A commentary upon the second book of Moses, called Exodus by the Right Reverend Father in God, Symon, Lord Bishop of Ely.

A COMMENTARY UPON THE Second Book of MOSES, CALLED EXODUS.

CHAP. I.

THIS Book hath its Name from the Principal Subject of it, viz. the Departure of the Children of Iſrael out of Egypt. For ſo the Greek word 〈 in non-Latin alphabet 〉 ſignifies, going out, or, departing from one Place to another. It contains an Hiſtory of about an hundred forty and five years (ſome make it two or three years leſs) from the Death of Joſeph, to the Building of the Tabernacle. For it treats of ſeveral Things which went before their Departure; and which followed after it: but they all relate to that, and depend upon it.

Verſe 1. Now theſe are the Names of the Children of Iſrael which came into Egypt, &c.] Being to relate the Departure of the Children of Iſrael out of Egypt, it was very proper firſt to ſet down, the Number of thoſe who came into it; and the Heads of them: Whereby it might the better appear alſo how God had fulfilled his Promiſe to Abraham, of multiplying his Seed: Which Moſes had recorded in his firſt Book (Geneſis) where he ſhows this Promiſe was made at that very time, when he declared, after a long Affliction in Egypt, he would conduct his Poſterity into Canaan, XV Gen. 5, 13, 18.

Ver. 2, 3, 4. Reuben, Simeon, &c.]. He doth not ſet down their Names (in theſe three Verſes) according to their Birth: but firſt the Children of Leah; then one of Rachels; and then thoſe of his Handmaids; and laſt of all (in the next Verſes) Joſeph; who was in Egypt before.

Ver. 5. And all the Souls.] i. e. Perſons.

Who came out of the Loins.] In the Hebrew, out of the thigh, which ſignifies that part whereby Mankind is propagated: as was obſerved upon XLVI Gen. 26. And ſo the Author of the Tripartite Hiſtory uſes the word femur, when he ſpeaks of the Martyrdom of Benjamin (as Bochart obſerves, P. 2. Hierozoic. L. 5. cap. 15.) Alium rurſum acutum Calamum in ejus femur; unde humana origo deſcendit, juſſit immitti.

For Joſeph was in Egypt already.] In the Hebrew the Particle Vau (which we commonly tranſlate and, and here for) ſometimes alſo ſignifies with. See IV Gen. 20. And ſo it doth in this place: which ſhould be tranſlated ſeventy Souls, with Joſeph; who was in Egypt already. For Joſeph is not to be added to the LXX, but reckoned among them; to make up that number: as appears from XLVI Gen.

Ver. 6. And Joſeph died. See Gen. 26.

And all his Brethren, and all that Generation.] All that came with Jacob into Egypt.

Ver. 7. And the Children of Iſrael were fruitful, &c.] Here are ſeveral words for the ſame thing; to ſhow their extraordinary Increaſe, beyond what was uſual in that or any other Country. And becauſe there are ſix words in all, to expreſs this great Increaſe, ſome of the Hebrews conclude they brought forth ſix Children at a Birth. Which others of them gather from the ſecond word here uſed Jiſchretzu: which is a word whereby the Increaſe of Fiſhes is expreſſed in I Gen. 20. So Theodorick Hacſpan obſerves out of Baal-hatturim and Jalkut, and thinks the Tradition is not to be rejected, becauſe they bring frivolous Conceits to ſupport it. For Ariſtotle ſaith (L. VII. Hiſtor. Animal. c. 4.) the Egyptian Women were ſo fruitful, that ſome of them at four Births brought Twenty Children. No wonder then, if ſome of the Iſraelites brought Six at a time, by the extraordinary Bleſſing of God upon them. For Caſpar Schottus names the Wife of a Citizen in Florence, who had Two and fifty Children, and never brought leſs than Three at a Birth, L. III. Phyſ. Curioſae, Cap. XXIX. where he hath collected a vaſt number of Examples of ſuch ſtrange fruitfulneſs.

But no Body hath explained this Verſe now more ſoberly and unexceptionably than Abarbinel; who conſiders every one of the words here uſed, very judiciouſly; and ſhows they are not multiplyed in vain. For as the firſt word,

Were fruitful.] Signifies, he thinks, that none among them were barren; but brought forth every year, as Trees are wont to do. So the next word,

And increaſed abundantly.] Signifies, that they commonly brought forth more than One at a time, as creeping things do; to which this word alludes. And becauſe, when more than one are born at a Birth, they are frequently very weak, and not long lived; Therefore he adds,

And multiplied.] Which ſignifies, that they grew up to be Men and Women; and lived to have Children of their own. And thoſe not feeble, but luſty and ſtrong; as the next words, he thinks, imports, waxed exceeding mighty: of which more preſently.

Now this vaſt Increaſe began at their firſt coming into Egypt, XLVII Gen. 27, 28. and ſo continued till the death of all that Generation, mentioned in the foregoing Verſe. When it began to be taken notice of by the Egyptians; who thought it might prove dangerous to them. For the Iſraelites having multiplied exceedingly, during the ſpace of XVII years, that Jacob lived in Egypt; there is no doubt they increaſed proportionably in the ſpace of LIV years more, which Joſeph lived after the death of his Father. And ſo in LXIV years more, from the Death of Joſeph to the Birth of Moſes, muſt needs be grown ſo numerous, as to fill the Country. So that in LXXX years more, they were increaſed to Six hundred thouſand Men beſides Children, XII Exod. 37. And the next year their Number being taken, they were found to be Six hundred and three thouſand, five hundred and fifty Men, from Twenty years old and upward; as we read I Numb. 45, 46. And therefore reckoning Women, Children, and Youths under the Age of Twenty; we cannot but think they were three times as many: or perhaps Two Millions. Which is not incredible, by a moderate Computation, if we conſider how many might ſpring from LXX Perſons, in the ſpace of Two hundred and fifteen years (which the fore-named Sums make) as Bonfrerius, and ſeveral others from him in our own Language, have been at the pains to demonſtrate.

And waxed exceeding mighty.] This is commonly thought to ſignifie, that they were not only numerous, but robuſt and ſtrong. And it may as well denote, that their vaſt Numbers made them very Formidable to the Egyptians: who began, it appears by the Sequel, to be jealous of their power, if they ſhould have a will to attempt any thing againſt them.

And the Land was filled with them.] i. e. The Land of Goſhen; and perhaps ſome other Parts of the lower Egypt.

Ver. 8. Now there aroſe up a New King over Egypt.] Some by a New King underſtand a King of another Family, or Race (as Joſephus interprets it) nay, a Stranger, of another Nation: juſt as, New Gods are ſtrange Gods, in Scripture Language. Thus Sir John Marſham; and then it is no wonder, that he knew not Joſeph, as it here follows. But this is not certain: and the Conceit whereby Eben Ezra juſtifies it (which is, that the word roſe up implies as much) is juſtly cenſured by Abarbinel as frivolous: it being the common word, which is uſed every where, when a new King ſucceeds his Predeceſſor. It is moſt likely therefore that Moſes means no more, but that the King in whoſe time Joſeph died, being dead likewiſe (whom many take to have been Mephramuthoſis) and another after him, whom they call Thutmoſis; the next Succeſſor in the Throne (Amenophis) either had heard nothing of Joſeph; or did not mind what was ſaid of him. Our great Primate of Ireland gives a different account of the Succeſſion of the Egyptian Kings; and takes this King to have been Ramaſſes Miamum: but ſtill ſuppoſes him to have been of the old Line, and not a Stranger.

Who knew not Joſeph.] There is no doubt that Joſeph died, as he lived, in high Eſteem and great Reputation in that Country: and that his Memory continued precious, as long as any of that Generation laſted. For Diodorus Siculus ſaith (L. I.) that the Egyptians above all other People, 〈 in non-Latin alphabet 〉 , were diſpoſed to be grateful to all thoſe who had any way merited of them: looking upon the requital of the kindneſs of Benefactors, to be one of the greateſt Supports of Humane Life. And ſomething to the ſame purpoſe is noted by Clemens Alexandrinus (L. 1. Strom. p. 303.) where having ſaid that Barbarous Nations highly honoured 〈 in non-Latin alphabet 〉 , their Lawgivers and Inſtructers, whom they called Gods; he preſently adds that the Egyptians, 〈 in non-Latin alphabet 〉 were very careful to Deifie ſuch Perſons. But if this was their inclination, in times ſo ancient as theſe of Moſes, we muſt not think them all to have been ſo diſpoſed; or that Time did not obliterate the Memory of Benefits. For this Prince (whom Artapanus in Euſebius, L. IX. Praep. Evang. c. 27. calls Palamanothes; ſo uncertain is his Name) not having ſeen Joſeph himſelf; nor having any knowledge perhaps of the Benefits his Country had received by his means, did not treat his Kindred ſo kindly, as they had been uſed, in former times. But this Phraſe, he knew not, is commonly interpreted he regarded not the Services which Joſeph had done; of which, he is ſuppoſed, not to have been ignorant. For words of Knowledge in Scripture, include the Affections alſo. As God is ſaid to know thoſe whom he loves; and not to know thoſe whom he doth not love, I Pſal. 6. VII Matth. 23. Whence the Jews have raiſed this Obſervation, That he who forgets the Benefits he hath received from other Men, at last forgets thoſe he hath received from God. For he of whom it is ſaid here, That he knew not Joſeph; ſaid not long after, I know not the Lord, Ver. 2. But this is grounded upon a miſtake; for it was another Pharaoh, long after this King, who ſpake thoſe words.

Ver. 9. And he ſaid unto his People.] He called a Council of the great Men of the Nation; to whom he repreſented how neceſſary it was to leſſen the Number, and weaken the Power of the Iſraelites.

Behold, the People of the Children of Iſrael are mo, and mightier than we.] This was not true (unleſs he meant that no part of Egypt of that bigneſs, had ſo many People and ſo ſtrong, as the Iſraelites in Goſhen) but he ſaid it to awaken his People to conſider how to Suppreſs them. And perhaps he was afraid of their Power, or out of Popularity would in the beginning of his Reign give a proof of his Care of his People, by Suppreſſing Forreigners.

Ver. 10. Come on.] The Hebrew word habah is ſometime uſed in Petitions (LX Pſal. ult.) but moſt commonly in Exhortations; when Men excite and ſtir up one another, not to be ſlack in any buſineſs. See XI Gen. 3.

Let us deal wiſely with them.] He would not go about to deſtroy them by Force, being loth to loſe ſo many Subjects; but was deſirous to diminiſh them by ſubtil Devices.

Lest they multiply.]. Grow ſtill more numerous and mighty.

Lest when there falls out any War.] With the Arabians, Ethiopians, or other neighbouring Nations. For I ſee no reaſon to believe that he means the ancient Egyptians (with whom the Iſraelites had lived in great Friendſhip, but now were expell'd by the Shepherd Kings) and the People of Thebais; who at length made War with thoſe Kings, who reigned in the lower Egypt. This is Sir J. Marſham's Conjecture (in his Canon Chron. Sec. VIII.) which I thought good to mention, though I do not follow it.

They joyn alſo to our Enemies, and ſight againſt us.] As it was natural for Men to do, who were under grievous Oppreſſions; and hoped thereby for Relief.

And ſo get them out of the Land.] They had heard the Iſraelites diſcourſe, it is likely, that they never meant always to ſtay there; their Fathers coming only to Sojourn in Egypt: and the nearer the time approached, when God promiſed to bring them from thence, the more, we may well think, they ſpake of it. Which raiſed this Jealouſie, that in caſe of any War, they would joyn with their Enemies; that by their Aſſiſtance they might be delivered.

Ver. 11. Therefore they did ſet over them Taskmaſters, &c.] This was the Reſult of the Council; that they ſhould be brought low by laying heavy Taxes upon them, to ſqueeze them of their Money; and by making them labour very hard, whereby they thought to weaken their Bodies. For the Hebrew word Miſſim, coming from Mas, which ſignifies Tribute, it may be reaſonably thought, that theſe Taskmaſters (as we call them) exacted great Sums of Money of them, as well as afflicted them with their burdens, i. e. hard Labours of all ſorts, as the Eaſtern Writers expound it.

And they built for Pharaoh.] They did not labour for themſelves, but for the King: who, it is likely, gave them no Wages; but uſed them as meer Slaves.

Treaſure Cities.] Fortified Cities, wherein he had his Magazeens (as we now ſpeak) of all ſort of Ammunition, and Stores of Corn, and publick Proviſions; as well as Treaſures of Money. For ſo we tranſlate this word Miskenoth, 2 Chron. 16.4. XVII. 12. Storehouſes: and XXXVI. 28. Storehouſes for Corn, and Wine and Oyl. There was great Labour, no doubt, imployed in building ſuch Cities; ſurrounded with Walls, and Towers, and deep Ditches, &c.

Pithom.] This is thought by Bochart to be the City which Herodotus calls 〈 in non-Latin alphabet 〉 (L. 2. c. 158.) but Herodotus there ſaith it was 〈 in non-Latin alphabet 〉 , a City of Arabia. And therefore Sir J. Marſham's Conjecture ſeems more reaſonable, who takes it for Peluſium: which was the moſt ancient fortified Place in Egypt, called by Ezekiel XXX. 15. the ſtrength of Egypt; and by Suidas, long after him, 〈 in non-Latin alphabet 〉 , the Key of Egypt: becauſe it was the Inlet from Syria into this Country. Which was the reaſon, as Diadorus ſaith, (Lib. XV.) that they moſt of all fortified 〈 in non-Latin alphabet 〉 , as his words are. And this agrees with the ſignification of Pithom, if D. Chytraeus gueſs aright, which is as much as Pi and tehom, i. e. the Mouth of the Deep: being ſeated near the Sea, at the Mouth of one of the Streams of Nile. And thus I find it expounded in the Talmud Tit. Sota, in the Gemara, Cap. I. Sect. 32.

And Rameſes.] It is an ignorant Conceit of Benjamin Tudelenſis that this City is that called Ein-Alſchemes, i. e. the Fountain of the Sun; in Greek Heliopolis. (See his Itiner. p. 120. and L'Empereur's Annot. p. 223.) for this City was in the upper Egypt; whereas Rameſes was in the lower, in the Land of Goſhen: and gave name to the whole Country where the Iſraelites dwelt, XLVII Gen. 11. And it is moſt likely, it was a Frontier Town, which lay in the entrance of Egypt from Arabia, or ſome of the neighbouring Countries. They that take the Name of the King, who now reigned, to have been Rameſſes, think this City had its Name from him, and the other called Pithom (as Mercator thinks) from the Name of his Queen.

Ver. 12. But the more they afflicted them, the more they multiplied and grew.] Here is a new word, different from all the former (Ver. 7.) to expreſs their extraordinary Increaſe; for ſo jiphrots ſignifies, breaking out; as Water doth which burſts out with a greater force, when it hath been pent up. This, as St. Auſtin obſerves, (L. XVIII. de Civ. Dei, c. 6.) is to be aſcribed to the Divine Bleſſing; for naturally tireſome Labours would have diſpirited them, and made them leſs fruitful.

And they were grieved becauſe of the Children of Iſrael.] It vext them to ſee this Device prove ſo unſuccesful, that it promoted what they thought to hinder.

Ver. 13. And the Egyptians; rather therefore.] The Egyptians reſolved to take a more ſevere Courſe with them.

Made the Children of Iſrael to ſerve with rigour.] Uſed them more tyrannically and cruelly; without any Mercy: whereby their ſtrength, in all likelyhood, would be broken, as the Hebrew word ſignifies. Some of the Jews think they beat and ſcourged them ſorely.

Ver. 14. And they made their Life bitter.] The Hebrews call all things bitter, which extreamly grieve and afflict the Soul, XXVII Gen. 34. III Lament. 15. Whence Naomi bids her Daughters call her no more by that pleaſant Name, but call her Mara, i. e. bitter: becauſe of the very great Afflictions ſhe had endured in a ſtrange Country.

With hard Bondage.] Such Drudgery as if they had been meer Bondſlaves.

In Mortar and in Brick.] 〈 in non-Latin alphabet 〉 , by making Clay into Bricks (as Philo well interprets it, L. I. de Vita Moſis) or in working the Clay, and then turning it into Bricks. And ſo Bochart expounds it, by the figure of 〈 in non-Latin alphabet 〉 , lateribus ex luto conficiendis. There was great ſtore of Clay in that place; Peluſium (one of the Cities which they built) having its name from thence, both in the Greek and in the Hebrew Languages. For Sin ſignifies the ſame with 〈 in non-Latin alphabet 〉 , Clay, or Dirt.

And in all manner of Service in the Field, &c.] Not meerly in Ploughing, &c. but in digging Trenches, to convey the Water of Nile into their Ground (as Philo expounds it) and in cleanſing thoſe Trenches that had been formerly made; and in carrying Dung, as others add, into the Field; and ſuch like naſty Services. And all theſe, Moſes adds, were rigorouſly exacted of them: i. e. they did all they could to break their hearts, as we ſpeak.

Ver. 15. And the King ſpake to the Hebrew Midwives.] The former Device failing him, or contributing little to his end; he betakes himſelf to one that, if it were purſued, could not but prove effectual. Some will have theſe Midwives to have been Egyptians, but called Hebrew, becauſe the Women of that Nation made uſe of their Aſſiſtance, when they were in Labour. But it is not likely, that Hebrews had not Midwives of their Nation; or that Pharaoh would impoſe his Midwives upon them, and let them have none elſe: for that would have too plainly diſcovered his drift; whereas he intended to hide it, and to act cunningly againſt them, Ver. 10.

The name of the one was Siphrah, &c.] We cannot well think there were only two Midwives to ſerve the whole Nation: but theſe were the chief; who had the reſt under their government, and gave orders and directions to them. So Aben Ezra; whom Abarbinel contradicts; but with ſlight reaſons: to advance a ſubtil rather than ſolid Conceit of his own; that every Woman in Egypt had two Midwives, and thoſe were the common Names of them, ſignifying what each of them were to do for the Women in Travel. There are thoſe among the Jews who have fancied Jochebed the Mother of Moſes to be one of thoſe here named: and ſome of them, who are pleaſed with ſeeming ignorant of Nothing, ſay ſhe is the perſon here called Siphrah; her Daughter Miriam being the other, called Puah: So the Hieruſalem Targum.

Ver. 16. When ye do the Office of a Midwife, &c.] Are called to their Aſſiſtance in their Labour.

And ſee them upon the Stools.] The Hebrew word obanajim which we tranſlate Stools, is ſo obſcure, that the LXX content themſelves to tranſlate this Paſſage thus, When you ſee them delivered: which fully expreſſes the ſenſe; and muſt be ſuppoſed to be the meaning, if we take Stools for ſuch Seats as were purpoſely contrived for labouring Women to ſit on, that the Midwives might the better do their Office. For they could not tell whether they brought forth Male or Female, till they were delivered: unleſs the Hebrew Doctors ſay true, who conſtantly affirm, That Boys come into the World with their Faces downward, and Girls with their Faces upward; whereby they might know what Sex a Child was of before it was quite born. See Tit. Sota in the Gemara. Cap. 1. Sect. 33.

If it be a Son, then ye ſhall kill him]. The Egyptians feared the Men of Iſrael only; without whom they could have no Children at all, but ſuch as would be half Egyptians; and in time be wholly ingrafted into that Nation.

But if it be a Daughter, then ſhe ſhall live.] For as Clemens Alexandr. well obſerves, (L. I. Stromat. p. 343.) 〈 in non-Latin alphabet 〉 , Women are feeble and unfit for War, therefore they had no fear of them, but reſerved them to increaſe the Egyptian breed.

Ver. 17. But the Midwives feared God, &c.] They that take them for Egyptians, ſay theſe Midwives were Proſelytes to the Jewiſh Religion. But ſuch Faith in God, as made them not fear a great King, is hardly to be expected from any but thoſe who had been always bred up in a deep ſenſe of his Divine Majeſty. Which gave them ſuch Courage, that, as Chytraeus expreſſeth it in Herodotus his Phraſe (which is in a manner the ſame with St. Peter's, V Acts 29.) 〈 in non-Latin alphabet 〉 , they made account the things of God were to be preferred before thoſe of Men: and therefore would not obey the King's Command, by doing contrary unto God's.

Ver. 18. And the King called for the Midwives.] Sent out a Summons to appear before him.

And ſaid unto them, Why have you done this thing, &c.] Their being queſtioned for their Diſobedience, made their Conſtancy the more remarkable.

Ver. 19. For they are lively, and are delivered ere the Midwives come in unto them.] It doth not appear that theſe Midwives told a lye, but only concealed ſome of the Truth: which is not unlawful, but commendable, when it is to preſerve the Innocent. For many of the Hebrew Women might be ſuch as they here deſcribe, though not every one of them. The Hebrew word chajoth ſignifies three things; either vivaces, i. e. lively, or obſtetrices, Midwives (as Kimchi tells us) or animantia, living Creatures. The LXX follow the firſt notion, and ſo do we, which is very proper. Aquila follows the ſecond, who tranſlates this Paſſage thus, 〈 in non-Latin alphabet 〉 , they can do the Office of Midwives themſelves, and are brought to Bed before we can get to them. Thus the Vulgar alſo take it, They have skill in Midwifry. And the Author of the Life of Moſes, (as ſeveral other Jews do) take it in the third ſenſe, expounding it thus; They are like other living Creatures, who do not need any Midwives to help their young ones into the World. And ſo Raſi alſo, and Theodotion, who thus tranſlates it 〈 in non-Latin alphabet 〉 , which doth not ſignifie (as Gaulmyn obſerves) they bring forth living Children, but ad inſtar animantium pariunt, they bring forth like Animals. Such lively Women undoubtedly there have been, and are ſtill in ſome Parts of the World. For Varro reports (L. II. de R. R. cap. 10.) that the Women of Illyricum, when they found their Pangs coming, were wont to go a little aſide from the Work they were about, and preſently were delivered of a Child, quem non peperiſſe, ſed inveniſſe putes, which one would think they had found, not brought forth out of their Womb. Which place our Gataker mentioning in his Cinnus, p. 213. ſaith, it is credibly reported, by thoſe who had lived there a great while, that the Iriſh Women ſometime riſe from Table, and are delivered, and return to the Company again before all be taken away.

Ver. 20. Therefore God dealt well with the Midwives, &c.] He rewarded their Services; whereby the Children of Iſrael ſtill more multiplied and waxed very mighty.

Ver. 21. Becauſe the Midwives feared God, he made them Houſes.] Theſe words ſeem to declare, wherein God rewarded them; which was in making them Houſes. Some indeed (particularly Mr. Calvin) refer this to the Iſraelites; becauſe the word them is of the Maſculine Gender: and therefore cannot, they think, be meant of the Midwives; but muſt be interpreted, by this means the Children of Iſrael were exceedingly increaſed. But, beſides that this was ſaid juſt before, it is not unuſual in Scripture, when the Speech is of Women, to uſe the Maſculine Gender. Thus Ruth (1. 8.) prays for her Daughters in Law in theſe words, the LORD deal kindly with you, where in the Hebrew the Maſculine Gender is uſed, and not the Feminine. But we need go no further for an inſtance of this than the very next Chapter to this, (II Exod. 17.) where Moſes is ſaid to water their Flock, ſpeaking of Jethro's Daughters, and the word for their is of the Maſculine Gender. It agrees alſo beſt with the whole ſtory, to take it ſo here; that God made the Midwives Houſes, (ſo the Chaldee and the LXX underſtand it) that is, gave them a numerous Offspring, out of which aroſe many Families, which in Scripture Language are called Houſes, XXX Gen. 30. When ſhall I make my ſelf an Houſe? (the ſame Phraſe with this) i. e. take care of my own Family, XXV Deut. 9. IV Ruth 5. Or elſe the meaning may be, he increaſed their Eſtate, and gave them great Riches: which the Pſalmiſt may be thought to mean, when he ſaith, Except the Lord build the Houſe, (i. e. preſerve and increaſe the Eſtate of a Family) their labour is in vain that endeavour it. See alſo 2 Sam. VII. 11. CXIII Pſal. 9. Some that take theſe Midwives to have been Egyptian Women, proſelyted to the Jewiſh Religion, think the ſenſe may be, that they married to Iſraelites, and God made their Families eminent in Iſrael.

Ver. 22. And Pharaoh charged all his People, ſaying, every Son, &c.] Not being able to effect his end by the Midwives, he commanded every Body to inform his Officers when any Hebrew Woman fell in Labour, and appointed Searchers (it's likely) to examine whether they were delivered of Male or Female, and to act according to what is here ordered. Some that underſtand the foregoing words of the Iſraelites, make this the ſenſe of the two laſt Verſes: Becauſe the Midwives feared God, and thereby the Families of the Iſraelites were increaſed, not diminiſhed; Pharaoh took a new Courſe, and charged all his People to ſee that done, which the Midwives refuſed. The Jews (in the Book called The Life of Moſes) ſay that many of their People, upon this Decree of Pharaoh, reſolved not to marry, or not to come near their Wives: and thoſe who did, were forced to have them brought to Bed alone, and throw their Children into the Fields, where the Angels took care of them, &c. But this is confuted by what follows in the next Chapter. And yet they are ſo fond of ſuch Fables, that in one of their Medraſchim (or Books of Homilies) they ſay, God made Milk to come out of one Stone, and Honey out of another, to Suckle them, while they lay hid in the Earth. See Buxtorf of the Education of their Children, Synag. Judaic. Cap. VII.

CHAP. II.

Ver. 1. AND there went a Man of the Houſe of Levi, &c.] We are told both the Man's name, and the Womans whom he married, VI Exod. 20. XXVI Numb. 59. Where Amram, Grandſon of Levi, is ſaid to have been Moſes his Father; and Jochabed, Daughter of Levi, to have been his Mother. So Amram married his Father's Siſter (as the Text expreſly tells us) Which Moſes was ſo ingenuous as not to conceal, though it might not be for his Credit in future Ages: when ſuch Marriages were forbidden by that Law which he gave them from God; though practiſed before the giving of his Law. See Selden, L. V. de Jure N. & G. c. 9. The Jews alſo, fancying his Mother Jochabed to have been born as ſoon as the Iſraelites came into Egypt, make the Birth of Moſes a Miracle: becauſe ſhe muſt be, by that account, an Hundred and thirty years old, when he was born. But it may as well be thought, that ſhe was born to Levi in his old Age, by another Wife; and ſo ſhe was younger than her Nephew Amram, and but his half Siſter. Which makes their Marriage no more ſtrange, than Abraham's Marriage with Sarah. Beſides, it is not certain ſhe was his Father's Siſter (in the ſtrict ſenſe of that word) but might be only one of his Coſins, who in Scripture are frequently called Siſters. And then when it is ſaid, ſhe was a Daughter of Levi, the meaning muſt be, his Grandaughter, or the Child perhaps of one of his Grandaughters: who, in theſe Writings, are commonly called Daughters. And ſo, all the Objections againſt this Marriage vaniſh; and the firſt words of this Verſe expound the laſt. A Man of the Houſe of Levi, took to Wife a Daughter of Levi: that is, one of the ſame Houſe, or Family. But ſee VI. 20.

Verſe 2. And the Woman conceived, and bare a Son.] She had one before this, viz. Aaron; who, it is probable, was born before this Perſecution began; being three years elder than Moſes, VII. 7.

And when ſhe ſaw him, that he was a goodly Child.] His goodly Aſpect (which ſeems to have been an early indication of his future Greatneſs) is taken notice of by Strangers; particularly by Juſtin, out of Trogus an ancient Heathen Hiſtorian, L. XXXVI. c. 2. where he ſaith, That beſide the Inheritance of his Father's knowledge (whom he takes to have been Joſeph) etiam formae pulchritudo commendabat, the gracefulneſs of his Perſon recommended him to others. Inſomuch that the whole Fable of Adonis among the Heathen, was framed (as Huetius conjectures) out of this Story of Moſes. For Apollododorus relates (L. III.) how Venus, admiring the great Beauty of the Infant, took him away privily, without the knowledge of the Gods, and hiding him in an Ark, delivered him to Proſerpina, &c. See Demonſtr. Evang. Propoſ. IV. Cap. III. n. 3.

She hid him three Months.] R. Simeon, in Pirke Elieſer, Cap. XLVIII. ſaith, ſhe hid him in a Vault under ground. But in Sota they ſay (in the Gemara, Cap. I. Sect. 38.) he being hid in a ſecret inner Room of their Houſe, was in danger to be detected by his crying: when ſome of the Egyptians came into the outer Room, and brought a crying Child with them on purpoſe; ſuppoſing the Iſraelites Infants would anſwer, if any were in the Houſe. But there is no certainty of this.

Ver. 3. And when ſhe could no longer hide him.] Some diſcovery being made of him, by ſome means or other, by their Neighbours; or the ſearch after new born Children being now more narrow and diligent; ſhe thought he could be no longer concealed, and therefore reſolved to expoſe him, in the manner following.

She took for him an Ark of Bulruſhes.] Or of Wicker; for Kimchi obſerves the Hebrew word Gome ſignifies the lighteſt Wood. Patricides, an Arabian Writer, ſaith it was made of that which the Ancients call Papyrus: and ſo the LXX, and Joſephus and Clemens Alexandrinus (Strom. 1. p. 343.) 〈 in non-Latin alphabet 〉 ) which was a frutex that grew peculiarly upon the Banks of Nile, as Salmaſius ſhows in Solin. p. 1002, &c.

And daubed it with Slime and with Pitch.] Of this word Slime, ſee XI Gen. 3. It is not improbable, that this was uſed within, and Pitch without, to keep the Water from coming into the Ark. And ſo I find in the Gemara of that Title in the Talmud called Sota (Cap. I. Sect. 29.) where this is ſaid to have been an ancient Tradition. Only they ſay, as many of the Rabbins do, that Chemar ſignifies Plaiſter, not Bitumen: becauſe the bad ſmell of that, they think, would have been noiſom to the Child. R. Solomon's opinion is, that it was pitcht both within and without; and plaiſtred within over the Pitch.

And ſhe laid it in the flaggs by the Rivers brink.] That it might not be carried away with the Stream; but ſhe might come in the Night and ſuckle it. Some think that the Ark, notwithſtanding, was made below in the form of a Boat; that, if it ſhould chance to be carried from among the Flaggs upon the Shore, it might ſwim in the River. For it is certain the Egyptians made Ships of the forenamed reed, as we find in Pliny and Solinus, who both mention Papyraceae Naves; and in Theophraſtus, who mentions 〈 in non-Latin alphabet 〉 , ſpeaking of Papyrus: as Salmaſius obſerves in his Plin. Exercit. p. 1003, 1115, 1116. Herodotus alſo mentions 〈 in non-Latin alphabet 〉 , in his Euterpe, Cap. XCVI. See XVIII Iſa. 2.

Ver. 4. And his Siſter ſtood afar off, to wit what, &c.] By her Mothers order no doubt; that ſhe might not ſeem to be ſet there, on purpoſe to watch him. We read of no other Siſter he had but Miriam, XXVI Numb. 59. who therefore is thought to be the Perſon.

Ver. 5. And the Daughter of Pharaoh.] Called Thermutis by Joſephus (L. II. Antiq. c. 5.) but by Artapanus in Euſebius his Praepar. Evang. (L. IX. c. 27.) called Meris, or Merris. Which is her name (as Jacobus Capellus obſerves) in the Faſti Siculi. The ſame Artapanus there ſays, ſhe was married to Cenephres King of the Country above Memphis: but had no Child by him. Clemens Alexandrinus ſays the ſame, that ſhe was not only a married Woman, but had been long married, without being with Child, 〈 in non-Latin alphabet 〉 , but very deſirous to have one, L. I. Strom. p. 343.

Came down to waſh her ſelf at the River.] Not for Pleaſure, but for Purification: this being an ancient Rite of Religion in all Nations, to cleanſe themſelves, by waſhing their Bodies, after any Defilement. Thus Philo ſeems to underſtand it, in his Book of the Life of Moſes: where, ſpeaking of this matter, he uſes the word 〈 in non-Latin alphabet 〉 , which is proper to Sacred Cleanſing. And it ſeems far more probable, than that the ſcorching heat of the Weather, (cauſed by an extraordinary hand of God) made her betake herſelf to the cool Streams for her Refreſhment (as the Tale is told in the Hebrew Book, called The Life of Moſes) or that the deſire of Children carried her hither; the Waters of Nile being thought to make Women fruitful. Clemens Alexandrinus ſeems to have put both theſe together, Refreſhment and Religion: when he ſaith ſhe came hither, 〈 in non-Latin alphabet 〉 , L. I. Strom. p. 343. It is ſtill a further fetch of Jonathan, who would perſwade us that at this time God had ſmote the Egyptians with a burning Ulcer; which made their Fleſh ſo hot, that they could not endure it, but run to the River to cool their Bodies. And in Pirke Elieſer, Cap. XLVIII. this Inflamation is ſaid to have ſeized on Pharaoh's Daughter, whom he calls Bathia. Which is indeed the name of a Daughter of one Pharaoh, 1 Chron. IV. 18. but to make her the Daughter of Pharaoh King of Egypt (as G. Vorſtius obſerves they do, in Schemoth Rabba, and Vaijra Rab.) is altogether ſenſleſs. And yet it is upon that ground they make her a Proſelyte alſo, and ſay in the Title of the Talmud before mentioned, called Sota (Cap. I. of the Gemara, Sect. 40.) that ſhe went into the River to purge her ſelf from the Idolatry of her Father's Houſe: i. e. to become a Proſelyte, who was received (in following times) into the Jewiſh Religion by Baptiſm.

And her Maidens walkt along by the Rivers ſide.] While ſhe waſhed her ſelf, in a private place, which, no doubt, was made by the King for that purpoſe. For it is not to be imagined, that ſhe waſhed herſelf publickly in the River; but in ſome Incloſure, whereby ſhe was ſeparated from the ſight of Company. For Zoan (or Tanis) the Royal City, it is certain, lay near the River; and it is likely the King's Gardens extended themſelves to the very Banks of it: where convenient Bathing-Houſes were contrived for himſelf, and the Royal Family, to bathe in the River when they pleaſed. Patricides ſeems to ſay, that the River ran through the City, or by the ſide of it: for ſo the words are; The Ark was put in the banks of the River Nile, where the water was ſhalloweſt, in the City of Tzana, which was the Metropolis of that part of the Country. And to the ſame purpoſe Elmacinus, another Arabian Writer, as Hottinger obſerves in his Smegma Orientale, L. I. c. 8. p. 400.

And when ſhe ſaw the Ark among the flaggs.] In ſuch a Bathing-Houſe, as I ſuppoſe her to have now been, there were Latices through which ſhe could ſee what was done in the River, though no Body could ſee her. And ſhe ſpying an unuſual Veſſel among the ſlags, commanded it to be brought to her. Patricides ſaith, ſhe heard the Child cry. And Chuskuni obſerves, it was more eaſie for her who was in the River, to eſpy the Ark, than for her Maidens who walked above upon the Banks.

She ſent her Maid to fetch it.] The Hebrew word Amatha, which we tranſlate Maid, is much different from that for Maidens mention'd juſt before: ſignifying one that waited immediately upon her, whom we call an Handmaid; the other properly ſignifying only young Women; who were ſuch, perhaps, as we now call Ladies of Honour.

Ver. 6. And when ſhe had opened it, ſhe ſaw the Child.] And together with him the SCHECHINAH or Divine Majeſty, as Rabbi Joſe ſaith in Sota: which is agreeable to their opinion, who make her to be now proſelyted; but hath no other foundation.

And behold the Babe wept.] There is nothing ſtrange in this, that a Babe (which perhaps had been a good while without the Breaſt) ſhould weep: but it is remarkable, that Pharaoh's Daughter ſhould not find it, till tears ran down its Cheeks; becauſe this helpt to move her compaſſion towards it, as it here follows.

And ſhe had Compaſſion on him.] Reſolved to preſerve him, contrary to her Father's Order.

And ſaid, this is one of the Hebrew's Children.] None elſe, ſhe thought, would expoſe ſo goodly a Child: and ſhe was confirm'd in her opinion, when ſhe found he was Circumciſed, as the ſame R. Joſe conjectures. And the truth is, we have no good reaſon to believe, that the Egyptians had, as yet, received Circumciſion.

Ver. 7. Then ſaid his Siſter to Pharaoh's Daughter, &c.] We cannot think his Siſter would be ſo imprudent as to ſtep in immediately, upon the finding of the Child, and ask if ſhe ſhould call a Hebrew Nurſe for it: but ſtaid ſome time (that ſhe might not ſeem to know any thing of him, but what ſhe heard them ſay) till they had tried other Nurſes (as the Hebrew Doctors in Sota underſtand it, Cap. I. Sect. 43.) whoſe Breaſts the Child refuſing to ſuck, ſhe took the opportunity to ask if ſhe might ſee for a Nurſe among the Hebrew Women. Joſephus ſaith the very ſame.

Ver. 8. And Pharaoh's Daughter ſaid unto her, Go.] It is likely that Miriam addreſſed her ſelf to her ſo diſcreetly, that it moved her eaſily to agree to her Propoſal. Though a ſingular Providence of God guided this whole buſineſs.

And the Maid went and called this Child's Mother.] Whoſe Breaſt the Child readily taking (having been uſed to it) ſhe was inſtantly accepted to be his Nurſe. So it follows in the next Verſe.

Ver. 9. Take this Child away, and Nurſe it for me, &c.] Thus by the wonderful Providence of God, Jochabed had the pleaſure of ſuckling her own Child; and was alſo well paid for her pains.

Ver. 10. And the Child grew, and ſhe brought him unto Pharaoh's Daughter.] The Hebrew Writers ſay, that when he was Two years old, he was taken from her: which is not ſo likely, as that he continued with her till he was grown capable to be inſtructed in true Religion, and to underſtand and remember whoſe true Child he was; whereby he was diſpoſed to behave himſelf accordingly, when he came to live at Court.

And he became her Son.] She having no Child of her own, adopted him for her Son, with the conſent, no doubt, of Pharaoh: Not to ſucceed in the Throne, as ſome have fancied; but to be the Heir of her private Eſtate. And accordingly ſhe gave him a Princely Education, and took care he ſhould be inſtructed in all the Wiſdom of the Egyptians, as St. Stephen hath remembred, VII Acts 22. and, as Philo (in The Life of Moſes) would have it believed, ſent for the ableſt Maſters out of Greece (as well as out of Aſſyria, and other Eaſtern Countries) to teach him their Learning. Which is a piece of Jewiſh Vanity; for there was no Learning among the Greeks in the days of Moſes: who was ancienter, not only than their Philoſophers and Poets, but than moſt of their Gods, as Clemens Alexandrinus demonſtrates; 〈 in non-Latin alphabet 〉 , L. I. Strom. p. 323. And what Learning there was now in Egypt is not certain; for there is no Evidence that the Wiſdom St. Stephen ſpeaks of, comprehends the Knowledge of ſo many things, as ſome Learned Men are pleaſed to aſcribe to them in thoſe days.

And ſhe called his name Moſes.] The reaſon of this Name is given in the following words;

And ſhe ſaid, becauſe I have drawn him out of the Water.] This Name ſeems to be derived from the Hebrew word Maſhah, which is never uſed in the Bible, but for drawing out of the Water, 2 Sam. XXII. 17. XVIII Pſal. 17. LXIII Iſa. 11. And therefore there is no need to have recourſe to any other Language for the original of his Name; which Philo, Joſephus, and Clemens Alexandrinus, will have to be derived from the word 〈 in non-Latin alphabet 〉 , which in the Egyptian Tongue, they ſay, ſignifies Water, and 〈 in non-Latin alphabet 〉 , which ſignifies ſaved. So that it is as much, as ſaved from the Waters, or preſerved from drowning. It may be ſaid indeed, that it is not likely ſhe would give him a Name from any other Language than her own: but it is to be conſidered, that the word Maſhah (from whence this Name moſt naturally flows, and to which ſhe her ſelf ſaid ſhe had reſpect) might have the ſame ſignification in her Language, that it had in Hebrew; there being a great affinity between theſe two Tongues. See XL Gen. 45. Clem. Alexandrinus ſaith, that the Name he had given him by his Parents at his Circumciſion was Joachim. Which he had, I ſuppoſe, out of ſome fabulous Book; for, in the ſame place, he ſpeaks of the Name was given him after he was tranſlated to Heaven, L. I. Strom. p. 343.

Ver. 11. And it came to paſs in thoſe days when Moſes was grown.] When he was not only arrived at Man's eſtate, but was full Forty years old, as St. Stephen obſerves, (VII Acts 23.) and may be gathered from this Hiſtory.

That he went out unto his Brethren, &c.] He had a motion from God (as St. Stephen there ſeems to interpret it) to go, and acquaint himſelf with the Condition of his Brethren; and to own himſelf, more than he had done hitherto, to be one of them. The Jews tell many Tales what paſſed between him and Pharaoh till this time; but there is no more credit to be given to them, than to what Artapanus, an Heathen Hiſtorian, relates of his Military Exploits in a War with the Ethiopians, againſt whom Cenephres ſent him as General of his Forces: Though this is remarkable, that his Name and ſeveral Paſſages of his Life (mixed with ſome Fables) were known to other Nations, and by them magnified and admired. As appears by what Euſebius hath extracted out of Artapanus, Eupolemus, Demetrius, and other Heathen Writers, L. IX. Praepar. Evang. c. 26, 27, &c.

And looked upon their burdens.] Which he did very often, (as Philo underſtands it, L. I. de Vita Moſis) and not without great Grief and Heavineſs; that he was neither able to hinder their Oppreſſion, nor to help them under it. But he exhorted Pharaoh's Officers to moderate their Severity; and the Iſraelites to be patient, in hope of Deliverance.

And he ſpied an Egyptian, ſmiting an Hebrew.] The Cauſe of it is reported (in The Life of Moſes, in Hebrew, and in Schalſch Hakkabalah) that this Egyptian had broken the Hebrew's Houſe, and bound him, and raviſhed his Wife, and now endeavoured to murder him. But this looks like a Tale: which is a little better told by the Author of Schemoth Rabba, and others mentioned by Mr. Selden, L. II. de Synedr. c. 1. who ſay, that this Egyptian was one of the Taskmaſters, who called this Man out of his Bed in the Night, to go to work, and then took his opportunity to ſlip into it, and lye with Selomith his Wife, who took him for her Husband. The plaineſt account and moſt likely, is this of Philo (in the place above mentioned) that ſome of Pharaoh's Officers, little differing from the moſt furious Beaſts, not at all mollified, but more exaſperated by Intreaties; one of them, of the moſt violent temper, fell in an outragious manner upon an Hebrew, becauſe he did not do his work ſo faſt as he would have him, beating him moſt cruelly till he had almoſt kill'd him.

One of his Brethren.] All the Hebrews were his Brethren; but this Man, was of his own Tribe, and one of the Children of Kohath, as the forenamed Authors take it.

Ver. 12. And he looked this way and that way, &c.] Round about him; that he might not run into danger himſelf, by delivering his Brother from it.

He ſlew the Egyptian.] Being ſtirred up to it, by a Divine motion: otherways he could not have juſtified this Fact, to God and his own Conſcience. And therefore St. Stephen plainly makes this an Indication to the Children of Iſrael, that God intended to deliver them by his means; and ſays, Moſes thought they would have ſo underſtood it, VII Acts 25. Nay, Maimonides himſelf gives this account of it, (Pars II. Cap. XLV. More Nevochim) where, he making this the firſt Degree of Prophecy, when a Man is moved and animated by God to ſome great and heroick Enterpriſe (either for the Preſervation of the whole Church, or the Deliverance of eminent Men from Oppreſſion) he reckons Moſes, among others, as an Inſtance of it, in theſe words: Moſes was indued with this Power, when he grew up to be a Man; by the impulſe of which he ſlew the Egyptian, and checked him who unjuſtly ſtrove with one of his Brethren, &c. The Hebrews generally ſay that Moſes did not kill this Man with a Sword, or any other Weapon, but meerly by the word of his Mouth, pronouncing him Dead in the Name of God. Which Tradition is ſo old, that it is mentioned by Clemens Alexandrinus, L. I. Strom. 〈 in non-Latin alphabet 〉 , &c. They that pretend to Secrets, ſay, that he killed the Egyptian with his word alone, as Peter afterwards, in the Acts, killed Ananias and Sapphira.

And hid him in the Sand.] An inacceſſible Deſert lay on the Weſt of Egypt, as Diodorus Siculus obſerves; and there was another alſo on the Eaſt of it: ſo that if this hapned upon the Borders, there was Sand enough wherein to bury him.

Ver. 13. And when he went out the ſecond day.] Having begun to Act by the Divine Commiſſion, he ſeems to have reſolved every day to give proofs of his Authority; and awaken the People to expect deliverance by his means. And therefore went out, among them, this day, as he had done the day before.

Behold, Two Men of the Hebrews ſtrove together.] He was ſurprized to find two of his Brethren contending one with another; when they were ſo grievouſly oppreſſed by the Egyptians.

And he ſaid to him that did the wrong, Wherefore ſmiteſt thou thy fellow?] He had no leſs Authority to admoniſh and reprove his Brethren, than to chaſtiſe their Oppreſſors.

Ver. 14. And he ſaid, Who made thee a Prince and a Judge over us?] It is plain by this that he acted as one that had Authority; but this Man queſtioned from whence he had it.

Intendest thou to kill me, as thou killedst the Egyptian?] It is not likely the Man thought he had any ſuch intention; but meant only to fright Moſes from medling in his matters, by letting him know that what he had done already, was not ſuch a ſecret as he thought it.

And Moſes feared.] He had not yet received a Commiſſion from God to act publickly as their Governour, and therefore durſt not ſtay to anſwer a Charge againſt him (which he thought might be poſſibly brought) for what he had done privately. Some have troubled themſelves to reconcile this with what the Apoſtle ſaith, XI Hebr. 27. that he feared not the wrath of the King; which doth not ſeem to agree with what is ſaid here, that Moſes feared. But there he may very well be thought to ſpeak, not of his flight out of Egypt, but of his laſt departure with the whole body of the Iſraelites. Though if we ſhould allow Moſes, and the Apoſtle, to ſpeak of the ſame thing, there would be no contradiction between them. For he might ſo fear, as to make him cautious, and conſult for his Safety; rather than baſely either deny, or excuſe what he had done, or ask pardon for it; unto which no fear of the wrath of the King could have moved him.

Ver. 15. Now when Pharaoh heard this thing.] Which was ſoon brought to his ears, as Moſes ſuſpected: and aggravated extreamly by the great Men of the Court, as Philo repreſents it, L. I. de Vita Moſis.

He thought to ſlay him.] Not ſo much becauſe he had killed the Man, as becauſe he pretended to aſſert the Liberty of the Iſraelites, and to be their Deliverer. Demetrius bears witneſs to this Story, juſt according to what is here related, in Euſebius's Praepar. Evang. L. IX. c. 29.

And Moſes fled from the face of Pharaoh.] Wiſely foreſeeing the Danger, he avoided it by flight into another Country, where he was out of his reach. For though the time of Iſrael's Deliverance was not yet come, he was aſſured, that God intended to work it by his hand: and therefore thought it prudent to reſerve himſelf till he received a further Commiſſion from God. But though this flight of Moſes be here ſo plainly affirmed, yet the Jews are ſo ſond of their own Conceits, and ſo bold in their Invention, that they ſay he was not only condemned to have his Head cut off, but brought to the Block; and when the Executioner came to do his Office, his Sword would not enter; Moſes his Neck being, by a Miracle, turned into a Pilaſter of Marble; and from thence called his Son Eliezer, &c. So the Tale is told by the Author of Moſes his Life. What Pharaoh this was is not certain; but Euſebius calls him Orus (who ſucceeded Amenophis, in whoſe time Moſes was born) and he is ſaid to have reigned Two and forty years.

And dwelt in the Land of Midian.] Where ſome of Abraham's Poſterity were ſetled (XXV Gen. 2.) in a part of Arabia Petraea. And therefore Philo only ſaith, 〈 in non-Latin alphabet 〉 , he withdrew into the neighbouring Arabia. Into which Country he choſe to flee, both becauſe his eſcape was eaſie thither, and becauſe they were deſcended from the ſame Stock with himſelf; and continued ſtill good People; or at leaſt had ſome good Governours, and Families among them, as appears by what follows.

And he ſat down by a Well.] To refreſh himſelf; and expecting, it's likely, to meet ſome Company there, at the time when the Flocks came to water.

Ver. 16. Now the Priest of Midian.] Or Prince, as it is in the Margin. For the word Cohen indifferently ſignifies either Priest, or Prince: but moſt anciently it ſignifies the latter (a Prince) For ſo it is uſed in the Book of Job XII. 19. He leadeth Cohenim (Princes) away ſpoiled. And in after times it continued to have the ſame ſignification; David's Sons being called by this Name of Cohenim, 2 Sam. VIII. 18. which in 1 Chron. XVIII. 17. is expounded, were chief at the hand of the King. And ſo Ira is called, 2 Sam. XX. 26. Cohen, a chief Ruler about David. And ſo I think it is to be taken here, for a Ruler or Governour (See XLI Gen. 50.) not of the whole Country of Midian, but of ſome Province of it. And it may be moſt truly rendred, a Prince (i. e. one of the Princes, or Rulers) of Midian. But in ancient time Princes executed the Prieſthood alſo, as Plato obſerves they did among the Egyptians; and the Conſuls and Emperours of Rome were ambitious of the ſame Dignity: by which means the word Cohen came to ſignifie both. Though where the Place or Territory of which any Perſon was Cohen, is mentioned, there it always ſignifies him to have been Prince or Civil Governour of that place. So S. Jarchi obſerves, The word COHEN always denotes ſome Divine Miniſtry or Function, except where there is an addition of ſome particular Principality to it, as COHEN of Midian, and COHEN of On (referring to this place, and that I now mentioned in Geneſis) where it ſignifies a Prince, though the Prieſthood might be joyned with it. And ſo Artapanus in Euſebius, L. IX. c. 27. relating Moſes his Flight into Arabia, ſaith he came to Raguel, 〈 in non-Latin alphabet 〉 , the Ruler of thoſe parts. And the Jews in their German Tranſlation of the Bible, call him Heer, Lord of Midian. See our moſt Learned Selden, L. I. de Synedr. c. ult. p. 648. I ſhall only add, that it is moſt likely that this Prince (or Priest) was a Worſhipper of the true God, and not an Idolater: for Moſes, we may be confident, would not have married his Daughter, if ſhe had been bred in a falſe Religion.

Had ſeven Daughters, and they came and drew Water, &c.] He was but a ſmall Prince it appears by this; though it muſt be acknowledged it was a noble Employment in old time (as I obſerved upon Geneſis) to look after Sheep: and we muſt not imagine, theſe young Women drew the Water themſelves, but had Servants to attend them and obey their Orders.

Ver. 17. And the Shepherds came and drove them away.] Some rude and idle Shepherds would have made uſe of the Water, which they had drawn; and had the benefit of their pains, without any labour of their own. This looks like an Argument that their Father was not a Prince, for then, one would think, theſe Shepherds ſhould not have dared to conteſt with them. But it is as much an Argument that he was not a Priest; for they were great Men alſo in thoſe days. And it ſeems probable to me, that theſe were the Shepherds of ſome other greater Prince, in thoſe Countries; who made thus bold with Jethro's Daughters and their Servants. For one cannot think, as I ſaid, that they alone looked after his Flock, but were Overſeers of thoſe that did, like Rebekkah and Rachel. See Gen. XXIX. 9.

But Moſes ſtood up and helped them, &c.] This was an act (as Maimonides ſuggeſts) of the ſame Heroick Spirit, mentioned before, Ver. 12. which ſtill reſted on him, and moved him here, as it had done in Egypt. And thus Philo alſo repreſents him as 〈 in non-Latin alphabet 〉 , tranſported by ſuch an Enthuſiaſm when he ſpake to the Shepherds, that it after frighted them from their attempt. Though it is not certain that he overcame them by Perſwaſions, but the whole Diſcourſe ſeems rather to imply that he forced them to deſiſt: which he could not do alone, but at the head of thoſe Servants that belong'd to theſe young Women: and it is not improbable he had ſome Servants of his own, who attended him in his Flight. Certain it is, that the Arabian's great Imployment was feeding of Cattle, as Philo there notes, (L. I. de Vita Moſes, 〈 in non-Latin alphabet 〉 , &c.) and that not only Men, but Women, young Men and Virgins looked after them; and not thoſe only of the meaner ſort, 〈 in non-Latin alphabet 〉 , but they that were of Noble Families.

Ver. 18. And when they came to Reuel their Father. He is thought to be the ſame with Jethro, III. 1. or was Jethro's Father; and ſo the Grandfather of theſe young Women: which Druſius thinks moſt probable, Miſaell. Centur. 2. c. 69.

He ſaid, How is it you are come ſo ſoon to day?]. It ſeems Moſes not only valiantly defended and protected them; but ſo vigorouſly aſſiſted them alſo in all their Buſineſs, that they diſpatcht it ſooner than they were wont to do.

Ver. 19. And they ſaid, An Egyytian]. So they took Moſes to be by his Speech and his Habit; and perhaps he told them he came out of that Country.

Delivered us out of the hand of the Shepherds.] This juſtifies what I ſaid (Ver. 17.) that theſe Shepherd's belong'd to ſome other Prince in thoſe parts, who were wont, it ſeems, to infeſt thoſe that were weaker; and that Moſes by his extraordinary Courage drove them away.

And alſo drew water enough for us, &c.] They had drawn Water before (ver. 16.) which the Shepherds took from them: and he now did it with greater Expedition, and in great Plenty.

Ver. 20. And he ſaid unto his Daughters, Where is he?] This is a form of chiding, as Philo obſerves, or upbraiding for their Ingratitude; as appears by what follows.

Why is it that you have left the Man?] Suffered him to remain in the Field. Ye ought (as Philo explains it) to have invited him to my Houſe; and if he had declined it, to have intreated and urged him to it.

Call him, that he may eat Bread.] Go back (as he goes on) with all ſpeed, and pray him to come and refreſh himſelf; and receive my Thanks, which are due to him. This ſhows Moſes had done them ſome conſiderable Service.

Ver. 21. And Moſes was content to dwell with the Man.] After ſome Converſation with him, Raguel liked Moſes ſo well, that he offered him ſuch terms as he accepted, and became one of his Domeſticks.

And he gave Moſes Zipporah his Daughter.] The Divine Writers do not relate all the paſſages of a Story (as other Authors delight to do) but only the moſt material. Therefore we are to ſuppoſe a great many things to have preceded this: which was not accompliſhed preſently after he was entertained into Reuel's Houſe, but after he had had much Experience of Moſes his other Vertues, as well as of his Valour. Though the Obſervation of Philo here is not to be ſlighted, that 〈 in non-Latin alphabet 〉 Men of a great Genius quickly ſhow themſelves, and are not made known by length of time. And therefore, he thinks, that Reuel being ſtruck firſt with admiration of his goodly Aſpect, and then of his wiſe Diſcourſe, immediately gave him the moſt beautiful of all his Daughters to be his Wife: not ſtaying to enquire of any body what he was, for his own moſt excellent Qualities ſufficiently recommended him to his Affection, L. I. de Vita Moſes, p. 611.

Ver. 22. And ſhe bare him a Son, and he called his Name Gerſhom, &c.] This word Gerſhom ſignifies a deſolate Stranger; which he made the Name of this Child, becauſe he was born, not only in a Foreign Country, remote from his own People; but in a place where he had nothing but what he earned by his Labour. For it is not to be thought, that in an haſty Flight he could bring any great matter with him into Midian. Either this Son was born long after his Marriage, or he did not marry till he had been long in this Country: For when he left it, after 40 years ſtay in it, his Children were but young, as appears from IV. 20.

Ver. 23. And it came to paſs, in proceſs of time.] After many days (as it is in the Hebrew) i. e. years: for this King reigned a long time. See Ver. 15.

The King of Egypt died.] That King from whom Moſes fled, viz. Orus. After whom Euſebius makes Acenceres to have reigned; and after him Achoris: both which died before Moſes returned into Egypt.

And the Children of Iſrael ſighed by reaſon of the Bondage.] Their cruel Servitude did not end with the Life of Orus; but the new King, who ſucceeded him, was ſo far from giving them any eaſe, that he laid more heavy Burdens upon them.

And they cried.] This ſignifies they lay under the moſt grievous Oppreſſion; which grew intolerable.

And their cry came up unto God.] A Cry that comes up unto God, ſignifies in the Holy Language, the loudeſt and ſoreſt Cry. See XIX Gen. 13.

By reaſon of the Bondage.] This may be referred both to their Cry, and its coming up to God: who reſolved ſpeedily to free them from ſuch unſupportable Burdens.

Ver. 24. And God heard their groaning, and God remembred his Covenant, &c.] There are four different words in theſe two laſt Verſes (viz. heard; remembred; looked upon them; had reſpect unto them) which, every one of them, ſignifie God's kind intentions towards them; but ſeem alſo to me to denote that the Divine Providence determined to proceed gradually in the Deliverance of the Children of Iſrael from their cruel Servitude. For when he ſaith, God heard their groaning; the meaning is, he favourably condeſcended to grant their Petition; which was the first ſtep to their Deliverance. And then,

He remembred his Covenant with Abraham, &c.] This gives the Reaſon of it, becauſe he was mindful of his ancient Promiſes to their Forefathers; which was a further aſſurance of his Favour. And then he

Looked upon them.] i. e. Took notice of their Affliction and hard Labour (as Maimonides explains it, More Nev. p. 1. c. 48.) which was another Motive to relieve them. And in the laſt place,

God had reſpect to them.] Which imports that he determined to have mercy upon them (and that includes all Bleſſings in it) For ſo this Phraſe to reſpect another ſignifies, as Bochartus hath ſhown from many inſtances, particularly XXV Pſal. 12. LXVI Iſa. 2. Hierozoic. p. 1. L. II. c. 49.

CHAP. III.

Verſe 1. NOW Moſes kept the Flock.] So Moſes was taken from the Sheepfold (as David was in after times) to be the Ruler of God's People, LXXVII Pſal. 70. For as hunting of wild Beaſts (ſaith Philo) is proper to Men of a Martial Genius, and fits Men to be Captains and Generals of Armies; ſo the feeding of Sheep is 〈 in non-Latin alphabet 〉 , &c. the beſt Exerciſe and Preparation for a Kingdom, and the gentle Government of Mankind. Clemens Alexandrinus hath the ſame Notion, and the ſame words, L. I. Strom. p. 345. God's Power alſo herein appeared the more wonderful, that he delivered his People from the Egyptian Tyranny, by one that was contemptible, or rather abominable to that Nation, viz. a Keeper of Sheep.

Of Jethro.] It is moſt likely that Reuel mentioned in the foregoing Chapter, Ver. 18. was now dead; to whom Jethro his Son ſucceeded in that Principality where he Ruled: for it was now Forty years ſince Moſes came firſt into Midian.

His Father in Law.] This ſhows that the Seven Daughters ſpoken of II. 16. were the Children of Jethro and Reuel their Grandfather: unleſs we will ſay, as a great many do, that Jethro had two Names. Nay, they fancy he had three, being called Hobab they think, IV Judg. 11. where Hobab is ſaid to be the Father in Law of Moſes. But the word Son is there to be ſupplied (which in other places is ſometime to be underſtood) he ſeeming to be Jethro's Son, Brother to Zipporah: And accordingly is ſaid, X Numb. 29. to be Son of Raguel the Midianite, i. e. of Jethro, as many underſtand it. See there.

And he led the Flock to the backſide of the Deſert.] Or as St. Hierom underſtands it, ad interiora deſerti, to the inner parts of the Deſert (where there was better Paſture, than in the place where he was before) to which he was conducted, by the Providence of God, who intended here to reveal himſelf more fully to him.

And came to the Mountain of God, even to Horeb.] Sheep delight to feed on Mountains, as Bochart obſerves out of Theocritus and Virgil. Whence ſuch mountainous Places are often called in Homer 〈 in non-Latin alphabet 〉 , Sheep-walks; they being wont to feed there, as Euſtathius and Heſychius interpret it. See Hierozoic. p. 1. L. II. c. 46. And this is called the Mountain of God, becauſe when Moſes wrote this Book there had been a Divine appearance upon Horeb; which St. Stephen calls Sinai, VII Acts 30. For Horeb and Sinai ſeem to have been two tops of one and the ſame Mountain: which it is plain by this was not far from the Country of Midian. We underſtand alſo by St. Stephen's words, when this fell out, viz. after he had dwelt Forty years in Midian: for ſo long, it is certain, he continued there, VII Exod 7. But how he imployed all that time, we are not told. No doubt, in ſomething elſe than meer feeding Sheep. For, being learned in all the Egyptian Wiſdom, we may well think he both taught others, and made alſo great improvements himſelf; in ſtudying the Records of that, and all other Neighbouring Countries: and beſides, received it is likely Divine Revelations. There are thoſe likewiſe, who think he now wrote the Book of Job, to comfort the Iſraelites, by the example of his admirable Patience, under their heavy Oppreſſions in Egypt: and the Book of Geneſis alſo; that they might the better underſtand what Promiſes had been made to their Noble Anceſtors, Abraham, Iſaac and Jacob; and that the Time drew near when they would be fulfilled.

It is noted by Ludovicus Capellus in his Chronolog. Sacra, that the Number Forty was much obſerved in the Adminiſtrations of Divine Providence: Moſes being XL years old when he fled into Midian, and ſtaying there another XL years, and then leaving the World in the end of the next XL years of his Age. It was ſo many years before the Iſraelites got to Canaan, after they were delivered out of Egypt. Forty days Moſes continued with God in the Mount; both the firſt and ſecond time of his going up thither. So many days the Spyes were in ſearching out the Land: and the Iſraelites had juſt ſo many Manſions in the Wilderneſs. Their firſt Judge governed juſt XL. years; and the next twice as many. Deborah, Barak, Gideon, Eli all judged XL years: and ſo long David reigned.

Ver. 2. And the Angel of the LORD appeared to him.] So St. Stephen alſo, VII Acts 30. By which ſome underſtand the Eternal WORD, the Second Perſon in the Bleſſed Trinity. But I think he is not called ſimply an Angel any where, but with ſome addition, as the Angel of the Covenant: for it would be a dangerous inſinuation, that he was but a meer Creature. Yet I believe he is not here to be excluded: for I take this to have been the Appearance of the SCHECHINAH; which comprehended both the LORD himſelf, and the Angels that attended him, as his Miniſters. One of which now appeared ſo gloriouſly, that he ſhowed God to be preſent: and accordingly we find, in the following words, that he himſelf ſpake to Moſes. And thus the LORD is ſaid to have ſent his Angel, when they cried to him, and brought them out of Egypt, XX Numb. 16. Which Angel is called Michael by Menachem; and the ſame which they alſo call Goel, who redeemed Jacob from all evil, XLVIII Gen. 16.

In a flame of ſire.] The Glory of the LORD (as the SCHECHINAH is frequently called) appeared in a flaming manner like fire: exceeding bright, and with an amazed ſplendor. So it appeared, though not ſo bright, when the firſt Promiſe was made of their Deliverance, XV Gen. 17, 18.

Out of the midst of a Buſh.] To ſhow, ſay the Jews, in Pirke Eliezer, Cap. XL. that God was preſent with them, in their great Affliction and Tribulation: which was repreſented by this Buſh of Thorns or Briers (for ſo the Hebrew word ſignifies, ſuch a Buſh as pricks thoſe that touch it) or, as the Prophet Iſaiah ſpeaks, LXIII. 9. in all their affliction he was afflicted. And by his Providence ordered things ſo, that their Affliction did not conſume them, but rather multiplied and increaſed them; for, as it there follows, the Angel of his preſence ſaved them. And thus Euſebius tells us (in the latter end of L. V. Demonſtr. Evang. c. 13.) ſome Chriſtians underſtood it, 〈 in non-Latin alphabet 〉 , &c.

This Fire alſo in the Buſh might be intended to ſhow, that God would there meet with the Iſraelites, and give them his Law in Fire and Lightning; and yet not conſume them. For this is the place where God, after they came out of Egypt, delivered the Law to them: which thence was called Sinai (ſaith the fore-named Author in Pirke Elieſer) from this Buſh; which in Hebrew is Sene, and ſignifies in Arabick a Thorn-buſh: whereas before this it was called Horeb, from its drineſs and barrenneſs, as that word imports.

And behold the Buſh burnt with ſire, and the Buſh was not conſumed.] The Heathens had either read, or heard of this wonder, as appears by Artapanus who mentions it (in Euſebius, L. IX. Praepar. Evang. c. 27.) but he diſguiſes it and miſreports it; ſaying it was a Fire which ſuddenly broke forth out of the Earth, and flamed, 〈 in non-Latin alphabet 〉 , when there was no Matter, nor any kind of Wood in the place to feed it. But in the next Chapter but one an ancient Tragaedian reports it exactly, ſaying juſt as Moſes doth here, That the Buſh burnt in a great fire, and yet remained intire and green in the ſlame, which he calls 〈 in non-Latin alphabet 〉 , the greateſt Miracle. The meaning of which I have already explained, in the foregoing Obſervation. There is a Story ſomething like this in Dion Pruſaeus, Orat. XXXVI. where he ſaith the Perſians relate concerning Zoroaſter, that the Love of Wiſdom and Vertue leading him to a Solitary Life, ſeparate from Company, upon a Mountain, he found it one day all in a flame, ſhining with Celeſtial Fire: out of the midſt of which he came without any harm, and inſtituted certain Sacrifices to God, who then he made account appeared to him. Which Joh. Henricus Ʋrſinus a good while ago endeavoured to prove, was nothing elſe but a corruption of this Apparition to Moſes. And Huetius lately (in his Demonſtr. Evang. Propoſ. IV. Cap. V.) had made ſuch a laborious compariſon between what is ſaid of Moſes and of Zoroaſter, as is ſufficient to make it probable the ancient Perſians derived their Religion from theſe Books of Moſes.

Ver. 3. And Moſes ſaid, I will now turn aſide.] It ſeems this glorious Appearance, was not directly before him, but on one ſide of him, and ſome diſtance from him.

And ſee this great ſight.] This wonderful Appearance; or, as Philo tranſlates it, 〈 in non-Latin alphabet 〉 , this moſt ſtupendious and aſtoniſhing Sight or Viſion.

Why the buſh is not burnt.] A Fire which did not burn (that is, conſume what it laid hold on) was very amazing. Yet the Gentiles did not think ſuch things incredible, as appears out of Seneca in his Thyeſte, where he ſpeaks of a Foreſt which appeared all on a flame, without fire: and out of Lucan, and divers other Authors, among the Pagans, produced by the Learned Huetius in his Queſtiones Alnetanae, L. II. Cap. XII. n. 10.

Ver. 4. And when the LORD ſaw that he turned aſide, &c.] It is plain by this, that the LORD himſelf was here preſent: his Angels being but Attendants, as I ſaid, upon his Majeſty. See XXII Gen. 11.15.

God called unto him out of the midſt of the Buſh.] He now calls him God, whom juſt before he called LORD. Both which are ſometimes put together, as comprehending all the Divine Attributes. Maimonides, who makes Eleven Degrees of Prophecy (or Divine Communications to Men) juſtly thinks this the very higheſt of all, and it was peculiar to Moſes, to hear God himſelf ſpeaking to him in a Viſion, when he was intirely awake.

And ſaid, Moſes, Moſes.] He repeats his Name, to excite his attention. And ſome take it for a token of Familiarity. See XLVI Gen. 2. This is called by Gregor. Nyſſen (de Vita Moſis, p. 172.) 〈 in non-Latin alphabet 〉 , &c. a Voice of that Light, or Splendour: i. e. of the Divine Majeſty which appeared to him.

And he ſaid, here am I.] A common expreſſion of readineſs to hearken and to obey.

Ver. 5. And he ſaid, draw not nigh hither.] He commands him to keep his diſtance, and not to approach nearer to him. This, and what follows, plainly demonſtrate what I ſaid before, that this was an Appearance of the SCHECHINAH, or Divine Majeſty; to whom he could not pay too great a Reverence.

Put off thy ſhoes from off thy feet.] Many frivolous Reaſons have been given of this Precept, as may be ſeen in Braunius, L. I. c. 3. de Veſtitu Sacerd. Hebr. But the plain Reaſon is immediately added in the Text, becauſe the place where he ſtood was holy: into which it was irreverend to enter with their Shoes on; becauſe thereby it might be defiled with the dirt that adhered to them. Certain it is, that in the Temple afterwards, the Prieſts officiated barefoot; and all the Eaſtern People came into their Holy Places in the ſame manner: which Juſtin Martyr thinks they learnt from this Example of Moſes. But Mr. Mede's Opinion ſeems truer, That Moſes did not give the firſt beginning to this Rite; but it was derived from the Patriarchs before him, and tranſmitted to future Times from that ancient general Tradition. For we find no Command in the Law of Moſes, for the Prieſts performing the Service of the Tabernacle without Shoes; but it is certain they did ſo, from immemorial Cuſtom: and ſo do the Mahometans and other Nations at this day. See Mr. Mede, Book II. p. 442, &c. and p. 516. And Huetius in his Demonſtr. Evang. Propoſ. IV. Cap. XI. Sect. 2.

The place whereon thou ſtandest is holy ground.] It was made holy by the ſpecial Preſence of God, which was now there, who is moſt holy, and makes every thing relating unto him to be holy alſo. For thus the Tabernacle, the Temple, and the Utenſils thereof, with all things deſtined to the Divine Service, were called holy.

Ver. 6. Moreover he ſaid, I am the God of thy Father.] i. e. Of Amram: who it ſeems was a very pious Man.

And the God of Abraham, the God of Iſaac, and the God of Jacob.] Who were ſo dear to him, that he made a Covenant with every one of them (which is the reaſon he is diſtinctly called the God of each of them) as Maimonides obſerves, More Nev. P. III. c. 51. from XXVI Lev. 42. And this Covenant was that he would be their God after a peculiar manner. For otherwiſe, he was the God of Noah, and of all the holy Patriarchs before him: but he is called the God of Abraham, Iſaac and Jacob for a peculiar reaſon, becauſe of the Promiſe made to theſe three of the bleſſed Seed which ſhould ſpring from them; in oppoſition to the Pretenſions of other Neighbouring People; who (as the Learned Dr. Alix obſerves) were their Rivals in that Hope. Theſe words being as much as if he had ſaid, the God of Abraham, and not of Lot, as the Ammonites and Moabites pretended: the God of Iſaac, and not of Iſhmael, as his Poſterity pretended: the God of Jacob, and not of Eſau, as the Edomites boaſted.

And Moſes hid his face.] In token of Humility, Submiſſion and Reverence. So Elijah did in after times, 1 Kings XIX. 12. Nay, the Angels cover their faces in the preſence of God, VI Iſa. 2.

For he was afraid to look upon God.] The Splendour of the Divine Majeſty was ſo great, that it dazled his Eyes; and he was not able to behold it. For though he ſtirr'd not a ſtep further, after God prohibited him to come nearer, yet we may ſuppoſe him to be now nearer to it, than he was at the firſt, (Ver. 3.) and it's Glory alſo was much increaſed.

Ver. 7. And the LORD ſaid, I have ſurely ſeen the affliction, &c.] To ſee ſignifies more than to obſerve and take notice; including in it ſuch Reſolutions of Divine Providence, as would certainly produce their Deliverance. For the doubling of the Expreſſion (seeing I have ſeen, as it is in the Hebrew) denotes there was no doubt of it.

And have heard their cry.] Both this and the next Phraſe, know their ſorrows, ſignifie more than the ſimple words hear and know import, viz. ſuch a regard to their miſerable Condition, as moved him to order ſpeedy Relief to be given them.

Ver. 8. And I am come down to deliver them.] I now appear unto thee, for that purpoſe.

Out of the hand of the Egyptians.] From their tyrannical Power.

And to bring them up out of that Land.] Where they are Strangers, and uſed as Slaves.

Into a good Land.] A fruitful Country of their own.

And a large.] Where they ſhall not be pent up ſo as they are in Goſhen. And if it were conſidered according to the Extent of the Original Promiſe, it was large and ſpacious indeed, even from the River of Egypt unto Euphrates, XV. Gen. 18.

Ʋnto a Land flowing with Milk and Honey.] By which Phraſe the Poets expreſs the greateſt Plenty; as Bochart ſhows out of Euripides, Horace, Ovid, &c. Hierozoick. P. II. L. IV. c. 12. For abundance of Milk and Honey argue a Country to be well watered, fruitful, full of fair Paſtures and Flowers: from whence the Flocks may fill their Duggs with Milk, and the Bees their Cells with Honey. Aelian L. III. de Hiſt. Animal. c. 35. ſaith, the Goats of Syria (which includes this Country) afford ſuch plenty of Milk, as is in no other Country.

Ʋnto the place of the Canaanites, &c.] See concerning all theſe People here mentioned, XV Gen. 19, &c.

Ver. 9. Now therefore behold, the Cry of the Children of Iſrael is come up to me, &c.] This was ſaid before, Ver. 7. but here repeated, as a reaſon of the Commiſſion he intended immediately to give to Moſes, to go and Deliver them.

Ver. 10. Come now therefore, and I will ſend thee unto Pharaoh, &c.] Leave thy Flock; for I have another more weighty Buſineſs, wherein I will imploy thee. For thou ſhalt go with my Authority to Pharaoh; and command him not only to Releaſe my People out of their Servitude, but to let them go alſo out of Egypt. He had called them by the Name of his People, Ver. 7. and now mentions it again, to incourage their hope, that he would take care of his own.

What Pharaoh this was (it being a common Name to all the Egyptian Kings) is very much diſputed. The common opinion is, that after Orus (in whoſe time Moſes ſled into Midian, Acenceres (or Acherres) reigned Twelve years; and after him Achoris reigned Seven years more; and then ſucceeded Cenchres, the worſt of them all, to whom Moſes was now ſent. But Clemens Alexandrinus tells us that Apion (a great Enemy of the Jews, and who wrote againſt them) mentioning their going out of Egypt (in his fourth Book of his Hiſtory of Egypt) ſaith, it was in the the reign of Amoſis. For which he quotes Ptolomaeus Mendeſius an Egyptian Prieſt, who wrote three Books about their Affairs, in which he ſaith, 〈 in non-Latin alphabet 〉 , L. I. Stromat. p. 320. But Tacitus calls him Bocchoris, or as ſome read it, Occoris, L. V. Hiſt. c. 3.

That thou mayest bring forth my People, &c.] From this time we are to conſider God as the King of this People: Not in general only, as he is Lord of the whole World; but in a proper and peculiar manner. For whatſoever Authority or Power of Juriſdiction the Kings of other Nations did exerciſe over their Subjects (as Power of Life and Death, of making Laws and Leagues, &c.) the ſame Prerogative did the Lord of Heaven and Earth reſerve to himſelf alone, over the Children of Iſrael. Upon which ground, as Dr. Jackſon well obſerves, Moſes was delegated to be his Ambaſſadour to the King of Egypt; and conſtituted (it appears by the whole Story) his Deputy or Viceroy over Iſrael.

Ver. 11. And Moſes ſaid unto God, who am I, that I ſhould go unto Pharaoh, &c.] He modeſtly declines the Service, conſidering how mean a Perſon he was, in compariſon with Pharaoh; and how unable to do any thing for the Iſraelites. He had felt ſome extraordinary motion in himſelf, Forty years ago; which he took to be an Indication, that God would uſe him as an Inſtrument of their Deliverance, (See Chap. II. v. 11, 12.) but at that time he was a far greater Man than now; and had more intereſt at Court: the Princeſs who adopted him for her Son being then perhaps alive, or having leſt him what made him very conſiderable. In ſhort, he was then the Son of Pharaoh's Daughter; but now a poor Shepherd.

Ver. 12. And he ſaid, Certainly I will be with thee.] In anſwer to his Objection, God bids him depend on this; that he would preſerve him by a ſpecial Providence, from being hurt by Pharaoh. So Maimonides ſhows this Phraſe (I will be with thee) ſignifies in Scripture, More Nev. P. III. c. 18. And the conſidence which God wrought in him of this, gave him Courage and Reſolution: which is alſo denoted by this Phraſe, as he ſhows, P. II. c. 38. For all the Prophets were endued with an extraordinary Fortitude and Magnanimity; which was in Moſes above all the reſt: he encountering a great King, and all his Court and People, barely with a Staff in his hand.

And this ſhall be a Token to thee that I have ſent thee; when thou hast brought forth the People out of Egypt, ye ſhall ſerve God upon this Mountain.] This could not be a Token to him now, but was afterward: when God by his Power brought them to this very place, to worſhip him, according to this Promiſe, upon this Mountain. In the mean time, there were many other Tokens God gave him (as we find in this Hiſtory) which were all confirmed by this at laſt.

Ver. 13. And they ſhall ſay unto me, What is his Name? What ſhall I ſay unto them?] This doth not argue that they knew not what the Name of their God was; for they and their Fathers had been long acquainted with him: and they cried unto him, and he heard them (II. 23, 24.) But Moſes being the firſt that ever ſpake to Men in the Name of God, (none of the Patriarchs, either before the Flood or after it, having ſaid any ſuch words as theſe, God hath ſent me to you: the Lord commands me to bid you do ſo or ſo, as Maimon. obſerves in ſeveral places of his More Nevoch. P. I. c. 63. P. II. c. 39.) is was natural for the Iſraelites to ask him by what Name, or peculiar Attribute, God had made himſelf known unto him, ſo as to authorize him to ſpeak to them, as never any Man before did. He had ſpoken unto Noah and unto Abraham, &c. but it was only for their own Inſtruction; He never bid them deliver any Meſſage unto others: and yet it is obſervable, that upon particular occaſions, he ſtill made himſelf known to them by different Names or Titles. As he ſaith to Abraham, XV Gen. 7. I am Jehovah, who brought thee out of Ur of the Chaldees. But XVII. 1. he ſaith, I am Elſhaddai. And to Iſaac he ſaith, I am the God of thy Father Abraham, XXVI. 24. To Jacob he adds, I am the LORD God of thy Father Abraham, and the God of Iſaac, XXVIII. 13. And after this, I am the God of Bethel, XXXI. 13. No wonder then that Moſes ſhould think the People would expect, upon ſo great an occaſion, when he came to them as an Ambaſſadour from Heaven, that the God of their Fathers ſhould ſpeak to them in a New Stile, beyond all that had been known in former days.

Ver. 14. And God ſaid unto Moſes, I AM THAT I AM.] That is, ſaith Maimonides, in the place above-named; He that neceſſarily Exiſts. He who ſo is, that he muſt needs be. Or as ſome tranſlate it, I will be what I will be; i. e. the Eternal Immutable Being, (ſo Elmacinus interprets it, the Eternal that never dies) who am faithful to my Promiſes; and will be to you, what I told your Fathers I would be. Whatſoever I ſaid in the days of Abraham, concerning the giving the Land of Canaan, I will certainly perform; for I change not.

Thus ſhalt thou ſay to the Children of Iſrael, I AM hath ſent me unto you.] The former words were a Declaration of God's Nature to Moſes; and in theſe he bids him, in brief, only ſay to the Iſraelites that he was ſent by him Who is. That is (as was ſaid before) neceſſarily Exiſts: always was, and ever will be. Who alters not; but by whatſoever Name he makes himſelf known, is ſtill the very ſame God. Which was a Name not unknown to the Gentiles, as one would think by the word EI; which was inſcribed in the front of the Delphick Temple (as Plutarch tells us) and was nothing elſe but the contraction of EIMI, which ſignifies, I AM. Or if we take EI to be an intire word (as it is commonly thought) ſignifying thou art, Ammonius rightly underſtood it to be 〈 in non-Latin alphabet 〉 , (as Plutarch reports his word, in a Treatiſe on this Subject) the moſt abſolutely perfect Name and Compellation of God. For God, ſaith he, in the other Inſcription on the Temple, ſpeaks to us who approach him, ſaying to every one KNOW THY SELF: and we are taught to anſwer to him again, in the words of this Inſcription, THOƲ ART: aſcribing to him 〈 in non-Latin alphabet 〉 , &c. that true, undoubted, and only Appellation which belongs to him alone. For he only is; we are not, &c. Thus he declares this word, to expreſs moſt perfectly the Divine Eſſence; which is diſtinguiſhed hereby from all falſe Gods. See Euſebius, L. XI. Praep. Evang. c. 11. and in the two foregoing Chapters; where he takes a deal of pains to ſhow that Plato borrowed this Notion of 〈 in non-Latin alphabet 〉 , a Being that is always, but had no beginning, from theſe words of Moſes. And Numenius a Pythagoraean ſpeaks it more plainly, when he ſaith, 〈 in non-Latin alphabet 〉 , that which is; is eternal and ſtedfast, always the very ſame without variation. And no wonder theſe Men, if they met with this Paſſage in Moſes, were highly pleaſed with it; for St. Hilary himſelf tells us, that he lighting upon theſe words (as he was muſing about God and Religion) before he was a Chriſtian, was ſtruck with admiration: there being Nothing ſo proper to God as to be. And therefore he thought it worthy of God, to ſay of himſelf, I AM THAT I AM, and HE THAT IS (ſo he tranſlates the laſt words) hath ſent me unto you; L. I. de Trinitate.

Ver. 15. And ſaid moreover unto Moſes, Thus ſhall thou ſay, &c.] For a further Explication of what he had now ſaid, and a further Satisfaction of their Minds.

The LORD God of your Fathers, the God of Abraham, &c.] The Name JEHOVAH (as we pronounce it) ſeems to be in ſenſe the ſame with Ehjeh, before mentioned. Which, as it declares his Nature, ſo the word God added to it, expreſſes his Favour, Care and Providence. And conſequently he bids Moſes tell the Children of Iſrael, that He who is the Eternal, was the God of their Fathers, of Abraham, Iſaac and Jacob: To whom he had made many Promiſes that he would be gracious to their Poſterity. This was ſufficient for them to know of him.

This is my Name for ever, and this is my Memorial, &c.] Some refer the firſt words (this is my Name) unto the foregoing Verſe, I AM: and the next, (this is my Memorial) to thoſe which immediately preceed, the LORD God of your Fathers: which in truth include the whole, Jehovah being the ſame with I am. And the meaning is, I will be for ever remembred, celebrated, praiſed and invoked, by the Name of the LORD God of your Fathers, &c.

