Sanctuary where God was said to dwell 2 Chron. 31.2 And to be especially present with the Israelites Exod. 29.42 43. II. The Camp of the Levites who with the Priests camped round about the Sanctuary chap. 3. III. The Camp of Israel which is described chap. 2. Of this Camp are those words understood which we find Deut. 23.10 11. Leper Levit. 13.3 It was required before that he should dwell alone and that his habitation should be without the Camp Levit. â—3 46 That Law was not practicable till the Camp was setled which was now done It is certain that the Leper was excluded out of each of the Camps above named for he was to dwell alone and therefore shut out of the Camp of Israel and out of the Cities afterward 2 Kings 7.3 Issue Levit. 15.2 He that was under this pollution though he might continue in the Camp of Israel and was not confined or obliged to dwell alone as the Leper was v. 5 6 7 8 9. yet he was not permitted to go into the Levite's Camp till he was clean Levit. 15.13 14. much less might he go into the Sanctuary Dead Levit. 21.1 This was still a lower degree of Uncleanness For he that was unclean by an Issue was upon that account to bring a Sacrifice for his Atonement Levit. 15.14 15. But he that had touched a dead Body was not obliged to bring an expiatory Sacrifice but to the use of the Water of Separation onely Numb 19.12 Now though he that was thus defiled with the touch of a dead Body were excluded from the Sanctuary 2 Chron. 23.19 Numb 19.13 into which no person might enter that was in any thing unclean yet have we no cause to suppose him excluded from any of the other Camps 3. I dwell Or Am more peculiarly present 6. When a man c. Levit. 6.3 That men commit i. e. Which they are ordinarily obnoxious to or overtaken with We have a more particular account of this matter Levit. 6. 7. Confess The Confession of Sin is required in order to Pardon Prov. 28.13 Job 33.27 28. And this Confession among the Jews was made in this form of words O God I have sinned I have done perversely I have trespassed before thee and I have done thus and thus and lo I repent and am ashamed of my doings and will never do so no more Maimon H. Teshub c. 1. His trespass i. e. The thing in which he hath trespassed or injured his Neighbour With the principal Or In the principal Levit. 6.5 Fifth â—ee the Notes on Levit. 6.5 8. No kinsman Which might frequently happ'n where the wronged persons were Proselytes Priest Whom God substitutes as his Receiver Ram of the atonement See Levit. 6.6 7. 9. Offering Or Heave-offering See Numb 18.8 10. Hallowed things Such were things separated by Vow Levit 27.21 Numb 18.14 and First-fruits Numb 18.12 His Levit. 10.13 12. A trespass This is to be understood of Disloyalty to her Husband and to be interpreted by the words which follow 13. No witness c. For in such cases she was to be put to death Levit. 20.10 Joh. 8.4 5. 14. The spirit of jealousie i. e. A jealous Mind or Affection As the spirit of meekness signifies a meek spirit or temper Gal. 6.1 15. The tenth part of an Ephah Or an Omer See the Notes on Exod. 16.36 Of Barley-meal he shall pour no oyl c. This Offering of Barley-meal without either Oyl or Frankincense betoken'd sorrow and a sense of guilt It was not an Offering of sweet savour as that is called which had both Oyl and Frankincense Levit. 2.2 But this is an Offering bringing iniquity to remembrance and therefore will admit neither of Oyl nor Frankincense Levit. 5.11 16. Her Or It i. e. The Offering not the Woman of whom in v. 18. Before the LORD See the Notes on Levit. 1.5 17. Holy water i. e. Water out of the Laver Exod. 30.18 Dust This was likewise a sign of sorrow Job 2.12 See the Notes on v. 15. 18. Vncover This is likewise another token of sorrow Levit 21.10 and v. 15. And the Woman's Fidelity and Chastity being questioned the Covering of her Head betokening her Subjection and Chastity 1 Cor. 11. was fitly taken away Bitter water Though we are told by the Jewish Writers that some bitter thing was put into this Water which made it bitter yet it might be truly called bitter from the Effect of it upon the guilty to whom bringing a Curse it was bitter in the End 19. Charge her by an oath Or adjure her as the Vulgar Latin hath it See the Notes on Levit. 5.1 With another instead of thy husband Or being in the power of thy husband Heb. Vnder thy husband 21. Charge See v. 19. An Oath An Example saith the Vulgar That is a common instance in forms of Execration which do accompany Oaths Rot Heb. Fall 22. Amen Or Be it so We have Amen here twice and that perhaps with a distinct reference to v. 19. and to what follows from v. 20. 23. These curses Those words from v. 20. at least In a book So a Scroll or Parchment or small Writing was called among the Jews Deut. 24.1 Blot c. i. e. Shall blot out the Curses with the Water and when he hath done so the Woman must drink that Water which was the Receiver of these words of Execration v. 24. 24. Bitter See verse 18. 28. Conceive seed Not by the virtue of the Water which hath a contrary effect upon the guilty but by the special Providence of God 30. Set the woman See v. 18. 31. Then shall the man be guiltless c. The Jews have from hence taught that the Water would not try the suspected Woman if her Husband were not innocent himself when he brought her to this tryal CHAP. VI. The ARGUMENT Of the Vow of the Nazarites and of their Offering for their Separation The Form of the Priests Blessing the People 1. AND the LORD spake unto Moses saying 2. Speak unto the children of Israel and say unto them When either man or woman shall separate themselves to vow a vow of a Nazarite