Ver. 16. Go, and gather the Elders of Iſrael together.] The word Elders in theſe Books, ſometime ſignifie the Men of the great Sanhedrin, as they ſpake in after times (or the Judges in the Higheſt Court) XXI Deut. 2, &c. Sometimes the Judges in the Lower Courts, XIX Deut. 12. XXII. 15. Sometimes it only ſignifies the Heads of the Tribes, as here in this place: For now there were no ſuch Courts of Judicature conſtituted. See Selden. Ʋxor. Hebr. L. I. Cap. XV. Some indeed (particularly Corn. Bertram) think it reaſonable to ſuppoſe that the Iſraelites had Judges among them, all the time they dwelt in Egypt, though not mentioned in Scripture; as they had, no doubt, a Form of Religion, though we read nothing of it. And Moſes, he thinks, is here ordered to ſend for theſe, who were their Rulers, and adminiſtred Publick Affairs among them. But there is this Argument againſt it, that after this time, when Moſes had brought them out of Egypt, there were no ſuch Judges among them, but Moſes (as we find XVIII Exod.) judged all himſelf, to his exceeding great trouble. And therefore by Elders we are here to underſtand only the Wiſeſt and graveſt Men of the Nation, who were in greateſt eſteem among them (as Mr. Selden afterwards ſpeaks, L. I. de Synedr. Cap. XV. p. 523, &c.) or, as was ſaid before, the Heads of their Tribes. The famous H. Grotius confirms this, by a nice Obſervation, that both here and Ver. 18. they are barely called Zikne, not Hazikne, becauſe there was not as yet, certum Collegium, ſed ſola qualitas denotatur (as he ſpeaks L. de Imp. Sum. Poteſt, circa Sacra, Cap. XI. n. 15.) a certain Colledge or Society of them, but their quality only is denoted. And no doubt the word always ſignified Men of Dignity, or chief Rank among others, both among the Iſraelites, and among the Egyptians; as I have obſerved on XXIV Gen. 2. L. 6.

And ſay unto them, The Lord God of your Fathers, &c.] See this explained, Ver. 6.

Hath appeared unto me.] Ver. 2, 4.

Saying, ſurely I have viſited you.] So Joſeph, when he died, aſſured them God would do, L Gen. 24. where I obſerved to viſit them, was to bring them out of Egypt. And ſo it ſignifies here, as is evident from what God ſaid to Moſes when he appeared to him, v. 8. I am come down to deliver them out of the hand of the Egyptians. Which was not yet actually done, but ſo abſolutely decreed in the Mind of God, that he might ſay he had already done it. Or the word Pakad may be tranſlated here, as it is elſewhere, I have remembred you, (1 Sam. XV. 2.) that is, ſo as to reſolve to deliver them. And then the next words may depend on this,

And that which is done to you in Egypt.] For the word Seen is not in the Original. But either way, it relates to what God ſaith to Moſes, Ver. 7, 9.

Ver. 17. And I have ſaid.] Determined, or reſolved.

I will bring you out of the affliction of Egypt, into the Land of the Canaanites, &c.] See v. 9.

Ver. 18 And they ſhall hearken to thy voice.] A great incouragement to carry this Meſſage to the Elders of Iſrael: which God promiſes to incline their hearts to receive and obey.

The LORD God of the Hebrews hath met with us.] We have received a ſpecial Command from the Eternal God, whom we, and our Fore-fathers, worſhip: who hath appeared to us.

And now let us go (we beſeech thee) three days journey into the Wilderneſs. They intended to go quite away; but at firſt are directed to demand only to go as far as Mount Sinai: which was but three days Journey from Egypt, if they went the neareſt way to it. For this they were humble Petitioners; which is implyed in thoſe words, We beſeech thee.

That we may Sacrifice to the LORD our God.] When they delivered this Meſſage to Pharaoh (V. 1.) they call it holding a Feast to him: which was to be made upon the Sacrifices that they offered. For Ver. 3. of that Chapter, they ſpeak in the ſame Phraſe, which is uſed here.

Ver. 19. And I am ſure the King of Egypt will not let you go.] God underſtood before hand the hardneſs of his heart; and that he would not yield; no not to let them depart for three days, much leſs for altogether.

No not by a ſtrong hand.] In the Margin, But by a ſtrong hand; i. e. by cutting off all the Firſtborn in the Country: till which, he knew Pharaoh would be obſtinate.

Ver. 20. And I will ſtretch out my hand.] As the hand of God ſignifies his Power, ſo the ſtretching it out, ſeems to ſignifie the exciting of that Power in mighty Deeds.

Smite Egypt with all my wonders.] The Hebrew word for wonders, comes from a Root, which imports ſomething ſingular, and not common. Such were all the Plagues God ſent upon Egypt, which made them the more wonderful.

After that he will let you go.] They grew ſo terrible, at laſt, that he was afraid the next ſtroke would be upon his own Perſon: which made him content to diſmiſs them.

Ver. 21. And I will give this People favour in the ſight of the Egyptians, &c.]. Diſpoſe their hearts to be kind to them, ſo that they ſhould readily furniſh them, with any thing they deſired.

Ver. 22. But every Woman ſhall borrow.] The word Shaal is of a doubtful meaning: for it ſignifying, in general, to ask or to pray, one may pray another, either to give or to lend. And if the Iſraelites askt their Neighbours to beſtow ſuch things upon them, as are here mentioned; and they out of a deſire to be rid of them, or hoping ſpeedily to recover their Goods, granted their Requeſts; no wrong was done to them. And if they borrowed them of the Egyptians, it was by the Authority of God, whoſe the World is and the fulneſs thereof: and who doth no Man any wrong when he is pleaſed to transfer what he enjoys, unto another. See more XI. 2. XII. 35.

Of her Neighbour and of her that ſojourneth in her Houſe.] By this it appears that the Egyptians were intermixt with the Hebrews, in the Land of Goſhen: and ſo might the more eaſily go along with them when they left Egypt; as many of them did, XII. 38.

Jewels of Silver, &c.] Rather, Veſſels of Silver, &c. Which were of greater uſe to them than Jewels; unleſs they pretended to deck up themſelves, for the Feaſt they were to keep. See more XI. 2. XII. 36.

And ye ſhall ſpoil the Egyptians.] Not by Rapine or Stealth, but by their own Conſent.

CHAP. IV.

Verſe 1. BƲT behold they will not believe me, nor hearken to my voice, &c.] This ſeems directly to contradict what God had ſaid unto him, III. 18. They ſhall hearken to thy voice. Which Maimonides indeavours to reconcile, by ſaying, that Moſes was ſatisfyed they would believe what he told them concerning the Name of God who ſpake to him; but not believe, without further proof, that he was ſent by him. P. I. More Nevoch. c. 63. But the plaineſt Anſwer is, that God did not mean they would hearken to Moſes immediately: but that he would ſo convince them by undeniable ſigns and tokens, that they ſhould give credit to him, when he ſaid he came from God to them: Such ſigns he now asks, and God grants; that they might believe the LORD appeared to him, and gave him Commiſſion to deliver them.

Ver. 2. And the LORD ſaid unto him, What is that in thy hand?] He asks this queſtion to make way for what follows; and to move his attention to it.

And he ſaid, a Rod.] His Shepherd's Staff, it is moſt likely. For he takes occaſion from what was in his Hand to confirm his Faith; and he was now feeding his Father in Law's Sheep, when God appeared unto him. The Jews have a world of fabulous Stuff about this Rod; not worth the remembring.

Ver. 3. And he ſaid, Cast it on the ground, &c.] As he was to do when he came before Pharaoh (VII. 10.) that it might not be thought Moſes his Hand contributed any thing to the Change; but it might appear to be wrought by the Power of God.

And it became a Serpent.] 〈 in non-Latin alphabet 〉 , (as Philo ſpeaks) immediately it was inlivened and crawled about. The word Nachaſh comprehends all ſorts of Serpents; and R. Eliezer takes it to have been a flying Serpent: but our Doctor Lightfoot rather thinks it was a Crocodile: for which there is ſome reaſon. For that which is here called Nachaſh (which moſt think ſignifies, a common Snake, or Serpent) when he threw down his Staff before Pharaoh (VII. 10.) is called Tannin: which ſignifies a Serpent of the largeſt Dimenſions ( 〈 in non-Latin alphabet 〉 , Philo here calls it) and as I proved upon I Gen. 21. includes in it Crocodiles, which Iſaiah calls the crooked Serpent, XXVII. 1. Unto whoſe devouring Jaws Pharaoh had expoſed the Hebrew Infants, when he commanded them to be caſt into the River Nile, (I. 22.) which abounded with Crocodiles.

And Moſes fled from before it.] It being a very frightful ſight; enough to diſmay the moſt couragious Man on Earth: as God himſelf deſcribes the Crocodile in the Book of Job, XLI. 14, 25. His Teeth are terrible round about. When he raiſes up himſelf the Mighty are aſraid.

Ver. 4. And the LORD ſaid unto Moſes, put forth thy hand and take it by the tail, &c.] This ſhows Moſes his Faith to have been great, which overcame his Fear. Moſt think this to have been an apt Repreſentation of the Condition of the Iſraelites in Egypt; and of their Deliverance there. R. Eliezer in his Pirke, Cap. XL. hath hinted the beſt Explication of it, if it have any ſuch meaning, when he ſaith; As a Serpent bites and kills thoſe on whom it ſeizes, ſo did Pharaoh and his People bite and kill the Iſraelites: Or rather he ſhould have ſaid; So ſhall the Egyptians be afflicted and tormented by the Rod which Moſes carries in his hand.

Ver. 5. That they may believe, that the LORD God of their Fathers, &c.] The meaning is; Thou ſhalt do thus before them, if they doubt whether I have appeared to thee (as he feared they would, v. 1.) to convince them of it.

Ver. 6. And the LORD ſaid furthermore unto him; Put now thy hand into thy boſom, &c.] He did not ask for a new ſign; but the LORD was graciouſly pleaſed to grant him a further Confirmation of his Faith; or rather, of the Faith of the Iſraelites.

And he put his hand into his boſom, and when he took it out, behold it was leprous as Snow.] It was a wonderful thing that out of the ſame place ſhould come both the Diſeaſe and the Cure (as we read in the next Verſe, that by putting his hand into his boſom again, it became ſound) and it was the greater wonder, becauſe the Leproſie was a Diſeaſe, that was very hard to be cured. R. Elieſer, in the place fore-named, doth not give ſo good a reaſon for this ſign, as for the former: though it is not a bad one. For, he making a Queſtion, Why God ſhould give them a ſign by an unclean thing, and not by a clean, makes this Anſwer to it; Becauſe as a Leper is unclean, and makes others ſo, in like manner Pharaoh and the impure Egyptians had defiled the Iſraelites: but God ſhowed by Moſes's drawing his hand out of his boſom again pure and clean, that he would deliver and purge the Iſraelites from the ſilthineſs of the Egyptians. I ſhould think rather, that the Leproſie repreſented God's ſmiting the Egytians with his Plagues; and the Cure of it, God's removal of thoſe Plagues at Moſes his Prayer. But there is no end of ſuch Conceits. Therefore I ſhall rarather obſerve, that God commanding him to work all theſe wonders before Pharaoh, (ver. 21.) it is very probable, this gave occaſion to the fabulous Story which was invented in future Ages; that Moſes was a Leper, and the Iſraelites infected with that, and other ſcabby Diſeaſes. For ſo Joſephus tells us (L. I. contra Apion.) the Tale was told in Manetho's Hiſtory, and thence deſcended unto others, that Moſes was driven out of the Country, 〈 in non-Latin alphabet 〉 , (See Juſtin L. XXXV. c. 2. Tacitus L. V. Hiſtor. c. 3.) becauſe he had the Leproſie. Which as Manetho, perhaps, did not maliciouſly deviſe out of his own head, ſo thoſe Hiſtorians from whom he borrowed his Work, might have but an imperfect Tradition of the Truth, derived from this Paſſage of Moſes appearing with a leprous Hand before Pharaoh: which was preſently noiſed about the Country, without the other part, of his being immediately cured. And thus Helladius Beſantinus, an Egyptian Writer in his Chreſto-Mathia mentions one who ſaid Moſes was called 〈 in non-Latin alphabet 〉 , becauſe his Body 〈 in non-Latin alphabet 〉 , was markt with white leprous ſpots. And unto this lye he calls Philo to be a Witneſs. The very ſame is affirm'd by Philemaeus Hephaeſtionis, as J. Meurſius obſerves in his Notes upon the fore-named Author.

Ver. 7. And he plucked it out of his boſom, and behold it was turned again as his other fleſh.] A manifeſt token (as Con. Pellicanus rightly takes it) that God could, with as much eaſe, reſtore his oppreſſed People to perfect liberty.

Ver. 8. And it ſhall come to paſs, if they will not believe thee, nor hearken to the voice of the first ſign.] Here he gives the reaſon, why he was pleaſed to add another ſign to the former; that he might overcome the incredulity, which he foreſaw would be in many of them.

That they will believe the voice of the latter ſign.] Yield their conſent to that which is plainly taught them by both theſe ſigns, viz. that God had appeared to him, and ordered him to ſay what he did. And he ſaith they would believe; becauſe it was rational to ſuppoſe they would: though he likewiſe ſuppoſes in the next Verſe, ſome might ſtill remain incredulous; and therefore he adds another.

Ver. 9. Thou ſhalt take of the Water of the River, and pour it upon the dry Land; and the Water ſhall become Blood.] This ſign was not wrought now, when God talked with him, as the two former were: for he was in the Deſert, far from the River here ſpoken of, and near no River at all. Therefore, in caſe the Iſraelites did not believe upon the ſight of the two former ſigns, this is ordered to be wrought, when he came into Egypt, for their Conviction; by taking the Water of Nilus, and turning it into Blood. Which might be well looked upon as an Indication that God was able to ſpoil that Water, which was the great Inſtrument of the fertility of that Country, and make their Land barren. And alſo put them in mind that the cry of the innocent Blood of their Infants, which had been drown'd in that River, was come up to God.

There was a neceſſity that Moſes ſhould be inſtructed with all theſe Powers, becauſe with an unuſual Commiſſion: which would not have been credited, if he had not brought ſuch extraordinary proof of it. All the Prophets after him did not work Miracles, which were neceſſary only when ſome great Change was to be made in the World; as there was now at their bringing out of Egypt. After which they were to be put into a new form and order, by a body of peculiar Laws, both Civil and Religious: which when they were notoriouſly violated, God was pleaſed by ſuch wonders as Moſes wrought, to turn their hearts back again; as he did in the days of Elijah, 1 Kings XVIII. 37.

Ver. 10. And Moſes ſaid unto the LORD, O my Lord.] This is a Form of Speech, whereby he declines this great Imployment; and deſires to be excuſed. The Reaſon of which follows.

I am not Eloquent.] In the Hebrew, Am not a man of words; i. e. not a good Speaker; or, not accuſtomed to make Speeches; or, as ſome take it, a Man of few words: and therefore unfit to be ſent to the Iſraelites; and much more to the King of Egypt: to whom none but great Orators make Addreſſes. Clemens in his Epiſtle to the Corinthians, makes this an Argument of Moſes his Humility, and ſaith, he added theſe words (from I know not what Authour) 〈 in non-Latin alphabet 〉 , I am a reek from a Pot.

Neither heretofore, nor ſince thou hast ſpoken unto thy Servant.] This hath been always my Imperfection, that I could not ſpeak fluently: nor do I find that I am altered, ſince thou haſt been pleaſed to appear to me, and give me this Commiſſion.

But I am ſlow of ſpeech, and of a ſlow tongue.] Cannot bring forth my words readily; nor pronounce them well. The Jews think he had ſome impediment in his Speech; ſo that he could not pronounce ſome Letters or Words exactly: at leaſt, not without ſuch difficulty, that it was long before he could bring them forth. But the LXX. underſtand theſe words ſlow of ſpeech, as if he had but a weak, ſmall, or ſlender voice; ſpeaking voce gracili & exili (as it may be tranſlated in Latin) which made him very unfit, he thought, to be an Ambaſſadour. And this doth not diſagree with what St. Stephen ſaith, that he was mighty in Words, as well as Deeds, VII Acts 22. for the ſenſe of what he ſpake was great and weighty; though his pronunciation was not anſwerable to it. Nor did his ill or weak pronunciation, nor his ſlowneſs in bringing forth his words, hinder him from being an excellent Judge, and deciding Cauſes from Morning to Night; as we read XVIII Exod. In the determination of which there was no need of Oratory; but of a quick Apprehenſion, exact Judgment, and proper Language; which he never wanted. One would think alſo, that by Uſe and Exerciſe he grew prompt in the delivery of his Mind; for he made ſeveral very long Speeches to the People: and eſpecially an incomparable Diſcourſe before his departure out of the World, in the beginning of the Book of Deuteronomy. In the latter end of which, his Song ſhows that he wanted no eloquent words, when he pleaſed to uſe them.

Ver. 11. And the LORD ſaid unto him, who hath made mans mouth, &c.] Cannot I who formed all the Organs of Speech, and made the reſt of mens Senſes, and when I pleaſe deprive them of their uſe, take away this Impediment of which thou complaineſt, and make thee to ſpeak as roundly and gracefully, as any Man living? The Authour of the Life of Moſes (who makes Pharaoh to have condemned Moſes for killing the Egyptian, &c. See II. 15.) fancies, that God puts him in mind of his Deliverance at that time: As if he had ſaid, Who taught thee to make thy Defence, when thou waſt Arraigned before Pharaoh? Who made the King dumb that he could not urge and preſs thy Execution? Who made the Executioner deaf that he could not hear the Sentence when pronounced? And who made them all blind, that they could not ſee, when thou madeſt thy eſcape? which is very ingeniouſly invented; but we have no aſſurance of the truth of this Explication.

Ver. 12. Now therefore go, and I will be with thy mouth; and teach thee what thou ſhalt ſay.] Excuſe thy ſelf no longer; but obey the Commiſſion I have given thee: and I will both help thy Speech, and ſuggeſt to thy Mind what thou ſhalt deliver. This doth not ſignifie, as I take it, that if he had without further diſputing gone about his Buſineſs, God would have given him a better Elocution: but that he would have made his words as powerful, as if they had been pronounced, with the greateſt advantage. Or the meaning may be, that he ſhould never want either words or thoughts, to inſtruct his Brother Aaron; whom God always intended to ſend along with him.

Ver. 13. And he ſaid, O my Lord.] The ſame form of Speech with that v. 10.

Send I pray thee by the hand of him, whom thou wilt ſend.] The Vulgar Latin having tranſlated the word SCHILO, XLIX Gen. 10. qui mittendus est, him that is to be ſent, it hath inclined ſeveral great Men to think, that Moſes here deſires God to ſend the MESSIAH. And ſeveral of the ancient Fathers (Juſt. Mart. Tertull. and S. Cyprian, &c.) were of this mind: as many later Interpreters, both of the Roman and of the Reformed Church, have been. Particularly Flacius Illyricus (in his Clavis upon the word MITTO) thus explains this Paſſage, Manda id functionis, &c. commit this Office to the true Meſſiah, or bleſſed Seed; whom thou hast reſolved to ſend: who will diſcharge this Truſt far better than I can do, &c. But there have been and are other very conſiderable Perſons, who think Moſes means no more than this; Send a more proper Perſon; one ſitter for this Imployment than I am. And the truth is, ſuch Speeches as theſe in Scripture, do not denote any certain Perſon or Thing; but ſignifie ſomething indeſinite, and in general. Examples of which we have in 1 Sam. XXIII. 13. 2 Sam. XV. 20. upon which Phraſe [Vado quo vado] I go whither I may, the ſame Flacius obſerves, that it denotes an uncertain motion. In like manner Moſes here determines his deſire to no particular Perſon: but only wiſhes God would ſend any Body rather than himſelf. And that he did not think of the Meſſiah, there is this Argument; that he had no reaſon to believe he was now born: and yet God's Promiſe was to ſend one immediately to relieve the Iſraelites. Upon which Errand alſo, if he had prayed God to ſend him, it would argue Moſes to have been in the ſame Errour with the preſent Jews, that the Meſſiah was to be a Temporal Deliverer.

Ver. 14. And the Anger of the LORD was kindled against Moſes.] Theſe words ſeem to import, that God was highly diſpleaſed with him; and conſequently that he had very much offended him. Yet ſome of the Fathers, particularly St. Hierom and St. Baſil, impute his backwardneſs to ſerve in this Imployment, unto his great Modeſty, Humility, and a deep Senſe of his own Infirmities: of which the wiſeſt and beſt Men are far more ſenſible than other Perſons. And then this Anger amounts to no more, than ſuch a Diſpleaſure as a Father hath at his Child, when he is too diſſident, notwithſtanding all that he hath ſaid and done to breed in him a juſt confidence. And therefore no Puniſhment followed this Anger (unleſs we think as R. Solomon doth, that becauſe of this backwardneſs God preferred Aaron's Family above his, or that this was the Cauſe he would not Cure his Imperfection of Speech) but only a Chiding: which we may ſuppoſe went before the following Queſtion, Is not Aaron the Levite thy Brother? which carries ſomething of ſharpneſs in it. And indeed this may be ſaid in Moſes his Excuſe, That the moſt Excellent Perſons, are the leaſt forward to embrace the Offers of great Advancement. According to the obſervation of Plato, L. I. de Republ. (which I find Euſebius alſo hath noted out of him, L. XII. Praep. Evang. c. 9.) that no Magiſtracy being deſigned for the Profit of him that Governs, but of thoſe that are Governed; I muſt needs conclude, ſaith he, 〈 in non-Latin alphabet 〉 , that no Man (who is conſiderate he means) will voluntarily take upon him the Government of a People: but he muſt be hired to it; or he muſt be puniſhed if he will not undertake it. For he that will uſe his Power well, 〈 in non-Latin alphabet 〉 ; never doth that which is best for himſelf, but for thoſe whom he governs. Such an one was Moſes, who ſought not his own Profit or Glory (as thoſe that now ſeek for great Places, by which they deſign a Benefit to themſelves, and not to their Neighbours) and therefore was not eaſily perſwaded to accept of the high Authority, which was offered to him.

Is not Aaron the Levite thy Brother?] One would think by this, that Aaron was now a principal Perſon, and of moſt eminent Quality in the Tribe of Levi: as may be concluded alſo from his Marriage with the Siſter of the Prince of the Tribe of Judah, VI. 23. For it is but a fancy of R. Solomon's, that he is therefore called the Levite, becauſe the Levitical Order ſhould have proceeded from him, and the Prieſthood been entailed on Moſes his Family: but becauſe of Moſes his backwardneſs to ſerve God in this preſent Imployment, he in anger quite changed his Intention, and advanced Aaron to the Prieſthood.

I know that he can ſpeak well.] Is Eloquent, and can deliver his Mind in fluent words. There are two things which compleat a Commander, as Pericles ſpeaks in Theucydides; 〈 in non-Latin alphabet 〉 Wiſdom and Eloquence; which do not often meet in one Perſon: but God is pleaſed to diſtribute theſe Gifts, as he did to theſe two Brethren. So Polydamas in Homer tells Hector; God's way is not to give all Accompliſhments to one Man; but ſome to one, and ſome to others. Iliad. IV. v. 730. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , &c. which he expreſſes admirably again, Odyſſ. Θ v. 168. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 .

Behold he cometh forth to meet thee, &c.] By God's direction no doubt, who ſuggeſted to him that Moſes was coming by his order towards Egypt: which was ſuch comfortable News to him, that when he ſaw him (after ſuch a long Separation) it could not but be a very joyful Meeting. The fulfilling of this Prediction, was a new ſign unto Moſes, that God would be with him.

Ver. 15. And thou ſhalt ſpeak unto him, and put words in his mouth.] Tell him from me, what he is to ſpeak.

And I will be with thy mouth, and with his mouth.] Thou ſhalt have Directions from me what to ſay to him: and I will enable him to ſpeak to the People and to Pharaoh.

And will teach you what you ſhall do.] Inſtruct you in all your Proceedings.

Ver. 16. And he ſhall be thy ſpokeſman to the People.] Acquaint them with what thou haſt to deliver to them.

And he ſhall be, even he to thee.] He doubles the words, to denote that he ſhould need no other Aſſiſtant, but Aaron: who being his Brother, he might the more ſecurely rely on his fidelity.

Inſtead of a mouth.] To ſpeak what thou canſt not ſo well deliver thy ſelf.

And thou ſhalt be to him, inſtead of God.] Deliver my Mind and Will to him. The Chaldee tranſlates the Hebrew word Elohim, in this place, a Prince, or a Judge: who hath the Power of Life and Death; (See Grotius in VII Acts 35. and L. de Dieu VII. 1.) For Moſes by God's order and appointment executed all thoſe Judgments upon Pharaoh, which Aaron pronounced. See Selden L. I. de Synedr. cap. ult. If Juſtin Martyr did not miſapprehend Diodorus Siculus, he ſaith the Jews called Moſes a God. For ſo he reports Diodorus his words (Adhort. ad Graecos, p. 10.) 〈 in non-Latin alphabet 〉 : which now are otherways in the Books of Diodorus (Edit. Steph. p. 59.) where mentioning ſeveral Lawgivers, that pretended to receive their Laws from God, or ſome good Angel, names Moſes among the reſt, 〈 in non-Latin alphabet 〉 who received his from the God called Jao: So they pronounced that Name which we call Jehovah.

Ver. 17. And thou ſhalt take this Rod in thy hand.] The Rod mentioned v. 2. which is v. 20. called The Rod of God; becauſe it was an Enſign of Divine Authority and Power; by which all the wonders were wrought.

Wherewith thou ſhalt do ſigns.] By ſtretching out ſo mean a thing as this Rod, at God's Command, great Miracles followed: which demonſtrated the Power of God, and not of Man.

Ver. 18. And Moſes went and returned. From Horeb, where he had all his Converſe with God, he returned to the Place where his Father in Law lived. See v. 1.

To Jethro.] In the Hebrew his Name is written Jether. And the Tradition is, in Semoth Rabba, that he was once a Gentile, and then his Name was Jether: but being proſelyted to the true Religion, there was a Letter added to his Name, as there was to Abrahant's, and he was called Jethro. And Mr. Selden obſerves he is called a Proſelyte in the Gemaru Babylon; and the firſt we ſind mentioned in Scripture, L. 2. de Jure N. & G. c. 2.

And ſaid unto him, let me go, I pray thee.] He did not think it honeſt to leave his Service, without his conſent: eſpecially ſince he entertain'd him, and gave him his Daughter, when he was a Stranger to him.

And return unto my Brethren, which are in Egypt.] To his Kindred and Country-men, (who called one another Brethren) whom he had not ſeen many years.

And ſee whether they be yet alive.] He concealed his main deſign from Jethro; not thinking it ſafe, perhaps, to truſt him (who though a good Man, was not an Hebrew) with his Commiſſion: or, fearing he might diſcourage him from that Undertaking, which he had already too much declined, but now was fully reſolved upon: and therefore loth to be again diſheartned.

It may ſeem ſtrange that Moſes in ſo long a courſe of time, as Forty years, ſhould not have heard of the ſtate of his Relations and Friends: But it is to be conſidered, that as he was afraid, perhaps, it ſhould be known where he was; ſo intercourſe with Nations, and very far diſtant, was not ſo eaſie then, as it is now adays.

And Jethro ſaid to Moſes, go in peace.] He diſmiſt him kindly, and wiſht him a proſperous Journey.

Ver. 19. And the LORD ſaid to Moſes in Midian.] Some tranſlate it, the LORD had ſaid, &c. to ſhow the Reaſon why he now deſired to have leave to viſit his Friends in Egypt. However that be, it is plain, this was a diſtinct Appearance of God to him from that in Horeb: for this was in Midian. Where God (who had ſet him no preciſe time before) enjoyns him to be gone preſently; and aſſures him, that there were none left in Egypt, who deſigned to be revenged of him for the ſlaughter of the Egyptian. So it follows:

For all the men are dead which ſought thy life.] This is an incouragement, which God reſerved as a Reward of his Obedience: having ſaid nothing of it, during the time of his Heſitancy and Reluctance.

Ver. 20. And Moſes took his Wife and his Sons.] We read hitherto but of one Son born to him: but it is plain he had another, from XVIII. 4. He carried his whole Family with him, to let his Brethren ſee he was ſo confident of their Deliverance, that he ventured not only himſelf, but his deareſt Relations in their Society.

And ſet them upon an Aſs.] One Aſs could not carry them all, with every thing neceſſary for their removal: therefore the ſingular number (as is very uſual) is put for the plural. Though one Aſs might perhaps carry her and two Children, one of which, if not the other, was very ſmall: See Druſius, Quaeſtiones per Epiſtol. 86. and Simeon de Muis in his Varia Sacra: Aſſes are vile Creatures here with us, but they were not ſo in thoſe Countries: for the nobleſt Perſons anciently rode on them; as appears by a great many places of Holy Scripture, XXII Gen. 1. XXII Numb. 21. 2 Sam. XIX. 6. and ſeveral others, which are reckoned up by Bochart, P. I. L. II. Cap. XIII. Hierozoic.

And he returned to the Land of Egypt.] Set out, and began his Journey to that Country.

And Moſes took the Rod of God.] So called, becauſe God ordered him to carry it with him, (v. 17.) and had appointed it to be the Inſtrument wherewith he ſhould work wonders.

In his hand.] As a ſign of his Authority. So Conr. Pellicanus hath not unfitly explained it; he returned with the Rod of God, ſigno Apoſtolatus & ducatus, a ſign or token of his Embaſſy and Government.

Ver. 21. And the LORD ſaid unto Moſes, when thou goest to return into Egypt.] When thou art come thither,

See that thou do all thoſe wonders before Pharaoh.] The Signs mentioned in the beginning of this Chapter, with which he was to begin.

Which I have put in thy hand.] Given thee power to do.

But I will harden his heart, &c.] The meaning is not, that God would harden his heart at the firſt, as ſoon as Moſes began to work his Signs: no more than that he would, at the firſt, ſlay his Firſt-born, as he threatens v. 23. But, as at laſt he intended to ſlay his Firſt-born, if he would not be humbled by other Plagues; ſo in concluſion he reſolved to harden his heart, after Pharaoh had often hardened it himſelf. There are three diſtinct words uſed in this Story, about this matter. The firſt is Chazak, the next is Raſhah, and the third is Cavad. Which ſeem to ſignifie a gradual increaſe of his Obſtinacy, till at laſt it grew very grievous. For the laſt word (Cavad) intends and increaſes the Senſe, whether it be in good or evil qualities.

Ver. 22. And thou ſhalt ſay unto Pharaoh.] In this God begins to fulfil his Promiſe to Moſes, that he would teach him what he ſhould ſay, v. 12. and 15, 16.

Thus ſaith the LORD.] This ſhows he came to Pharaoh in the Name and by the Authority of God.

Iſrael is my Son, even my First-born.] Moſt dear to me, and beloved above all People (as the First-born Son commonly is above the reſt of the Children) God having choſen and adopted them to be his peculiar People; on whom he beſtowed ſingular Priviledges and Bleſſings. Thus God ſpeaks of David, LXXXIX Pſal. 28. And Eben-Ezra's interpretation of this Phraſe is not improper; That Their Anceſtors from the beginning had been Worſhippers of him the true God.

Ver. 23. And I ſay unto thee.] I command and require thee (ſo the word ſay here ſignifies).

Let my Son go, that he may ſerve me.] Not to keep my People in thy Servitude any longer; but to diſmiſs them that they may worſhip me, as my Servants ought to do.

And if thou refuſe to let him go, behold I will ſlay thy Son, even thy First-born.] Not upon his firſt refuſal (See v. 21.) but after a long courſe of other Judgments, which would end, if he were not reformed by them, in this at laſt. With which he therefore terrifies him, that he might prevent it.

Ver. 24. And it came to paſs by the way.] To Egypt in the Inn where they took up their Lodging at Night.

That the LORD met him.] The SCHECHINAH I ſuppoſe, appeared to him, from whence an Angel was diſpatched, to do as follows. And ſo both the LXX and the Chaldee interpret it, The Angel of the LORD: becauſe the LORD ſent an Angel to Execute what is here related.

And ſought to kill him.] Appeared in ſuch a manner, as if he intended to fall upon him (with a drawn Sword perhaps, as he did to Balaam and David) which threatning Poſture could not but very much affright him, and put him into diſorder. Others imagine he inflicted a ſudden Diſeaſe upon him; or made as if he would ſtrangle him. They that interpret this of killing his Child, as many do (See Mr. Selden, L. I. de Synedr. Cap. VI. p. 88.) ſeem to me to have no reaſon on their ſide: there being no mention of a Child in the foregoing Story; but only of his Sons. Therefore Chaskuni hath rightly obſerved that this Verſe is connected with the laſt words of the 20th, (the three following coming by a Parentheſis) and can refer to none but Moſes. All the difficulty is to find, why the Angel of the Lord ſhould put him in fear of preſent death; when he was going upon God's Meſſage. The Reſolution of which ſeems to be contained in the following words.

Ver. 25. Then Zipporah.] His Wife preſently apprehended what was the Cauſe of Moſes his danger, viz. becauſe her Child (of which ſhe is ſuppoſed to have been not long ago delivered) was not Circumciſed. And therefore ſhe immediately diſpatcht that work: her Husband being in ſuch a Conſternation, that he could not do it himſelf; but (as Kimchi will have it) called to her to do it; or ſhe of her ſelf went about it, having been the Cauſe that it was not done before.

Took a ſharp Stone.] Or a ſharp Knife made of a Flint: for ſuch they uſed; which Juſtin Martyr (in his Dialogue with Trypho) calls 〈 in non-Latin alphabet 〉 . And ſo the LXX: and the Jews ſay that Knives were commonly uſed in this work.

And cut the foreskin of her Son.] But how come Moſes to neglect this Duty? Moſt ſay his Wife was unwilling to it: not becauſe ſhe abhorred this Rite, as cruel and unnatural (for ſhe was of a Race, which came from Abraham, who firſt received this Command of Circumciſing all his Children; and ſhe underſtood, it appears, how to do it readily, without indangering the Child, which had ſcarce been poſſible, if ſhe had been a Stranger to it) but becauſe the Midianites perhaps did not Circumciſe ſo ſoon as the Iſraelites; but imitated their Neighbours the Iſhmaelites, who deferred it till their Children were Thirteen years old, at which Age Iſhmael was Circumciſed (XVII Gen. 25.) or rather, becauſe they were about to take a Journey, when ſhe thought it might be omitted; till they came to be ſetled among the Iſraelites. And truly, this ſeems to have been a good reaſon, to defer Circumciſion beyond the Eighth day: motion being dangerous, when the Child was ſore. But ſuch a Man as Moſes ſhould have truſted God to take care of his Child; and not have been afraid of the Conſequence, if he had performed his Duty. And becauſe he followed the tender Inclination of his Wife, rather than a plain Precept (XVII Gen. 12, 13, &c.) he fell into this great danger. Many other accounts are given of this, (for the truth is, the whole matter is very obſcure) but I ſee none more probable, than what I have mentioned.

And cast it at his feet.] It is uncertain at whoſe ſeet ſhe caſt it: whether at he Husband's, or the Child's, or the Angel's. The firſt ſeems moſt probable; if the next words be ſpoken to Moſes, as they ſeem to me to be.

And ſaid, ſurely a bloody Husband art thou to me.] If the foregoing Interpretation be true, theſe are not the words of an angry Woman; but ſpoken with great affection: ſignifying that ſhe had eſpouſed him again; having ſaved his Life by the Blood of her Son. Our famous Mr. Mede indeed, (Diſcourſe XIV.) carries the Senſe quite another way: becauſe an Huſband, he ſaith, is never called Chatan after the Marriage Solemnity was over. Which, if it be true, makes nothing againſt what I have ſaid; becauſe ſhe lookt upon her ſelf as a ſecond time eſpouſed (or married) to him by this act: which had reſtored him to her, when his Life was in danger. It muſt be granted that the word Chatan doth not ſignifie only a Spouſe; but ſometime a Son in Law: but why Zipporah ſhould call her own Child by this Name, I do not ſee. Yet ſo Mr. Mede underſtands it; and adds that the Rabbins tell us, it was the cuſtom of the Hebrew Women to call their Children, when they were Circumciſed, by the Name of Chatan, (i. e. Spouſe) as if they were now eſpouſed unto God. And indeed Aben-Ezra ſaith ſo: but I cannot find that this was an ancient Notion among them. If it were, his Interpretation might be the more eaſily embraced, which is this: That theſe were a ſolemn form of words uſed at Circumciſion; ſignifying as much, as I pronounce thee to be a Member of the Church by Circumciſion. Thus Val. Schindler alſo expounds it (in his Lexic. Pentaglot. p. 677.) a Child was called Chatan upon the Day of his Circumciſion, becauſe then he was firſt joyned to the People of God, and as it were eſpouſed unto God. And he thinks the Targum countenances this Senſe, when it thus expounds theſe words, by this Blood of Circumciſion a Spouſe is given to us. Which may as well be underſtood of Moſes being given to her, as of the Child: for he was, as I ſaid, reſtored to her and to his Family, upon the Circumciſion of the Child. So it follows in the next Verſe. They that have a mind to ſee the Senſe of an eminent Writer of our Church, concerning this Paſſage, may conſult Hooker's Eccleſiaſtical Polity, Book V. in the latter end of the LXII Section, where he thus far agrees with me, that theſe words were ſpoken out of the flowing of abundance of Commiſeration and Love, with her hands laid under his feet. For ſo he thinks theſe words, She cast it at his feet, import.

Ver. 26. So he let him go.] i. e. The Angel no longer threatned Moſes with death: but his Wife, to her great joy, ſaw him reſtored to her in ſafety. From which in after times ſprang the 〈 in non-Latin alphabet 〉 , which were ſo famous among the Greeks and Egyptians, in the Feaſts of Bacchus and Oſiris: whoſe Stories Huetius hath lately ſhown were framed out of this of Moſes. From whence alſo, as he probably conjectures, they uſed Remedies for Diſeaſes, in forma faſcini, which they hung, as Amulets, about their Childrens Necks, Demonſtr. Evang. Propoſ. IV. Cap. IV. n. 3.

Then ſhe ſaid, or when ſhe ſaid, a bloody Husband thou art, &c.] i. e. As ſoon as Zipporah had Circumciſed the Child, and thrown the Foreskin at her Huſband's feet, and ſaid theſe words, Moſes was delivered from his danger. Or (according to our Tranſlation) as ſoon as her Husband was ſafe, ſhe repeated the foregoing words, ſaying, I have redeemed thy life, by circumciſing thy Son. They that make theſe words to have been ſpoken in a rage, becauſe ſhe was forced to do what ſhe did, ſuppoſe her to have had little kindneſs for her Husband; and as little regard to Circumciſion. I ſhould rather Tranſlate the words, So ſhe let him go; i. e. let Moſes go to Egypt; and went back her ſelf to her Father: only repeating theſe words before ſhe went, Remember me, how I have ſaved thy Life, and made thee my Husband again (when Death was at hand) by the Blood of thy Son, whom I have Circumciſed. There is only this Exception to it, that the Hebrew word for let him go is of the Maſculine Gender: which is of no great weight, becauſe it is uſual in this Language, when they ſpeak of Females (as I obſerved on I. 21.) and it is certain ſhe returned to her Father; but whether in this manner no Body can certainly determine. For we are not told any where, upon what occaſion ſhe went back to Jethro (unleſs it be here inſinuated) as we find ſhe did (XVIII. 2.) together with her Children. But it is very probable, that ſhe fearing ſome other danger, into which ſhe and her Children might fall by the way, or in Egypt: might deſire Moſes to ſend her home again, till he had finiſhed the work he went about: unto which he conſented.

Ver. 27. And the LORD ſaid unto Aaron.] In Egypt, I ſuppoſe, he received this order from God: but we do not know how; whether by an Apparition of the Divine Majeſty to him, or in a Dream or otherways.

Go into the Wilderneſs to meet Moſes.] The Wilderneſs was a wide place: therefore he directed him, no doubt, into what part he ſhould go.

And he went and met him in the Mount of God.] He went almoſt to Midian; that he might have the more time to hear what Moſes's Commiſſion was, before they came to Egypt.

Ver. 28. And Moſes told Aaron all the words of the LORD, &c.] Mentioned III. 6, 7, 8, &c. and in this Chapter 14, 15, 16, &c.

And all the ſigns, &c.] See v. 2, 3, &c. which he told him to confirm his belief, that God had ſpoken thoſe words to him.

Ver. 29. And Moſes and Aaron went.] Came into Egypt.

And gathered together all the Elders of the Children of Iſrael.] The chief Perſons in every Tribe, who bore a great ſway among them. See III. 16.

Ver. 30. And Aaron ſpake all the words which the LORD had ſpoken unto Moſes.] According to what God had promiſed, v. 15, 16.

And did the ſigns.] The Signs are done by Moſes, as the Words were ſpoken by Aaron, v. 17.

In the ſight of all the People.] Who came along with the Elders.

Ver. 31. And the People believed.] All the reſt of the People alſo, (to whom the Elders reported what they had heard and ſeen) believed that God had ſent Moſes to be their Deliverer.

And when they heard that the LORD had viſited, &c.] See III. 7, 16, 17.

Then they bowed their heads and worſhipped.] Moſt humbly acknowledged the Goodneſs of God, and his Faithfulneſs to his Word.

CHAP. V.

Verſe 1. AND afterward Moſes and Aaron went in and told Pharaoh.] When they had convinced the Elders of Iſrael of their Commiſſion, they deſired Audience of Pharaoh. Which having obtained, they went to Court; taking ſome of the Elders along with them, to attend them. Which is not a meer Conjecture, from the decency of the thing, that they ſhould go alone on ſuch a Solemn Embaſſy; but ſo they were commanded to do, III Exod. 18. and it will appear, from v. 3. of this Chapter, that ſo they did.

I have obſerved before III. 10. that this Pharaoh is commonly thought to be him called Cenchres.

Thus ſaith the LORD God of Iſrael, Let my People go, &c.] Theſe words contain only the Subſtance of what they ſaid: which was delivered, we may well ſuppoſe, in a longer Oration. Wherein they declar'd they had received a Commiſſion from their God, the LORD of Heaven and Earth, to make this Addreſs to him.

In all Nations there were ſome Perſons, who pretending to greater Familiarity with their Gods, than other Men, were highly reverenced, both by their own Country-men, and by Strangers. And therefore it is no wonder Pharaoh offer'd no Violence to them, when they came to make this Demand; becauſe their Perſons were held Sacred; as thoſe of Ambaſſadours now are, who come from one Prince to another. This is a better account, than that which ſome of the Jews (in Schalſch-Hakkabah) give of it: who ſay, that when they came into Pharaoh's Preſence, they appeared in ſuch Majeſty, as daunted him: being like the Angels of the Miniſtry; and raiſed to a taller Stature than they had before; and having a ſplendour in their Countenances, like that of the Sun, &c. In which, they ſeem to imitate the Story of St. Stephen, whoſe Face ſhined like that of an Angel, when he appeared before their Council.

That they may hold a Feast unto me in the Wilderneſs.] In order to which, it was neceſſary they ſhould offer Sacrifice, (v. 3.) which they could not do in Egypt: and therefore deſired to go into the Wilderneſs; where they might uſe their own Rites and Ceremonies of Religion, without offence to the Egyptians. Every word hath its weight in it: For a Feast denotes an extraordinary Service; and to me ſignifies ſuch peculiar Rites of Worſhip, as ſhould be preſcribed and inſtituted by the LORD, in whoſe Name they ſpake: For which, the Wilderneſs was moſt proper, becauſe there was no Concourſe of People likely to be in that place, to diſturb them in their Solemnity.

Ver. 2. And Pharaoh ſaid, Who is the LORD? &c.] Theſe are not Atheiſtical words; for he owned ſuch Gods as the Egyptians worſhipped: but ſlighted that God whom Moſes called JEHOVAH; to whom he ſaith, he owed no Obedience, becauſe he did not know who they meant by him. He ſpeaks alſo with too much Scorn; his Pride and Paſſion not ſuffering him to ask ſeriouſly who Jehovah was.

I know not the LORD, &c.] Nor did he deſire to know; being ſo tranſported with Anger that he would not Examine their Commiſſion; but only reſolved he would not obey it.

Ver. 3. And they ſaid, the God of the Hebrews.] They give him no other account (ſince he was ſo haughty and huffing) but that they came in the Name of him, whom they and their Anceſtors, had for many Generations worſhipped. Whom they had at firſt called (v. 1.) the LORD God of Iſrael. 〈 in non-Latin alphabet 〉 , as Artapanus in Euſebius expounds it, the Lord and Governour of the Ʋniverſe.

Hath met with us.] Appeared to us, and given us this Commiſſion, when we thought of no ſuch thing. For they would not have him think that they ſought this Embaſſy; but were put upon it by the Divine Authority, which they durſt not diſobey.

Let us go, we pray thee, three days Journey into the Deſert.] Theſe are the very words in which God commanded Moſes to deliver his Meſſage, III. 18. And as their Deſire was moderate (to go but three days Journey) ſo it was very modeſtly delivered; by humble intreaty; and with ſuch a Reaſon as they thought might move him to grant their Requeſt.

And Sacrifice unto the LORD our God.] That he may be propitious to us.

Lest he fall upon us with the Peſtilence, or with the Sword.] Send a Plague among us (for our neglect of him) or ſome Foreign Enemy to infeſt us, and cut us off. Whereby Pharaoh (they ſecretly ſuggeſt) would loſe the beneſit of their Labours, more than by their going for a little time into the Wilderneſs. See VIII. 27.

It is obſervable that they neither wrought any Miracle, nor threatned any Puniſhment to Pharaoh, at their firſt Application to him; but only told him the danger they themſelves were in, if they did not obey their God: Which was a very ſubmiſſive way of treating with him. Artapanus indeed (in Euſeb. Praep. Evang. L. IX. c. 27. and in Clem. Alex. L. I. Strom.) tells us of ſeveral Miraculous things which Moſes did at this Audience; whereby Pharaoh and his Servants were aſtoniſhed and frighted from doing them any hurt; nay, he askt Moſes the Name of his God, which he whiſpered in Pharaoh's ear. But he had all this out of ſome ſuch fabulous Authour, as him I mentioned above, (v. 1.) and I mention him, only to ſhow that the Heathen had the knowledge of this Hiſtory, and report it as a Truth; though with ſome mixture of Humane Invention.

Ver. 4. Wherefore do ye, Moſes and Aaron, let the People from their works?] Inſtead of anſwering their Reaſons, he tells them, That he lookt upon them two, as Diſturbers of the Peace of the Kingdom; and Hinderers of his Buſineſs.

Get you unto your Burdens.] This ſeems to be ſpoken unto the Elders, which they had brought along with them.

Ver. 5. Behold the People of the Land now are many.] They are very numerous, notwithſtanding all their Labours: to what will they grow, if they have nothing to do? Or, as ſome expound it, they will think of nothing but Sedition, now they are ſo numerous, if they be ſuffered to ceaſe from their Burdens. Cajetan hence gathers, that the Law for throwing their Infants into the River, was aboliſht, as infamous; or he could not get it put in Execution.

And you make them rest from their Burdens.] Which was the Courſe he took to make them leſs numerous. Perhaps this was the Sabbath-day; on which they had been wont to reſt, when they had their Liberty.

Ver. 6. And Pharaoh commanded the ſame day, the Task-maſters of the People, and their Officers.] The Task-maſters were the chief Exactors of their Labours, being Egyptians: who had Officers under them to execute their Orders, and to give an account how they were obeyed: And it appears from v. 14, 15, &c. that they were Iſraelites.

Ver. 7. Ye ſhall no more give the People ſtraw to make brick, as heretofore, &c.] Inſtead of eaſing them, he increaſed their Burdens, and made them intolerable. What the uſe of Straw was in making Bricks, is variouſly conjectured. Some think it was mixed with the Clay, to make the Bricks more ſolid. Others, that they only heated their Kilns with it, to burn the Bricks. Others, (who think they were not baked in a Kiln) imagine it ſerved only to cover them; that they might not be crackt by the violent heat of the Sun, wherein they were baked. For ſo Vitruvius tells us, that the beſt Bricks were made in the Spring and in the Autumn, ut uno tenore ſicceſcant, that they might dry by an equal heat: they that were made at the Solſtice being ſuddenly cruſted over by the Sun, and left too moiſt within, L. II. de Architect. c. 3.

Ver. 8. And the tale of the Bricks, which they did make heretofore, you ſhall lay upon them, &c.] It appears from v. 13, 14. that there was a certain quantity exacted from them every day.

For they be idle, and therefore they cry, ſaying, Let us go and Sacrifice to our God.] They have not work enough, to employ their Thoughts; which makes their Mind wander after other things.

Ver. 9. Let there more work be laid upon the Men.] Or, make it heavy upon them (as it is in the Margin).

That they may labour therein.] Have no time to think of any thing elſe.

And let them not regard vain words.] So he calls the Meſſage of Moſes and Aaron; who, he pretends, were meer Deceivers, and fed their Hope with Lyes, (for ſo it is in the Hebrew, words of falſhood, or lying words) or, at leaſt, he reſolved their words ſhould not prove true; for he would not let the People go.

Ver. 10. Thus ſaith Pharaoh, I will not give you Straw.] The Task-maſters with their Officers, proclaimed the King's Order, that every Body might take notice of it.

Ver. 11. Go, get you Straw where you can find it, &c.] A heavy Sentence; importing that whether they could find any or no, no abatement would be made of the number of Bricks that was expected from them. This was to drive them to Deſperation, by demanding things impoſſible. And added (as Conradus Pellicanus obſerves) to the Burdens on their Bodies, very ſore Anguiſh of Mind. For it tempted them to doubt of the Goodneſs of their God, who they thought had ſent a deliverer to them (IV. 31.) by whom they were now reduced into a more miſerable Condition.

Ver. 12. So the People were ſcattered abroad, throughout all the Land of Egypt, &c.] Some part of them were forced to go, and pick up Straw, or for want of it, Stuble (and ſometime travel a great way for it) while the reſt were working in the Brick-kilns, without their help, which they were wont to have: whereby they were diſabled from making ſo many Bricks, as formerly they had done.

Ver. 13. And the Task-maſter haſted them, &c.] Quickned them in their work; when they ſaw they were likely to fall ſhort of their wonted Task.

Ver. 14. And the Officers of the Children of Iſrael, &c.] By this it appears (as I ſaid v. 6.) that theſe Officers were Iſraelites. And from this place Bonavent. Bertram concludes (Lib. de Rep. Hebr. Cap. IV.) that there was a Civil Government among the Iſraelites all the time they were in Egypt: and that theſe Schoterim (as they are called in Hebrew) were Men of the greateſt Note among the Elders; who executed all their Decrees; and conſequently of high Authority among the People. For which reaſon Pharaoh's Task-maſters choſe them, to Overſee and Direct the Labours of their Brethren. But Mr. Selden L. I. de Synedr. Cap. XV. hath made it appear, that there was no ſuch Judicature among them at this time; and when there was, this was the Name of thoſe who executed the Sentence of the Judges: being like to our Apparitors, and ſuch like under Officers. See p. 621, &c.

Were beaten.] With Sticks; or ſcourged with Rods.

Wherefore have yet not fulfilled your Task, both yeſterday, &c.] They puniſhed the Officers, as if they had been negligent in not preſſing the People to their Duty. Yet it ſeems they forbore them one day, to ſee if they would mend their Fault the next.

V. 15. Then the Officers of the Children of Iſrael came and cried unto Pharaoh, ſaying, &c.] They had ſome hope this Oppreſſion might proceed from the Task-maſters, and not from the King himſelf: and therefore they repreſented their Caſe to him, and petitioned for Relief. It is ſaid indeed v. 6. that Pharaoh laid this Command, both upon the Taskmaſters and their Officers: but it is not unlikely that he gave it immediately only to the Task-maſters, who were his own Miniſters, and by them to the Officers.

Ver. 16. Thy Servants are beaten, but the fault is in thine own People.] This ſhows that they thought ſuch Inhumane Uſage was the effect of the Taskmaſters Cruelty.

Ver. 17. But he ſaid, ye are idle, ye are idle, &c.] He ſoon made them underſtand it was by his Decree, and not his Servants pleaſure, that they were thus uſed. And, which was worſe, they ſaw he was ſixed in his Reſolution; being void of all pity; and mocking at their Complaints. For nothing could be more Sarcaſtical, than to tell them they were idle, when they ſunk under their Burdens.

Ver. 18. Go, therefore now and work, &c.] Do not ſpend your time in making Complaints to me; but return immediately to your Labours, and continue at them, till my Commands be executed: and expect no mitigation.

Ver. 19. And the Officers did ſee that they were in evil Caſe, &c.] By this Anſwer they found themſelves reduced to ſuch Straits, that now they deſpaired of all Relief: the King himſelf being ſet againſt them.

Ver. 20. And they met Moſes and Aaron who ſtood in the way, as they came forth from Pharaoh.] They had placed themſelves there on purpoſe, to hear what Succeſs the Officers had in their Petition.

Ver. 21. And they ſaid, the LORD look upon you and judge.] This ſeems to be an Imprecation: or, at leaſt, the Officers bid Moſes and Aaron expect, that God would take them to task (as we ſpeak) for bringing his People into ſo bad a Caſe.

Ye have made our Savour to be abhorred in the Eyes, &c.] Made us odious; as this Phraſe ſignifies, XXXIV Gen. 30.

To put a Sword into their hand to ſlay us.] Who may take an occaſion from hence, and make this a pretence, for the deſtroying our whole Nation.

Ver. 22. And Moſes returned unto the LORD.] this plainly intimates, that the LORD had appeared to Moſes ſince he came to Egypt; as he did at Mount Horeb: and that he appeared in ſome ſetled place, where he might upon all Occaſions reſort to him.

And ſaid, LORD, wherefore hast thou ſo evil intreated this People? &c.] It was to no purpoſe to anſwer the Officers who expoſtulated with him; for they were too much exaſperated, and thereby prejudiced againſt any thing he could ſay. And therefore he choſe rather to repreſent to God the Complaints they had made to him: that he might be directed what Satisfaction to give them. For he was not able of himſelf, to give an account, why the LORD ſhould ſuffer their Condition to grow worſe, rather than better, ſince he delivered his Meſſage to Pharaoh: No, nor why he ſhould ſend him on an Embaſſy, which was not at all regarded.

Ver. 23. For ſince I came to Pharaoh to ſpeak in thy Name, he hath done Evil to this People; neither hast thou delivered thy People at all.] He might have remembred that God told him more than once, that Pharaoh would not obey him at the firſt, III. 19. IV. 21. But the bitter Reflections which the Officers of the Children of Iſrael made upon his Conduct, had ſo diſturbed his Mind, that he forgot himſelf ſo far, as to ask the undecent Queſtions mentioned in the foregoing Verſe, and complains here that God had done Nothing to fulfil his Promiſe of Deliverance to his People.

CHAP. VI.

Verſe 1. AND the LORD ſaid unto Moſes.] The SCHECHINAH, I ſuppoſe, appeared to him (See v. 12.) as it had done often before, ſince he was firſt ſent upon this Buſineſs, (IV. 22.) and graciouſly condeſcended to ſatisfie his two Complaints, in the latter end of the foregoing Chapter. Where he complains, first of all, that he had ſent him about a fruitleſs Meſſage: for, ſecondly, he had not at all delivered his People. To the last of theſe he Anſwers in the firſt place, here in this Verſe; where he tells him,

Now thou ſhalt ſee what I will do to Pharaoh.] That is, be patient and wait a while; and thou ſhalt ſee Pharaoh compelled to diſmiſs my People.

For with a ſtrong hand ſhall he let them go, &c.] I will ſo terribly ſcourge him, that he ſhall not only let them go, but thruſt them out of Egypt; and be glad to be rid of them.

Ver. 2. And God ſpake unto Moſes, and ſaid unto him, I am the LORD.] He alſo anſwers here to his firſt Queſtion [Why hast thou ſent me?] by telling him, I am JEHOVAH; and have ſent thee to make known this great Name, that is, my ſelf; who am conſtant to my word, and will faithfully perform all my Promiſes.

Ver. 3. And I appeared unto Abraham, unto Iſaac, and unto Jacob, by the Name of God Almighty.] Or, God All-ſufficient, as the word El-ſhaddai may be interpreted (See XVII Gen. 1.) God infinite in Power and Goodneſs: of which he gave their Fathers abundant proofs, by delivering them in many and great Straits.

But by my Name JEHOVAH was I not known to them.] This Name of four Letters, as the Jews ſpeak, is by the Ancients called the ineffable Name: For they would never pronounce it. Not becauſe they could not, as Druſius well obſerves (L. I. Obſervat. Cap. I.) Sed quod religione & 〈 in non-Latin alphabet 〉 quadam ab eo efferendo abſtinerent, but becauſe out of a Religious Reverence they abſtained from it. And this reſpect to it all the ancient Interpreters obſerve, even St. Hierom himſelf: though in ſeveral of the ancient Fathers (as Irenaeus, Clem, Alexandrinus, Epiphanius and Theodoret) and in ſome of the ancient Heathens (as Macrobius and Diodorus Siculus) it is expreſſed by Jaho, and 〈 in non-Latin alphabet 〉 as the Greek write it. Which Name (however it be pronounced) ſome of the Jews imagine, was concealed till Moſes his time; who was the firſt, to whom it was revealed. But this is evidently falſe, as appears from the whole Book of Geneſis; and particularly from XV. 7. where (before he calls himſelf El-ſhaddai) he ſaith to Abraham, I am Jehovah which brought thee out of Ur of the Chaldees. In ſhort, the Opinion of Reuchlinus (in his Verb. Miriſicum) is far more juſtifiable; which is, that it was revealed to our firſt Parents, at the ſame time that God breathed into them the breath of Life. For as ſoon as Eve brought forth her Firſt-born, ſhe ſaith, I have got a Man from the LORD, IV Gen. 1. which Name deſcended in a perpetual Succeſſion from Seth to Abraham: who when he went by God's Direction out of his own Country into Canaan, the LORD appeared to him there, and there he built an Altar to the LORD, XII Gen. 7, 8. And it is to be noted, that he doth not ſay to Moſes in this place, My Name Jehovah was not known to them; but I was not known to them by this Name. That is, by that which it imports; viz. the giving being (as we may ſay) to his Promiſes by the actual performance of them: i. e. by bringing them into the Land of Canaan; and in order to it, delivering them out of Egypt. Both which he had promiſed in the fore-named Chapter (XV Gen. 14, 18.) and now intended to make good. And thus R. Solomon interprets this place, as P. Fagius notes; I have promiſed, but have not yet performed.

The like Expreſſion we find in the Prophet Iſaiah, as Theodorick Hackſpan hath obſerved (Diſput. de Nominibus Divinis, N. 15.) LII Iſa. 5, 6. where the Lord ſaith, My Name is blaſphemed every day continually: therefore my People ſhall know my Name; therefore they ſhall know in that day, that I am he that doth ſpeak; behold, it is I.

Which cannot ſignifie that the Jews did not then know, that this was one of the Names of God: but that all who blaſphem'd him ſhould be confuted by ſenſible Proofs which he would give, of his own unchangeable Reſolution to fulfil his Promiſes, in bringing them out of Babylon: which fully demonſtrated that he was JEHOVAH.

Which word, ſome think, includes in it, not only his Eternal Exiſtence, and Immutable Truth; but his Omnipotent Power, which gave being to all things. The laſt of which, was now made known, ſo as it had never been to Abraham, Iſaac and Jacob: for Moſes was the firſt that wrought Miracles and Prodigies: God was known to the Fathers, by Viſions and Dreams: but not by Signes and Wonders. Moſes made him known by theſe unto the World. And therefore upon the whole Maimonides well concludes from this place, that the Prophetical Spirit on Moſes, was more excellent than that which had been upon any before him, More Nevoch. P. II. c. 35.

Ver. 4. And I alſo, &c.] The Hebrew word vegam may be better tranſlated although. Which makes a clear connexion of this Verſe with the former; and explains the meaning of the Name Jehovah. By which he was not known in former times, although he had made a Covenant with Abraham, Iſaac and Jacob, to give them the Land of Canaan; and often ratified, confirmed (and eſtabliſht as he here ſpeaks) this Covenant, XVII Gen. 7, 8. XXVI 3, 4, &c. But now he not only declares himſelf mindful of that Covenant, (v. 5.) but, becauſe he was the LORD, (v. 6.) would deliver them from the Egyptian Bondage, and that with a miraculous Power. Which ſhould make them know more of him than their Fathers did, (v. 7.) both by his Delivering them out of Egypt, and by bringing them into the Land which he ſwore he would give to their Fathers, v. 8.

This is the Senſe of theſe five Verſes.

The Land of their Pilgrimage, &c.] So it is often called, when he ſpeaks to Abraham, XVII Gen. 8. and ſo Iſaac calls it, XXVIII. 4. and Jacob alſo, XXXVII. 1. And ſo it might be called, not only with reſpect to Abraham, Iſaac and Jacob, but alſo to their Poſterity: becauſe of the near Union that is between Fathers and Children. Thus God is ſaid to have given to theſe three Patriarchs (as the famous Primate Ʋſher obſerves) the Land of Canaan for an Inheritance, CV Pſal. 11. which was not fulfilled to them, but to their Poſterity. And as the Poſſeſſion of Poſterity is attributed to the Fathers: ſo, upon the ſame ground, he thinks, the Peregrination of the Fathers, is attributed here to the Children, Chronol. Sacra, Cap. VIII.

Ver. 5. And I have alſo, &c.] This Verſe alſo begins with the ſame Particle vegam; and muſt be tranſlated although, if the former Interpretation be right. Or elſe thoſe words [by my Name Jehovah was I not known to them] muſt come in by a Parentheſis: and both theſe Verſes be connected with what goes before, [appeared unto Abraham, Iſaac and Jacob, by the Name of God Almighty] to whom he ſo appeared, as to make a Covenant with them, which he perfectly remembred, and having taken notice to what condition they were reduced, was now come to deliver them.

Ver. 6. Say unto the Children of Iſrael, I am the LORD.] Tell them, I will now ſhow, that I am what this Name imports, v. 2.

And I will bring them from under the burdens of the Egyptians.] The heavy Oppreſſions under which you groan, v. 5.

And I will rid you of their bondage.] They were meer Slaves, and lay alſo under ſuch inſupportable Loads, as made it impoſſible for them to deliver themſelves: but it was to be the ſole work of God.

And I will redeem you with a ſtretched out Arm.] This word redeem implies their Servitude; from which he reſcued them by a Power ſuperiour to Pharaoh's, or any Power on Earth; as appears by the following Story.

And with great Judgments.] When God firſt promiſed this Deliverance, which Moſes was about to effect, he told Abraham, I will judge that Nation, which oppreſſed them, XV Gen. 14. That is, puniſh them (which is one Office of a Judge) according to their Deſervings. This now he intended to perform (and thereby ſhow himſelf to be Jehovah) and that in a moſt terrible manner; by inflicting not only very grievous, but many Plagues upon them. For Greg. Nyſſen obſerves, that all the Elements, the Earth, the Water, the Fire, and the Air, were all moved againſt the Egyptians, 〈 in non-Latin alphabet 〉 , as an Obedient Army, L. de Vita Moſis, p. 173. Thus Judgments and to Judge are uſed in many places for Puniſhing, IX Pſal. 17. XIX Prov. 29. 2 Chron. XX. 12.

Ver. 7. And I will take you to me for a People.] By the right of Redemption before mentioned.

And I will be to you a God.] He was ſo before; but now after a peculiar manner.

And ye ſhall know that I am the LORD your God, &c.] By ſeeing my Promiſes to Abraham, Iſaac and Jacob fulfilled.

Ver. 8. And I will bring you unto the Land, concerning which, I did ſwear to give it, &c.] Two things were promiſed to Abraham in that Viſion mentioned XV Gen. First, That he would deliver his Seed from this Nation which oppreſſed them (v. 14.) And ſecondly, That he would bring them into the Land of Canaan, v. 16. Both theſe he now declares ſhould be fulfilled (the former in the foregoing Verſe, and the latter in this) and thereby they ſhould be convinced, that he was indeed Jehovah, true and conſtant to his word.

I am the LORD.] He concludes as he began: having ſaid this twice before, v. 2, 6.

Ver. 9. And Moſes ſpake ſo unto the Children of Iſrael.] He delivered this Meſſage, as he was commanded: which one would have expected, ſhould have raiſed their drooping Spirits. But quite contrary,

They hearkened not unto Moſes.] They did not believe, or receive what he ſaid, (So Maimon. More Nev. P. I. cap. 45.) or it made no Impreſſion upon them. The Reaſon follows,

For anguiſh of Spirit.] In the Hebrew, becauſe of ſhortneſs of Breath. They were ſo extreamly oppreſſed, that they could ſcarce fetch their Breath, as we ſpeak. Or, had no heart ſo much as to think of Deliverance, much leſs hope for it: but ſunk under their burdens.

And for cruel Bondage.] Common Slaves, though they cannot deliver themſelves, rejoyce to hear the good News that they are likely to be delivered by thoſe, who have power and will to do it. But in this Slavery, they were uſed ſo cruelly, that they were quite dejected, and uncapable of any Comfort. So the LXX. tranſlate the foregoing words (for anguiſh of Spirit) 〈 in non-Latin alphabet 〉 , out of faint-heartedneſs: they being quite diſpirited.

Ver. 10. And the LORD ſpake unto Moſes, ſaying.] It is likely that Moſes finding the Iſraelites ſo regardleſs of what he ſaid, went to the uſual place, where he was wont to have recourſe to the Divine Majeſty, (See v. 22.) to receive new Directions what to do.

Ver. 11. Go in, ſpeak unto Pharaoh King of Egypt, &c.] The LORD bids him go again to Pharaoh, and renew the Demand he made before, v. 1.

Ver. 12. And Moſes ſpake before the LORD.] This Phraſe liphne Jehovah, before the LORD, plainly denotes that God appeared unto him in a viſible Majeſty, as I obſerved above v. 1. and See XI. 4.

Behold, the Children of Iſrael have not hearkened to me, how then ſhall Pharaoh hear me?] Their faintheartedneſs diſheartened Moſes alſo, and made him unwilling to renew his Addreſs unto Pharaoh. And there ſeems to be good reaſon in what he ſays; if the Children of Iſrael, whoſe intereſt it was to give ear to him, did not believe him; what hope was there that Pharaoh ſhould comply againſt his intereſt.

Who am of uncircumciſed Lips.] This Reaſon he had alledged before, and was fully anſwered (IV. 10, 11, &c.) and therefore ought not to have been repeated now. For his being of uncircumciſed Lips ſignifies no more than that he was an ill Speaker, and wanted Eloquence: It being the manner of the Hebrews to call thoſe parts Ʋncircumciſed, which are inept to the uſe, for which they were deſigned, and cannot do their Office. Thus Jeremy ſaith of the Jews, that their ear was uncircumciſed; and adds the Explication, they cannot hearken, VI Jer. 10. In like manner uncircumciſed Lips, are Lips that cannot utter words; as uncircumciſed in heart, IX Jer. 26. are ſuch as cannot underſtand. St. Stephen puts both together, uncircumciſed in heart and ears, VII Acts 51. Perhaps Moſes thought it ſome diſparagement to him, that he was not able himſelf to deliver his Mind, in an handſome manner unto Pharaoh: and therefore mentions this again, to move the Divine Majeſty, to circumciſe his Lips, (as they ſpeak) that is, remove this impediment.

Ver. 13. And the LORD ſpake unto Moſes and unto Aaron.] Here is no expreſs Anſwer made to his Objection, but it ſeems to be included in God's ſpeaking unto Moſes and unto Aaron; whereas before he had ſpoken only to Moſes, v. 1, 10. And it is likely Moſes was admoniſhed, that the LORD having given him Aaron to ſupply his defect, he ought to be ſatisfied therewith: and go with him, and renew his Addreſs, both to the Children of Iſrael, and alſo unto Pharaoh. So theſe words have reſpect to both parts of the foregoing Objection.

And gave them a Charge unto the Children of Iſrael.] He laid his Commands upon them, ſtrictly requiring them to obey him. Which is an higher Expreſſion than we meet withal before in the foregoing Injunctions (either in v. 6. or 11.) and makes me think this Verſe is not a meer Recapitulation of what had been ſaid, as ſome take it; but an Inforcement of what he had before commanded.

And unto Pharaoh King of Egypt, to bring the Children of Iſrael out of the Land of Egypt.] I ſuppoſe he now gave them Authority to Threaten him, if he did not obey.

Ver. 14. Theſe are the Heads of their Fathers Houſes.] The principal Perſons of the ſeveral Families of Iſrael.

The Sons of Reuben the firſt-born, &c.] See XLVI Gen. 9. where the Sons of Reuben are reckoned up in this very order; in which they are here mentioned again, to introduce the Genealogy of Moſes and Aaron. Who being choſen by God to be the Deliverers of his People, it was ſit to ſhow that they were of the ſame Stock, though not of the eldeſt Family, of the Children of Iſrael. To whom God promiſed, when he went down into Egypt, that he would ſurely bring him up again, XLVI Gen. 4. that is, in his Poſterity: which would not have been ſo manifeſtly the Work of God, if they that were the Inſtruments of it, had not been of his Poſterity.

Ver. 15. The Sons of Simeon, &c.] They are mentioned for the ſame reaſon, and in the ſame order, that they were in Geneſis XLVI. 10.

Ver. 16. Theſe are the Names of the Sons of Levi, &c.] Having briefly ſet down the Heads of the two eldeſt Families of Iſrael, he enlarges now upon the third: from which he himſelf was deſcended.

Gerſhon, Kohath, and Merari.] Theſe three are mentioned alſo in the XLVI Gen. 11. as coming with Jacob into Egypt.

And the years of the Life of Levi were an hundred thirty and ſeven years.] He is thought to have lived the longeſt of all the Sons of Jacob: none of whoſe Ages are recorded in Scriptures, but only his and Joſeph's; whom Levi ſurvived Twenty ſeven years, though he was much the elder Brother. Kohath alſo the ſecond Son of Levi, attained near to the ſame Age with himſelf, v. 18. And his Grandſon, Moſes his Father, lived juſt ſo long as Levi did, v. 20. Next to Levi, the longeſt Liver of all Jacob's Sons was Naphthali, if we may believe the Tradition in R. Bechai, who ſaith he lived to the Age of an Hundred thirty and three years; which was the Age of Kohath.

Ver. 17. The Sons of Gerſhon, Libni and Shimi, &c.] Theſe were born in Egypt, from whom deſcended two Families mentioned afterwards, III Num. 18, 21.

Ver. 18. The Sons of Kohath, Amram, &c.] He had the moſt numerous Off-ſpring of all Levi's Sons, III Numb. 28. from the eldeſt of which Moſes came.

And the years of the life of Kohath, were an hundred thirty and three years.] He ſets down the Age of none but only of Levi his great Grandfather, and Kohath his Grandfather, and of Amram his Father. And Primate Ʋſher makes account that Kohath was Thirty years old when Jacob came into Egypt, and lived there an Hundred and three years; and died Thirty two years before Moſes was born. See Chronolog. Sacra, Cap. XI.

Ver. 19. The Sons of Merari, Mehali.] From this Mehali, it is thought, ſprung the famous Singer Heman, who compoſed the LXXXVIII Pſalm, 1 Chron. VI. 33.

And Muſhi.] From whom deſcended Ethan, who compoſed the LXXXIX Pſalm, 1 Chron. VI. 44.

Ver. 20. And Amram took him Jochabed his Father's Siſter to Wife.] It muſt be acknowledged that the Hebrew word Dod ſignifies an Uncle: and therefore ſome would have the word Dodah, in this place, to ſignifie only his Ʋncle's Daughter. So the Vulgar, and the LXX. tranſlate it. But Moſes tells us ſo expreſly that ſhe was born to Levi in Egypt, (XXVI Numb. 59.) that it unavoidably follows ſhe was Siſter to Amram's Father. Which the forenamed great Primate maintains (Cap. VIII. of the ſame Book) againſt Scaliger and Pererius, who would have Jochabed called Levi his Daughter, only as Ephraim and Manaſſeh are called Jacob's Sons. Which would make a very eaſie Senſe (as I obſerved II. 1.) if it would conſiſt with thoſe words in Numbers XXVI. 59. whom her Mother (for that muſt be underſtood) bare to Levi: which ſhow ſhe was his Daughter. And thus R. Solomon underſtood it: and ſo did Toſtatus and Cajetan, and divers others, whom our Ʋſher there mentions. And ſee our moſt Learned Selden, L. V. de Jure N. & G. Cap. IX. p. 584. Which ſhows how ſincere a Writer Moſes was, who doth not ſtick to relate what might be thought in after Ages (when the Law againſt ſuch Marriages was enctaed) a blot to his Family. And it is obſervable that he doth not ſay one Syllable in Commendation of his Parents; though their Faith deſerved the greateſt Praiſe, as the Apoſtle to the Hebrews ſhows, XI. 23. But Moſes, as Jac. Capellus truly obſerves, did not write for his own Glory, but for the Service of God and of his Church, ad A. M. 2481.

And ſhe bare him Aaron and Moſes.] This ſhows, that God exactly fulfilled his Promiſe of Delivering the Iſraelites out of Servitude in the fourth Generation, XV Gen. 16. (i. e. the fourth from their Deſcent into Egypt) for Moſes was the fourth from Levi; being his great Grandſon.

And the years of the Life of Amram were an hundred and thirty and ſeven years.] The very ſame Age with his Grandfather Levi, v. 16.

Ver. 21. And the Sons of Izhar, Korah, &c.] He gives an account of his Uncle's Sons, but ſaith not one word here of his own. Who were not to ſucceed him in his Place and Dignity, nor to be advanced to any other Office. Such was his Humility, and generous Love to his Country, that he only ſought the Good of that; but Nothing for his own Family.

Ver. 22. And the Sons of Uzziel, &c.] This was another of his Uncles; whoſe Poſterity he mentions, that it might be ſeen how God bleſſed the Tribe of Levi: notwithſtanding the Sin he had committed at Schechem, and the Puniſhment his Father denounced againſt him for it, XLIX Gen. He ſaith nothing of Hebron, another of his Father's Brothers; becauſe perhaps he died Childleſs; or his Children had no Iſſue.

Ver. 23. And Aaron took him Eliſheba, Daughter of Aminadab, Siſter of Naaſhon to Wife.] Though he ſays nothing here of himſelf, yet he relates particularly what concerned Aaron: who, he ſhows, was matcht into an honourable Family, with the Siſter of a Prince of the Tribe of Judah, chief Commander of their Hoſt when they were come out of Egypt, I Numb. 7. II. 3. The knowledge of this, he thought might breed in Poſterity a greater Reverence to the Prieſthood: which was ſetled in the Family of Aaron.

And ſhe bore him Nadab and Abihu.] Theſe two periſhed in the very firſt Sacrifice which their Father offered: becauſe they did not take Fire from the Altar, but offered with ſtrange Fire, X Lev. 1, 2.

Eleazar.] Who ſucceeded his Father in the Prieſthood, (Numb. XX. 25, &c.) and aſſiſted Joſhua in the Diviſion of the Land of Canaan, XIV Joſh. 1. XIX. 51. XXI. 1. From him ſprung Zadok and the following High-Prieſts, till the Deſtruction of Jeruſalem, 1 Chron. VI. 4, &c.

And Ithamar.] From whom came Eli, and Ahimelech, and Abiathar (in the time of David) in whom this Family was Extinct.

Ver. 24. And the Sons of Korah, &c.] Though he himſelf periſhed in his Rebellion againſt Moſes, who was his Coſin-German; yet his Family remained (XXVI Numb. 58.) and were famous in the days of David; being often mentioned in the Book of Pſalms.

Ver. 25. And Eleazar took one of the Daughters of Putiel to Wife.] Who this Putiel was, is not certain. Dr. Lightfoot thinks he was an Egyptian Convert, whoſe Daughter Eleazar married. But I ſee no good ground for this Opinion, but rather think it more likely, Eleazar would marry one of the race of Abraham; being Son to the High-Prieſt. He was married indeed before his Father was promoted to that Dignity; yet Aaron was ſo great a Man in his own Tribe, (See IV. 14.) and married into ſo honourable a Family in Iſrael, (v. 23.) that it is not probable he would ſuffer his Son to match with an Egyptian Proſelyte.

Theſe are the Heads of the Fathers of the Levites, &c.] The great Perſons, from whom ſprung the principal Families among the Levites. He ſaith nothing of the other Tribes; becauſe his intention was only to derive his own Pedigree and his Brother Aaron's from Iſrael.

Ver. 26. Theſe are that Moſes and Aaron, to whom the Lord ſaid, bring out the Children of Iſrael, &c.] Theſe are the two Perſons, to whom God gave Commiſſion, to be the Deliverers of their Nation out of the Egyptian Bondage. He had mentioned, juſt before their Genealogy, the Charge God gave them, both to the Children of Iſrael and unto Pharaoh, v. 13. And now he goes on to ſhow that they were the Men, who were peculiarly choſen by God to diſcharge that Office; firſt by going to the Children of Iſrael, which he mentions here; and then to Pharaoh, which he mentions in the next Verſe.

Bring out the Children of Iſrael from the Land of Egypt.] Aſſure them of their Deliverance, notwithſtanding the Preſſures under which they groan.

According to their Armies.] Not by a diſorderly Flight; but every Family in ſuch good order, as an Army keeps, XII Exod. 41, 51. XIII. 18.

Ver. 27. Theſe are they that ſpake to Pharaoh, &c.] Who carried the Meſſage from God to Pharaoh, requiring him to let Iſrael go out of Egypt, V. 1, 2, &c. VI. 13.

Theſe are that Moſes and Aaron.] He repeats it again, that all Generations might mark who were the Men that God imployed, in this great and hazardous. Work of Demanding the Liberty of the Children of Iſrael from Pharaoh's Servitude: and effecting it in ſuch manner as is afterward related in this Book.

There have been Critical Wits, who made this an Argument, that Moſes was not the Author of theſe Books: becauſe it is not likely, they imagine, he would write thus of himſelf. But no Body but theſe Criticks can ſee any Abſurdity in it, that he and his Brother, being the Inſtruments in Gods hand of effecting ſuch wonderful things, ſhould not let Poſterity be ignorant of it: but take care not only to Record it, but to ſet a ſpecial Note upon it, that none might rob them of the Honour God beſtowed on them; and He (by whoſe direction this was written) might have the glory of working ſuch mighty things, by ſuch inept Inſtruments, as Moſes often acknowledges himſelf to have been. Nor is this more than Ezra, Nehemiah and Daniel ſay concerning themſelves: and St. John may as well be denied to be the Authour of the Goſpel which bears his Name, becauſe he ſaith, This is the Diſciple that teſtifieth theſe things, &c. XXI. 24. And beſides this, the Hiſtory of ſucceeding Ages ſhow us the neceſſity of this, which Moſes hath ſaid of himſelf. For if he had not told us what his Progeny was, we ſee by what we read in Juſtin and Corn. Tacitus, and ſuch like Authours, what falſe Accounts we ſhould have of him: for Juſtin, from Trogus Pompeius, makes him (as I obſerved before) the Son of Joſeph. Nay, the Jewiſh Writers have been ſo fabulous, that we ſhould have learnt as little Truth from them, if Moſes had not told it us himſelf.

Ver. 28. And it came to paſs on the day when the Lord ſpake unto Moſes, &c.] Having finiſhed the Account he thought fit to give of himſelf and of his Brother, whom God was pleaſed to imploy in this great Embaſſy; he reſumes the Relation of it, which he broke off at the end of v. 13.

Ver. 29. That the LORD ſpake unto Moſes ſaying, I am the LORD, &c.] This and the next Verſe, ſeem to be a Recapitulation of what God ſaid in his laſt Appearances to him, v. 2, 10, &c. and of his deſire to be excuſed from the Employment on which he was ſent; urged by two Arguments, v. 12, 13. where they are related ſomething more largely than they are here, in the laſt Verſe of this Chapter. In which he mentions them again; that there might be a clearer connexion, with what God further added for his Encouragement, when he gave him the forenamed Charge (v. 13.) to deliver a new Meſſage unto Pharaoh.

Ver. 30. And Moſes ſaid before the LORD.] We read the very ſame v. 12. which makes me think this is not a new Objection; but meerly a Recital of what he had objected there. See what I have ſaid on the foregoing Verſe.

Behold I am of uncircumciſed Lips, &c.] See v. 12.

CHAP. VII.

Verſe 1. AND the LORD ſaid unto Moſes.] He received new Orders from the SCHECHINAH, or Divine Majeſty; before whom he ſtood, VI. 12, 30.

See.] Mark what I ſay, in anſwer to all thy Objections.

I have made thee a God to Pharaoh.] Therefore why ſhouldeſt thou fear to appear before him, who is but a Man? Moſes is not called abſolutely a God; but only a God unto Pharaoh. Which denotes that he had only the Authority and Power of God over him: or rather, he was God's Ambaſſadour to ſpeak to him in his Name; with a Power ready to Execute all that he deſired, for the Humbling of Pharaoh, and Puniſhing his Diſobedience to his Meſſage.

And Aaron thy Brother ſhall be thy Prophet.] Let therefore the Ʋncircumciſion of thy Lips, be no longer an Objection: for he ſhall interpret thy Mind, as Prophets declare the Mind of God.

Some ſlight Wits have from this place alſo drawn an Argument, that this Book was not written by Moſes: but by ſome other Authour long after his time. Becauſe the word Nabi, they fancy, was not now in uſe to ſignifie a Prophet: as appears, ſay they, from 1 Sam. IX. 9. where it is ſaid, He that is now called (Nabi) a Prophet, was before time called (Roch) a Seer. Which ſeems to ſignifie that the word Nabi (which Moſes here uſes for a Prophet) was but newly come into uſe, in Samuel's days. But this is very far from Samuel's meaning: whoſe plain ſenſe is this, that he who foretold things to come, or diſcovered ſecrets, was anciently called a Seer, not a Prophet. Which ſignified heretofore only an Interpreter of the Divine Will: but now they began, in Samuel's days, to apply the word Nabi (or Prophet) to thoſe who could reveal any Secret, or foreſee Things future. Which had not been the uſe of the word formerly: but it ſignified, as I ſaid, one that was familiar with God, and knew his Mind, and delivered it to others: as I obſerved upon XX Gen. 7. where God himſelf calls Abraham a Prophet; as he here calls Aaron. And what holy Writer would dare to alter the word which God himſelf uſed? Which is far more proper alſo to this purpoſe than either ROEH or CHOSEH (which theſe Men ſancy were the words in uſe in Moſes his time, not Nabi) for they do not anſwer the intention of God in this Speech concerning Aaron. Who was not to ſee, and Divine, or to receive Revelations from God; but to be a Mouth to Moſes; to utter what God revealed to him, not to Aaron. Which is the original ſignification of the word Nabi: there being no derivation of it ſo natural, that I can find, as that of R. Solomon's, from the word Nub, which ſignifies to utter, or to bring forth, X Prov. 31.

Ver. 2. Thou ſhall ſpeak all that I command thee, &c.] This explains the latter end of the former Verſe: that Moſes ſhould deliver God's Mind to Aaron; and Aaron ſhould deliver it to Pharaoh: requiring him from God to diſmiſs the Children of Iſrael out of his Country.