Heb. From the eyes Manner Or Ordinance 27. If any soul i. e. If any private person Or any one of the common people as it is expressed Levit 4.27 29. Sinneth Heb. Doeth 30. Presumptuously Heb. With an high hand i. e. Wilfully and designedly and not through ignorance and inadvertence 31. Broken Not onely broken but disanulled and made void by Contemning that Authority upon which the Commandment stands His iniquity i. e. The punishment due upon account of his Sin 32. Gathered sticks Not onely gathered but bound them up together as the Hebrew word may well signifie Exod. 5.7 34. In ward Levit 24.12 It was not declared c. They knew that he who defiled the Sabbath was obnoxious to Death Exod. 31.14 ch 35.2 But the kind of death they were not taught and might be also at a loss whether what this Man did was such a work as was forbid and such as might be esteemed a defiling the Sabbath 38. Bid them Deut. 22.12 Matt. 23.5 39. A whoring This may be understood of Idolatry which is spiritual Whoredom CHAP. XVI The ARGUMENT The Rebellion of Korah Dathan and Abiram The Israelites separate from their Tents The Earth swallows up Korah and those that belonged to him A Fire from Heaven consumes them that offered Incense The Censers are made into Plates The People murmur A Plague is sent among them Aaron makes Atonement for the People 1. NOW Korah the son of Izhar the son of Kohath the son of Levi and Dathan and Abiram the sons of Eliab and On the son of Peleth sons of Reuben took men 2. And they rose up before Moses with certain of the children of Israel two hundred and fifty princes of the assembly famous in the congregation men of renown 3. And they gathered themselves together against Moses and against Aaron and said unto them Ye take too much upon you seeing all the congregation are holy every one of them and the LORD is among them wherefore then lift you up your selves above the congregation of the LORD 4. And when Moses heard it he fell upon his face 5. And he spake unto Korah and unto all his company saying Even to morrow the LORD will shew who are his and who is holy and will cause him to come near unto him even him whom he hath chosen will he cause to come near unto him 6. This do Take you censers Korah and all his company 7. And put fire therein and put incense in them before the LORD to morrow and it shall be that the man whom the LORD doth choose he shall be holy ye take too much upon you ye sons of Levi. 8. And Moses said unto Korah Hear I pray you ye sons of Levi 9. Seemeth it but a small thing unto you that the God of Israel hath separated you from the congregation of Israel to bring you near to himself to do the service of the tabernacle of the LORD and to stand before the congregation to minister unto them 10. And he hath brought thee near to him and all thy brethren the sons of Levi with thee and seek ye the priesthood also 11. For which cause both thou and all thy company are gathered together against the LORD and what is Aaron that ye murmur against him 12. And Moses sent to call Dathan and Abiram the sons of Eliab which said We will not come up 13. Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey to kill us in the wilderness except thou make thy self altogether a prince over us 14. Moreover thou hast not brought us into a land that floweth with milk and honey or given us inheritance of fields and vineyards wilt thou put out the eyes of these men we will not come up 15. And Moses was very wroth and said unto the LORD Respect not thou their offering I have not taken one ass from them neither have I hurt one of them 16. And Moses said unto Korah Be thou and all thy company before the LORD thou and they and Aaron to morrow 17. And take every man his censer and put incense in them and bring ye before the LORD every man his censor two hundred and fifty censers thou also and Aaron each of you his censer 18. And they took every man his censer and put fire in them and laid incense thereon and stood in the door of the tabernacle of the congregation with Moses and Aaron 19. And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation and the glory of the LORD appeared unto all the congregation 20. And the LORD spake unto Moses and unto Aaron saying 21. Separate your selves from among this congregation that I may consume them in a moment 22. And they fell upon their faces and said O God the God of the spirits of all flesh shall one man sin and wilt thou be wroth with all the