Ver. 3. And I will harden Pharaoh's heart.] Or, but I will harden, &c. which Avenarius tranſlates, I will permit his heart to be hardned. Though there is no need of it; for God here only foretels what Pharaoh would force him to do, (See IV. 21.) after ſeveral Signs and Wonders had been wrought to move him to Obedience. For he was ſo ſtupid, and hardned his heart ſo often, (VIII. 15, 32.) that in concluſion God hardned him, by withdrawing all good motions from him. And therefore, the firſt time that Jehovah is ſaid to harden his heart, there is a ſpecial remembrance of this, that the LORD had foretold it, IX. 12.

And multiply my Signs and my Wonders, &c.] The firſt Plagues that were inflicted on him, proving ineffectual; it was neceſſary to ſend more and greater, that if it had been poſſible, his heart might have been mollified.

Ver. 4. But Pharaoh will not hearken unto you.] Or rather, and Pharaoh ſhall not hearken to your demands. For this was the effect of his hardning.

That I may lay my Hand upon Egypt.] Smite all their Firſt-born: upon which immediately followed their march out of Egypt.

And bring forth mine Armies, &c.] All the Tribes of the Children of Iſrael: which were ſo multiplyed, that every one of them ſingly made an Army. See VI. 26.

By great Judgments.] That is, grievous Plagues; which he inflicted on them, one after another. And thereby made good his word, that Moſes ſhould be a God to Pharaoh, v. 1. that is, a Judge, as the word Elohim ſometimes ſignifies. See VI. 6.

Ver. 5. And the Egyptians ſhall know that I am the LORD.] Be convinced, or made ſenſible that none can withſtand me.

When I ſtretch forth my hand against Egypt, &c.] This was moſt eſpecially fulfilled, when he ſmote their Firſt-born, which made them look upon themſelves as loſt Men, if they continued diſobedient, XII. 33.

Ver. 6. And Moſes and Aaron did as the LORD commaded them, ſo did they.] He repeats what he ſaith of their Obedience to God's Commands, becauſe from this time forward, they no longer diſputed, nor made any Objection; but roundly went about their buſineſs.

Ver. 7. And Moſes was fourſcore years old, &c.] The Iſraelites were under an heavy Perſecution when Moſes was born; and God exerciſed their Patience (it appears by this) a very long time, that their Deliverance might be for ever remembred with the greater Thankfulneſs and Obedience. Such grave Perſons as theſe were fitteſt to be imployed as God's Commiſſioners in this Affair: for they could not well be thought to be hot-headed Men, who thruſt themſelves forward into this Embaſſy, without a Warrant. So ſome of the Jews very judiciouſly have obſerved, that God made choice of aged Men to work all his Miracles before Pharaoh, and to receive his Revelations, becauſe they were not apt to invent, nor to be under the power of Fancy, at thoſe years. See Sepher Coſri, L. I. Sect. 83. where Buxtorf notes that Aben Ezra obſerves upon this place, That none beſides Moſes and Aaron ever propheſyed in their old Age; becauſe they were more excellent than all the Prophets.

Ver. 8. And the LORD ſpake unto Moſes and Aaron, ſaying.] When they were about to renew their Addreſs to Pharaoh, God was pleaſed again to appear and give them his Directions in their Proceedings.

Ver. 9. When Pharaoh ſhall ſpeak unto you, ſaying, ſhew a Miracle for you.] It was likely that Pharaoh would, when he was not in a Paſſion, ask, How ſhall I know that you come from God with this Meſſage to me? give me ſome proof of your Authority: And ſuch a proof as can be done by none, but by the Power of God. And therefore God directs Moſes what to do in this caſe.

Say unto Aaron, Take thy Rod.] The ſame Rod, is ſometime called the Rod of God, (IV. 20.) ſometime Moſes his Rod, and ſometime Aarons: as we find it in many places, v. 10. & 19. of this Chapter; and VIII. 5.19, &c. Becauſe God wrought all the following Miracles by this Rod; which ſometimes Moſes and ſometimes Aaron held in their hand. But commonly Moſes delivered it unto Aaron, as an Agent under him, to ſtretch it out for the effecting of Wonders. For he tells Pharaoh, in this very Chapter, that with the Rod, which was in his hand, he would ſmite the Waters, &c. v. 17. And immediately the LORD bad him Say unto Aaron, Take thy Rod, and ſtretch out thy hand upon the Waters of Egypt, v. 19. By which it appears he had delivered the Rod unto Aaron. For a Rod being the Enſign of Authority, Prophets were wont to carry one in their hand, in token of their Office. And ſo did the Egyptian Magicians alſo, who had every one their Rod ready to throw down, v. 12. And Mercury, whom the Egyptians counted a Prophet (and thence called him Anubis) was repreſented with a Wand in his hand.

And cast it before Pharaoh.] As God had before directed Moſes, IV. 3, 21.

Ver. 10. And Moſes and Aaron went in unto Pharaoh, and did ſo as the LORD commanded them.] At their firſt Addreſs to Pharaoh they only delivered their Meſſage; but did nothing to confirm it, V. 1, &c. Nor were they commanded now to work any Miracle, unleſs Pharaoh demanded one. Which it is likely he did; this ſecond Addreſs to him, moving him to ask, How ſhall I know that you come from God?

And Aaron cast down his Rod before Pharaoh and before his Servants.] The great Men of the Court, who are always ſuppoſed to be preſent where the King was; though not mentioned in the foregoing Verſe.

And it became a Serpent.] See IV. 3. where we read that Moſes himſelf, when this Change was firſt made, fled from before it; the ſight of it was ſo terrible. And therefore it is highly probable, that Pharaoh and his Servants were no leſs ſtartled, at the firſt appearance of it. Artapanus relates ſeveral other Miracles beſides this, in Euſebius his Praepan. Evang. p. 434, 435, & 441. which I mention to ſhow that the Fame of Moſes's Miracles was ſpread among the Heathen: who were ſo far from disbelieving them, that they gave credit to other falſe Reports, which ſome ill People had mingled with them.

Ver. 11. Then Pharaoh alſo called the Wiſe men.] When he had recovered the fright in which we may well ſuppoſe him to have been, he ſent ſome of his Servants, to call in thoſe who he thought could cope with Moſes and Aaron in wonderful Works.

Wiſe men.] This word is ſometimes uſed in a good ſenſe: and therefore to ſhow they were ſuch, as we now call Cunning-men, he joyns another word to it, which is never taken in a good ſenſe, viz.

Sorcerers.] Which moſt take to be ſuch as we call Juglers; who caſt miſts, as we ſpeak, before Mens eyes; and make things appear otherwiſe than they really are. For the Hebrew word Ciſcheph (from whence comes Macaſchephim, which we tranſlate Sorcerers) ſignifies to delude the ſight with falſe Appearances. Sir John Marſham puts theſe two words together, and (by the figure of 〈 in non-Latin alphabet 〉 ) tranſlates them, accerſivit peritiſſimos artis magicae, he called the moſt skilful Perſons in the Magical Art, Chron. Can. Secul. IX.

Now the Magicians of Egypt.] This is a third word, which ſeems to be of worſe import, than the two former. Some tranſlate it Necromancers: but it being a foreign word, we cannot determine its particular meaning: though in general, no doubt, it ſignifies men, that by evil Arts, performed amazing things: Such as Simon Magus and Elymas in after times. See XLI Gen. 8. and Bochart in his Hierozoicon P. 2. L. IV. Cap. XVIII.) where he hath a large Diſcourſe, about the meaning of this word Chartumim: which, after all that others have ſaid about it, he thinks comes from the word Retan: which in Arabick and Chaldee ſignifies to murmur, as Magicians were wont to do in their Incantations. So Hartun is properly 〈 in non-Latin alphabet 〉 an Inchanter. And the Name of 〈 in non-Latin alphabet 〉 (the ſame with Hecate) he thinks alludes to it; whom Magicians were wont frequently to invoke.

The Names of the principal Magicians at this time among the Egyptians, were Jannes and Jambres, as not only St. Paul, 2 Tim. III. 8. but ſeveral, both Jewiſh, Greek and Roman Writers tell us. I will mention but one, the Author of Schalſch-Hakkabalah, who calls them by theſe names; and ſaith that in our Language we would call them Johannes and Ambroſius. The Reader may find a great many more, if he pleaſe, in Primate Ʋſher's Annals ad A.M. 2513. and in Bochart's Hierozoic. P. I. L. II. c. 53. p. 645. Artapanus in Euſebius calls them 〈 in non-Latin alphabet 〉 , Prieſts at Memphis, whom Pharaoh ſent for to oppoſe Moſes.

The Original of which ſort of Men ſeems to have been this; that God being pleaſed to admit the holy Patriarchs to familiar Colloquies with him, the Devil indeavoured to imitate him; that he might keep Men in his Obedience, by pretending Diſcoveries of Secret things to them. And when God was pleaſed to work Miracles for the confirmation of the Truth, the Devil directed theſe Men, who were familiar with him, how to invoke his help, for the performance of ſtrange things, which confirmed them in their Errours.

They alſo did in like manner with their Inchantments.] If the Hebrew word come from lahat which ſignifies a flame, (See III Gen. 24.) it ſeems to denote ſuch Sorcerers as dazzled Mens eyes, and then impoſed on them by ſhows and appearances of things, which had no real being. But it may be derived from laat, which ſignifies hidden and ſecret; and then denotes thoſe that uſed ſecret Whiſpers or Murmurs, as Inchanters did (as Bochartus in the place now mentioned interprets it) or ſuch as had ſecret Familiarity with Daemons; as it is expounded in the Gemara Sanhedrin, Cap. VII. n. 10. where there are many Examples of the former ſort of Inchantments, by the deception of the ſight. For inſtance, R. Aſche relates that he ſaw a Magician blow his Noſe, and bring pieces of Cloth out of it. And R. Chajah ſaw one cut a Camel in pieces with his Sword, and then ſet it together again: which was nothing, ſaith he, but the deluſion of the Eye. Several other ſtories are told of the ſame Nature.

Ver. 12. For they cast down every Man his Rod.] They were ſent for to confront Moſes, and therefore attempted to do the very ſame thing that he had done. For they took him for a meer Magician, like themſelves; and it was a common thing in ancient times, for ſuch kind of Men to contend one with another. And their great ſtudy was (as Gaulmy hath obſerved in his Notes upon The Life and Death of Moſes, written by a Jew, p. 241, &c.) to find out the Genius that attended their Oppoſer; whom they ſtrove to gain to their ſide; or to terrifie him by a greater and more powerful Angel. And they only were inſuperable who had a Deity to their genius; as Porphyry ſaith Plotinus had. Who contending with Olympius an Egyptian, when his Genius was called 〈 in non-Latin alphabet 〉 , to appear viſibly; there came a God and not a Daemon. Which made the Egyptian cry out, 〈 in non-Latin alphabet 〉 , he is happy who hath a God for his Genius, as I ſuppoſe it ſhould be interpreted. And thus the Jewiſh Authour of The Life and Death of Moſes, fancies that theſe Magicians who reſiſted Moſes, turned over all their Books to ſind out the Name of that Deity, by which he did wonders, ſo much ſuperiour to theirs, &c.

And they became Serpents.] Not real Serpents, but ſeeming, as Joſephus underſtood it, and ſeveral Chriſtian Writers: Particularly Sedulius L. IV. Carm. — imagine ficta Viſibus humanis Magicas tribuere figuras. I omit other ancient Authours, who ſuppoſe that as Spirits can aſſume Bodies like to Men, ſo they can as eaſily, out of the ſame Air, make the appearance of a Serpent; juſt as Circe is ſaid in Homer to have changed Ʋlyſſes's Companions into Hoggs. But there are thoſe who take theſe to have been real Serpents, brought hither by the power of the Devil: who withdrew their Rods, and put theſe (which he ſuddenly tranſported from ſome other place) in their room. Which if it be true, it makes the Power that wrought by Moſes the more wonderful; whoſe Serpent devoured them all.

But Aaron's Rod ſwallowed up their Rods.] The Serpent, into which Aaron's Rod was turned, moved towards them, and eat them up. Which was, as I ſaid, the more aſtoniſhing, if they were real Serpents, of the ſame bigneſs (as we may well ſuppoſe they would indeavour to bring) with that of Moſes. However their Serpents (whatſoever they were) could not ſtand before his; but were ſwallowed up, while his ſtill remained. This might have convinced Pharaoh, if his Magicians had not made him believe, that they would in time ſind a Power ſuperious to Moſes. The Jews alſo imagine Pharaoh himſelf was a Magician; and helpt to get out of Moſes the Secret, whereby he wrought theſe Wonders. Which were the greater, becauſe Moſes, no doubt, in concluſion, took this Serpent by the Tail (as God had commanded him, IV. 4.) and it became a Rod in his hand again. Whereas the Egyptian Sorcerers had no Rods remaining to take up; they being vaniſhed with their Serpents. Greg. Nyſſen L. de Vita Moſis, p. 173. takes the devouring of their Rods to have been a plain Argument, 〈 in non-Latin alphabet 〉 , &c. that the Rods, i. e. Serpents of the Magicians, had no vital power in them, able to defend themſelves; but were meer Deluſions, without any real vertue. And here I cannot but take notice of a remarkable Paſſage in Numenius a Pythagoraean Philoſopher, recorded by Euſebius L. IX. Praepar. Evang. Cap. VIII. where he tells us, that Numenius (in this third Book 〈 in non-Latin alphabet 〉 ) expreſly ſaith that Jannes and Jambres were 〈 in non-Latin alphabet 〉 , inferiour to none in Magical Skill; and therefore choſen by the common conſent of the Egyptians to oppoſe Muſaeus (as the Heathens call Moſes) the Leader of the Jews: of whom he gives this noble Character, that he was a Man most powerful with God in Prayer, 〈 in non-Latin alphabet 〉 . Which is a plain Confeſſion, that he took Moſes to be as he is called in theſe Books, a Man of God: and may ſerve to ſhame thoſe, who either believe not this Hiſtory, or think Moſes to have been only a great Magician.

Ver. 13. And he hardned Pharaoh's heart; or rather Pharaoh's heart was hardned.] For ſo we tranſlate this very Hebrew Phraſe, v. 22. and I can give no account, why we tranſlate it otherwiſe here. Eſpecially ſince the Vulgar and the Chaldee ſo render it, and the LXX. alſo in this Verſe, 〈 in non-Latin alphabet 〉 Pharaoh's heart grew ſtiff; or, waxed ſtrong and ſtubborn. And v. 22. 〈 in non-Latin alphabet 〉 his heart was hardned. And it is plainly the like form of Speech with that in the next Verſe 14. where God himſelf interprets his own meaning, Pharaoh's heart 〈 in non-Latin alphabet 〉 is heavy, and will not ſtir. Nor is there in any of theſe three Verſes, the leaſt mention of any Perſon by whom his heart was hardned.

That he hearkned not unto them, as the Lord had ſaid.] It is likely upon the firſt ſight of the Serpent, his heart was inclined to hearken; but ſeeing the Magicians do the ſame, it returned to its firſt bent: and there fixed, notwithſtanding Moſes's Rod devoured theirs. This God had predicted III. 19. knowing his wicked Diſpoſition would not yield to any means he ſhould think ſit to uſe, for his Reformation.

Ver. 14. And the LORD ſaid unto Moſes, &c.] It is likely Moſes, after he had been with Pharaoh, and wrought this Miracle, returned to the place where the Divine Majeſty was wont to appear unto him, (VI. 12, 30.) and gave him an account of what had paſſed. Whereupon the LORD told him, he ſaw Pharaoh was reſolved in his way; and therefore it would be to no purpoſe to wait to ſee, what would be the effect of the late Miracle: but bid him go the next Morning, and carry a threatning Meſſage to him.

Pharaoh's heart is hardned, he refuſeth to let the People go.] It is obſervable that he doth not ſay, I have hardned Pharaoh's heart, (and therefore there ſhould have been no ſuch intimation, in our tranſlation of v. 13.) but Pharaoh's heart is hardned. Which can imply no other hardning, than what proceeded from his own ſetled Reſolution, not to loſe the Service of the Iſraelites.

Ver. 15. Get thee unto Pharaoh in the Morning.] Of the very next day, after he had wrought the foregoing Miracle: And now begins the firſt of the Ten Plagues which God ſent upon the Egyptians, for diſobeying his Ambaſſadours. Whoſe Treaty with Pharaoh, as Jacobus Capellus (ad A. M. 2502.) thinks, continued about Eleven Months; from the end of Harveſt (which he makes account was in our May) to the beginning of the next year: which is the Opinion of the Hebrew Doctors. But our excellent Primate Ʋſher thinks, that all the following Plagues were inflicted within the ſpace of One Month; in ſuch order of time, as I ſhall obſerve in the beginning of each of them. And Bochartus gives good reaſon for it, in his Hierozoic. P. 2. L. IV. Cap. VIII. For we are told here, v. 7. that Moſes was fourſcore years old, when he began to treat with Pharaoh: and in V Joſh. 6. that they walked forty years in the Wilderneſs. Now if he had ſpent a year in inflicting theſe Plagues, Moſes, who died juſt as they were entring into Canaan, muſt have been an Hundred and one and twenty years old: whereas he was but an Hundred and twenty, as we read XXXIV Deut. 5. Nor was it ſutable to the Divine Goodneſs to be ſo long in delivering his People, who were reduced to extream Miſery. It was but juſt alſo, that God ſhould follow Pharaoh, whoſe heart was ſo obſtinately hard, with one Plague upon the neck of another; and give him no time to breathe, after one was removed, before another came upon him.

Lo, he goeth out unto the Water.] God, who knows all things, foreſaw his motion before hand; and ſpeaks as if he then ſaw him actually going out of his Palace to the River: Either to walk there for Recreation; or to Worſhip the River Nile. For as Bochart (whoſe words theſe are) obſerves out of Plutarch, 〈 in non-Latin alphabet 〉 , Nothing was had in ſuch honour among the Egyptians as the River Nile. If it was ſo in Moſes his days, it is not unlikely that he went to pay his Morning Devotions to it. Or, if he were a Magician, as the Hebrews fancy, he might be skilled in that which they call 〈 in non-Latin alphabet 〉 For ſo, he obſerves, they ſay in the Talmud: and make this the reaſon of Pharaoh's going to the River. Which Jonathan follows in his Paraphraſe, Behold, he goeth out to obſerve Divinations upon the Water, as a Magician, Hierozoic. P. 2. L. IV. Cap. XV.

And thou ſhalt ſtand by the Rivers brink against he come.] Perhaps Pharaoh (as the ſame Bochart obſerves) had forbid him to come any more to the Court; and ſo God directs him to take this occaſion to meet with him.

And the Rod which was turned into a Serpent, ſhalt thou take in thine hand.] To give him the greater Authority, and to put Pharaoh in fear at the ſight of that Rod, which had lately ſwallowed up all the 〈 in non-Latin alphabet 〉 (as Greg. Nyſſen calls them) Magical Staves which encountred him.

Ver. 16. And thou ſhalt ſay, the LORD God of the Hebrews hath ſent me unto thee, ſaying.] See V. 3. To which add, that it is plain by this whole Story, that all the Meſſages delivered by Moſes, and all the Anſwers which Pharaoh returned, were true and formal Treaties of a Solemn Embaſſage (as Dr. Jackſon ſpeaks) upon which Moſes was ſent to the King of Egypt, from the LORD God of the Hebrews; that is, their King (as he was become in a peculiar manner) under whom Moſes acted as his Deputy or Viceroy.

Let my People go, that they may ſerve me, &c.] The merciful kindneſs of God to an hardned Sinner is here very remarkable, in renewing his Meſſage, and giving him Warning of what would come upon him, if he did not yield. Whereas he might in Juſtice have inflicted it, without any Notice of his Intentions. He ſets before him alſo his Sin, and his Danger, in being hitherto Diſobedient; and behold, hitherto thou wouldst not hear: i. e. thou haſt provoked the Divine Majeſty, by diſregarding ſeveral Meſſages I have brought to thee from him.

Ver. 17. Thus ſaith the LORD.] Attend to this new Meſſage I bring to thee in his Name.

In this thou ſhalt know that I am the LORD.] He had askt in a contemptuous way, Who is the LORD? and ſaid after a ſupercilious manner, I know him not, (v. 2.) nor indeed cared to know him; but ſlighted him and his Meſſengers; as the word know not ſometime ſignifies, being as much as not to regard. Therefore now he bids Moſes tell him, He would make him know, that he was the Omnipotent LORD of the World; by the change of the Waters of the River (which Pharaoh perhaps adored) into Blood.

Behold, I will ſmite with the Rod, that is in mine hand.] God and Moſes are repreſented in this Hiſtory, as one Perſon (according to what he had ſaid v. 1. of this Chapter) and therefore it was the ſame thing to ſay, the LORD (whoſe words Moſes had begun to recite) will ſmite; or, to ſay, I will ſmite. See v. 16. It is to be obſerved alſo, that Aaron ſmote the River, v. 19. but it being by Moſes his Direction and Order, it was counted his Act: ſo that he might ſay, I will ſmite, &c.

The Waters of the River, and they ſhall be turned into Blood.] This Plague was the more remarkable, becauſe, as Theodoret here obſerves, they having drowned the Hebrew Children in this River, God now puniſhes them for it, by giving them bloody Water to drink, XII Wiſd. 7, 8. And if they had the ſame Notions then, that the Egyptians had in future times, the Plague was the more terrible, becauſe it fell on that, which they thought had ſome Divinity in it, and (as the ſame Theodoret obſerves) was honoured as a God; becauſe it made Plenty, when it overflow'd its Banks.

The Hebrew Doctors add another reaſon for this Puniſhment; becauſe the Egyptians had hindred them from their wonted Baptiſms, (as the Authour of The Life and Death of Moſes ſpeaks) that is, ſaith Gaulmyn, from Purifying themſelves in the River by Bathing, after they had lain in of their Children: which in the ſcarcity of Water in that Country, could no where be done but in the River.

Ver. 18. And the Fiſh that is in the River ſhall die, &c.] Here are three grievous Effects of this Plague: It deprived them of their moſt delicious Food, for ſo their Fiſh were, XI Numb. 5. And took away the Pleaſure they had of waſhing by the Rivers ſide, becauſe it ſtank (both by the death of the Fiſh, and the corruption of the Blood, through the heat of the Sun) by which means the Water was made unfit for their Drink.

Ver. 19. And the LORD ſpake unto Moſes.] After he had been with Pharaoh, and delivered this Meſſage to him.

Say unto Aaron, take thy Rod and ſtretch out thy hand.] This Warning being deſpiſed by Pharaoh, who would not relent; God requires them actually to do as he had threatned. And now Moſes had delivered his Rod to Aaron, that he might by his Authority execute this Judgment.

Ʋpon the Waters of Egypt.] Theſe are general words, comprehending all the particulurs following.

Ʋpon their Streams.] There were ſeven Branches into which the River Nile was divided, before it fell into the Sea: which ſeem to be here underſtood; being called, IX Iſa. 15. the ſeven Streams, or Rivers of Egypt.

Ʋpon their Rivers.] There were ſeveral Cuts made by Art, out of every Stream, to draw the Water into their Grounds: which ſeem to be here meant by Rivers.

And upon their Ponds.] Theſe were digged to hold rain water, when it fell; as it did ſometimes: and near the River alſo, they digged Wells it is likely, which may be here intended.

And upon all Pools of Water.] There were, here and there, other Collections of Water: particularly in their Gardens, derived by Pipes from the River, into Ciſterns.

In Veſſels of Wood, or of Stone.] Wherein Water was kept in private Houſes, for their preſent uſe.

Ver. 20. And Moſes and Aaron did ſo, as the LORD commanded, &c.] This firſt Plague our Primate Ʋſher makes account was inflicted about the XVIIIth day of the Sixth Month: which in the next year, and ever after, became the Twelfth Month. Artapanus tells this Story otherwiſe; but it is evident he had heard of it among the Gentiles: and Ezekiel the Tragaedian relates it all right; together with the following Miracle. See Euſeb. Praepar. Evang. L. IX. Cap. XXIX. p. 442. Nor is there any thing more frequent in the Roman Story (as Huetius obſerves, L. II. Alnet. Quaeſtion. Cap. XII. n. 12.) than Relations of Rivers of Blood flowing out of the Earth; Pits full of Blood, ſhowres of Blood, and Waters of Rivers changed into Blood, &c.

And he lift up the Rod, and ſmote the Waters that were in the River, &c.] Here is mention only of Smiting the Water in the River. And it is likely, that only the Waters of the River were turned into Blood (as it here follows) at the firſt lifting up of his Rod; and then all the reſt of the Waters mentioned in the precedent Verſe.

Ver. 21. And the Fiſh that was in the River died, &c.] All the effects of this Plague which were threatned, v. 18. (See there) immediately following. The firſt of which was the death of the Fiſh; which periſhed in ſuch great numbers, that the River ſtank, &c.

And there was Blood throughout all the Land of Egypt.] The Waters were in all places turned into Blood, except perhaps the Land of Goſhen: which is not comprehended under the Land of Egypt.

Ver. 22. And the Magicians of Egypt did ſo with their Inchantments.] See v. 11. In ſome of the Pools or Lakes of Water they made an appearance of the like Change: which made Pharaoh think his God was as powerful as the God of the Hebrews. The Land of Goſhen, as I ſaid, might poſſibly be free from this Plague; as it was certainly from ſeveral of the reſt; (VIII. 23. IX. 4, &c.) and ſome fancy the Magicians had Water from thence, to ſhow their power upon. But I cannot think it probable, that they made Pharaoh ſtay ſo long: and one may as well ſay they had it out of the Sea; or out of the Pits that the People digged, v. 24. as Aben Ezra conjectures, and Juſtin. Martyr. Quaest. & Reſp. XXVI. ad Orthodox. But there is no need of any of theſe Conjectures, if it be granted (as the Hiſtory leads us to conclude) that Moſes did not in a moment change all the Waters of the Country, but only thoſe of the River (as I ſaid on v. 20.) and afterwards by degrees all the reſt; when the Magicians had tried their Art upon ſome of them. Which Moſes alſo turned into real Blood; ſo that neither they, nor any body elſe, was able to drink of them.

And Pharaoh's heart was hardned.] The very ſame words in the Hebrew, which we had before v. 13. where they ſhould have been tranſlated (I there obſerved) as they are here; and alſo in VIII. 19.

Neither did he hearken unto them, as the LORD had ſaid.] III. 19. This was more apt to move his heart than the former Miracle, becauſe it continued longer, v. 25. and the Magicians could not by all their Spells, or Skill in Sorcery, remove this Plague, in all that time. See next Verſe.

Ver. 23. And Pharaoh turned and went unto his Houſe.] It ſeems that upon his refuſal to hearken unto Moſes his Monition (v. 15, 16, &c.) God ſent this Plague that very Morning, before he got home to Dinner. So that there was not time to fetch Water from diſtant places: but the Magicians exerciſed their Inchantments upon ſome Ponds, which were not as yet turned by Moſes into Blood.

Neither ſet he his heart to this alſo.] Here is the reaſon why his heart was not moved by this Miracle. He did not ſeriouſly conſider what Moſes had done, and examine the Difference between the Effect of his Power, and that of the Magicians. Which was the cauſe that his heart was hardned (as we read before) as all Mens are, who will think of nothing; but only to have their own Humour ſatiſſied.

Ver. 24. And all the Egyptians digged round about the River for Water to drink, &c.] The whole Country was forced to try to get Water to quench their thirſt, by this great labour. How it ſucceeded we are not told; but it is likely they found clear Water, by percolation through the Earth. For Moſes ſmote only the Pits that were then in being, when Aaron ſtretcht out his Rod: which had no effect upon thoſe which were digged afterwards. Why they did not ſetch it from Goſhen, if there was any clear Water there (as we cannot but think there was, for the uſe of the Iſraelites) is not eaſie to determine. Their Pride perhaps would not ſuffer them, till they had tried other ways, to ſupply their wants.

Ver. 25. And ſeven days were fulfilled, after that the LORD had ſmitten the River.] The Rod of Moſes could effect nothing without the LORD; by whoſe Power this Change was made in the Waters. Which laſted ſeven days before this Plague was removed. By which means they were convinced that all the Waters were really corrupted: and they felt the heavy Effects of it, in a grievous ſtench, and perpetual Labour in digging Pits all about the River. Whether Pharaoh at laſt begged to have this Plague removed, or no, we are not told. It is likely he was ſo obſtinate, that he would not ſtoop to ask this favour of them: which might be the reaſon it laſted ſo long: to ſee whether he would be moved to humble himſelf ſo far. To which when he would not yield, God took it away, to make room for another ſtroke: or, as ſome think, it continued together with the Plague of Frogs; and were both removed upon his Petition.

It is a weak Conjecture of the Hebrew Doctors, from theſe Words, that all the Ten Plagues laſted ſeven days apiece; which is plainly contrary to the Story.

CHAP. VIII.

Verſe 1. AND the LORD ſpake unto Moſes.] Who attended upon the Divine Majeſty, we may reaſonably ſuppoſe, every day, to know his Pleaſure. And after the ſeven days (mentioned v. laſt, of the foregoing Chapter) were fulfilled; the LORD commanded him to Addreſs himſelf again to Pharaoh: and to threaten him with a new Puniſhment; which was inflicted upon the XXVth day of the ſixth Month; and taken away the day after, v. 10.

Go unto Pharaoh, and ſay unto him, Thus ſaith the LORD, &c.] The very ſame Meſſage, in effect, which he had delivered to him before, V.I. VII. 16, 17.

Ver. 2. And if thou refuſe to let them go, behold, &c.] He again threatens the Plague before he inflicts it; both that Pharaoh might know it came not by chance, but by the determinate Counſel of God; and that he might prevent it by Repentance and Submiſſion to God's Command.

I will ſmite.] This word commonly ſignifies in the Scripture Language, to kill; but here only to afflect grievouſly. See LXXVIII Pſalm 45. where to deſtroy them, ſignifies to annoy them.

All thy Borders.] Every part of his Country, to the utmoſt extent of it, i.e. in all places where the Egyptians dwelt. For it is not likely the Iſraelites were infeſted with them. See v. 4.

With Frogs.] The Hebrew word Tſaphadéa ſignifies, as Eben Ezra thinks, an Egyptian Fiſh: which ſome will have to be a Crocodile: As Gaulmyn obſerves in his Annnotations on the Life and Death of Moſes, p. 256. But this is undoubtedly falſe; for they could not infeſt them in that manner, as is deſcribed in the next Verſe.

Ver. 3. And the River ſhall bring forth.] Under the Name of the River, is comprehended all the Streams, Ponds, Lakes, and other Waters in Egypt, (as appears from v. 5.) For moſt of them came, one way or other, out of the River: they having little Rain in Egypt.

Frogs abundantly.] The Nile naturally produced Frogs, but ſuch great abundance of them as ſilled the Country, was miraculous; eſpecially being produced on a ſudden; and their going out of the River and Fields, into the Cities and Houſes, &c. was ſtill more miraculous.

Which ſhall go up.] Out of the River: which lay lower than the Land.

And come into thine Houſe, &c.] This explains, what he meant by ſmiting in the foregoing Verſe: viz. inflicting a ſore Plague, more grievous than the former. For that ſpoiled only their Water, but not their other Liquors: whereas this made them uneaſie Day and Night, in every place; whether they ſate, or walkt, or lay down, or did eat and drink. For their very Dough (as we tranſlate the word of this Verſe, in the Margin) was infeſted with them, as ſoon as they had kneaded it; and ſo was their Drink in all likelyhood, as ſoon as it was poured into their Cups. Nay, they got into their Ovens: ſo that for the preſent, I ſuppoſe, they could not bake their bread.

Ver. 4. And the Frogs ſhall come up both upon thee, and upon thy People, &c.] They came not meerly into their Houſes, but crawled upon their Perſons. And here it is obſervable, that this Plague is limited to the Egyptians (Pharaoh, his People, and Servants) the Iſraelites, one would think by theſe words, being exempted from it.

Ver. 5. And the LORD ſpake unto Moſes, ſay unto Aaron, &c.] No doubt, Moſes delivered the foregoing Meſſage unto Pharaoh; but he, it ſeems, turned away, and would give no Anſwer: For here immediately follows a new Order (which God perhaps gave Moſes upon the ſpot, as we ſpeak, before he returned home) to inflict the Plague he had bid him threaten.

Ver. 6. And Aaron ſtretched forth his hand.] He, as the Miniſter of Moſes (who was to him as God, IV. 16.) inflicted this Plague upon Egypt.

Over the Waters.] He did not go to every place, where there was Water, but ſtood by the River, and ſtretcht his Rod over it, towards every part of the Country (as Eben Ezra rightly explains it) and immediately God effected what Moſes had denounced.

And the Frogs came up, and covered the Land of Egypt.] That is, there were vaſt numbers of them came up: for they did not ſo cover the Land, but there was room for more; which the Magicians counterfeited. The Jews think here was, Menſura pro Menſura, like for like, as we ſpeak. For they ſay it was a piece of their Bondage, that the Egyptians, when they pleaſed, ſent them a fiſhing: and now God made the River ſpawn nothing but Frogs. Whoſe very croaking, others of them think, put the Egyptians in mind of the Cries of the poor Children whom they barbarouſly murdered.

Ver. 7. And the Magicians did ſo with their Inchantments, &c.] They ſhould rather have ſhown their skill in removing the Frogs, or deſtroying thoſe which Moſes had brought. Which one would think Pharaoh expected from them; for they being unable to do this, he betook himſelf to Moſes, whom he intreats to take them away: which he would never have done, if their power had not quite failed, and been unable to give him any relief. So Aben Ezra obſerves, he called for Moſes; becauſe he ſaw the Magicians had only added to the Plague, but could not diminiſh it.

Ver. 8. Then Pharaoh called for Moſes and Aaron, and ſaid, intreat the LORD, that he may take away the Frogs, &c.] He that had proudly ſaid not long ago, Who is the LORD? &c. V. 2. now ſays, Intreat the LORD, &c. This was an acknowledgment that the LORD ſent them; and that he only had power to remove them. In the former Plague, he did enough to make Pharaoh know he was the LORD, VII. 17. but this had that effect upon him for the preſent: which made him earneſtly intreat thoſe, whom he had ſcorned, to become Interceſſors to God for him and his People.

And I will let the People go, that they may do Sacrifice unto the LORD.] This was not his ſetled Reſolution, but the preſent Danger made him conſent to it: For if the Frogs had continued long, there had been no living in the Country. As appears from what we read in Athenaeus, out of Heraclides Lembus (Lib. VIII. Deipnoſ. Cap. 2.) who ſays the whole Country of Paeonia and Dardania were covered with Frogs, which God rained down from Heaven in ſuch abundance, that the Houſes and High-ways were full of them. They ſpent ſome time in killing of them; and, by keeping their Doors ſhut, they made a ſhift for a while to bear this Calamity: but when it did no good, but 〈 in non-Latin alphabet 〉 , &c. all their Veſſels were full of them, and they mingled themſelves with their Meat, whether boil'd or roaſt; and they could tread no where but upon Frogs, they left their Country; being forced to it alſo, by the ſtench of the Frogs when they died.

They that would ſee more of this, out of ſeveral other Authours, may conſult Bonfrerius upon this very place: and Bochartus in his Hierozoic. P. 2. L. V. Cap. 2. p. 661, &c.

Ver. 9. And Moſes ſaid unto Pharaoh, Glory over me, when ſhall I intreat for thee.] Do thou appoint the time when I ſhall pray for thee, as St. Hierom tranſlates it; and ſo doth the Syriack, and Onkelos, and the LXX. who differ from the Hebrew Text in words only, not in ſenſe. For by adding the word ſaying (as we do in VII Judg. 2. where there is the ſame expreſſion) this Paraphraſe of Bochart is very proper, (Hierozoic. P. 2. L. V. Cap. 2.) though it belongs not to thee to determine the time of thy Deliverance, which depends wholly upon the Will and Pleaſure of God; yet I, who am his Miniſter, give thee leave to take ſo much upon thee, as to preſcribe what time thou pleaſeſt, for the removal of this Plague. For thus he thinks Moſes his words are to be tranſlated, Glory over me, by telling me, when I ſhall intercede for thee, &c. Moſes ſaw perhaps that Pharaoh was much addicted to Aſtrologers, who fancied all things here below to be governed by the Motion and Influence of the Stars: and therefore would have him name the time; that he might be ſatisfied there was no day nor hour under ſuch an ill Aſpect, but he could prevail with God, at any Moment he thought good to pitch upon, to Deliver him.

Bonfrerius, I think, hath expreſſed in ſhort the literal ſenſe of the Hebrew words, Tibi hunc honorem defero, ut eligas quando, &c. I will do thee the honour, that thou may'ſt aſſign the time. And our Dr. Jackſon ſtill ſhorter, Glory over me, that is, ſaith he, you ſhall command me.

Ver. 10. And he ſaid, to morrow.] But why not on that very day? all Men naturally deſiring to be inſtantly relieved from their Sufferings. Perhaps he thought (as we ſaid before) to try Moſes his Power; believing the next day not to be ſo lucky as the preſent, on which Moſes had condeſcended to his Requeſt. Or it might now be towards night, when he called for Moſes: who, he thought, would expect ſome time to pray to God, for what he deſired.

Be it according to thy word.] Thou ſhalt have thy deſire.

That thou mayeſt know there is none like unto the LORD our God.] Mayeſt no longer depend upon thy Magicians and their Gods: being convinced, that our God alone, whom we call JEHOVAH, can wound and heal.

Ver. 11. And the Frogs ſhall depart from thee, &c.] This demonſtrated the power of Moſes with God, that he could as certainly foretel the removal of the Frogs, as he had done the bringing them upon the Land.

Ver. 12. And Moſes and Aaron went out from Pharaoh.] To the place, it is likely, where Moſes was wont to attend upon the Divine Majeſty.

And Moſes cried unto the LORD becauſe of the Frogs.] In the Hebrew the words are, Cried to him about the buſineſs, or the matter, of the Frogs, which God had ſent upon Pharaoh. Or, as Aben Ezra underſtands it, concerning the Frogs, which he had promiſed Pharaoh ſhould be removed: as if the words ſhould be tranſlated thus, He cried unto the LORD concerning what he ſaid about the Frogs, and appointed unto Pharaoh. For ſo the word Sham in XV. 25. ſignifies to appoint or propoſe, and ſo the LXX. here tranſlate the words (which we render had brought against Pharaoh) 〈 in non-Latin alphabet 〉 , as he had appointed to Pharaoh.

Ver. 13. And the LORD did according to the word of Moſes.] So powerful was he with God in Prayer, as the Heathens themſelves obſerved, from this Story. See what I obſerved out of Numenius, VII. 12.

And the Frogs died, &c.] The Egyptians could not kill them; but God took away their breath: yet not removing them from the places where they were, but leaving them dead there. As appears by what follows:

Ver. 14. And they gathered them together on heaps.] That they might carry them, it is likely, into the River; and ſo they might go down into the Sea. God could have diſſolved them into Duſt (if he had pleaſed) or ſwept them into the River from whence they came; or made them quite vaniſh in an inſtant. But he would have them lye dead before their eyes; as a Token they were real Frogs, and no Illuſion of their ſight.

And the Land ſtank.] This was a further ſenſible Evidence, that they were real Frogs.

Ver. 15. But when Pharaoh ſaw that there was reſpite.] That he was freed from the great ſtrait, in which he was. For the Hebrew word for reſpite, ſignifies breathing or inlargement; and makes the ſenſe to be this: that when the burden that preſſed him was taken off, ſo that he could take his breath, he was of another mind, &c.

He hardned his heart, and hearkned not unto them, &c.] Was not ſo good as his word, (v. 8.) but returned to his former Reſolution, not to let Iſrael go. Which Reſolution grew ſo much more ſtubborn and obſtinate, than it had been before; by how much the Plague of the Frogs had ſoftned his heart, and inclined it to yield to God, more than the two former Miracles had done.

Ver. 16. And the LORD ſaid unto Moſes, ſay unto Aaron.] The LORD ſeems to have given Pharaoh no warning of this Plague; but to have inflicted it immediately upon the removal of the Frogs, viz. on the Twenty ſeventh day of the ſixth Month. For his breach of Faith, was ſuch an high Provocation, that he deſerved no other Treatment, but a more notable Judgment.

Smite the Duſt of the Land, that it may become Lice.] Some would have the Hebrew word Cinnim to ſignifie Gnats, or ſome ſuch kind of Creature. Thus many of the Ancients underſtand it; and Artapanus calls it 〈 in non-Latin alphabet 〉 a flying ſort of living Creature: which made ſuch Ulcers by its biting, as no Medicine could cure. See Euſebius, L. IX. Praepar. Evang. p. 425. But Bochartus hath ſufficiently proved that our Tranſlation is right; and that out of the very Text. For Gnats, and ſuch like Inſects, are bred in Fenny places; but theſe were brought out of the Duſt of the Earth.

Ver. 17. Aaron ſtretched out his hand with his Rod.] He ſtill is the Inſtrument to execute all the Judgments which Moſes denounced; as he was his Mouth to deliver all the Meſſages he carried to Pharaoh.

And ſmote the Dust of the Earth, and it became Lice.] This ſhowed the Lice were not a Natural Production; for they come out of the ſweat and filth of Mens Bodies, and of other Living Creatures.

In Man and Beast.] This proves they were Lice; which ſtick faſt both to Men and Beaſts. Whereas Gnats, though they ſting ſorely, cannot be ſaid to be in Man and Beast: for they are a moſt reſtleſs Creature, continually buzzing about, and never ſetling conſtantly in one place. And there were various ſorts of theſe Lice: for Beaſts do not breed the ſame that Men do: nor have all Beaſts alike; but ſome are peculiar to Horſes, others to Oxen, others to Sheep, and others to Swine and Dogs.

All the Dust of the Land became Lice.] That is, Nothing could be ſeen but Lice, where Duſt was before. Or, Lice were mingled every where with the Duſt.

Throughout all the Land of Egypt.] Not of Goſhen (it is very probable) which was inhabited moſtly by Iſraelites.

Ver. 18. And the Magicians did ſo, &c.] Attempted and endeavoured to do ſo; by uſing their wonted Invocations and Rites of Incantation. For the common ſaying among the Jews is very frivolous, That Daemons have no power over Creatures ſo ſmall as Lice. The meaning of which, Gaulmyn thinks, they themſelves did not underſtand; which, according to the Principles of the ancient Magick, was this: That all Animals had a particular Genius preſiding over them, by whoſe Aſſiſtance their Worſhippers could do any thing among that ſort of Creatures. But this is meant only of perfect Animals, not of Inſects (among whom they reckon'd Lice) which had no ſuch heavenly Power waiting on them. But if there had been any ſuch Notions then, theſe Magicians ſure would have underſtood it; and not fruitleſly have attempted that, which they had no hope to produce.

But they could not.] Though they had counterfeited the former Wonders; yet here a ſtop is put to their Power, ſo that they themſelves confeſs their weakneſs.

So there were Lice upon Man, and upon Beast.] This ſeems to ſuggeſt, that ſince they could not produce any new Lice, they attempted to remove thoſe, which Moſes had brought upon the Country. But they failed in that alſo: for notwithſtanding all that they could do, both Men and Beaſts were peſtered with Lice. The Hebrews ſay (in The Life and Death of Moſes) that this Plague was inflicted upon the Egyptians, for another piece of Oppreſſion which they exerciſed on the Iſraelites: to whom they ſaid, Go, ſweep our Houſes, and ſweep our Streets, &c. therefore God made Lice to cover the Earth a Cubit deep. But this favours too much of their fabulous invention. It is more pertinent to obſerve, that though we read of particular Perſons, who, for great Crimes, were puniſhed with the Plague of Lice, (See Huctius L. II. Quaeſt. Cap. XII. n. 12.) yet we do not find in any Story a whole Nation infeſted with them; and that both Men and Beaſts, without Exception: the Magicians themſelves, in all likelyhood, being ſorely aſſlicted with them: which made them cry out as here follows.

Ver. 19. Then the Magicians ſaid unto Pharaoh, This is the ſinger of God.] The ſame with what is called in other places of Scripture, the hand of God, CIX Pſal. 27. that is, his Power. There are thoſe (particularly Bochartus) who think theſe Magicians did not by theſe words, give Glory to God: but thought to ſave their own Credit with Pharaoh, by telling him, that it was not Moſes or Aaron, who were too hard for them, but a Divine Power ſuperiour to them all. To this purpoſe Jonathan. But they ought then to have been ſenſible that the Power which they dealt withal, was far from being Supream: being unable to aſſiſt them upon all occaſions. And, no doubt, God intended to confound them, by taking that time to diſable them, when they leaſt expected it. For why ſhould not their Power have extended to ſuch a ſmall thing as this, when they had done greater? But God would not let them always abuſe Pharaoh with their Illuſions; and gave them a check, when they thought themſelves moſt ſure of Succeſs.

And Pharaoh's heart was hardned.] One would have rather expected to have heard, that his heart began to relent, when he ſaw his Magicians not only puzzled, but quite bafled; ſo that they owned Moſes acted by a Power above theirs. But this it was, not to ſtick to the good Reſolutions which had lately been wrought in him, v. 8. from which he not only revolted, but grew more reſolute not to yield to God. The effect of which was this further Induration: it being natural for evil Men, who reſiſt the Means of their Cure, to grow worſe and worſe affected.

This Miracle alſo of the Lice, being more loathſom to Pharaoh, than terrible, might haply be the reaſon (as Dr. Jackſon conjectures) that he did not intreat Moſes and Aaron to pray for him: as he had done upon the ſight of the Frogs; and as he ſtraightway did after he felt the next Plague of the Flies.

I cannot but add alſo this further reflection of his, (Book X. on the Creed, Chap. XL.) that though the ſinger of God was very remarkable in producing the Lice, which the Magicians could not, yet it was no way remarkable in hardning Pharaoh's heart. For it is neither ſaid, nor intimated, that the ſinger of God hardned it; but Pharaoh's heart was hardned, that is, remained obſtinate. The Cauſe of which was his not hearkning to them, as it had been before, v. 15.

Ver. 20. And the LORD ſaid unto Moſes, riſe up early in the Morning, and ſtand before Pharaoh.] As he had ordered him to do, before he ſent the ſecond Plague, VII. 15.

Lo, he cometh forth to the Water.] This confirms what was ſaid there, that in the Morning it was uſual with him to walk out by the River; either for his Refreſhment, or for his Devotion. Perhaps, that after waſhing, he might worſhip the Riſing Sun. For Moſes is commanded, to riſe up early in the Morning, and preſent himſelf before him.

And ſay unto him, Thus ſaith the LORD, let my People go, &c.] The ſame Meſſage he had often ſent him (VII. 16, 17. VIII. 1.) together with an Admonition and Warning of his Danger: which God had not given him before the laſt Plague, v. 16.

Ver. 21. Behold, I will ſend ſwarms of flies upon thee, &c.] The Hebrew word Arob, being generally thought to come from a word, which ſignifies to mingle, Interpreters commonly think it denotes a mixture of ſeveral ſorts of Creatures. And ſome take it, as we ſeem here to do, for all manner of Flies: which Aquila calls 〈 in non-Latin alphabet 〉 , all ſorts of Inſects. Others take it, as it is in our Margin, for a mixture of noiſom Beaſts: and ſo the Authour of The Life and Death of Moſes; God ſent Lions, Wolves, Bears, and Leopards, and ſuck like wild Beaſts, which killed not only their Cattle in the Field, but their Children in their Houſes. And ſo Joſephus expounds it, 〈 in non-Latin alphabet 〉 . But Bochartus hath confuted this Notion, by very good Arguments, in his Hierozoicon P. 2. L. IV. Cap. XV. where he ſhows no words have more ſignifications than the Hebrew word Arab: which ſignifies not only to mingle, but among many other things, to obſcure and darken. From whence the Even time is called Ereb. And therefore, with great reaſon, he approves of the LXX. Verſion, who tranſlate it 〈 in non-Latin alphabet 〉 , a Fleſh-ſly, very bold and troubleſome; being not eaſily drove away: which infeſts Dogs very much, eſpecially about the flaps of their Ears. Some take it for that large black fly, which faſtens upon Beaſts, and ſucks their Blood, called Arob from its black colour: as Oreb from thence ſignifies a Crow. And ſo Philo deſcribes this fly, called Cynomya, that it is as impudent as a Dog; and makes its Aſſaults with great Violence, like a Dart: faſtning its Teeth ſo deep in the Fleſh, and ſticking ſo cloſe, that it makes Cattle run mad.

This Plague the Jews ſay (in the forenamed Book of The Life of Moſes) was ſent upon the Egyptians, becauſe of the hard Service they made the Iſraelites undergo, in feeding their Cattle.

Ver. 22. And I will ſever in that day the Land of Goſhen, in which my People dwell, &c.] Here now the diſtinguiſhing Mercy of God to the Iſraelites is plainly expreſſed; which is to be underſtood in the foregoing Plagues. And the Hebrew word, as well as the Chaldee, ſignifies, I will make a wondrous difference. So Jonathan, in that day I will work a Miracle in the Land of Goſhen: For indeed it was a marvellous thing, that Countries ſo near one another, ſhould be in ſuch a different Condition at the ſame time. And it was the more wonderful, becauſe there was ſuch ſtore of Cattle in Goſhen, whoſe Dung is apt to breed Flies.

That thou mayest know, that I am the LORD in the midst of the Earth.] Who governs all things here below; or that have a ſpecial care of my People. For ſo Bochart underſtood by Earth, the Land of Goſhen. In the midst of which God is ſaid to be, becauſe he defended and delivered them from this ſore Calamity, which their Neighbours ſuffered. For thus this Phraſe is uſed in many places, VII Deut. 22. XXIII. 14. XLVI Pſal. 6, &c. And thus Conr. Pellicanus ſeems to have underſtood this Paſſage, which he interprets, you ſhall know that I am the LORD, and Prince of this Country.

Ver. 23. I will put a diviſion between thy People and my People, &c.] It is repeated again, becauſe it was a remarkable thing, and denoted the Iſraelites to be God's peculiar People; for whom he had a ſingular favour. Which is the reaſon that this Mercy is called here a Redemption (as the word in the Hebrew ſignifies, which we tranſlate diviſion) becauſe God exempted and delivered the Iſraelites from thoſe Flies, which ſorely infeſted all the reſt of Pharaoh's Dominions.

To morrow ſhall this ſign be.] The finger of God was ſo remarkable in the laſt Plague, (v. 19.) that his contemptuous diſregard of it was very provoking: So that God would forbear no longer than till the next Morning, before he ſcourged him with this new Judgment. Which was very grievous and noiſom, as appears by the following words; eſpecially by his willingneſs to grant more than he had done before, that he might be rid of it.

Ver. 24. And the LORD did ſo.] Here is no mention of Aaron's ſtretching out his Rod, (as at other times) but this was done immediately by God himſelf: That the Egpytians might not imagine there was any ſecret Vertue in the Rod; but aſcribe all to the Divine Power.

This Plague was threatned about the XXVIIIth day of the ſixth Month; and inflicted on the XXIXth: and removed on the XXXth.

And there came a grievous ſwarm of Flies, &c.] Or, a vast number of Flies: for ſo the word Caved (which we here tranſlate grievous or heavy) is uſed in L Gen. 9. See there.

And the Land was corrupted by reaſon of the ſwarm of Flies.] We are to underſtand here, by the Land, the Inhabitants of the Land: whoſe Blood theſe Flies ſuckt, and left ſuch a poiſon in it, that their Bodies ſwell'd, and many of them died. So the Pſalmiſt underſtood it, LXXVIII. 45. There is ſomething like this recorded in Heathen Stories; particularly they ſay, that when Trajan made War upon the Agarens, he was ſo aſſaulted with Flies, when he ſat down to eat, that he lookt upon them as ſent by God, and deſiſted from his Enterpriſe. And that whole Countries have been infeſted with them, appears from a number of Gods that were worſhipped, becauſe they were ſuppoſed to have drove them away, at Acaron and ſeveral other places mentioned by the Learned Aretius (in the place above quoted) from whence came the Names of Jupiter, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and of Hercules, 〈 in non-Latin alphabet 〉 , &c.

Ver. 25. And Pharaoh called for Moſes and Aaron, &c.] Sent a Meſſenger to call them to him.

Go ye, Sacrifice to your God in the Land.] He had conſented to let them Sacrifice, when he laſt ſent for them, v. 8. But he named no place; and alſo quickly repented of the Conceſſion. But now he determines it to the Land of Goſhen; where he grants them Licence to offer Publick Sacrifice. But this Moſes tells him (in the next Verſe) was not fit for them to accept; nor was it what God demanded.

Ver. 26. And Moſes ſaid, it is not meet ſo to do.] Beſides that this is not the thing that God requires, it is not prudent, becauſe it is not ſafe for us to do it.

For we ſhall Sacrifice the Abomination of the Egyptians to the LORD our God.] There is no Indication, that I can find, of any ſuch Sottiſh Idolatry now among the Egyptians, as was, it is certain, in after Ages, but what ſeems to be ſuggeſted in this place: which Learned Men have generally interpreted, as if the Senſe was this: We must Sacrifice to our God, Oxen, Sheep, and Goats, which the Egyptians Worſhip and Adore: and that would be ſuch an abominable thing in their Account (to kill their Gods) that it would give them the higheſt Provocation. Thus both the Chaldee Interpreters, the Syriack, St. Hierom, and others: which Bochartus himſelf approves of in his Hierozoic. P. 1. L. II. Cap. XXXIV. & LIII. and more largely P. 2. L. IV. Cap. XVII. But there is an Objection lies againſt this Interpretation, that long after Moſes his time the Egyptians themſelves did offer all the fore-mentioned Creatures to their Gods: For Herodotus relates (in his Euterpe, Cap. XLI.) after what manner they Sacrificed an Ox in his time: and though ſome parts of the Country abſtained from Sheep, yet they ſacrificed Goats; as, on the contrary, others abſtained from Goats and ſacrificed Sheep. See upon XLIII Gen. 23. Therefore it may be a Queſtion, Whether theſe words do not refer only to the Rites and Ceremonies of Sacrificing; and to the qualities and condition of the Beaſts which were offered: about which the Egyptians in after Ages were very curious. For the ſame Herodotus tells us (in the ſame Book, Cap. XXXVIII.) how the Sacrifices were examined by the Prieſt, and none allowed to be offered, but thoſe which had his mark upon them. And ſo Plutarch (in his Book de Iſid. & Oſir.) that the Egyptians thinking Typho to have been red, ſacrificed only ſuch Oxen as were of a red colour: making ſuch an accurate Scrutiny, 〈 in non-Latin alphabet 〉 , that if a Beast were found to have one hair Black or white, it was judged unſit for Sacrifice. The forenamed Herodotus indeed ſaith, they would not Sacrifice Cows, becauſe they were ſacred to Iſis: which ſhows that in his time, there was great Superſtition about ſuch Creatures; ſo that none durſt offer the leaſt Violence to them. But, as we have no Evidence, that in the days of Moſes they were infected with ſuch Opinions, ſo their Sacrificing ſuch Creatures, as the Jews did long after his days, and all Mankind had done from the beginning, ſeems to be a prejudice againſt that ſenſe of the words, which is generally put upon them. But there were ſo many various ways of Sacrificing in the World, that it is very probable the Egyptians differed very much from the Iſraelites: who might offer alſo (it's likely) ſuch Creatures as the Egyptians thought unclean; whereby they might be inraged at their Profaneneſs.

Maimonides fancies the Egyptians worſhipped the Sign or Conſtellation called Aries; and that this was the occaſion of this Speech: for which I can ſee no reaſon, More Nevochim, P. III. Cap. XLVI.

And will they not ſtone us?] We cannot gather from hence, that there was ſuch a Puniſhment among the Egyptians, as ſtoning Men to death. For he doth not ſpeak here of Puniſhment by their Laws; but of what might happen from a Popular Fury.

Ver. 27. We will go three days journey into the Wilderneſs, &c.] So God had directed them; and it was not lawful for them to Sacrifice in any place, but where he appointed. Philo gives this reaſon, why they were to go into a Solitary place, there to receive Commands from God about Sacrifice, and all other parts of his Worſhip; becauſe God intended to give them a Law different from thoſe of other Nations, or rather quite oppoſite unto them. In which there were ſo many ſingular Rites, that they would have offended other People, and ſeemed to them Prophane, if they had exerciſed them among them, De Vita Moſis, p. 615. And thus Corn. Tacitus underſtood the deſign of Moſes, not to bring the Iſraelites to as near a Conformity as he could with the Gentiles (which ſome now in theſe days fancy) but to keep them at the greateſt diſtance from other Nations, by oppoſite Rites of Worſhip. His words are remarkable, L. V. Hiſtor. Cap. IV. Moſes quo ſibi in poſterum Gentem ſirmaret, novos ritus, contrarioſque caeteris mortalibus indidit. Profana illis omnia, quae apud nos ſacra: rurſum conceſſa apud illos, quae nobis inceſta.

Ver. 28. And Pharaoh ſaid, I will let you go, that you may Sacrifice to the LORD your God in the Wilderneſs.] He doth not ſay expreſly they ſhould go three days Journey, as was demanded: which hath made ſome think this was but a niggardly Conceſſion of Pharaoh's, who intended to deceive them with general words. But Moſes underſtood it otherwiſe, as appears by his acceptance of the Grant.

Only you ſhall not go very far away.] No further than three days Journey.

Intreat for me.] This indeed is added ſo quickly, and as it were with the ſame breath, that he granted their three days Journey; that it may make one think it was the leaſt part of his intention to permit that, but only to get rid of this Plague. Which if it had continued long, the Egyptians muſt have left their Country, to preſerve themſelves. Several People having been forced by Flies to quit their Habitations, as many ancient Authours inform us, mentioned by Bonfrerius and Bochartus.

Ver. 29. And Moſes ſaid, Behold, I go out from thee, and I will intreat the LORD that the ſwarm of Flies may depart, &c.] He was not more ready to deſire, than the LORD and his Servant Moſes were to grant, the total removal of this Plague: which was ſent for his Reformation, not his Deſtruction; if he would have duly conſidered it.

To morrow.] Yet he would not pray that he might be releaſed from it preſently; but let him lye a while under the ſmart of this Rod: that he might be truly humbled, and deal no more deceitfully with him, as he feared he would.

But let not Pharaoh deal deceitfully any more, &c.] He had promiſed fair before, v. 8. but broken his word: which made this ſolemn Caution the more neceſſary, leſt he ſhould be guilty of ſuch falſe dealing again.

Ver. 30. And Moſes went out from Pharaoh, and intreated the LORD.] He gave Pharaoh a good Example of Stedfaſtneſs, by making good his Promiſe immediately, which he gave him in the beginning of the foregoing Verſe.

Ver. 31. And the LORD did according to the word of Moſes.] Here was punctual performance on God's part, of what was agreed between him and Pharaoh, in the foregoing Treaty.

There remained not one.] This was a greater Miracle than that of removing the Frogs: for they remained in heaps and ſtank, v. 14. But theſe were all ſwept away (by a mighty wind, perhaps) either into the Sea, or into the Deſerts of Libya.

Ver. 32. And Pharaoh hardned his heart at this time alſo, &c.] This is here made an act of his own; as it was no doubt in all the former Refuſals to let them go, v. 15, 19. And he hardned his heart, by not hearkning, or not regarding what they had done, as the word is uſed and tranſlated IX. 21. That which made him not to hearken, or regard, was his exceſſive Pride and Covetouſneſs; for he thought it a diſhonour to ſubmit to Moſes: and he was very loth to loſe the Service of ſo many Slaves, which was really more worth to him, than all the Land they poſſeſſed in Egypt.

CHAP. IX.

Verſe 1. Then the LORD ſaid unto Moſes.] See VII. 1.

Go in unto Pharaoh.] It ſeems now he went to the Palace.

And ſay unto him, Thus ſaith the LORD, &c.] He ſends the ſame Meſſage to him, he ordered at the firſt (v. 13.) and had continued ever ſince, VII. 16, &c.

Ver. 2. For if thou refuſe to let them go, and wilt hold them ſtill.] If thy covetous, griping Humour make thee ſtill reſolve to detain them in their Slavery,

Ver. 3. Behold.] This word, as in moſt other places (as Dr. Jackſon notes) is here a ſpecial Character of the ſpeedy Execution of the Plague threatned, and of the remarkable manner of its Execution.

The hand of the LORD is upon thy Cattle, &c.] That is, he will ſmite them, (which is done by the hand) and is juſt ready to do the Execution. Here is no mention of Aaron's Rod, no more than in the foregoing Plague, and for the ſame reaſon. See VIII. 21.

A very grievous Murrain.] That is, a great Plague, or Peſtilence (as we call it, in Mankind) of which abundance of Cattle ſhall die. For ſo the word Caved (which we tranſlate grievous) is uſed for numerous. See VIII. 24. But the greater the Number was that died, the more grievous, no doubt, was the Calamity: God intending to deal more ſeverely than formerly with him, becauſe he had been guilty of a fraudulent Contempt of his former ſolemn Monition, VIII. 29.

Ver. 4. And the LORD ſhall ſever between the Cattle of Iſrael, and the Cattle of Egypt, &c.] See VIII. 22. This was the greater wonder (as the word imports) becauſe the Iſraelites and Egyptians were mingled together in the Land of Goſhen: and their Cattle breathed in the ſame Air, and drank of the ſame Water, &c. By which it appeared this Peſtilence was not natural; but proceeded, as was ſaid before, from the hand of God.

Ver. 5. And the LORD appointed a ſet time.] That they might know, this ſtroke came from him.

Saying, to morrow the LORD ſhall do this thing in the Land.] This Plague was threatned upon the first day of the VIIth Month, (which afterwards was changed into the first Month of the Year) and inflicted on the ſecond Day.

Ver. 6. And all the Cattle of Egypt died.] Some ſurvived, it is plain from v. 19. Therefore the meaning is, either all that were in the Field, (v. 3.) not thoſe in the Cities or Houſes: or, rather a great many of all ſorts of Cattle, as Druſius expounds it, Omne genus, all kinds: as the word all muſt be expounded v. 26. Vide L. 2. Animadverſ. Cap. XVIII.

But of the Cattle of the Children of Iſrael died not one.] Of any ſort whatſoever.

Ver. 7. And Pharaoh ſent, and behold there was not one of the Cattle of the Iſraelites dead.] We do not find that he ſent to make any ſuch Enquiry in the former Plagues. It is likely he ſlighted what they ſaid, and would not do them the Honour to ſeem to believe them. Moſes alſo had ſaid nothing of this difference God would make between the Iſraelites and them, till the laſt Plague; when the Flies were ſo buſie and vexatious, that it made Travel uneaſie: as it was likewiſe in the two other before that, when they could tread upon nothing but Frogs, or Lice.

And the heart of Pharaoh was hardned.] One would rather have expected to hear that it relented; becauſe he took the pains to ſatisfie himſelf that eevery thing foretold by Moſes was come to paſs: which looks as if he meant, upon the Truth of that Information, to alter his Courſe. This Plague likewiſe was much heavier than all, or moſt, of the preceding: which were rather more noiſom and terrible (as Dr. Jackſon ſpeaks) than detrimental to Pharaoh and his People. For we do not read before this time, of the death of any uſeful Creatures, except Fiſhes when the Waters were turned into Blood: And that Calamity was not ſo univerſal neither, being only in the River (and ſome think only near the Court) as this Murrain, which was all over the Country; and did them a far greater Miſchief. But having accuſtomed himſelf to do evil, he grew ſtill more obſtinate and hardned in Pride and Covetouſneſs. For he doth not ſo much as pray to be delivered from this Plague; which had done all the Execution, he thought, that was deſigned; and he intended perhaps to repair his loſs, out of the Flocks and Herds of the Iſraelites: which haply might make him leſs affected with this wonder, than he had been with ſome of the former.

Ver. 8. And the LORD ſaid unto Moſes and Aaron.] The former Plague having ſo little moved his proud and ſtubborn heart, the Lord inſtantly, without any further Meſſage to him (as being now in Proceſs of Sentence, ſays Dr. Jackſon) commands them to bring another Judgment upon the Egyptians, more dreadful and noyſom than any of the reſt had been.

Take to you handfuls of Aſhes of the Furnace.] In which Pharaoh had made them labour (IV Deut. 20.) which moved God to puniſh him and his People with this Plague, for their cruel uſage of his People there.

And let Moſes ſprinkle it.] The Jews think God imployed him only in Executing this Judgment, being much heavier than all the foregoing. But both he and Aaron being commanded to take Aſhes (in the words foregoing) as we read they did v. 10. it is more probable they both ſprinkled: and ſo the meaning is, let Moſes (as well as Aaron) ſprinkle it.

Towards Heaven.] To ſhow that the Plague came from thence.

In the ſight of Pharaoh.] That he might be convinced of it.

Ver. 9. And it ſhall become ſmall dust, in all the Land of Egypt, &c.] Inſtead of theſe Aſhes which they threw up into the Air, there came down a ſmall Sleet (as we call it) like that of Snow, or the Hoarfroſt, which ſcalded the Fleſh of Man and Beaſt; and raiſed a Bliſter in every part upon which it fell. The Poiſon of which penetrating into the Fleſh, made ſore ſwellings like thoſe we now call Bubo's. Inſomuch that, as Philo underſtood it (L. I. de Vita Moſis) they were full of Blotches from Head to Foot. Certain it is, that the Hebrew word Schechni ſignifies an Inflammation, that made a Tumor or Bile (as we tranſlate the word XIII Levit. 18, 19.) which turned into ſuch a grievous Ulcer, that Moſes ſpeaks of it afterwards as an unuſual Plague, which he calls the Botch of Egypt, XXVIII Deut. 27. Dr. Lightfoot indeed obſerves, that in the Book of Job (II. 7, 8.) it ſignifies only a burning Itch, or an inflamed Scab: an intolerable dry Itch, which his Nails could not ſcratch off, but he was glad to make uſe of a Potſherd to scrub himſelf. But then he confeſſes, that this Schechni here ſpoken of, was higher than that, having Blains and Boils that broke out with it; which Job's had not. So that the Egyptians, he thinks, were vexed with a double Puniſhment at once; aking Boils, and a fiery Itch. But our Interpreters take it otherwiſe, and ſay that Job alſo was ſmote with Boils: which in concluſion, perhaps, had a Scab that itched very much.

Ver. 10. And they took Aſhes of the Furnace, &c.] This Plague was inflicted about the third Day of the ſeventh Month, according to Archbiſhop Ʋſher's Computation: who thinks it probable (as many others do) that from hence the Tale was ſpread among the Heathens, that the Egyptians drove the Iſraelites out of Egypt, becauſe they were Scabby; leſt the Infection ſhould ſpread all over the Country. For they endeavoured, in future Ages, to make it be believed, that what befel themſelves, was a Plague upon the Iſraelites.

Ver. 11. And the Magicians could not ſtand before Moſes, becauſe of the Boils, &c.] This Plague ſeized on them, as well as the reſt of the Egyptians, and that in the Preſence of Pharaoh, (as theſe words ſeem to import) which perfectly confounded them. For though, ſince the Plague of Lice, which they could not counterfeit, we read of no attempt they ventured to make, to vie Miracles with Moſes and Aaron: yet they ſtill continued about Pharaoh (it appears from this place) and endeavoured to ſettle him in his Reſolution, not to let Iſrael go: perſwading him, perhaps, that though Moſes for the preſent had found out ſome Secret beyond their skill, they ſhould at laſt be too hard for him. But now, being on a ſudden ſmote with theſe Ulcers, they were ſo amazed, that we do not find they appeared again to look Moſes in the face. For now, as the Apoſtle ſpeaks, their Folly was manifeſted to all Men, 1 Tim. III. 8, 9. In that they could not defend themſelves from this terrible ſtroke; whick publickly ſeizing on them before Moſes, in the ſight of Pharaoh and all his Servants, rendred them ſo contemptible, that we never hear more of them.

Ver. 12. And the LORD hardned the heart of Pharaoh, &c.] If we ſuppoſe that the Magicians, who had hitherto confirmed Pharaoh in his obſtinacy, were forced to withdraw in great Confuſion, when they were ſmitten with the Boils; one would have thought the next thing we ſhould have heard, would have been that Pharaoh relented. But here is not the leaſt token of that mentioned in this Hiſtory, but rather the expreſs contrary; that God was ſo angry with him, that he himſelf hardned his heart, which he had never done before. This hardning therefore which is ſaid to be God's doing, was ſomething ſure very extraordinary. Yet it was not an infuſion of any bad Qualities or ungodly Reſolutions into Pharaoh's heart, but only that God did not vouchſafe him thoſe Convictions that might have ſoftned him, and gave him up to his own hearts luſts; and likewiſe ordered things ſo to fall out, that he ſhould hereafter be made by them, more and more obdurate. For he had hardned himſelf againſt five Plagues; therefore God leaves him to himſelf, and reſolves he ſhall continue in his hardneſs. Accordingly he doth not ſo much as deſire to be freed from this Plague, no more than he had done in the former, which was nothing ſo grievous. The effect of ſuch Induration is well expreſſed by Dav. Chytraeus in theſe words, Cor induratum est, quod nec compunctione ſcinditur, &c. An hardned heart is neither cut by Compunction, nor ſoftned by any ſenſe of Piety. It is neither moved by Prayers and Intreaties, nor yields to Threatnings, nor feels the ſmart of Scourges. It is ungrateful for Benefits; treacherous to Counſels; ſullen to Judgments; ſhameleſs to things moſt baſe; fearleſs of Dangers: For getful of things paſt; negligent of things preſent; improvident for the future. In ſhort, it neither fears God, nor reverences Man.

As the LORD had ſpoken unto Moſes.] The Margin of our Bible directs the Reader to IV. 21. where God ſaith, I will harden, &c. See there; (and III. 19.) And obſerve that all along from thence to this place, it is very often ſaid, in the cloſe of the former Plagues, that Pharaoh's heart was hardned as the LORD had ſaid, (VII. 13, 22. VIII. 15, 19, 32.) But this is the firſt time that it is ſaid, the LORD hardned the heart of Pharaoh, as he had ſpoken unto Moſes. Which different Cloſe gives us to underſtand, that now, after the Plague of Blains, the Sentence of Deſtruction was irreverſibly denounced againſt him; and God reſolved to diſpoſe things ſo, that he ſhould not repent, but run headlong to his ruin.

Ver. 13. And the LORD ſaid unto Moſes, riſe up early in the Morning.] That he might ſpeak with Pharaoh before he went abroad; or at his going out of his Palace.

And ſtand before Pharaoh, &c.] Preſent thy ſelf unto him, with the ſame Meſſage, that I have often ſent to him. See V. 3. VII. 16, &c.

Let my People go that they may ſerve me.] But why doth he ſend any more Meſſages to him, may ſome ſay, after he had hardned him, and knew he would not ſubmit? To which Dr. Jael ſ • n's Anſwer is very appoſite; That God dealt with Pharaoh, juſt as he had done with the poor oppreſſed Iſraelites, after Moſes had delivered his firſt Meſſage to him. Pharaoh immediately forbids his Taskmaſters to give them any Straw, and yet required the ſame Tale of Bricks, which they made when they had Straw enough. The Lord in like manner demands the ſame Obedience of Pharaoh, after he had deprived him of Underſtanding, and of all good Motions, which he had demanded of him before, or at the firſt Exhibition of his Signs and Wonders. And this is that which gave occaſion to the Queſtion we find IX Rom. 19. Why doth he yet find fault? To which there needs no further Satisfaction in this place.

Ver. 14. For I will at this time.] For now I will begin to ſend more terrible Plagues upon thee, one after another, till I have deſtroyed thee.

Send all my Plagues.] All that I have reſolved to inflict, as Menochius truly expounds it: Not all that I am able, but all that I deſign to ſend for thy deſtruction.

Ʋpon thine heart.] Such as ſhall make thy heart ake (as we now ſpeak) not only afflict thy Body and Goods, but fill thy Soul with terrour, or grief, or rage.

That thou mayest know there is none like me in all the Earth.] To teach thee, by ſad Experience, that my Power is ſuperiour to all other. To which, another reaſon is added in the next Verſe; that all the World might ſee the ſame. And a third, X. 2. that Iſrael might learn to Worſhip him alone, and teach their Children to do ſo likewiſe.

Ver. 15, 16. For now I will ſtretch out my hand, that I may ſmite thee, and thy People with Peſtilence, &c.] I do not ſee how this Tranſlation can be maintained; for we do not read, that God, after this, ſent a new Peſtilence upon Pharaoh: and the Hebrew word deber ſignifies nothing elſe. This therefore muſt needs refer to the Time paſt: and the ſenſe of theſe three Verſes (14, 15, 16.) muſt be this; I will ſend more Plagues on thee, and on thy Servants, (as was threatned v. 14.) for the truth is, I had now ſtretched out my hand to deſtroy both thee and thy People by my late Peſtilence, wherewith you had all been cut off, had it not been that I reſerve you for further Puniſhments: for which very cauſe I made thee to ſtand, when thou wast falling (i. e. kept thee from dying) that I might ſend more Plagues upon thee, and make thy deſtruction more notorious to all the World. See Paulus Fagius, and Theod. Hackſpan, and Fr. Junius alſo, who tranſlate theſe words, I had ſmitten thee and thy People with Peſtilence, (i. e. when he deſtroyed their Cattle with a Murrain) and then hadst thou been cut off from the Earth, as it follows in the end of this Verſe; that is, when the Boils broke out upon the Magicians.

Ver. 16. And in very deed for this cauſe have I raiſed thee up.] In the Hebrew the words are, I have made thee ſtand: that is, preſerved thee alive, when the Peſtilence would have cut thee off, as the Murrain did thy Cattle; if I had not kept thee from periſhing then, that I might deſtroy thee in a more remarkable manner. And thus the LXX. underſtood it, when they tranſlated it 〈 in non-Latin alphabet 〉 , thou hast been preſerved, that is, from deſtruction. With which the Apoſtle agrees, though he doth not here follow their Tranſlation, 〈 in non-Latin alphabet 〉 , I have raiſed thee; i. e. from the foregoing Sickneſs, (IX Rom. 17.) ſpared thee in the midſt of malignant Ulcers.

For to ſhow in thee my Power.] By ſending more dreadful Plagues upon him; and at laſt overwhelming him in the Sea.

And that my Name may be declared throughout all the World.] If Pharaoh and his People had all periſhed by the Peſtilence, when the Cattle did, or died when ſmitten with Blains; the terrour of God's powerful Diſpleaſure had not been ſo viſible to all the World, as it was in overthrowing the whole Strength of Egypt in the red Sea.

Ver. 17. As yet exalteſt thou thy ſelf against my People, &c.] In theſe words he returns to finiſh his Meſſage begun, v. 13. which he concludes with this Expoſtulation, which upbraids him with his ſenſleſs Obſtinacy. Which, in other words, may be thus paraphraſed; Dost thou ſtill (notwithſtanding all that I have done to humble thee) proudly inſult over my People, and reſolve to keep them in Bondage?

This Expoſtulation, which is very ſharp and cutting, may ſeem to ſome unſeaſonable, now that God himſelf had hardned him, and taken his Underſtanding from him; though before nothing could have been more proper, while there was a poſſibility of penetrating his heart. But God cannot loſe his right to demand that Obedience, which Men have made themſelves unable to pay: and it was but juſt he ſhould be upbraided with his Obſtinacy, even when he could not comply, becauſe he had brought upon himſelf this Puniſhment, of ſtupid Inſenſibility. See v. 13.

Ver. 18. Behold, to morrow about this time.] As his Deſtruction was determined, ſo it was to come ſpeedily upon him; and therefore there was but one Day between this Plague and the former.

I will ſend a very grievous Hail.] Great Hail-ſtones, falling very thick, as we ſpeak.

Such as hath not been in Egypt, ſince the foundation thereof.] Since it hath been inhabited. This ſhows that though Rain was not frequent in Egypt, yet ſometimes they had both Rain and Hail alſo. Otherwiſe there could not have been a Compariſon made between this and former Hail, if there never had been any at all.

Ver. 19. Send therefore now, and gather thy Cattle, &c.] It appears by the next Verſe, that though Pharaoh and his Grandees could not be moved by all theſe Judgments, yet there were ſome Perſons in the Court, who were better diſpoſed, for whoſe ſake God gives this Warning of their Danger, that they might avoid it.

Ver. 20. He that feared the Word of the LORD among the Servants of Pharaoh, &c.] That which is oppoſed to this in the next Verſe is, He that ſet not his heart unto the Word of the LORD; or, as we tranſlate it, regarded it not: i. e. did not attend to what was ſaid and done by Moſes, and ſeriouſly conſider it. Unto which the fear of God moves all thoſe who are poſſeſſed with it; and ſerious conſideration will not fail to work in Men the fear of God, and of his Judgments.

Ver. 21. And he that regarded not the word of the LORD, &c.] This was the Cauſe of the Ruin of all that periſhed; they did not ſet themſelves to conſider the irreſiſtible Power of him, who inflicted ſuch terrible Judgments upon them, as Moſes threatned. For at laſt they grew ſo ſtupid that they could not conſider; but were perfectly infatuated.

Ver. 22. And the LORD ſaid unto Moſes, ſtretch forth thy hand.] With his Rod in it, as it is explained in the next Verſe; and as he had directed on other occaſions, VIII. 16, 17. where it is ſaid, Aaron ſtretched out his and with his Rod.

Towards Heaven.] To ſhow the Plague was ſent from God.

That there may be Hail on all the Land of Egypt, &c.] Here he more fully expreſſes the Damage it would do, both to Men and Beaſts, and to the Herb of the Field, which comprehends all the Trees, v. 25.

Ver. 23. And Moſes ſtretched forth his Rod.] Sometimes Aaron did it; but it was at the Command of Moſes, and as his Miniſter: who ſometimes did it himſelf, and was Commanded by God ſo to do, v. 22. He gave warning of this Plague about the fourth Day of the VIIth Month, and inflicted it upon the fifth, and removed it the ſixth. The Author of The Life and Death of Moſes, fancies that God ſent this Plague to puniſh the Egyptians, for the drudgery they impoſed upon the Iſraelites, in making them till their Fields for them.

And the LORD ſent Thunder and Hail, &c.] It was no wonder there ſhould be Thunder; but the Claps of this were far more terrible, than any that had been heard before in that Country. As the Hall alſo was more ponderous, and came down with a greater force, and was mixed with Fire. Which the Author of the Book of Wiſdom obſerves (Chap. XVI.) as a thing unuſual. And herein conſiſted the miraculouſneſs of this Plague; That whereas other Storms of Hail generally reach but a little way (ſometimes not a Mile) this ſpread it ſelf over the whole Country, v. 25. And Flaſhes of Lightning were not only mingled with it, but Fire ran upon the Ground, and killed their Cattle, (LXXVIII Pſal. 48.) when at the ſame time, all the Land of Goſhen, though a part of that Country, felt nothing of this Storm, v. 26.

And the LORD rained Hail upon the Land of Egypt.] This is repeated, to ſhow that it fell as thick as Rain, and was not a meer ſhowr, but a continual Hail: and that this was the principal part of this Plague, being alone mentioned v. 22. and 26. (where nothing is ſaid of Thunder or Fire) and put in the firſt place by the Pſalmiſt, both in LXXVIII. 48. and CV. 32.

Ver. 25. And the Hail ſmote, &c.] That is, killed every Man and Beaſt that was in the Field, v. 19.

And ſmote every Herb, and broke every Tree of the Field.] Eſpecially their Vines and Figtrees, as the Pſalmist tells us, LXXVIII. 47. CV. 33. Very great Hailſtones have fall'n in ſeveral Countries; ſome of a prodigious bigneſs (as credible Hiſtorians relate) whereby ſome living Creatures have here and there been killed: but none ever made ſuch a general deſtruction as this Storm did. Yet we are not to underſtand it as if no green thing eſcaped, nor a Bough of any Tree was left: but the meaning is, that a great many of every kind were deſtroyed; though ſome, as appears by the following Chapter, ſtill remained.

Ver. 26. Only in the Land of Goſhen, &c.] So that the Egyptians that lived among them, fared the better (it is thought) at this time for their ſake.

Ver. 27. And Pharaoh ſent and called for Moſes and Aaron.] This is no more than he had done ſeveral times before, (VIII. 8, 25.) but it may ſeem ſtrange he ſhould do it now, after the LORD had hardned his heart. The cleareſt account of it is, that he acted now as a Man diſtracted and frighted out of his Wits; which made him rave and cry out for help, in very paſſionate words, without any ſerious meaning.

I have ſinned this time, &c.] The meaning is not, that he had not ſinned before; but, I now acknowledge my Offence, and the Juſtice of God in puniſhing the wickedneſs of me and of my People. Which Confeſſion doth not argue any tenderneſs of heart; but was extorted by the horrible Fright he was in of being undone, if he did not make ſome Submiſſion.

Ver. 27. Intreat the LORD (for it is enough).] Or, beſeech him that what I have already ſuffered may ſuffice.

That there be no more mighty Thundrings and Hail.] The words import frightful Claps of Thunder, which ſounded as if God was angry with them; eſpecially ſince the Hail fell like Thunder-bolts upon their Heads, and ſtruck thoſe down that walkt abroad. This was the reaſon that he begg'd their Prayers: For he and his Servants could not always continue within Doors; and while the Hail laſted, there was no Safety abroad.

And I will let you go.] Not quite away; but three days Journey into the Wilderneſs, as they deſired.

And ye ſhall ſtay no longer.] He promiſes to diſmiſs them immediately.

Ver. 29. And Moſes ſaid unto him, as ſoon as I am gone out of the City.] By this he demonſtrated the great Power of God, who he knew would protect him, from receiving any harm by the Thunder, Lightning and Hail, which killed all others that went abroad into the Fields.

I will ſpread forth my hands unto the LORD.] This was an ancient Poſture of Supplication, in all Nations (as many Learned Men have ſhown) whereby Men declared, that God is the Giver of all good things; and that they hoped to receive Help from him. For our Hands are the Inſtruments, whereby we receive any Gift that is beſtowed upon us.

That thou mayeſt know, how that the Earth is the LORD's.] Have a demonſtration (which was ſufficient to make him know) that the LORD governs all things: as appeared by the ceaſing of this dreadful ſtorm, upon Moſes his Prayers to God, as well as by the powring of it in ſuch violence upon them.

Ver. 30. But as for thee, and thy Servants, I know that ye will not yet fear the LORD God.] The generality of the Court he knew, would continue as obſtinate as their Prince; though ſome of them had ſome ſenſe of God, and of his Judgments, as we read v. 20.

Ver. 31. And the Flax and the Barley were ſmitten, &c.] From hence our Learned N. Fuller gathers, that this fell out in the Month of Abib, as Archbiſhop Ʋſher obſerves in his Annals. For it appears by Pliny and others, that Barley began to ripen in thoſe Countries in March; but Wheat not till April. Herm. Conringius differs from this account a little; for he thinks (in his Treatiſe de initio anni Sabbatici) that this Hail fell in the Month of February; Flax being ſown here, and among the Romans, from the Calends of October to the VIIth of the Ides of December, as he obſerves out of Columella.