congregation 23. And the LORD spake unto Moses saying 24. Speak unto the congregation saying Get you up from about the tabernacle of Korah Dathan and Abiram 25. And Moses rose up and went unto Dathan and Abiram and the elders of Israel followed him 26. And he spake unto the congregation saying Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye be consumed in all their sins 27. So they gat up from the tabernacle of Korah Dathan and Abiram on every side and Dathan and Abiram came out and stood in the door of their tents and their wives and their sons and their little children 28. And Moses said Hereby ye shall know that the LORD hath sent me to do all these works for I have not done them of mine own mind 29. If these men die the common death of all men or if they be visited after the visitation of all men then the LORD hath not sent me 30. But if the LORD make a new thing and the earth open her mouth and swallow them up with all that appertain unto them and they go down quick into the pit then ye shall understand that these men have provoked the LORD 31. And it came to pass as he had made an end of speaking all these words that the ground clave asunder that was under them 32. And the earth opened her mouth and swallowed them up and their houses and all the men that appertained unto Korah and all their goods 33. They and all that appertained to them went down alive into the pit and the earth closed upon them and they perished from among the congregation 34. And all Israel that were round about them fled at the cry of them for they said Lest the earth swallow us up also 35. And there came out a fire from the LORD and consumed the two hundred and fifty men that offered incense 36. And the LORD spake unto Moses saying 37. Speak unto Eleazar the son of Aaron the priest that he
thence they removed and pitched on the other side of Arnon which is in the wilderness that cometh out of the coasts of the Amorites for Arnon is the border of Moab between Moab and the Amorites 14. Wherefore it is said in the book of the wars of the LORD What he did in the Red-sea and in the brooks of Arnon 15. And at the stream of the brooks that goeth down to the dwelling of Ar and lieth upon the border of Moab 16. And from thence they went to Beer that is the well whereof the LORD spake unto Moses Gather the people together and I will give them water 17. Then Israel sang this song Spring up O well sing ye unto it 18. The princes digged the well the nobles of the people digged it by the direction of the law-giver with their staves And from the wilderness they went to Mattanah 19. And from Mattanah to Naâ—â—liel and from Nahaliel to Bamoth 20. And from Bamoth in the valley that is in the country of Moab to the top of Pisgah which looketh toward Jeshimon 21. And Israel sent messengers unto Sihon king of the Amorites saying 22. Let me pass through thy land we will not turn into the fields or into the vineyards we will not drink of the water of the well but we will go along by the king's high-way untill we be past thy borders 23. And Sihon would not suffer Israel to pass through his border but Sihon gathered all his people together and went out against Israel into the wilderness and he came to Jahaz and fought against Israel 24. And Israel smote him with the edge of the sword and possessed his land from Arnon unto Jabbock even unto the children of Ammon for the border of the children of Ammon was strong 25. And Israel took all these cities and Israel dwelt in all the cities of the Amorites in Heshbon and in all the villages thereof 26. For Heshbon was the city of Sihon the king of the Amorites who had fought against the former king of Moab and taken all his land out of his hand even unto Arnon 27. Wherefore they that speak in proverbs say Come into Heshbon let the city of Sihon be built and prepared 28. For there is a fire gone out of Heshbon a flame from the city of Sihon it hath consumed Ar of Moab and the lords of the high places of Arnon 29. Wo to thee Moab thou art undone O people of Chemosh he hath given his sons that escaped and his daughters into captivity unto Sihon king of the Amorites 30. We have shot at them Heshbon is perished even unto Dibon and we have laid them waste even unto Nophah which reacheth unto Medeba 31. Thus Israel dwelt in the land of the Amorites 32. And Moses sent to spy out Jaazer and they took the villages thereof and drove out the Amorites that were there 33. And they turned and went up by the way of Bashan and Og the king of Bashan went out against them he and all his people to the battel at Edrei 34. And the LORD said unto Moses Fear him not for I have delivered him into thy hand and all his people and his land and thou shalt do to him as thou didst unto Sihon king of the Amorites which dwelt at Heshbon 35. So they smote him and his sons and all his people untill there was none left him alive and they possessed his land 2552. 1452. 1. KIng Arad Ch. 33.40 By the way of the spies There is no reason why these words should be understood of the way which those Spies went which went 38 years before this to search out the Land ch 13. They may very well be understood of the way which those Spies went which we suppose King Arad to have sent to bring him an account of the motion of the Israelites tho' the Greek understand it of a proper Name 3. Hormah That is utter destruction It is to be considered that these Canaanites were destroyed in this Encounter for which cause the Name of this place where the Victory was obtained might be called Hormah at present But then their Cities which were now devoted to destruction v. 2. were not actually destroyed till after the Israelites were come into the promised Land Jud. 1.17 4. Discouraged Or Grieved Heb. Shortened Because of the way viz. Because it was far about and therefore uneasie to them 5. Our soul lotheth Chap. 11.6 6. The LORD Wisd 16.1 5. 1 Cor. 10.9 Fiery serpents These Serpents might well be called fiery both from their Colour v. 9. and from the Effect of their venomous biting which burnt those who were bitten and because they kept aloft and were probably flying Serpents Isa 14.29 8. A fiery serpent i. e. A Serpent of a fiery Colour as appears from verse 9. where 't is expressly said that Moses made a Serpent of Brass Ezek. 1.7 Set it upon a pole That it may be conspicuous it was to be raised up on high The word we render Pole signifies a Sign and several of the Ancients render the words to such a sense as imports that this was to be set up as a sign And indeed it was a very eximious Type of Christ and particularly of his Death upon the Cross by whom we are redeemed from the Sting of Death and the Power of the Devil that old Serpent Joh. 3.14 whom God sent in the likeness of sinfull flesh and did by this way condemn sin in the flesh Rom. 8.3 9. And c. 2 King 18.4 Joh. 3.14 When he beheld the serpent of brass he lived The recovery was from God and the way very unlikely Neither the Matter or Figure of this Serpent could contribute towards healing the bitten But this was a Type of Christ who condemned sin in the flesh by the likeness of sinfull flesh We are healed by his stripes and receive the hopes of life by his death And therefore this brazen Serpent is truly called a Sign of Salvation Wisd 16.6 7. 10. And pitched in Oboth Ch. 33.43 11. Fje-abarim Or Heaps of Abarim 12. From thence What follows to v. 21. seems not to be an account of the several Stations of the Israelites of which we have an account ch 33. but of some places which they touched or bordered upon in their March and before they sent their Messengers to Sihon King of the Amorites 13. Between Moab and the Amorites Arnon as well as Heshbon was once in the possession of the Moabites but had before this been taken from a former King of Moab by Sihon possibly a former not the present King of the Amorites v. 26 28. Judg. 11.18 22. And it being now in the possession of the Amorites might lawfully be possessed by the Israelites who were Commanded not to distress the Moabites Deut. 2.9 but required at the same time to invade the Land of Sihon the Amorite King of Heshbon Deut. 2.24 14. Wherefore it is said in the book These words seem to be added here
LORD thy God hath given thee to dwell there saying 13. Certain men the children of Belial are gone out from among you and have with-drawn the inhabitants of their city saying Let us go and serve other gods which ye have not known 14. Then shalt thou enquire and make search and ask diligently and behold if it be truth and the thing certain that such abomination is wrought among you 15. Thou shalt surely smite the inhabitants of that city with the edge of the sword destroying it utterly and all that is therein and the cattel thereof with the edge of the sword 16. And thou shalt gather all the spoil of it into the midst of the street thereof and shalt burn with fire the city and all the spoil thereof every whit for the LORD thy God and it shall be an heap for ever it shall not be built again 17. And there shall cleave nought of the cursed thing to thine hand that the LORD may turn from the fierceness of his anger and shew thee mercy and have compassion upon thee and multiply thee as he hath sworn unto thy fathers 18. When thou shalt hearken to the voice of the LORD thy God to keep all his commandments which I command thee this day to do that which is right in the eyes of the LORD thy God 1. GIveth thee a sign That is he foretells some wonderfull thing that shall come to pass which sense is confirmed from the following words 2. And the sign or the wonder c. The meaning is And what he foretold in confirmation of his impious Doctrine saying Let us go after other Gods shall come to pass as he foretold it 3. Proveth you He suffereth the false Prophet to give a sign and by the event to confirm his impious Doctrine to try whether you are sincere and stedfast in your love to him and your Obedience and that this your sincerity may be known to your selves and others 4. Cleave Chap. 10.4 5. Be put to death The reason of which follows in the next words which determine this death