Ver. 32. But the Wheat and the Rye were not ſmitten: for they were not grown up.] In the Hebrew, they were hidden; i. e. were as yet under ground, as Kimchi, and from him Junius and Tremellius expound it. But that cannot be the meaning; for there was but a Months difference between the growth of Wheat and of Barley to maturity. And therefore Bochartus hath more truly expounded the meaning (Hierozoic. P. II. L. IV. c. 3.) that they were not yet eared: and ſo being tender and flexil, yielded to the ſtroke of the Hail; and received leſs harm than the Barley which was in the ear, and the Flax which was bolled.

Ver. 33. And Moſes went out of the City, &c.] As he had promiſed v. 29.

And the Rain was not powred out.] It ſeems there was Rain together with the Hail and Fire: which made this Plague ſtill the more wonderful. Or, by Rain muſt be underſtood, the ſhowr of Hail which the Lord rained from Heaven v. 18. which ſenſe is confuted by the next Verſe.

Ver. 34. And when Pharaoh ſaw that the Rain, and the Hail, and the Thunder were ceaſed.] As ſoon as the Storm was over, and the Heavens clear again,

He ſinned yet more, and hardned his heart, &c.] That which ſhould have made him acknowledge the Power of God (which was as apparent in ſtopping the Hail, as in powring it on his Country) made him the more contumacious. For ſeeing this danger over, he fancied there would be no more.

Ver. 34. And the heart of Pharaoh was hardned, &c.] Continued in hardneſs; for God would not ſoften it, having reſolved ſtill to harden him, as he had began to do v. 12. and did now, X. 1. For he neither moved his heart to remember his Confeſſion, and his Promiſe, v. 27, 28. nor continued the means which extorted that ſeeming Repentance from him. But by granting his Deſire, to have this ſtroke removed, ſuffered him to return to his wonted Obſtinacy.

CHAP. X.

Verſe 1. AND the LORD ſaid unto Moſes, Go in unto Pharaoh.] Perhaps Moſes might think, that after ſeven Meſſages delivered to him, and as many Plagues for his Refuſal, and God's Declaration that he had hardned his heart, it was to no purpoſe to make any new Addreſs unto him. Which it is likely he would have forborn, if he had not received this expreſs Command from God, to go to him again.

For I have hardned his heart, &c.] This is rather a Reaſon why he ſhould not go; and therefore the Particle ki is not to be tranſlated for, but although, as it many times is uſed in theſe Books, and then the ſenſe is clear, Although I have hardned his heart, yet let not that hinder thy going to him, but ſtill importune him; becauſe I intend to take occaſion from his Refuſing to obey me, to work greater Signs and Wonders, for your benefit (as it follows in the next Verſe) and for his Ruin.

That I might ſhew theſe my Signs before him.] The Signs, he ſpeaks of, were thoſe already done ſince he hardned him, and thoſe which were to follow. For he had threatned, when he ſaid he would harden Pharaoh's heart (VII. 3.) to multiply his Signs and Wonders in the Land of Egypt.

Ver. 2. And that thou mayest tell.] The LXX. tranſlate it, that ye may tell: for he ſpeaks to Moſes, as ſuſtaining the Perſon of the whole People of Iſrael.

In the ears of thy Son, and thy Sons ſon.] All future Poſterity.

What things I have wrought in Egypt.] This may refer to the Ten Plagues, which he inflicted on the Egyptians.

And my Signs which I have done among them.] The turning of his Rod into a Serpent, and two other Miracles, mentioned at his firſt Miſſion, are called Signs, IV. 8, 9. and ſee VII. 9, 10.

That ye may know how that I am the LORD]. That there is no other God but me.

Ver. 3. And Moſes and Aaron came in unto Pharaoh.] As God had commanded Moſes, v. 1.

Thus ſaith the LORD God of the Hebrews.] This is the ſtile wherein they began to deliver their Meſſage to him, and which they continued all along, V. 1, 3. VII. 16, &c.

How long wilt thou refuſe to humble thy ſelf before me?] We meet not with this chiding Queſtion in any of the former Meſſages; which was moſt proper now that he had ſo often refuſed to yield; or, inſtantly revolted from his ſeeming Submiſſions.

Ver. 4. Behold, to morrow.] This word behold, denotes the ſpeedy Execution of a remarkable Judgment. See IX. 3. And according to the Computation before mentioned, it was threatned on the ſeventh day of the Month Abib, to be executed the next day.

I will bring the Locuſts into thy Coaſts.] The Hebrew word Arbeh comes from rabah, which ſignifies to be multiplied. For there is no living Creature multiplies more than this. Whence they are ſaid (in the next Verſe) to cover the face of the Earth: and the Pſalmist, ſpeaking of them, ſaith they came without number, CV Pſal. 34.

Ver. 5. And they ſhall cover the face of the Earth, &c.] So that nothing could be ſeen but Locuſts. See v. 15.

And they ſhall eat.] How devouring they are and deſtructive to the Fruits of the Earth, Voſſius ſhows at large, L. IV. de Orig. & Pr. Idol. c. 19. and Bochartus P. I. L. IV. Hieroz. c. 3. whole Countries having been laid ſo bare by them, in a few hours, that it hath brought a Famine upon the Inhabitants. See Pliny L. XI. Hist. Nat. c. 29.

The reſidue of that which is eſcaped, &c.] By this it appears, that the Wheat and the Rye eſcaped the ſtroke of the Hail, IX. 31. ſo the Trees were not to be broken, but ſome Boughs remained.

And ſhall eat every Tree, &c.] Theſe Creatures ſpare not the very Bark of the Trees; eating all things that come in their way, as Pliny teſtifies in the forecited place, Omnia morſu erodentes, & fores quoque tectorum.

Ver. 6. And they ſhall fill thy Houſes, &c.] The Author of the Book of Wiſdom, XVI. 9. ſeems to think that they killed Men and Women. But that miſtake, it is likely, aroſe from v. 17. which may have another Interpretation. See there. Though if the Locuſts died in their Houſes, the ſtench of their dead Bodies was ſo offenſive, that it often bred the Peſtilence, as Bochartus obſerves, P. I. Hieroz. L. IV. c. 3, 5.

Which neither thy Fathers, &c.] They exceeded all that had been ſeen (and they were a frequent Plague in thoſe Countries) either in bigneſs, or in in number, or in both. That is, all that had been ſeen in Egypt: For in other Countries, perhaps there might have been as large; if Pliny may be believed, that in India there had been ſome ſeen three foot long. The Jews in the Book called, The Life and Death of Moſes, fancy theſe to have been of ſuch a vaſt Bulk, that their Jaw-teeth were like thoſe of Lions. But it's likely Moſes ſpeaks here only of their multitude. For the Prophet Joel hath ſuch an Expreſſion, when he ſpeaks alſo of their being without number, I Joel 6. Whoſe Teeth are the Teeth of a Lion: i. e. they devoured all things greedily and ſpeedily.

And he turned himſelf, and went out from Pharaoh.] Either Moſes did not ſtay for an Anſwer, knowing he would give him none better than formerly; or Pharaoh anſwered ſo churliſhly, that Moſes haſtily turned about (as the words ſeem to import) and went away in ſome indignation.

Ver. 7. And Pharaoh's Servants ſaid.] Some of his Counſellors, or Courtiers, who feared the word of the LORD, IX. 20. Or, perhaps the whole Court began now to be ſenſible of their Danger.

How long ſhall this Man.] They ſeem to ſpeak contemptibly of Moſes, to pleaſe Pharaoh: who they were afraid would not like their Counſel, unleſs they flattered him.

Be a Snare to us?] The LXX. and the Vulgar tranſlate it, be a ſtumbling-block: i. e. lay before us the Occaſion of our falling into one Calamity after another. Or, involve and intangle us in ſo many Miſchiefs.

Knoweſt thou not yet, that Egypt is deſtroyed?] Doſt thou not conſider, that ſo many Plagues have ruined our Country?

Ver. 8. And Moſes and Aaron were brought again unto Pharaoh, &c.] Upon this Advice, he commanded them to be called back again: and conſented to let them go, with ſome Limitations; to which Moſes could not agree.

But who are they that ſhall go?]. In the Hebrew the words are, but who and who? that is, Name the particulars. For his Covetouſneſs would not ſuffer the whole Nation to go; but he would keep ſome faſt in his hands, as a Pledge for the Return of the reſt.

Ver. 9. And Moſes ſaid, we will go with our young and our old, &c. with our Flocks and with our Herds, &c.] The reaſon of this large Demand is given in the end of this Verſe. They did not know what and how often they muſt Sacrifice to the LORD: and therefore it was neceſſary their Flocks and Herds ſhould go with them. And they being to hold a Feast unto the LORD, none of them were to be abſent from the Solemnity.

Hold a Feast unto the LORD.] It appears from V. 1, 3. that it was to be a Feast upon a Sacrifice: of which every one was to be a partaker.

Ver. 10. And he ſaid unto them, Let the LORD be ſo with you, as I will let you go, &c.] Moſt take this for a form of Imprecation; as if he had ſaid, I wiſh you may proſper no better, than I will accord to your deſire. But ſome look upon it as an Irriſion or Jeer; as if he had ſaid, you truſt in the LORD, let him do all he can to deliver you, as I am reſolved to keep you here. This juſtifies the truth of their Obſervation, who ſay, that Pharaoh at the firſt behaved himſelf like a proud Phantaſtick Humorist, who ſlighted all that Moſes ſaid or did; but ſince the Plague of Murrain on the Cattle, and Blains upon the Egyptians, like a fantaſtick diſtracted Bedlam, who raved, as if his Brains had been blaſted (to uſe Dr. Jackſon's Phraſe) with the Fumes of his ſeared Conſcience.

Look you to it, for evil is before you.] It is uncertain, whether he meant evil, that they deſigned againſt him; or, which he deſigned againſt them. The former beſt agrees with what follows; as if he had ſaid, you intend a Rebellion; therefore I will let none but the Men go. Or, more plainly, it is viſible you deſign ſome evil: i. e. you have conſpired to be gone, and make a Revolt. Or, it is plain and manifeſt by your very Countenances, that you intend ſome evil. If we take it the other way, for evil which he threatned to them, the meaning muſt be, Mark what I ſay, I will take a courſe with you, unleſs you be content to go and Sacrifice upon my terms; i. e. the Men only.

Ver. 11. Not ſo.] You ſhall not have your will.

Go now ye that are Men and ſerve the LORD, for that you did deſire.] So he Interprets their Demand, V. 1. pretending that Women and Children needed not to attend upon Sacrifices.

And they were driven out from Pharaoh's preſence.] It is likely he ſaid, I have no more to ſay to you; or, you know my mind, and therefore get you gone: and then commanded his Officers to thruſt them out of Doors; which they did with ſome violence. This ſhows he was in a fury; which made him neither regard God, nor Man: but reject the good Counſel his own Servants had given him, (v. 7.) as well as the Commands which Moſes from God had delivered to him.

Ver. 12. And the LORD ſaid unto Moſes, ſiretch out thine hand, &c.] Upon this, the Lord immediately ordered Moſes to Execute the Judgment he had denounced. Which, as I ſaid before, was threatned about the ſeventh day, and inflicted upon the next; and removed on the ninth day of Abib. Compare v. 4, 13, 19.

Ver. 13. And Moſes ſtretched forth his Rod over the Land of Egypt.] See VIII. 6.

And the LORD brought an East wind, &c.] Though the Hebrew word kadim doth properly ſignifie the East, yet it is ſometimes uſed for the South, as Boehart hath demonſtrated, P. II. Hieroz. L. I. c. 15. and ſo the LXX. here underſtood it. For though in Arabia, which lay East of Egypt, there were great ſtore of Locuſts, yet not ſuch Numbers as were in Ethiopia, which lay South of it; and abounded with them more than any Country in the World. Some People there, lived upon nothing elſe but Locuſts; which were brought thither in the Spring, about the Vernal Aequinox, in vaſt quantities; partly by the Weſtern, and partly by the Southern Winds, as the ſame Bochart ſhows out of good Authors, L. IV. c. 3. And now it was about that time of the year, when by a Wind blowing from thoſe parts, they were brought into Egypt. See LXXVIII Pſal. 26.

Ver. 14. And the Locuſts went up over all the Land of Egypt.] Being lifted up by the Wind (as Pliny ſpeaks) they ſly in the Air in a great Cloud; which now it ſeems ſpread it ſelf over all the Land of Egypt, ſolicitè ſpectantibus populis, &c. (as the ſame Author ſpeaks) People looking on them in great fear, leſt they fall down and cover their Country; as the words following tell us they did here in Egypt.

And reſted in all the Coaſts of Egypt.] After they had hovered a while in the Air over the whole Country, they came down and ſetled upon the Ground in every part of it.

Very grievous were they.] By their vaſt Numbers. For ſo the word Caved, I have often obſerved, ſignifies: and ſo the Vulgar Latin here tranſlates, innumerable.

Before them there were no ſuch Locuſts.] See v. 6.

Neither after them ſhall be ſuch.] i. e. Not in the Land of Egypt; though in other Countries there might; particularly in Judea, when God brought this Plague upon it, I Joel 2.

Ver. 15. For they covered the Face of the whole Earth, &c.] The word in the Hebrew which we tranſlate Face, ſignifying properly the Eye, it induced Onkelos to tranſlate this Paſſage, they covered the Sun; which is the Eye of the Earth: That is, there was ſuch a thick Cloud of them before they fell, that they darkned the Sun; as when they were fall'n, they darkned the Land, as it here follows. Or, the meaning is, there were ſuch Numbers that they not only covered the Earth, but the Sun alſo. For many Authors mentions ſuch prodigious Clouds of them, as have ſo thickned the Sky, that the Day hath been turned into Night. See Bochart. P. II. Hieroz. L. IV. c. 5.

And they did eat every Herb of the Land, &c.] See v. 5.

Ver. 16. Then Pharaoh called for Moſes and Aaron in haſte.] This Dr. Jackſon not improperly calls, another raving ſit, or phrenetical ſymptom; into which this new Calamity threw him.

I have ſinned against the LORD your God, and against you.] Whom he had lately cauſed to be driven out of his Preſence, (v. 11.) but now humbles himſelf before them, more than he had done at any time before. For this was ſuch a Plague as all Men accounted, a manifeſt Token of the Divine Diſpleaſure. According to that of Pliny, L. XI. c. 29. Deorum irae peſtis ea intelligitur. This is taken for a Plague of the Anger of the Gods: or, as ſome Copies have it, Mira peſtis, a wonderful Plague ſent from above.

Ver. 17. Now therefore, forgive, I pray you, my ſin only this once, &c.] Nothing could be ſpoken more humbly, and ſeemingly penitent, than this Supplication; which includes in it alſo a Promiſe never to offend again. But there was no Sincerity in it, being the effect only of a great fright, which extorted this Confeſſion and Submiſſion from him, without any ſerious meaning to continue in this Reſolution. Thus we all naturally think of Repenting (as Pellicanus here piouſly reſlects) when we are in great ſtraits; nay, and promiſe it too, till we are out of danger: when we perform little of what we promiſed, as our whole Life teſtifies.

That he may take away from me this death only.] We cannot gather from hence, that the Locuſts killed Men and Women, as the Hail did: for the Fields, and the Trees, &c. are ſaid to die, as well as Men, XLVII Gen. 19. XIV Job 8, &c. But the Locuſts, deſtroying the Supports of Life (by eating up the Corn, and the Graſs, &c.) might, by conſequence, be ſaid to kill the People. In both which regards, Pharaoh might call them deadly Locuſts.

Ver. 18. And he went out from Pharaoh, and intreated the LORD.] Both Moſes and Aaron were called to Pharaoh; and therefore now went both out: But one only is mentioned, viz. Moſes, becauſe by his Prayers this Plague was removed.

Ver. 19. And the LORD turned.] This is ſuppoſed to be done the next day, as I obſerved v. 12. according to what is ſaid VIII. 29.

A mighty ſtrong Weſt-wind.] Strong Winds are the only Remedy to free a Country from this Plague, as Pliny hath obſerved. For if they die in thoſe Fields on which they ſettle, the Air is ſo corrupted by the ſtench, that it breeds Peſtilential Diſeaſes.

Which took away the Locuſts, and cast them into the Red-ſea.] That which we call the Red-ſea, the Hebrews call the Sea of Suph, i. e. of Flags; as we tranſlate the word Suph, in the ſecond Chapter of this Book, v. 3. becauſe it was full of a certain Weed (which the Latines call alga, and the Greeks 〈 in non-Latin alphabet 〉 ) which ſome Travellers have affirmed to be of a red Colour, and to make the Water appear as if it were red alſo: from whence ſome fancy it was called the Red-ſea. Certain it is, it had the Hebrew Name of Suph from hence; there being ſuch abundance of this Weed in that Sea, that the Inhabitants of the Coaſt, plucking it up out of the Water, and laying it in heaps to be dried by the Sun, it becomes ſo compact, that they build Houſes of it, as Bochartus hath obſerved in his Phaleg. L. IV. c. 29. But it is moſt likely to have had the Name of the Red-ſea from this: that what the Hebrews called the Sea of Suph, the nearer Neighbours called the Sea of Edom, from the Country which it waſhed, viz. Idumaea, 1 Kings IX. 26. XXI Numb. 4. From whence, the Greeks, who knew not the reaſon of the Name, called it 〈 in non-Latin alphabet 〉 , the Red-ſea; becauſe Edom, in Hebrew, ſignifies red, as we find XXV Gen. 29. Now this Sea (which late Writers call Sinus Arabicus) lies Eaſt of Egypt: and therefore a Weſt wind was moſt proper to drive the Locuſts thither.

There remained not one Locust in all the Land of Egypt.] The Power of God appeared no leſs in ſweeping them all away, than in bringing them upon the Country: for both were done at the inſtance of Moſes.

Ver. 20. But the LORD hardned Pharaoh's heart, &c.] See IX. 12. He left him to himſelf; and did not move him to perſiſt in his late good Reſolution.

Ver. 21. And the LORD ſaid unto Moſes.] He left off now to treat with Pharaoh; and only proceeds in the Execution of the Sentence of utter Deſtruction, which he had decreed againſt him.

Stretch out thine hand towards Heaven.] See IX. 22.

That there may be Darkneſs over the Land of Egypt.] So that they ſhould not ſee any thing at Noonday.

Even Darkneſs that may be felt.] In the next Verſe he calls it thick Darkneſs: which was made, I ſuppoſe, by ſuch clammy Foggs, that they ſenſibly affected the Egyptians.

Ver. 22. And there was thick Darkneſs in all the Land of Egypt three days.] Some think, that during this three days Darkneſs the Iſraelites were Circumciſed; when the Egyptians, by reaſon of the great Horrour they were in all that time, could take no Advantage of them. And ſo Dr. Lightfoot expounds CV Pſal. 28. They rebelled not against his word; but ſubmitted to be Circumciſed. For the words ſeem to ſignifie ſome ſpecial piece of Obedience, which they then performed. The Author of The Life and Death of Moſes, will have it, that they puniſhed and cut off ſeveral wicked People among the Iſraelites themſelves; which they did at this time, that the Egyptians might not know it, and rejoyce at it. But that which is more certain, is, that if the former Plague ended on the ninth day, this Judgment was ordered upon the tenth of the Month Abib. On which day they begun to prepare for the Paſſover, by taking up the Lamb which was to be then ſlain four days after. And God appointed this to be the first Month of the Year, which hitherto had been the ſeventh, XII. 2, 3, 4.

Ver. 23. They ſaw not one another. We may well look upon this, as an Emblem of the Blindneſs of their Minds; which was ſo great, that they had not the leaſt diſcerning of their approaching Deſtruction. Some of the Romans mention ſuch Darkneſs for a ſhort time, as was counted prodigious, by Livy and Julius Obſequens. Particularly at the Death of the Emperour Carus, there was ſuch a Miſt, that one man could not know another, (See more Examples in Huetius, L. II. Alnet. Quaeſt. c. 12. p. 203, &c.) But of ſuch a Darkneſs as this, which continued to obſcure all things three days together, there is no Record, but in this Sacred Story. Which no Man hath the leaſt reaſon to disbelieve; it being as eaſie for God to continue it for three days, as for one hour; there being alſo a very great reaſon for it, both to puniſh the Egyptians, and relieve the Iſraelites.

Neither roſe any from his place.] None ſtir'd out of their Houſes; for they could not ſee one another within Doors: no, not by the help of a Candle, or a Fire, as the Author of the Book of Wiſdom underſtood it, XVII. 5. where he alſo ſuppoſes, that they were affrighted with Apparitions; and their own evil Conſciences were alſo a great Terrour to them, while they remained Priſoners ſo long in diſmal Darkneſs. And the Pſalmist juſtifies him, in part, when inſtead of mentioning this Plague of Darkneſs (as he doth the reſt which were inflicted on the Egyptians) he ſaith, God ſent evil Angels among them, LXXVIII Pſal. 49.

But all the Children of Iſrael had light in their dwellings.] Whereby they were inabled to go about their buſineſs, and get all things ready for their departure, without any notice of the Egyptians, much leſs any hindrance from them; who were in a Miſt, and could not ſee what they were a doing.

Ver. 24. And Pharaoh called unto Moſes.] He was ſo terrified by the horrible Apparitions he had ſeen, that at the end of the three days of Darkneſs, he ſent a Meſſenger to call Moſes: for before that time none could find their way to him. Or perhaps, the meaning may be, that in his ravening ſit, he called for Moſes, as if he had been near him.

And ſaid.] When Moſes came, he made his former Confeſſion a little larger: but had not the heart to comply intirely.

Go ye, ſerve the LORD; only let the Flocks and the Herds be ſtayed, &c.] It was a perfect infatuation to higgle (as we ſpeak) with Moſes, and ſtill drive his Bargain as low as he could, when he was reduced to ſuch Diſtreſs, that he was upon the brink of Deſtruction. But this was the effect of his Covetouſneſs, which was incurable; and would not ſuffer him to part with them, but ſtill to keep a Pawn for their Return to his Servitude.

Let your little ones go with you.] His Blindneſs made him think this a great Condeſcention, becauſe he had denied it before, v. 10.

Ver. 25. And Moſes ſaid, Thou must give us alſo Sacrifices and Burnt-offerings, that me may Sacrifice, &c.] The difference between Sacrifices, and Burnt-offerings, See XVIII. 12. As they were to Sacrifice to the LORD their God, which was the Service he required, ſo they were to hold a Feast unto him; at which both Sacrifices and Burnt-offerings were neceſſary.

Ver. 26. Our Cattle alſo ſhall go with us.] i. e. Therefore we cannot leave our Cattle here, becauſe we muſt uſe them in Sacrifices, &c.

There ſhall not an Hoof he left behind.] i. e. The ſmalleſt thing. For this was a Proverbial Speech in the Eaſtern Countries, as appears by the like ſaying among the Arabians; which was firſt uſed about Horſes, and afterwards tranſlated to other things; Preſent Money even to an Hoof: That is, they would not part with an Horſe (or any other Commodity) till the Buyer had laid down the price of it, to a Farthing, as we now ſpeak. Or, according to the preſent German Language, the Hoof may be put for the whole Beaſt; and the meaning be, we will not leave ſo much as one behind us. So Conr. Pellicanus.

For thereof must we take to ſerve the LORD our God.] To offer Sacrifice to him.

And we know not with what we muſt ſerve the LORD, &c.] Who was to appoint his own Sacrifices: as he afterwards did, when they came into the Wilderneſs.

Ver. 27. But the LORD hardned Pharaoh's heart, &c.] He did not incline Pharaoh to comply with this motion; but ſuffered him to perſiſt in his Obſtinate Reſolution, not quite to part with them. See v. 20.

Ver. 28. And Pharaoh ſaid unto him, Get thee from me.] This ſounds, as if he intended again to have him driven from his Preſence, (as v. 11.) ſo ſoon did he forget his own humble Confeſſions and Supplications to him, v. 16, 17. and returned to his frantick Rage and Fury againſt him.

Take heed to thy ſelf, ſee my face no more: for in that day thou ſeest my face, thou ſhalt die.] A Speech more fooliſh than proud, (as Dr. Jackſon obſerves) to come from a Man whom the LORD had ſo much impoveriſhed, and ſo often humbled; and given ſufficient Proofs of his Power, not only to bring greater Plagues immediately upon him, but to cut him off.

Ver. 29. And Moſes ſaid, Thou haſt ſpoken well, I will ſee thy face again no more.] That is, unleſs I be called for; as one would think he was; becauſe Moſes did deliver one Meſſage more to him, XI. 4, 8. Though we may ſuppoſe he delivered it now; or, that he did not deliver it himſelf, but by ſome other Perſon. But that doth not agree with the laſt words of v. 8. of the next Chapter. And we read alſo, XII. 31. that Pharaoh called for Moſes and Aaron by night: who perhaps did not go, but only receive his Meſſage.

CHAP. XI.

Verſe 1. AND the LORD ſaid unto Moſes.] It is uncertain, when the LORD ſpake this. I ſuppoſe it was, as ſoon as he came out from Pharaoh, at the end of the three days Darkneſs: which continued the eleventh, twelfth and thirteenth of the Month Abib; and on the fourteenth, in the Morning, Moſes received this new Revelation.

Yet I will bring one Plague more upon Pharaoh and upon Egypt.] The killing of their Firſt-born; which was the laſt Plague inflicted on them in Egypt.

Afterwards he will let you go hence, &c.] Not only conſent to diſmiſs you intirely; but be earneſt with you, and urge you to depart. So we find it came to paſs XII. 31, 33.

Thrust you out altogether.] Perfectly and compleatly, with ſome kind of compulſion.

Ver. 2. Speak now in the ears of the Children of Iſrael.] Give order therefore to the Iſraelites, as I formerly promiſed to direct, III. 21, 22.

And let every Man borrow of his Neighbour, &c.] See III. 21, 22. Unto which this may be added, that ſome of the ancient Fathers lookt upon this as a piece of Juſtice, that they ſhould be paid their Wages, for the Labour they had undergone, in the Service of the Egyptians; which God orders in this manner. So Epiphanius in his Ancoratus, Num. CXII, CXIII. where he gives this account of the Iſraelites ſpoiling the Egyptians, that they had ſerved them a long time for Nothing (he makes account CCXV. years) and therefore 〈 in non-Latin alphabet 〉 , &c. was it not juſt, both before God and Man, that their Wages ſhould be paid them before they left the Country? See Petavius on that place. And Haereſ. LXVI, LXXI, LXXXIII. and Irinaeus L. IV. c. 49. Tertull. adv. Marcion L. II. c. 20. And ſo the Author of the Book of Wiſdom took it, X. 17. where he ſaith, the Lord gave the Iſraelites the Goods of the Egyptians, 〈 in non-Latin alphabet 〉 , the Reward of their Labours. See more XII. 35.

Ver. 3. And the LORD gave the People favour in the ſight of the Egyptians.] According to his Promiſe III. 21.

Moreover the man Moſes was very great, &c.] This ſeems to be given as a reaſon, both why the Court durſt not meddle with Moſes, though he had brought ſo many Plagues upon them; and why the People were forward to grant the Iſraelites what they deſired, becauſe they all highly eſteemed him, and had him in great reverence, as a Perſon that had extraordinary power with God: From whence ſome think it credible, that their Poſterity might give him Divine Honours, as is reported by ſome ancient Writers.

Ver. 4. And Moſes ſaid, Thus ſaith the LORD.] It is manifeſt (from v. 8.) that theſe words were ſpoken from the LORD to Pharaoh; but it is a great queſtion, when they were ſpoken. It is commonly thought that Moſes ſaid this, when he laſt parted with Pharaoh, and told him, he would ſee his face no more, X. 29. And then the firſt words of this Chapter, muſt be tranſlated in the time paſt, the LORD had ſaid unto Moſes, that he would bring one Plague more upon the Egyptians: which he now denounced to Pharaoh, becauſe he ſaid he ſhould not have the liberty of being admitted to him again. Or elſe Pharaoh, contrary to his peremptory Reſolution, ſent once more to ſpeak with Moſes; as it is plain he did, after the Firſt-born were ſlain, XII. 31.

About midnight.] About the midſt of the following Night. For they having kept the Paſſover, in the Evening of this fourteenth day of Abib, the Firſt-born were ſlain in the middle of that Night. Not preciſely (the Hebrew indicates) but it might be a little before or after Midnight. See Theodorick Haeſpan, of ſuch kind of Speeches. Diſput. de locut. Sacris. N. IV.

Will I go out.] By an Angel, who was ſent from the SCHECHINAH, (which reſided in ſome part of the Land of Goſhen) and ordered to go and do this Execution.

Into the midst of Egypt.] Perhaps he means the Royal City; where he began this Execution, and then ſmote the whole Country round about.

Ver. 5. And all the First-born in the Land of Egypt ſhall die.] This was the ſoreſt Plague that had been hitherto inflicted; Nothing being ſo dear to Parents as their Children, eſpecially their Firstborn.

From the First-born of Pharaoh, &c.] i. e. From the higheſt to the meaneſt Perſon in the Kingdom.

That ſitteth upon his Throne.] It is uncertain whether this relate to Pharaoh, or to his First-born. The LXX. ſeem to incline to the former; having left out the Pronoun his, and ſimply tranſlated it, that ſitteth upon the Throne. But the Chaldee determines it to the latter, by tranſlating it, who is to ſit upon the Throne of his Kingdom; i. e. to be Pharaoh's Succeſſor, the Heir of the Kingdom of Egypt.

The Maid-ſervant that is behind the Mill.] None were more miſerable than thoſe Slaves, whoſe Work it was to turn a Mill with their Hands, and grind Corn perpetually; eſpecially when they were condemned to this in a Priſon, nay, in a Dungeon: that ſo we are to underſtand this, appears from XII. 29. The ancient Comaedians often mention this; and we find an inſtance of ſuch Drudgery, in the Story of Sampſon, XVI Judg. 21.

Ver. 6. And there ſhall be a great Cry throughout the Land of Egypt, &c.] The Calamity being general in every Houſe, it made a general and very loud Lamentation: Men, Women, Children and Servants, bewailing the loſs of the prime Perſon in the Family.

Ver. 7. But against any of the Children of Iſrael, ſhall not a Dog move his tongue, &c.] A great wonder! that when ſo many Thouſand People were upon their March, with abundance of Cattle, &c. not a Dog ſhould ſtir; who, though never ſo gentle, yet commonly Bark when they hear the leaſt noiſe, eſpecially in the Night. All Travellers know this.

That ye may know how that the LORD doth put a difference between the Egyptians and Iſrael.] This was indeed a plain Teſtimony of God's ſpecial Care and Providence over the Iſraelites; that when there was ſuch a great Cry throughout all the Land of Egypt, (v. 6.) all was quiet, ſtill and ſilent among them.

Ver. 8. And all theſe thy Servants ſhall come down to me, &c.] You that now forbid me to come to you (for Pharaoh himſelf is included, it appears from XII. 31, &c.) ſhall be forced to come to me; and ſubmiſſively intreat; nay, preſs me to be gone, &c.

Come down.] It was a deſcent from that part of Egypt where the Court was, unto Goſhen: though it may ſimply ſignifie, come to me.

Get thee out, and all the People that follow thee.] In the Hebrew the words are, that is at thy feet: that is, to the very last man. For they that bring up the Rear, as we ſpeak, or march laſt after their Commander, are ſaid in Scripture, to be at their feet: As Wagenſeil hath obſerved in his Confutation of R. Lipman's Carmen Memoriale. See XLIX Gen. 10.

And after that I will go out.] When you ſhall think I oblige you, to leave your Country.

And he went out from Pharaoh in a great anger.] It moved the meekeſt Man on Earth to a juſt Indignation (which, it's likely, he expreſſed in his Countenance and Behaviour) to ſee Pharaoh remain ſo ſtupidly inſenſible, as not to regard this Threatning; which he might well think would be as certainly Executed, as all the reſt had been.

Ver. 9. And the LORD ſaid unto Moſes, Pharaoh ſhall not hearken unto you.] That is, I told thee at the firſt how it would be, and the reaſon of it, III. 19, 20. Of which it was very proper to put Moſes in mind at this time, when he was going to fulfil the laſt part of thoſe words; after that (after this laſt Plague) he will let you go.

That my Wonders may be multiplied in the Land of Egypt.] That he might do one Wonder after another, till he had finiſhed Pharaoh's Deſtruction. See VII. 3.

Ver. 10. And Moſes and Aaron did all theſe Wonders before Pharaoh.] This ſeems to be a Summary of what hath been ſaid hitherto, concerning the wonderful Plagues of Egypt: which, as God deſigned to inflict upon that Country, ſo he did, by Moſes and Aaron as his Inſtruments.

And the LORD hardned Pharaoh's heart, ſo that he would not let the Children of Iſrael go, &c.] The Obſtinacy of Pharaoh under ſeveral ſevere Judgments is ſo notorious, that it need be no wonder that the LORD himſelf hardned his heart, ſo that he would not ſuffer the People to depart, till what is here threatned was Executed upon him. There is nothing more agreeable to the Rules of Juſtice, than to inflict heavy Judgments upon contumacious Offenders; and no Puniſhment heavier than to let them undo themſelves by their own Wickedneſs, and blindly run on, without any ſtop, in their evil Courſes unto utter Ruin. This was the Caſe of Pharaoh; of which the Heathen had a broken Notion, when they ſaid, Quos Jupiter vult perdere, prius dementat: Thoſe whom God intends to deſtroy, he firſt infatuates.

CHAP. XII.

Verſe 1. AND the LORD ſpake unto Moſes and Aaron, &c.] We are not told here, when the LORD ſpake this to them; but it is very likely it was on the Tenth day of this Month; before he brought the Plague of Darkneſs on the Land; wherein he gave the Iſraelites opportunity to prepare for their Departure: And then he changed this Month from the Seventh (as it was before) to the First, as it here follows.

Ver. 2. This Month.] Which in proceſs of time was called Abib, XIII. 4. XXIII. 15. becauſe then the Corn was eared, and grew towards ripeneſs (for Abib ſignifies an Ear of Corn) and was in after Ages called Niſan, II Nehem. 1. III Eſth. 7. which is a Chaldee word, denoting this to be the Month wherein they went out to War; from Niſſin, which ſignifies Enſigns or Banners (as Bochart probably conjectures) which at that Seaſon were uſually advanced; viz. in the Spring time. So the Hebrews underſtand that place, 2 Sam. XI. 1.

Shall be unto you the beginning of Months.] i.e. The principal Month of the Year.

It ſhall be the first Month of the Year to you.] And therefore was hereafter to begin the Year. Which is a plain intimation that the Year had another beginning before this time, which was in the Month they called Tiſri, about Autumn; but was now tranſlated unto the Spring. And ſo we find that all the ancient Nations began their Year, after their Harveſt and Vintage, which were the concluſion of their Year. But from hence forward the Jewiſh Computation, was from this Month of Abib; at leaſt, as to their Feaſts and Things Sacred; though their Civil Year ſtill began where it did before. For after this, we ſind the old account continued, as appears from the XXIII. 16. where the Harveſt is ſaid to be in the end of the Year. And yet the Author of Meor E Najim (as Guliel. Vorſtius ſhows in his Obſervation upon R. D. Ganz) affirms, that the ancient Hebrews followed this new Account from the time of their going out of Egypt, till the building of the Temple (in all their Contracts and Affairs uſing this Aera of Exodus, in memory of that illuſtrious Deliverance) as after that time till the Captivity of Babylon, they dated all their Writings from the Building of the Temple.

Ver. 3. In the Tenth day of this Month.] This is a Law which hath reſpect to all future Ages, as well as to this preſent Time; that they ſhould begin to prepare for the Paſſover, four days before: For which the Jews give ſuch Reaſons as theſe: viz. It was neceſſary when they went out of Egypt to make this preparation, leſt a multitude of Buſineſs, when they were preſſed to be gone in haſte, ſhould have made them neglect it. And it was neceſſary afterwards, that they might more narrowly obſerve, if there were any Blemiſh in the Lamb; and that they might be put in mind to diſpoſe themſelves for ſo great a Solemnity.

And it is obſervable that our Bleſſed Saviour (the true Paſchal Lamb) came to Jeruſalem on this very day (viz. the Tenth of Niſan) four days before he was offered, XII Joh. 1, 12. Yet there are thoſe who think, that this Precept was peculiar to this Time of their Departure out of Egypt. For they that came, in after Ages, out of all parts of the Country to worſhip God at this Feaſt, could not ſo well obſerve it; unleſs we ſuppoſe them to have come ſome days before to Jeruſalem (as its certain ſome did, XI Joh. 55.) or to have ſent before hand thither, to have a Lamb prepared for them, which is not unlikely.

They alſo, who think the Egyptians now worſhipped ſuch kind of Creatures, imagine withal, that this day was choſen in oppoſition to them: who, becauſe the Sun entred then into Aries, began on this day the Solemn Worſhip of this Creature, and of that Celeſtial Sign. Thus the Author of the Chronicon Orientale, in expreſs words: This was the day in which the Sun entred the first Sign of Aries, and was most Solemn among the Egyptians. And therefore God commanded the Iſraelites to Sacrifice that Creature which they worſhipped. But there is no certainty of this, nor of what the Author of Tzeror Hamor obſerves, that the Feaſt of the Egyptians being at its heighth on the fourteenth day, God ordered the killing of this Lamb at that time: which was the greateſt contempt of their Coniger Ammon (whom they worſhipped then with the greateſt Honours) ſhowing he could be no God, whom the Iſraelites eat.

They ſhall take to them every Man a Lamb.] The word Seh ſignifies a Kid as well as a Lamb, XV Numb. 11. XIV Deut. 4. and it is evident, from the fifth Verſe of this Chapter, that they might take either of them for this Sacrifice. But commonly they made choice of a Lamb, as the fitteſt of the two; being of a more mild and innocent Nature. They that are of opinion, the Egyptians now worſhipped ſuch Creatures, imagine alſo this was ordained to preſerve the Iſraelites from their Idolatry, by commanding them to kill ſuch Beaſts as they adored. So R. Levi ben Gerſom, God intended by this, to expel out of the Minds of the Iſraelites, the evil opinion of the Egyptians, &c.

A Lamb for an Houſe.] Some tranſlate it for a Family. But that is not true: For as Tribes were divided into Families, ſo were Families into Houſes: and when many Lambs were few enow for a whole Family, ſome Houſes were ſo ſmall that they could not eat one, and therefore were to call in the aſſiſtance of their Neighbours, as it follows in the next Verſe.

Ver. 4. And if the houſhold be too little for the Lamb, let him and his Neighbour, &c.] They were not to be fewer than Ten Perſons, nor more than Twenty, to the eating of one Lamb. At which meal, Men, Women, and Children, Maſters and Servants (if Circumciſed) were entertained, and every one did eat a piece, at leaſt as big as an Olive, if we may believe the Hebrew Doctors.

Every Man, according to his eating, ſhall make your count for the Lamb.] That is, every Maſter of a Houſe, ſhall take ſuch a number of Perſons to him, as will be ſufficient for the eating of the Lamb.

Ver. 5. The Lamb ſhall be without blemiſh.] In the Hebrew, perfect, or without defect. There are ten Blemiſhes mentioned in XXII Levit. 22, 23, 24. which made a Sacrifice unfit for the Altar. About which the Heathen themſelves were very curious, as I noted above out of Herodotus: who relates how exact and ſcrupulous the Egyptian Prieſts were in their Scrutiny, whether a Beaſt were fit to be offered. See VIII. 26.

A Male.] Becauſe the Male was counted more excellent than the Female, I Malachi 14. and therefore all whole Burnt-offerings (which were the moſt perfect ſort of Sacrifices) were to be Males only, I Lev. 3, 6. From hence this Cuſtom (as Bochart thinks) was derived to the Egyptians; who offered only Males, as he proves out of Herodotus, P. I. Hieroz. L. III. c. 33, 50. But whatſoever the Egyptians did, the Romans did otherwiſe. For Servius ſaith (in VIII Aeneid.) In omnibus Sacris faeminini generis plus valent victimae; that Sacrifices of the Female kind, were of greateſt value in all their Holy Offices. Such different fancies there were in the World in after Ages: but what Opinions they had in Moſes his time, none can certainly reſolve.

Of the first year.] It doth not ſignifie that the Lamb was to be a year old (for then it was uncapable to be offered) but under a year old. It was fit for Sacrifice at eight days old, though not before, XXII 30. XXII Lev. 27. (which Laws, Maimonides ſaith, were obſerved in the Paſchal Lamb, as they were in the Daily Sacrifice, XXIX Exod. 38. XXXVIII Numb. 3. and in others, XXIII Lev. 18, 19.) and ſo it continued ſit from that time, till it was a year old: after which it was not accepted. For which Bochart gives a very likely reaſon in the fore-named Book, P. I. L. II. c. 50. p. 585.

Ver. 6. And ye ſhall keep it until the fourteenth day of the ſame Month.] When it was to be offered to God by all the People, as our Saviour was upon the very ſame day. Which the Jews expected, as appears by a memorable paſſage which Andr. Maſius (in V Joſh. 10.) quotes out of that Tract in the Talmud called Roſch Haſhanah, where they ſay it was a famous and old opinion among the ancient Jews, that the day of the New Year, which was the beginning of the Iſraelites deliverance out of Egypt, ſhould in future time be the beginning of their Redemption by the Meſſiah. Which was wonderfully fulfilled in our Lord and Saviour; who keeping the Paſſover the day before the Rulers of the Jews obſerved it, it fell out that he, the true Lamb of God, was offered on that very day, which Moſes here appointed for the Offering this Typical Sacrifice.

And the whole Aſſembly of the Congregation of Iſrael ſhall kill it.] God here grants a Liberty to any Man among the Iſraelites to kill the Paſſover. Which act did not make him a Prieſt (whoſe work it was to offer the Blood) for in other Sacrifices any Man that brought them might do the ſame, I Lev. 3, 4, 5. And this is given as a reaſon, why the People did not kill the Paſſover in Hezekiah's time, becauſe they were unclean; and therefore the Levites had the charge of it, II Chron. XXX. 17.

But beſides this, Moſes ſeems to mean, that all the Company who were to eat, were to be preſent at the Sacrifice: By which means, the whole Aſſembly of the Congregation of Iſrael were engaged in this Service. And this was exactly alſo fulfilled in our Bleſſed Saviour (whom the Apoſtle calls our Paſſover) againſt whom the Prieſts, and Scribes, and Phariſees, and all the People, conſpired to take away his Life.

In the Evening.] In the Hebrew the words are (as is noted in the Margin of our Bibles) between the two Evenings. The first of which began, when the Sun began to decline from its Noon-tide point, and laſted till Sun ſet. Then began the ſecond Evening, and laſted till Night. Between theſe two Evenings, about the middle of them, was the Paſſover offered. For after the offering of Incenſe, they began on this day to kill the daily Evening Sacrifice, between two and three in the Afternoon (a little ſooner than on other days) and having ſiniſhed that, and trimmed the Lamps (as Maimonides in his Treatiſe on this Subject, Cap. 1. Sect. 4. deſcribes the order of it) they went about the Paſchal Sacrifice; which continued till Sun-ſetting. That is, there were about two hours and an half, for the diſpatch of all the Lambs. For the daily Evening Sacrifice, and all belonging to it, being over in an hours time (by half an hour after three) all the reſt of the day till Sun-ſet (which was two hours and an half at this time of the Year) remained for the killing of the Paſchal Lambs. See Bochart. Hieroz. P. I. L. II. c. 50. p. 558. and our Learned Dr. Lightfoot, in his Gleanings on Exodus. Now our three a Clock in the Afternoon, being the fame with the Jews ninth hour, it is evident our bleſſed Saviour offered up himſelf to God for our Redemption, about the ſame time that this Lamb was ſlain, for their deliverance out of Egypt, XV Mark 34, 37.

Ver. 7. And they ſhall take of the Blood.] Which was the Means that God now appointed for their Preſervation.

And ſtrike it.] By dipping a bunch of Hyſop into it, v. 22.

On the two Side-poſts.] Upon which Folding-doors moved. For from thence, Bochart thinks, they had their Name in the Hebrew.

And on the upper Door-poſts.] The Hebrew word Maskuph is no where to be found, but in this Chapter; and its carrying in it a ſignification of looking-through, may induce us to think they had Lattices at the top of their Doors, through which they could peep, to ſee who knockt, before they opened them. Both theſe were ſprinkled with the Blood, but not the Threſhold, leſt any Body ſhould tread upon it, which had been prophane, this being an holy thing. This ſtriking or ſprinkling of the Blood upon the Poſts, ſeems to have been peculiar to the firſt Paſſover, at their going out of Egypt; and not to have been uſed in after Times: when there was not the ſame occaſion for it, viz. to diſtinguiſh their Houſes from the Egyptians, for their preſervation from the deſtroying Angel.

In the Houſes wherein they ſhall eat it.] In which the whole Nation was gathered together; and ſo all delivered.

Ver. 8. And they ſhall eat the Fleſh in that Night.] For it was not lawful to let any of it remain till the Morning, v. 10. And the Hebrews ſay, they were to eat it after they had Supped, and were well filled with other Meat.

Rost. with Fire.] Neither raw, nor ſodden (as it follows in the next Verſe) for it might be ſooner roſted than ſodden: and they were in haſte to be gone, when it was offered.

And unleavened Bread.] Partly to put them in mind of their hardſhips in Egypt (for unleavened Bread is heavy and unſavoury) and partly to commemorate their Deliverance from thence in ſuch haſte, that they had not time to leaven it, v. 39. XVI Deut. 3.

And with bitter Herbs.] They were uſed for the ſame end, to put them in mind of their hard Bondage in Egypt, which made their Lives bitter to them, l. 14. Maimonides ſays, there were ſive of theſe Herbs, whoſe Names he mentions: but it is hard for us to tell what they were. That great Man Bochartus hath given ſome gueſſes at them; and thinks the firſt of them was wild Lettice, which is extream bitter. See Hierozoic. P. I. L. II. c. 50. p. 603, &c. and his Canaan L. II. c. 15. p. 857.

Ver. 9. Eat not of it raw.] i. e. Half roſted; when ſome of the Blood remains ſtill in it. So Mamonides expounds it: and ſee Hottinger in his Smegma Orient. p. 169. For it doth not ſeem neceſſary to forbid them to eat it quite raw, Mankind generally abhorring ſuch Food; unleſs we ſuppoſe there were ſuch barbarous Cuſtoms now, as there were in after times; when in ſome of the Gentile Feaſts (particularly thoſe of Bacchus) which had their original in Egypt, as Herodotus tells us, L. II. c. 49. and Plutarch alſo L. de Iſid. & Oſir.) they tore the Members of Living Creatures in pieces, and did eat them, the Blood running about their Mouths, as Julius Firmicus obſerves. But the opinion of Theodoret ſeems to me probable (Serm. X. 〈 in non-Latin alphabet 〉 ) that in old time, the wicked Daemons were in love with the Sacrificing of Men to them: but when they ſaw Mankind began to abhor ſuch Sacrifices, and to abſtain from them, as abominable Cruelty, then they invented 〈 in non-Latin alphabet 〉 , &c. Scourgings and Whippings, Eating of raw Fleſh, and of other ſuch like Rites, Tom. IV. p. 625.

Nor ſodden at all with Water.] It ſeems ſuperfluous to ſay ſodden, or boil'd, with water: there being no other way of boiling things. But the Hebrew word baſhal ſignifying to rost, as well as to boil, according as the matter is, Moſes takes away that ambiguity, by adding with water: and alſo by expreſly naming the oppoſite to it, but roſt with fire. Which was ordained in oppoſition to ſome Gentile Cuſtoms in the Eaſtern Countries (if they were ſo ancient as the times of Moſes) where they boiled the Fleſh of their Sacrifices, when they prayed to their Gods againſt Drought, by the ſcorching Heat of the Sun. So Athenaeus relates out of Philocorus, that the Athenians did, in their Sacrifices to the 〈 in non-Latin alphabet 〉 , who came, in all likelyhood, from the Egyptian Horus, which ſignifies Apollo or the Sun. The Zabii alſo were wont to boil Kids in Milk.

Rost with fire.] Contrary to the manner in all other Peace-Offerings, whoſe Fleſh, that was allowed to be eaten, either by Prieſt or People, was to be ſodden; even in the Feaſt of the Paſſover: as we read expreſly 2 Chron. XXXV. 13. where theſe things are accurately diſtinguiſhed. And Maimonides gives this as the reaſon of it (why they are commanded to eat it roſted) becauſe they went out in great haſte, and had not time to Boil it, P. III. More Nev. c. 46. Some of the Gentiles in after-times roſted their Meat in the Sun, as Heliodorus tells us, L. I. Aethiopic. And ſome Grecian Women (as Plutarch tells us) did the ſame in their Feaſt called 〈 in non-Latin alphabet 〉 .

His Head with his Legs, and the Purtenance thereof.] They were to roſt the Lamb whole: to avoid perhaps the Superſtition of the Gentiles; who were wont to rake into the Bowels of their Sacrifices, to make curious obſervations; and alſo (in the 〈 in non-Latin alphabet 〉 of Bacchus) thought themſelves full of their Deity, when they ate the Entrails of their Sacrifices, with the Blood running about their Mouths, as Arnobius tells us.

Ver. 10. And ye ſhall let nothing of it remain until the Morning.] This was a Law about Euchariſtical Sacrifices, XXII Lev. 30. and before that VII Lev. 15. (only there is an Exception in the two following Verſes, 16, 17. for Sacrifices that were a Vow, or a voluntary Offering) by which God provided that Holy Things ſhould not be in danger to be corrupted, or put to prophane Uſes; and that they might not loſe their juſt Eſtimation: as even common Meat doth, which is not ſo much valued, when it is kept till the next day; for Men deſire that which is freſh and newly dreſſed.

In this Paſchal Sacrifice alſo, it was the more neceſſary it ſhould not remain, leſt they ſhould have been forced, either to carry it away with them, which might have been troubleſome; or if they left it behind hind them, it might have been profaned, and expoſed to contempt by the Egyptians, or at leaſt have been corrupted, which would not have beſeemed ſo holy a Meat. Beſides, there might have been danger alſo of turning ſuch Reliques to Superſtitious Uſes, as the brazen Serpent was: God working as great a Deliverance by the one, as by the other. And this we may the rather think, becauſe it is certain the ancient Idolaters were wont to ſave ſome part of their Sacrifices for Superſtitious Purpoſes, as appears from VI Baruch 27. Herodotus teſtifies the ſame concerning the ancient Perſians, L. I. c. 132. Which the Hebrews might have been eaſily inclined to do, if they had left any Remains of this Sacrifice, which had ſuch wonderful Effects for their Preſervation.

And that which remaineth of it till the Morning, ye ſhall burn with ſire.] We read in Macrobius of ſuch a Cuſtom among the ancient Romans, in a Feaſt called Protervia: where the manner was (as Flavianus there ſaith) ut ſi quid ex epulis ſuperfuiſſet, igne conſumeretur: that if any thing was left of the good Cheer, it ſhould be conſumed with Fire, L. II. Saturnal. Cap. 2.

Ver. 11. And thus ſhall ye eat it.] He here orders the Habit and Poſture wherein they ſhould partake of the Paſſover: which was like Travellers, or like thoſe who were going about ſome laborious Work. So the three following Particulars plainly import.

With your Loins girt.] They wearing long and looſe Garments, in the Eaſtern Countries, it was neceſſary to tie them up, and gird them about their Loins, whenſoever they either went a Journey, or undertook, as I ſaid, any great Labour; that ſo their Garments might not be an Impediment to them, as they would have been, if they had hung down about their Heels. See 2 Kings IV. 29.

Your Shoes on your feet.] Many fancy this refers to the ancient Cuſtom of putting off their Shoes (which God now forbids) when they went to eat, leſt they ſhould make the Beds dirty, on which they lay leaning. But Bochart hath demonſtrated that this Cuſtom was not ſo ancient; but that in Moſes his time, and after, they ſat at their Tables as we do now: of which there are many Inſtances, in the Book of Geneſis, and elſewhere. And therefore it is more likely the Jews were wont to go without Shoes, when they were in Egypt; for anciently Men did ſo; and that being an hot Country, there was no need of them. And beſides, they were ſo oppreſſed, that they may well be ſuppoſed to want many ſuch Conveniencies of Life. But now God commands them to put on Shoes, being to travel a long Journey. See his Hierozoicon, P. I. L. 2. c. 50. p. 508.

And your Staff in your hand.] Still the Poſture of Travellers, who never went without a Staff; both to ſupport them in ſlippery places, and to defend them againſt Aſſaults, XXXII Gen. 10. They ſeem now to have eaten the Lamb, leaning on their Staves; and therefore ſtood all the time, as Men ready to depart. But theſe were things peculiar only to that Paſover which they kept in Egypt: afterwards they were not tied to them.

Ye ſhall eat it in haſte.] As Men expecting every moment to begin their Journey. This was the Foundation of many of the Laws about the Paſſover, as Maimonides obſerves P. III. More Nev. c. 46.

It is the LORD's Paſſover.] To be kept in memory of his wonderful Mercy in ſparing the Iſraelites, when he deſtroyed the Egyptians; and delivering them from their cruel Bondage.

Ver. 12. For I will paſs through the Land of Egypt this Night.] See XI. 4.

And will ſmite all the First-born, &c.] A moſt grievous Judgment; all Children being very dear to their Parents, eſpecially their Firſt-born; and thoſe more eſpecially who are their only Children, as it is likely they were to many in Egypt. It was the forer Plague alſo, becauſe no Man's Children were ſpared, that he might comfort his Neighbours: but they were all at the ſame time bewailing their loſs. It is not certain, by what ſort of Death they were ſmitten; but it was ſudden, and extinguiſht them all in the ſame moment.

And against all the Gods of Egypt I will execute Judgment.] And ſo Moſes tells us he did, XXXIII Numb. 4. From whence it appears that the Egyptians were Idolaters in Moſes his days; and the Jewiſh Doctors will have it, that all their Idols were deſtroyed this Night. So Jonathan in his Paraphraſe; Their molten Images were diſſolved and melted down; their Images of Stone were daſht in pieces; their Images made of Earth were crumbled into bits, and their Wooden ones reduced to Aſhes. Of the truth of which we cannot be aſſured; though we meet with it not only in Pirke Elieſer, c. 48. but in the Author of Dibre hajamim, &c. or, The Life and Death of Moſes: whoſe words are theſe; All the First-born, both of Man and Beast, were ſmitten; the Images alſo and Pictures deſtroyed; whereupon the Jews borrowing Gold, Silver, and Garments of the Egyptians, they went away laden with Riches, according to what God ſaid to Abraham, XV Gen. 14. That Nation whom they ſhall ſerve, will I judge; and afterward ſhall they come out with great Subſtance. This the Heathen ſeem to have underſtood (for this Story reached them) as if they had carried away the Gold and Silver and Garments of the Egyptian Idols: For ſo Trogus reports it (in Juſtin L. XXXVI. c. 2.) that when Moſes led the Iſraelites out of Egypt, Sacra Aegyptiorum furto abſtulit; he ſtole away the Holy Things of the Egyptians, which he makes the reaſon why Pharaoh purſued them. Artapanus alſo in Euſebius ſaith, that moſt of their Temples were overthrown by an Earthquake, L. IX. Praepar. Evang. c. 27.

There are thoſe, who by Elohim underſtand nothing but their Princes or Judges, the great Men of the Kingdom, upon whom the Judgment of God was now executed. But another place in this Book, XX. 23. plainly determines it to ſignifie Images.

I am the LORD.] There is no other God but me: as he had ſaid he would make both the Iſraelites and Pharaoh alſo to know, X. 2. XI. 7.

Ver. 13. And the Blood ſhall be to you for a Token.] Or a Sign, by which the Iſraelites were aſſured of Safety and Deliverance from the deſtroying Angel. Of which Token, if we may believe Epiphanius, there was a Memorial preſerved even among the Egyptians themſelves, though they were ignorant of the Original of their own Rites. For at the Aequinox (which was the time of the Paſſover) they mark't their Cattle, and their Trees, and one another, 〈 in non-Latin alphabet 〉 , with red Oker, or ſome ſuch thing, which they fancied would be a Preſervative to them.

And when I ſee the Blood.] Whereſoever my Angel finds this Blood upon the Door-poſts.

I will paſs over you, &c.] Here is the reaſon of the Name of Peſach, as the Hebrews call it; or Piſcha, or Paſcha, as it is called by the Chaldees: becauſe God ordered his Angel to paſs over, or paſs by the Children of Iſrael, and not to ſmite any body in their Families, when he ſmote every Firſt-born of the Egyptians, v. 23.

Ver. 14. And this day ſhall be unto you for a memorial.] To preſerve in mind God's wonderful Works, which he made to be remembred, CXI Pſal. 4. that is, ordered and diſpoſed things in ſuch a manner, that they ſhould not be forgotten: particularly, by inſtituting a Feſtival Solemnity upon this day, as it here follows.

And you ſhall keep it a Feast to the LORD, &c.] Called the Feaſt of the Paſſover: the Rites of which are all manifeſtly contrived to preſerve a Memory of the Benefits they now received.

An Ordinance for ever.] To the end of that Oeconomy. For it often ſignifies only a long Duration, as XV Deut. 17. And here imports no more, but that they ſhould keep this Ordinance, not only now, but when they came into the Land of Canaan.

Ver. 15. Seven days ſhall ye eat unleavend Bread.] The ſeven days following the Feaſt of the Paſſover, were obſerved as a diſtinct Feſtival, and called The Feast of unleavened Bread, v. 17. becauſe no Bread that had any leaven in it, might be eaten all that time. Which the Jews expound thus: Not that they were bound to eat unleavened Bread all thoſe ſeven days (which was neceſſary only on that Night when the Paſſover was killed) but only not to eat leavened Bread. That was utterly unlawful; but they might eat Rice, or parched Corn, or any ſuch thing. See Petavius in Epiphan. Haereſ. LXX. N. XI.

At their march indeed out of Egypt, they were forced to eat unleavened Bread (having none elſe to eat) not only for ſeven days, but for a whole month: that is, from the fifteenth of the firſt Month, to the fifteenth and ſixteenth of the next; when God gave them Manna and Quails, XVI. 1, 12, 13. But neceſſity, as I ſaid, compelled them to this; they having nothing elſe to ſupport them in the Wilderneſs during that time; becauſe, through haſte, they were conſtrained to bring their Dough out of Egypt unleavened, v. 39.

Even the first day ye ſhall put leaven out of your Houſes.] Which they ſearched with great diligence the Evening before; that the ſmalleſt Crumb might not be left behind. So their Doctors tell us, particularly Maimonides in his Treatiſe on this Subject. See Buxtorf Synagog. Judaic. c. 17.

That Soul ſhall be cut off from Iſrael.] See concerning this Cereth (or cutting off) which is often mentioned in theſe Books, XVII Gen. 14. Moſt think it a Puniſhment by the Hand of God, and not of Man.

Ver. 16. And in the firſt day there ſhall be an holy Convocation, and in the ſeventh day, &c.] The firſt and the laſt days of the Feast of unleavened Bread were kept holy (the other five were working days) becauſe, as God delivered them from their cruel Bondage in Egypt upon the first day, ſo he overthrew Pharaoh and his Hoſt in the Red-ſea upon the ſeventh.

No manner of work ſhall be done in them.] No manner of Servile Work. See XXIII Lev. 7, 8.

Save only that which every man must eat, &c.] He that did any other Work, was to be beaten. For they equal theſe days with the Sabbath in this regard; that whatſoever Work was forbidden on the Sabbath, might not be done on any ſuch days as theſe, which they call good days. But they might provide good Cheer on theſe days; though not more than could be eaten. See Buxtorf. Synag. Jud. c. 19. where he ſhows at large what things might be done, and what not on theſe days, according to the Opinion of their Doctors.

Ver. 17. And ye ſhall obſerve the Feast of unleavened Bread, &c.] He repeats it again; becauſe it was a thing of great moment, to have theſe ſeven days obſerved intirely, and not only the Paſſover upon the fourteenth day in the Evening: that they might every year think ſo long of God's great Goodneſs, in delivering them from their miſerable Condition in Egypt, as not to let the ſenſe of ſo ſingular a Benefit ſlip at any time quite out of their Minds.

By an Ordinance for ever.] See v. 14.

Ver. 18. In the first Month, on the fourteenth day of the Month at Even, &c.] The Paſſover was celebrated in the Concluſion of the fourteenth day of this Month; juſt before the beginning of the fifteenth day. For the next Morning, when the Iſraelites, immediately after they had eaten the Lamb, were haſtned out of Egypt, was not part of the fourteenth day, but of the fifteenth: as we read XXXII Numb. 3.

Ʋntil the one and twentieth day of the Month at Even.] That is, for ſeven days (as was ſaid before, v. 15. and again is repeated v. 19.) which began immediately after the eating the Paſchal Lamb, in the end of the fourteenth day. For if they ſhould be reckoned from the beginning of the fourteenth day, there would be not ſeven, but eight days of unleavened Bread.

Ver. 19. Seven days ſhall there be no Leaven found in your Houſes.] This ſtill makes the Precept ſtricter; that they were not only to abſtain from any thing leavened, but not ſo much as to have it in their Habitations. Accordingly the Jews tell us, of an exact Search which every one was bound to make, with lighted Wax-Candles, leſt it ſhould remain in any Corner or Creviſe of the Houſe. Their Scrupuloſity in this matter is exactly deſcribed by Buxtorf, in his Synag. Jud. cap. 17. p. 394, &c.

Whether he be a ſtranger, &c.] That is, one of another Nation; but had embrac'd the Jewiſh Religion, by receiving Circumciſion. For none elſe were admitted to eat of the Paſſover, v. 48. Such a Perſon was called by the Greeks, a Proſelyte.

Ver. 20. Ye ſhall eat nothing leavened.] This, according to the Jews, explains what follows, in all your Habitations ſhall ye eat unleavened Bread. That is, if they eat any Bread at all, it was to be without leaven. See v. 15. Accordingly, on the day before the Paſſover, they were very buſie in making Cakes, which they call Mazzoth, without any Butter, or Oyl, or ſo much as Salt in them; of meer Water and Flowre. Which being very inſipid, ſome made bold (as their Authors tells us) to add Eggs and Sugar; and ſometimes the Richer ſort made them of meer Almonds; both for the honour of the Feaſt (as they pretended) and for the comfort of ſick and infirm People, as well as to render them more pleaſant. Yet on the firſt day of the Feaſt, they would eat none of theſe, but only the Bread of Affliction, (as they called it) made meerly of Meal and Water.

Ver. 21. Then Moſes called for all the Elders of Iſrael.] Immediately after he had received the Command from God, he ſummoned them to deliver it to the People, that it might be put in Execution. Concerning Elders, ſee III. 16.

Draw out, and take you a Lamb.] It is thus expounded by Jonathan in his Paraphraſe, Withdraw your hands from the Idols of Egypt, and take a Lamb to your Families, &c. By which it appears, he thought this was oppoſed to the Rites of the Egyptians: but I know not on what ground; for the Iſraelites offered no Sacrifices there.

According to your Families.] See v. 3.

And kill the Paſſover.] It belonged to every Man to do it (as was ſaid v. 6.) and now there was no Prieſt, as yet, ordained: but every Father of a Family exerciſed that Office. I need not mention the manner, after which the Jewiſh Writers ſay it was to be ſlain.

The Paſſover.] The Hebrew word Peſach ſignifies principally, the Angel's paſſing by the Iſraelites when he ſlew the Egyptian Children. From whence it came to ſignifie alſo the Lamb that was offered in memory of this Deliverance; and was a means of it at this time. So it ſignifies here, and in many other places. And likewiſe it ſignifies all the Sacrifices which were wont to accompany this Lamb, and were offered to God with it, at this Feſtival, XVI Deut. 2. And (lastly) the Feaſt it ſelf is called by this Name, XXII Luke 1.

And here it may be fit to note, that the Lamb being firſt killed in Egypt, it was killed in every Man's Houſe, for they had no Altar there, nor any other place where they had liberty to kill it. But after they came to the Land of Canaan, it was not lawful to Sacrifice it any where, but in the place which God appointed for his Worſhip, XVI Deut. 2. From whence Meimonides concludes, that whatſoever they did with other Sacrifices; yet this could not be offered in the High Places, but only at the Temple. And it is likely they did ſo in the Wilderneſs, the Tabernacle being newly erected at the keeping of the ſecond Paſsover, IX Numb. 5.

Ver. 22. And ye ſhall take a bunch of Hyſop.] So the Leper was to be cleanſed, and the Houſe infected with Leproſie, XIV Lev. 6, 7, 49, 50, &c. and ſo the Prophet David prays to be purged from his ſin, LI Pſal. 9. Whence it is that Heſychius calls this Herb 〈 in non-Latin alphabet 〉 , an Abſterſive and Purging Herb, becauſe it was appointed by the Law of Moſes for this purpoſe; otherwiſe, there is nothing Abſterſive in its Nature.

And dip it in the Blood that is in the Baſon.] The Hebrew word Saph, which is here tranſlated Baſon, is tranſlated Cup in XII Zach. 2. but the LXX. and Vulgar take it to ſignifie the Door, or Threſhold of the Houſe, where ſome ſuppoſe the Lamb was killed. Certain it is, that ſome of the Veſſels of the Sanctuary are called in the Plural Number Sippim and Sippoth, 1 Kings VII. 50. LII Jer. 19. though the Veſſels which received the Blood of the Beaſt at the Altar of Burnt-offerings, are called by another name. See XXVII Exod. 3. There were no ſuch now, and therefore they received the Blood at preſent in a common Baſon or Cup.

And ſtrike the Lintel, &c.] Or ſprinkle it, as many underſtand it. For there being, as yet, no Altar, the Blood is ordered to be ſprinkled in this manner; having in it ſomething of the Nature of a Propitiation. Becauſe by this ſprinkling of the Blood, God's diſpleaſure was turned away from the Iſraelites, when it fell upon thoſe Houſes where this Blood was not ſeen.

And the two Side-poſts.] See v. 7.

And none of you ſhall go out of the Door of his Houſe.] The deſtroying Angel could have diſcerned an Iſraelite from an Egyptian, though he had met him in the Street: But this was required, to teach them that their Safety conſiſted, in being under the protection of the Blood of this Lamb, which was ſhed to ſave their Blood from being ſpilt. Thus in the Flood there was no Safety but in the Ark: nor could Rahab have been ſaved, when Jericho was deſtroyed, out of the Houſe where the ſcarlet thred was tied.

Ʋntil the Morning.] When they were importuned by the Egyptians very early (not long after Midnight, v. 31, &c.) to be gone with all they had, out of their Country.

Ver. 32. For the LODR will paſs through to ſmite the Egyptians.] As he had threatned v. 12. For he rehearſes to the Elders what God had told him.

And he ſeeth the Blood, &c. the LORD ſhall paſs over the Door, &c.] So he had promiſed before, v. 13. Maimonides, being of the Opinion that the Zabij and other Idolaters abhorr'd the killing of ſuch Creatures, thinks that God ordained this killing of the Lamb, &c. both to purge the Minds of the Jews from ſuch falſe Opinions, and make profeſſion of the contrary; and to perſwade Men that that Action which they accounted deadly, preſerved from Death; according to theſe words, The LORD ſhall paſs over the Door, &c. P. III. More Nevoch. c. 46.

Ver. 24. And ye ſhall obſerve this thing, &c.] Keep this Feaſt, by Sacrificing a Lamb, and eating no leavened Bread: though ſome of the Ceremonies wherewith it was now obſerved, in after times were not neceſſary.

Ver. 25. When you be come to the Land, which the LORD ſhall give you, &c.] This Deliverance is not to be forgotten when God hath given you reſt, in the Land he hath promiſed you. But there you are moſt carefully to preſerve the memory of it, by keeping this Feaſt every year. And indeed, moſt think they were not bound to keep it till they came thither: but what they did in the Wilderneſs the next year, was by a ſpecial Direction, not by virtue of the Command in this Chapter, IX Numb. 1, 2, &c.

Ye ſhall keep this Service.] In all things, except what was proper and peculiar to their coming out of Egypt.

Ver. 26. When your Children ſhall ſay unto you, What mean you by this Service?] When Children were Twelve years old, their Parents were bound to bring them to the Temple; where, ſeeing what was done at this Feſtival, they would be apt to enquire into the meaning of it. At every Feaſt alſo of the Paſſover, the eldeſt Perſon at the Table inſtructed all the younger ſort, that were there preſent, in the reaſon of this Inſtitution, rehearſing theſe very words, as Conradus Pellicanus obſerves; This is the Sacrifice of the Paſſover, in remembrance that the LORD paſſed over the Houſes of the Children of Iſrael in Egypt, when he ſmote the Egyptians and delivered our Houſes.

Ver. 27. It is the Sacrifice of the LORD's Paſſover.] Or, the Sacrifice of the Paſſover to the LORD: i.e. in honour of the LORD, who paſſed over the Iſraclites, when he ſmote the Egyptians. It is frequently called by the Name of a Sacrifice, XXIII. 18. XXXIV. 25. XVI Deut. 4, 5, 6. and it is call'd Corban; which is a Name given only to thoſe things, which were brought to be offered up to God. See IX Numb. 13. where, as it is called Corban, ſo the ſame word is uſed for bringing it, which is commonly uſed about other Sacrifices. And it further appears to have been properly a Sacrifice, by the Rites belonging to it: For the Blood of it was ſprinkled by the Prieſts, 2 Chron. XXX. 16. XXXV. 11. Which, though it could not de done here, becauſe they had no Altar in Egypt; yet the Poſts of their Houſes (as I obſerved before) were ſprinkled with it; and it had an effect accordingly.

And the People.] To whom the Elders (v.21.) reported theſe things from Moſes.

Bowed the Head and worſhipped.] Expreſſed their belief of what Moſes had ſaid; and humbly acknowledge God's goodneſs to them.

Ver. 28. And the Children of Iſrael went away.] To their ſeveral Habitations.

And did as the LORD had commanded Moſes and Aaron.] (v. 1.) They kept the Paſſover.

So did they.] According to all the fore-named Rites belonging to it.

Ver. 29. And it came to paſs that at Midnight the LORD ſmote, &c.] According to the fore-going threatning, XI. 4, 5. See there.

The Captive that was in the Dungeon.] The Pit or Hole under Ground. For the Hebrew ſignifies the loweſt part of the Priſon. See XI. 5.

Ver. 30. And Pharaoh roſe up in the Night, he and all his Servants, and all the Egyptians.] I ſuppoſe the Angel made a great noiſe when he came to give the blow; which made the Egyptians ſtart out of their ſleep, and behold the Calamity which was come upon them. Or perhaps the Firſt-born gave ſuch a lamentable Shriek, when they were ſtruck, that it awakned the whole Family.

And there was a great cry in Egypt.] It is no improbable Conjecture, which was made a great while ago by Fortunatus Seacchus in his Myrothec. Ebaeochriſm, L. I. c. 6. that the Solemn Feaſt among the Egyptians, wherein they went about with Candles in the Night, ſeeking for Oſiris with Tears and great Lamentations, took its Original from Pharaoh's riſing up out of his Bed at Midnight, and all the Egyptians with him; who lighting Candles, and finding their Children dead, bewailed them with loud Cries. And it is not unreaſonable to think, as he doth, that Pharaoh's eldeſt Son, who was now ſlain, had the Name of Oſiris: whoſe ſudden Death by this ſtroke, all Poſterity lamented in one Night of the year. Which was when the Moon was at full, as he obſerves out of Apuleius: which ſtill confirms this Conjecture, it being at a full Moon when this Slaughter was made, and the Iſraelites delivered out of Egypt.

For there was not an Houſe, where there was not one dead.] If there were any Children in it.

Ver. 31. And he called for Moſes and Aaron.] By ſome of his Servants whom he ſent to them; as v. 33. ſeems to ſignifie.

By Night.] He durſt not ſtay till the next Morning, for fear he ſhould have been cut off alſo before that time.

And ſaid, Riſe up.] One would think by this that they found them ſleeping ſecurely in their Beds, when this deadly blow was given to the Egyptians.

And get you forth from amongst my People, both you and the Children of Iſrael, &c.] For he was ſorely afraid, if they ſtaid any longer, they would bring ſome greater Miſchief upon him.

Go, ſerve the LORD, as ye have ſaid.] He had ſeveral times made this Conceſſion; but was never ſo much in earneſt as now.

Ver. 32. Alſo take your Flocks and your Herds, &c.] Though his heart had been often hardned, yet this Slaughter of all their Firſt-born made ſuch a deep impreſſion upon him, that he comes fully up to their Terms, yielding for the preſent to all they had deſired; though he did not continue conſtant in this mind, but ſoon revolted.

And bleſs me alſo.] Pray for me, as the Chaldee tranſlates it.

Ver. 33. And the Egyptians were urgent upon the People.] They that brought from Pharaoh a grant of all the Iſraelites deſired (and others alſo who had loſt their Children) preſſed very hard upon them to accept it, and that with all ſpeed: not out of love to the Iſraelites, but for fear they ſhould periſh themſelves, if they did not leave their Country. Pharaoh eſpecially, ſeeing his Firſt-born, the Heir of his Crown, ſtruck ſuddenly dead, had reaſon to conclude the next blow would be at his own Life.

To ſend them out of the Land of Egypt.] This ſhows they were not meerly diſmiſſed, but intreated, nay importuned to depart. Such a change had this Slaughter, and the general Outcry that followed upon it, made in their hearts.

In haſte.] They that were unwilling before to hearken to the Iſraelites Petition, now make their Petitions to them: and were ſo glad to be rid of them, that they would not ſuffer them to delay their departure: Nay, made a Golden-bridge (as we ſpeak) for their ſpeedy paſſage out of Egypt, v. 35, 36.

For they ſaid, we be all dead men.] They were deſirous the Iſraelites ſhould enjoy their Liberty, rather than loſe their own Lives.

Ver. 34. And the People took their Dough, before it was leavened.] They ſeem to have newly mixed their Flowre and Water together, and kneaded it into a Paſte or Dough, as we tranſlate it; but had not put any leaven into it; nor had time to make it into Cakes, and bake them.

Their kneading-troughs.] The Hebrew word comprehends both the Dough, and the Thing wherein it was contained: which in VIII. 3. we tranſlate Ovens, and here Kneading-troughs, in which their Dough was carried.

Being bound up in their Clothes.] The Hebrew word for Clothes, ſignifies any thing that covers another; or, wherein it is wrapt: as the Dough was in Linnenclothes, it is moſt likely, (for that is uſual) to keep it from the cold Air, which was ſharp in the Night, and would have hindred its riſing.

On their ſhoulders.] For we do not read of any Wagons or Horſes they had, for the Carriage of their Goods out of Egypt.

Ver. 35. And the Children of Iſrael did according to the word of Moſes.] Who had commanded them from God, to do as it here follows, (XI. 1, 2.) which was their warrant, and juſtified the Fact.

And they borrowed of the Egyptians, &c.] So moſt underſtand it: though ſome think it was a free gift which the Egyptians beſtowed upon them; when they were very deſirous (as we read before) to have them gone out of their Country; which made them not only intreat, but hire them to depart. So Jacobus Capellus ad A.M. 2503. They that had denied them leave to go away for a few days (ſaith he) now preſs them to depart with all ſpeed; quin & praecibus Iſraelitas demulcent, ac donis onerant Egyptii. See III. 23. But it is commonly thought, that the Egyptians imagined the Iſraelites only deſired to appear as well adorned as they could before their God, at the great Feaſt they were to hold in the Wilderneſs: and ſo readily lent them theſe Jewels and ſine Clothes to deck themſelves withal; which they hoped would be reſtored to them again as ſoon as the Sacriſice was over.

Ver. 36. And the LORD gave the People favour, &c.] As he had promiſed III. 21. and ſee XI. 3.

So that they lent them ſuch things as they required.] Though the Men borrowed as well as the Women, (XI. 3.) yet the Women are only mentioned, III. 23. becauſe they borrowed moſt: and the Women and Maidens of Egypt might be the more willing to beſtow their Jewels and Earings upon them, that they might woo their Husbands, Children and Relations to be gone with all ſpeed.

And they ſpoiled the Egyptians.] God hath a Supream Right to all things; and there was a juſt cauſe why he ſhould transfer the Right of the Egyptians unto the Iſraelites. See XI. 2. Unto which add this Story, which is told in the Gemara of the Sanhedrin; that in the time of Alexander the Great, the Egyptians brought an Action againſt the Iſraelites, deſiring they might have the Land of Canaan, in ſatisfaction for all that they borrowed of them when they went out of Egypt. To which Gibeah ben Koſam, who was Advocate for the Jews, replyed, That before they made this Demand, they muſt prove what they alledged, that the Iſraelites borrowed any thing of their Anceſtors. Unto which the Egyptians thought it ſufficient to ſay, That they found it Recorded in their own Books; mentioning this place. Well then, ſaid the Advocate, look into the ſame Book, and you will find the Children of Iſrael lived four hundred and thirty years in Egypt: pay us for all the labour and toil of ſo many Thouſand People as you imployed all that time, and we will reſtore what we borrowed. To which they had not a word to anſwer. Tertullian mentions ſuch a Controverſie, or Plea, between the two Nations, L. II. adverſ. Marcion. where he relates this from an ancient Tradition. See Mr. Selden, L. VII. de Jure Nat. & Gent. c. 8. Beſides this, it is not impertinent to obſerve, that the Egyptians were declared Enemies to the Jews: now it is not unlawful to ſpoil an Enemy; nor ought this, upon that account, to be called a Theſt. This reaſon Clemens Alexandrinus joyns to the former; See L. I. Stromat. p. 345. D. But no body, I think, hath expreſſed this in better words, and more full of ſenſe, than our famous Dr. Jackſon, Book X. upon the Creed, Chap. 40. where conſidering God, as become the King of this People, in a proper and peculiar manner; and conſidering alſo, what unſufferable wrongs the King and People of Egypt had done unto this People of God, who were now become his peculiar Subjects, or Proprietary Leiges; he concludes that this Fact, even by the Courſe of Human Law, or Law of Nations, was more juſtifiable, than Royal Grants of Letters of Mart, or other like Remedies, are, againſt ſuch other Nations as have wrong'd their Subjects, or ſuffered them to be wrong'd by any under their Command, without Reſtitution, when they ſolemnly or by way of Embaſſy demanded it. In ſhort, whatſoever the Hebrew Women took from the Egyptians, they took and poſſeſſed, by the Law of Repriſal: that is, by virtue of a Special Warrant granted, by the LORD himſelf, as he was now become, in Special, not only the God of his People, but their King.

Ver. 36. And the Children of Iſrael journeyed from Rameſes.] Whether this were a City or a Country, the Iſraelites ſeem in this place to have made a general Rendevouz (as we now ſpeak) it being well known to them; for they were thereabout firſt planted, XLVII Gen. 11.

Ʋnto Succoth.] This day being the fifteenth of Niſan, they began to keep the Feaſt of Unleavened Bread at this place; called Succoth from the Booths or Tents which were here firſt erected (no Houſes being there) wherein they continued while they lived in the Wilderneſs; and many preferred them before Houſes, when they came to Canaan. Whence we read, ſo often, ſuch Expreſſions as theſe, To thy Tents, O Iſrael, or, They went every Man to his Tent.

It is an idle fancy of R. Solomon upon this place, that they travelled this day an CXX. miles, and that in an hour, becauſe it is ſaid XIX. 4. that God carried them on Eagles wings. Some will have this place called Succoth, becauſe the Cloud of Glory began here firſt to overſpread them.

About ſix hundred thouſand on foot that were Men.] i. e. Were Twenty years old and upward; all fit for War.

Beſides Children.] If we reckon all under Twenty years of Age, with all the Women and old Men, there could not be leſs than fifteen hundred thouſand perſons. A vaſt increaſe in the ſpace of a little more than two hundred years, from LXX. Perſons that went down into Egypt.

Ver. 38. And a mixed multitude went up alſo with them.] Some think theſe were only a Rabble, that marcht along with them; imagining they would return at three days end. Which when they ſaw they did not, they began to mutiny, and quarrelled with Moſes, &c. as the Author of Dibre Hajamim tells the Story. Others think that many Iſraelites had made Marriages with the Egyptians (as ſome it is plain did, XXIV Lev. 10.) who now accompanied them at their Departure, being loth to leave their Relations. But it is moſt probable they were Proſelytes of the Gate (as the Jews call them) who had renounced Idolatry, but were not entred into the Covenant, by being Circumciſed. See Selden L. I. de Synedriis, c. 3. It is uncertain what number there was of theſe; but it appears they were a multitude.

And Flocks and Herds and very much Cattle.] Some of which perhaps belonged to the mixed Multitude: for they among the Egyptians that feared the LORD's word, preſerved their Cattle from the ſtroke of the Hail, which deſtroyed all that was in the Field, IX. 20.

Ver. 39. And they baked.] When they came to Succoth.

Ʋnleavened Cakes, &c.] The Scripture often mentions ſuch Bread, XVIII Gen. 6. XI Numb. 8. 1 Kings XVII. 12. for it was not leavened. They could not ſtay till it was leavened; being thruſt out in haſte as they were preparing it, v. 33. which doth not ſignifie that they put Leaven to it, when they came to Succoth (as Grotius underſtands it) for that was inconſiſtent with the Feast of Ʋnleavened Bread; which they were commanded to keep, v. 15. and which it is reaſonable to ſuppoſe they now obſerved, as well as killed and eat the Paſchal Lamb, v. 6, 28.

Neither had they prepared themſelves any victuals.] This juſtifies what I obſerved upon v. 15. that they lived a whole Month upon unleavened Bread, till God ſent them Manna to eat.

Ver. 40. Now the ſojourning.] So the Hebrew word Moſhab moſt certainly ſignifies; not meerly dwelling (as the Vulgar Latine renders it) but dwelling like Strangers, who are not in their own Country. Thus Abraham is ſaid to ſojourn, XX Gen. 1. and Iſaac and Jacob, XXVIII. 4. And therefore, whereas the Roman Copy of the LXX. reads here 〈 in non-Latin alphabet 〉 , the habitation, the Alezandrian Copy hath 〈 in non-Latin alphabet 〉 , the perigrination or ſojourning, as we well tranſlate it.

Of the Children of Iſrael.] Theſe words comprehend their Fathers, Abraham, Iſaac and Jacob; as is evident from hence: that otherwiſe Iſrael himſelf ſhould not be included in this ſojourning; who was the Perſon that brought them into Egypt, and lived there, with his Family, ſeventeen years. Nor is any thing more ordinary in Scripture, than under the Name of the Father to comprehend all his Poſterity; and likewiſe, when the Poſterity is only mentioned to intend alſo their Fathers: there being ſuch a near Union between Parents and Children, that they are conſidered as one Perſon, XXVI Deut. 5, 9. X Judg. 11, 12. XII Hoſea 4. and many other places. And therefore the Samaritan Copy here rightly reads, The Habitation of the Children of Iſrael, and of their Fathers, &c. Which is not to be taken for a Tranſlation of theſe words, but an Interpretation. And ſo ſome Copies of the LXX. had it, as St. Auſtin obſerves, anciently; and Druſius lately mentions an Edition, wherein it was thus paraphraſed, 〈 in non-Latin alphabet 〉 , they and their Fathers.