to the person seducing to Idolatry Because he hath spoken Heb. revolt against the Lord to turn you away from the LORD The evil Both the evil Thing or impious Doctrine that it spread no farther and the evil Person also See Deut. 21.21 1 Cor. 5.13 6. If thy brother c. Here is an Enumeration of the nearest and dearest Relatives to let them know that they ought to love God above all 9. But thou shalt surely kill him Ch. 17.7 i. e. Thou shalt discover him and bring him to condign punishment which is death in this case by the Sentence of the Magistrate Thine hand shall be first upon him viz. As the witness of his Crime ch 17.7 10. Bondage Heb. Bondmen 11. All Israel Ch. 17.13 13. The children of Belial Or naughty men This expression is often used in Scripture to denote profligate and vile persons who are ungovernable and without the fear of God and Men and such as will not bear the Yoke of good Order and Discipline Are gone out from among you That is are separated from you and refuse Communion with you in your Religious Services See 1 Joh. 2.19 For of a local Separation the words cannot be understood because these vile Men after their Separation are yet in the following words supposed to be in their City withdrawing the Inhabitants and saying Let us go and serve other gods 14. Inquire c. The Magistrate is to take care to examine strictly into the truth of matter of fact and especially of this high nature and importance for Men are not to be put to death without clear evidence of their being guilty of death And is a proof that the killing v. 9. is not to be meant of doing it privately but after sufficient proof and the Sentence of the Magistrate 15. All that is therein For it may well be supposed that those who dissented would withdraw from so vile a City 16. For the LORD thy God Or To the Lord thy God viz. To appease God's just Displeasure and in honour of his offended Justice 17. Cursed Or Devoted CHAP. XIV The ARGUMENT The Israelites may not disfigure themselves in Mourning for the Dead What Beasts Fish and Fowl may and may not be eaten Of their Tithes to be eaten in the place which God should choose and particularly of the Tithe of the Third Year 1. YE are the children of the LORD your God ye shall not cut your selves nor make any baldness between your eyes for the dead 2. For thou art an holy people unto the LORD thy God and the LORD hath chosen thee to be a peculiar people unto himself above all the nations that are upon the earth 3. Thou shalt not eat any abominable thing 4. These are the beasts which ye shall eat the ox the sheep and the goat 5. The hart and the roe-buck and the fallow-deer and the wild goat and the pygarg and the wild ox and the chamois 6. And every beast that parteth the hoof and cleaveth the cleft into two claws and cheweth the cud amongst the beasts that ye shall eat 7. Nevertheless these ye shall not eat of them that chew the cud or of them that divide the cloven hoof as the camel and the hare and the coney for they chew the end but divide not the hoof therefore they are unclean unto you 8. And the swine because it divideth the hoof yet cheweth not the cud it is unclean unto you ye shall not eat of their flesh nor touch their dead carcase 9. These ye shall eat of all that are in the waters all that have fins and scales shall ye eat 10. And whatsoever hath not fins and scales ye may not eat it is unclean unto you 11. Of all clean birds ye shall eat 12. But these are they of which ye shall not eat the eagle and the â—â—sifrage and the ospray 13. And the glede and the kite and the vulture after his kind 14. And every raven after his kind 15. And the owl and the night-hawk and the cuckow and the hawk after his kind 16. The little owl and the great owl and the swan 17. And the pelican and the gier-eagle and the cormorant 18. And the stork and the heron after her kind and the lapwing and the bat 19. And every creeping thing that flieth is unclean unto you they shall not be eaten 20. But of all clean fowls ye may eat 21. Ye shall not eat of any thing that dieth of it self thou shalt give it unto the stranger that is in thy gates that he may eat it or thou mayest sell it unto an alien for thou art an holy people unto the LORD thy God Thou shalt not seethe a kid in his mother's milk 22. Thou shalt truly tithe all the increase of thy seed that the field bringeth forth year by year 23. And thou shalt eat before the LORD thy God in the place which he shall choose
the Note on Chap. 4.19 29. The secret c. q. d. This severity of God towards his chosen People may be well supposed very amazing and surprizing especially considering his early and many and repeated Mercies to them and their Fathers from time to time his gracious Nature and Promises and his forbearance of others whose Sins were as great and who were not in Covenant with him But we are not too curiously to inquire into the Secrets of God's Providence Rom. 11.33 But on the other hand steadily to apply our selves to obey God's revealed Will as that which more peculiarly belongs to us and is the best preventive of such Calamities as are mentioned v. 23 27 28. CHAP. XXX The ARGUMENT God promiseth Mercy to the truly Penitent The Law of God was plainly laid before them Life and Death are set before them They are vehemently exhorted to be obedient and to be happy 1. AND it shall come to pass when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt call them to mind among all the nations whither the LORD thy God hath driven thee 2. And shalt return unto the LORD thy God and shalt obey his voice according to all that I command thee this day thou and thy children with all thine heart and with all thy soul 3. That then the LORD thy God will turn thy captivity and have compassion upon thee and will return and gather thee from all the nations whither the LORD thy God hath scattered thee 4. If any of thine be driven out unto the utmost parts of heaven from thence will the LORD thy God gather thee and from thence will he fetch thee 5. And the LORD thy God will bring thee into the land which thy fathers possessed and thou shalt possess it and he will do thee good and multiply thee above thy fathers 6. And the LORD thy God will circumcise thine heart and the heart of thy seed to love the LORD thy God with all thine heart and with all thy soul that thou mayest live 7. And the LOOD thy God will put all these curses upon thine enemies and on them that hate thee which persecuted thee 8. And thou shalt return and obey the voice of the LORD and do all his commandments which I command thee this day 9. And the LORD thy God will make thee plenteous in every work of thine hand in the fruit of thy body and in the fruit of thy cattel and in the fruit of thy land for good for the LORD will again rejoice over thee for good as he rejoiced over thy fathers 10. If thou shalt hearken unto the voice of the LORD thy God to â—eep his commandments and his statutes which are written in this book of the law and if thou turn unto the LORD thy God with all thine heart and with all thy soul 11. For this commandment which I command thee this day it is not hidden from thee neither is it for off 12. It is not in heaven that thou shouldest say Who shall go up for us to heaven and bring it unto us that we may hear it and do it 13. Neither is it beyond the sea that thou shouldest say Who shall go over the sea for us and bring it unto us that we may hear it and do it 14. But the word is very nigh unto thee in thy mouth and in thy heart that thou mayest do it 15. See I have set before thee this day life and good and death and evil 16. In that I command thee this day to love the LORD thy God to walk in his ways and to keep his commandments and his statutes and his judgments that thou mayest live and multiply and the LORD thy God shall bless thee in the land whither thou goest to possess it 17. But if thine heart turn away so that thou wilt not hear but shalt be drawn away and worship other gods and serve them 18. I denounce unto you this day and ye shall surely perish and that ye shall not prolong your days upon the land whither thou passest over Jordan to go to possess it 19. I call heaven and earth to record this day against you that I have set before you life and death blessing and cursing therefore choose life that both thou and thy seed may live 20. That thou mayest love the LORD thy God and that thou mayest obey his voice and that thou mayest cleave unto him for he is thy life and the length of thy days that thou mayest dwell in the land which the LORD sware unto thy fathers to Abraham to Isaac and to Jacob to give them 1. AND thou shalt call them to mind i. e. Thou shalt consider or come thy self which is the first Step towards Repentance See Luke 15.17 1 King 8.47 If thou he think thy self That is the importance of the Hebrew and so it is rendred 1 Kings 8.47 2. And shalt return Here is a farther Description of true Repentance expressed by returning and by obeying God universally and heartily 3. Turn thy Captivity That is bring back thy Captives as appears from the following words and Captivity is sometimes used for Captives Psal 14.7 4. Vtmost parts of heaven That is the utmost parts of the Earth under the Heaven Behold I will gather them out of all Countries Jer. 32.37 What is expressed by from one end of the heaven to the other Matt. 24.31 is in a parallell place said from the uttermost part of the earth to the uttermost part of heaven Mark 13.27 Heaven some times signifies the Air in which we breath Gen. 1.8 6. Circumcise thine heart This is to be understood of that Spiritual Circumcision whereby the filthy Inclination of the Mind to evil is removed and pared away The Chaldee expresseth it by removing the folly of the heart and the Greek by cleansing it Coloss 2.11 Rom. 2.29 9. For good Plenty and Prosperity is to the hurt of evil Men and is onely good to them who are good and is therefore as such promised to them whose heart is circumcised 11. This Commandment viz. Of loving God v. 6. and sincere Obedience to his Revelation v. 8. which are also Evangelical Precepts Rom. 10.6 Not hidden i. e. It is not hard to be understood as those are which are said to be hidden and abstruse Far off Or out of thy reach that thou shouldest need pretend that thou canst not come at it 12. Not in heaven That is it is not looked up as a Secret there but revealed from thence 13. Beyond the Sea i. e. It is not at such a distance as will expose Men to great hazard to come at 14. In thy mouth and in thy heart i. e. It is very near thee indeed as that which thou ownest with thy Mouth and doest with thy Mind assent unto 19. I call heaven and earth c. See the Note on Chap. 4.26 20. He is thy life He is the Author