Who dwelt in Egypt.] Here alſo the Samaritan Copy hath it (as an Explication, no doubt, not a literal Tranſlation) who dwelt in the Land of Canaan and in Egypt. And ſo the Vatican Edition of the LXX. The Habitation of the Children of Iſrael, which dwelt in the Land of Egypt and in Canaan. Which is no late Addition, but was in ancient Copies; for Aben Ezra teſtifies, in his Commentary on this place, that they thus explained it, Which dwelt in Egypt and in other Countries: as Druſius obſerves in his Quaeſita per Epiſtolam 51.

Was four hundred years.] That is, from the time of Abraham's coming from Charran into the Land of Canaan (when this ſojourning began) till their going out of Egypt, was juſt four hundred and thirty years. For from Abraham's coming to ſojourn in Canaan, to the birth of Iſaac, was twenty five years; and Iſaac was ſixty years old when he begat Jacob; who was an hundred and thirty years old when he went down into Egypt: which Numbers put together, make two hundred and fifteen years. And from his Families coming into Egypt, till their departure, was juſt as many more. Which agrees perfectly with what the Apoſtle ſaith, that the Promiſe made by God to Abraham and his Seed, could not be made void by the Law, which was four hundred and thirty years after, III Galat. 16, 17. How the firſt Promiſe made to Abraham was, when God bad him go to Canaan, XII Gen. 3. See XV Gen. 13. There are ſome indeed that reckon their ſtay in Egypt, to have been only two hundred and ten years; and then they took in the five years Abraham ſtay'd at Charran, after he left Ʋr of the Chaldees, to make up theſe four hundred and thirty years: of which Opinion is Druſius, in the place above mentioned. But Joſephus ſaith expreſly, that they departed out of Egypt, 〈 in non-Latin alphabet 〉 , Two hundred and fifty years after Jacob came into it, L. II. Antiq. c. 5.

All the Difficulties that have been raiſed by Commentators in the Expoſition of theſe words, are avoided by this Interpretation. If we admit, that is, only theſe two Synechdoche's (the figure of part for the whole) first, that under the Name of the Children of Iſrael, is comprehended Iſrael himſelf, with his Father and Grandfather: and ſecondly, that their ſojourning comprehends the whole time that this Nation dwelt in a Land that was not theirs; half of which time, at leaſt, was ſpent in Egypt. See Guil. Vorſtius in his Notes upon Tzemach David, p. 200. & 205. Ludov. Capellus Chron. Sacra. p. 135. But eſpecially our moſt Learned Primate Ʋſher, Chron. Sacr. c. 8. where he largely confutes the contrary Opinion; which if any one deſire to ſee defended, I know none that hath done it better than Gerhardus J. Voſſius, in his Iſagogue Chronologica Diſſert. VII. c. 1, &c. where he fairly repreſents the Arguments on both ſides; but inclines himſelf to think the Children of Iſrael dwelt CCCCXXX years in Egypt; and indeavours to anſwer thoſe who aſſert that Interpretation which I have given, Cap. 12. But acknowledges ingenuouſly (Cap. 6.) that it is the ſenſe, not only of the ancient Jews, but of the ancient Chriſtians, (ſuch as Euſebius, Epiphanius, and St. Chryſoſtom among the Greeks, and St. Hierom, St. Auſtin, &c. among the Latines) and of a vaſt number of later Writers.

Ver. 41. And it came to paſs, at the end of the four hundred and thirty years.] Theſe years (ſays St. Hierom in III Galat.) are to be computed, ab eo tempore, quo Deus ad Abrahamum locutus est, &c. from the time, when God ſaid to Abraham, In thy Seed ſhall all Nations be bleſſed, i. e. when he went firſt to Canaan.

Even the ſelf ſame day it came to paſs.]. They all went out on one day; or, they went out that very day four hundred and thirty years, after Abraham came to Canaan. So faithful was God in his Promiſe to his faithful Servant.

That all the Hoſts of the LORD, &c.] So they are called, for the LORD was become their King (as I obſerved III. 10.) and now led them forth as their Captain General. And this word Hoſts imports that they went out not confuſedly, but in good order, (See XIII. 18.) which is the more wonderful; there being ſuch a vaſt number of them (v. 37, 38.) that one would think they could not ſo ſoon get together, eſpecially in any order. But Joſephus hath well reſolved this; That Moſes, having notice of God's Intentions ſome days before, (See v. 1.) had diſpoſed them for their Departure, 〈 in non-Latin alphabet 〉 , and diſtributing them into ſeveral Companies, had appointed them the place of general Rendevouz, as we now ſpeak: or at leaſt directed who ſhould march firſt, and what order they ſhould obſerve, that they might not hinder one another in their March.

Ver. 42. It is a Night to be much obſerved.] In the Hebrew (as the Margin notes) a Night of Obſervations. That is, a very remarkable Night; or a Night in which there were many Precepts to be obſerved, as ſome will have it. Or, as Conradus Pellicanus, a Night in which the LORD, after a ſpecial manner, watched over the Children of Iſrael. For which reaſon the Jews expect their Meſſiah to come in this Night; fooliſhly imagining he will then find them all moſt ready to follow him to Jeruſalem. For they have now corrupted an ancient Tradition, which (I obſerved before v. 6.) was remarkably fulfilled in our Saviour's ſuffering that very Evening, when the Paſchal Lamb was killed, and the Children of Iſrael redeemed from the Egyptian Bondage.

Ʋnto the LORD.] In honour of him, who had graciouſly begun to fulfil his Promiſe made to their Fore-fathers, VI. 2, 3, 4.

This is that Night of the LORD, &c.] Which God hath commanded to be obſerved; becauſe they came out at that Seaſon (XVI Dent. 6.) under his Conduct from the Egyptian Bondage. Or, it may be called that Night of the LORD, becauſe his Power and Mercy and Faithfulneſs to his Promiſes ſo ſignally appeared that Night.

Ver. 43. And the LORD ſaid unto Moſes and Aaron.] At the ſame time, I ſuppoſe, that he inſtituted the Paſſover, (v. 1.) he added this Caution about it.

This is the Ordinance of the Paſſover.] A further Rule to be obſerved at this Feaſt.

There ſhall no Stranger eat thereof.] Several of the Jewiſh Doctors, by the Son of a Stranger, underſtand an Apoſtate from the Religion of Iſrael to ſtrange Worſhip, i. e. Idolatry; as Mr. Selden obſerves, L. I. de Synedr. c. 12. p. 479. But it is not to be ſo reſtrained, as appears from the next Verſe: which is a further Explication of this. Wherein he ordains, that no Man who did not embrace their Faith and Religion, ſhould eat of the Paſſover, though he was a Proſelyte ſo far, as to be permitted to live among them. For this being a Commemoration of the great Deliverance beſtowed upon the Iſraelites, none but they were to partake of it; unleſs they would be Circumciſed, and thereby come into the Covenant made with Abraham. Which gave them a title to all the Priviledges of his Children; and obliged them, as well as the Natural Iſraelites, to give Publick Thanks for this Work of their Redemption from Egyptian Bondage; to Worſhip and Serve their God according as he directed.

Ver. 44. And every Man-ſervant that is bought for money.] As many were in thoſe Times and Countries; who became their Maſters proper Goods, as much as their Cattle.

When thou hast Circumciſed him, then ſhall he eat thereof.] He was not to be Circumciſed againſt his Will: but if he refuſed, after a years trial (as Maimonides expounds it) to receive Circumciſion, his Maſter was to ſell him again. For it is very unreaſonable to think, that he was to be compelled to be Circumciſed, as thoſe Hebrew Doctors ſeem to underſtand it, who ſay, That both Maſter and Servant were forbid to eat of it, till the Servant was Circumciſed. See Selden, L. II. de Synedr. c. 1. Where he ſhows at large, that, according to the Hebrew Doctors, no Man was to be admitted a Proſelyte, to partake of the Paſchal Lamb, unleſs his whole Family was Circumciſed with him; both Children and Servants.

Ver. 45. A Foreigner.] The Hebrew word Toſchab literally ſignifies a Dweller or Inhabitant: by which Name thoſe pious Gentiles were called who renounced Idolatry, though they did not embrace the Jewiſh Religion; becauſe they were permitted to ſettle among them, and dwell in their Country, which was not allowed to other Foreigners, who continued Idolaters. See Selden, L. II. de Jure N. & G. c. 3. &c. 5. Where he obſerves Maimonides makes this Exception, That no ſuch Perſons might dwell in Jeruſalem, becauſe of the ſingular Holineſs of that City; but any where elſe they might, with the Profeſſion of Judaiſm.

And no hired Servant.] Some of them were Servants to the Jews, and ſo dwelt in the ſame Houſe with them; and were called Hirelings when they bound themſelves to ſerve their Maſters for three years: as the Jews gather from XVI Iſa. 14.

Ver. 46. In one Houſe ſhall it be eaten, &c.] In the firſt Night wherein this Sacrifice was ſlain, they were enjoyned not to ſtir out of Doors, v. 22. and therefore not to carry forth ought of the Fleſh abroad into another Houſe. Beſides, they were in ſuch haſte, that they had no time to ſend Meſſengers from one Houſe to another; which Maimonides makes the ground of this Precept, More Nev. P. III. c. 46. In after-times alſo, that Law being in force (v. 4.) that leſſer Houſholds, who had not Company enough to eat the Lamb up, ſhould joyn with ſome other; it is here explain'd that, for maintenance of Friendly Society, they ſhould not divide the Lamb, and carry half of it to another Houſe, but all meet together in one, and feaſt upon it. Which the ancient Fathers looked upon, as a Figure of the Unity of the Church of Chriſt.

This ſeems to be the moſt natural Interpretation, that it ſhould be eaten under one Roof. But R. Simeon ſaith, That God only bound them, to eat in one Company or Society, not in two; but it was lawful for that Family or Society to eat it in two places, if they pleaſed, Halicoth Olam, P. IV. Sect. 3.

Neither ſhall ye break a Bone thereof.] The Jews fancy, this Law doth not ſpeak of the leſſer Bones; but only of thoſe in which there was ſome Marrow. So Maimonides in his Treatiſe on this Subject, c. 10. ſect. 1. And indeed, being eaten in haſte, they could not have time to break the Bones, and ſuck out the Marrow: which in the place before-named (in his More Nevochim) he makes the Foundation of this Precept: Which was exactly fulfilled in the true Paſchal Lamb, of which this was a Figure, when he was offered for us, as St. John obſerves, XIX. 33, 36.

Ver. 47. All the Congregation of Iſrael ſhall keep it.] Women and Children, as well as Men. In after times indeed, only Men were bound to come up at the three Feaſts, XXIII. 17. XXXIV. 23. XVI Deut. 16. But devout People were wont to carry up their Wives and Children with them, as appears by Elkanah, 1 Sam. I., 3, 4. and by Joſeph, who went up with the Bleſſed Virgin, II Luke 41. And that place in Samuel informs us, that their Sons and Daughters did eat of the Sacrifice.

Ver. 48. When a Stranger ſhall ſojourn with thee, and will keep the Paſſover, &c.] See v. 43, 44.

No uncircumciſed Perſon ſhall eat thereof.] Which is the reaſon, ſome have thought, why they obſerved no Paſſover, as far as we can ſind, after that in the very next year that followed their coming out of Egypt; becauſe they were generally Uncircumciſed. But this ſeems to relate to Men of another Nation; who though they were not admitted to eat of the Lamb, unleſs they received Circumciſion; yet having renounced Idolatry, the Jews ſay they might eat of the unleavened Bread, and of the bitter Herbs.

Ver. 49. One Law ſhall be to him that is home-born, &c.] Nothing could be more equal than this, that no Man ſhould enjoy this Priviledge, who was not of their Religion: but whoſoever embraced it ſhould partake of the ſame Benefits.

Ver. 50. Thus did all the Children of Iſrael.] They kept this Paſſover; and afterwards another, by a ſpecial direction IX Numb. but afterward, during their ſtay in the Wilderneſs, they ſeem to have omitted it; becauſe they omitted Circumciſion, without which (v. 48.) they were not capable to partake of it.

As the LORD commanded Moſes and Aaron, ſo did they.] Obſerved it according to all the Rites here enjoyned: though in future Ages ſeveral of them were omitted, as peculiar to this time.

Ver. 51. And it came to paſs the ſelf ſame day, &c.] On the day after they celebrated the Paſſover, they began their March out of Egypt. Which was a thing ſo notorious, that the memory of it was preſerved in Nations far diſtant from them: though the Story was much corrupted, for want of the Knowledge of theſe Sacred Records. For Strabo mentions it, (to name no more) but ſaith the Report was, that the Jews were deſcended from the Egyptians, (which might be believed by Strangers, becauſe they dwelt ſo long in that Country) and that Moſes was an Egyptian Prieſt, who had a certain part of that Country; but being diſſatisſied with the preſent ſtate of things, forſook it, and many Worſhippers of God ( 〈 in non-Latin alphabet 〉 ) followed him. For he affirmed and taught that the Egyptians had not right Conceptions, who likened God to wild Beaſts and Cattle: nor did the Aſricans or Greeks conceive of him better, who repreſented him like to Men: 〈 in non-Latin alphabet 〉 For there is but this one only God, that which comprehends us all, and the Earth and the Sea, which we call Heaven, and the World, &c. In which words, he makes Moſes not ſo fooliſh as the Egyptians and other Nations, but attributes a ſenſleſs Opinion to him, (that the World, which we ſee, is God) if this be the right reading of his words. But I rather think the place is corrupted, and it ſhould be, 〈 in non-Latin alphabet 〉 , &c. For this is Moſes his true Opinion, with which he begins his Books, that he only is God who made the Heaven and the Earth. And this perfectly agrees with what follows in Strabo, That no Image can be made of this God, and therefore a Temple without any Image muſt be erected to him, &c. Which is not true, if we take the viſible World to be God; for the Image of the Heaven and the Earth may be made, as well as of a Man or a Beaſt. However, it is true which he adds, That Moſes perſwaded many good Men, and brought them into that Country, where Jeruſalem is the chief City; where they lived a long time happily, 〈 in non-Latin alphabet 〉 , doing juſtly, and being ſincerely Religious. Which is a notable Teſtimony from a Pagan, to be noted aureis literis, with Letters of Gold, as Caſaubon ſpeaks in his Annotations on this place, L. XVI. p. 760, 761.

CHAP. XIII.

Verſe 1. AND the LORD ſpake unto Moſes, ſaying.] After they came to Succoth: where I ſuppoſe the SCHECHINAH appeared to him, as it had done in Midian and in Egypt; to direct him in his Conduct.

Ver. 2. Sanctifie unto me the First-born.] Separate, or ſet apart, from common uſes; for I appropriate them to my ſelf, as it follows in the end of the Verſe. This word (Sanctifie) as our Mr. Mede obſerves, ſignifies differently in ſeveral Conjugations. Sometimes it ſignifies to devote, and conſecrate to the Service of God; and ſometimes to uſe a thing as holy, being already devoted to him. And thus he reconciles this place, where he bids him ſanctifie all the Firſt-born (i. e. look upon them as things ſeparated to his own uſe, and therefore not to be uſed by them) with another place, XXVII Lev. 26. where he ſaith concerning the Firſt-born, No Man ſhall ſanctifie it, it is the LORD's; i. e. the LORD hath already ſet it apart to himſelf, and therefore no Man is to Conſecrate that again, which God hath already Conſecrated, that is, taken for his own. See L. II. de Sanctuario Dei, p. 552.

First-born.] There were two ſorts of First-born. Some who were the Firſt-born of the Father, called the beginning of his Strength, XXI Deut. 17. The other, the Firſt-born of the Mother, which are called here, whatſoever openeth the Womb. The Hebrews make a great difference between theſe two; and ſay, That to the former ſort belong the Prerogatives, both of having the Inheritance of his Father, and alſo the Prieſthood: but to the latter only belongs one of theſe Prerogatives, viz. the Prieſthood. And they gather it from this very place, Whatſoever openeth the Womb (which is the Firſt-born of the Mother) is mine; i. e. ſhall be employed in my Service. But inſtead of theſe, God took the Levites to attend upon him, III Numb. 12. After which, the Firſt-born were to be redeemed at a certain Rate, which was part of the Prieſts maintenance, XVIII Numb. 15, 16. See Selden de Succeſſionibus ad Leg. Hebr. c. 7.

Among the Children of Iſrael.] Whom this Precept concerned peculiarly, but no other People. Therefore the Jews ſay, that if one of them and a Gentile had any Beaſt in Common between them, the Firſtborn was free, (as their Phraſe is) becauſe it is here ſaid, among the Children of Iſrael, not the Gentiles. See Buxtorf. Synag. Jud. c. 38.

Both of Man and Beast.] As is further directed and explained, v. 12, 13.

It is mine.] And therefore was to be offered to God, if it were a Male of any Beaſt; only an Aſs was to be redeemed, XXXIV. 19, 20. God intended by this Law to teach them (ſaith R. Levi Barzelonita) that the whole World was his; and that Men had nothing in it, but by his gracious Grant: who challenged the Firſt-born of every thing to himſelf, becauſe all was his. For the Firſt-born Male was dearer to a Man, ſaith he, than the Apple of his Eye, (as no doubt he was) yet he was bound to Conſecrate him to God. But the plaineſt reaſon of this Law was, to put them in mind of God's miraculous Providence, in ſparing their Firſt-born, when thoſe of the Egyptians were all killed. To which the Jewiſh Doctors add a more ancient right God had to them: being the Perſons who Sacrificed to God, before Prieſts were ordained by the Law of Moſes. So Onkelos takes the young men, XXIV. 5. to have been the First-born; and the Prieſts mentioned XIX. 22. (Aben Ezra alſo upon XVI Numb. 1. ſaith the ſame) the truth of which I ſhall examine there.

Ver. 3. And Moſes ſaid unto the People.] God ſeems to have commanded Moſes at the ſame time he gave this Precept, to repeat here at Succoth, what he had ſaid to them in Egypt, concerning the Obſervation of the Paſſover, and of the Feast of Ʋnleavened Bread. It being of great moment to have the Benefits hereby Commemorated, in perpetual remembrance.

Remember this day, &c.] Which was the firſt day of Unleavened Bread; commanded to be kept holy, XII. 16.

For by ſtrength of hand the LORD brought you out.] That is, by a miraculous Power; which conſtrained Pharaoh to let you go, much againſt his will. So God promiſed at his firſt appearance to Moſes, III. 19.

There ſhall no leavened Bread be eaten.] Unleavened Bread was to be eaten on the Paſſover Night, and afterwards no leavened Bread. See XII. 15, &c. where this is repreſented as the Senſe of the Jews: but the ſixth and ſeventh Verſe following ſeem to ſay otherwiſe.

Ver. 4. This day came ye out.] In the Morning of this Day they began their March.

In the Month of Abib.] This word Abib ſignifies an Ear of Corn: for then Barley began to ear. The Syriack word hababa hath ſomething of its ſound, which ſignifies a flower: and ſo they here tranſlate it, The Month of Flowers. Whence Macarius ſaith, God brought Iſrael out of Egypt, 〈 in non-Latin alphabet 〉 , in the Month of Flowers; when the pleaſant Spring firſt appeared. See XXIII. 15.

Ver. 5. And it ſhall be when the LORD ſhall bring thee into the Land, &c.] From hence they conclude, this Precept did not oblige them in the Wilderneſs: but it was by a ſpecial Direction and Command that they obſerved it the year after this, IX Numb. 1, 2, &c. See XII. 25, 50. In confirmation of which the XII Deut. 1. is alledged, where he begins to recapitulate all the Laws they were to obſerve in Canaan; among which this is one, XII. 5, 6. yet this alone would not have been ſufficient to prove this, (for he might be thought now only to reinforce his Laws, at their etrance into Canaan) if he had not added v. 8. Ye ſhall not do after all the things you do here this day, &c. Which ſuppoſes, that in the unſetled Condition wherein they were in the Wilderneſs, they had not kept themſelves to all thoſe Rules which follow, and had been formerly delivered.

Which he ſware unto thy Fathers to give thee, &c.] XV Gen. 18, 19, &c.

Ye ſhall keep this Service in this Month.] Both the Paſſover, and Feaſt of Unleavened Bread, XII. 25.

Ver. 6. Seven days ſhalt thou eat unleavened Bread.] This ſeems to confute what the Jews ſay, that they were not bound to eat unleavened Bread, but only when they ate the Paſſover. See XII. 15.

And in the ſeventh day ſhall be a Feaſt unto the LORD.] As the firſt day was holy (v. 3.) ſo was the laſt, (XII. 16.) that they might not fail in their Gratitude for ſo great a Benefit, as they now Commemorated.

Ver. 7. Ʋnleavened Bread ſhall be eaten ſeven days.] This ſeems ſtill to make the Injunction plainer, that for ſeven days together they ſhould eat unleavened Bread. Which is ſo often repeated, becauſe this made them ſenſible, more than any thing elſe, of the wonderful Hand of God in bringing them out of Egypt; which was ſo ſudden and haſty, that they had not time to bake the Dough they had prepared, nor ſo much as put Leaven to it, XII. 39.

There ſhall no leavened Bread be ſeen with thee.] From whence the Jews conclude, That not only all ſuch Bread is to be carefully ſought for, and thrown out of their Houſes, but all their Veſſels that have been uſed the year before, thoroughly ſcoured; leaſt any thing ſhould remain, in them, that might give a tincture of acidity to the Bread, that might be made in them. In which work they ſpend ſome days before the Paſſover, as Buxtorf obſerves in his Synag. Jud. c. 17.

Neither ſhall there be Leaven ſeen with thee, &c.] For which Cauſe, as he there obſerves, they abſtain, all the time of this Feaſt, from all ſuch things as may poſſibly have ſome Leaven in them. As from Honey and Sugar, which are often adulterated with Flowre, &c.

Ver. 8. And thou ſhalt ſhew thy Son in that day, &c.] That is, on the firſt day of Unleavened Bread, it was to be a part of their Religion, to inſtruct their Children in the meaning of their Killing the Lamb, and their Abſtinence from Leaven. This the Jewiſh Doctors make one of the DCXIII. Precepts, that Parents ſhould tell the whole Story of their going out of Egypt on the fifteenth day of Niſan: when every one, according to his Ability, was bound in his own Language, to bleſs and praiſe the Name of God, for all his Miracles, which he wrought for them. They are the words of R. Levi of Barcelona.

Ver. 9. And it ſhall be for a Sign unto thee.] Theſe ſeem to be ſtill the words that the Parents were to ſay to their Children upon theſe Feſtivals; whereby they taught them to look upon this Obſervation, as a Token or Memorial of what God had done for their Forefathers, when he brought them out of Egypt.

Ʋpon thy hand, and for a memorial between thine eyes.] To make thee as ſenſible of God's Goodneſs, as of that which thou haſt in thy Hand; or of a Thing that is continually before thine Eyes. The Jewiſh Superſtition about their Phylacteries took its riſe from hence, but without any good ground: it being evident he ſpeaks not of tying Parchments, or any thing elſe, about their Wriſts, &c. but of teaching their Children the meaning of their Holy Rites. And ſo ſome of themſelves have expounded it; particularly the forementioned R. Levi of Barcelona: who gives this reaſon why ſuch abundant care was taken to have theſe things remembred; Becauſe, ſaith he, this is the Foundation of our Law and of our Religion: for which Cauſe, in all our Bleſſings and Prayers, we Commemorate our coming out of Egypt; becauſe it is a Sign to us, and a perfect Demonstration of the Creation of the World, and that our Lord God is the Author of all Creatures, and doth what he pleaſes, &c. For who but he could change the Courſe of Nature, and work ſuch great and unheard of Signs as he did? This is ſufficient to confute thoſe that deny the Creation of the World; and to eſtabliſh us in the belief of God most bleſſed: and to perſwade both that there is a Providence, and that his Power extends to all things, both in general and particular. So he. See v. 16.

That the LORD's Law may be in thy mouth.] That their Children might be able to declare to their Poſterity, the Law of the LORD about theſe Matters.

For with a ſtrong Hand hath the LORD brought thee out of Egypt.] By ſlaying all their Firſt-born in one Night. See III. 19.

Ver. 10. Thou ſhalt therefore keep this Ordinance.] Of the Paſſover; and of the Feaſt of Unleavened Bread.

In this ſeaſon from year to year.] On the fourteenth, and the ſeven following days of the firſt Month.

Ver. 11. And it ſhall be, when the LORD ſhall bring thee into the Land of the Canaanites, &c.] Under the Name of Canaanites he comprehends all the reſt of the ſeven Nations. And theſe words ſeem to import, that the Law of the Firſt-born was not to take place, till they came into the Promiſed Land. Yet we find III Numb. 12, 13. that God demanded all the First-born of them, though he took the Levites in their ſtead: And both being numbred, and there being Two hundred ſeventy three Firſt-born Males, more than there were Levites, (v. 41, 42, 43.) he required them to be redeemed at five Shekels apiece, and the Money to be given to the Prieſts, v. 46, 47, 48. But perhaps after this, the Law was not obſerved till they came to Canaan.

Which he ſware unto thy Fathers, &c.] See v. 5.

Ver. 12. That thou ſhalt ſet apart unto the LORD all that openeth the Matrix.] Here he ſhows what he means by that Sanctification of the Firſt-born, which was mentioned v. 2. and for what end and reaſon this was ordained. For that which is called Sanctifying there, is here called ſetting apart, or ſeparating it from the reſt of that kind of Creatures, for another uſe, viz. to be Sacrificed to the LORD. For the word heevarta, which we tranſlate ſet apart, is in the Hebrew, make to paſs over. Which is explained XXII. 30. Thou ſhalt give it unto me, viz. to be offered at the Altar.

The Males.] The First-born are only mentioned, v. 2. but here it is explained to ſignifie only the Males. If a Female came firſt, and afterward a Male; that Male was not devoted unto God, becauſe it did not open the Womb, a Female coming before it.

Shall be the LORD's.] And therefore ſet apart from common uſes, to be imployed in his Service. That is, every firſtling Male of a Cow, Sheep, or Goat was to be offered in Sacrifice; and the Blood being ſprinkled on the Altar, the Fleſh of them was given to the Prieſts. See XVIII Numb. 17, 18. where what is here briefly delivered, is there more largely explained.

Ver. 8. And every firſtling of an Aſs.] There was the ſame reaſon for Horſes and Camels: but an Aſs is only mentioned, becauſe abundance of Aſſes were bred in Judea; where there were few Horſes or Camels. And therefore XVIII Numb. 15. it is ſaid in general, The firſtlings of unclean Beasts thou ſhalt redeem.

Thou ſhalt redeem with a Lamb.] Which was to be Sacrificed to God. If a Man had not a Lamb, he was to give the price of one. And becauſe all Lambs were not of an equal price, (ſome being worth more than others) the Rabbins ſay, that a good eye, i. e. a liberal Man gave a Shekel; an evil eye half as much; and a middle ſort of Men gave three quarters. It was to be redeemed alſo within thirty days.

If thou wilt not redeem it, then thou ſhalt break (or cut off) its neck.] It was to die, one way or other, and not to be imployed in common uſe: but thus to be diſpoſed of, if they would not give a Lamb, or its value, in exchange for it. Which Men might ſometimes be unwilling to do, becauſe Aſſes being ſo plentiful in that Country, they might not be worth ſo much as a Lamb. It is no improbable Conjecture of Mr. Selden, that from this Law of redeeming Aſſes, the Gentiles took up a fancy, which was common among them, that the Jews worſhipped an Aſſes Head. See L. II. de Jure Nat. & Gent. c. 1. Which was one of their Calumnies alſo of Chriſtians (whom they took to be the ſame with the Jews) as we read in Minutius Faelix, Tertullian and others.

All the First-born of Man among thy Children ſhalt thou redeem.] See v. 11. Humane Sacrifices were not acceptable to God. For though he once commanded Abraham to offer his Son, yet it was not actually done; and here he declares he did not approve of ſuch Sacrifices, by commanding them not to offer their Firſt-born to him, as they did the Firſtlings of clean Beaſts; but to redeem them. For the way of the Gentile World, even in thoſe days, was to offer their Children to Moloch, as appears from XX Lev. 2. where he orders him to be put to death, who gives any of his Seed to Moloch. The very ſame Phraſe which is uſed (as I obſerved v. 12.) concerning Sacrificing the Firſtlings of their Oxen, &c. And in the XVIII Lev. 21. he uſes both Phraſes, ſaying, Thou ſhalt not give any of thy Seed to paſs through to Moloch, or to paſs over to Moloch. The very ſame word, which we here tranſlate v. 13. ſet apart. And it was but neceſſary to give ſuch Precepts; for, notwithſtanding theſe Prohibitions, the Iſraelites fell into this barbarous way of Worſhip, as we read CVI Pſalm 37, 38.

Now this Redemption of their Firſt-born, was not long after ordered by God himſelf; who took the Levites inſtead of them, (as we read Numb. III.) where a certain Sum of Money was paid for all the reſt of the Firſt-born, that were above the number of the Levites. Which Sum, they who were born after that time, paid to the Prieſt.

Nor was this a thing unknown to the Gentiles. For Paulus Venetus ſaith, L. I. c. 45. that the Inhabitants of that Region in India, called Tanguth, redeemed their Sons with a Ram, which they offered after the manner of the Hebrews: which makes it probable that this Law of Moſes had reached them; there being ſeveral Remainders of the Hebrew Language upon thoſe Coaſts; as Huetius obſerves in his Demonſtr. Evang. Propoſ. IV. c. 6.

Ver. 14. When thy Son asketh thee, in time to come, What is this?] Deſires to know the meaning of this; or whence this Cuſtom of Offering or Redeeming the Firſt-born Males, is derived.

That thou ſhalt ſay unto him.] Great care was taken for the Inſtruction of Children in the Rites of their Religion; it appears by this, and by v. 8. where they are commanded to teach them the reaſon of eating unleavened Bread, as here of their Conſecrating the Firſt-born.

That by ſtrength of hand, &c.] See III. 19.

Ver. 15. And it came to paſs when Pharaoh would hardly let us go.] Obſtinately perſiſted in his Reſolutions to keep us in ſlavery, or hardned his heart (as it may be tranſlated by adding the word libbo) againſt all the Monitions had been given him, and the Plagues inflicted on him.

That the LORD ſlew all the Firſt-born in the Land of Egypt, &c.] Which ſtruck ſuch a terrour into him, that immediately he diſmiſſed us, XII. 30, 31, &c.

Therefore I ſacrifice unto the LORD all that openeth the Womb, &c.] Becauſe when he ſlew all their Firſt-born, he ſpared ours, XII. 13, 23, 27.

Ver. 16. And it ſhall be for a token upon thine hand.] By this means there was a perpetual remembrance preſerved, of God's gracious Deliverance of them, when the Firſt-born of Egypt were ſlain. For nothing elſe can be meant by theſe words, but that they ſhould indeavour by Conſecrating their Firſt-born, to keep that Divine Benefit in mind as carefully, as if they had put a Sign upon their Hand, or bound it upon their Forehead before their Eyes, to help their Memory. For it is a plain alluſion to thoſe, who having frail Memories, are wont to tie a Thrid, or ſome ſuch thing upon their Finger, that they may not forget what they deſire to remember: That which is upon their Hand, being continually in view, and ſo not eaſily forgotten.

And for frontlets between thine eyes.] Whatſoever be the Original of the Hebrew word Totaphot, which we tranſlate Frontlets, it is certain it ſignifies no more than Zicaron in the ninth Verſe: a Memorial, or Monument, as the Vulgar tranſlates it. And ſo Aben Ezna expounds it, kenu Zicaron, as it were a Memorial; and that immoveable, as the LXX. take it. Yet from hence the Talmudiſts have extracted their Phylacteries (or pieces of Parchment, wherein this and other Texts were written) which they fancied were a kind of Amulets to defend them from dangers. For ſo they are ſaid to be in the Gemara Schabath: and therefore uſed in their Prayers, to drive away Evil Spirits, as J. Braunius, and many others have obſerved. I ſhall only note further, that this word is found but three times in the Law, and yet the Vulgar tranſlates it three ſeveral ways; which ſhows how little the Original of it is underſtood, though the Senſe of it is plain and certain. See Petitus his Var. Lectiones, c. 20.

For by ſtrength of hand the LORD brought us out of Egypt.] This hath been often mentioned in this very Chapter (v. 3, 9, 14.) and now here repeated again, to make them very ſenſible; both that they owed their Deliverance intirely to God, and that nothing was too hard for him to accompliſh.

Ver. 17. God led them not through the way of the Land of the Philiſtines, &c.] That was the neareſt way from Egypt to Canaan, by the Mediterranean, to the River of Egypt, (as the Scripture calls it) and ſo to Azotus and Gaza: which was a Journey of not above three days, as Philo ſays; others ſay of ten. But certainly it was no great way, for the Sons of Jacob went it often to and fro, XLII, XLIII, &c. Gen.

Leſt peradventure the People repent when they ſee war, &c.] The Philistines being a very warlike People, would, in all likelyhood, have oppoſed their Paſſage: and God knew the temper of the Iſraelites to be ſo timorous, that they would run away, and rather return to Egypt than ſight their way to Canaan. For all People grow cowardly by being kept long in ſlavery; which breaks their Spirits, and ſinks them as low as their Condition. They fought indeed about forty days after this with Amalek; but it was only one Battle; and then they were provided with Arms (which they had not now) from the Egyptians, whom they found dead on the Sea-ſhore. But their baſe temper appeared too plainly the next year, when they heard the Report of the Spies concerning the Inhabitants of Canaan: which put the whole Congregation into a fit of Deſpair, and made them think of returning to Egypt, XIV Numb. 1, 2, &c.

Ver. 17. But God led the People about.] The Pillar of Cloud mentioned v. 21. in which the LORD was, conducted them in a way further about.

Through the way of the Wilderneſs.] He led them to the right hand toward the Red-ſea, and the Deſert of Arabia.

Of the Red-ſea.] See X. 19.

And the Children of Iſrael went up harneſſed.] Or in Military order: for though it is not likely the Egyptians ſuffered them to have any Arms, yet, they did not go away tumultuouſly, like Fugitives; but marcht like Soldiers in good order; and, as in our Margin it is tranſlated, five in a Rank. Which is the interpretation of Theodotion anciently, and of Montanus and others lately. But Hottinger tranſlates it, in the form of an Army. For the Arabick word Chamis (from whence it is likely comes the word Chamuſchim here uſed) ſignifies exercitus 〈 in non-Latin alphabet 〉 , an Army conſiſting of five parts; which are the Front, the main Battle, the right Wing and the left, and the Rear. Smegma. Orient. p. 71. And ſo David Chytraeus long before him, quinque agminibus, in five Bodies, as we now ſpeak. But the interpretation of Aben Ezra ſeems to be the moſt proper of all others, who ſimply expounds it, girt about their Loins; i. e. expedite or ready, as Onkelos expreſſes it. For the Hebrew word Chomaſch, ſignifying thoſe parts that are under the five ſmall Ribs, about which Men were wont to be girt, when they went to ſight or to travel; this word may well be rendred 〈 in non-Latin alphabet 〉 , well girt, as the LXX. trrnſlate it, I Joſh. 14. IV. 13. Here indeed they tranſlate it, 〈 in non-Latin alphabet 〉 , they went up in the fifth Generation, (which St. Auſtin follows) taking Jacob for the firſt; Levi the ſecond; Coath the third; Amram the fourth; and Moſes the fifth. But as this Expoſition doth not agree with the Hebrew word, which doth not ſignifie the fifth, but in fives; ſo it cannot be ſaid of the Children of Iſrael in general; for all the Tribes were not yet come to the fifth Generation. Our Nic. Fuller hath a learned Diſcourſe upon this word in his Miſcellan. L. V. c. 2.

Ver. 19. And Moſes took the bones of Joſeph with him.] And of the reſt of the Patriarchs, it is very probable. See L Gen. 25. To which add that the Jews ſay, every Tribe took care of the Body of the Founder of their Family. Which is far more likely, than the Story which the Author of The Life and Death of Moſes tells, that he carried Joſephus's Coffin out of Egypt upon his own ſhoulders: it being more probable that ſome of that Tribe undertook the care of it. That it was buried in the bottom of Nile, is not affirmed only by him, but by Jonathan: though others ſay in the Banks of Nile. And they ſeem all to have it out of the Talmud; where in the Gemara of the Title Sota, c. 1. ſect. 47. they ſay the Egyptians themſelves buried their Relations in the Nile, to make the Waters proſperous. And tell a vain Story, how a Woman called Serach, told Moſes where the Body was, when he was at a loſs where to find it, after he had ſearched for it three days, (as the fore-named Author tells the Tale, while the Jews were borrowing Jewels of Gold and Silver of the Egyptians) and that he called it up from thence, throwing (as he adds) the ineffable Name into the River; which brought it up preſently, though in a Leaden, or as others ſay, a Marble Coffin.

For he had ſtraitly ſworn the Children of Iſrael, ſaying, &c.] See L Gen. 25. From whence Gaulmyn L. II. c. 2. Annot. in Vit. Moſ. not improbably conjectures, that the Cuſtom was derived, of carrying the Aſhes of their Anceſtors into their own Country; firſt by Hercules among the Greeks, and long before by the Egyptians and Chaldeans: whom the Arabians, as he ſhows, imitated in following Ages.

Ver. 20. And they took their journey from Succoth.] They ſtayed but one day at Succoth, (as Jac. Capellus ſuppoſes) where Moſes gave the foregoing Directions to them: And upon the XVI. of Niſan they marched to Ethan.

And encamped in Ethan.] So called, he thinks, becauſe the way here was very rugged and craggy.

In the Edge of the Wilderneſs.] Next to the Red-ſea, called the Wilderneſs of Shur, XV. 22.

Ver. 21. And the LORD went before them.] By the LORD we are here to underſtand the SCHECHINAH, or Divine Majeſty, which appeared to Moſes in the Buſh, III. 2. when he gave him Commiſſion to bring his People out of Egypt; and directed him all along in his Embaſſy to Pharaoh, and his Treaty with him, VI. 1, &c. and now appeared in a glorious Cloud to conduct them, and aſſure them that he would take care of them. For this Cloud was a Symbal of his gracious Preſence with them, and ſpecial Providence over them. It being an Emanation from him (ſaith R. Levi ben Gerſom) which was a Sign (as others of the Jews ſpeak) that God was Night and Day with them, to keep them from all evil. To which the Prophets allude, LII Iſa. 12. II Micah 13. And though his going before them, be not mentioned before this time, yet it is moſt likely he appeared in this Cloud, as their Conductor from their firſt coming out of Egypt, and led them to Succoth, and then to Ethan; as he did afterward to their ſeveral Stations, X Numb. 11, 12, &c. Which doth not ſignifie that God himſelf moved from place to place (for he is always every where) but this Cloud was moved by him from whom it came, as a Token that he was preſent, by his ſpecial Favour, Care and Providence, whereſoever it went.

By day in the pillar of a Cloud.] It appeared from Heaven, I ſuppoſe, in the form of a great long Pillar; which below ſpread it ſelf abroad, and covered the whole Hoſt of Iſrael. For it is certain, it was not only their Guide, to lead them the way (as it here follows) but alſo was a covering to them, whereby they were aſſured of the Divine Protection. For ſo we are informed X Numb. 34. XIV. 14. CV Pſalm 39. 1 Corinth. X. 1. And I can ſee no reaſon to think theſe were different Clouds, ſince one and the ſame would ſerve for both purpoſes.

And by night in a pillar of Fire.] The ſame Pillar appeared in the Night like Fire, which in the Day was like a Cloud. The reaſon of which follows:

To give them light.] That they might be able (as the next words tell us) to travel by Night, as well as by Day. Which made the Pſalmist ſay, he went before them all the night, with the light of fire, LXXVIII. 14. This flaming Light I take to have been a glorious appearance of Angels from the SCHECHINAH; for they always attend upon the Divine Majeſty, who maketh his Angels Spirits, his Miniſters a flaming fire, CIV Pſalm 4. Some fancy there were two diſtinct Pillars, as theſe words, and the next Verſe ſeem to import: but it is plain by other places, it was but one and the ſame Pillar, which had theſe different Appearances. See the next Chapter, XIV. 19, 24. I Deut. 33. Therefore Salvian rightly deſcribes it L. I. de Gubern. Dei, where he calls it, Mobilem columnam nubilam die, igneam nocte, congruas colorum diverſitates pro temporum diverſitate ſumentem; ſc. ut & diei lucem lutea obſcuritate diſtingueret, & caliginem noctis flammeo ſplendore claritatis radiaret. And ſee Greg. Nyſſen de Vita Moſis, p. 175.

Now that the SCHECHINAH, or, the Glory of God, was in this Cloud, appears from hence; that it was the ſame Cloud which afterwards reſted upon the Tabernacle, as ſoon as it was ſet up, and is called the Cloud of the LORD, XL Exod. 38. X Numb. 34. For the Glory of the LORD was within the Tabernacle, as the Cloud was without it, XL Exod. 34, 35, &c. And it is there alſo deſcribed juſt as it is here, that it appeared as a Cloud upon the Tabernacle by Day, and as a Fire by Night, XL. ult. And ſo it is alſo IX Numb. 15, 16. At Even there was upon the Tabernacle, as it were the appearance of Fire till the Morning. So it was alway, the Cloud covered it by Day, and the appearance of Fire by Night. And then it conducted them in their Journeys, as it did now, XL Exod. 36. IX Numb. 17, 18, &c. Which ſhows that this Cloud, which now conducted them out of Egypt, was the very ſame with that which afterwards ſetled upon the Tabernacle: And the Glory of the LORD being in that, I make no doubt it was ſo in this. Which is the reaſon that the LORD is ſaid to go before them, and to lead them by this Cloud. For though the LORD of all doth not go from place to place, yet this viſible Glory, which repreſented him as in a ſpecial manner preſent with them (and therefore called the Glory of the LORD) did go along with them in the Cloud, to their ſeveral Statious, whither they removed.

It is no improbable Conjecture of Taubman, in his Notes upon Virgil, that from hence it was, that the Poets never make a Deity to appear but in a Cloud with a brightneſs in it. Ad hoc exemplum credo Poetas ſanciviſſe nullum Numen mortalibus apparere ſine Nimbo. Est autem Nimbus, nubes divina, ſeu fluidum lumen, quod Deorum capita tingit.

Ver. 22. He took not away the pillar of the Cloud by day, and the pillar of Fire by night, from before the People.] That is, it continued with them as long as Moſes lived, till they came to paſs over Jordan into Canaan; when not this Cloud, but the Ark was their Guide. And it need not ſeem incredible, ſaith Clemens Alexandrinus (L. I. Stromat. p. 348.) that they were thus led by a Pillar of Fire, when the Greeks conſider that Thraſybulus, they believe, was thus directed, 〈 in non-Latin alphabet 〉 , &c. by a Fire which went before him, and conducted him in a dark Winter Night through unknown ways, when he brought back the Athenian Exiles to their Country. The wonder was, that this Fire continued to lead the Iſraelites forty years in the Wilderneſs; whereas that of Thraſybulus (if it be true) was but a ſhort appearance. As that Light alſo was, which they ſay ſhone from Heaven to bring Timoleon unto his Port, when he ſailed to Italy.

This Pillar alſo the ſame Clemens thinks (in the place now named) ſignified 〈 in non-Latin alphabet 〉 , that no Image could be made of God. From whence he thinks likewiſe, it was that the ancient Heathen, before they learnt to make Images, ſet up Pillars and worſhipped them, 〈 in non-Latin alphabet 〉 , as Repreſentatives of God. Which Huetius hath lately made out in many Examples (in his Quaeſtiones Alnetanae, p. 203, 206.) and thinks that from this Pillar, which had two Appearances, the two Pillars were erected to Hercules in his Temple at Tyre; and two likewiſe ſet up in the Temple of the Sun in Egypt.

CHAP. XIV.

Verſe 1. AND the LORD ſpake unto Moſes.] Out of the Cloud (where the SCHECHINAH was) from whence he afterwards gave all his Laws.

Ver. 2. Speak to the Children of Iſrael, that they turn.] They were going directly towards Horeb: unto which they askt leave to go, three days Journey. And might have reached it this Night, if they had proceeded forward on the left hand, into the Wilderneſs. But by this Order they turned to the right hand, into a Road that led them towards the Red-ſea; which made Pharaoh think they had loſt their way.

And encamp before Pihahiroth.] Before the Straits of two great Mountains; full of dangerous holes; as many think the word hiroth imports. And Pi in Hebrew ſignifying a Mouth, this word Pihahiroth may properly be tranſlated in our Language, the Chops of Hiroth. The former day, they had marched about eight miles; but now they doubled their pace, and marched ſixteen miles from Etham hither.

Between Migdol and the Sea.] Some take Migdol to have been a Tower or Fortreſs (for the word carries that ſignification in it) upon the top of one of the Mountains before mentioned. But there was a Tower called 〈 in non-Latin alphabet 〉 by Herodotus and Hecataeus, and others; which Bochart probably conjectures was this place. Certain it is, there was a City in Egypt called Migdol, XLIV Jerem. 1. And Stephanus de Ʋrb, expreſly ſaith, that 〈 in non-Latin alphabet 〉 was 〈 in non-Latin alphabet 〉 ; but whether the ſame with this place, I cannot determine.

Over against Baal-zephon.] This, I doubt not, was the name of a Town alſo, or City; as Ezekiel the Tragaedian expreſly calls it. For Baal was the name of a City, 1 Chron. IV. 33. and it is likely there being more of the ſame Name, this was called Zephon, to diſtinguiſh it from ſome other Baal in thoſe parts. Either becauſe it lay North; or had an eminent Watch-Towre in it. There are thoſe indeed, who following the Jewiſh Doctors (See Selden de Diis Syr. Syntagm. I. c. 3.) imagine there was an Image of Baal ſet up by the Magitians of Egypt, by Pharaoh's order, near this Arabian Gulf, to hinder the Iſraelites in their Paſſage. And Varenius doth not quite diſallow this: for he takes Baalzephon to have been a great Plain, into which they were to enter, by the Chops of Pihahiroth: in which an Idol was worſhipped, which looking from the Red-ſea toward the North, was called the Lord of the North; as Baalzephon imports. And Kircher ſeriouſly maintains, it had a power of Faſcination, to ſtop the Iſraelites in their Journey; which there is no ground to believe. For ſuch Images made under a certain Conſtellation, to avert evil things, &c. were not now in uſe: being no older, there are good reaſons to think, than the time of Apollonius Tyanaeus, who was the firſt Inventor of them.

Ver. 3. For Pharaoh will ſay of the Children of Iſrael.] Here he gives the reaſon for this Order; that Pharaoh might be enticed to purſue them, imagining they were in ſuch Difficulties, that they could not avoid falling into his hands.

They are entangled in the Land.] Perplexed, or dubious; not knowing which way to go.

The Wilderneſs hath ſhut them in.] They were cooped up, he thought, by the Sea, and by craggy Mountains, which it was impoſſible for them to paſs; eſpecially being incumbred with a multitude of Women, Children and Cattle.

Ver. 4. And I will harden Pharaoh's heart.] He had hardned it before, IX. 12. X. 1. But now ordered things ſo, that he was more ſenſleſs than ever he had been. For having lately felt ſuch an heavy ſtroke upon all the Firſt-born, as mollified his heart for the preſent, and moved him to let Iſrael go; it was the higheſt degree of Infatuation not to fear (as formerly they had done, XII. 33.) that the next blow (if he purſued them) would be at himſelf and his followers.

And I will be honoured upon Pharaoh, and upon all his Host.] Show my Power and Juſtice in their Deſtruction. Which would not have been ſo viſible, had they died of the Peſtilence, when the Cattle died of the Murrain, and Pharaoh's heart was firſt hardned; as it was by hardning him ſo far as to follow the Iſraelites into the Red-ſea, where he and his whole Hoſt was overthrown: which made the terrour of the LORD's Wrath manifeſt to all the World.

That the Egyptians may know that I am the LORD.] Have the greateſt demonſtration of my irreſiſtible Power, VII. 5. For the more ſtrange the Infatuation was, which led Pharaoh and his Hoſt to ſuch an ignominious Death, the more apt the hearts of the People that remain'd would be, to acknowledge the Hand of God therein.

And they did ſo.] They marched to this place on the XVIIth day of Niſan; which was their third days Journey. Jacobus Capellus thinks they reſted this day, being the Sabbath, and came not hither till the XVIIIth.

Ver. 5. And it was told the King of Egypt that the People fled.] Some of the mixt Multitude that went along with them, (XII. 38.) ſeeing this ſtrange turn, it is likely forſook the Iſraelites, and returned to Pharaoh, to inform him that they had loſt their way; and were ſhifting for themſelves by ſlight into dangerous places. Or, as it is commonly interpreted, ſome Spies which Pharaoh had upon them, ſeeing them leave the way to Horeb, whither they deſired to go three days Journey to offer Sacrifice; concluded they never intended to return to Egypt, but would run quite away from them. This news, we may ſuppoſe, was brought to Pharaoh on the XVIIIth day.

And the heart of Pharaoh, and of his Servants, was turned against the People.] They had quite forgot their late Fears (XII. 33.) which made ſuch a change in them, they would not ſuffer the Iſraelites to ſtay any longer in their Country: but thoſe Fears being vaniſhed, their Minds altered again, and they repented they had diſmiſſed them.

And ſaid, what have we done that we have let Iſrael go from ſerving us?] What a groſs Errour have we committed, in loſing the Labour of ſo many Slaves? Covetouſneſs, as I have obſerved often, had a principal hand in hardning Pharaoh's heart.

Ver. 6. And he made ready his Chariot.] Cauſed it immediately to be made ready: which we may ſuppoſe was done on the XIXth day, when he began to purſue them.

And took his People with him.] All that were wont to attend him, on ſuch accaſions.

7. And he took ſix hundred choſen Chariots.] The beſt Chariots in Egypt, which were always ready prepared for ſuch Expeditions.

And all the Chariots of Egypt.] That could be got ready on a ſudden; for he had not time to muſter all his force; but made all the haſte poſſible, leſt the Iſraelites ſhould get out of the ſtraits wherein they were, and go ſo far away that he could not overtake them. For which reaſon he purſued them with Chariots and Horſmen, who could make larger marches than the Iſraelites on foot. The ſtrength alſo of this Kingdom conſiſted in Chariots, which carried Men in them, who ſought out of them. And every one knows that Egypt abounded with Horſes, as well as Chariots; and that they were accounted very ſtrong in theſe, XXXI Iſa. 1. yet Bochartus thinks all beſides the ſix hundred Chariots Royal, were only Carriages for their Baggage. Hierozoic. P. I. L. II. c. 9.

And Captains over every one of them.] This ſhows there were Men in them, and that to every Chariot there Belonged a Troop of Horſmen (we know not of what number) who were commanded by a Captain. The Hebrews ſay there were Fifty thouſand Horſmen; the Arabians make them as many more.

Ver. 8. And the LORD hardned the heart of Pharaoh King of Egypt.] As he ſaid he would, v. 4.

And he purſued after the Children of Iſrael.] Of all the infatuated Reſolutions (to uſe the words of a famous Divine of our own, Dr. Jackſon, Book X. chap. 11.) that either King or People adventured on, the purſuing of the Iſraelites with ſuch a mighty Army, after they had moſt earneſtly intreated and urged them to leave their Country, may well ſeem to every indifferent Reader, the moſt ſtupid. And ſo the Author of the Book of Wiſdom juſtly cenſures it; XIX. 3. For whilst they were yet mourning and making Lamentations at the Graves of the Dead, they added another fooliſh device, and purſued them as Fugitives, whom they had intreated to be gone. Yet Joſephus gives good hints, that even this effect of Divine Infatuation, was but ſuch as hath ſeized upon worldly wiſe Princes, and States-men in former Ages, and may hereafter be inflicted upon more.

And the Children of Iſrael went out with an high hand.] Boldly and with aſſured confidence; not ſneakingly, like Slaves or Fugitives. So Onkelos underſtood it, when he tranſlated it bare-headed, i. e. confidently, fearing nothing: having been delivered and conducted by the powerful hand of God; as it is often repeated, XIII. 9, 14, 16. unto which ſome refer this Phraſe, and not to the Iſraelites. See Druſius L. XVI. Obſervat. c. 2.

Ver. 9. But the Egyptians purſued after them.] This did not diſcourage Pharaoh and his Servants: who, perhaps, were of the ſame mind with the Syrians; who fancied the God of Iſrael might not be alike powerful in all places; but though he was ſtronger than their Gods in the Hills, yet they might be too hard for him in the Plain, 1 Kings XX. 23. So the Egyptians, who had ſeen how much ſuperiour Moſes was to their Magicians, might poſſibly thus reaſon with themſelves, (as the ſame Learned Dr. expreſſes it) Who knows whether all this Power was given unto Moſes to be exerciſed only within the Meridian or Climes of Egypt; or whether his Commiſſion extend over Paleſtine and Midian? They preſumed at leaſt, that the LORD God of the Hebrews, had not granted Moſes ſuch a Command over the Armies or Hoſt of Men (though he had done Wonders among reaſonleſs Creatures) as the King of Egypt had: becauſe the Iſraelites, they knew, had no skill in Feats of Arms, no Captains of Infantry, and no Cavalry at all, no Weapons or Engines of War; of all which the Egyptians had great abundance. Upon theſe, or ſome ſuch like Preſumptions, and vain Collections, they became fool-hardy, and deſperately reſolute to be revenged upon the Children of Iſrael, for all the loſſes they had ſuſtained by their Leaders, Moſes and Aaron.

All the Horſes and Chariots of Pharaoh, and his Horſmen and his Army.] By this it appears that there were both Horſe and Foot, who purſued them; though it is likely the Foot were mounted, to make the greater ſpeed.

And overtook them incamping by the Sea, &c.] On the XXth day of Niſan, towards Evening, they had got within ſight of the Iſraelites, who were juſt ſetling their Camp where God directed them, (v. 2.) having had no time to reſt themſelves after lo long a march.

Ver. 10. And when Pharaoh drew nigh, &c.] So that the Iſraelites could diſcern with how great a force the Egyptians were about to attack them.

They were ſore afraid.] They who had marched hither, with a high hand, (v. 8.) full of Alacrity and Courage; now on a ſudden were ſo diſmaid, that their Spirits ſunk within them. For they had not a ſetled Confidence and Reſolution wrought in them, by all the Wonders God had done for them: But, though whilſt they thought Pharaoh diſheartned to meddle any more with them, they went on boldly; now their hearts began to fail them, when they ſaw him at their backs. For they were unfit for War, weary alſo, and in a very bad place.

And the Children of Iſrael cried out unto the LORD.] This had been the proper Remedy againſt their Fear, if in a thankful Remembrance of what God had often done for them, they had humbly beſeeched him to deliver them in this great ſtrait: which was as eaſie for him to do, as to work all the Miracles they had ſeen in Egypt. But theſe cries ſeem, by what follows, to have been rather the effect of Deſpair, than of hope in God: ſuch Shrieks as naturally proceed from Men, when they are ready to periſh. Pellicanus indeed thinks, that by the Children of Iſrael is meant ſuch as were good among them, who fell to their Prayers, when the reſt fell to Railing, as it follows in the Verſe. But ſuch words comprehend the generality of the People, and not only the better ſort.

Ver. 11. Becauſe there were no Graves in Egypt, hast thou taken us away to die in the Wilderneſs?] This is very ſarcaſtical and reproachful Language; arguing the heighth of Diſcontent, or rather of Rage againſt their Deliverer. From whence we may learn, the wicked temper of thoſe who are ungrateful and unmindful of Benefits.

Wherefore hast thou dealt thus with us, to carry us out of Egypt?] They ſeem to have been of the very ſame temper with the Egyptians, who had no remembrance what they had lately felt, nor made any reflections on what God had done in a wonderful manner among them. This neglect of God bred ſuch a hardneſs of heart in them and their Poſterity, as was in Pharaoh and his People; which provoked God to harden them, in the ſame manner, to their utter deſtruction. For, as the Apoſtle obſerves, God hath mercy on whom he will have mercy, and whom he will he hardneth, IX Rom. 18. His Mercy, that is, was not ſo tied to them, becauſe they were Abraham's Seed, but he could and would harden them, as he had done Pharaoh; if they proved as obſtinate as he was.

Ver. 12. Is not this the word that we did tell thee in Egypt, ſaying, let us alone, &c.] Do not increaſe our Miſeries, by attempting in vain to deliver us. This they ſeem to have ſaid, after the firſt Meſſage Moſes and Aaron delivered to Pharaoh: which only moved him to lay greater Burdens on them, V. 21. VI. 9.

For it had been better for us to ſerve the Egyptians, then that we ſhould die in the Wilderneſs.] This is the Language of baſe and ſervile Spirits; who choſe rather to live miſerably, than die gloriouſly in purſuit of their Liberty.

Ver. 13. And Moſes ſaid unto the People, fear ye not.] Theſe words argue a moſt admirable Spirit that was in Moſes; who was neither angry with them, nor diſmayed at the approach of Pharaoh: But meekly and ſedately Exhorts them to be of good Courage, and to truſt in God; who he aſſured them, would perfect what he had begun for them.

Stand ſtill, &c.] I do not deſire you ſhould do any thing elſe, but only hope in God; and wait to ſee what he will do for you, before this day be done.

For the Egyptians whom you have ſeen to day, ye ſhall ſee them again no more for ever.] Never ſee them more, as they ſaw them now, alive; though they ſaw them lye dead (v. 30.) after their overthrow in the Sea. For the Power of Egypt was ſo ſhattered by that loſs, and they were ſo confounded by it, that we never read of the leaſt inclination in them, to attempt any thing upon the Iſraelites, though they wandered forty years in the Wilderneſs.

Ver. 14. The LORD ſhall ſight for you.] He would not have them diſcouraged for want of Arms, becauſe they ſhould have no need of them: God himſelf undertaking to defend them, and to diſcomfit their Enemies.

And ye ſhall hold your peace.] Be ſtill, and do nothing: not ſo much as ſtrike one ſtroke. Or, as ſome underſtand it, do you forbear your Cries. Or, he will ſilence all your Murmurings.

Ver. 15. And the LORD ſaid unto Moſes.] See v. 1.

Wherefore criest thou unto me?] He doth not blame him for crying unto him for help; but bids him continue his Prayer no longer, for he would do as he deſired. Greg. Nyſſen calls this 〈 in non-Latin alphabet 〉 a cry without a voice; a ſilent cry without ſpeaking a word; de Vita Moſis, p. 175.

Speak to the Children of Iſrael, that they go forward.] Toward the Sea, before which they lay encamped, v. 2, 9.

Ver. 16. But lift thou up thy Rod, and ſtretch out thine hand over the Sea.] By that Rod wherewith he had done ſuch Wonders in Egypt, he bids him believe he would work a Paſſage for them, even through the Sea.

And divide it.] Command that it be divided, and I will effect it. For ſo it is explained v. 21. not could it be done by any Power but God's.

And the Children of Iſrael ſhall go on dry ground, through the midst of the Sea.] See v. 21, 22.

Ver. 17. And I, behold I, will harden the hearts of the Egyptians, and they ſhall follow them.] The LORD would have this noted, as a ſpecial Judgment of his upon them. For of all the hardnings or infatuations which had poſſeſſed the hearts of the Egyptians, this was the greateſt and ſtrongeſt, that they ſhould adventure to follow the Iſraelites, when they ſaw, or might have perceived the Red-ſea to open her boſom, to give the Children of Iſrael a paſſage.

And I will get me honour upon Pharaoh, and upon all his Host, &c.] By giving them ſuch an overthrow, as ſhall magnifie both my Power and my Juſtice in their Deſtruction. All the former Judgments upon their Cattle, or Corn, and the Annoyances on their Bodies by Frogs and Lice and Blains, were the juſt Awards (as the fore-named Dr. Jackſon ſpeaks) of God's punitive Juſtice upon Pharaoh and his Servants, for the Wrongs that he had done to his People, by bringing them into undeſerved Bondage. But he had not yet called them to an exact account, for making away ſo many Infant-males of the Hebrews, as they drowned in the River. For that innocent Blood he reckons with them now, and made them the Executioners of his Vengeance on themſelves, by giving them over to their own proud Preſumptions of good Succeſs, in purſuing thoſe whom they had lately beſeeched to depart out of their Land.

Ver. 18. And the Egyptians ſhall know that I am the LORD.] See v. 4.

When I have gotten me honour upon Pharaoh, upon his Chariots, &c.] By overthrowing them in the Redſea; that the Blood of the Hebrew Infants might be required of them, according to the I aw of Retaliation, or moſt exquiſite Rule (as the above-mentioned Author ſpeaks) of Punitive Juſtice.

Ver. 19. And the Angel of the LORD which went before the Camp, removed and went behind them.] The LORD himſelf is ſaid to go before them, XIII. 21. (See there.) But we muſt underſtand that where the LORD is, he is attended by his Angels. Some of which were ſent from the SCHECHINAH which was in the Cloud, to conduct the Iſraelites, and take care of them. The Jews take this Angel to have been Michael, as we read in Pirke Elieſer, c. 42. He ſent Michael the great Prince, &c. for ſo he is called XII Dan. 1. Others ſay it was Gabriel. But which ſoever of them it was, he was only the Commander of that Hoſt, which by the LORD's Commandment went before the Iſraelites to fight for them. The Jews call him by the proper Name of Metraton; becauſe he markt out their Camp for them where they were to ſtay; and deſcribed their way in their Journey to their ſeveral Stations; eſpecially here in the Red-ſea. Vid. Buxtorf. Hiſtor. Arcae. c. 14. p. 131. &c.

And the pillar of the Cloud went from before their face, &c.] This, it is evident, was done in the day time, before the night came: for the Cloud appeared only in the day; in the night there was the appearance of Fire.

And ſtood behind them.] To protect them from the Egyptians, who were at their backs, v. 9, 10. but, by the intervention of this Cloud, quite loſt the ſight of them; as it follows v. 20.

It may be noted here therefore once for all, that there were ſeveral uſes of this Cloud. First, to guide them in their Journeys. Secondly, to prevent them from the heat of the Sun in the Wilderneſs; where there were few Trees, and no Houſes to ſhelter them. Thirdly, to defend them from their Enemies, that they might not aſſault them. And lastly, God from hence, when there was occaſion, ſpake with Moſes. For, it is plain, he appeared in this Cloud, XXXI Deut. 15. And from thence talked with Moſes, XXXIII Exod. 9, 10. And out of it called for Aaron and Miriam to come before him, XII Numb. 5.

Ver. 20. And it came to paſs between the Camp of the Egyptians, and the Camp of Iſrael.] This was done, as I ſaid, in the day time: and in the next words Moſes informs us, how it appeared in the night.

And it was a Cloud and Darkneſs to them.] i.e. To the Egyptians.

But it gave light by night to theſe.] To the Iſraelites.

It was at the ſame time both a Cloud and a Fire: being dark on the one ſide, next to the Egyptians; but bright and ſhining on the other ſide, next the Iſraelites. So that they might ſee their way, and the Egyptians not ſee them, nor come near them (as it here follows) all the night.

Ver. 21. And Moſes ſtretched out his hand over the Sea.] Having his Rod in his hand, v. 16. This was done in the beginning of the Night.

And the LORD cauſed the Sea to go back.] By this it is evident, that the SCHECHINAH, or Divine Majeſty, was preſent, and imployed his Angel (v. 19.) in this work. As it is well explain'd by Pirke Elieſer, c. 42. The holy bleſſed God appeared in his Glory upon the Sea, and it fled back, &c. So the Pſalmist underſtood it, LXXVII. 16. The Waters ſaw thee, O God, the Waters ſaw thee: they were afraid, &c. and v. 19. Thy way is in the Sea, and thy paths in the great Waters, &c.

By a ſtrong Eaſt-wind.] Or rather a South-wind, as the LXX tranſlate the Hebrew word kadim. Which though it properly ſignifie the East, yet in many places it is uſed, as Bochart hath demonſtrated, for the South, P. II. Hierozoic. L. I. c. 15.

All that Night.] All the forepart of the Night.

And made the Sea dry Land, and the Waters were divided.] Or rather, after the Waters were divided, as Bochart ſhows it ſhould be tranſlated. Thus LXIV Iſa. 5. Thou art wroth, and we have ſinned; the meaning is, for we have ſinned, as Kimchi, and we our ſelves alſo there tranſlate it, Hieroz. P. II. L. III. c. 2. p. 409.

Dry Land.] The memory of this was preſerved by the Heathen, as we find in Diodorus Siculus, L. III. 〈 in non-Latin alphabet 〉 , &c. There is a Tradition among the Icthyophagi, who border upon the Red-ſea, which they had received 〈 in non-Latin alphabet 〉 , from their Progenitors, and was preſerved unto that time; how that upon a great receſs of the Sea, every place of that Gulf ( 〈 in non-Latin alphabet 〉 ) was quite dry, and the Sea falling to the oppoſite part, the bottom of it appeared green, (from the Weeds, I ſuppoſe, that were in it) but returning back with a mighty force, poſſeſſed again its former place. No Man is ſo blind as not to ſee, that this is a Deſcription of the miraculous Work of God for the Iſraelites: the memory of which thoſe barbarous People did not ſuffer to periſh, but propagated it to their Poſterity: as Bochart well obſerves in his Phaleg. L. IV. c. 29. The Egyptians indeed, we may well think endeavoured to blot out the memory of this ſhameful Overthrow, and kept no Record of it; for Diodorus, it ſeems, could learn nothing of it among them (though he lived a conſiderable time there) but received this Intelligence from the poor Icthyophagi, among whom this Tradition was carefully preſerved.

The Waters were divided.] Into twelve paths ( 〈 in non-Latin alphabet 〉 ) according to the number of their Tribes, as the Tradition is in Epiphanius Haereſ. LXIV. n. 6, 9. which he had from the Hebrews, who affirm the ſame in Pirke Elieſer, c. 42. And Kimchi mentions it upon CXXXVI Pſal. 13. where becauſe God is ſaid to have divided the Red-ſea into parts, they ſancy there were twelve Diviſions; every one defended with a Wall of Water. But there is no foundation for this in theſe words, nor in LXXVII Pſal. 19. where paths being in the Plural Number, they thence alſo deduce the ſame Conceit, of a ſeveral path to every Tribe. See Simeon de Muis on that place.

Ver. 22. And the Iſraelites went in to the midst of the Sea.] About the ſecond Watch of the Night (which was at Midnight) and about break of Day, they were got quite through.

Ʋpon the dry ground.] This was not lookt upon by the ancient Heathen as incredible: For Homer makes Neptune driving his Chariot upon the Waves; and the Sea withdrawing its Waters. And the Waters of Scamander being ſwell'd to deſtroy Achilles, he makes to be dried up by Vulcan. As Nonnus alſo makes Bacchus drying up Hydaſpes; and ſmiting Orontes with his Thyrſus to have gone over it. See the Learned Huetius in his Quaeſtiones Alnetanae, p. 206, &c.

And the Waters were a Wall unto them on the right hand, and on the left.] The ſtrong Eaſt-wind contributed, no doubt, to the cutting of the Waters in two; though not without the help of Angelical Powers. But I do not ſee, how it could do any thing to the compacting of the Waters to ſuch a degree, that they were no longer fluid, but firm as a Wall or Bank on each ſide of them, (See XV. 8.) which was effected wholly by the Angelical Miniſtry; who upheld the Waters in that ſolid poſture, till the Iſraelites were got quite out of the Sea.

It hath been an old Queſtion, Whether they went quite croſs the Red-ſea, or only fetcht a compaſs, and came out upon the ſame Shore, from which they went in. The Hebrew Doctors are of opinion, that they did not go over to the oppoſite Shore: but making a kind of Semi-circle, found themſelves, when they came out, in the ſame Country where they were before: Their reaſons are, becauſe they could not in ſo ſmall a time have marcht ſo far; for in the narroweſt place, that Gulf is XII. or XV. German Miles over; ſo that they could not all have paſſed through, in leſs than three or four days, as David Chytraeus makes the computation. But eſpecially, becauſe Moſes expreſly makes their next Station to be in the Wilderneſs of Etham, XXXIII Numb. 8. in which place they were the day before they came to the Sea, XIII Exod. 20. Therefore they were ſtill in the ſame Wilderneſs.

Ver. 23. And the Egyptians purſued, and went in after them into the midst of the Sea, &c.] Imagining perhaps they were ſtill upon the Land, or on the Shore where the Sea was retired; the darkneſs of the Night not ſuffering them to ſee the Mountains of Water on each ſide: or rather, their Minds being ſo intent to overtake the Iſraelites, that they regarded nothing elſe: For when Men are ingaged in a fierce chaſe of any thing, with eager deſires and confident hopes of it, it takes up all their thoughts, and makes them overlook what lies before their eyes. Thus by their own violent Paſſions, and proud Imaginations, God blinded their Minds, and hardned their hearts (as he ſaid he would, v. 17.) to ruſh into their own deſtruction.

Ver. 24. And it came to paſs that in the morning watch.] The Romans, and the Hebrews alſo, divided the Night into four parts, containing three hours apiece. At the beginning of which the Guard of Soldiers, who kept watch by Night, was changed; and thence they were called Watches. Two of them we find mentioned by St. Luke XII. 38. and St. Mark mentions them all, XIII. 35. and particularly the fourth Watch, VI Mark 48. called here the Morning Watch; which was the laſt of them: between Day-break and the Morning.

The LORD looked unto the Host of the Egyptians.] He frowned upon them; as we ſpeak now in our Language. For in Scripture, God is ſaid ſometimes to look, upon thoſe, whom he is about to puniſh, CIV Pſalm 32. IX Amos 4. III Habakkuk 6.

Through the pillar of fire and the Cloud.] By this it is manifeſt there was but one Pillar, which had different Appearances: and that the SCHECHINAH, or Divine Majeſty was in it. It ſeems to me alſo very probable, that whereas the cloudy part of the Pillar had been towards the Egyptians hitherto; now it turned the other ſide toward them: and the ſiery part appearing, let them ſee the danger wherein they were; and by its amazing brightneſs perfectly confounded them. So Philo ſeems to have underſtood it, when he ſaith (L. III. de Vita Moſis) that from the Cloud that was in the Rear of the Iſraelites, there ſhone a fiery Appearance of the Deity. Which may well be the meaning of the LORD's looking through the Pillar of Fire.

And troubled the Host of the Egyptians.] This glorious Light, I ſuppoſe, flaſhing in their Faces, put them into a Conſternation. But Joſephus adds, in the concluſion of his Second Book of Antiquities, that there was a dreadful Storm or Tempeſt, with Thunder, Lightning and Hailſtones from the Cloud, which put them into the greateſt diſorder; as it follows in the next Verſe. Hither Dr. Hammond refers thoſe words of the Pſalmist, LXXVII. 17, 18. The Clouds poured out Water; the Skies ſent out a ſound: thine Arrows alſo went abroad. The Voice of thy Thunder was in the Heaven: the Lightnings lightned the World, the Earth trembled and ſhook, &c.

Ver. 25. And took off their Chariot wheels.] Some of their Wheels were broken by the Hail-ſtones, or burnt with Lightning: with which, its likely, their Horſes were ſo affrighted, that they fell into diſorder; and one Chariot running againſt another, ſome of their Wheels were taken off.

That they drave heavily.] They could ſcarce move, or but very ſlowly, when their Wheels were broken, or taken off: And thoſe Wheels that remained ſunk deep into the Sand, when the Waters returned upon it.

So that the Egyptians ſaid, &c.] They cried one to another, Let us give over the purſuit.

For the LORD fighteth for them, &c.] Now Moſes his words were made good, (v. 14.) and the Egyptians themſelves acknowledged it, v. 18.

Ver. 26. And the LORD ſaid unto Moſes.] He ſpake to him out of the Cloud, where the SCHECHINAH was; as I have often ſaid.

Stretch out thy hand over the Sea, that the Waters may return again upon the Egyptians, &c.] God was pleaſed to uſe the Miniſtry of Moſes in the drowning of the Egyptians, as he had done in the Preſervation of the Iſraelites in the Sea, (v. 16, 21.) that all the People might honour and reverence him, and be obedient to his direction.

Ver. 27. And the Sea returned to its ſtrength.] The ſenſe is truly expreſſed by the Vulgar, the Sea returned to its former place. The great Walls, or heaps of Water which were on either ſide of them, falling down, and ruſhing upon them with a mighty force, overwhelmed them, and filled the whole Channel as before.

When the Morning appeared.] When it was light.

And the Egyptians fled against it.] They were ſo frighted by the Light which ſhone in their Faces, and by the Thunder and Hail, &c. that they turned back; and, like Men diſtracted, run and met the Waters, which came tumbling down upon them.

And the LORD overthrew the Egyptians in the midst of the Sea.] The Hebrew word imports throwing down with violence and precipitation: and may be tranſlated, threw them headlong. Artapanus in Euſebius (L. IX. Praepar. Evang. c. 27. tell this Story from the Heliopolitans, after the ſame manner that Moſes doth: only he makes ſome of them to have been killed with Lightning, and the reſt drowned.

Ver. 28. And the Waters returned and covered the Chariots, &c.] The Sea returned to its former depth; ſo that they were ſwallowed up.

And all the Host of Pharaoh that came into the Sea after them.] Some have fancied that all the Hoſt of Pharaoh did not periſh; but only ſo many of them as purſued the Iſraelites into the Sea; which they fancy this place intimates ſome did not. But the plain meaning is, that they all came into the Sea after the Iſraelites, and were all drowned in it. It is a wilder fancy, that Pharaoh alone was ſaved by the Angels, Michael and Gabriel; becauſe he cried out, as he had done heretofore, IX. 27. The LORD is righteous, and I and my People are wicked. Thus the Author of Dibre Hajamim (or The Life and Death of Moſes) who ſays they tranſported him to Nineveh, where he reigned as long as the Iſraelites wandred in the Wilderneſs. The ſame is related by other ſuch fabulous Writers, who are ſoberly confuted by Aben Ezra from the following words, There remained not ſo much as one of them: and from XV. 4, 19. where Moſes in his Song plainly makes Pharaoh to have periſhed among the reſt. And with him an old Midraſh ſaith, that Jannes and Jambres were drown'd, who had been the great Inſtruments of hardning Pharaoh's heart. See our Learned J. Gregory. Obſerv. c. 15.

Ver. 29. But the Children of Iſrael walked on dry Land, &c.] Or, Had walked: for it ſeems to be a meer fancy, that they were ſtill in the Sea, and had not paſſed quite through it, when Pharaoh and his Hoſt were drowned. For which there is no ground but this word walked; which may as well be tranſlated in the time perfectly paſt, as in the preſent. And ſo, I doubt not, Moſes meant, that the Iſraelites were ſafe on Shore, when the Sea returned upon the Egyptians.

And the Waters were a Wall unto them, &c.] See v. 22.

Ver. 30. Thus the LORD ſaved Iſrael.] As he had promiſed v. 13.

That day.] Which was the XXIſt of Niſan; and the laſt day of the Feaſt of Unleavened Bread; which, by God's command, was to be kept holy, XII. 16. And now there was a very great reaſon for it; and for that triumphant Hymn which they ſung upon this Solemnity, Chap. XV. Mr. Mede will have this Day to have been that which they afterward kept for their Sabbath, in memory of their Redemption out of the Land of Egypt, and the Houſe of Bondage. This he gathers from the Repetition of the Decalogue in the Fifth of Deuteronomy; where leaving out the reaſon for this Commandment, from the Creation of the World, Moſes inſerts this other of their Redemption out of Egypt, as the ground of obſerving that Seventh day rather than any other, v. 15. Therefore the LORD commanded thee to keep the Sabbath; namely, not for the quotum of one day in ſeven (of that there was another reaſon, from the Example of God in the Creation) but for the deſignation of that day, after the preceding ſix days rather than any other, Diſcourſe XV. p. 74.

And Iſrael ſaw the Egyptians dead upon the Sea-ſhore.] It may be interpreted, that, as they ſtood upon the Sea-ſhore, they ſaw their dead Bodies floating upon the Waters. But it is likely alſo, that by the working of the Sea, and by the Divine Providence, many of their Bodies were caſt on ſhore, that the Iſraelites might have the benefit of the Spoil, and eſpecially of their Arms, which they wanted, and were now by this overthrow furniſhed withal.

This Shore was inhabited by the Icthyophagi, among whom the memory of this Receſs and Return of the Sea was preſerved, (as I obſerved upon v. 21.) and unto whom the dead Bodies were given for food, as the Pſalmiſt ſaith, LXXIV. 14. that is, to the Beaſts and Birds of Prey, which peopled the neighbouring Wilderneſs. This was done by the righteous Judgment of the LORD God of the Hebrews: who made this proud Prince, his States-men and Army a Prey, not only to the Fiſhes and Sea-monſters; but a viſible booty (as Dr. Jackſon ſpeaks) to the promiſcuous ſorts of ravenous Creatures which inhabit the Deſerts.

Ver. 31. And Iſrael ſaw that great work, &c.] Of making a path for them to walk on dry Ground in the middle of the Sea; and then drowning the Egyptians when they followed them in the ſame path.

And the People feared the LORD.] They beholding and conſidering the powerful hand of God, which appeared in this great work; it begat in them, for the preſent, high and awful Thoughts of him, and devout Affections to him. For the fear of the LORD includes all Religion. Or, if we take the word fear in a reſtrained ſenſe, for a dread of the Divine Majeſty; the meaning is, they were ſenſible how dangerous, as well as vain, it is, to oppoſe his Authority, to ſet themſelves againſt his Will, or ſlight his Warnings, as Pharaoh and the Egyptians did.

And believed the LORD, and his Servant Moſes.] Believed the Promiſes which God had made them by Moſes, of bringing them into the Land of Canaan, (III. 17.) looking upon Moſes as a Servant of his, who faithfully declared the Mind and Will of God unto them.

CHAP. XV.

Verſe 1. THen ſang Moſes and the Children of Iſrael, &c.] Upon the XXIth of Niſan, as I ſaid before, which was the laſt day of Unleavened Bread; when they came ſafe through the Sea, and ſaw the Egyptians drown'd, they ſang this Song of Praiſe to God, for their wonderful Deliverance. So the conſtant Tradition of the Hebrews is, and there is great ground for it.

This Song.] Called the Song of Moſes the ſervant of the LORD, (XV Rev. 3.) becauſe he compoſed it by a Divine Inſpiration, to be ſung by all the People. And it is the moſt ancient Song of which there is any memory.

Ʋnto the LORD.] In praiſe of the Divine Power and Goodneſs; which remarkably appeared in this Deliverance.

Joſephus, L. II. c. ult. of his Antiquities, ſaith that this Song is compoſed 〈 in non-Latin alphabet 〉 , of Hexameter Verſe: which Euſebius repreſents as the Opinion of many others, L. XI. de Praepar. Evang. c. 3. But I do not ſee how this can be made out; nor what St. Hierom ſaith concerning ſuch Songs, in many places. And after all the pains that Franc. Gomarus hath taken in his Lyra Davidis, to find of what ſort of Numbers this, and other Songs in Scripture conſiſts, he hath not given any ſatisfaction to Learned Men. Who think (as Ludov. Capellus doth in his Animadverſions on that Book) that all the Bible may be made Verſe according to his method: Nay, by his way of reſolving Sentences, all the Orations of Tully and Demosthenes may be turned into Verſe, of ſome ſort or other. The Author of Sepher Coſri ſeems to me to deal ingenuouſly, who, when the King of Coſar objects to them, that the Songs in the Bible are not artificially compoſed, according to Numbers and Quantities of Feet and Syllables, makes the Jew anſwer, That the Scripture Poetry was of a nobler ſort, not formed to tickle the Ear, but affect the Heart, by the great height and elevation of the Senſe, together with lofty Expreſſions, whereby Men were moved to attend to it, and to keep it in mind; P. II. Sect. 69. &c. And ſo much Abarbinel acknowledges upon this place, That no ſuch Verſes, conſiſting in the number and quantity of Syllables, are to be found either in the Bible, or in the Talmud, (either in the Miſchna or the Gemara) but are of later invention among the Jews, in imitation of the Arabians and other Nations among whom they dwell in this long Captivity. Yet in the Scripture Poetry, there is a certain diſpoſition of words, which make them melodious, and ſit to be ſung to Muſical Inſtruments; and ſo ſententious that they might be more eaſily remembred than ſimple Narrations: though now, after ſo many Ages, they cannot reduce this Poetry to Rules. He tries indeed to bring this Song under certain Regulations; fancying that it conſiſts of eight Orders or Ranks, (as he calls them) two of which are very ſhort, and two very long; and four of a middle ſize: which he proſecutes with much Subtilty, but with little Satisfaction.

And ſpake, ſaying, I will ſing unto the LORD, &c.] Every one joyned in this Song of Praiſe; which may be thus Paraphraſed.

Ver. 1. We will joyfully praiſe the LORD; for he hath in a most illuſtrious and magnificent manner ſhown his Power; by throwing Horſe and Men, when they little thought of it, into the Sea.

Ver. 2. It is he who hath given us this Victory, and therefore he is to be praiſed and acknowledged as our Deliverer. He is our most gracious and mighty God; for whom we will prepare a Tabernacle wherein to Worſhip him. Our Fathers had great Experience of his Goodneſs, and therefore we are the more bound to make him our most thankful Acknowledgments, and give him the highest Praiſes.

Ver. 3. There is none can ſtand before the LORD, who hath perfectly ſubdued our Enemies; and faithfully fulfilled his Promiſes to his Servants.

Ver. 4. For he hath cast Pharaoh, and all his Chariots, and great Commanders, into the Sea, as eaſily as one ſends an Arrow out of a Bow.

Ver. 5. They are buried; and ſhall riſe up no more.

Ver. 6. Thou hast manifested thy Omnipotence, O LORD, most magnificently: it was thy irreſiſtible Power, O LORD, which daſhed in pieces ſuch mighty Enemies.

Ver. 7. It was a work of thy most excellent Power; which will be ever magnified in the overthrow of ſuch Adverſaries: With whom thou no ſooner ſhowedſt thy ſelf diſpleaſed, but they vaniſhed as ſtubble doth before the ſlame.

Ver. 8. Thou didst but give the Command, and by a vehement Wind the Waters of the Sea were divided and heaped up, ſo that they ſwelled into little Mountains: and were campact like a Wall, which was upheld from falling down, till the People paſſed through the midſt of the Sea.

Ver. 9. Our Enemies purſued us with a full conſidence, that they ſhould overtake, and make a prey of us; and after they had ſatisfied their Revenge upon us, as certainly reduce us under their yoke, as they drew their Swords againſt us.