and the Preserver of thy Life And so he is of thy Prosperity which Life sometimes signifies see v. 19. and all the Comforts of Life CHAP. XXXI The ARGUMENT Moses does greatly encourage the Israelites and Joshua their Leader Moses delivers a Copy of the Law to the Priests with a command to read it every seventh Year God foretells the Apostacy of the Israelites and declares his displeasure thereupon He appoints a Song as a witness against them He encourageth Joshua The Law to be put into the Ark. Moses foretells the Apostacy of the Israelites 1. AND Moses went and spake these words unto all Israel 2. And he said unto them I am an hundred and twenty years old this day I can no more go out and come in also the LORD hath said unto me Thou shalt not go over this Jordan 3. The LORD thy God he will go over before thee and he will destroy these nations from before thee and thou shalt possess them and Joshua he shall go over before thee as the LORD hath said 4. And the LORD shall do unto them as he did to Sihon and to Og kings of the Amorites and unto the land of them whom he destroyed 5. And the LORD shall give them up before your face that ye may do unto them according unto all the commandments which I have commanded you 6. Be strong and of a good courage fear not nor be afraid of them for the LORD thy God he it is that doth go with thee he will not fail thee nor forsake thee 7. And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them and thou shalt cause them to inherit it 8. And the LORD he it is that doth go before thee he will be with thee he will not fail thee neither forsake thee fear not neither be dismayed 9. And Moses wrote this Law and delivered it unto the priests the sons of Levi which bare the ark of the covenant of the LORD and unto all the elders of Israel 10. And Moses commanded them saying At the end of every seven years in the solemnity of the year of release in the feast of tabernacles 11. When all Israel is come to appear before the LORD thy God in the place which he shall choose thou shalt read this law before all Israel in their hearing 12. Gather the people together men and women and children and thy stranger that is within thy gates that they may hear and that they may learn 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 days approach that thou must die call Joshua and present your selves in the tabernacle of the congregation that I may give him a charge And Moses and Joshua went and presented themselves in the tabernacle of the congregation 15. And 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 sleep with thy fathers and this people will rise up and go a whoring after the gods of the strangers of the land whither they go to be among 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 hide my face from them and they shall be devoured and many evils and troubles shall befall 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 for you and teach it the children of Israel put it in their mouths that this song may be a witness for me 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 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 against them as a witness for it shall not be forgotten out of the mouths of their seed for I know their imagination which they go about even now 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 Be strong and of a good courage for thou shalt bring the children of Israel into the land which I sware unto them 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 which bare the ark of the covenant of the LORD saying 26. Take this book of the law and put it in the side of the ark of the covenant of the LORD your God that it may be there for a witness against thee 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 latter days because ye will do evil in the sight of the LORD to provoke him to anger through the work of your hands 30. And Moses spake in the ears of all the congregation of Israel the words of this song until they were ended 2. I can no more go out and come in See the Note on Numb 27.17 The strength of Moses was at present vigorous chap. 34.7 but he could not think it could last long besides this God had declared that he should not go over Jordan as it follows here 9. This law i. e. The whole body of it Vnto the priests the sons of Levi which bare the ark c. The fairest account of these words and the most unexceptionable is this That there is here an Ellipsis of