Ver. 10. But with a turn of the Wind all their vain hopes ſunk on a ſudden, together with themſelves, to the bottom of the Sea.

Ver. 11. There are none among all that are called Gods, in Heaven or in Earth, that are comparable to thee, O LORD, whoſe Perfections infinitely tranſcend all other: and therefore art to be praiſed with the greatest fear and reverence; for thy very works are wonderful, and to be had in admiration.

Ver. 12. By thy mighty Power they were buried in the bottom of the Sea; into which they ſank.

Ver. 13. And in great mercy thou hast preſerved thy People, whom thou hast brought out of Egypt, and reſcued from cruel Servitude: and conducted, by a mighty Providence, towards the holy Land which thou hast promiſed to them, there to dwell among them.

Ver. 14. And why ſhould we doubt of our coming thither? The fame of this wonder ſhall go before us, and ſtrike a terrour into the most valiant Inhabitants of that Country.

Ver. 15. Nay, all their Neighbours, as well as they, ſhall ſind their hearts fail them, and become as weak as Water.

Ver. 16. Such a terrour ſhall fall upon them, that they ſhall be no more able to ſtir than a ſtone, when they hear of this dreadful Execution: but ſuffer thy People, O LORD, to paſs to their Inheritance, which thou hast prepared for them.

Ver. 17. Thither ſhalt thou bring them, and there make them to take root in the higheſt Mountains of that Country: where thou hast deſigned a place for thine own Dwelling; of which thy Power alſo will lay the Foundation.

Ver. 18. And thou ſhalt do more Wonders; ſince thy Dominion and Power endures to all Ages.

Ver. 19. For who can dethrone Thee? Who in the ſame Sea hast made a Grave to bury the Egyptians, and a Path for thy People Iſrael to walk in, as if they had been on dry Ground.

And now having given the ſenſe of the Song in this Paraphraſe; it may be proper to confirm it, by the Explication of ſome Phraſes in it.

Ver. 1. Hath he thrown into the Sea.] The Hebrew word ramah ſignifies a ſudden Precipitation; when they were in the heigth of their hopes to overtake and ſubdue the Iſraelites.

Ver. 2. He is my God.] Though ſome think the word El to be a Contraction of Elohim; yet it ſeems to be derived from ajal, and is generally thought to import might and ſtrength. But I have taken in the other Notion of goodneſs alſo. See v. 11.

Ver. 3. Prepare him an habitation.] As if they thought a Cloud, too mean an Habitation for the Divine Glory, they reſolve to build him a Tabernacle: juſt as David, aſhamed he ſhould dwell in a Tabernacle, deſigned to build him a Temple.

My Fathers God.] i. e. Jacob's; of whom God took a ſingular care, both before and after he came into Egypt.

Ver. 3. The LORD is a Man of War.] i. e. Gets great Victories, as the Targum expreſſes it. For when the Hebrews would expreſs any eminent quality, they put the word iſch before it. As in 1 Sam. XVII. 34. we meet with this very Expreſſion concerning Goliath, a man of war from his youth; i. e. a great Warriour. And in the foregoing Chapter David is called both iſch Milchamah, a Man of War, and iſch Toar, a Man of Form or Beauty; i. e. a beautiful or comely Perſon, as we tranſlate it, 1 Sam. XVI. 18. And in this very Book, iſch de varim, a Man of Words, is an Eloquent Man.

The LORD is his Name.] He ſeems to allude unto that which God ſaid to Moſes, when he firſt appeared to him, III. 14, 15, 16. VI. 3, 4, 6.

Ver. 4. Pharaoh's Chariots.] The Hebrew word Mercavah comprehends the Horſes by which they were drawn; which were commonly four to each Chariot, as Maimonides probably gathers from 1 Kings X. 29. Where a Horſe is ſaid to come up out of Egypt at an hundred and fifty ſhekels, and a Chariot at ſix hundred; becauſe it comprehended four Horſes, More Nevoch. P. I. c. 70.

Choſen Captains.] The Hebrew word Schaliſh imports ſomething extraordinary; either in their Stature, or in their Command, which they had, perhaps, over three Squadrons, as we now ſpeak. But Hen. Valeſius, a very Learned Man, thinks the LXX. rightly tranſlated the word by 〈 in non-Latin alphabet 〉 ; which he tranſlates three fighting out of a Chariot. For 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are both words belonging to Military Diſcipline, (which they call Tacticks) and 〈 in non-Latin alphabet 〉 he takes to be of the ſame kind, and rightly rendred by Ruſinus ternos ſtatores, in Euſeb. Hiſtor. Eccleſ. L. IX. c. 9. p. 358.

Ver. 5. Sank to the bottom as a ſtone.] The Waters which ſtood up like a Wall, falling down with great violence upon them, they ſank under their weight to the bottom of the Sea; from whence, after ſome time, they roſe up again, and were thrown upon the ſhore, (XIV. 30.) though not all of them; but ſome ſeem to have been buried in the bottom of the Sea. See v. 12.

Ver. 6. Right hand.] Is frequently uſed for the height of Power exerted in the Preſervation of good Men, or the Deſtruction of the bad, XX Pſalm 6. XXI. 8.

Ver. 7. In the greatneſs of thy excellency, &c.] All words being too low to declare the greatneſs of God's Power, which appeared in the overthrow of the Egyptians; he indeavours to riſe higher and higher in his Expreſſions, to ſhow how much he admired it.

Thou ſentest forth thy wrath.] He ſeems to allude unto God's looking upon them, through the Pillar of Fire and of the Cloud, XIV. 24. and to the Thunder and Lightning, which are ſuppoſed to have come from thence.

Ver. 8. And with the blast of thy noſtrils.] This may relate to the ſtrong Wind, which drove the Sea back, XIV. 21.

The waters were gathered together. This word Aram, or Haram, ſignifies to heap up together: From whence the Arabians call thoſe great Banks, which are raiſed to keep in Waters from over-flowing a Country, by the name of Arem or Harem, as Bochartus hath obſerved in his Phaleg. L. II. c. 26. And ſo the word may be here tranſlated, the waters were heaped up as banks, on each ſide of the Iſraelites.

Ver. 9. I will divide the ſpoil.] It belonged to Kings, and chief Commanders to divide the Spoil; as Moſes, David, and Joſhua did among the Soldiers.

My hand ſhall deſtroy them.] Or repoſſeſs them (as it is in the Margin) bring them back to their Slavery in Egypt.

Ver. 10. They ſank like lead.] It ſignifies the ſuddenneſs of their deſtruction: for a Talent of Lead ſinks in a moment.

Ver. 11. Who is like unto thee, among the Gods?] Or, the mighty ones, as it is in the Margin. For Elim is the Plural of El, which comes from Ejalah (ſaith the Author of Sepher Coſri) which denotes fortitude or ſtrength. For from him proceeds all Power and Might; but is himſelf more Sublime and Eminent, than to be likened to any other Power, according to theſe words, which he quotes for the proof of it, Pars IV. Sect. 3.

Fearful in Praiſes.] I ſee no ſolidity in the Gloſs of R. Elieſer, that Moſes ſpeaks in the Plural Number, becauſe the Angels praiſed God above, when the Iſraelites praiſed him below, Pirke Elieſ. c. 42. The plain meaning is, that he ought to be praiſed with the greateſt Reverence; for to him alone (as Conradus Pellicanus gloſſes) belongs all Honour and Glory, who can never enough be praiſed.

Ver. 12. The Earth ſwallowed them.] They who were drowned in the Sea, are here ſaid to be ſwallowed up in the Earth; juſt as Jonah ſaith, when he was in the Sea, that he went down to the bottom of the Mountains; and the Earth with her bars was about him for ever, II. 6. becauſe the Sea, which ſwallowed both him and the Egyptians, is in the Depths of the Earth. R. Elieſer thinks that they being thrown upon the Sea-ſhore, XIV. 30. the Earth opened her Mouth, and ſwallowed them up. Which is poſſible; but there is no neceſſity of ſo underſtanding it. Rather after the Iſraelites had ſpoiled them, the Sea which had caſt them on ſhore, afterwards, as is uſual, carried them off again, and buried them in the Sand or Mud.

Ver. 13. Thy holy habitation.] The Country where God himſelf intended to have a dwelling place, v. 17.

Ver. 14. The Inhabitants of Paleſtina.] The Philiſtins ſeem to have been the moſt valiant People in that Country, to which the Iſraelites were to go; and therefore here mentioned.

Ver. 15. The Dukes of Edom.] Concerning the word Alluphe, ſee XXXVI Gen. 18. By this it appears, that Idumaea was at this time under the Government of Dukes; though before Moſes his Death they had Kings (XX Numb. 14.) For they often changed their Government, as I obſerved upon XXXVI Gen. where Moſes gives an account both of their Dukes, and of their Kings.

Ver. 16. Shall be as ſtill as a ſtone.] The LXX. tranſlate it 〈 in non-Latin alphabet 〉 , turned into ſtones; i. e. ſo ſtruck with the terrour of the LORD, that they remained unmoveable as ſtones; having no heart to oppoſe the paſſage of the Iſraelites into Canaan.

Ver. 17. The Mountain of thine Inheritance.] Moſes ſeems to have foreſeen, by the Spirit of Prophecy, that God would place his Habitation upon Mount Sion. Which he underſtood, perhaps, from the Sacrifice of Iſaac upon Mount Moriah, XXII Gen.

Ver. 18. The LORD ſhall reign for ever and ever.] It may ſignifie, that when they came thither, they would always acknowledge him for their Sovereign; who had done ſuch mighty things for them.

Ver. 19. The Horſe of Pharaoh went in with his Chariots, &c.] In this which the Greeks call the Epiphonema of the Song, Moſes briefly comprehends the whole matter of it; and makes it end as it began.

Ver. 20. And Miriam.] Or, as the LXX. the Syriac and others read it, Mariam; which ſome think comes from Marah, which ſignifies bitterneſs (as the Arabick word Marara doth) and that their cruel uſage by Pharaoh, eſpecially his Decree that all the Male Children ſhould be ſlain, was the occaſion of this name; for it made their life bitter to them, as the Text ſaith, I. 14. Thus the Author of Dibre Hajamim (or of the Life of Moſes) and our Dr. Lightfoot and others. But L'Moine gueſſes, not unhappily, that it ſignifies as much as Mar-jam, which is in Engliſh, a drop of the Sea: from which the Story of Venus was framed, among the Greeks; who feigned her to have been born of the froth of the Sea, which gave her the Name of Aphrodite. The Fable of Diana alſo, as well as Venus, had no other original, but from that which is here ſaid of Miriam; as Huetius hath probably conjectured in his Demonſtratio Evang. Prop. IV. c. 12. ſect. 4.

The Propheteſs.] She was called by this Name, I ſuppoſe, becauſe ſhe had a Gift of compoſing Hymns, in praiſe of the Divine Majeſty: which, it is certain, is meant ſometimes, by prophecying in Scripture. See 1 Sam. X. 5, 6. And thus among the Greeks, a Prophet and a Poet were the ſame thing: and the Latine word Vates ſignifies both. For, as Quintilian ſaith, L. I. c. 10. Muſick was had in ſuch veneration in ancient times, that iidem Muſici, & Vates, & Sapientes judicarentur. But there are other places of Holy Scripture, which would incline one to think, that ſhe alſo received Revelations from God, for the direction of the People. Particularly VI Mich. 4. where ſhe is mentioned as one that conducted Iſrael out of Egypt: and her own words, with Aaron's, XII Numb. 2. hath not the LORD ſpoken by us alſo? Which the LORD heard, and doth not contradict; but rather allow to be true: though they had not ſuch near Communication with him as Moſes had, v. 6. Perhaps ſhe inſtructed the Women, as Moſes and Aaron did the Men.

The Siſter of Aaron.] And why not of Moſes? The common Anſwer is, that Aaron and ſhe lived longeſt together; Moſes having been abſent from them XL. years. Or perhaps, Moſes was not by the ſame Mother, which Aaron and Miriam had. She was married to Hur, if we may believe Joſephus.

Took a Timbrel in her hand.] So the manner was in after-times when they propheſied, 1 Sam. X. 5, 6. 2 Kings III. 15. and when they ſang Hymns, XXXIII Pſalm 2. LVII. 7, 8. and upon any occaſion of great rejoycing, XI Judg. 34. 1 Sam. XVIII. 6. From which we may learn, how ancient Muſick was in the Service of God: there being nothing in which it can be better imployed, than in his Praiſes. Therefore it was no part of the Gentile Idolatry, that they uſed ſuch Inſtruments as theſe in their Divine Worſhip; but they honoured falſe Gods in that manner, that Moſes and the Iſraelites had done the true. And it ought to have a remark ſet upon it, that this way of praiſing God was no part of the Moſaical Inſtitution; but derived from more ancient times, before the Law was given.

And all the Women went out after her.] To joyn with her in the Praiſes of God, as the Men did with Moſes and Aaron, with Timbrels and Dances. As they played with theſe Inſtruments in their hands, ſo their whole Bodies made a decent motion with their feet. Which afterwards tended to laſciviouſneſs, but anciently was very grave, and ſo becoming, that ſuch Dances were as devout Expreſſions of Joy, as their ſolemn Muſick. This appears by the Example of David, dancing before the Ark, when it was brought up from the Houſe of Obed-Edom, in a joyful Proceſſion both of Men and Women, with Vocal and Inſtrumental Muſick, 1 Chron. XV. 27, 28, 29. LXVIII Pſalm 26. From which Patterns all Nations, from the moſt ancient Times, made Dancing a part of the Worſhip of their Gods; as Huetius obſerves in his Demonſtr. Evang. Propoſ. IV. c. 6. n. 2. who ingeniouſly conjectures, in another place of that Work, (c. 12. n. 4.) that from this Dancing of Miriam, and her Companions, on the Sea-ſhore, Callimachus, in his Hymn to Diana, aſcribes to her 〈 in non-Latin alphabet 〉 , threeſcore Dancers, the Daughters of the Ocean.

Ver. 21. And Miriam anſwered them, &c.] i. e. She and the Women anſwered Moſes and the People, Verſe by Verſe; or after every Verſe, ſung by Moſes and the Men, Miriam and the Women, interpoſed and repeated this Verſe, (which is the firſt of the Song) ſaying, Sing to the LORD, for he hath triumphed gloriouſly, &c. And this was a way of ſinging in after Times, as appears from the CXXXV Pſalm, and III Ezra 11. of which I have given ſome account in my Preface to the Paraphraſe of the Book of Pſalms. Which juſtiſies, or rather commends our way of Reading, or Chanting the Pſalms interchangeably, by Reſponſes, as we call them, or Anſwering one to another: which certainly, it appears by this place, is the moſt ancient way of all other. And is repreſented in VI Iſa. 3. as practiſed by the Angels themſelves, in their Worſhip of the Divine Majeſty.

Ver. 22. So Moſes brought Iſrael from the Red-ſea.] Not without ſome importunity; they being eagerly bent upon gathering the Spoil of the Egyptians. Some ſuch thing the Hebrew word ſeems to import, which is jaſſa, he made them to go up. Which ſignifies ſome unwillingneſs, or backwardneſs; ariſing either from that Cauſe, or from a deſire to return to Egypt (as ſome fancy) which now perhaps they thought to be ſo empty, that they might get it for themſelves.

And they went out.] From the Station, where they were at the Red-ſea.

Into the Wilderneſs of Shur.] Mentioned XVI Gen. 7. and was a part of the Wilderneſs of Etham; which was the general Name for this Deſert, XXXIII Numb. 8.

And they went three days in the Wilderneſs.] Viz. the XXII, XXIII, and XXIVth of Niſan.

And found no Water.] Which was a very great Trial of them. For their Cattle, as well as they, ſuffered much by it; and could not afford them Milk ſufficient to quench their thirſt.

Ver. 23. And when they came to Marah.] This was the fourth Station of the Iſraelites, after they came out of Egypt; and in the ſame Wilderneſs: which had this Name given it after they came there, from the bitterneſs or brackiſhneſs of the Water.

They could not drink of the Water, &c.] This was the more grievous, becauſe they had wanted this refreſhment three days.

Ver. 24. And the People murmured against Moſes, ſaying, What ſhall we drink?] It is the conceit of Abarbinel, that Moſes brought them from the Redſea, without the direction of the Cloud, which conducted them thither: but then left them to his Guidance. Which made the People think it was Moſes his Fault, that they were in this deſtreſs; who did not know how to lead them to the moſt commodious and likely places, for the finding good Water. And therefore from Marah they ſtirred not, till the Cloud again led them; becauſe it is ſaid XVII. 1. they journied from Sin, by the Commandment of the LORD. But all this is a meer fancy, to excuſe his Foreſathers; who ſhould rather have prayed to God, than murmured againſt Moſes. For we read expreſly, God did not take away the Pillar of the Cloud by day, and the Pillar of Fire by night, from before the People, XIII. 22. That is, it conſtantly guided them in the way wherein they ſhould go, whether they travelled by day or by night. And in that very place, which he builds his Opinion upon, where it is ſaid, they journied according to the commandment of the LORD; it is alſo expreſly recorded, that there was no water for the People to drink, XVII. 1.

Ver. 25. And he cried unto the LORD.] He did what they ſhould have done; made his earneſt Prayer to God to relieve them in this diſtreſs: which he inſtantly vouchſafed to do.

And the LORD ſhowed him a Tree.] We are not told what Tree this was; whoſe Wood being thrown into the Waters, took off their bitterneſs: but, to increaſe the Miracle, the Jews will have this to have been a Tree of bitter taſte, (which Jonathan calls Ardophne) which naturally would have made the Waters bitter, if they had been ſweet. Demetrius mentions this wonderful cure of the Waters, in Euſebius his Praepar. Evang. L. IX. c. 29.

Which when he had cast into the water.] By the order of the LORD, who ſhowed him the Tree. For the Wonder did not conſiſt (as Huetius thinks, in his Quaeſtiones Alnetanae) in curing the Water by throwing the Wood into it, (for that may be done naturally, as Pliny ſhows) but that he found this Wood in the Wilderneſs, by the direction of God: As Eliſha found, by the ſame Divine direction, that the throwing in of Meal would make Water ſweet; which the ſame Pliny ſaith is a natural Remedy.

There he made for them.] Propounded to them, or appointed them.

A Statute, and an Ordinance.] This ſeems to ſigniſie, that for their better Government, God now gave them a few Rules to be obſerved for the preſent, till he ſhould more fully declare his Will to them from Mount Sinai. And it is a moſt ancient conſtant Tradition of the Jews, That now he commanded them to obſerve the Sabbath (which they underſtand by Statute) and to do Juſtice; particularly honour their Parents; which they underſtand by Ordinance or Judgment, as the Hebrew word imports. And they inſtance eſpecially in keeping the Sabbath, and honouring of Parents; becauſe thoſe two Commandments are preſſed upon them in Deuteronomy, with this particular inforcement, As the LORD commanded thee, V Deut. 12, 16. which they will have to relate unto this command at Marah. See Mr. Selden, L. III. de Jure Nat. & Gent. c. 9. p. 314, 333, &c. And perhaps theſe two might be in the number; but it is probable there were more Commands beſides theſe, which were now given them; as the following Verſe ſeems to intimate.

And there he proved them.] He began there to make a trial of their Obedience, Whether they would obſerve theſe Laws, or no.

Ver. 26. And ſaid, if thou wilt diligently hearken to the voice of the LORD thy God, &c.] This was the main thing he required of them, as Jeremiah obſerves, VII. 22, 23. Where he ſaith, God ſpake nothing to them, in the day when he brought them out of Egypt (i. e. at this time) concerning Burnt-Offerings and Sacrifices, but only commanded them, ſaying, Obey my voice. And this Maimonides himſelf confeſſes in his More Nevoch. P. III. c. 32. It appears from the Scripture, and the Cabala alſo, that the first Precept which God gave us after we came out of Egypt, was not concerning Burnt-Offerings and Sacrifices; but it was that given us at Marah, If thou wilt diligently hearken to the voice of the LORD thy God: where he gave us a Statute and a Judgment. And it is a certain Tradition, that the Statute was the Sabbath; and the Judgment was, the taking away all iniquity; i. e. doing Juſtice.

I will put none of thoſe Diſeaſes upon thee, which I have brought upon the Egyptians.] He incourages their Obedience by a gracious Promiſe, to preſerve them from thoſe terrible Plagues, which he inflicted upon the Egyptians for their Diſobedience. Which is an Indication withal, that if the Iſraelites proved like them, they ſhould be puniſhed in the ſame manner; as he threatens afterwards, XXVIII Deut. 59, &c.

I am the LORD that healeth thee.] There are two parts of a Phyſicians Office; to cure Men, when they are ſick; and to preſerve them in health, when they are well. The latter is here chiefly intended; which the Pſalmist takes notice of, when he ſaith, CV. 37. There was not one feeble Perſon among their Tribes.

Ver. 27. And they came to Elim.] They ſeem to have ſtayed but a day at Marah, and on the XXVth of Niſan to have come to this place, called Elim, (which ſignifies Rams) from the good Paſture which was here for the feeding Sheep; as Jacobus Capellus will have it. But Bochartus thinks that El ſignifies in general a Field; as El-Paran, XIV Gen. 6. he interprets the Field or Plain of Paran: and conſequently Elim ſignifies a part of the Wilderneſs, where there were large and ſpacious Plains. Thus I find Ezekiel the Tragaedian (mentioned by Euſebius) underſtood it, in his Exagoge: where he brings in one talking with Moſes, and pointing him to this place; where a great Light ſhone, on a ſudden, as a Pillar of Fire, to ſhow it to them. Which he calls 〈 in non-Latin alphabet 〉 , a ſhady Meadow, and ſaith it was 〈 in non-Latin alphabet 〉 , an exceeding fertil Ground, L. IX. Praepar. Evang. c. 29.

Where were twelve Wells of Water, and threeſcore and ten Palm-trees.] Twelve Wells of Water, according to the number of the XII. Tribes; and LXX. Palm Trees, according to the number of the Elders of Iſrael, ſays the Hioruſalem Targum, and Jonathan's Paraphraſe. Which Nachmanides ſo much believed, that he ſaith each Tribe pitched their Tents about one of theſe Fountains: and the LXX. Elders ſat down under the ſhadow of the Palm Trees; giving thanks to God for the Benefits they now received upon dry Land, as lately they had done in the Sea. But there is no reaſon to think that the high Court, conſiſting of ſo many Elders, was now conſtituted; as I have obſerved before: of which ſee Mr. Selden, L. I. de Synedr. c. 15. p. 626, &c. There is nothing in the Story neither, to warrant what Ezekiel ſays in the place before-named, that theſe Twelve Springs all guſhed 〈 in non-Latin alphabet 〉 , out of one Rock, which was in this beautiful Plain. No more, than there is for what follows in him, concerning a marvellous ſtrange Bird, ſuch as no Man ever ſaw before, as big again as an Eagle, of various Colours, and a moſt ſweet Voice, which appeared to them upon this occaſion. Which he ſeems to have had out of ſome Talmudical Fable.

Palm-Trees.] This Tree delights in watery Places; and therefore no wonder ſo many were planted here by theſe Fountains. For it is noted by Pliny, that gaudet riguis, & toto anno bibere amat, the Palm-Tree delights in places well watered, and loves to drink all the year. There were two ſorts of theſe Trees: the common, and that which was called 〈 in non-Latin alphabet 〉 , becauſe it bare Dates; as Salmaſius hath obſerved in his Plinianae exercit. p. 472. 1326. If theſe were of the latter ſort, they gave them the better entertainment.

And they encamped there by the water.] To refreſh themſelves and their Flocks, in this delightful place.

CHAP. XVI.

Verſe 1. AND they took their journey from Elim.] After they had reſted a good while there; as appears by the end of the Verſe.

And all the Congregation came unto the Wilderneſs of Sin.] Not directly; but firſt they went back towards the Red-ſea; which was their next Station after they left Elim: as Moſes tells us XXXIII Numb. 10. where he gives an exact account of all their Stations; one of which is here omitted, becauſe nothing remarkable, I ſuppoſe, fell out there: and they did not ſtay long in it. This Sin is different from that where Miriam died, XX Nunth. 1. and written with different Letters.

Which is betweem Elim and Sinai.] So the direct way to Sinai had been into this Wilderneſs of Sin: but, for ſome reaſon which we know not, they firſt return'd to ſome part of that Sea, where they had been before.

On the fifteenth day of the ſecond Month, &c.] Juſt a Month after they came out of Egypt. And therefore, it ſeems, they ſtayed a good while at Elim, where there was plenty of Water, and ſome ſhade; which was now very comfortable: this ſecond Month (which they call Ijar) anſwering to part of our April and May. Or otherwiſe, we muſt ſuppoſe they ſpent ſome time at the Red-ſea: whether God conducted them, perhaps, to put them in mind of his late great Mercy to them there; which might incline them to be more obedient to his Commands, mentioned XV. 25, 26.

Ver. 2. And the whole Congregation of the Children of Iſrael.] Their Elders and all are included in theſe words, they being the ſame with thoſe v. 1. which certainly comprehend all that came out of Egypt. Though its likely, there were ſome more pious among them, who were not guilty of what follows; when the generality were ſo mutinous, that they who were better diſpoſed, could ſcarce be diſcerned.

Murmured against Moſes and Aaron.] This ſeems to be an higher diſcontent than the former, XV. 24. becauſe the whole Congregation were ingaged in it: whereas there it is only ſaid, the People were concerned in it. And there they quarrelled only with Moſes: but here with both their Leaders. And as that was for want of Water, ſo this for want of Bread: all their Dough which they brought out of Egypt, being now ſpent. So Joſephus, and R. Bechai, which latter ſaith, the Dough they brought out of Egypt ſufficed for a whole Month; from the XVth of Niſan, to the XVth of Ijar, and the Night of the XVIth, they ſtill are of it. And then on the XVIth, he thinks, the Manna deſcended: which fell on the firſt day of the Week, as he argues from thoſe words v. 5. when on the ſixth day, they are commanded to gather twice as much as on other days. Which was, ſays he, both the ſixth day of the Week, and of the deſcent of the Manna.

Ver. 3. Would to God we had died by the hand of the LORD, &c.] As ſome of the Egyptians did. A ſtrange wiſh! proceeding from great ingratitude to God, and forgetfulneſs of his Benefits.

When he ſat.] That was the ancient poſture of eating, before this time, XXXVII. 25. XLIII. 33. and afterward, XXXII Exod. 6. XIX Judg. 6.

By the Fleſh-pots, and did eat Bread to the full. This is not likely; when they were not only meer Slaves, but under cruel Hardſhips. But they untruly magniſie their former Condition, that they may repreſent their preſent to be more miſerable, than really it was.

For ye have brought us forth into this Wilderneſs.] They were glad to be brought out of Egypt; but their Diſcontent aroſe from their being brought into a Wilderneſs; where they wanted all Proviſions, but what they brought along with them.

To kill this whole Congregation with hunger.] There was no danger of their periſhing preſently; they having ſo many Flocks to feed them. But without Bread this would not ſatisfie them; and they were loth, it is likely, to loſe any of their Stock, which they hoped rather to increaſe, than to diminiſh. Or elſe, they longed for Dainties, as they did afterwards: which moved God to ſend them great ſtore of Fowl; as we underſtand v. 12.

Ver. 4. Then ſaid the LORD Dunto Moſes.] He ſpake to him out of the Cloud of Glory, where the SCHECHINAH was; as I obſerved above.

I will rain Bread.] Send you down that which ſhall ſupply the place of Bread, in a very plentiful manner; like drops of Rain from Heaven from above, out of the Clouds. Which was, as Greg. Nyſſen ſpeaks, 〈 in non-Latin alphabet 〉 , &c. the moſt incredible of all Wonders, that Bread ſhould be given them, not as uſually out of the Earth, but out of the Air, where no Seed is ever ſown, L. de Vita Moſis, p. 177.

Every day.] It came down in daily ſhowres; as much only, as would ſuffice for one day; that they might be kept in a perpetual thankful dependence upon God's Providence; and that this might more evidently appear to be a miraculous Work of his, who made it fall, at all times of the year alike. The Heathen themſelves preſerved ſome Memory of this, in that Fable of Pan (whom Huetius ſhows to be Moſes) finding out Ceres, when ſhe had been long wanting, to give Men bread when they were ready to ſtarve with hunger.

That I may prove them.] Some think this relates to what goes before, concerning his ſending them Bread every day: which was ſo ordered, that he might prove, whether they would murmur, becauſe they had not enough at once for a whole year; or humbly hope in his Mercy, for a conſtant ſupply. But the following words [whether they will walk in my law, or no] direct us to a larger ſenſe; which is, that he tried whether they would be obedient to all his Commands, when he let them want nothing to ſupport and incourage them in his Service.

Prove them.] Not as if he was ignorant; but that it might plainly appear to others, and to themſelves, what they were. Or, as Maimonides interprets it, that it might openly appear to the World, that God ſuſtains him, who follows his Worſhip and Service, by means that he did not think of. So he expounds this very place, More Novoch. P. III. c. 24. That every one may ſee and know, whether it be beneficial, to give ones ſelf to the Service of God, or not.

Ver. 5. On the ſixth day they ſhall prepare that which they bring in.] When they had gathered it, and brought it into their Tents; they were to grind and bake it, &c. (v. 23.) and make ready all things that were neceſſary againſt the next day; which was to be a Feſtival (viz. the Sabbath) on which they were to do nothing. For the Sabbath was not to be diſturbed with ſuch kind of Work: but though on other Feſtivals they might prepare their Meat, and only abſtain from labour; yet on this they might not ſo much as dreſs their Meat; but it was to de done the Evening before; on which they were to prepare every thing for the next day. From which preparation this day was called the Paraſcue, XXIII Luke 54. the preparation for the Sabbath.

And it ſhall be twice as much as they gather daily.] Enough, that is for two days, viz. that ſixth day, and the next, which was to be the Sabbath, v. 23. Where, what is here briefly ſaid in general, is more particularly and largely explained.

The Talmudists are generally of an opinion, that the XVth day of the ſecond Month, when they came hither, (v. 1.) was the ſeventh day of the week. See Mr. Selden, L. III. de Jure N. & G. c. 11. Which if it be true, they knew nothing of the reſt of the Sabbath; for they travelled upon this day. But Mr. Mede hath obſerved, that it is altogether uncertain, whether or no, it was the ſeventh day from the Creation. It might poſſibly fall out ſo, by the Providence of God, that the ſeventh day, deſigned by him for their Sabbath, might be both the ſeventh in order from the Creation, and alſo from the day of their deliverance out of Egypt. But that which now determined this ſeventh day, after ſix days labour, to be their reſt, was their Redemption out of Egypt; and the Overwhelming of Pharaoh and his Hoſt in the Red Sea: which was upon this very day. The Example of the Creation, was a reaſon for ſanctifying one day in ſeven: but the deſignation of this ſeventh day, was, as I ſaid, from their wonderful deliverance. See Diſcourſe XV. Book 1.

Ver. 6. And Moſes and Aaron ſaid unto all the Children of Iſrael.] What God ſpake to Moſes alone, v. 4. is delivered to the People by Aaron alſo, who was aſſiſtant to his Brother in the Government of them.

At Even.] On the Evening of this fifteenth day, God ſent them Quails, as we tranſlate v. 13.

Then ye ſhall know, that the LORD hath brought you out from the Land of Egypt.] Be convinced, that it was by the LORD's Direction and Command, that you were brought out of Egypt, into this place. And therefore you have no reaſon to quarrel with us, who did nothing of our ſelves without his order: but rather to truſt in him; who can make as good proviſion for you here in the Wilderneſs, as ever you ſaw in Egypt.

Ver. 7. And in the Morning.] When the Manna fell down, v. 13.

Then ye ſhall ſee the Glory of the LORD.] His great power (ſome interpret it) in ſending them Bread from Heaven, and Fleſh alſo with it. But I take it rather to refer unto the viſible appearance of the Divine Majeſty, which they ſaw preſently after this (v. 10.) and were convinced of his real Preſence in that Cloud, by the deſcent of the Manna from thence next Morning, which no Power but the Divine could produce. And ſo I find Abarbinel himſelf interprets it; Their ſeeing the Glory of the LORD, is not to be underſtood of the Bread, or the Fleſh he ſent them, but of the Fire which appeared to all the People, to reprove them for their Murmurings.

For that he heareth your Murmurings against the LORD.] He is preſent among you; and takes notice of your ungrateful behaviour towards him.

For what are we, that ye murmur against us?] Alas! we are but poor Inſtruments of his; who hath done all the Wonders you have ſeen, and by that means brought you hither: And therefore why do you complain of us, as if we acted any thing by our own Authority?

Ver. 8. And Moſes ſaid, this ſhall be, when the LORD ſhall give you, &c.] I ſay again (therefore mark it) when the LORD ſhall give you Fleſh to eat in the Evening, and in the Morning Bread to the full; then you ſhall be convinced that he hath taken notice of your Murmurings: which are really againſt him, who imploys us only as his Miniſters; and will be ſo gracious, as not to puniſh your Diſcontents, but provide for your Neceſſities.

Ver. 9. And Moſes ſpake unto Aaron.] Who was his Miniſter, as Moſes was more immediately God's.

Speak unto the whole Congregation of the Children of Iſrael.] Who were all ingaged in this undutiful Murmuring, v. 2.

Come near before the LORD.] Before the SCHECHINAH or Divine Majeſty, which was in the Cloud (as I obſerved XIII. 21.) and now was about to break forth upon them in a glorious manner. But, becauſe of their Murmurings, the Cloud was removed, it is probable, to a greater diſtance from them, than it uſed to be. Bonfrerius will have it, that they were to come near to the Tabernacle of Moſes, where the Glory of the LORD appeared, XXXIII. 7, 9. But there is no proof that it was wont to be there, till that occaſion. See upon that place.

For he hath heard your murmurings.] He will ſhow that he is among you, and obſerves how ungratefully you requite him. It is not unlikely that Moſes bad Aaron go and ſpeak to the People, becauſe he himſelf retired to ſpeak to God. That is, to pray for them, and to acknowledge his great Goodneſs, in paſſing by their Murmurings.

Ver. 10. And it came to paſs, as Aaron ſpake unto the whole Congregation of the Children of Iſrael.] According to the Command of Moſes, v. 9.

That they looked.] They were ſuddenly ſurpriſed, I conceive, with an unwonted brightneſs; which made them look about to ſee whence it came. Or Aaron perhaps bad them look that way.

Towards the Wilderneſs.] Whether the Cloud had conducted them; and ſtood at ſome diſtance from them.

And behold the Glory of the LORD appeared in the Cloud.] The Divine Majeſty appeared in flaming Light; ſuch as they had never ſeen before. See XIII. 21. Thus N. Lyra truly expounds, Fulgor quidam inſolitus, &c. an unuſual Splendor, repreſenting the Divine Power, to reprove the Murmurings of the People.

Ver. 11. And the LORD ſpake unto Moſes.] Who was gone, as I ſaid, to pray unto God; whilſt Aaron was ſpeaking unto the People.

Ver. 12. I have heard the murmurings of the Children of Iſrael, &c.] He repeats to Moſes what he had bidden him tell them (v. 4, 5, 6.) and perhaps ſpake it from the Cloud of Glory, in the Audience of all the People.

In the Evening ye ſhall eat Fleſh.] v. 8.

And in the Morning ye ſhall be ſilled with Bread.] v. 4.

And ye ſhall know that I am the LORD your God.] Who brought you out of Egypt; and will provide for you here in the Wilderneſs.

Ver. 13. And it came to paſs that at Even.] According to God's Promiſe, v. 6, 8.

The Quails came up.] The only Perſon among the Jews, that adventures thus to tranſlate the Hebrew word Selau (which is uſed here, and XI Numb. 31. and CV Pſal. 40.) is Joſephus. All others either keep the Hebrew Name, or make it another thing than Quails. For Jonathan tranſlates it Pheaſants; and Abarbinel makes them a kind of Sea-fowl: and the Talmudiſts comprehend four ſorts of Birds under this Name, viz. that which feeds upon Figgs (which the Greeks call 〈 in non-Latin alphabet 〉 ) and Thruſhes and Pheaſants, and Quails. (See Bocharlus, P. II. Hierozoic. L. I. c. 14.) But all this is without good ground; for the account which Moſes gives of Selau in the Book of Numbers, agrees to none of theſe, nor any thing that we have knowledge of, but a kind of Locusts: which Job Ludolphus therefore pitches upon, and gives very ſolid Reaſons for it; as I ſhall ſhow when I come to that place, XI Numb. 31.

Came up.] From the Country over againſt the Deſert: from the Sea, ſaith Aben-Ezra; and Joſephus, from the Arabian Gulf. Not that they were a Seafowl; but were in great quantity, upon that Coaſt.

And covered the Camp.] It ſeems they fell in the very Streets, as we ſpeak: ſo that they needed not do more than ſtep out of Doors, and take up as many as they pleaſed. This laſted no longer than that Evening: for the Manna, which fell next Morning, was to be their conſtant food.

And in the Morning the dew.] Beſides the Morning dew, there was an Evening, VI Hoſ. 4. V Cant. 2. and Moſes in the XI Numb. 9. mentions the dew that fell in the Night. From whence, I ſuppoſe, came the Opinion among ſome of the Jews, that there was a double dew in which the Manna was incloſed: a dew below it, which fell in the Night; and a dew above it, which after the Manna was faln, came upon it, and covered it in the Morning: by which means, being thus incloſed, it was kept very clean.

Lay round about the Host.] Not in the Camp; but round about it on the face of the Wilderneſs, (v. 14.) For the Camp was not ſo clean a place, nor ſo apt to congeal the Manna, that fell with the dew.

Ver. 14. And when the dew that lay, was gone up.] This ſhows the dew fell firſt, and then the Manna fell upon it (as we read expreſly XI Numb. 9.) whereby it was kept pure, and free from the duſt, that was upon the ground.

Behold, upon the face of the Wilderneſs.] When the dew was exhaled by the Sun, the Manna appeared; which covered the Wilderneſs round about them.

There lay a ſmall round thing.] This word is no where elſe to be found in the Holy Scripture; which hath made it differently rendred. But our Tranſlation is authorized by what is ſaid v. 31. that it was like Coriander Seed: which hath reſpect, not to its colour or taſte, but to its form and ſigure. And ſo the LXX. here underſtood it, when they tranſlated it 〈 in non-Latin alphabet 〉 .

As ſmall as the hoar-frost on the ground.] This ſeems to relate to the colour, which was white: but expreſſes alſo that it was very ſmall, like a drop of dew frozen on the ground.

Ver. 15. And when the Children of Iſrael ſaw it.] Which was as ſoon as they roſe in the Morning, and went out of the Doors of their Tents.

They ſaid one to another, it is Manna.] The Hebrew words Man-hu, are thought by ſome to ſignifie as much, as Mah-hu, i. e. What is it? So Philo, Joſephus, and a great number of the Ancient and Modern Expoſitors. Who take Man to be an Egyptian word, ſignifying as much as the Hebrew word Mah. But it doth not ſeem likely, that they joyned an Egyptian word to an Hebrew; as hu is acknowledged to be. Therefore it may be better expounded, it is a Gift, or a Portion. For Manah ſignifies to appoint or order ones Diet, (I Dan. 10.) and as kav comes from kavah, by caſting away the laſt Letter; ſo may Man in like manner, from Manah. And the meaning is, This is the Gift of God, or, This is it which God hath appointed us: not knowing (as it here follows) determinately what to call it. Suidas ſeems to have thought of this, when he defines it to be 〈 in non-Latin alphabet 〉 , &c. See Druſius in his Quaest. Hebraicae, L. I. c. 62.

For they wist not what it was.] Had not a diſtinct conception what kind of Food it was, not having yet taſted it; nor knowing certainly (as Abarbinel fancies) whether this was the Bread that Moſes bad them expect: who there tells them, in the next words, that it was that Bread.

This is the Bread which the LORD hath given you to eat.] You rightly called it a Divine Gift (as Abarbinel goes on) for this indeed is the Bread which the LORD beſtows upon you for your Suſtenance, according to his Promiſe which he made you by me, v. 4.

Ver. 16. This is the thing which the LORD hath commanded.] Here now Moſes ſhows how the uſe of this Food was to be regulated.

Gather of it every Man according to his eating.] As much as will ſuffice for his, and his Families Suſtenance for one day.

An Omer for every Man.] That they might be ſure to have enough, he allows every Perſon among them, to have an Omer: which was ſomething leſs, than half a Peck of our Meaſure. Here Abarbinel hath a pertinent obſervation; That this, being a Divine Food, was not to be uſed, as common things are, which Men gather into heaps; lay up in Barns, traffick withal, or lay up for their Children: but it was to be ſpent as a Gift of God both to Poor and Rich. Some can get more of worldly Goods, and ſome leſs; by which means ſome give, and others receive: But here all received from the Bounty of Heaven; and God ordered it ſo, that they who were Poor ſhould not want; and they who were Rich ſhould have nothing beyond their wants, to lay up or to ſell, as they did other things. For every one was to have only as much as he could eat: and no Man could eat above an Omer. Which doth not ſignifie that they gathered it by meaſure; but as much as they thought would amount to that quantity: with an intention, that if they had more than they needed, others ſhould have it, who had gathered leſs than they needed.

Take ye every Man for them which are in his Tents.] For the old and the young, who could not go out to gather for themſelves.

Ver. 17. And the Children of Iſrael did ſo, &c.] Gathered what they thought would be ſufficient for themſelves and their Families: according as they were larger, or leſs in number. And when they came home they dealt to every one the proportion which God ordered.

And gathered ſome more, ſome leſs.] They were not all alike able (it is like) to gather, nor alike diligent; and ſo did not gather an equal quantity. But the true reaſon, I have given already, viz. that ſome Families did not require ſo much as others.

Ver. 18. And when they did mete it with an Omer.] When it was brought unto their Tents, (v. 16.) then the Father of the Family, or ſome of the Rulers of the Congregation, (v. 22.) meaſured what they had gathered with an Omer; and gave to every one his proportion, according as God directed.

He that gathered much, had nothing over.] Had no more than his Omer.

And he that gathered little, had no lack.] He that had not gathered enough to make an Omer for every man, had it made up to him out of other Mens gatherings, who had more than enough. Abarbinel will have it, that they were ſo directed by a miraculous Providence, as to gather juſt ſo much for their ſeveral Families, that every Perſon's ſhare would come to an Omer, and neither more nor leſs. And ſo Greg. Nyſſen calls this the Second Miracle which was in the Manna, having obſerved one before, v. 14. But others think, that, if any part of it remained, after every one in the Family had an Omer, it was Food for their Cattle; which in the Wilderneſs wanted Graſs ſufficient for them. And this ſeems the more probable, becauſe otherwiſe we muſt make a new Miracle, that every Man, Woman, and Child, ſhould be able to eat an Omer: which all grant was ſufficient for the Suſtenance of any Man whatſoever; but was too much, ſure, for a Child.

They gathered every Man according to his eating.] As they were directed v. 16.

Ver. 19. And Moſes ſaid, Let no Man leave of it till the morning.] It was therefore to be all ſpent, one way or other, the ſame day it fell. Which was the Law of all the Holy Feaſts, particularly of the Paſſover, XII. 10. and of the Sacrifice of Peace-Offerings, XXI Lev. 30. Beſides, God would have them depend upon his Providence, and truſt him for freſh Supplies every day; as Aben-Ezra well notes. And R. Levi ben Gerſom; He that kept it till the morning, betrayed his want of Faith, and feared God would ſend no more: for if he believed, to what purpoſe ſhould he be at the pains to keep it?

Here was a new Wonder, that as it fell every day for Forty years together, both in Winter and in Summer; and likewiſe fell in ſuch quantity, that every one had an Omer, and none wanted this Meaſure; ſo it would not keep till the next Morning; which it might have done in its own Nature, and did once in a Week; and in the Ark was preſerved to many Generations.

Ver. 20. Notwithſtanding they hearkned not unto Moſes, but ſome of them left of it till the morning.] Either through unbelief, or meer negligence, or a wanton inclination to make an Experiment, ſome among them diſobeyed his Command.

And it bred Worms and ſtank.] This was a Wonder alſo, that ſuch an heavenly Food, ſo pure and ſimple, ſhould not only breed Worms, but alſo ſtink. Which was a Puniſhment for their Diſobedience, though a merciful one, in that God did not inflict it upon themſelves, but upon their Food.

The Jews commonly take theſe words to be tranſpoſed; things being wont firſt to putrifie, and then to breed Worms: and in that order Moſes relates this matter, when it was laid up for the Sabbath, v. 24. That it neither ſtank, neither was any Worm therein. But Abarbinel thinks that Moſes here ſpeaks of it according to the order, wherein they found it: which was, that firſt Worms appeared in it to their Eyes, and then they ſmelt the ſtink. But in ſpeaking of what fell out on the ſeventh day, he follows the natural order, and ſaith, it did not ſtink, neither was any Worm in it.

And Moſes was wroth with them.] Chid them ſeverely, for their Diſobedience to him, who had beſtowed ſuch a ſingular benefit upon them.

Ver. 21. And they gathered it every morning, every man according to his eating.] This is not needleſly repeated; but a further Explication of their Care and Diligence, to furniſh themſelves early in the Morning, with as much as was neceſſary, before the Sun grew hot and melted it; or (as ſome of the Jews add) raiſed the Wind, which blew duſt upon it.

When the Sun waxed hot, it melted.] That it might not be trod upon, nor putrified. Which ſeems to be ſpoken of that which remained in the open Field, ungathered: though Abarbinel will have it, that what they had brought into their Tents melted alſo when the Sun grew hot; which obliged them not only to gather it early, but to bake and prepare it preſently, while it was yet hard, and not diſſolved. But I ſee no ground for this; nor is it likely that they were conſtrained to prepare it all together; but might any time that day, at Supper as well as Dinner, order it according to their liking. Others of the Jews fancy that, being melted, it made little Brooks and Rivolets in the Fields, &c. but the plain ſence is, that the Sun which melted it, exhaled it alſo into the Air, from whence it came, and returned again the next Morning.

Ver. 22. On the ſixth day they gathered twice as much Bread, &c.] According to the Command of God, v. 5. It appears by this place, where it is called Bread (as it is v. 4, 12.) that it was of a hard Subſtance when it fell, though it diſſolved by the heat of the Sun; being like the Corn of which Bread is made.

And the Rulers of the Congregation came and told Moſes.] He had bidden them gather a double quantity on the ſixth day; but had not told them the reaſon of it, v. 5.) and therefore they come now to enquire what they ſhould do with it. By this, one would think they were the Rulers, who ſaw a diſtribution made to every one, in a juſt proportion: or, that they appointed Overſeers to take care of it.

Ver. 23. And he ſaid unto them, this is that which the LORD hath ſaid.] This is the Command, which I have received from God about this matter.

To morrow is the rest.] Or ſhall be the reſt.

Of the holy Sabbath unto the LORD.] To be kept holy, ſo as to do no work therein. And therefore you muſt not ſo much as go into the field to gather your Food; which is the reaſon why you are ordered to make two days Proviſion, in one. The words in the Hebrew, (which we tranſlate the rest of the holy Sabbath unto the LORD) may be rendred, as they lye in order, the Sabbath, the holy Sabbath unto the LORD. Which Abarbinel explains, as if the word Sabbath being repeated, ſignified, that it was to be a Ceſſation from all manner of Work, becauſe it was the Sabbath of the LORD himſelf, wherein he ceaſed from his Works.

At this time, and not before, the rest of the ſeventh day ſeems to have been appointed. They performed Religious Offices upon one day in ſeven; but did not ceaſe from all Labour until now. Theſe very words ſeem to ſhow, there had been ſome obſervation of a Sabbath heretofore, and was not wholly a new thing: for if it had, they could not have underſtood Moſes, nor known what he meant. See what I have noted upon the Second of Geneſis: where I thought it reaſonable to aſſert, That God intended to preſerve a Memory of the Creation in ſix days, by appointing the ſeventh day to be kept holy. And therefore the more pious any people were, the greater reſpect they had to this day. But when the World grew very wicked before the Flood, as they little thought of God, ſo it is likely they neglected all diſtinction between this day and others. And the diſperſion of People after the Flood, very much blotted it out of their minds, as it did many other good things. But in the Family of Abraham, we may well ſuppoſe, it was continued; though not with ſuch ſtrict abſtinence from all Labour, as, for ſpecial reaſons, was afterward enjoyned. Which is the cauſe why we read nothing of their reſting in their Travels upon that day, before their coming out of Egypt. Where they were under ſuch cruel Servitude, that all obſervation of the ſeventh day, it is likely, was laid aſide: they being preſſed, day and night, by their Taskmaſters to hard Labour without intermiſſion. And therefore when God brought them out of that Slavery, he renewed his Command for the obſervation of the Sabbath, with this addition (in memory of their Deliverance from the Egyptian Bondage) that they ſhould reſt from all manner of Labour upon that day. Both theſe Reaſons are given by Moſes, why God commanded it to be obſerved, in memory of the Creation in ſix days, XX Exod. 11. and in memory of their deliverance from the Egyptian Bondage, V Deut. 15.

Bake that which you will bake to day, &c.] The words to day, are not in the Hebrew; but are neceſſary to make the ſenſe plain, becauſe they were enjoyned on this day to prepare, or make ready all things againſt the next, v. 5.

And that which remaineth over, lay up for you to be kept till the morning.] From which words ſome have inferred, that there was no prohibition of baking and ſeething on the Sabbath, but the contrary rather is here ſuppoſed; (See Dr. Heylin in his Hiſtory of the Sabbath, Part. I. p. 100.) But I do not ſee, how this conſiſts with the further explication of this matter in XXXV Exod. 3. where they are forbidden to kindle a Fire upon this day. Unleſs any one will ſay, that for the preſent they might do it; but ſhortly after were prohibited: which is not at all likely. For the plain meaning is, that if they would make any baked Meats, or boiled, with the Manna, they muſt do it upon the ſixth day: though what they did not then bake, nor boil, they might ſafely keep till the next day, and it ſhould not breed Worms, nor ſtink. But what they ſo kept, was to be eaten without baking or boiling, as it well might; being a food prepared in Heaven for their eating, without any need of further Art. And therefore called Bread, even when they gathered it, v. 22.

Ver. 24. And they laid it up until the morning, &c.] Without any Preparation of it by baking or boiling; and it kept the whole ſeventh day without any putrefaction.

Ver. 25. And Moſes ſaid, Eat that to day.] Simple, as it is, without baking or boiling.

For to day is a Sabbath unto the LORD.] The frequent repetition of this in this Chapter, v. 23. and again v. 29, 30. hath led the Jews into this miſtake, that the Sabbath was not ordained by God till they came out of Egypt: directly contrary to what we read in the Second of Geneſis, that it was inſtituted from the beginning. And therefore Moſes here only gives an account, why this Precept was renewed at their coming out of Egypt: when there was a new Religious obſervation added to it, which was not neceſſary before, viz. reſting wholly from all manner of work. There is an excellent Diſcourſe on this Subject, in a late Learned Author, J. Wagenſiel (in his Confutation of R. Lipman's Carmen Memoriale, p. 559, &c.) who well obſerves, that, this Precept having a peculiar reſpect to the Jews, we are not bound to obſerve the rest of the Sabbath with ſuch ſtrictneſs, as they did; but only as the Patriarchs did, before the giving of the Law, p. 564. As for the tranſlation of the day from the ſeventh to the first day of the Week, it is impoſſible for the Jews to prove, that the day they obſerve is the ſeventh from the Creation. And beſides that, the whole World cannot be tied to the circumſtance of time preciſely: for in ſome parts of it, the Sabbath will fall eighteen hours later than in Paleſtine; as he evidently ſhows, p. 572, &c.

To day you ſhall not find it in the field.] This Moſes ſaid to them, as Abarbinel thinks, in the Evening of the Sabbath: which was, in effect, a Prohibition to them, not to go out to gather it on that day.

Ver. 26. Six days ye ſhall gather it, &c.] The ſame Author thinks this is repeated to ſignifie, that as long as they continued in the Wilderneſs, they ſhould gather it ſix days in a Week, as they did now: but never find any on the ſeventh.

There ſhall be none.] As you reſt, ſaith he, from doing any thing about the Manna, ſo God will ceaſe from ſending it unto you. Upon which he makes this pious reflection, That in this World we muſt work for our Souls, if we would be happy in the next World, which is an intire Sabbath or Reſt. For he that labours in the Evening of the Sabbath, ſhall eat on the Sabbath. To the ſame purpoſe Origen, long before him, Hom. VII. in Exod.

Ver. 27. There went out ſome of the people on the ſeventh day to gather, &c.] The ſame wicked diſpoſition remained in them, which made them on other days keep it till next Morning, v. 19, 20.

Ver. 28. And the LORD ſaid unto Moſes, how long refuſe ye to keep my Commandments, &c.] Theſe chiding words, are full of indignation; and yet ſignifie the long-ſuffering Patience of God, with an untoward Generation. Abarbinel expounds this paſſage as if, upon this occaſion, he upbraided them with all their other Tranſgreſſions; ſaying, You kickt againſt me at the Red Sea, and believed not my words: at Marah alſo you murmured; and uttered very diſcontented words at Elim. Nay, after I had given you Manna, you violated my Precept, in reſerving it till the next Morning. And now you break my Sabbath: what hope is there that you will obſerve any of my Laws?

Refuſe to keep my Commandments and my Laws.] He ſpeaks thus, ſay ſome of the Jews, becauſe that in which they now offended, is a thing upon which the whole Law, all his Commandments depend. So the ſame Abarbinel. Becauſe the Sabbath inſtructed them in the Creation of the World, upon which all the Law depends, therefore he ſaith, My Commandments and my Laws.

Ver. 29. See.] Conſider.

For that the LORD hath given you the Sabbath, therefore he giveth you, on the ſixth day, the bread of two days.] You have no reaſon to ſeek it on the Sabbath, being provided before-hand with as much as is ſufficient for that day.

Let no man go out of his place.] The Jews ſay that a Man went out of his place, if he went above Two thouſand paces, from his dwelling. That is, if he went beyond the Suburbs of his City, XXXV Numb. 5.

Ver. 30. So the people reſted on the ſeventh day.] The Reprehenſion which God gave them by Moſes, (v. 28.) and the ſolemn renewal of the Precept, (v. 29.) wrought ſo much upon them, that for the preſent they reſted upon this day. And, they not having been uſed to this reſt, God did not immediately puniſh their Diſobedience in going abroad to gather Manna: though afterward he ordered a Man to be ſtoned for gathering Sticks on this day; for he had often repeated this Law to them, before that time.

Ver. 31. And the Houſe of Iſrael called the name thereof Manna.] This is repeated again, to ſhow that the name which they gave it at firſt, (v. 15.) continued to it afterward: being ſo apt and proper to ſignifie God's Providence over them, that they could find no better.

And it was like Coriander Seed.] Of a round ſigure, like that Seed, v. 14.

White.] Being like Bedolach, as Moſes ſaith XI Numb. 7. which ſignifies Pearl, as Bochartus ſhows in his Hierozoic. P. II. p. 678. where he obſerves the Talmudick Doctors (in the Title Joma) expreſly ſay it was like Margalith (or Margarith) i.e. Pearl.

The taſte of it was like Wafers made with honey.] All things of a pleaſant reliſh, are compared, in Scripture, to Honey. Whence thoſe words of David, XIX Pſalm 11. CXIX. 103. Onkelos ſaith, Manna taſted like Eſcaritae: which was a delicious Food at Rhodes (as Bochart obſerves out of Julius Pollux) between Bread and Cake (like our Bisket, I ſuppoſe) which was ſo grateful, that they who did eat it were never ſatiated, but ſtill deſired more.

In the XI Numb. 7, 8. Manna is ſaid to taſte like freſh Oyl. Which doth not contradict this: for, as Abarbinel and others obſerve, the meaning is, that when it firſt fell before it was prepared, it taſted like Honey-wafers; but when it was baked, then it taſted like freſh Oyl. And ſo the words, XI Numb. 8. plainly import; they took it, and beat it in a Mortar, and baked it, &c. and the taſte of it (i. e. thus prepared) was like the taſte of freſh Oyl. Nay, the Jewiſh Doctors commonly ſay it had all manner of pleaſant ſavours, according to Mens different Palates; and thence they fancy it is called, v. 29. the Bread Miſchne, (which we tranſlate of two days) becauſe it was changed according to the diverſity of thoſe that did eat it; Children, young men and old. Which conceit the Author of the Book of Wiſdom follows, XVI. 20, 21.

Ver. 32. And Moſes ſaid, This is the thing which the LORD commandeth. I have this further Command to deliver from God, concerning the Manna.

Take an Omer of it.] Juſt ſo much, as was aſſigned to every one for his daily Bread, v. 16.

To be kept for your Generations.] For your Poſterity, in future Ages.

That they may ſee the Bread wherewith I have fed you, &c.] For ſeeing with ones eyes (ſaith Iſaac Aramah) mightily confirms a thing, and leaves one in no doubt of it. And he took care they ſhould ſee both the Manna it ſelf, and the meaſure, which he bountifully allowed to every one of them.

Ver. 33. And Moſes ſaid unto Aaron.] What God commanded Moſes, he now commands Aaron to do.

Take a Pot.] He ſaith nothing of the matter of this Pot or Ʋrn; which ſome ſay was an Earthen Pot, others ſay of Lead, Braſs, or Iron: and Abarbinel thinks it was of Glaſs, that one might ſee what was within. But the Apoſtle hath ſetled this Controverſie, by calling it a Golden Pot, IX Hebr. 4. and ſo do the LXX in this place. And indeed all the Veſſels of the Sanctuary being of Gold, it was but reaſon that this, which contained ſuch a precious Monument of God's Mercy, ſhould be of the ſame Metal.

Lay it up before the LORD.] i.e. Before the Ark of the Teſtimony, as it is explained in the next Verſe: Which ſhows that this Command was given after the building of the Tabernacle; and is here mentioned, becauſe it belongs to the ſame matter which Moſes relates in this Chapter. Others ſuppoſe it was ſpoken by way of Prolepſis; which ſeems not to me ſo probable.

Ver. 34. So Aaron laid it up.] When the Tabernacle was built.

Before the Teſtimony.] This is the ſame with before the LORD, in the foregoing Verſe. For the Divine Glory dwelt between the Cherubims, which were over the Ark; which is commonly called the Ark of the Teſtimony, XXX. 6. XL. 3, 5. But here and XXV. 36. is ſimply called the Teſtimony; by an Ellipſis, or leaving out the firſt word, which is very uſual in other Inſtances: For thus it is called the Ark of God's ſtrength, 2 Chron. VI. 41. but elſewhere, the firſt word being omitted, it is called only his ſtrength, LXXVIII Pſalm 61. CV. 4. And therefore the Ark is called the Teſtimony; partly becauſe there God gave them a ſpecial Token of his Dwelling among them; and partly becauſe the two Tables of Stone were in the Ark, which are called the Teſtimony, XL. 20. Where it is ſaid, Moſes put the Teſtimony into the Ark: and then immediately, v. 21. he calls it, the Ark of the Teſtimony.

Ver. 35. And the Children of Iſrael did eat Manna forty years.] Within a Month; which wanted to make compleat forty years. For it begun to fall juſt XXX. days after they came out of Egypt (on the XVth of April) and ceaſed to fall on the XVth or XVIth of March, the day after the Paſſover, which they kept in the Fortieth year, V Joſh. 11, 12. Now in all Writers, ſome days under or over, are not wont to be conſidered, when there is a round Number.

But there are thoſe who fancy theſe words were put into this Book, after Moſes his death: for which I can ſee no ground. For it is certain, he lived the greateſt part of the Fortieth year after they came out of Egypt, and brought them to the Borders of Canaan, within ſight of it, I Dent. 3. XXXIV. 1, 2, &c. And therefore may well be ſuppoſed to have added theſe words himſelf to this Hiſtory, as he did the foregoing, v. 32. that all belonging to this matter might be put together in one place.

Ʋntil they came to a Land inhabited.] i. e. To Canaan, or the Borders of it, as it here follows. For theſe words, ſaith Aben-Ezra, have reſpect to the Wilderneſs in which they now were, which was not inhabited.

Ʋntil they came unto the Borders of the Land of Canaan.] That is, ſaith he, to Gilgal, which was the Borders, when they had paſſed over Jordan; when they did eat of the Corn of the Land, and had no further need of Manna.

Ver. 36. An Omer is the tenth part of an Ephah.] From hence alſo ſome would fain conclude, that Moſes did not write this: becauſe, ſay they, it is not uſual when Meaſures are in common uſe, to tell in other words how much they contained; which then only is proper, when they are grown out of uſe. But ſuch Obſervations ſeem to proceed from an humour of Cavilling. For why may not an Author ſet down diſtinctly, things very well known in his time, that Poſterity alſo may have as diſtinct a knowledge of them? Beſides, the very ſame Men complain on other occaſions, that the Writers of Hiſtory have omitted to give us an account of ſeveral things, which in their time were moſt notorious; whereby Poſterity ſuffers much, for want of ſuch Information. Nor do I ſee any proof, that theſe Meaſures were not as common in after times, as they were when Moſes lived.

Several Learned Men have taken a great deal of pains, to reduce theſe Meaſures to thoſe of the Greeks and Romans, particularly Salmaſius in his Epiſtles (N. LXVII.) and Herman. Conringius in a Treatiſe on this Subject de Menſuris Hebraicis. But none have done it ſo clearly and exactly, as a very Learned Perſon of our own Country (Biſhop Cumberland, in his Scripture Weights and Meaſures, Cap. 3.) who computes an Ephah to have contained ſeven Wine-Gallons, a Pottle and half a Pint: So that an Omer was near three Quarts: which, if any one imagine too great a proportion to be allowed to one Perſon every day, he propounds theſe things to be conſidered: That Manna, being of a globular figure, (like Corianderſeed) muſt needs have many empty ſpaces between every three or four Grains; and thoſe vacuities may reaſonably be eſtimated a third part of the Veſſels capacity. And it being a light Aerial Food, muſt needs be inwardly porous, and of a ſpungy contexture of parts. So that it waſted ſomething in dreſſing by Fire, as it melted by the Sun when it grew hot. And conſequently three Quarts might, it is probable, be reduced to three Pints of an Oily liquid Subſtance. Which was not too much in an hungry Deſert, where they might well be thought to have refreſhed themſelves thrice a day. See alſo what I have noted before, v. 18.

CHAP. XVII.

Verſe 1. AND all the Congregation of the Children of Iſrael journied from the Wilderneſs of Sin.] Where they had been for ſome time (XVI. 1.) and now pitched in Rephidim. That is, they reſted here, after ſome other ſtation, in their paſſage hither: for Moſes mentions two between the Wilderneſs of Sin and Rephidim, XXXIII Numb. 12, 13, 14. And that is the reaſon of the words here following.

After their Journeys.] They proceeded in their Journey to Dophekah, and then to Aluſh; and ſo to Rephidim: where they ſtayed ſome time.

According to the Commandment of the LORD.] By the direction of the glorious Cloud, which went before them, and fixed their ſtation for them where it reſted.

And pitched in Rephidim.] This place was in the Wilderneſs of Sin alſo: but called by a particular Name; as the place from whence they came, was called by the Name of the whole. So St. Hierom. All the Wilderneſs, as far as to Mount Sinai, was called Sin, which was the Name alſo of one of their Stations (as Moab was both the Name of a Province and of a City) and there were four others in this Wilderneſs; thoſe by the Red Sea, Dophekah, Aluſh, and Rephidim.

And there was no Water for the People to drink.] This gave occaſion to another remarkable Mercy of God to them; whereas nothing conſiderable fell out at the two former Stations: which is the reaſon they are here omitted. So Abarbinel judiciouſly obſerves. Moſes would not ſet down in this Hiſtory any of their Stations, but thoſe in which ſome new and notable thing happened: the reſt, in which no ſuch thing was done, he deſcribes in the Book of Numbers, XXXIII.

Ver. 2. Wherefore the People did chide with Moſes.] Expoſtulate with him in ſuch an undutiful manner, that it may be tranſlated ſcolded with him.

Saying, Give us Water, &c.] The word for give is in the Plural Number: and therefore this was ſpoken both to Moſes and to Aaron; though Moſes be only mention'd as the Perſon they contended with. For there was no need (as Aben-Fzra and others obſerve) to mention Aaron, becauſe Moſes was not wont to ſpeak to the People, but by him. Abarbinel carries it further, and will have this Speech directed to Moſes and to God, becauſe they came hither by God's Commandment: which made them inſolently ſay, if by God's Providence we were brought to this place, let him take care we be not killed with thirſt.

And Moſes ſaid, why chide you with me?] Who brought you hither by God's Order.

Wherefore do you tempt the LORD?] And why do you diſtruſt his Power, and Goodneſs, and Faithfulneſs to his Promiſe?

Ver. 3. And the People thirſted there for Water.] This looks like a needleſs Repetition; it being ſaid before, there was no Water in this place, (v. 1.) which made the People chide with Moſes, for bringing them into ſuch an inconvenient Station. But if we conſider it well, we ſhall find it a neceſſary Explication of the grouth and progreſs of their Diſcontent. For, as Abarbinel hath well obſerved, as ſoon as they came to Rephidim, they ſaw it was no commodious place, becauſe it would not ſupply them with Water: which made them begin to quarrel with Moſes before they needed; meerly out of fear, that when the Water they had brought from Elim was ſpent, there would be none for them. And now, when after a day or two it was all gone, they were really very thirſty, and ſo fell into the murmuring here ſpoken of, from a ſenſe of their Miſery, as before only out of a fear of it.

And the people murmured against Moſes.] They proceeded from a lower, to a higher degree of Diſcontent: which made them at firſt only expoſtulate and argue with him; but now they murmur againſt him; and at length fell into ſuch a rage, that they ſeemed to be ready to ſtone him, v. 4. It is neceſſary to ſtop ſuch Motions, in their beginning.

Wherefore is this, that thou hast brought us out of Egypt?] This ſhows the neceſſity of preſerving the Remembrance of God, and of his Benefits in our Minds. Which if this People had done, they could not have faln a third time into ſuch a diſcontented ſit, as made them ſpeak reproachfully of their Deliverer, and ſlight the wonderful Deliverance it ſelf, which God had lately given them out of cruel Servitude. The Character which Plato (in his Axiochus) gives of the Vulgar ſort of People, belongs to the Iſraelites above all other; viz. that this ſort is 〈 in non-Latin alphabet 〉 , Tom. III. p. 369.

To kill us, and our Children, and our Cattle with thirst.] Children, as Abarbinel obſerves, can leſs indure thirſt than grown Men; and Cattle need abundance of Water, which is the reaſon they mention them.

Ver. 4. And Moſes cried unto the LORD.] Which he did not upon their firſt complaint, v. 2. becauſe their neceſſity was not ſo urgent: but now, ſeeing their Diſtreſs, and the heigth of their Diſcontent, he prays God to take care of them: hoping he would ſupply them with drink; as lately he had done with Bread.

What ſhall I do unto this People?] He ſaid enough, no doubt, to quiet them; by remembring them what God had already done for them, and what reaſon they had ſtill to truſt in his good Providence: But this would not ſatisfie them, unleſs their thirſt was preſently quenched; which he could not do for them, and therefore knew not how to appeaſe them.

They be almost ready to ſtone me.] He repreſents to God, not only their importunity, but his own great danger. For having promiſed to bring them to Canaan, he was afraid (as Abarbinel fancies) that if they continued to think they ſhould die with thirſt, they would take him for a falſe Prophet, who had deceived them with Lies; and conſequently inflict the Puniſhment upon him, which the Law enacts againſt a falſe Prophet, which was ſtoning. But, the Law being not yet given, this could not be in their thoughts.

Ver. 5. And the LORD ſaid unto Moſes, Go on before the People.] Be not afraid of their ſtoning, (ſaith the ſame Aharbinel) but though they murmur, and are in a great paſſion, and impatient, go on before them confidently through the midſt of their Camps; and thou ſhalt ſee they ſhall not touch the hem of thy Garment.

And take with thee of the Elders of Iſrael.] Not valiant young Men to thy Life-guard; but grave Perſons to be Witneſſes, that thou doſt really bring Water out of a Rock; and the People may not ſay there was a Spring there before. Concerning the Elders of Iſrael, See III. 16.

And thy Rod, wherewith thou ſmotest the River, take in thy hand.] Not a Sword, or a Lance (ſaith the ſame Writer) but that Wand wherewith thou ſmoteſt the River of Egypt, and turnedſt it into Blood; or didſt divide the Red Sea, as ſome underſtand it: an Arm of the Sea, being by good Authors called a River.

And go.] As I bid thee.

When he is commanded to march before the People, it is ſuppoſed they were to follow: but they could not all move ſo ſoon as he and the Elders, who went before to the very place. Which the whole Body of the People could not do; the paſſage to the Rock, it is likely, being narrow; ſo that they could not all ſee him ſmite the Rock, and behold the Water guſh out; but expected till it flowed from thence unto their Camp.

Ver. 6. Behold, I will ſtand before thee there upon the Rock.] That is, the Glory of the LORD, which in the Cloud appeared in this place (as Abarbinel truly expounds it) to ſtrengthen his Faith; and to perſwade the Elders, that this Water was Divinely given them, even as the Manna was. For before that fell from above, the Glory of the LORD appeared, (XVI. 10.) as it did now, before this Water flowed to them from the Rock. So that they were fed continually by the Divine Providence; from whence they received both their Meat and their Drink.

There is an Emphatical He (as they call it) before the word for Rock; and therefore it ſhould be tranſlated, upon that Rock. Where Abarbinel fancies the LORD was wont to appear to Moſes: but this being a rocky place, it may only denote that particular part of the Rock to which God directed him to go; and was the ſame (that Author probably thinks) with that mentioned XXXIII. 22.

In Horeb.] This was not a diſtinct Mountain from Sinai; but only a different part of the ſame Mountain: which was long, and had many riſings; of which this was one.

And thou ſhalt ſmite the Rock.] With the Rod, wherewith he ſmote the River, VII. 17, 20.

And there ſhall come water out of it, that the People may drink.] According to their Petition, v. 2.

And Moſes did ſo.] i. e. Smote the Rock, and brought Water out of it, in ſuch plenty, that the Pſalmist ſaith, it ran down like Rivers, (LXXVIII. 15, 16.) to ſupply the want of the whole Camp: unto which it flowed as far as Rephidim; ſo that they needed not to go to Horeb for it. Which is the difference (as Abarbinel thinks) between this Miracle, and that mentioned XX Numb. where the Waters were but like a Well, to which they muſt go; and did not come to them, much leſs follow them in their Journeys, as this did. For this was a continued Fountain of Water, which flowed out of the Rock, (CXIV Pſal. 8.) and made this part of Arabia habitable in future Ages, which no Man dwelt in before. Moſes doth not add, and the People drank, and their Cattle, becauſe (as Aben-Ezra obſerves) he ſtudied brevity; and this was eaſily underſtood.

In the ſight of the Elders of Iſrael.] That they might be able to teſtifie to the People the truth of this Miracle; whereby they were relieved in their Diſtreſs, and preſerved in their Travels through the Wilderneſs. The fame of which, no doubt, reached other Nations; the memory of it being remaining in ſeveral of their Fables. For there is a manifeſt alluſion to it in Euripides his Bacchae, v. 703. where he makes one of them ſmiting the Rock at Cithaeron, and Waters guſhing out of it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

This I find obſerved by Bochartus in his Canaan, L. I. c. 16. and Huetius hath obſerved many more ſuch Inſtances out of Nonnus, Pauſanias, and divers other Authors, in his Alnetanae Quaeſtiones, L. II. c. 12. n. 18. And he thinks it very probable, that the Fable of Janus was forged from hence; for which he alledges many Arguments (in his Demonſtratio Evang.) and this among the reſt, that Albricus deſcribes his Image, holding a Rod in his left hand, with which he ſmites a Stone, and out of it Water flows.

Ver. 7. And he called the name of the place Maſſah, and Meribah, &c.] That place which before was called Rephidim, was after this called Maſſah and Meribah: with reſpect to their chiding there with Moſes, which is the import of Meribah; and their tempting God, which is the ſignification of Maſſah. Some think this one place was not called by two Names, but that upon the ſecond ſtriking of the Rock, almoſt forty years after this, it was called Meribah; and till then only Maſſah. But in that Story it is not ſaid the place was called Meribah; but the water, XX Numb. 13.

Is the LORD among us, or not?] Doth he take care of us, or not regard what becomes of us? For God is ſaid to be among, or (as the Phraſe in the Hebrew) in the midst of thoſe whom he protects, and provides for, by a ſpecial Providence; as we find VII Deut. 21. XXIII. 14. III Joſh. 20. and many other places.

Ver. 8. Then came Amalek and fought, &c.] The ground of their Enmity, is commonly thought to be the ancient grudge of the Seed of Eſau, to thoſe of Iſrael. For Amalek was deſcended from the eldeſt Son of Eſau, by a Concubine, XXXVI Gen. 12. But it may very fairly alſo be ſuppoſed, that there was ſome League between the Amalekites, and the People of Canaan, of mutual Defence: which might move the Amalekites to oppoſe the paſſage of the Iſraelites, and indeavour to hinder their Settlement in Canaan; unto which perhaps they imagined their own pretences to be as good; though the Iſraelites, challenged the promiſe of it belong'd to them alone.

Then came.] Theſe words import, that the Amalekites were the Aggreſſors, without any provocation. If they fancied the Iſraelites would Invade them, they might have prepared to defend themſelves; but it was no ground for Aſſaulting them. Unto which perhaps they were moved (as for other Reaſons, ſo) out of greedineſs of Prey; hearing the Iſraelites were loaded with the Spoils of the Egyptians.

And fought with Iſrael.] They came out of their own Country to ſight with them in the Wilderneſs. Or we may ſuppoſe that they attacked their Rear, as they were upon their march from Rephidim to Horeb; and cut off ſome Straglers, or ſuch as lagg'd behind, through faintneſs and wearineſs, as Moſes relates XXV Deut. 18. The Author of Dibre Hajamim makes the Army of Amalek to have conſiſted of an incredible Number; all exerciſing Divinations and Inchantments.

Ver. 9. And Moſes ſaid unto Joſhua.] Who it ſeems was an eminent Perſon, at their firſt coming out of Egypt.

Chuſe us out men.] Whom he knew to be as valiant as himſelf.

And go out, and ſight with Amalek.] Meet them, and give them Battle.

To morrow, I will ſtand on the top of the Hill.] To pray to God, who had lately appeared to him there, v. 6.

With the Rod of God in my hand.] This he ſaid, to encourage Joſhua to hope God would not fail to deliver them; though a Miracle was required to bring it to paſs.

Ver. 10. So Joſhua did as Moſes had ſaid to him, &c.] Nothing but a ſtrong confidence in God, could have animated Men unexperienced in the Arts of War, to encounter ſuch mighty Enemies.

And Moſes, Aaron and Hur, went up to the top of the Hill.] The Jews do but conjecture who this Hur was: But we may be certain he was a Perſon of great Eminence for Wiſdom and Piety; otherwiſe he would not have been joyned with the Leaders of God's People, Moſes and Aaron. We read indeed 1 Chron. II. 19. of one Hur, who was the Son of Caleb, and Grandfather of the famous Bezaleel; who was of the Tribe of Judah. But there is nothing to perſwade us that he was the Perſon here ſpoken of; nor that he was the Son of Moſes his Siſter, as ſome of the Jews tell us. See Pirke Elieſer, c. 45. where ſtrange Stories are told of him. But it is more probable that he was Miriam's Husband, as Joſephus affirms, L. III. Antiq. c. 2. though we cannot tell whence he himſelf was deſcended.

Ver. 11. When Moſes held up his hand.] Lifting up the hands was a poſture of Prayer, and imploring the Divine Aid, as we find in many places; particularly III Lament. 40. Let us lift up our hearts with our hands, to God in the Heavens. And it implies great Earneſtneſs in Prayer; as doth alſo liſting up the eyes, and liſting up the ſoul, XXV Pſal. 1. CXXI. 1, &c. But though this be true, and no doubt Moſes and his Companions prayed to God moſt earneſtly, yet this was not the occaſion of his lifting up his hand; which was to advance the Rod of God, which he held in his hand, and lifted up as their Standard or Banner, to which they ſhould look, and hope for help from the mighty Power of God, who had done ſuch Wonders by that Rod.

That Iſrael prevailed.] The ſight of the Rod of God, inſpired them with ſuch Courage, that their Enemies could not ſtand before them.

And when he let down his hand, Amalek prevailed.] Their Spirits flagged, when they did not ſee the Rod; and they began to give ground: imagining perhaps that Moſes deſpaired of Victory; who (the Fight being long) was not able alway to keep his hand erect.

Ver. 12. But Moſes his hands were heavy.] Through wearineſs, by long holding them out upon the ſtretch.

And they took a ſtone and put it under him, and he ſate thereon.] It ſeems he had been ſtanding before; which gave them the greater advantage of ſeeing the Rod, but made him the more weary.

And Aaron and Hur ſtayed up his hands.] Were his Supporters; which it is probable was in this manner. Sometimes Moſes held up the Rod in his right hand, and ſometimes in his left (for v. 11. he ſpeaks only of one hand which was lifted up, or let down) and Aaron ſtood on one ſide of him, (ſuppoſe his right hand) and Hur ſtood on the other. Who, by that means, helpt by turns to uphold his hands in that poſture: for if they had done it both together, they might have been as weary as he.

And his hands were ſteady, &c.] Were kept up ſtretched out, without falling down, till Sunſet.

Ver. 13. And Joſhua diſcomfited Amalek and his People, &c.] Routed their whole Army. One would think the name of their Kings was Amalek (as the Kings of Egypt were called Pharaoh) becauſe he mentions Amalek and his People. Otherwiſe, if Amalek ſignifies collectively the Amalekites, then his People muſt ſignifie thoſe who were confederate with them.

Ver. 14. And the LORD ſaid unto Moſes.] He appeared, it's likely, to him again in this place, (as he had done v. 6.) and gave him this order.

Write this for a Memorial in a Book.] Make a Record of it; as he did both here, and XXV Deut. 17. &c. And no Body was ſo ſit to do it as he, who ſaw all that fell out in this Fight; and was the undoubted Author of what we read in this Book; which was written by himſelf.

And rehearſe it in the ears of Joſhua.] That he, who was to be the Leader of God's People after Moſes, might never enter into any League with the Amalekites. For his Proſperity depended upon the Obſervation of the Commands given by God to Moſes: which therefore were carefully written in a Book, and delivered to him, that they might not be forgotten. See I Joſh. 7, 8. where there is a plain proof, that the Laws delivered by Moſes, were written before Joſhua entred into the Land of Canaan.

For I will utterly put out the Name of Amalek from under Heaven.] Have a perpetual quarrel with them, till they be quite extinct; as they were partly by Saul, 1 Sam. XV. and partly by David, 1 Sam. XXX. 17. and partly by the Children of Simeon, 1 Chron. IV. 43. Balaam alſo prophecied of their utter Deſtruction, XXIV Numb. 20. Which may ſeem a hard Sentence; but it was (as Maimonides obſerves) to terrifie others from the like Malice. For as particular Perſons are ſometimes puniſhed very ſeverely, for an Example to others; ſo are Families and Nations. And Amalek, being the very firſt that drew a Sword againſt Iſrael, unprovoked, God paſſed this heavy Doom upon them: whereas Ammon and Moab (ſaith he) who out of meer Covetouſneſs committed what they did againſt Iſrael, and wrought Miſchief to them by Craft and Subtilty, had only this Puniſhment inflicted upon them, that Iſrael ſhould not contract Affinity with them, &c. XXIII Deut. 3, 4. XXV. ult. More Nevochim P. III. c. 41.

Ver. 15. And Moſes built an Altar.] Commonly Altars were built for Sacrifice: which Moſes perhaps here offered, in thankfulneſs to God for his Benefits, particulary this great Victory. But they were alſo built ſometimes, only as Memorials (XXII Joſh. 26, 27.) as this perhaps was: He thinking it ſit to preſerve the memory of this Victory, not only by writing, but by this Monument alſo, and the Inſcription he leſt upon it.

And he called the Name of it JEHOVAH-Niſſi.] Or, The LORD my Banner; i. e. By him we overcame them. Some will have it tranſlated, not he called it, but he called him; i. e. the LORD; by the Name of the LORD who lifted up a Banner; i. e. fought for them, LX Pſal. 6. From which Inſcription Bochartus thinks came the Name of Dionyſus among the Greeks: who from this word Niſſi call'd him Niſſaeus or Nyſaeus; and adding the Name of their own Jupiter to it, called him 〈 in non-Latin alphabet 〉 , L. I. Canaan, c. 18. For Bacchus is ſaid to have been a great Warrior, and to have made mighty Conqueſts. And as Huetius obſerves, is called Arſaphes, which is the very Name given to Moſes by the Egyptians, who called him Oſarſiph. Nay, in Orpheus his Hymns, Bacchus is called Miſes; which ſeems to be the ſame with Moſes. Out of whoſe Story, all that the Greeks and others ſay of Bacchus, ſeems to have been framed; as he ſhows with great probability, Demonſtr. Evang. Propoſ. IV. c. 4. n. 3.

Ver. 16. For he ſaid, Becauſe the LORD hath ſworn, &c.] In the Hebrew the words are, The hand upon the Throne of the LORD. Which is commonly interpreted, The LORD hath ſworn by his Throne. So R. Solomon, and Aben-Ezra; and the Chaldee, whoſe Paraphraſe is, This is ſpoken with an Oath, from the face of the terrible One, whoſe Majeſty is upon the Throne of Glory, that the LORD will have War with Amalek, &c. That is, ſaith Maimonides, he hath ſworn by himſelf, (More Nevoch. P. I. c. 9.) for in this, and all other places, the word Kiſſe (i.e. Throne) ſignifies his Magnificence and Power: which is not any thing without his Eſſence; but is himſelf.

But here being no mention of lifting up the hand, which is the Phraſe for Swearing, (VI Exod. 8. XXXII Deut. 40.) it may more ſimply be expounded, becauſe the hand of the LORD ſitting upon the Throne of his Majeſty is ſtretched out, and holds up his Banner, to fight with Amalek throughout all Generations. For Moſes ſeems to allude in this Phraſe, to what he had ſaid v. 11, 12. When Moſes lifted up his hand, then Iſrael prevailed, &c. and bids them take notice, it was his hand, i. e. the Omnipotent Power of God, which gave them this Victory; and would perpetually proſecute Amalek till they were deſtroyed.

Joſeph Scaliger would have Kes-jah to be but one word, and to ſignifie the ſame with Keſe; which according to him, is the laſt day of the Month on which this Battle was fought. And ſo this to be a part of the Inſcription upon the Altar; as if he had ſaid, This Pillar was ſet up on the last day of the ſecond Month, to declare 〈 in non-Latin alphabet 〉 , irreconcileable War with Amalek for ever, L. III. de Emend. Temp. p. 223. But this is too bold a conceit; and is confuted by Hacſpan and Glaſſius. There is a more ingenious conjecture (which I have ſome where met with) if there were any thing in Scripture to warrant it; that laying the hand on the Throne, was a form of Swearing: as touching the Altar was among ſome Nations; which was as much as our laying the hand on the Bible: a principal External Character of a Solemn Oath. Whence Juvenal ſaith Atheiſts do intrepidos altaria tangere, touch the Altars boldly, without trembling; i. e. make no Conſcience of an Oath.

But the Marginal Tranſlation, after all, is very literal, and makes the ſenſe exceeding plain and clear: Becauſe the hand (of Amalek,) is againſt the Throne of the LORD, (i. e. againſt God himſelf) therefore the LORD will have War with Amalek from Generation to Generation. This is eaſie and natural, and agrees with the whole Hiſtory: that becauſe they came out, and oppoſed the Deſign of God, who in a viſible, and moſt glorious manner, conducted the Iſraelites to the Land, he had promiſed to give them, he would never be reconciled to them. For it was an high Affront to his Majeſty, who had lately done ſuch aſtoniſhing Wonders, as were famed, no doubt, in all the Neighbouring Nations, XV. 14, 15.

CHAP. XVIII.

Verſe 1. NOW Jethro, the Priest of Midian, &c.] Many ancient and later Verſions have it, Prince of Midian. See Chap. II. v. 16.

Heard of all that God had done for Moſes and for Iſrael, &c.] The Fame of which went into all the Countries thereabout, XV. 14, &c.

Ver. 2. Took Zipporah Moſes wiſe, after he had ſent her back.] It is uncertain, when Moſes ſent her back to her Father: but it is likely it was done at her own deſire, when ſhe ſaw how difficult his Work was likely to prove in Egypt. See IV. 26. The Hebrew word ſeems to ſome to intimate a Divorce, as the Mauritanian Jews take it. But all Chriſtian Verſions, and that of the Jerman, Jews, and the Perſian, underſtand it as we do. See Selden de Ʋxor. Hebr. p. 629.

Ver. 3. And her two Sons, &c.] Whoſe Names carry in them a thankful Remembrance of God's great Mercy to him.

Gerſhom.] See II. 22.

Ver. 4. Eliezer.] Who is thought to have been born a little before he left Midian, and went out of Midian into Egypt by God's ſpecial derection. See IV. 25.

Ver. 5. And Jethro, &c. came unto Moſes.] Took a Journey out of Midian to give him a viſit.

Into the Wilderneſs.] Into the ſame Wilderneſs where Moſes and the Iſraelites now were.

Where he incamped at the Mount of God.] viz. At Horeb, which was not far from Midian, it appears from III. 11. where we read that when Moſes fed Jethro's Flock, he led them hither to this Mount. Which is called God's Mount, becauſe there he appeared ſirſt to Moſes, III. 2, &c. and had lately appeared there again upon the Rock, XVII. 6. unto which place he bid Moſes lead the Congregration, (XVII. 5.) who were now, I ſuppoſe, incamped thereabout, after the ſight with Amalek in Rephidim; which was not far from it.

Ver. 6. And he ſaid unto Moſes.] By a Letter which he ſent him from the place where he was incamped (of which theſe were the Contents) to give him notice of his coming. Which was but neceſſary; that he might without any impediment paſs the Guards, which we may well think Moſes had ſet very carefully, after the Fight with Amalek; who had ſuddenly ſurprized the hindmoſt of the People, XXV Deut. 18.

I thy Father-in-law Jethro, am come unto thee, &c.] Am upon the way, and come near to thee.

Here it may be ſit to take notice, that there is a great diſpute among Interpreters, about the time when Jethro came from Midian, with Moſes his Wife and Children: whether immediately after the Fight with Amalek, as it is here ſet down; or ſome time after, when the Iſraelites were better ſettled. One would think, that he could not but take the firſt opportunity to viſit Moſes, and to bring him and his neareſt Relations together; after he heard the News of their coming out of Egypt, and their paſſing the Red Sea, &c. The news of which could not but reach him, who was a Borderer upon this Wilderneſs. Yet the Hebrews are generally of an opinion, that this fell out, after the giving of the Law at Mount Sinai; and many Chriſtians have been of the ſame mind: particularly ſuch great Men as our moſt Learned Primate Ʋſher ad A. M. 2514. and Mr. Selden L. II. de Synedris, c. 2. where he ſaith, no other account of it is to be received, [nec aliam ſanè ſententiam omninò amplexandam ſentio] but they are not agreed in what year he came. Some ſay it was in this firſt year, after their coming out of Egypt: And the Hebrews have an opinion, that it was in the Month of Tiſri, and on the eleventh day of that Month, when Jethro gave the following Counſel to Moſes, v. 19, &c. i. e. above three Months after God gave the Law from Mount Sinai; or after Moſes received the ſecond Tables. But others are as conſident that it was in the ſecond year; and place this Story according to order of time after X Numb. 28. or as Dr. Lightfoot thinks, it ſhould come in between the 10th and 11th Verſes of that Tenth of Numbers. And Primate Ʋſher in like manner judges his coming to have been about that time. But though all this be uncertain, yet Mr. Selden thinks he hath a ſtrong ground to affirm, it was after the giving of the Law, from what we read I Deut. 6, 9, 10, 11, &c. And I confeſs it ſeems plain from thence, that the Regulation which Moſes made by the advice of Jethro, was after God ſpake to them in Horeb, which is the ſame with Mount Sinai. For though he did appear at Horeb before this (as I obſerved XVII. 6.) yet he ſaid nothing then of that which Moſes mentions (I Deut.) which was after the giving of the Law. At which time he ſaith there (v. 9.) it was that he told them, he was not able to bear them himſelf alone, &c. But notwithſtanding this, I cannot think that the coming of Jethro to Moſes was deferred ſo long (for no reaſon can be given why Moſes here places the Story of it, if it did not follow their Fight with Amalek) though he did not give him the advice for the better Adminiſtration of Juſtice, till after God had delivered the Law from Mount Sinai; as I ſhall obſerve in its proper place.

Ver. 7. And Moſes went out to meet his Father-in-law.] Before he came into the Camp; or at leaſt before he came to his Tent: that he might ſhow the great reſpect he bare to him, and his joy to ſee him.

And did obeyſance and kiſſed him.] Welcomed him according to the Cuſtom of thoſe Countries.

And they asked each other of their welfare.] Had ſuch diſcourſe together, as Friends commonly have at their meeting, till they came into the Tent.

And they came into the Tent.] Into the Tent of Moſes; or rather the Tent prepared to entertain Jethro. But the Talmudiſts are ſo poſſeſſed with the opinion, that this hapned ſome Months, if not a whole Year, after the Law was given, that they take this Tent to have been Beth-midraſh, the Houſe of Expoſition; or the School where Moſes made the People underſtand the Law. For ſo Jonathan in his Paraphraſe upon this, and the foregoing Verſe; I thy Father-in-law am come unto thee, that I may be made a Proſelyte. And if thou wilt not receive me for my own ſake; yet admit me for the ſake of thy Wife and Children which I bring with me. And Moſes went out from under the Cloud of Glory to meet him, &c. and when they had mutually ſaluted, they came into the Tabernacle of the Houſe of Learning. But nothing can be more abſurd than this fancy; that he carried him immediately to hear a Lecture upon the Law.

Ver. 8. And Moſes told his Father-in-law, all that the LORD had done to Pharaoh, &c.] It ſeems to me, from theſe words, and thoſe that follow, that all we read hitherto about this matter, fell out in order of time as it is here ſet down. For if it had hapned after the giving of the Law, it is moſt probable, he would have ſaid ſomething of the moſt remarkable paſſage of all other, Gods glorious appearance to them on Mount Sinai, and the Law he had delivered to them, &c. Whereas, at this meeting, he only relates what God had done to Pharaoh, and to the Egyptians, and how the LORD delivered them; and all the Travel that came upon them by the way: which comprehends their paſſing through the Red Sea, and their want of Water and Bread, and their Fight with Amalek. That is, all that we read in the foregoing Chapters. And accordingly Jethro rejoyced for their deliverance from the Egyptians, v. 9. and gives thanks to God for it, v. 10. taking notice of nothing elſe.

Ver. 9. And Jethro rejoyced for all the goodneſs which the LORD had done to Iſrael, &c.] The Gentiles, as Conradus Pellicanus here obſerves, more devoutly acknowledged God's Mercies when they underſtood them, than the Jews themſelves did. With which our Saviour, when he came, upbraids that People; ſinding ſuch Faith among the Gentiles, as he could not meet withal in Iſrael.

Ver. 10. Bleſſed be the LORD who hath delivered you out of the hand of the Egyptians, &c.] This may relate to the Preſervation of Moſes and Aaron, who had brought the ſoreſt Plagues upon Pharaoh and the Egyptians; and yet God ſuffered them not to hurt them.

Who hath delivered the People from under the hand of the Egyptians.] And then this relates to the Deliverance of the whole Body of the People from the Egyptian Bondage; and to the overthrow of Pharaoh and his Hoſt in the Red Sea: whereby the Iſraelites were ſinally delivered from under the hand, i. e. the tyranny and oppreſſion of the Egyptians.

Ver. 11. Now I know that the LORD.] He knew the true God before; but was now fully convinced that he alone was the moſt High.

Is greater then all Gods.] Than all that the world accounted Gods. For he did not acknowledge any more Divine Powers than One: but he ſpeaks according to the common opinion, Men had in thoſe days, of other Gods beſides the moſt High. This is a common acknowledgment of good Men in after times, LXXXVI Pſal. 8, 10. CXXXV. 5.

For in the thing wherein they dealt proudly, he was above them.] If we refer this to what immediately goes before (viz. all Gods) the meaning is, that the LORD appeared ſuperiour to all the Egyptian Gods, who inſolently attempted, by the Magicians, to equal him in his wonderful Works; but were baffled and expoſed to contempt, and at laſt thrown down in their Images, VIII. 19. IX. 11. XII. 12. But it is commonly thought to relate to the Egyptians and Pharaoh, mention'd in the foregoing Verſe: and then the meaning is, That the LORD confounded them, that proudly contemned his Authority, ſaying, Who is the LORD, &c. V. 2. whom he forced to beg his pardon, IX. 27. and at laſt drowned him and his Hoſt in the Red Sea, when they ſaid, in an haughty, boaſting manner, I will purſue, I will overtake, I will divide the ſpoil, my lust ſhall be ſatisfied upon them, &c. XV. 9. And to this purpoſe the Chaldee expounds it; In that very thing wherein they thought to judge (i. e. to puniſh or deſtroy) the Iſraelites, they were judged themſelves; i. e. drowned in the Sea, as they intended to drown all their Male Children.

Ver. 12. And Jethro Moſes Father-in-law.] He is conſtantly thus deſcribed (v. 1, 2, 5, 6, 7, 8. and every where elſe but v. 9, 10.) to diſtinguiſh him from any other Jethro; to whom theſe things might poſſibly be thought to belong.

Took a Burnt-offering.] Which was to be wholly conſumed upon the Altar, and nothing of it eaten by any body, I Lev. 9. This now may be thought to have been done, after the giving of the Law at Mount Sinai; which Moſes here mentions becauſe he would put together all that belongs to Jethro's ſtory (though not all done at the very ſame time) juſt, as I ſaid he did what belonged to the Hiſtory of the Manna, XVI. 33, 35. See there.

And Sacrifices.] i. e. Peace-offerings; of which the People, as well as the Prieſts, were to be partakers, VII Lev. 34. XXVI Deut. 7. And regularly there never was any Burnt-offerings made, which were wholly conſumed upon the Altar, but Peace-offerings attended upon them; if they were not Offerings for the whole Congregation, but for particular Perſons; that ſo, they who brought them, might Feaſt alſo with God upon the Sacrifices. For feaſting upon Sacriſices was an Appendix unto all Sacrifices whatſoever, one way or other; if not by themſelves, yet by the Prieſts, who eat of the Sin-offerings, as the Proxies of the People. Of this there are numerous Inſtances, not only among the Jews, after the Law was given, but among other People, who had this Cuſtom antecedent to it: As appears from XXV Numb. 2. where the Midianites invite the Iſraelites to the Sacrifices of their Gods, and the People did eat, &c. Which they did not learn from Moſes, but derived from higher Antiquity; it is probable even from Abraham himſelf.

For God.] To be offered unto God. Who offered them we are not told; but it ſhould ſeem by the word took, that Jethro himſelf (who was a Prieſt) was permitted to perform this Office; in token that they owned him to be a faithful Servant and Miniſter of the moſt High God, as Melchizedeck was. And accordingly it follows that Aaron was invited, with the Elders of Iſrael, to come and Feaſt with him upon theſe Sacrifices.

And Aaron came.] This ſeems to ſignifie, that Aaron was but a Gueſt, and had not been the Prieſt who offered the Sacrifice. For though we ſuppoſe the Law to have been now given, yet it is likely Aaron and his Sons were not yet conſecrated, nor the Service of God, as yet ordered, according to the Law that had been delivered; no more then Judicatures were erected, as after this they were by the advice of Jethro.

But of theſe things we can have no abſolute certainty, but only make probable conjectures.

And all the Elders of Iſrael.] See III. 16.

To eat Bread.] To partake of the Sacrifices that had been offered; for this comprehends the whole Meal, XLIII Gen. 25.

Before God.] Before the Tabernacle where God dwelt. Or, if that was not yet ſet up, in the place where God appeared in an extraordinary manner; which it is likely was in the Tent of Moſes, XXXIII. 7.

Ver. 13. And it came to paſs on the morrow.] The next day, after this Solemn Sacrifice: which the Jews (I obſerved above) ſay was on the XIth day of Tiſri. So Sepher Mechilta, and others from thence, as Mr. Selden hath noted, L. II. de Synedr. c. 2. p. 75.

That Moſes ſate.] That was the poſture of Judges.

To judge the People.] To hear Cauſes and determine them.

And the People ſtood by Moſes, &c.] That was the poſture both of the Plaintiff, and the Defendant. And there were now ſo may Cauſes brought before him, that they took up the whole day: ſo that he had not time to eat and refreſh himſelf.

Ver. 14. And when Moſes Father-in-law ſaw all that he did to the People.] He either was preſent, and obſerved himſelf; or was informed by others what inſupportable pains he took.

He ſaid, what is this thing that thou dost to the People?] What a burden is this, to judge the Cauſes of a whole Nation?

Why ſittest thou thy ſelf alone?] Takeſt more upon thee than any one Perſon is able to bear.

And all the People ſtand by thee, from morning to the even?] Till both thou and they are tired.

Ver. 15. Becauſe the People come unto me to enquire of God.] I cannot refuſe to do Juſtice; and there is none but my ſelf, to declare what the Law of God is in ſuch Caſes, as are brought before me.

To enquire of God.] Doth not ſignifie here, to deſire him, to conſult the Divine Majeſty for them; but to decide their Controverſies, according to the mind of God declared in the Laws he had given him. So the LXX. to ſeek for judgment from God: and the Vulgar, to ſeek God's Sentence. For what was determined according to God's Law, was the Judgment of God, and ſo it is called by Moſes. See Mr. Selden, L. I. de Synedr. c. 15. p. 610.

Ver. 16. When they have matter.] Of Controverſie.

They come to me.] That I may decide it.

And I judge between one and another.] Determine where the right lyes.

And I do make them know the Statutes of God, and his Laws.] This explains what is meant by enquiring of God; i. e. what was the Law of God, in the Caſe brought before him. From which we may probable gather, that the Law was already given from Mount Sinai, and all the other Laws and Statutes, which follow (Chap. XXI, XXII, XXIII.) before this hapned. Unleſs we will ſay, as ſome do, that Moſes was directed, upon the ſpot (as we ſpeak) by a ſecret inſpiration, how to determine every Cauſe.

Ver. 17. The thing that thou dost is not good.] Neither profitable for thy ſelf, nor for the People; as it follows in the next Verſe.

Ver. 18. Thou wilt ſurely wear away.] Decay apace, and without remedy; as the Phraſe in the Hebrew ſignifies.

Both thou and the People that is with thee.] Such tedious Attendance will impair them alſo, as well as thy ſelf.

For this thing is too heavy for thee, &c.] Too much for one Man to undergo.

Ver. 19. Hearken now unto my voice.] Be adviſed by me.

I will give thee counſel, and God ſhall be with thee.] Though I am no Iſraelite, I will take upon me to be thy Counſellor; and I doubt not, God will ſhow my Advice to be good, by the good Succeſs which will attend it.

Be thou for the People to Godward, that thou mayst bring the Cauſes unto God.] Appoint others to hear Cauſes, and do thou give thy ſelf 〈 in non-Latin alphabet 〉 , to the Worſhip and Service of God alone, as Joſepus expounds it, L. III. Antiq. c. 3. or, as Ruffinus gloſſes, reſerve thy ſelf only to the Miniſtry of God; to attend, that is, upon him, and know his mind. Which, if it be the ſenſe, muſt be underſtood with this Exception, only in greater Cauſes (as it follows afterward) which he was to hear himſelf. And that may well be the meaning of theſe words, When the People bring any matter to thee, which is too hard for other Judges to determine, (v. 22.) do thou, if need be, carry it to God, that he may reſolve thee. Not that he was alway to conſult the Oracle; for he knew in moſt Cauſes the ſenſe of God's Law: but in ſome it might be neceſſary to have a particular direction from Heaven. As in XV Numb. 34, 35. XXVII. 5, &c.

Ver. 20. And thou ſhalt teach them Ordinances and Laws.] How theſe two differ, is not certain: but Ordinances are commonly taken to concern matter of Religion; and Laws civil matters of Juſtice and Charity. In both which he was, if the Caſe required it, to bring it to God; and then to report to the People, what his Reſolution was about it.

And ſhalt ſhew them the way wherein they muſt walk.] How to behave themſelves towards God.

And the work that they must do.] How to behave themſelves one towards another.

Ver. 20. Moreover.] Now in order to this

Thou ſhalt provide out of all the People.] Look out ſuch Men as are qualified according to the following Directions. Which he did in this manner, as he himſelf relates, I Deut. 13. where he ſaith to the People, take ye wiſe and underſtanding men, &c. In the Hebrew it is give ye, i. e. preſent to me ſuch Men as you think ſit for this office: And then it follows, I will make them Rulers over you. They choſe them; and then he approved them, and gave them authority. Or, perhaps they preſented a good many whom they thought qualified; and out of them he appointed ſuch, as he judged moſt meet. And thus he ſaith again v. 15. So I took the chief of the Tribes, &c. See Mr. Selden, L. I. de Synedr. c. 15. p. 632.

Able men.] Men able to endure labour; or Men who are not needy, but rich and wealthy; or Men of Parts, or Men of Courage: for it may refer to any of theſe, eſpecially the laſt; ſuch as did not fear potent Perſons, but God alone, as it here follows.

Such as fear God.] Men truly Religious; who would fear to offend God by doing Injuſtice; but not fear to offend Men by doing Right.

Men of Truth.] Honeſt, upright Men: whoſe love to Truth would make them ſift it out; by hearing both ſides patiently, with impartial attention and unbiaſſed affection.

Hating Covetouſneſs.] Not greedy of Money; but abhorring Bribes, and all baſe ways of Gain. Which, as Demoſthenes ſays, 〈 in non-Latin alphabet 〉 makes Judges beſides themſelves, and no better than mad.

For all theſe good qualities, they were to be eminent and noted among the People, as Moſes his words import, I Deut. 13. where he bids them preſent to him, not only wiſe men and underſtanding, but alſo known among their Tribes; generally accounted Men of Underſtanding and Integrity.

And place ſuch over them, to be Rulers of Thouſands, &c.] The Hebrew words are ſuch, that it cannot be determined by them, whether this relate to the number of Rulers, or of People that were to be ruled by them; as Mr. Selden obſerves and diſcourſes upon it very largely, in the ſore-mentioned place, L. I. de Synedr. c. 15. p. 615. Where he ſhows that Decem vir, for inſtance, was not only one ſet over ten; but one of the ten Judges of which a Court conſiſted: and ſo the reſt may be interpreted. But the moſt ancient and moſt received Senſe is, that he doth not ſpeak of the Number of Judges (for what a ſtrange Court would that be in which there was a Thouſand Judges?) but of the People, of whoſe Cauſes they were to take cognizance: And it is commonly thought alſo there was but one Ruler over a Thouſand (Families or Men, it is uncertain which) and ſo of the reſt: though the words may import more than one, in each of theſe Judicatures; whether greater or ſmaller. The Talmudiſts make a prodigious number of Judges of each ſort; but it is moſt rational to think that Jethro's meaning was, That he ſhould conſtitute greater and leſſer Judicatures, according to the Diviſion of their ſeveral Tribes, into Thouſands, Hundreds, Fifties and Tens; and a competent number of Perſons appointed to be Judges in theſe greater or leſſer Courts.

For that their Tribes were divided into Thouſands (for inſtance) is apparent from ſeveral places, XXII Joſh. 14. VI Judg. 15. (where Gideon ſaith, my Family (in the Hebrew it is my Thouſand) is the meanest in Iſrael, 1 Chron. XII. 20. V Mic. 2. Theſe Thouſands Corn. Bertramus takes to be Families, whom the Hebrew call Houſes: which were divided into ſo many Heads, as they call them, as the Tribes were into Families. And of theſe he thinks Jethro adviſes him to make ſuch Rulers, as are here mentioned, of ſeveral degrees. But others, particularly Herman. Conringius de Republ. Hebr. Sect. 19.) think we are to underſtand only Rulers over a thouſand Men, not Families: as it is certain in Military Affairs, the Captains of thouſands were only of a thouſand Soldiers, XXXI Numb. 14.

Rulers of hundreds, Rulers of fifties, and Rulers of tens.] There were four orders of theſe Rulers: but whether there was a ſubordination of the lower order to the higher, as in Armies there is of the Captain to the Colonel, (as we now ſpeak) and the Inferiors to him, I cannot determine.

Ver. 22. And let them judge the People at all Seaſons.] Sit every day, ſome or other of them, in their ſeveral Diſtricts. See v. 26.

Every great matter they ſhall bring to thee.] Not if they were able to determine it themſelves. For they had power to hear all Cauſes; but when they found any too difficult, they were to refer it to be heard by Moſes himſelf. So R. Leviben Gerſom explains it; Every great Cauſe, in which they know not what to judge, they ſhall bring to thee, and thou ſhalt ſhow what is right: or how it is to be decided.

There are thoſe indeed who think there were ſeveral ſorts of Cauſes, that might not be brought before theſe Inferiour Courts; but were to be reſerved for Moſes's hearing and judging. Theſe they make to be Four: First, All Sacred Matters, or Things, belonging unto God; which they gather from v. 19. Secondly, All Matters of Equity; where the rigour of the Law was ſit to be mitigated. Thirdly, All Capital Cauſes. And laſtly, Such as the Chiliarchs, i. e. Rulers of Thouſands, and the other Judges referred to him. But this is ſaid without ground; for it is plain, all ſorts of Cauſes might be determined by the inferiour Courts, if they were able to make an end of them, whether Civil or Sacred. Only thoſe which were too difficult for them; that is, when they did not find a Law to direct them, or it was obſcure, or they could not agree about the Puniſhment, then they were to be brought before Moſes. So he himſelf charges; not that the People ſhould bring ſuch Cauſes to him as they thought difficult; but that the Judges themſelves ſhould bring them; i. e. order an Appeal to him, I Deut. 17. bring it unto me (ſpeaking to the Judges) and I will hear it. Which ſhows the Cauſe had been at the Bar of other Courts before, and that it was not unlawful for them to meddle with it, if they had been able to determine it. And accordingly we read here below, v. 26. that the Judges did ſo. In ſhort, theſe words do not intimate that there were ſome Cauſes the other Judges might not try, if they were able; but only that ſuch things as they found themſelves not skilful enough to determine, they ſhould bring to him. See Mr. Selden in the fore-named Book, p. 633, &c.

But every ſmall matter they ſhall judge.] Hitherto Moſes but heard all Cauſes promiſcuouſly, great and ſmall: but Jethro well adviſes him to delegate the labour of judging all Cauſes liquidi juris, (as the Lawyers ſpeak) where the Right was clear: and to reſerve no part of the Judicature to himſelf, but where the Law it ſelf was either defective or obſcure.

So ſhall it be caſier for thy ſelf, &c.] Thou wilt eaſe thy ſelf of a great burden, by appointing others to take their ſhare of it.

Ver. 23. If thou wilt do this thing, and God command thee ſo.] If thou wilt follow this advice, by God's approbation; who was to be conſulted whether he allowed it.

Then thou ſhalt be able to endure.] Thy days will be prolonged; which otherwiſe will be ſhortned with this intolerable labour.

And the People go to their place in peace.] Go home very much ſatisfied, with ſuch quick diſpatch, and happy compoſure of their Differences.

Ver. 24. So Moſes hearkened to the voice of his Father-in-law, &c.] Followed his Counſel, by God's approbation, with whom no doubt he adviſed, v. 23. Here the Samaritan Copy inſerts thoſe words of Moſes, I Deut. 9, &c. I am not able to bear you my ſelf alone, the LORD your God hath multiplied you, &c. Which he ſpake indeed when he made this Conſtitution, but did not ſet it down in this Book; where he intended only a ſhort account of theſe Tranſactions.

Ver. 25. And Moſes choſe able men, &c.] Out of thoſe who were preſented to him by the People. See v. 20.

Ver. 26. And they judged the People at all Seaſons.] Whenſoever they reſorted to them: For ſome Court or other ſate every day, that was not appointed by God for other Buſineſs, i. e. for Religion.

The hard Cauſes they brought to Moſes, &c.] It is plain by this that the Judges, not the People, brought the hard Cauſes unto Moſes. For the People could not know, whether they might not have a Remedy nearer hand (than by going to him on all occaſions) till they had tried.

Ver. 27. And Moſes let his Father-in-law depart.] After he had ſtaid ſome time with him, and could not prevail with him to ſtay longer, (which he earneſtly deſired) and go with them to ſee the Accompliſhment of God's Promiſes to them; as thoſe words X Numb. 29, &c. are thought to ſignifie. But perhaps that Hobab there mentioned, was not Jethro himſelf, but his Son; whom Moſes alſo perſwaded not to return to his own Country: for he makes no reply, much leſs denies to ſtay with Moſes, when he preſſed him the ſecond time; though he refuſed at firſt, v. 32. But this I ſhall conſider in that place.

And he went his way into his own Land.] To make his Children, or the People of the Land Proſelytes, ſaith the Chaldee Paraphraſe. Which it's probable he indeavoured (i. e. to bring them to true Religion) and affected in ſome meaſure: ſo that Piety was propagated in ſome Families among them to future Generations. For the Rechabites came out of this Country, 1 Chron. II. 55. whoſe vertue Jeremiah Praiſes in the latter end of the Jewiſh Church, Chap. XXXV.

CHAP. XIX.

Verſe 1. IN the third Month.] Or in the third new Moon. For the Hebrew word Chodeſh, ſignifies a new Moon, as well, as a Month: nay, that is the prime ſignification, from whence the other is derived. And ſo we are to underſtand it here; that on the New Moon, i. e. the firſt day of the third Month, (called Sivan) after their coming out of Egypt, they came into the Wilderneſs of Sinai. Which was juſt XLV. days, after they departed out of Egypt. For if we add to the XV. days of the firſt Month XXIX. which made the ſecond, theſe put together, with this New Moon, make XLV. Unto which if we add that day when Moſes went up to God, (v. 3.) and reported, when he came down, the Meſſage God ſent by him to the Elders of Iſrael; and the next day after, when he returned their Anſwer unto God, (v. 7, 8.) with the three days more, which God gave them to prepare themſelves for his coming down among them, (v. 10, 11.) there were juſt Fifty days from their Paſſover to the giving of the Law upon Mount Sinai: which laid the Foundation of the great Feaſt of Pentecost.

The ſame day.] i. e. On the fore-mentioned New Moon of the third Month.

Came they into the Wilderneſs of Sinai.] So called from that famous Mountain Sinai, which gave the name to the Wilderneſs which lay before it. This Mountain was alſo called Horeb, IV Deut. 10. they being only different tops of one and the ſame Mountain; but this higher than Horeb; ſo that one may ſee the Red Sea from them, as they that have travelled into thoſe Parts affirm. Who ſay it is now called by the Arabians Tur; and by Chriſtians the Mountain of St. Catherine.

Ver. 2. For they were departed from Rephidim, &c.] They began to move from Rephidim toward that part of the Mountain called Horeb, upon their murmuring for want of Water, XVII. 5, 6. But ſeem to have returned thither to fight with Amalek, v. 8. And then they were led by God to this other ſide of the Mountain, which is called the Wilderneſs of Sinai.

There Iſrael encamped before the Mount.] For the glorious Cloud having led them hither, reſted upon the Mount; as appears from the words following.

Ver. 3. And Moſes went up unto God.] Whoſe glorious Majeſty appeared upon the Mount.

And the LORD called unto him out of the Mountain.] Or rather, for the LORD called to him out of the Mountain, where the Divine Glory reſted: unto which he would not have preſumed to go, if the LORD had not called to him, to come up thither. Which was upon the ſecond day of the third Month.

Thus ſhalt thou ſay to the Houſe of Jacob, and tell the Children of Iſrael.] There was ſome reaſon, ſure, for calling them by theſe two names, the Houſe of Jacob, and the Children of Iſrael: which perhaps was to put them in mind, that they who had lately been as low as Jacob when he went to Padan-Aram, were now grown as great as God made him, when he came from thence, and was called Iſrael.

Ver. 4. You have ſeen.] There needs no proof; for you your ſelves are witneſſes.

What I did unto the Egyptians.] Smote them with divers ſore Plagues; and at laſt drowned them and their Chariots in the Red Sea.

And how I bare you on Eagles wings.] Kept you ſo ſafe, and placed you ſo far out of the reach of your Enemies, as if you had been borne up on high by an Eagle. Which are obſerved to carry their young ones, not in their feet, as other Birds were wont to do, but on their Wings: and to ſoar ſo high, and with ſo ſwift a motion, that none can purſue them, much leſs touch them. Bochartus hath obſerved all the Properties aſcribed to the Eagle; with reſpect to which, Interpreters have thought God's care of his People to be here compared with that Bird, Hierozoic. P. II. L. II. c. 5. But after all, he judiciouſly concludes that Moſes beſt explains his own meaning, in his famous Song XXXII Deut. 11. where the Eagles fluttering about her Neſt, and making a noiſe, to ſtir up her young ones to leave their dirty Neſt, and try their Wings; repreſents the many means God had uſed to rouze up the drooping Spirits of the Iſraelites, when they lay miſerably oppreſſed under a cruel Servitude, and incourage them to aſpire after Liberty, and to obey thoſe whom he ſent to deliver them.

And brought you unto my ſelf.] And by that means brought you hither, to live under my Government. For this was the very Foundation of his peculiar Empire over them, that he had ranſom'd and redeemed them out of Slvery, by a mighty Hand and ſtretched out Arm (as he ſpeaks XIII. 3. IV Deut. 34.) ſo as he had not delivered any other Nation: and thereby by made them his own, after an extraordinary manner, peculiar to them alone. This Joſhua alſo recals to their mind, when he was near his Death, and renewed this Covenant of God with them, XXIV. 5, 6, &c.

Ver. 5. Now therefore.] Having wonderfully delivered them, and ſupported them in a miraculous manner, by Bread from Heaven, and Water out of a Rock, he now proceeds to inſtruct them in their Duty, as Greg. Nyſſen obſerves, L. de Vita Moſis, p. 172.

If you will obey my voice indeed, &c.] If you will ſincerely obey me, as your King and Governour, and keep the Covenant I intend to make with you, then you ſhall be mine above all the People of the Earth: whoſe LORD I am, as well as yours: but you ſhall be my peculiar Inheritance; in which I will eſtabliſh my Kingdom and Prieſthood; with ſuch Laws as ſhall not only diſtinguiſh you from all other Nations, but make you to excel them. This is the ſenſe of this verſe, and the following.

A peculiar treaſure unto me.] i. e. Very dear to me; and conſequently I will take a ſingular care of you, as Kings do of thoſe things which they lay up in their Treaſury. So the Hebrew word Segullah ſignifies. Which Origen proves they really were, (notwithſtanding all the Calumnies of Celſus) their Laws being ſo profitable; and they being ſo early taught to know God, to believe the Immortality of the Soul, and the Rewards and Puniſhments in the Life to come; and bred up to a contempt of Divination, (with which Mankind had been abuſed) as proceeding rather from wicked Daemons, than from any Excellent Nature; and to ſeek for the knowledge of future things in Souls, which by an extraordinary degree of Purity, were rendred capable to receive the Spirit of God, L. V. contra Celſum, p. 260. And this the Author of Sepher Coſri happily expreſſes, when he ſaith, Our peculiar Bleſſings conſist in the conjunction of Minds with God, by Prophecy, and that which is annexed to it: that is (as Muſcatus explains it) the Gift of the Spirit of God. And therefore he doth not ſay in the Law, if you will obey my voice, I will bring you after Death into Gardens of Pleaſure, but ye ſhall be to me a People, and I will be to you a God, Pars I. Sect. 109.

For all the Earth is mine.] Which made it the greater honour, that he bare ſuch a ſpecial love to them.

Ver. 6. And ye ſhall be unto me a Kingdom of Prieſts.] An honourable, or a Divine Kingdom: not like worldly Kingdoms, which are defended by Arms, but ſupported by Piety. Or a Princely People, that ſhould rule over their Enemies. For the ſame word ſignifies both Prieſts and Princes: and in the firſt times of the World none was thought fit to be a Priest, but he who was a King, or the Chief of the Family; as we ſee in Melchizedek and Jethro.

That God was peculiarly the King of this People, I obſerved above, III. 10. and here he expreſly owns this peculiar Dominion over them, by ſaying, Ye ſhall be to me a Kingdom. And one reaſon, perhaps, why he ſaith they ſhall be a Kingdom of Prieſts, is, becauſe they were governed (while they continued a Theocracy) by the High Prieſt, as the prime Miniſter under God, who in all weighty Cauſes conſulted God what was to be done; and accordingly they ordered their Affairs, XXVIII. 30. XXVIII Numb. 21. Which is the reaſon why God commands Moſes to make ſuch Garments for Aaron as ſhould be for glory and beauty, (or, for honour and glory) as we read v. 2. of that Chapter; i.e. to make him appear great, like a Prince; for they were really Royal Garments. And for his Sons alſo, he was to make Bonnets of the like kind for honour and glory, v. 40. they being in the form of the Tiarae which Kings wore; and are joyned in Scripture with Crowns, XXIX Job 14. III Iſa. 23, &c. Whence Philo ſays, in his Book de Sacerd. Honoribus, that the Law manifeſtly dreſſed up the High Prieſt, 〈 in non-Latin alphabet 〉 . But the liberty and freedom alſo wherein they were inſtated, I doubt not is ſignified by theſe words, Kings and Prieſts, (as Onkelos tranſlates them, and as it is expreſſed in the New Teſtament, I Revel. 6. V. 10. and the Syriac alſo, Kingdom and Priesthood) for Kings and Prieſts were, of all other Men, freed from Oppreſſion. And thus I ſind our Mr. Thorndike, a moſt Learned man, gloſſes upon theſs words, (Review of the Rights of the Church, p. 132.) God calls them Kings, becauſe redeemed from the Servitude of Strangers, to be a People Lords of themſelves; and Prieſts, becauſe redeemed to ſpend their time in Sacrificing, and feaſting upon their Sacrifices (under which Figure he afterwards repreſents the happy eſtate of his Church, LXI Iſa. 6.) though they Sacrificed not in Perſon, but by their Prieſts appointed in their ſtead, by impoſition of the Elders hands, VIII Numb. 10.

An holy Nation.] A People ſeparated to God from all other Nations, and from their Idolatry, to ſerve God in an acceptable manner.

Theſe are the words which thou ſhalt ſpeak unto the Children of Iſrael.] The ſum of what he was to ſay to them; comprehending both their Duty and their high Priviledge.

Ver. 7. And Moſes came.] Down from the Mount, where he had been with God, v. 3.

And called for the Elders of the People.] The principal Perſons in the ſeveral Tribes, (See III. 16.) which he ſeems to have done in the Evening of the ſecond day of the Month.

And laid before their faces all theſe words, &c.] Plainly declared to them, what God had given him in charge: which they went and propounded to the People of the ſeveral Tribes, whom they repreſented.

Ver. 8. And all the People anſwered together, and ſaid.] All with one conſent declared, as here follows.

All that the LORD hath ſpoken we will do.] They conſented to have the LORD for their King; and promiſed to be obedient to his Will.

And Moſes returned the words of the People unto the LORD.] This ſeems to have been done the next day, which was the third day of the third Month. Upon which Report made to God of the Peoples Conſent, he proceeds, after a few days preparation, to declare the Laws by which they ſhould be governed, Chap. XX, XXI, XXII, XXIII. and then in the XXIVth Chapter theſe Laws paſs into a Covenant between God and them.

Here Moſes plainly acted as a Mediator between God and the People.

Ver. 9. And the LORD ſaid unto Moſes, lo, I will come unto thee.] Appear upon the Mount.

In a thick Cloud.] In a darker Cloud than that, which had hitherto gone before them, to conduct them; ſo that they ſhould ſee nothing but Flaſhes of Lightning which came out of it, in a very frightful manner, (v. 16, 18.) For that there was ſire in it, appears from IV Dent. 11. V. 22, 23. though at firſt, perhaps, only a thick Cloud appeared, as a token of his approach.

That the People may hear when I ſpeak with thee.] Though they ſaw no Similitude, yet they plainly heard a voice ſpeaking unto Moſes, and declaring their Duty. Maimonides indeed thinks that the words were directed only unto Moſes; and that the Iſraelites heard meerly the ſound of the words, but did not diſtinctly underſtand them, More Nevoch. P. II. c. 33. Which is directly againſt what Moſes ſays IV Deut. 12. The LORD ſpake unto you out of the midst of the ſire, &c. and V. 4, 5. The LORD talked with you face to face in the Mount, &c. ſaying, I am the LORD thy God, &c. which words are plainly directed to all the People.

And believe thee for ever.] They had been ſtaggered in their Belief, after they had profeſſed it at the Red Sea, (XV. ult.) but after this, it might be expected they would never queſtion his Authority any more.

And Moſes told the words of the People unto the LORD.] Or rather, for Moſes had told, &c. Upon which account God was pleaſed to make the foregoing Declaration. Till they had owned him for the LORD their God, i.e. their King and Governour, he did not ſpeak unto them at all; but only unto Moſes: But now, that they had conſented to be his, he reſolves to ſpeak audibly to them; and henceforth to dwell among them; and in order to it, ſix his Tabernacle with them. For which he gives order (Chap. XXV. &c.) immediately after they had entred into Covenant, to do as they had promiſed.

Or theſe words (which ſeem to be a needleſs repetition) may relate to that which follows, and be tranſlated thus: Moſes having told the words of the People unto the LORD, the LORD ſaid unto Moſes, Go unto the People and ſanctifie them, &c.

Ver. 10. Go unto the People and ſanctifie them to day and to morrow.] This ſhows that Moſes was ſent down early on the fourth day, to prepare them for the Appearance of the Divine Majeſty among them, by ſanctifying them; that is, ſeparating them from all Uncleanneſs; or rather from all common and ordinary Imployments; that they might give themſelves to Faſting and Prayer, and Abſtinence from otherwiſe lawful Pleaſures. For Pirke Elieſer takes Abſtinence from their Wives, mentioned v. 15. as a part of this Sanctification, cap. 41. And ſo doth Gregory Nyſſen in his Book de Vita Moſis, p. 178. And Maimonides obſerves, that Separation from Wine and ſtrong Drink, is called Holineſs in the Law of the Nazarites, VI Numb. 5. and therefore may be thought part of the Sanctification here required, More Nevoch. P. I. c. 33.

And let them waſh their Clothes.] The Hebrews underſtand it, of waſhing their whole Bodies. For thus Aaron and his Sons were to be conſecrated to their Office, XXIX. 4. XL. 12. and therefore thus the People were now to be made a holy People unto the LORD, and made ſit for the Preſence of the Divine Majeſty. Under whoſe Wings (as they ſpeak) none were received in future times, i.e. made Proſelytes, but by Baptiſm, (or waſhing of their whole Body) which was taken from this pattern. And accordingly, where we read in the Law of particular Purifications by waſhing their Clothes in caſe of any Uncleanneſs, as XI Lev. 25, 28, 40. XIV. 8, 47. (where Moſes ſpeaks of cleanſing a Leprous Perſon) XXXI Numb. 24. (where he ſpeaks of cleanſing Soldiers) and many other Caſes, they underſtand it in the very ſame manner. In ſome caſes indeed it is expreſly preſcribed, XV Lev. 5, 6, 7. XVI. 26, &c. and they expound all other, where Clothes only are mentioned, by the ſame Rule; as Mr. Selden ſhows, I. I. de Synedr, c. 3. where he obſerves, that in the Pagan Language, pure Garments ſignifie the waſhing of the whole Body. See p. 29.

Ver. 11. And be ready against the third day.] He doth not mean the third day of the Month; but the third day after this command to Sanctifie themſelves. In which they were bound to ſpend two intire days; and then the LORD promiſed to come down in all their ſight upon Mount Sinai. That is, when they were fit to receive him, by their profeſſing themſelves an holy People; of which that outward waſhing was a token.

For the third day the LORD will come down, &c.] Not from the Mount, but from Heaven upon Mount Sinai. On which the SCHECHINAH deſcended in a Cloud, which ſtruck a great awe into them: For it was darker than the Pillar of the Cloud, by which they had been conducted hither; thorough which ſome rays, or glimpſe of a glorious Majeſty that was in it, broke forth upon them.

Ver. 12. And thou ſhalt ſet bounds unto the People round about.] To keep them at a due diſtance; out of a juſt reverence to the Divine Majeſty.

Take heed unto your ſelves, that ye go not up, &c.] This Caution alſo was given them, to work and preſerve in their Minds a moſt profound Reverence of the Divine Majeſty, and to thoſe Laws which were to be delivered from this Mount.

Ver. 13. There ſhall not an hand touch it, but he ſhall ſurely be ſtoned, or ſhot through.] Be ſtoned, if he were near at hand; or ſhot through with Darts or Arrows, if at a diſtance. So Aben-Ezra. And ſo Jonathan likewiſe tranſlates the latter Clauſe, They ſhall throw Darts at him: And ſo our old Tranſlation, Stricken through with Darts. But the Talmudists, and the greateſt Lawyers among the Jews, expound both theſe Clauſes of ſtoning; which was twofold, as we read in the Miſna Tit. Sanhedrin. c. 6. either by throwing Stones at a Malefactor; or throwing him down from an high place upon Stones. And thus this laſt place imports in the Hebrew, and may properly be tranſlated, projiciendo projicietur, he ſhall be violently thrown down; or, thrown down headlong. It is the very ſame word with that XV. 4. concerning the caſting Pharaoh's Chariots into the Sea. And this was a Puniſhment, as Mr. Selden obſerves, like that among the Romans, from the Saxum Tarpeium, which the Jews inflicted upon ſome captive Edomites, 2 Chron. XXV. 12. and Jehu inflicted upon Jezabel, 2 Kings IX. 32. On which ſtory R. Leviben Gerſom obſerves pertinently, That as ſhe cauſed Naboth to be ſtoned, ſo ſhe was puniſhed her ſelf in the ſame kind: for ſtoning, ſaith he, was either by throwing Stones at Malefactors, or throwing them down upon Stones. To juſtifie which he alledges this place in Exodus. And David Kimchi makes the ſame Obſervation. See Mr. Selden, L. I. de Synedr. c. 5. p. 74, &c.

When the Trumpet ſoundeth long.] When the ſound of it is protracted, or drawn out; and conſequently was leſs terrible, then while it was ſhorter and broken. See v. 16.

They ſhall come up to the Mount.] To the foot of it, v. 17. that they might more plainly hear the voice of God.

Ver. 14. And Moſes came down from the Mount to the People.] As he had been commanded v. 10.

And ſanctified the People.] Commanded them to Sanctiſie themſelves, (as the Author of Sepher Coſri explains it, P. I. Sect. 87.) both with Internal Sanctification and External; among which the principal was, Separation from the company of Women: as it here follows v. 15.

And they waſhed their Clothes.] See v. 10. Unto which add, that it is no wonder they uſed this Purification before the giving of the Law: which had been anciently in uſe, among their Anceſtors, upon Solemn Occaſions. As appears by what I obſerved on XXXV Gen. 2. where Jacob, before the building of an Altar to God in Bethel, as he had vowed, cleanſed his Family after this manner. For ſo Aben-Ezra truly expounds theſe words be clean, waſh your Bodies: which was the old Rite of cleanſing. See there.

Ver. 15. And ſaid unto the People, be ready against the third day.] Prepared to hear the words of God.

Come not at your Wives.] For this time was ſet apart, for Solemn Faſting and Prayer; that they might be fit to converſe with God, by having their Minds abſtracted from earthly things.

Ver. 16. And it came to paſs on the third day.] See v. 11.

There more Thunders and Lightnings.] Which broke out of the thick Cloud, to awaken them to attend unto his Majeſty, who was approaching.

And a thick Cloud.] In which a flaming Fire preſently appeared, (v. 18.) 〈 in non-Latin alphabet 〉 , ſo that the Mountain could not be ſeen; as Greg. Nyſſen explains it, de Vita Moſis, p. 179.

And the voice of the Trumpet.] The heavenly Miniſters, who were Attendants upon the Divine Majeſty, made a ſound like that of a Trumpet, to ſummon the People to come and appear before God, and receive his Commands.

Exceeding loud.] Beyond what the blaſt of any Men could make: for it made the whole Camp quake, as the following words tell us.

Ver. 17. And Moſes brought forth the People out of the Camp.] When their trembling was abated, by the remiſſion as we may ſuppoſe, of the ſound of the Trumpet.

To meet with God.] That they might be eſpouſed to him.

And they ſtood at the nether part of the Mount.] Below at the foot of it, not preſuming to touch it; which they were ſeverely forbidden, v. 11, 12. See IV Deut. 11.

Ver. 18. And Mount Sinai was altogether on a ſmoke.] Nothing could be ſeen but ſmoke, mixed with a Flame.

Becauſe the LORD deſcended on it in ſire.] The SCHECHINAH came down into the thick Cloud, (v. 9, 16.) with a glittering company of Angels, who appeared like flames of Fire, unto which they are compared by the Pſalmist, CIV. 4. Thus Moſes himſelf ſeems to expound it, XXXIII Deut. 2. He came with ten thouſands, or myriads, of holy ones, (i. e. of Angels) from his right hand went a fiery Law for them. Which plainly relates to this appearance at Mount Sinai.

And the ſmoke thereof aſcended, as the ſmoke of a furnace.] Mixt with Fire; which went up even to the midſt of Heaven, as Moſes explains it, IV Deut. 11.

And the whole Mount quaked greatly.] See LXVIII Pſal. 8. CIV. 32.

Ver. 19. And when the voice of the Trumpet ſounded long.] It is a different word here in the Hebrew, from that v. 13. which we tranſlate ſounded long: ſignifying that it proceeded or went on either a long time, or to a greater loudneſs.

And waxed louder and louder.] In the Hebrew the words are exceeding ſtrong: 〈 in non-Latin alphabet 〉 , &c. the Trumpet exceeded it ſelf; the ſucceeding Blaſts tranſcending thoſe that went before, as Greg. Nyſſen well interprets the whole.

Moſes ſpake.] The People trembled before at the loud ſound of the Trumpet, (v. 16.) but now it grew ſo very terrible, that Moſes himſelf ſaid (as the Apoſtle expounds this paſſage, XII Hebr. 21.) I exceedingly fear and quake. For hither, I think, Junius rightly applies thoſe words.

And God anſwered him by a voice.] Bidding him not be afraid, but come up unto him, as it follows in the next Verſe. Greg. Nyſſen thinks that the voice of the Trumpet 〈 in non-Latin alphabet 〉 , became articulate, with the Organs of Speech, by the Divine Power.

Ver. 20. And the LORD came down upon Mount Sinai.] It is ſaid before that the LORD deſcended upon it, v. 18. therefore the meaning here is, that the SCHECHINAH, or Divine Majeſty, ſetled there, to ſpeak unto the People.

On the top of the Mount.] On the higheſt part of it, that there might be the greateſt diſtance between him and the People, who ſtood at the foot of it.

And the LORD called up Moſes, &c.] He ſtood lower before, though not ſo low as the People: but now is called up higher, even to the very place where God was. And conſequently entred into the midſt of the fire and ſmoke, wherein the Mountain was wrapped, (v. 18.) upon God's Appearance there. From which, in all probability, the Perſians (who had heard or read what is here related) framed the ſtory of their Zoroaſter. Who, wandring in Deſert places, was carried up to Heaven, and ſaw God incompaſſed with Flames; which he could not behold with his own eyes, (the ſplendour of them was ſo great) but with eyes which the Angels lent him: and there he received from him a Book of the Law, &c. See Huetius Demonſtr. Evang. Propoſ. IV. c. 5. n. 2.

Ver. 21. And the LORD ſaid unto Moſes, go down and charge the People, &c.] It ſeems that upon Moſes's going up, ſome of the People thought of approaching nearer; out of Curioſity, to ſee if they could diſcover more of the Divine Majeſty. And therefore God ſends him down again immediately, to bid them remember the Charge he had given them, and not dare to come nearer than they were.

And many of them periſh.] As many as were ſo preſumptuous. Many ſometimes ſignifies all: and here all that ſhould adventure to go beyond their bounds.

Ver. 22. And let the Priests alſo.] Who theſe were is much diſputed; for Aaron and his Sons were not yet Conſecrated. The Jews (it is commonly known) readily anſwer, they were the First-born; whoſe Prerogative it was to Miniſter to God, as his Prieſts, till the Law of Moſes ordered things otherwiſe. But I have often obſerved this not to be true; being confuted by ſeveral Examples of others who ſacrificed, and were not the Firſt-born. And lately there is a Learned Man, who, in a juſt Diſcourſe, hath overthrown this Opinion, (See Campeg. Vitringa Obſerv. Sacrae, L. II. c. 23.) which was called in queſtion, and briefly cenſured ſome time before, by a very Learned Friend of mine, Dr. Outram de Sacrificiis, L. I. c. 4. Conradus Pellicanus, in the beginning of the Reformation, ſeems to have given a better account of the Prieſts here mentioned, which were, the prime and moſt honourable Perſons in the ſeveral Tribes; the Elders and ſuch as adminiſtred the Government under Moſes: among which there might be ſome of the Firſt-born, nay, it is poſſible, many of them; but not by any ſpecial right which they had to this Office.

Which came near unto the LORD.] To perform Divine Services. By which one would think he ſpeaks of thoſe, who had been already imployed in this Office: for having before this built an Altar, (XVII. 15.) ſome think it probable Sacrifice was offered upon it. But if it were only a Monument, and no Sacrifices were to be offered till they came to the Mount of God, who was to appoint them; then Moſes pickt out the moſt excellent Perſons (as I ſaid before) to perform this Service when they came there, XXIV. 5.

Sanctifie themſelves.] Nothing was ſaid before of their Sanctification; which is here injoyned by it ſelf, becauſe their high Office required a peculiar Separation to prepare them for it.

Lest the LORD break forth upon them.] Leſt when they come near to Sacrifice, God ſhould be offended with their Uncleanneſs, and deſtroy them. This ſuppoſes, they might go nearer than the People.

Ver. 23. And Moſes ſaid unto the LORD, the People cannot come up to Mount Sinai, &c.] He thought it was needleſs to go down to reſtrain the People; having given them the Charge, which God commanded him v. 11, 12. and ſet bounds about the Mount (as it here follows) by drawing a Line, perhaps, beyond which they ſhould not paſs, and thereby ſeparating the Mount from them; which he calls ſanctifying it.

Ver. 24. And the LORD.] Or, but the LORD

Said unto him, away, get thee down.] He knew the Peoples inclinations better than Moſes did; and therefore commanded him to make no delay, for fear they ſhould grow more bold than he imagined.

And thou ſhalt come up, and Aaron with thee.] After he had delivered this new Charge to them. Which was the more neceſſary, becauſe Aaron being alſo called up, they might think likewiſe of ſharing in this Priviledge.

And Aaron with thee.] Unto whom God did this great honour; becauſe he was to be called ſhortly to the dignity of the High Prieſt: and would be the more reſpected by the People, when they ſaw him admitted far nearer unto God than they were.

But let not the Prieſts and the People break through, &c.] But let not any body elſe, as they love their lives, preſume to preſs beyond their Line: no not the Prieſts, on whom I have beſtowed the honour of coming nearer to me than other Men, v. 22.

Ver. 25. So Moſes went down unto the People, and ſpake unto them.] Delivered the Meſſage to them, and to the Prieſts, as he was directed: And then (as he was alſo ordered) returned unto the Mount, and his Brother with him: but not to the top of the Mount, where he was before, (v. 20.) as appears from the nineteenth Verſe of the next Chapter: which ſhows that Moſes was there where the People might ſpeak to him; and therefore, if he went up now to the top of the Mount, he came down again, when the LORD ſpake audibly to them, and ſtood in a place where he might be a Mediator between them. So he himſelf ſaith, V Dent. 4, 5. that when the LORD talked with them face to face in the Mount, he ſtood between the LORD and them. And accordingly it follows v. 23. of that Chapter, that when they heard the voice out of the midſt of the Darkneſs, they came near to Moſes, and ſaid, &c. which ſhows he was not far off from them, though nearer to God than they.

But perhaps Moſes and Aaron did not come up into the Mount, till after the Ten words (or Commandments) were ſpoken: when Moſes, we read XX. 21. drew near unto the thick darkneſs where God was; though we read nothing of Aaron there. Which inclines me to think the foregoing account of this matter, to be the truer.

CHAP. XX.

Verſe 1. AND God ſpake all theſe words, ſaying.] After the Trumpet had ſummoned them all to attend, and ſounded a long time louder and louder, there came a Voice from the SCHECHINAH, or Divine Majeſty, out of the midſt of the Fire (as we read IV Deut. 12. V. 4, 22.) that is, of the Angelical Hoſt, which incircled him, and appeared like Flames of Fire. Which made the Apoſtle ſay, the Law was ordained by Angels (III Gal. 19.) who were then in attendance upon the Divine Majeſty, as his Retinue, when he ſpake all theſe words, that follow to the end of the ſeventeenth Verſe; which are called the Ten words, or Commandments, in XXXIV. 28. And he ſpake them with ſo great a Voice, V Deut. 22. that all the People, who were very numerous, plainly heard them: which was very wonderful.

This was upon the ſixth day of the third Month, called Sivan. See Selden L. III. de Jure N. & G. c. 11.

Ver. 2. I am the LORD thy God, which have brought thee out of the Land of Egypt, &c.] In this Preface to the Ten Commandments, he aſſerts his Right to give them Laws, not only in general, as he is the LORD of all, but by a peculiar Title he had to their Obedience; whom he had taken to himſelf, after a ſpecial manner, to be his People, by bringing them out of the Land of Egypt, and the Servitude under which they groaned there. This was a Benefit freſh in their Minds, and moſt apt to affect their Hearts: and therefore he doth not ſay (as the Author of Sepher Coſri obſerves, P. I. Sect. 27.) I am the LORD of Heaven and Earth; or, I am thy Creator; but, I am the LORD thy God, who have ſhown a particular favour and kindneſs to thee, by bringing thee out of the Land of Egypt, &c. When he became their King by a ſpecial Title, (as I obſerved III. 10.) and upon that account gave them theſe Laws, whereby they were to be governed: and gave them peculiarly to them (as the fore-named Author notes) who were tied to the Obſervance of them, by virtue of their Deliverance out of Egypt, and God's placing his Glory among them. Whereas, if they had been tied to them by virtue of their Creation, they would have belonged to all Nations, as much as unto them. Thus He. Maimonides will have theſe words, I am the LORD thy God, to ſignifie the Exiſtence of God; and the next, (v. 3.) his Ʋnity: which two are the great Foundations of Religion, More Nevoch. P. II. c. 33. And indeed the word JEHOVAH, or LORD, is generally thought to ſignifie, he who is of himſelf. And the next word ELOHIM (which is the moſt ancient Name of God in Scripture) Learned men of late derive from the Arabick word Alaha, (there being no root in Hebrew remaining from whence it can ſo regularly come) which ſignifies to worſhip, ſerve, and adore. Hottinger hath taken a great deal of pains, in his Hexaemeron, and elſewhere, to confirm this out of that, and out of the Ethiopick Language alſo. The Jews ſay indeed, that Elohim is the name of Judgment, as Jehovah is of Mercy; but Abarbinel confutes this, to eſtabliſh a Notion of his own, (viz. the Omnipotent Cauſe of all things) which others oppoſe, as much as he doth the former. And therefore moſt, I think, now reſt in the fore-named Notion, that it properly ſignifies him, who only is to be religiouſly worſhipped and adored; as it follows in the next words.

Ver. 3. Thou ſhalt have no other Gods.] That is, believe in one God; or, believe there is no other God but me, as Nachman interprets it; and conſequently worſhip no other God. This is the great Foundation (as the Hebrews ſpeak) of the Law: for whoſoever confeſſes any other God, he denies the whole Law. And they truly obſerve alſo, that this negative Precept includes the affirmative, viz. a Command to worſhip Him, the only God. As when Naaman ſaith, he would neither offer Burnt-offering, nor Sacrifice to any other God, but the LORD; it is plain he meant, that he would Sacrifice to him, 1 Kings V. 17. See Selden L. III. de Jure N. & G. c. 1.

Before me.] As they were not to forſake Him, and worſhip ſome other God; ſo not to worſhip any other God, together with Him, as many did, 2 Kings XVII. 33. For in his Preſence he could not indure any Competitor.

Ver. 4. Thou ſhalt not make unto thee any graven Image, &c.] The difference between Peſel, which we tranſlate graven Image, and Temunah, which we tranſlate Likeneſs, ſeems to be, that the former was a protuberant Image, or a Statue made of Wood, Stone, &c. and the other only a Picture drawn in colours upon a Wall, or Board, &c. Both which, ſome have thought, they were prohibited here ſo much as to make; whether it were the Image or Picture, of the Stars, or Birds, or Men, or Beaſts, or Fiſhes; for fear they ſhould be drawn to worſhip them. Thus it is certain Origen underſtood this Commandment, when he ſaid, there was not permitted to be ſo much as 〈 in non-Latin alphabet 〉 , &c. a Picture-drawer, or a maker of Statues in their Commonwealth: to take away all occaſion of drawing Mens minds from the worſhip of God, L. IV. contra Celſ. p. 181. Clemens Alexandrinus was of the ſame Opinion, L. V. Stromat. and Tertullian, L. de Spectaculis, c. 23. Which they derived, in all probability from the Jews, who from the time of the Maccabees, to the Deſtruction of Jeruſalem, thought they were forbidden by this Law to make an Image or Figure of any Living Creature, eſpecially of a Man. This Harmannus Conringius hath plainly demonſtrated (in his Paradoxa de Nummis Ebraeorum, c. 5.) out of many places in Philo and in Joſephus. The latter of which tells us, L. XVIII. Archaeolog. c. 5. That all their Governours before Pilate, were wont to uſe Enſigns in Jeruſalem, without the Image of Caeſar in them, becauſe their Law forbad 〈 in non-Latin alphabet 〉 , the making of Images. And when Vitellius was to lead the Roman Army through Judaea againſt the Arabians, with Images in their Enſigns, the People ran to meet him, beſeeching him to forbear it, 〈 in non-Latin alphabet 〉 , for it was not conſonant to the Laws of their Country to ſee Images brought into it. But whether this was the ancient Expoſition of the Law before thoſe times, may be doubted. The Talmudiſts think it was unlawful to make any Figures of Celeſtial Bodies, either prominent or plain, though it were for Ornaments ſake: but as for Animals, they might make prominent Statues of them, except only of Men; the Images of whom they might draw on a plain; See Selden L. I. de Jure Nat. & Gent. c. 6, 7, 8. Which diſtinctions moſt look upon as ungrounded; and the common Opinion is, That Moſes did not forbid the very making of an Image; but, that they ſhould not make them, to ſet up in the place of Divine Worſhip.

Ver. 5. Thou ſhalt not bow down thy ſelf to them, nor ſerve them.] If they ſaw an Image (as they muſt needs do in other Countries, though we ſuppoſe they had none among themſelves) he requires them not to uſe any geſture, or to do any thing that might ſignifie Reverence or Honour given to them. Such were proſtrating themſelves before them, bowing their bodies, kiſſing their hands; much leſs to offer Sacrifice, or burn Incenſe, &c. to them. Here ſeems to be a plain gradation in this Commandment; three things being here forbidden, if we take the firſt part of it to ſignifie that they might not ſo much as make a graven Image, or any likeneſs of any thing, for fear they ſhould be tempted to Idolatry. But though this may be ſuppoſed to have been a ſin, yet not ſo great as the next, to bow down to them; which was a degree of Honour, too high to be paid unto any Image. But was not the higheſt of all; which was to ſerve them, by offering Sacrifice, burning Incenſe, making Vows to them; or ſwearing by them; or conſecrating Temples to them; or lighting Candles before them.

For I the LORD thy God am a jealous God.] This reaſon ſhows that this Commandment is different from the firſt, and not a part of it. For worſhipping of Images is forbidden, not meerly becauſe he was their God, and there is but one God, but becauſe He is a jealous God, who could not endure any Corrival, or Conſort, in that which was proper to himſelf. And ſo the ancient Jews, and Chriſtians alſo, before St. Auſtin, took this for the ſecond Commandment. The Arabian Chriſtians, in later times, particularly Elmacinus, diſtinctly name the Ten Commandments, in that order which we now do; as Hottinger obſerves in his Smegma Orientale, p. 436.

Viſiting.] i.e. Puniſhing with heavy Judgments, XXVI Lev. 39.

The iniquity of the Fathers upon the Children.] This was threatned to terrifie them from this ſin, which would ruin their Families; being a kind of High Treaſon againſt the LORD of Heaven and Earth. Yet Aben-Ezra underſtands it only of ſuch Children as trod in the ſteps of their Forefathers; for if they repented, the Puniſhment was mitigated, XXVI Lev. 40, &c.

Ʋnto the third and fourth Generation.] That is, as long as they could be ſuppoſed to live (which might be to ſee the third, and perhaps the fourth Generation) he threatens to purſue them with his Vengeance in their Poſterity; whoſe Puniſhment they themſelves ſhould behold, to their great grief. So great was his hatred to this Sin; and ſo odious were ſuch People to him. Thus Maimonides expounds it in his More Nevoch. P. I. c. 54. Viſiting the iniquity of the Fathers upon the Children, is threatned only againſt the Sin of Idolatry; as appears from what follows, that ſuch Sinners are called haters of him. And he mentions only to the fourth Generation; becauſe the moſt a Man can live to ſee of his Seed, is the fourth Generation. Accordingly God orders, ſaith he, that if any City prove Idolaters, the Inhabitants ſhould be deſtroyed utterly, and all that was therein, XIII Deut. 13, 14, 15. Fathers, Children, Grand-children, Great-grand-children, and the new-born Children, were all killed for the Sin of their Parents. Hence he ſaith, VII Deut. 10. he repayeth them that hate him to their face: which is there twice mentioned.

Of them that hate me.] For he looked on them, not only as Enemies, but as haters of him. It is an Obſervation of the ſame Maimonides, that in the whole Law of Moſes, and in the Books of the Prophets, we ſhall never find theſe words, Fury, Anger, Indignation, Jealouſie attributed to God, but when they ſpeak of Idolatry: nor any Man called an Enemy to God, an Adverſary, an Hater of him, but only Idolaters, VI Deut. 14, 15. XI. 16, 17. XXXI. 29, &c. I Nehem. 2. VII Deut. 10. XXXII Numb. 21. XII Deut. 31. XVI. 22. See More Nevoch. P. 1. c. 36. which he repeats c. 54. No man is called an hater of God, but an Idolater; according to that XII Deut. 31. every abomination to the LORD which he hateth. By which it appears that they counted the Worſhippers of Images, Idolaters; though they did not think theſe Images to be Gods, (for no Man in the World ever thought an Image, made of Wood and Stone, Silver or Gold, to be the Creator of Heaven and Earth, or the Governour of the World) but took them only for things intermediate between God and them, as he there ſpeaks.

This was a Law ſo well known to the ancient Heathens, that the beſt Menamong them would ſuffer no Images to be ſet up in their Temples. In particular, Numa forbad this to the Romans, which he learnt, as Clemens Alexandrinus thinks, from Moſes. Inſomuch, that for the ſpace of an Hundred and ſeventy years, though they built Temples, yet 〈 in non-Latin alphabet 〉 , they made no Image, neither Statue, nor ſo much as a Picture, L. I. Stromat. p. 304. Plutarch relates the ſame in the Life of Numa Pompilius, and adds this reaſon, that he thought it a great Crime to repreſent the moſt excellent Being, by ſuch mean things; and that God was to be apprehended only by the Mind. The ancient Perſians pretend to have received the ſame Law from their Zoroaſter; who, in a number of things is ſo like to Moſes, that Huetius thinks (not without reaſon) his ſtory was framed out of theſe Books.

Ver. 6. And ſhowing mercy unto thouſands.] To invite their Obedience, he promiſes to be kind unto them and their Poſterity, for many Generations (ſo thouſands ſignifies) who were loyal and faithful to him. Such is the infinite goodneſs of God, that he delights in ſhowing Mercy, more than in Acts of Severity; there being ſuch a diſproportion between the one and the other, as there is between three or four, and a thouſand. Which made the heavy Puniſhment of Idolaters the more reaſonable, becauſe they might have enjoyed ſuch great and long continued Bleſſings, if they would have kept cloſe to their Religion.

Of them that love me.] Adhered to him alone, as the only Object of Worſhip and Adoration; with ſuch an Affection as a chaſte Wife bears to her Huſband. For God now eſpouſed this Nation to himfelf, (as the Prophets taught them to underſtand it) and therefore all the Idolatry which is forbidden in theſe Commandments, is called going a whoring from him.

And keep my Commandments.] Not only profeſſed to be his intirely, but proved it by obſerving his Precepts. Which keeping or obſerving of his Commandments, is mentioned here perhaps, and not any of the following Commandments; becauſe this and the firſt were the principal, upon which the reſt depended: There being no reaſon to mind what he ſaid, if they acknowledged any other God but him.

Ver. 7. Thou ſhalt not take the Nante of the LORD thy God in vain.] By the Name of the LORD in Scripture, is meant the LORD himſelf: and to take or lift up his Name, is to Swear by him. So this word Naſa ſometimes ſignifies without the addition of God's Name, III Iſa. 7. Jiſſa he ſhall lift up in that day; which we truly render, in that day he ſhall ſwear: which they did then with the Hand lifted up to Heaven. And to take his Name, or ſwear in vain, is to ſwear falſly. That's the principal meaning undoubtedly, that they ſhould not call God to witneſs unto a Lie; promiſing in his Name that which they meant not to perform; or affirming or denying with an Oath, that which they knew not to be true. For ſo the word Schave frequently ſignifies in Scripture, a Lie. This relates not to their giving a Teſtimony before a Judge upon Oath, (of which he ſpeaks afterward, in a diſtinct Commandment) but to their Intercourſe and Commerce one with another. For an Oath, ſaith R. Levi of Barcelona, ought to eſtabliſh every thing: and thereby we declare our ſelves to be as much reſolved concerning that which we ſwear, as we are concerning the Being of God.

Heathens themſelves accounted an Oath ſo ſacred a thing, that it was capital for a Man to forſwear himſelf as Hen. Stephanus (in his Fontes Juris Civilis, p. 7.) obſerves out of Diodorus Siculus, L. I. and the reaſon he gives of it is this, that ſuch a Man committed two heinous Crimes, by violating his Piety to God, and his Faith to Men, in the higheſt degree.

But beſides this, both Jews and Chriſtians, always underſtood ſwearing lightly, upon frivolous occaſions, or without any neceſſity, to be here forbidden. R. Levi, before-mentioned, ſaith this Precept may be violated four ſeveral ways, beſides ſwearing that which we mean not to perform. And Salvian aplies this to the trivial naming of God and our Saviour, upon all occaſions, and ſometimes upon bad occaſions. Nihil jam penè vanius, quam Chriſti nomen eſſe videatur, &c. Every body then ſwearing by Chriſt, he would do this or that, though of no conſequence whether he did it or no, or perhaps a thing, which ought not to be done, L. IV. de Gubern. Dei, p. 88. edit. Baluz.

They that underſtand this of Swearing by falſe Gods (which are called vain things in Scripture) do but trifle: that is condemned in the foregoing Commandment; it being a piece of Worſhip to ſwear by them.

For the LORD will not hold him guiltleſs, &c.] If Men did not puniſh the falſe Swearer, the LORD threatens that he will. And ſo Mankind always thought, as appears by the Law of the XII. Tables, (mentioned by Hen. Stephanus in the Book quoted above) Perjurij poena divina, exitium; humana dedecus: The Divine Puniſhment of Perjury is utter Deſtruction; the Humane Puniſhment is Diſgrace or Infamy. And Alexander Severus was ſo ſenſible of this, that he thought, Juris jurandi contempta Religio, ſatis Deum ultorem habet: The contempt of the Religion of an Oath, hath God for a ſufficient Avenger. For an Oath is the ſtrongeſt Bond that is among Men, to bind them to Truth and Fidelity, as Cicero ſpeaks, L. III. de Oſſic. c. 31. Witneſs, ſaith he, the XII. Tables; witneſs our Sacred Forms in taking an Oath; witneſs our Covenants and Leagues, wherein we plight our Faith to Enemies; witneſs the Animadverſions of our Cenſors, qui nulla de re diligentius, quam de jurejurando, judicabant, who judged of nothing more diligently, than of an Oath.

Nor was the other ſort of vain (that is, light and idle) Swearing, without any juſt occaſion, ſuffered to go unpuniſhed: for Mr. Selden obſerves out of Maimonides (L. II. de Synedr. c. 11. p. 497.) that if any Man was guilty of it, he that heard him Swear was bound to Excommunicate him, (what that was he ſhows in the firſt Book) and if he did not, he was to be Excommunicated himſelf. And there is great reaſon for theſe Civil Laws, which have provided a Puniſhment for this Crime; not only becauſe it is a great diſreſpect to God, to uſe his Name ſo lightly, on every trivial occaſion; but becauſe ſuch contempt of the Divine Majeſty, makes Men fall into the fearful Sin of Perjury.

Ver. 8. Remember the Sabbath day to keep it holy.] Be mindful of the day, called the Sabbath; to make a difference between it and all other days; ſo that it be not employed as they are.

Ver. 9. Six days ſhalt thou labour, and do all thy work.] This is not a Precept requiring Labour; but a Permiſſion to employ ſix days in a Week, about ſuch worldly Buſineſs as they had to do. Which Permiſſion alſo God himſelf abridged, by appointing ſome other Feſtival days; as all Governours may do, upon ſome ſpecial occaſions.

But the ſeventh day is the Sabbath of the LORD thy God.] Appointed by his Authority to be a day of Reſt from your Labours.

In it thou ſhalt not do any work.] Herein the peculiar reſpect to the Seventh day conſiſted: on all other days they might work; but on this they were to ceaſe from all manner of work. In which very thing, was the ſanctifying of this day; it being hereby ſeparated and diſtinguiſhed from all other days, in a very remarkable manner. But then it naturally followed, that having no other work to do, they ſhould call to mind the reaſon why it was thus fanctified, or ſet apart from other days. And the reaſon, ſay the Jews themſelves, was, That having no other buſineſs, they might faſten in their minds the belief, that the World had a beginning; which is a thred that draws after it all the foundations of the Law; or the Principles of Religion. They are words of R. Levi of Barcelona.

Beſides which there was another reaſon, which I ſhall mention preſently. But by this it appears, that the Obſervation of this day, was a Sign, or a Badge, to whom they belonged: A profeſſion that they were all the Servants of Him, who created the Heaven and the Earth, as God himſelf teaches them to ununderſtand it, XXXI. 13, 17. And that their Minds might be poſſeſſed with this ſenſe, he ordered this Solemn Commemoration of the Creation of the World, to be made once in Seven days. For, as if there had been quicker returns of it, their Secular Buſineſs might have been too much hindred; ſo if it had been delayed longer, this ſenſe might have worn too much out of their minds.

Thou, nor thy Son, nor thy Daughter, &c.] They might no more employ others in their worldly Buſineſs on this day, than do it themſelves: But their Children, though they underſtood not the reaſon, were to reſt; that in time they might learn this great Truth, that all things were made by God.

Nor thy Cattle.] Their Oxen, and Aſſes, and all other Creatures wont to be employed in their Labours, were to enjoy the benefit of this Reſt as well as themſelves, V Deut. 14. Which was abſolutely neceſſary; it being impoſſible for their Servants to reſt (as is here alſo required) if they were to ſet their Cattle on work.

Nor thy ſtranger that is within thy gates.] No ſtranger, who by being Circumciſed, had embraced the Jewiſh Religion. But other ſtrangers might work; who only dwelt among them, having renounced Idolatry, but not taken upon them the Obligation to obſerve their whole Law. Yet if any ſuch Perſon was a Servant to a Jew, his Maſter might not imploy him on the Sabbath day in any work of his; but the Man might work for himſelf, if he pleaſed, being not bound to this Law. See Selden L. III. de Jure N. & G. c. 12.

Ver. 11. For in ſix days the Lord made Heaven and Earth.] There were two reaſons for the Sanctification of this day. One was, becauſe God reſted from his Work of Creation on the Seventh day, which is mentioned here; the other was, becauſe he had given them reſt from their Labours in Egypt, which he mentions in the Vth of Deuteronomy. There is no body hath explained both theſe better than Maimonides, More Nevoch. P. II. c. 31. There are two different Cauſes, ſaith he, for this Precept, from two different Effects. For when Moſes firſt explained to us the cauſe of this Celebration, in the Promulgation of the X. Commandments, he ſaith it was, becauſe in ſix days the LORD made Heaven and Earth. But in the repetition of them, he ſaith, Remember that thou was a ſervant in Egypt, &c. therefore the LORD thy God commanded thee to keep the Sabbath day, V Deut. 15. The firſt Cauſe, is the Glory and Magnificence of this day, as it is ſaid, Therefore the LORD bleſſed the ſeventh day and ſancified it, II Gen. 3. This was the effect of that Cauſe, for in ſix days he made Heaven and Earth, (this was the reaſon, he means, of the firſt Inſtitution of the Sabbath) but that he gave this Precept of the Sabbath unto us (i.e. the Iſraelites) and commanded us to obſerve it, was from the other Cauſe, which followed the firſt Cauſe, becauſe we were Servants in Egypt. All which time we could not ſerve according to our own Will and Pleaſure, nor had any Reſt, or obſerved a Sabbath: And therefore God gave us this ſpecial Precept of Reſting and Ceſſation from Labours, to joyn together theſe two Reaſons, viz. the belief of the beginning of the World, which preſently ſuggeſts to us the Being of God; and then the memory of Gods Benefits unto us, in giving us Reſt from our intolerable Burdens in Egypt.

Wherefore he bleſſed the Sabbath day, and hallowed it.] In the beginning of the World he bleſſed the Seventh day, II Gen. 3. and now particularly choſe this Seventh day, for a Sabbath; which he ordered them to obſerve in memory of their coming out of Egypt on that day; as I obſerved XVI. 5, 23. By which he preſerved in their minds, that ſingular Benefit which he had beſtowed upon them: and moſt manifeſtly (ſaith Maimonides in another place, P. III. c. 43.) procured great eaſe to all ſorts of Men, by freeing a ſeventh part of their Lives from weariſom Labour. Which hath another Bleſſing in conjunction with it, that it perpetually preſerved and confirmed that moſt precious Hiſtory and Doctrine concerning the Creation of the World.

Ver. 12. Honour thy Father and thy Mother.] In another place they are commanded to fear them, XIX Lev. 3. and as here the Father is put before the Mother, ſo there the Mother is put before the Father; to ſhow, (as Maimonides takes it, in his Treatiſe called Memarim, c. 6.) that we ought not to make any difference between them; but they are both equally to be honoured and reverenced. Which is a Duty of ſuch great concernment, that we are taught by the placing of this Commandment immediately after thoſe which peculiarly relate to God's Worſhip; that next to his Majeſty, our Parents are to be honoured, with that reverence, love, obedience, and maintenance, which is due to them. And therefore notorious diſobedience to them is threatned with death, as well as Apoſtacy from God. Wherein this honour or fear doth conſiſt, is taught in all Books of Religion: and Mr. Selden hath named a great many things wherein the Jews place it, as the Learned Reader may ſee, L. II. de Synedr. c. 13. p. 558, &c.

I ſhall only add, that this was a Law among the Heathens, mentioned by Saleucus, Charondas and others, in theſe words, 〈 in non-Latin alphabet 〉 , let Children honour their Parents. And thus Ʋlpian expreſſes it, Filio ſemper honesta & ſancta perſona Patris videri debet. And afterward, Filium Patrem & Matrem venerari oportet. With much more, that Hen. Stephanus hath collected, in his Fontes & Rivi Juris Civilis.

That thy days may be long in the Land, &c.] As diſobedience to Parents is, by the Law of Moſes threatned to be puniſhed with death; ſo on the contrary, long Life (which is the greateſt worldly Bleſſing) is promiſed to the Obedient; and that in their own Country, which God had peculiarly inriched with abundance of his Bleſſings. Heathens alſo gave the very ſame incouragement, ſaying that ſuch Children ſhould be dear to the Gods, both living and dead. So Euripides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 . And this famous Senarius, mention'd by the fame Henr. Stephanus, with many other notable Paſſages, 〈 in non-Latin alphabet 〉 . Thou ſhalt live long (or, as long as thou canſt deſire) if thou nouriſh thy ancient Parents. Whence children are called by Xenophon, and others, 〈 in non-Latin alphabet 〉 .

Ver. 13. Thou ſhalt not kill.] After the Command about the reſpect due to Parents, naturally follows the regard we ought to have to all other Men, who ſpring from them. And the greateſt injury we can do another, is to take away his Life; whereby he is deprived of all the Enjoyments of this World, and Humane Society it ſelf is alſo wounded, which cannot ſubſiſt if its innocent Members cannot be ſafe. Innocent, I ſay, for this Commandment doth not hinder Men from defending themſelves from violence, XXII. 2. nor forbids Magiſtrates to puniſh thoſe with death, who commit Crimes worthy of it: for this is to preſerve the Lives of other Men, XXII. 18, 19, 20.

Ver. 14. Thou ſhalt not commit Adultery.] Next to a Man's ſelf, his Wife is nearer to him, than any other Perſon; they two being one fleſh. Which makes the injury done to him in her Perſon, a breach of Humane Society next to Murder. Nay, the LXX. place this Commandment before the other, Thou ſhalt not kill: Vertuous Woman valuing their Chaſtity more than their Lives; and the Crimes to which meer Pleaſure tempts Men, being more grievous, in the opinion of the great Philoſopher, than thoſe to which they are ſtimulated by anger. Whoredom is alſo forbidden in the Law of Moſes, and Incest; as Wounding any Man is, as well as Murder: but in theſe X. Words, which are a ſhort Abridgment of their Duty, it was ſufficient only to mention the principal things, of every kind, which were hateful to God and injurious to Men.

Ver. 15. Thou ſhalt not ſteal.] This was to injure Men in their Goods and Poſſeſſions; either by open Rapine, or by Craft and Cheating; againſt which God intended to ſecure them by this Precept. Several ſorts of this Sin, are afterwards mentioned in particular Laws.

Ver. 16. Thou ſhalt not bear falſe witneſs againſt thy Neighbour.] As our Neighbour is not to be injured by us in Deeds, ſo not in Words; by giving a falſe Teſtimony againſt him before a Judge; which is the chief Sin of this kind. This is both an injury to our Neighbour, and an affront to God; in whoſe place the Judge is, whom we go about to deceive.

Large Commentaries on theſe Commandments are not to be expected; which may be found in many Authors, commonly known.

Ver. 17. Thou ſhalt not covet thy Neighbours houſe, &c.] Here is forbidden ſo much as the deſigning any Miſchief to others, in any of the things forementioned. For as all Injuries in word or deed are prohibited in the IV. preceding Commandments: So in this he prohibits thoſe, which are only in the heart, or counſels of Men, but never come to light. And in the enumeration of the things they were not to covet, he begins firſt with that which was laſt mentioned, and ſo backard to the other. For he ſaith, Thou ſhalt not covet thy Neighbours Houſe, by deſigning to bear falſe witneſs, or to commit theft. And then follows, thou ſhalt not covet thy Neighbours Wife, by intending to abuſe her, if opportunity ſerved; nor his Man-ſervant, nor his Maid-ſervant, &c. which are his principal Goods. He ſaith nothing of thirſting after his Life; which is ſuppoſed to be unlawful, becauſe leſs than that is forbidden.

Menander hath ſomething like this; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 . Do not ſo much as covet the thred of a Needle, for God ſees thee, being intimately preſent with thee. See more in Grotius his Prolegomena in Excerpta ex Stobaeo.

Ver. 18. And all the People ſaw the Thundrings, &c.] Seing being the principal Senſe, it is frequently put for the reſt: and this paſſage may be tranſlated, they ſenſibly perceived, &c. See XLII Gen. 1. and Druſius's Quaeſtiones Hebr. L. I. c. 10.

The Thundrings and the Lightnings.] XIX. 16.

And the noiſe of the Trumpet.] Which ceaſed, while God ſpake the X. Words to them; but now began again, together with Thunders and Lightnings, when they were ended. For as they were introduced in a moſt Majeſtick manner, to raiſe their attention, and ſtrike an awe into them; ſo they were cloſed, that they might be the more ſenſible of the dreadfulneſs of that Majeſty who ſpake to them; and that they might have a greater reverence to his Law.

They removed and ſtood afar off.] They were at the bottom of the Mount, while God ſpake to them; but now ſtarted back, for fear thoſe Flames they ſaw upon the Mountain, (V Deut. 25.) and perhaps flaſhed from thence in a terrible manner, ſhould devour them. How far they removed, we know not; ſome think to the place where they were incamped before this glorious Appearance, out of which Moſes brought them to meet with God, XIX. 2, 17.

Ver. 19. And they ſaid unto Moſes.] By the Heads of their Tribes, and their Elders, (V Deut. 23.) who came from the People to Moſes, while he remained ſtill in his place. For he ſaith there, they came near unto him, when they ſpake theſe words; which ſignifies they were at ſome diſtance before.

Speak thou with us, and we will hear, &c.] They deſire that what God had farther to command them, He would be pleaſed to acquaint Moſes with it; and they would receive it, as his own words; but ſhould die with fear, if they heard him ſpeak any more with his own Voice. This is more largely related V Deut. 24, 25, &c. and accordingly God afterward communicated to Moſes alone, the reſt of his Laws, both concerning Religion and Civil Government.

Ver. 20. And Moſes ſaid unto the People.] He bad the Elders return this Anſwer to the People that ſent them,

Fear not.] Be not afraid of your lives. No hurt ſhall come to you.

For God is come to prove you.] God intends by this dreadful Appearance, to diſcover unto your ſelves and others, whether you will be ſuch as you pretend, XIX. 8.

And that his fear may be before your face.] And that you may have an awful ſenſe of him in your Mind, by having before your eyes continually, the Glory of his Majeſty, of which you were lately ſenſible, v. 18.

That you ſin not.] Let this be your only fear, not to offend God, by diſobeying his Commands.

Ver. 21. And the People ſtood afar off.] In their Tents, within their Camp. For God commanded him to bid the Elders, after this Diſcourſe, to go to their Tents from whence they came; where, I ſuppoſe, the reſt of the People were, V Deut. 30. But he bad Moſes ſtay with him; and he would, as they deſired, tell him all the reſt of the things, which he intended to enjoyn them, v. 31.

And Moſes drew near unto the thick darkneſs where God was.] Who called him to him again, as he had done before, XIX. 20. There is a curious Obſervation in Pirke Elieſer, that the Hebrew word here is not Nogeſh, he approached, or drew near, as we trunſlate it; but Niggeſh, he was drawn near: The Angel Gabriel or Michael (as he fancies) coming, and taking him by the hand, and leading him up to God, cap. 41. But this ſignifies rather, that he did not go up of his own accord, but was called by God to draw near to his Divine Majeſty. Which he did the next day, upon the ſeventh day of Sivan: and received LVII. Laws (beſides the X. which God himſelf delivered) partly Civil, and partly Religious; which were Explications of the Decalogue.

Ver. 22. And the LORD ſaid unto Moſes.] When they were together, in the thick Cloud before mentioned.

Thus thou ſhalt ſay unto the Children of Iſrael.] When thou goeſt down again to them.

Ye have ſeen that I have talked with you from Heaven.] The apprehenſion of one ſenſe (as Maimonides phraſes it, More Nevoch. P. I. c. 46.) is uſually in Scripture put for the apprehenſion of another. As, See the word of the LORD, II Jer. 31. that is, hear it, or mark it diligently. Or, the meaning here may be, You ſaw, i. e. perceived, by the Thundrings, and Lightnings, and all the reſt of the Tokens of a Majeſtatick Preſence, that it was I who ſpake from above.

Ver. 23. Ye ſhall not make with me.] The Hebrew Writers here make a pauſe, or full ſtop, as if it were a compleat Sentence. And the meaning is explained in the Talmud to be, Ye ſhall not make the Similitude of the Miniſters, that minister before me above, as the Sun, the Moon, the Stars, or the Angels, Ger. Bab. upon Avoda Zura. And ſo Maimonides, upon the ſame Subject, It is unlawful to form the Images of the Sun, the Moon, the Stars, the Celeſtial Signs, or Angels, according to that which is written, Ye ſhall not make with me; i. e. nothing like the Miniſters that miniſter to me above, See Selden L. II. de Jure N. & G. c. 6. p. 198. But if we joyn theſe with the following words, the ſenſe is the ſame; that as they acknowledged no other Gods but him, ſo they ſhould not make any Image to repreſent him. To inforce which the word make is repeated in the end of the Verſe, whereby greater efficacy is added to the Command.

Gods of ſilver, or gods of gold ſhall ye not make unto you.] He gives this Caution, leſt by the ſplendour of theſe Metals they ſhould be tempted (being prone to Superſtition and Idolatry) to make ſuch kind of Repreſentations. For by Gods, are meant Images to repreſent him; which at the firſt were made very glittering, like the heavenly Bodies; but afterward they proceed to worſhip Images of meer Wood, or Stone.

The coherence of this, with the foregoing Verſes, is ſomething obſcure; unleſs we obſerve how this is reported in the Book of Deuteronomy: where Moſes puts them in mind, that they ſaw no Similitude on the day that God ſpake with them in Horeb, IV. 15. and therefore not to make them a graven Image, the ſimilitude of any Figure, &c. v. 16, 17, 18, 19. Accordingly the meaning is here, ye have ſeen that I talked with you from Heaven, (i. e. you heard only a Voice, but ſaw no Similitude of Man, or any other Creature) therefore ye ſhall not repreſent me by any Image, though never ſo rich and glorious. And thus Greg. Nyſſen ſeems to have underſtood it, de Vita Moſis, p. 180. God gave Moſes many Divine Commandments, the chief of which is 〈 in non-Latin alphabet 〉 , Piety towards God, and to have becoming Notions and Conceptions of the Divine Nature, as tranſcending all viſible things, nay all our thoughts, and like to nothing that we know. And therefore he bids them, in their conceptions of him, not to look at any thing they ſaw, nor liken 〈 in non-Latin alphabet 〉 , the Nature which tranſcends the whole Ʋniverſe, to any thing that they were acquainted withal.

There was the greater need of this Precept, if the Egyptian Worſhip in theſe days, was the ſame with that in other times; when Oſiris was adored in the form of a golden Ox, or an Ox of Wood all gilded over, as Plutarch calls it 〈 in non-Latin alphabet 〉 .

Ver. 24. An Altar of Earth ſhalt thou make unto me.] For the better obſervation of the foregoing Commandment, he orders that his Altars ſhould be made as plain and ſimple as might be. Either of Sods and Turfs of Earth (which were eaſily prepared, in moſt places, whilſt they ſtaid in the Wilderneſs) or of rough and unpoliſhed Stone (if they came into rocky places, where no Sods were to be got) that ſo there might be no occaſion to grave any Image upon them. Such Altars Tertullian obſerves were among the ancient Romans, in the days of Numa: when, as they had no ſumptuous Temples, nor Images, ſo they had only temeraria de ceſpite altaria, Altars haſtily huddled up of Earth, without any Art, Apolog. cap. 25. which Jamblicus calls 〈 in non-Latin alphabet 〉 , ex tempore Altars (as we would now ſpeak) thrown up on a ſudden. And ſo Scioppius pretends he found ſome MS. have it in that place of Tertullian, not temeraria, but temporaria; Altars made only for a preſent uſe, not to remain after the Sacrifice was done. Nay, Fortunatus Scacchus will have it, that Moſes here commands them to make the Earth their Altar; as the words may be tranſlated out of the Hebrew: which he thus interprets, Thou ſhalt mark out a place upon the bare Ground, and there offer Sacrifice, Myrothec. II. Sacr. Elaeochryſ. c. 56.

And ſhalt Sacrifice thereon thy Burnt-offerings, &c.] This Form of Worſhip, as Maimonides himſelf acknowledges, was appointed by God, becauſe it was uſed in all the World. Which moved him, not to aboliſh it, but to tranſlate it, from created and imaginary Beings, to his own moſt Adorable Name. Therefore he commanded us, ſaith he, to make him a Sanctuary, (XXV. 8.) and conſecrate an Altar to his Name, and offer him Sacrifices, (for which he alledges this very Text) and on the contrary prohibits us to do ſuch things, to any other Being, XXII. 20. XXXIV. 13, 14. More Nevoch. P. III. c. 32.

In all places.] This ſhows that the foregoing Commandment hath a peculiar reſpect to the time they were in the Wilderneſs (eſpecially till the Tabernacle was erected) when they were in their Travels, removing from place to place, and not fixed in any: Then theſe Altars were very proper, which might be prepared on a ſudden, and as ſuddenly thrown down again.

Where I record my Name.] Or cauſe it to be remembred and acknowledged, by ſome Token or Symbol (that is) whereby he ſignified that he would be worſhipped there. Which ſenſe the Chaldee ſeems to me to have expreſſed moſt exactly; In every place where I ſhall make my Glory (i. e. the SCHECHINAH) to dwell, from whence I will bleſs thee: i. e. hear their Prayers. This muſt be the meaning here; becauſe the Ark, which was the Memorial of God's Preſence with them, was not yet made. Or elſe, he means the Sacrifices and Altars before mentioned, which Mr. Mede thinks may be here pointed at; becauſe theſe were Rites of Remembrance, whereby the Name of God was commemorated or recorded, and his Covenant with Men teſtified and renewed. See Book II. pag. 453, &c. And indeed the word Zacar doth moſt certainly ſignifie, not only to remember or record, but to worſhip and to perform Sacred Offices: ſo the meaning may be, in every place where I exhibit my ſelf to be worſhipped and honoured.

I will come unto thee, or, meet with thee.] Upon which account the Tabernacle of the LORD was called Ohel Moed, the Tabernacle of Meeting. Not becauſe of the Peoples meeting there to Worſhip (as is commonly ſuppoſed, when we tranſlate thoſe words the Tabernacle of the Congregation) but of God's meeting there with his People, as Mr. Mede obſerves (p. 436.) from many plain places of Scripture, XXIX Exod. 42. XXX. 36. XVII Numb. 4.

And I will bleſs thee.] Give thee teſtimonies of my gracious Preſence and Acceptance. The Gentiles believed their Gods were preſent, where their Images were worſhipped. But he promiſes to be preſent in all places whatſoever, where he would have his Name celebrated (i. e. where he would be worſhipped) though their Sacrifices were offered upon the moſt mean and ſimple Altar.

Ver. 25. If thou wilt make me an Altar of ſtone, &c.] If it cannot be made without Stones (ſaith Maimonides, P. III. More Nevoch. c. 45.) take care that the Stones remain in their own natural form, and that they be not poliſhed, &c. This was to avoid Idolatry; for fear they ſhould make any figure with the Tools they imployed, in ſhaping and faſhioning the Stones, after an artificial manner: or ſhould reſerve the pieces of Stone that were paired off, for Superſtitious or Magical uſes. Juſt, ſaith Maimonides, as he forbids planting a Grove near his Altar, for that was to imitate Idolaters, XVI Deut. 22. See IV Deut. 15, 16. which plainly ſhows this was the reaſon of this Command.

In ſhort, theſe Altars were built like thoſe of Turf, on a ſudden, without any Art; only by piling Stones one upon another. Such an Altar David built upon a ſpecial occaſion, 2 Sam. XXIV. 25. and after him Elijah, 1 Kings XVIII. 31, 32. and Fortunatus Scacchus makes it probable, that it was ſuch an one which Ezra built, at their return from Babylon to their own Country, III. 2, 3. Myrothec. II. Sacr. Elaeochryſ. c. 59. where he repreſents the form of ſuch an Altar among the Heathen, out of an ancient Monument, p. 585. And there is little doubt, I think, that the Altars built by the Patriarchs were of this ſort; particularly that which Abraham erected whereon to offer his Son Iſaac, XXII Gen. 9. for it was raiſed ſo ſuddenly, that no Art could be imployed about it.

I omit other Reaſons which the Jews alledge for this Law, for they ſeem to me to be fanciful. And ſhall rather obſerve that Plato in his Laws, ordered all things belonging to the Service of God, ſhould be very ſimple and plain, without any Coſt or Ornament: and therefore forbids Gold, Silver, or Ivory, becauſe they were things too invidious, ( 〈 in non-Latin alphabet 〉 ) and Braſs and Iron he would not have uſed, becauſe they were 〈 in non-Latin alphabet 〉 , the Inſtruments of Wars: but one ſingle piece of Wood or Stone ſhould ſerve for an Image, and that made in a days time, L. XII. de Legibus, p. 955. 56. Edit. Serran.

It ſeems difficult alſo to reconcile theſe two Verſes, with God's own Ordinance, not long after in the XXVIIth Chapter of this Book; where he bids Moſes to make him an Altar, neither of Earth nor of Stone, but of Shittim-wood, covered with Braſs, for the uſe of the Tabernacle, where he recorded his Name. But it is to be conſidered, that theſe two Verſes ſpeak only of occaſional Altars (as I may call them) which they might have uſe of, not only before, but after the Tabernacle was erected. Theſe God doth not forbid, when there was a ſpecial reaſon for them; but he intending there ſhould be no ſtated Altar, but that at the Tabernacle, he would have theſe made of unpoliſhed Stone, laid one upon another, that they might be thrown down as ſoon as raiſed; and that they might not draw People from the Tabernacle, nor adminiſter occaſion of Idolatry, by an artificial Workmanſhip and Imagery. Now that there were ſuch Altars raiſed upon certain great Occaſions, but not to continue, appears from the Sacred Hiſtory. For XXIV. 4. Moſes built one at the Foot of Mount Sinai, by God's command it's likely, and of this faſhion. And he gave order for building one of Stone after they came to Canaan, (XXVII Deut. 1, 2, 3.) which Joſhua performed, according to this Rule, as is expreſly ſaid VIII Joſh. 30, 31. Of this ſort were thoſe of Gideon and Manoah, VI Judg. 24, 26. XIII. 19. And we read of Altars built by Samuel, 1 Sam. VII. 17. and by Saul, XIV. 35. and David, as was before obſerved, 2 Sam. XXIV. 25. and Solomon, 1 Kings III. 2, 34. beſides the Altar which was in the Tabernacle and the Temple.

Ver. 26. Thou ſhalt not go up by ſteps unto my Altar.] This was moſt ſutable to the ſtate of Travellers, to have their Altars low, not lofty. Beſides, he would not have them imitate the Gentiles, who Sacrificed in High Places; imagining their Sacrifices were moſt acceptable, when they were neareſt to Heaven. Whence the Egyptians, living in a flat Country, wherein were no Mountains, built Altars of a very great height, which could not be well done by Sods of Earth, or Stones looſely laid together. Nor would God have it done, when he ordered Mofes to make an Altar of Braſs and Wood at the Tabernacle; which it is evident was ſo low, that a Man might ſtand and miniſter there, without being raiſed from the Earth: For it was but three Cubits high, (XXVII. 1.) which is leſs by one Cubit than the ordinary ſtature of Men.

Not go up by ſteps.] There were ſteps, in the Temple built by Solomon, unto the brazen Altar, which was ten Cubits high: And Ezekiel expreſly mentions them in the deſcription of his Temple, XLIII. 17. which ſeeming to diſagree with this Command, Interpreters are much concerned to reconcile them. And the fore-named Fortun. Scacchus c. 63. contends earneſtly that no Altar was higher than three Cubits; and therefore thoſe ſteps mentioned by Ezekiel did not belong to the Altar, but to the Baſis or Groundwork (as we ſpeak) upon which it ſtood. But this is ſaid without good ground, for we read expreſly that Solomon's Altar was ten Cubits high, (2 Chron. IV. 1.) at which therefore the Prieſt could not miniſter, without ſome ſteps, whereby he aſcended ſo high, as to be able to lay on the Wood, and the Sacrifice upon it, &c. By ſteps therefore (to omit other Conjectures) I underſtand many ſteps (which are here forbidden) ſuch as the Gentiles had to go up to their Bamoth or High Places; as we ſee by one of the Pyramids in Egypt, and the high Tower at Mexico; to which they aſcended by an Hundred and eighty ſteps. But a very few ſerved for Solomon's Altar; and they were ſo contrived alſo, as the Hebrew Writers tell us, that there was no danger of that which God intended hereby to prevent, in the words following.

That thy nakedneſs be not diſcovered thereon.] The Hebrews ſay it was a kind of Cauſway or Bridge whereby they went up to the Altar; which roſe by little and little, till they came to the place where they were to ſtand. See L'Empereur upon the Codex Middoth, c. 3. ſect. 3. Or elſe the ſteps were ſo broad and ſo little diſtant one from another, and the aſcent thereby made ſo eaſie and equal, that there was no need of lifting up their leggs high, and therefore no danger of diſcovering the lower parts of the Body, (their Thighs, Buttocks, and Secret Parts) which might have been ſeen by thoſe below (had they aſcended by many large and high ſteps) under ſuch looſe Garments as were worn in thoſe Countries; and thereby the Prieſts might have been expoſed to contempt, and the People moved to laughter, or had bad thoughts excited in them. In ſhort, the meaning is, they ſhould not go up many ſteps, far diſtant one from another, ſo that one muſt have taken large ſtrides to aſcend them.

The Jews ſay, particularly Maimonides, P. III. More Nevoch. c. 45. that the Worſhippers of Baal-Peor were wont to diſcover their Nakedneſs, that is, their Secret Parts, before him. Which he takes to be the reaſon of this Command; leſt any ſuch thing ſhould happen in God's Preſence: and this was the reaſon alſo of another Law, that the Prieſts ſhould have Breeches made for them, which none of the People wore, in thoſe times, but the Prieſts alone; and that only when they miniſtred. The Gemara Hieroſolym. upon the ſtory of Balaam, gives a long account of this Impure Worſhip, as L'Empereur obſerves upon Codex Middoth, c. 3. ſect. 4. But there is no proof of this from any ancient Author; and the Babylonian Gemara gives a different account of the Worſhip of Peor; which looks as if the Jews ſtudied how to make it ridiculous, as well as filthy. But if there were any ſolid ground for it, it would afford the cleareſt explication of this place.

CHAP. XXI.

Verſe 1. NOW theſe are the Judgments thou ſhalt ſet before them.] By Judgments are meant ſuch Political Laws which God thought fit to give for the determination of Differences among the People; and that they might be juſtly and peaceably governed. Which, though they were not ſpoken with ſuch Pomp and Majeſty as the X. Commandments were, (and much leſs were the Ceremonial Precepts delivered with ſuch ſolemnity) yet the Iſraelites believed that they came from the ſame Authority, though ſpoken to Moſes in the Mount privately, and not in the audience of all the People; as appears by their ſubmiſſion to theſe, no leſs than to the other Laws. And there was great reaſon for it; it being their own deſire not to hear God's voice any more; but to be inſtructed by Moſes what God required, and they promiſed to obey it, XX. 19.

Ver. 2. If thou buy an Hebrew Servant, &c.] Or a Slave. Some Perſons ſold themſelves by reaſon of Poverty: of which ſort the Hebrews underſtand that Law XXV Lev. 39. Others were ſold by the Court of Judgment; which was in caſe of a Theft they had committed; for which, not being able to make Satisfaction unto him that had received the Damage, they were condemned to be his Servants. Of theſe they interpret this place, and XV Deut. 12. But this Sale, they ſay, did not extend to both Sexes; for a Woman was not to be ſold for Theft.

In the ſeventh year he ſhall go out free for nothing.] If the Damage was ſo great, that his ſix years Service had not ſatisfied for it, yet he was not to be kept longer. And his Servitude alſo might end ſooner, by Manumiſſion, or Redemption, or the Death of his Maſter, if he were a Gentile or a Proſelyte. Nay, if he were an Hebrew, his Death put an end to it, in caſe he left no Son. And his Maſter alſo was bound to maintain his Wife and Children (if he had any) all this time, giving them Food, Raiment, and a Dwelling, though they were not to be his Servants. See Mr. Selden L. VI. de Jure N. & G. c. 7.

It is remarkable, that he ſets this Law in the firſt place, becauſe Mercy, next to Piety, is the moſt excellent Vertue: and God would have his People, ſaith R. Levi Barzelonita, adorned with, and full of the nobleſt qualities, which are Benignity and Mercy.

This Year of Releaſe alſo being a Sacred Year; the whole Land being Holy to the LORD, ſo that no Man might challenge any Right or Propriety in it, to ſow his Field, or reap that which grew of it ſelf, &c. it was Sacriledge for any Maſter to keep a Servant from his Freedom, when the Year came, which was the LORD's Releaſe, as we read expreſly XXV Lev. and XV Deut. Whence it was, that becauſe the Jews were ſo prophane, as to break this Law, and not give their Servants liberty, (as we read in the XXXIVth of Jeremiah) God puniſhed them with a Captivity of LXX. years, in which the Land lay waſte, till it had fulfilled the Years of Reſt which they would not obſerve; as Mr. Mede hath truly noted, Diſcourſe XXVI. latter end.

Ver. 3. If he come in by himſelf, &c.] That is, a ſingle Man, without a Wife; ſo he was to depart. But if he was a married Man when he was ſold; as the Maſter was not to let his Wife and Children want Food, and Raiment, and Habitation, while he continued his Slave; ſo when he was free, he was not to meddle with them, or detain them from their Father and Husband, XXV Lev. 41.

Ver. 4. If his Maſter have given him a Wife.] Unto ſuch a Servant as this, who was ſold by the Court of Judgment, his Maſter might give a Gentile-Maid to Wife, (and no other Hebrew but ſuch as he, might marry a Gentile) that he might beget Children of her, who were to be the Maſters Servants or Slaves for ever. The Hebrew Doctors ſay the Maſter could not do this, unleſs ſuch a Servant had a lawful Wife and Children before of his own, who were not to be kept from him; but he might beget Children for himſelf, as well as for his Maſter; who could not impoſe upon him more than one Maid-ſervant, to be his Wife. He that ſold himſelf alſo, was not ſubject to this Law. But as his Maſter could not impoſe a Wife of this ſort upon him; ſo neither was he bound, when the Servant went free, to beſtow any Gift upon him: which was due only to him, that was ſold by the Court for Theft, (XV Deut. 12.) to whom the ancient Jews ſay he was to give thirty ſhekels.

And ſhe have born him Sons or Daughters.] During his Service.

The Wife and Children ſhall be his Maſters, &c.] For the Wife was a Slave as well as himſelf, when he married her. And ſhe was given to Wife, meerly that he might beget Slaves of her. Who therefore continued with the Maſter, as well as their Mother, when the Man had his Liberty: for they were not ſo much his, as his Maſters Goods; who had ſuch a power over them, that he might Circumciſe them, as he did his own Children, without their conſent. See Selden L. VI. de Jure N. & G. c. 7. and de Ʋxore Hebr. L. I. c. 6. p. 39.

Ver. 5. And if the Servant ſhall plainly ſay.] In the Hebrew the words are, ſaying, ſhall ſay; i.e. Stand in it (as we ſpeak) and ſtedfaſtly reſolve, by ſaying it, not in a fit, but conſtantly.

I love my Maſter, my Wife and my Children, &c.] If his love to ſuch a Wife and Children, who were not properly his own, was greater than his Love to Liberty; which made him ſtill deſire their Company, and chooſe to ſtay with his Maſter, who had been ſo good to him.

Ver. 6. His Maſter ſhall bring him to the Judges.] That it might appear he was not fraudulently or forcibly detained againſt the Law, but with his own conſent, or rather at his deſire.

He ſhall alſo bring him to the door, or the door-poſt.] After the Caſe had been heard, and the Judges had given Sentence.

And his Maſter ſhall bore his ear through with an awl.] In token that he was now affixed to his Houſe, and might not ſo much as ſtep over the Threſhold without his leave, but be obedient to his will for ever. This is to be underſtood only of one that was ſold by the Court; not of him that ſold himſelf. And though the Hebrews take this to have been a mark of Infamy, ſet upon a Man who choſe Servitude before Liberty; yet it being choſen out of love to his Maſter, I cannot think that they intended by this Act to diſgrace him. But look upon it only as a ſolemn Addiction of him to his Maſter's Service; which was done, it is likely, in the preſence of the Judges. This Cuſtom of boring the Ears of Slaves, laſted a long time after this in Syria and Arabia, as Bochartus ſhows out of Juvenal Sat. 1. and Petronius L. III, Hierozoic. c. 6. p. 1.

He ſhall ſerve him for ever.] Till the Year of Jubilee, or till his Maſter died, (for his Son was not to detain him, when his Father was dead) unleſs he would releaſe him, or he was redeemed.

Ver. 7. And if a man ſell his daughter, to be a maidſervant.] Beſides the two former ſorts of Perſons ſold to be Servants, there was a third here mentioned, which is thus expounded by the Hebrews: That ſhe was to be a Virgin, under Age; that is, leſs then XII. years old and a day. For if ſhe was more than that, it was not lawful for him to ſell her: and when ſhe came to be of Age, it put an end to her Servitude, as well as the Year of Jubilee did, or Redemption, or the Death of her Maſter. Beſides, her Father might not ſell her, unleſs he were reduced to extream Poverty. If he did, without ſuch neceſſity, he was forced by the Court of Judgment to Redeem her. And ſhe was not to be ſold neither, unleſs there were ſome hope, her Maſter or his Son might take her to Wife.

She ſhall not go out as the men-ſervants do.] There were other, and better Conditions for her, than for the Servant mentioned v. 3, 4. particularly, her Maſter could not marry her to any Body, but to himſelf or his Son.

Ver. 8. If ſhe pleaſe not her Maſter, who hath betrothed her to himſelf.] This ſhows ſhe was ſold to him, upon the preſumption he would take her for his Wife; and there was ſuch a previous agreement about this, that there needed no other Eſpouſals: But if, after this, he changed his mind, and did not like her enough to make her his Wiſe; then God ordains as follows,

Then ſhall he let her be redeemed.] She was to ſerve her Maſter ſix years, if ſhe was ſold for ſo long; unleſs ſhe was redeemed (which her Maſter is here required not to refuſe) or manumitted; or ſet free by the Year of Jubilee; or by the Death of her Maſter; or (which was peculiar in this caſe) the ſigns of her being ripe for Marriage appeared. See Selden in the place before mentioned.

To ſell her to a ſtrange Nation he ſhall have no power.] No Man had power to ſell an Hebrew Servant to one of another Nation: And therefore by a ſtrange People (as the word is here in the Hebrew) muſt be meant an Iſraelite of another family, that was not of her Kindred, nor had any right of Redemption.

Seeing he hath dealt deceitfully with her.] Fruſtrated her hope of marrying her.

Ver. 9. If he hath betrothed her to his Son.] Which was expected from him, if he did not think fit to marry her himſelf, he ſhall deal with her after the manner of daughters. If the word he relate to the Father, the meaning is, he ſhall give her a Portion, as if ſhe were his own Daughter. If it relate to the Son, the meaning is, he ſhall treat her like a Wife.

Ver. 10. If he take him another wife, her food, &c.] If after the Son had married her, he took another Wife beſides, he was ſtill to perform to this, all thoſe things that belong to a Wife, viz. give her Food, and Raiment, and at certain times (which were determined by Law in ſome Countries) cohabit with her as her Husband. From this place, the Hebrews have made a general Rule, that theſe three things are owing to all Wives from their Husbands, viz. Alimony, Clothes, and the Conjugal Duty. For howſoever the Vulgar Latin underſtand the laſt word, the Hebrews generally take it, for that which St. Paul calls due Benevolence, 1 Cor. VII. 3. See Selden de Ʋxor. Hebr. L. III. c. 4. Now what was accounted Alimony, and ſufficient for Clothes, he ſhows cap. 5. and what belongs to the other cap. 6. The Hebrew word Gonata, which we tranſlate duty of marriage, properly relates to the ſtated and determined time, wherein every thing is to be done; and therefore here ſignifies the uſe of marriage certo tempore & modo, as Bochart hath well expounded it, L. II. Canaan, c. 11. Many indeed will have it derived from 〈 in non-Latin alphabet 〉 , from which comes 〈 in non-Latin alphabet 〉 , an habitation; as if it ſignified here the cohabitation of a Man with his Wife. But Aben-Ezra rather refers it to 〈 in non-Latin alphabet 〉 , from whence come 〈 in non-Latin alphabet 〉 time: whence Gonat ſignifies the ſet and appointed time wherein every thing is done. And ſo the Chaldee uſe the word goneta, for the term preſcribed to every thing (as the ſame Author obſerves) that it may be done in due time and manner.

Theodorick Hackſpan thinks Moſes here ſpeaks of the Father; to whom all the precedent and ſubſequent acts belong, and not to the Son.

Ver. 11. And if he do not theſe three to her.] i. e. Neither marry her to himſelf, nor to his Son, nor ſuffer to be redeemed,

Then ſhe ſhall go out free without money.] When ſhe came of Age, and was ripe for Marriage, ſhe was to be ſet free, and pay nothing for her freedom: Nay, on the contrary, he was to give her ſomething, as appears from XV Deut. 12, 13, 17. What the ſigns of Puberty were, Mr. Selden ſhows Lib. de Succeſſionibus, c. 9.

Ver. 12. He that ſmiteth a man, ſo that he die.] That is, commit wilful Murder, as we now ſpeak,

Shall ſurely be put to death.] Whereſoever we find this word Maveth (death) abſolutely, without any addition, it always ſignifies ſtrangling. They are the words of R. Levi Barzelonita. But the Jewiſh Doctors will not have this Law extend unto Proſelytes of the Gate, much leſs to Gentiles; whom, if any Iſraelite killed, he was not to ſuffer death for it. See Mr. Selden L. IV. de Jure N. & G. c. 1. But Plato in his Book of Laws, L. IX. p. 872. hath determined more juſtly than theſe Rabbies, that in the Caſe of Murder, the ſame Laws ſhould be for Strangers and for Citizens.

Ver. 13. And if a man lie not in wait.] Do not deſign to kill another.

But God deliver him into his hand.] But he happens, as we ſpeak, to kill a Man, by that action which aimed at another end. This the Scripture expreſſes more religiouſly, by acknowledging God in every thing that falls out, who permits ſuch things as are mentioned XIX Deut. 5. whereby a Man is killed, without the intention of him, who was about ſuch actions.

Then I will appoint him a place, whether he ſhall flee.] He may flee to one of the Places, which I will appoint for his Security. Which place, the Jews ſay, was the Camp of the Levites, while they continued in the Wilderneſs: but when they came to Canaan, there were Cities appointed for this purpoſe, as we read XXXV Numb. 11, 12. XIX Deut. 2, 3, &c. And there being ſeveral kinds of involuntary killing Men, the Hebrews make theſe 〈 in non-Latin alphabet 〉 , or Places of Refuge, to belong only to one of them, for the reſt did not need them, as Mr. Selden ſhows L. IV. de Jure N. & G. c. 2. An Officer of Juſtice was not bound to flee, if he chanced in the Execution of his Office to kill a Man that reſiſted him. Nor a Maſter, if he killed his Scholar, or a Father his Son, when he gave him Correction.

Ver. 14. But if a man come preſumptuouſly.] The Vulgar Latin rightly tranſlates it induſtriouſly, or with deſign to kill him; for it is oppoſed to ignorance. The Hebrew word alſo carries in it a ſignification of boiling anger; which doth not alter the Caſe: For if a Man in the height of his Rage, reſolved to kill another, and laid wait for him to execute his Deſign, it was juſtly judged to be wilful Murder, and puniſhed with Death. Which was far more equal than Plato's Law, That ſuch a Man ſhould only be baniſhed for three years; as he, that on a ſudden, killed a Man in his Anger, only for two, L. IX. de Legibus, p. 867.

Ʋpon his Neighbour.] The Hebrew Doctors by Neighbour underſtand only an Iſraelite, or a Proſelyte of Juſtice: As for others, they were not put to death, if an Iſraelite killed one of them. Which was not the intent of this Law; whereby God would have all Men that lived among them, ſafe and ſecure from being murdered.

To ſlay him with guile.] By which it appeared the Act was deſigned and deliberate. For two things are denoted by this word with guile; firſt fore-thought, and then delay, as Iſaac Karo obſerves; See L'Empereur in Bava kama, cap. 3. ſect. 6.

Thou ſhalt take him.] If it be inquired who ſhould take him, it ſeems to be determined XIX Deut. 12. where the Elders of the City were to fetch away a wilful Murderer from the City of Refuge. In after times the King ordered it, as Moſes did while he lived, 1 Kings I. ult. II. 29. By which places it appears, That if a Man refuſed to come from the Altar (being judged upon proof to be a wilful Murderer, or other high Offender) he might be there killed, as Georg. Ritterhuſius ſhows L. de Jure Aſylorum, c. 8. where he obſerves out of Plutarch in his Laconioa, that Ageſilaus declared publickly at the Altar of Pallas, where he ſacrificed an Ox, that he thought it lawful to kill one that treacherouſly aſſaulted him, even at the Altar. And thus the practice was among Chriſtians (as he there ſhows) when their Temples became Sanctuaries to Malefactors.

From my Altar.] This was an Aſylum, as well as the Cities of Refuge; but under many Limitations, both with reſpect to the part of the Altar, and to the Perſons that fled thither, and to the Crime they had committed; as Mr. Selden ſhows in the place abovementioned, p. 475.

That he may die.] Though he was the High Prieſt, and in the Act of Sacrifice, he was to be taken away without delay, if he had committed wilful Murder: If it was involuntary, then he was to be taken from thence, and carried to the City of Refuge: For God would not have a Pious place (as Conradus Pellicanus gloſſes) be a Protection to Impiety. See Mr. Selden L. III. de Synedr. c. 8. p. 100.

Maimonides his Obſervation is pertinent enough upon this occaſion; That the Mercy which is ſhown to wicked Men, is no better than Tyranny and Cruelty to the rest of God's Creatures: and therefore though ſuch Perſons ſought to God for his Patronage, by betaking themſelves to that which was dedicated to his Name, he would not afford them any protection; but commanded them to be delivered up to Juſtice, More Nevoch. P. III. c. 39.

Ver. 15. And he that ſmiteth his Father or Mother.] So as to wound them, and to make the Blood come; or to leave a mark of the ſtroke, by making the fleſh black and blue, as we ſpeak, Selden L. II. de Synedr. c. 13. p. 556.

Shall be ſurely put to death.] Strangled (ſay the Hebrews, ſee v. 12.) by the Sentence of the Judge, there being competent Witneſſes of the Fact, as in other Caſes. The giving them ſaucy words, or making mows at them, which ſignified Contempt, was puniſhed alſo with Whipping. There was no need to ſay any thing of killing them: for all wilful Murder was puniſhed with Death. And Solon, it is commonly noted, made no Law about this; becauſe it was not to be ſuppoſed any Man would be ſo wicked. Nor was this Crime known among the Perſians, as Herodotus ſaith in his days. Nor do we find any mention of it in the Law of the XII. Tables. But in after times there were moſt ſevere Puniſhments enacted againſt Parricide, which are deſcribed at large by Modestinus. And Diodorus Siculus tells us of the like among the Egpytians. See Hen. Stephanus in his Fontes & Rivi Juris Civilis, p. 18. Plato would have him that killed either Father or Mother, Brethren or Children, not only to be put to Death, but to be diſgraced after his Execution, by throwing his dead Body naked into a common place without the City, where all the Magiſtrates, in the Name of the People, ſhould every one of them throw a Stone at his head, and then carrying him out of the Coaſts, leave him without Burial, L. IX. de Legibus, p. 873.

Ver. 16. He that ſtealeth a Man.] By a Man the Hebrews underſtand an Iſraelite; whether he was a Freeman, or but a Servant; as Mr. Selden obſerves, L. VI. de Jure N. & G. c. 2.

And ſelleth him.] No Iſraelite would buy him, and therefore ſuch Plagiaries ſold him to Men of other Nations Which made the Crime to be puniſhed with Death; becauſe it was a cruel thing, not only to take away his Liberty, but make him a Slave to Strangers.

Or if he be found in his hand.] Though he had not actually ſold him; yet his intention was ſufficiently known by his ſtealing him.

Shall be ſurely put to death.] I obſerved above v. 12. they interpret this Phraſe every where, to ſignifie ſtrangling. If it be ſaid any where his blood ſhall be upon him, it ſignifies ſtoning. Maimonides makes this the reaſon why ſuch a Man was condemned to die, becauſe it might well be thought he intended to kill him, whom he violently carried away, (at leaſt, as I underſtand it, if he could not find means to ſell him) More Nevoch. P. III. c. 41.

Ver. 17. And he that curſeth his Father, or his Mother, &c.] The Hebrews take this Law to concern thoſe who curſed their dead Parents, no leſs than thoſe who curſed them, when they were alive; but not without Praemonition, and Witneſſes, as in other Capital Crimes: And not unleſs they curſed their Parents, by ſome proper Name of God, as Mr. Selden obſerves out of the Jewiſh Doctors, L. II. de Synedr. c. 13. This, and the other Law v. 15. enacted Death as the Puniſhment of ſuch Crimes, becauſe they were a ſign (ſaith Maimonides, More Nevoch. P. III. c. 41.) of a deſperate Malice, and audacious Wickedneſs; being a ſubverſion of that Domeſtick Order, which is the prime part of good Government. See XX Lev. 9. And thus far the Athenians went in this matter, that by their Law a Son was diſinherited, who reproached his Father. And if the Father did not proſecute ſuch a Son, he himſelf became infamous. So Sopater ad Hermogenem; 〈 in non-Latin alphabet 〉 . By the ſame Law alſo, if he ſtruck his Father, both his hands were to be cut off; as we read in Heraclides Ponticus in Allegor. Homen. and in Quimillian Declam. CCCLXXII. Qui patrem pulſaverit, manus ei incidantur. And by another Law he was to be ſtoned to death, as the Author of Problemata Rhetor. tells us: 〈 in non-Latin alphabet 〉 , and that without any formal Proceſs againſt him, 〈 in non-Latin alphabet 〉 .

Ver. 18. And if men ſtrive together.] Fall out and quarrel.

And one ſmite another.] So that from words they proceed to blows.

With a Stone, &c.] Men uſually in their anger take up any thing that is next at hand, to throw at him againſt whom they are inraged; or finding nothing, ſmite them with their fiſts.

And he die not, but keepeth his bed.] Sometimes the blow falls in ſuch a place, that ſudden Death follows: or ſuch a Wound or Bruiſe is given, as confines a Man to his Bed.

Ver. 19. If he riſe again and walk abroad, &c.] If a Man recovered ſo far, as to get up, and walk abroad, after the ſtroke, it was preſumed (though he died not long after) it was by his negligence, or ſomething elſe, not of the Blow he received. And upon the hearing of the Cauſe, the Judges were to acquit the Man that gave the blow; i. e. he was not to die for it.

Only.] The Hebrew particle Rak ſignifies but or truly. as well as only: and here expreſſes, that the Man who gave the blow ſhould not eſcape all puniſhment, but ſuffer ſomething for the hurt he had done. Yet if we take it to ſignifie only, the ſenſe is not much altered; for the meaning is (as Conſtant. L'Empereur obſerves in Bava kama, cap. 8. ſect. 1.) by this word, to exclude Death, but not other Puniſhment in his Purſe.

He ſhall pay for the loſs of his time, &c.] The Jews ſay in Bava kama, cap. 8. ſect. 1. that ſatisfaction was to be given him for the loſs he had ſuſtained in five things: for the hurt in his Body; the loſs of his Time; the Pain he had indured; the Charge of Phyſician or Chyrurgeon; and the Diſgrace: all which they there indeavour to prove out of the Scripture. Two of them are plainly here. The firſt of which the Doctors upon the Miſna conſider with great Nicety, as L'Empereur obſerves upon the fore-named Treatiſe; ſome Men being able to earn more by their Labours than others; and the diſability the ſtroke brought upon them, being more or leſs, of a larger or ſhorter continuance; with reſpect to all which, a proportionable Compenſation was made to them.

And ſhall cauſe him to be throughly healed.] Here they alſo diſtinguiſh between the Cure of the Wound, Bruiſe, or Swelling cauſed by the ſtroke; and of any other breaking out that he chanced to have at the ſame time. He was bound to pay for the Cure of the former, but not of the latter. And if after a Man was cured, he fell ill again, he that ſtruck him was not bound to take care of his Cure.

The ſame Proviſion is made in the Civil Law, as L'Empereur notes, which perfectly agrees with this Conſtitution of Moſes—Judex computat mercedes medicis praeſtitas, caeteráque impendia, quae in curatione facta ſunt: Praeterea operas quibus caruit, aut cariturus est ob id, quod inutilis factus eſt.

According to Plato's Laws, he that wounded another in his Anger, if the Wound was curable, was to pay 〈 in non-Latin alphabet 〉 , double to the Damage the wounded Man ſuſtained thereby. If it was incurable, he was to pay fourfold: and ſo he was to do likewiſe if it were curable, but left a remarkable Scar. If the Wound was given involuntarily, he was to pay only ſimple Damages. 〈 in non-Latin alphabet 〉 : For no Law-giver is able to govern Chance, L. IX. de Leg. p. 878, 879.

Ver. 20. If a man ſmite his ſervant, &c.] A Slave; who was not an Iſraelite, but a Gentile:

He ſhall ſurely be puniſhed.] With Death, ſay the Hebrew Doctors (in Selden L. IV. de Jure N. & G. c. 1. p. 463.) if the Servant died while he was beating him: For that is meant by dying under his hand. But it ſeems more likely to me, that he was to be puniſhed for his Cruelty, as the Judge, who examined the Fact, thought meet. for his ſmiting with a Rod, not with a Sword, was a ſign he intended only to correct him, not to kill him. And beſides, no Man could be thought to be willing to loſe his own Goods, as ſuch Servants were.

Ver. 21. Notwithſtanding, if he continue a day or two.] A day and a night, as the Hebrew Doctors interpret it.

He ſhall not be puniſhed.] Becauſe it might be preſumed he did not die of thoſe ſtrokes.

He is his money.] His Death was a loſs to his Maſter; who therefore might well be judged not to have any intention to kill him; and was ſufficiently puniſhed by loſing the benefit of his Service.

Ver. 22. If men ſtrive, and hurt a woman with child.] Who interpoſed between the contending Parties; or came perhaps to help her Husband.

So that her fruit depart from her.] She Miſcarry.

And yet no miſchief follow.] She do not die, as the Hebrew Doctors expound it. See Selden L. IV. de Jure N. & G. c. 1. p. 461.

He ſhall be ſurely puniſhed, according as the womans husband will lay upon him.] Her Husband may require a Compenſation, both for the loſs of his Child, and the hurt or grief of his Wife. Yet he was not to be Judge in his own Caſe; but it was to be brought before the Publique Judges, as it here follows.

And he ſhall pay as the Judges determine.] Who conſidered in their Decree what Damage was done; which was eſtimated by the hurt his Wife received in her Body; and by the leſſening of her price, if ſhe were a Slave, and might be ſold. Unto which ſeveral other Mulcts were added, to be given to the Woman her ſelf, as Mr. Selden obſerves in the place above-named.

Ver. 23. And if any miſchief follow.] If the Woman did die.

Thou ſhalt give life for life.] In the Interpretation of this, ſaith Jarchi, our Maſters differ. For ſome by Life underſtand that which is properly ſo called, or the Perſon himſelf: ſo that it ſhould ſignifie, being put to death: But others underſtand by it, a pecuniary Mulct; that ſo much Money ſhould be paid to the Heirs, as the Perſon killed might have been ſold for. The LXX. carry it to quite another ſenſe; which is, that if a Woman Miſcarry, and the Child was 〈 in non-Latin alphabet 〉 , not yet formed and faſhioned, that the Man who occaſioned the Miſcarriage was to pay a Fine. But if it were formed, than Life was to be given for Life. So that this whole Law is to be underſtood of an Abortion; and according to the condition of the Abortive (not the Life or Death of the Mother) ſo the Puniſhment was to be inflicted. And thus Philo takes it, and hath a large Diſcourſe upon it. See Selden L. IV. de Jure N. & G. c. 1. p. 464. and Conſtantin. L'Empereur in Bava kama, p. 200, &c.

Ver. 24, 25. Eye for eye, tooth for tooth, &c.] Theſe, and all the reſt that follow to the end of the 25th Verſe, the Hebrews underſtand to ſignifie Pecuniary Mulcts; as may be ſeen in their Comments upon this place. And Maimonides gives three Reaſons for it, which L'Empereur takes notice of, and indeavours to confute in his Annotations upon Bava kama, p. 187, &c. 198, &c. But after all, there ſeems to be a great deal of reaſon, at leaſt in many Caſes, to admit of a Compenſation. As in that mentioned by Diodorus Siculus, L. XII. where the one-eyed Man complained of this Law (which was among the Heathen) as too rigid; for if he loſt the other Eye, he ſhould ſuffer more than the Man whom he injured, who had ſtill one Eye left. Upon ſuch Conſiderations Phavorinus argues againſt this Law, which was one of the XII. Tables, as not poſſible to be juſtly executed, according to the very Letter of it. For the ſame Member of the Body, is far more valuable to one Man, than it is to another. For inſtance; the right Hand of a Scribe, or a Painter, cannot be ſo well ſpared as the right Hand of a Singer. And therefore, the Law of the XII. Tables, concerning Taliones (Like for Like) was with this Exception, Ni cum eo pacit. That is, if he who had put out a Man's Eye, or taken away the uſe of any other Member, would not come to an Agreement, de talione redimenda, to make him Satisfaction, and redeem the Puniſhment, he was to ſuffer in the very ſame kind. So Sex. Caecilius expounds it in Aulus Gellius, L. XX. c. 1.

Ver. 26. If a man ſmite the eye of his ſervant, or the eye of his maid, &c.] It is but reaſon that this ſhould extend to all Servants, though of another Nation, not meerly to thoſe who were Jews. And ſo Maimonides ſeems to allow, when he ſaith, This is a Precept of Piety and Mercy to poor Wretches, who ſhould not be any longer afflicted with Servitude, when they have lost a Member of their Body. More Nevoch. P. III. c. 41. And therefore the common Reſolution of their Doctors, is very cruel, That Gentile Servants (whom they call Canaanites) who were not Circumciſed, ſhould not have the benefit of this Law. For they thus diſtinguiſh Servants of another Nation. Some were Circumciſed and Baptized; others ſtill remained Gentiles, or were only Proſelytes of the Gate. The former kind might be ſet free three ways; by being Redeemed by a Price paid by themſelves, or any Friend; by Manumition; and by virtue of this Law, upon the Loſs of any Member. For though only an Eye and a Tooth be here mentioned, yet herein are included all the reſt of the principal Members of the Body, which being mutilated, cannot be repaired; which they reckon to be Four and twenty in all. If they did not diſmiſs ſuch a Servant thus maimed, the Court of Judgment, upon an Appeal to it, compelled them to give him his Liberty, with a Certificate of it. But the ſecond ſort of Gentile Servants could be made free only be the two firſt ways, having no beneſit (according to this Doctrine) by this third way here mentioned. See Selden L. VI. de Jure N. & G. c. 8. But Heathens themſelves were more merciful than theſe Doctors; for the Civil Laws (as L'Empereur obſerves upon Bava kama, cap. 8. ſect. 3.) made better proviſion for Slaves when they were hardly uſed.

Ver. 27. And if he ſmite out his man-ſervants tooth, &c.] The loſs of a Tooth was not ſo great as that of an Eye: yet to prevent Cruelty, God ordained a Maſter ſhould loſe the Service of his Slave, for ſo ſmall a loſs as this.

Ver. 28. If an Ox gore a man, or a woman, that they die, then the Ox ſhall be ſurely ſtoned.] This was not a Puniſhment to the Ox, as the Sadducees, ſaith Maimonides, cavil againſt us; but to his Owner: who was admoniſhed hereby, to look better after his Cattle: For which reaſon alſo, the Ox was not to be eaten, More Nevoch. P. III. c. 40.

And his fleſh ſhall not be caten.] Becauſe God would have the Owner intirely loſe all benefit by it, as Maimonides interprets it. And ſo Joſephus, L. IV. Arctaeol. c. 8. 〈 in non-Latin alphabet 〉 , &c. It was not permitted to be ſo much as profitable to him for his Nouriſhment. And the Hebrew Doctors ſay, that if a Man eat ſo much as the Bigneſs of an Olive of this Fleſh, he was to be Scourged. By this means both he and others were admoniſhed to be more careful and cautious: And God alſo declared how heinous the Crime of Murder is; the Puniſhment of which, in ſome ſort, reached even unto Beaſts: which were therefore alſo ſtoned, when they had killed a Man, that no more might be in danger of their Lives by them. Some think its Fleſh therefore could not be eaten, becauſe, being ſtoned, it was a Carcaſe whoſe Blood was in it. But Maimonides anſwers to this (in his Treatiſe of forbidden Meats) that the Scope of the Law is, that as ſoon as the Sentence for its being ſtoned was pronounced, it became unclean. Nay, if a Man, to prevent this Sentence, killed it after a legal manner, no Man might eat a Bit of it. And when it was ſtoned, the Fleſh was neither ſold, nor given to the Gentiles, nor to the Dogs, &c. as Bochart obobſerves, L. II. Hierozoic. P. I. c. 40.

The ſame Maimonides in his Treatiſe of Pecuniary Mulcts, rightly extends this Law to other Creatures, whether Beaſts or Birds, that any Man kept; as L'Empereur obſerves upon Bava kama, cap. 4. ſect. 5. And Plato, I obſerve, hath the very ſame Law, that 〈 in non-Latin alphabet 〉 , &c. if an Ox, or any other Animal, kill a Man (except it were in the Publick Combats) the Officers called 〈 in non-Latin alphabet 〉 , that were ſet over their Fields, were to kill it, and throw it out of their Territories, 〈 in non-Latin alphabet 〉 , L. IX. de Legibus, p. 873.

But the owner ſhall be quit.] The loſs of his Ox was all his Puniſhment. And if the Ox did not kill the Man, but only wounded him, in that caſe the Owner was obliged to make him ſuch a Compenſation as the Judges thought equal, and to take care the like hapned not again.

Ver. 29. But if the Ox were wont to puſh in time paſt, and it hath been teſtified to him, &c.] In the former caſe, the Owner was only puniſhed with the loſs of his Ox; it being the firſt time that it had been known to puſh. But if the Ox had formerly been known to be ſo unruly, and he had been told of it, and yet did not take care to prevent further miſchief, then he, as well as the Ox, were to be put to death. The Jewiſh Doctors indeed have ſoftned this by divers Exceptions: As first, they ſay it was to be proved that the Ox had puſhed upon three ſeveral days: for though it appeared he puſhed a great many times in one day, it would not make the Man liable. And ſecondly, it was to be teſtified not only to the Owner, but before the Magiſtrate, that he had puſhed ſo often. And laſtly, they interpret the laſt words of this Verſe, (the Owner alſo ſhall be put to death) of Puniſhment by the Hand of Heaven: that is, they leave him to God. See Bochart in his Hierozoic. P. I. L. II. c. 40. But though Abarbinel propound this as the opinion of their Wiſe men, yet he was ſenſible of its abſurdity. For he confeſſes that God doth decree the Sentence of Death ſhould be executed upon the Owner of the Ox: only he thinks that he remits ſomething of the ſtrictneſs of it in the next Verſe. And there are three Caſes here mentioned relating to this matter: One in the foregoing Verſe, where the Ox is ordered to be ſtoned. Another in this, where the Owner is alſo made liable to be put to death: And a third in the next Verſe, where a Pecuniary Mulct is only ſet upon him.

Ver. 30. If there be laid upon him a ſum of money, then he ſhall give it for the ranſome of his life.] By this it appears there might be a Caſe, wherein the Owner of the Ox ſhould not be put to death, but only be fined, though the Ox had been wont to puſh, and he was told of it. And the Interpretation of this, and the foregoing Law, which is given by Conſtantine L'Empereur is not unreaſonable upon Bava kama, c. 4. ſect. 5.) Either the knowledge which the owner had of the ill Conditions of his Ox was certain or uncertain; and his careleſneſs in preventing the Miſchief he was wont to do was greater or leſſer; and the Friends of him that was killed preſſed the ſtricteſt Juſtice, or were content to remit it. In the former caſes (if the knowledge was certain, the careleſneſs very groſs, and the Friends were ſtrict in the Proſecution) he was puniſhed with death: but if otherwiſe, he was puniſhed only by ſetting a Fine upon him. Certain it is, that the foregoing Law might prove too rigorous in many caſes (as if the Ox puſhed, being provoked; or broke looſe when he was tied up; or was let go by the negligence of a Servant, &c.) and therefore God permitted the Judges to accept of a Ranſom, as they ſaw cauſe, which was to be paid according as the Sanhedrim thought meet. So Jonathan.

Whatſoever is laid upon him.] He was to ſubmit to the Fine, whatſoever it was: and it was given to the Heirs of him that was killed. If a Man's Wife was killed, the Jews ſay, it was given to the Heirs of her Father's Family, and not to her Husband.

Ver. 31. Whether he have gored a ſon, or have gored a daughter, &c.] Becauſe what was ſaid v. 29. of killing a Man or a Woman, might have been reſtrained to the Father or Mother of a Family, whoſe loſs was greateſt, and their lives moſt precious: therefore the ſame Law is here extended to the Children: yet both Jonathan and Onkelos conſine it to the Children of Iſraelites; as if all Mankind beſides were nothing worth. See Bochartus in the place above-mentioned.

Ver. 32. If an Ox ſhall puſh a man-ſervant or a maid-ſervant, &c.] Whether the Servant was of greater or leſſer value, ſaith Maimonides, the Puniſhment was, the payment of thirty ſhekels (and the loſs of the Ox) half the price of a Free-man, who was eſtimated, he ſaith, at ſixty ſhekels, More Nevoch. P. III. c. 40. He adds in another place (in his Treatiſe of Pecuniary Mulcts) that the Owner was not bound to pay this Ranſom, unleſs the Ox killed the Man out of his own Ground. For if he was killed within in the Owners Ground, the Ox indeed was ſtoned, but no Ranſom was paid. Divers other caſes he mentions in that Book, as L'Empereur obſerves upon Bava kama, p. 85. where he takes notice that Solon himſelf wrote 〈 in non-Latin alphabet 〉 , a Law concerning the miſchief done by Cattle, as Plutarch relates in his Life.

Ver. 33. And if a man ſhall open a pit, &c.] In the Street, or publick High-way, as Jonathan rightly interprets it. For if he opened or digged a Pit in his own Ground, he was not concerned in this Law, though another Man's Beaſt fell into it.

And not cover it.] If he did cover it conveniently; though in time the Cover grew rotten, and a Beaſt fell into it, he was not bound to make it good, as Maimonides reſolves the Caſe.

Ver. 34. The owner of the pit ſhall make it good, &c.] There were ſo many Caſes aroſe upon this Law, that it is not eaſie to number them. Maimonides hath amaſſed together abundance belonging to this matter, with wonderful accuracy, as Bochartus obſerves; who hath tranſcribed a great many of them, in his Hierozoic. P. I. L. 2. c. 40. p. 391, &c.

Ver. 35. If one mans Ox hurt anothers that he die.] Which equally belongs to all other Cattle, as Maimonides obſerves; for the Law mentions an Ox only for example ſake.

They ſhall ſell the live Ox and divide the money, &c.] Though the Ox that was killed, was worth as much more as the other; yet ſatisfaction was to be made only out of the live Ox, which did the miſchief, as the ſame Maimonides obſerves, who hath ſeveral Caſes upon this Law, as may be ſeen in the fore-named Book of Bochart's, p. 393. But it might ſo happen, that the Ox which was killed was of little value, and the live Ox worth many pound: in which caſe it ſeems ſo unreaſonable, the Man whoſe loſs was ſmall, ſhould be a great gainer by the Sale of the Ox which did the miſchief, that the Jewiſh Lawyers reſolve the meaning of this Law is, the Man whoſe Ox was killed, ſhould receive half the Damage he had ſuſtained; as L'Empereur obſerves upon Bava kama, cap. 1. ſect. 4.

Ver. 36. Or if it be known that the Ox hath uſed to puſh, &c.] There is a great difference between what is done caſually, and what is done conſtantly. The former Verſe ſpeaks of the hurt done by a Beaſt that was not wont to puſh; and this, of the hurt done by one that was notoriouſly miſchievous: And accordingly greater Damages were given in this latter caſe, than in the former. And by this general Rule the Jews regulated all other Caſes: making thoſe Miſchiefs, that were done. by Beaſts which were wont to hurt, or were of a hurtful Nature, to be puniſhed above as much more, than the Miſchief done by a Creature that was not wont to hurt, or with a part of his Body, which uſes not to hurt. See L'Empereur in Bava kama, cap. 2. ſect. 1.

CHAP. XXII.

Verſe 1. IF a man ſhall ſteal an Ox, or a Sheep, and kill it, or ſell it.] Before the Theft was diſcovered to be done by him.

He ſhall reſtore five Oxen for an Ox, and four Sheep for a Sheep.] There is a ſmaller Satisfaction required in other things, v. 9. and here is alſo a diſproportion obſervable between the ſtealing of an Ox and of a Sheep. The reaſon of both was this; that Money, Goods, Garments, Jewels, which Men keep in their Houſes, within Towns and Cities, are better guarded, and not ſo eaſily ſtoln as Cattle in the Field: and of Cattle in the Field, an Ox was more eaſie to be ſtoln than a Sheep: For Sheep feeding in Flocks, may be all in view of the Shepherd; but Oxen feeding, ſcattered one from another, are not ſo eaſily obſerved and kept by the Netherd. Thus Maimonides More Nevoch. P. III. c. 41. But the true reaſon of the difference between an Ox and a Sheep ſeems to be, That an Ox was of greater value, and likewiſe uſeful to more purpoſes in Husbandry, (as ploughing, carrying in, and treading out the Corn, &c.) which made the Puniſhment of ſtealing an Ox, greater than that of ſtealing a Sheep. Yet there was a difference between a Thief, who came and confeſſed his Sin of his own accord; and him that ſtood out till he was apprehended and convicted of it: For in the former caſe, Moſes ſeems to require only the Reſtitution of that which was ſtoln, with the addition of a fifth part of the value, and a Sacriſice, VI Lev. 4, 5. All this is far more equal than Plato's Conſtitutions, which for all Thefts require the ſame Puniſhment, which was paying double; 〈 in non-Latin alphabet 〉 , &c. L. IX. de Legibus, p. 857.

Ver. 2. If a man be found breaking up.] Some tranſlate it, If a Man be found with a digging Instrument; or, it may ſignifie any ſort of Weapon: yet he was to be taken in the very act of breaking up, or digging.

And be ſmitten that he die, &c.] The Maſter of the Houſe might kill the Robber in this caſe; becauſe it might well be thought he intended to kill him, rather than loſe his booty. The Law of the XII. Tables allowed this, as A. Gellius relates, L. XI. c. 18. Duodecim Tabulae nocturnum furem quoquo modo, diurnum autem, ſeſe telo defenderit, interfici impunè voluerunt. It was one of Plato's Laws alſo, That if a Thief entred a Man's Houſe in the Night, he might innocently kill him: 〈 in non-Latin alphabet 〉 L. IX. de Legibus, p. 874. But the Hebrew Doctors make ſome Exceptions; as, if he did not fly; and if there were no Witneſſes preſent: for if there were, then it was like Theft in the day time. See Grotius L. II. de Jure B. & P. cap. 1. ſect. 12.

Ver. 3. If the Sun be riſen, &c.] When they might poſſibly know who he was; and it might be preſumed he intended only to ſteal, not to kill; then to kill him was to be accounted Murder.

He ſhall be ſold for his theft.] For ſix years. But the Hebrew Doctors have many molliſications of this Law: For they ſay, a Woman was not to be ſold; nor a Man, but for the principal Sum. For double, or four or ſivefold, he was not to be ſold; but have credit for it, till he was able to pay. And he was not to be ſold, who rob'd a Samaritan; nor if he had ſtoln leſs than he was worth, when ſold, &c. with many other, which ſo mitigate, that they almoſt abrogate it. But the Law of the XII. Tables thought it reaſon, a Thief ſhould be delivered to him whom he rob'd, to be his Slave, as A. Gellius tells us, L. XX. c. 1. See Bochart. Hicrozoic. P. I. L. II. c. 40.

Ver. 4. If it be certainly found in his hand alive, &c.] There was a great difference between Killing or Selling after the ſtealth; and having theſe Cattle ſound alive with him. In the former caſe he was puniſhed four or ſive-fold, v. 1. but in this only double. Becauſe the former concealed his Theft with more induſtry, and left leſs hope of diſcovery and reſtitution than in the latter, as Bochart there obſerves. Where he alſo takes notice of the like Law at Athens, mentioned by Demoſthenes, and by A. Gellius, L. XI. c. 18. But the Hebrews here alſo have their Exceptions; and will not have this extended to Women, Children, and Servants.

He ſhall reſtore double.] In caſe he did not confeſs the Fact himſelf, but was otherwiſe ſound out. For if he did accuſe himſelf, and had neither ſold nor kill'd that which he ſtole, he was not to reſtore double. He that ſtole from another Thief, was not bound, as Maimonides thinks, to reſtore double. But in caſe a Thief kill'd what he had ſtoln, and after that conſecrated it to God, he was obliged notwithſtanding to reſtore fourfold: though if he conſecrated it before he kill'd or ſold it, only to reſtore double. For though the Sanctification of a thing, after the Sin was committed, did not take away the guilt: yet before he aggravated his Fault by Killing or Selling what he ſtole, the Sanctification leſſened the Puniſhment. See L'Empereur in Bava kama, cap. 7. ſect. 1, 2.

Ver. 5. If a man ſhall cauſe a field or vineyard to be eaten.] This our Rabbins, ſaith R. Levi of Barcelona, underſtand concerning the Damage done by Beaſts eating another Man's Graſs or Corn, &c.

And ſhall put in his Beast.] This they underſtand of the Damage that may be done by their Feet, in treading down the tender Graſs or Corn.

Of the best of his field, and of the best of his vineyard, ſhall be make reſtitution.] What is determined in this caſe, the Jews extend to all other: That Men ſhould make ſatisfaction for the wrong done to their Neighbour in any kind, with the beſt of what they poſſeſſed of that kind. So the Miſma in Bava kama, cap. 1. ſect. 1. and Abarbinel on this place, Damages are paid out of the best. Which made Men very careful in looking after their Beaſts, that they did no hurt in their Neighbours Grounds. For which Plato orders only ſuch Satisfaction to be made as the 〈 in non-Latin alphabet 〉 ſhould judge meet, L. VIII. de Legibus, p. 843. But the Jews were ſo ſcrupulous in this matter, that to prevent the Damage one Man might do another, they made a Conſtitution that no Man ſhould keep Goats, or Rabbits, or any ſuch like ſmall Creatures, near the Corn-ſields, or Vineyards or Oliveyards of his Neighbour; no, nor in any parts of the Land of Iſrael, (as the Miſna hath it in the Bava kama, cap. 7. ſect. 7.) but in Syria, or in the Deſerts of their own Land. This the Talmudiſts carry ſo far, as to urge it to inept Superſtition; as L'Emperour obſerves on that place.

Ver. 6. If fire break out, &c.] The Hebrew word properly imports that which breaks out of it ſelf (as R. Levi Barzelonita obſerves) ſo that the meaning of this Law is, that though a Man kindle a fire within his own bounds, and it ſpread further to the damage of his Neighbour, he ſhall be guilty, though he had no hand in putting the fire to the Stacks of Corn which were burnt by it; becauſe he ſhould have lookt better after it, when he had kindled it. For every Man, ſaith he, is bound to watch the fire that he kindles, leſt it do miſchief; it being its nature to break out, and catch hold of any thing that is near it. And therefore Plato ordains (in the place mentioned upon the former Verſe) that 〈 in non-Latin alphabet 〉 , &c. if a Man ſet fire to any combuſtible matter, and do not take care his Neighbour receive no harm by it, he ſhall pay ſuch Damages as the Magiſtrates judges juſt. But here the Jewiſh Lawyers conſider, at what diſtance the fire was kindled; and reſolve, that if there was a Fence of four Cubits high, or a publick High-way, or a River, between the Fire and the Field, or Stack of Corn that was burnt, the Man that kindled it was free. See Bava kama, cap. 6. ſect. 4, 5. and L'Empereur in his Annotations there.

Ver. 7. If a man ſhall deliver unto his neighbour money, or ſtuff to keep, &c.] The Equity of the Law contained in this and the following Verſe, is very well explained by Maimonides; P. III. c. 42. More Nevoch. He that takes a Neighbour's Goods or Money to keep for nothing, and hath no profit thereby, doth a kindneſs to his Neighbour, and therefore is not to bear the loſs of them; which muſt fall upon the Owner himſelf. But he that deſires to be the keeper of his Goods, and receives a benefit by the uſe of them, or is paid for his care, muſt make them good if they be ſtoln. Or if the owner and the keeper equally partake of the profit, they muſt equally bear the loſs. R. Levi Barzilonita interprets this place of that which a Man takes into his cuſtody, chinnam (as his word is) gratis, as we ſpeak, without any reward for his care in keeping it.

Ver. 8. Shall be brought to the Judges.] The principal Judges were called Elohim, Gods. And there were to be three of them at leaſt; who were to examine upon Oath, (v. 11.) and endeavour to find out the truth. See Selden L. II. de Syned. c. 5. p. 232.

To ſee.] i. e. Find out.

Whether he hath put his hand unto his neighbours goods.] Or, whether through negligence he ſuffered them to be ſtoln. In which he was bound to make them good, as Maimonides ſaith, in the place before mentioned; who will have the Name of Elohim originally belong to Judges; and from thence to be tranſlated to God the Judge above all, P. II. c. 2. But of this ſee XX. 2.

Ver. 9. For all manner of treſpaſs, whether it be for ox, or aſs, or ſheep.] Though theſe be only mentioned, yet the Law reaches to all Cattle whatſoever.

Which another challengeth to himſelf.] There is great variety in the Tranſlation of theſe words, (as Mr. Selden ſhows L. II. de Synedr. c. 12.) but, according to ours, the meaning is, When a Man affirms that he either depoſited ſuch things with his Neighbour, or lent them to him, or that he took them, (as R. Levi Barzelonita interprets it, Praecept. LIV.) both Parties were to be brought before the Judge; that he might examine where the Right lay.

He ſhall pay double unto his Neighbour.] i. e. He who pretended to have depoſited the Goods (ſuppoſe) was to pay double if he brought an unjuſt Action againſt his Neighbour; or he with whom the Goods were depoſited was to pay it, if it appeared he had dealt fraudulently: But if it were found, that the Goods were loſt by meer chance, he was not bound to pay any thing.

Maimonides explains it thus, according to the Opinion of the Talmudiſts (as Mr. Selden obſerves in the place now mentioned) when a Man brings an Action againſt another, about ſuch things as are here mentioned, and the Defendant confeſſes part of the Charge, but denies the reſt; he was to reſtore as far as he confeſſed; but for the other which he did not confeſs, he was to be put upon his Oath. Or if he denied the whole, and be that brought the Action had but one Witneſs againſt him, he was to purge himſelf by an Oath: For by the Law, no Man was compelled to clear himſelf by an Oath, but in three Caſes, of which this was one, when a Man was guilty by one Witneſs.

Ver. 10. If a man deliver unto his neighbour an aſs, or an ox, or a ſheep, or any beaſt to keep, &c.] If he lend any of theſe things to his Neighbour upon certain Conſiderations, or let them for hire; and his Neighbour affirms that they died, or were hurt, or driven away by Enemies, who carried them Captive; but there was no Witneſs of any of theſe Allegations, then the Cauſe was to be brought before the Judge to find out the Truth, in the manner following:

Ver. 11. Then ſhall an oath of the LORD be between them both, &c.] If there was no other way to diſcover the Truth, then he to whom they were delivered, was to purge himſelf by an Oath, that he had not killed the Beaſt, nor done any thing to hurt it: and the Owner was to trouble him no further; nor was he bound to make any Satisfaction: Provided he had uſed theſe Goods according to the Agreement between them: for if he had imployed them contrary to their Contract, then he was bound to make them good to the Owner, of whom they were borrowed or hired. If he refuſed to take the Oath, he was pronounced guilty; and Reſtitution was ordered to be made out of his Goods. But there were ſome temperaments of this Law; for every Man was not admitted to purge himſelf by an Oath. For inſtance; he that was of ſo bad a Reputation, that they had a ſuſpicion he would not ſtick to Perjure himſelf, was not admitted to be adjured; no, though he that brought the Action required it, &c. See Mr. Selden L. II. de Synedr. c. 12. p. 520.

Ver. 12. And if it be ſtoln from him.] Through his negligence, who was intruſted with it,

He ſhall make reſtitution to the owner thereof.] Becauſe he was bound to have lookt better after it; by receiving wages for his care and pains in keeping it (as ſome interpret) or ingaging to make it good, if he did not take the ſame Care of it, as if it had been his own.

Ver. 13. If it were torn in pieces, then let him bring it for witneſs, &c.] If he could produce any part of it, as an evidence that it was torn, and he endeavoured to reſcue it, he was not to make it good. But here the Hebrew Doctors make many Exceptions: For they would have him make good what was torn by one Wolf alone; becauſe they think he might have been able to defend the Cattle againſt one, though not againſt many. If alſo he put the Oxen or Sheep into a Paſture, wont to be infeſted with wild Beaſts or Thieves; or if he did not call in the help of his Neighbours, &c. in theſe, and ſuch like caſes, he was to make good that which was torn, as Maimonides reports their Judgment. See Bochart. Hierozoic. P. I. L. II. c. 44.

Ver. 14. If a man borrow ought of his neighbour, and it be hurt or die.] This the Hebrew Doctors think concerns ſuch things as were lent to another out of kindneſs, without any conſideration for the uſe of them. About which, if there aroſe any controverſie by reaſon of ſome maim that it received, or its death, it was to be determined by the Rule following.

The owner thereof being not with it, he ſhall ſurely make it good.] Theſe words, and thoſe in the beginning of the 15th Verſe, (but if the owner be with it, he ſhall not make it good) ſeem to ſignifie, that if the Owner was with the thing that was lent, at the time of its hurt or death, it was to be preſumed he would do his beſt to preſerve it, and ſee it was not ill uſed, and ſo muſt bear the loſs: But if he was not preſent at that time, then the contrary was preſumed, that the borrower was in fault, and therefore bound to make it good. Which, though it may ſeem hard, was but neceſſary to make Men careful, and do their beſt to preſerve what was lent them in pure kindneſs. R. Levi of Barcelona (Praecept. LVI.) interprets it quite another way, in this manner; That if the Owner was with it, at the time it was borrowed, though not preſent at the time of its hurt or death, the borrower was free: but if the Owner was preſent at the time of the hurt or death, but not at the time of lending, he was bound to make it good. For the matter (ſaith he) depends upon the beginning of it.

Ver. 15. If it be an hired thing, it came for his hire.] Some make the Hebrew word Sachir (which we tranſlate hired thing) to relate unto the Perſon; If he be a Mercenary; i. e. the Man who lends, agrees to let the borrower have it, at a certain price, &c. But this is the ſame, in effect, with the ſenſe of our Tranſlation, which makes this word relate to the thing it ſelf: which, if it were borrowed with a Condition to pay ſo much for the uſe of it as the Lender demanded, then the Man who hired it was not bound to make it good, whether the Owner were preſent, or not, when it was hurt or died. But the Owner was to run the hazard, becauſe of the hire which he received for the uſe of the thing.

Ver. 16. If a man intice a maid that is not betrothed, and lie with her.] Whoſoever lay with ſuch a Maid in the City, was thought to have been an inticer only (unleſs Witneſſes came and proved that he forced her) becauſe it might be well ſuppoſed her Voice would have been heard, if ſhe had cried out upon the Force in the City. But if he lay with her in the Field, where no Body could hear, it was preſumed to be a Rape. Thus Maimonides, and other Hebrew Doctors.

He ſhall ſurely endow her, to be his wife.] This Law doth not ſay, as the Old Tranſlation hath it, he ſhall ondow her, and take her to be his Wife; but only, endow her to be his Wife: that is, give her ſuch a Dowry, that ſhe might be his lawful Wife. So the ſame Hebrew Doctors underſtand it; who will not have it to be a Command that he ſhould marry her (though that was beſt) but only that he ſhould make Satisfaction for taking away her Virginity; which was, by paying ſo much, in the nature of a Dowry, as would render her fit to be his Wife, if both of them could agree. Yet ſo, that if either he, or ſhe, or her Father refuſed (for it was in the power of any of theſe, as they ſay, to hinder the Marriage) he paid this Mulct, as the Dowry of a Virgin, to her Father. See Selden's Ʋxor Hebr. L. I. c. 16. There is another Law of this Nature, XXII Deut. 28, 29. but it ſpeaks of a Virgin deflowred by force: of which ſee there.

Ver. 17. If her father uiterly refuſe to give her unto him.] Here is mention made only of the Father; not of the Man that deflowred her: who, one would think, ſhould have been bound to marry her, if ſhe and her Father pleaſed. And ſo Joſephus, 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 . But if the Father of the Damoſel did not like to give her to him, he was to pay as here is directed.

He ſhall pay money according to the dowry of virgins.] That is, ſaith Joſephus, fifty ſhekels, 〈 in non-Latin alphabet 〉 , as a Satisfaction for her Reproach, L. IV. Archaeol. c. 8.

Ver. 18. Thou ſhalt not ſuffer a Witch to live.] This Law about Witches follows the other about Virgins; becauſe Witches, among other practiſes, helpt by • vil Arts to allure and entice ſilly Virgins to conſent to Mens Solicitations. Epiphanius reports from one that ſaw it, ſuch a Magical Operation uſed by a Jew, to procure the Love of a Chriſtian Woman, who was preſerved from the 〈 in non-Latin alphabet 〉 , power of his Witcheraft, by the Seal of Chriſt (as he calls the Sign of the Croſs) wherewith ſhe fortified her ſelf, at the firſt attempt made upon her, Haereſ. XXX. n. 7, 8. But ſuch wicked Wretches did a world of other Miſchief, and therefore were to be put to death, whether they were Men or Women. The Scripture indeed mentions a Witch only (ſaith the Gemara of the Sanhedrim, c. 7. n. 10.) becauſe for the moſt part, they were Women, who were addicted to Magick. So Maimonides alſo, becauſe the greater part of Evil Works are performed by Women; therefore the Law ſaith, Thou ſhalt not ſuffer MECHAS SHEPHA, a Witch to live; P. III. c. 37. More Nevochim. Where he diſcourſes of the ſorts of Witchcraft: and in general affirms, that there were no Magical Works performed, without reſpect to the Stars. For ſuch People held that every Plant had its Star, and ſo had every Animal, and all Metals. For Example; they ſaid, Pluck ſuch a Leaf, or ſuch an Herb when the Sun, or any other Planet is in ſuch a place; let ſuch a Metal be melted under ſuch a Conſtellation, or ſuch a Conſtitution of the Moon; and then ſay ſuch and ſuch words, and let a Fume be made with ſuch Herbs or Leaves, and that in ſuch or ſuch a form, and then this or that will follow. This was their Doctrine, and ſuch Works as theſe were the peculiar worſhip of the Stars, who were delighted, they fancied, with ſuch Actions, Words, or Fumes, and for the ſake of them would do whatſoever was deſired.

All this, he ſaith, he took out of their Books then extant; from which he concludes, That the Scope of the Law being, that all Idolatry ſhould be taken out of the World, and that no vertue ſhould be aſcribed to any Star, of doing good or hurt to Men, (which opinion led Men to their worſhip) it neceſſarily followed, that all Witches and Wizards ſhould be put to death, becauſe they were Idolaters; though after a peculiar and different way from that, wherein the Vulgar worſhipped Idols. And he thinks that a Witch is rather mentioned than a Wizard, (though both intended) becauſe Men are naturally more tender towards the Female Sex, and apt to favour them: and therefore it is as if Moſes had ſaid, Thou ſhalt kill even a Woman that is guilty of this Crime. But afterward, XX Lev. 27. he commands both Men and Women to be ſtoned.

Others of the Hebrew Doctors (particularly R. Levi Barzelonita) give this Reaſon why Witches were not to live, Becauſe they directly thwarted God moſt bleſſed, who made all things when he created them, for ſuch and ſuch purpoſes: which they perverted, and by devices of their own, made to ſerve other ends, which God never deſigned; Praecept. LXII. But this they could not do without the help of Evil Spirits; and therefore their Crime conſiſted in entering into a Familiarity and a League with them, whoſe aſſiſtance upon ſuch occaſion they invoked: which was, in effect, a renouncing of God.

This was an Impiety which had overſpread the whole World, eſpecially the Eaſtern parts of it. And as for the Romans, we find a Law, as old as the XII. Tables, againſt Witchcraft; Apud nos in duodecine Tabulis cavetur, ne quis alienos fructus excantaſſit, as we read in Seneca, L. IV. Nat. Quaeſt. c. 7. where he mentions the like Law among the Athenians. For the Greeks were extreamly addicted to this, eſpecially in Theſſaly. Of which none, that I have read, ſpake ſo plainly as Plato in his Eleventh Book of Laws, p. 932, 933. where he orders Puniſhments, not only for thoſe who deſtroyed others by Potions; but for thoſe who pretended to be able to revenge themſelves or others, 〈 in non-Latin alphabet 〉 , either by certain Inchantments, or by Charms, or by thoſe Spells which are called Ties, or Knots. Concerning which, he acknowledges, it is hard to know any thing, or to perſwade others there is nothing in them. For if a Man ſee any where 〈 in non-Latin alphabet 〉 , &c. waxen Reſemblances, made and ſet either at their doors, or in the turning of the ways, or at the Tombs of their Anceſtors; none can prevail with him to neglect theſe things, becauſe he knows not what efficacy is in them. And therefore he would have even ſuch People, who uſed theſe ſorts of Witchcrafts, to be put to death, if they were Profeſſors of any ſort of Knowledge, (as 〈 in non-Latin alphabet 〉 ) but if they were ſimple People, he leaves the Judges to puniſh them, as they found reaſon.

Ver. 19. Whoſoever lieth with a beaſt, ſhall ſurely be put to death.] This is ſo infamous a ſin, and ſuch a diſhonour to Nature, and the Author of Nature (as Conr. Pellicanus well gloſſes) that it was not fit ſuch a Perſon ſhould live upon the face of the Earth, but die without mercy. See XVIII Lev. 23. XX. 15, 16. where this is more largely handled.

Ver. 20. He that ſacrificeth unto any god, ſave unto the LORD only, he ſhall be utterly deſtroyed.] Sacrifice being the principal act of Worſhip in thoſe days, includes in it all other acts of Worſhip and Divine Service; which they were required to pay to the LORD alone, XX. 2, 3, &c. but the Puniſhment of doing otherwiſe, was not enacted till now. Of which he treats more largely XVII Deut. 2, 3, &c. See there.

Ver. 21. Thou ſhalt neither vex a ſtranger, nor oppreſs him.] Here are two diſtinct Commands. The firſt of which [not to vex a ſtranger] the Hebrews will have to conſiſt in not upbraiding him with his former ſtate of Heatheniſm, nor giving him any approbrious words: as ſaying, remember what thou wast; or what thy father did. And this was neither to be done to a Proſelyte of Juſtice, nor to a Proſelyte of the Gate, as far as Mr. Selden could judge of their opinion herein, L. II. de Jure N. & G. c. 4. The ſecond [not to oppreſs him] conſiſted in not uſing him hardly, in their dealings with him; by making him pay, for inſtance, for any thing, more than it was worth. Which, the ſame Mr. Selden (L. VI. c. 5. p. 690.) thinks, the Hebrews were of opinion, belonged only to their uſage of Proſelytes of Juſtice, who were perfectly in their Communion. But this is very unreaſonable: for (as R. Levi Barzelonita himſelf obſerves) by thus treating any Proſelyte, they might endanger their return to Paganiſm again, out of indignation to be ſo deſpiſed: and much more when they ſaw they were wrong'd. Which God took care they ſhould not be, becauſe they were more helpleſs than other Men, and had fewer Friends. Which is the reaſon that this Precept (as the Jews themſelves have computed) is inculcated in one and twenty places. See particularly XXIII. 9. XIX. Lev. 33.

For ye were ſtrangers in the land of Egypt.] There could not be a more powerful reaſon to more them to treat Strangers kindly, than the remembrance of their own Oppreſſions in Egypt, from which they were delivered by the meer Mercy of God, which they ought to imitate.

Ver. 22. Ye ſhall not afflict any widow, or fatherleſs child.] Give them no trouble, either in word or deed as the ſame R. Levi interprets it (Praecept. LXV.) but in all their Commerce with them, in buying, felling, or any other intercourſe, to treat them not only civilly, but kindly and benignly. And the reaſon of the Precept, ſaith he, is the ſame with the former; becauſe Widows and Orphans have few or none to protect them, or plead their Cauſe; and therefore the Law took care of them, as if their Huſbands and Parents were yet alive.

Ver. 23. If thou afflict them in any wiſe.] By giving them ill Language, or by infulting over them, or deſtroying their Goods: much more if 〈◊〉 Man ſmote them, he was liable to the Judgment of God, as Nachmanides interprets it.

And they cry at all unto me.] A Child, ſaith the ſame R. Levi, cries to his Father, and a Wife to her Husband: but the Widow and the Fatherleſs cry unto me, and I will hear them, for I am merdiful.

I will ſurely hear them.] Puniſh you for your ill uſage of them, as it follows in the next Verſe.

Ver. 24. And my wrath ſhall wax hot.] This ſignifies their Puniſhment ſhould be 〈 in non-Latin alphabet 〉 , ſent upon them from God; who orders no Penalty to be inflicted by their Judges, becauſe he intended himſelf to be their Avenger, and that in a very remarkable manner, by ſerving them in their kind; as it here follows.

And I will kill you with the ſword, and your wives ſhall be widows, and your children fatherleſs.] Here the Hebrew Doctors cry out, Meaſure for Meaſure (as R. Levi obſerves) for he threatens that the Wives of thoſe that afflicted them ſhould be Widows, and their Children fatherleſs, and find none to take pity upon them. For with the Meaſure that men mete withal, others ſhall mete to them: If a woman (as he goes on) ſhall afflict them, ſhe ſhall die, and her husband ſhall marry another wife, which ſhall afflict her children.

Ver. 25. If thou lend money to any of • ny people.] That is, to an Iſraelite.

That is poor by thoes] By a poor Man, they do not underſtand one that goes a begging; but one in ſuch want, that he is more to be pitied, than thoſe who have the confidence to beg in the Streets. The foundation of this Precept (as the before mentioned R. 〈◊〉 obſerves) was to fix in them the great vertue of Mercy, Kindneſs, and Clemency: whereby poor People being helpt, in this way of lending them Money gratis, might recover again to a better condition, by the goodneſs of God to them.

Thou ſhalt not be as an uſurer to him.] Neither domineer over him, nor make him pray, and intreat, and wait long, as if he were a Slave; nor exact any thing for the uſe of the Money.

Neither ſhalt thou lay upon him uſury.] Not make him find Sureties: Or, as ſome of them interpret it, this is a Precept requiring all Iſraelites to have no hand in letting out Money to Uſury; either by writing the Bonds, or by being a Witneſs to them; or by being bound with others for the Intereſt of the Money: for the word they obſerve is in the Plural Number, Ye ſhall not put upon him Ʋſury. Which Law, concerning Uſury, is fully handled by Mr. Selden, L. VI. de Jure N. & G. c. 9, 10. where he ſhows that ſome Uſury was forbidden by the Law; and other by the Decrees of their Wiſe men. The Law forbad them to contract to receive back again, any Sum of Money more than they lent. But it was further required by their Wiſe men, that they ſhould not receive any Gift before hand, to induce them to lend: nor any thing afterward by way of Gratuity, or to expreſs their Thankfulneſs. Yet this laſt was permitted, in the Lone of Orphans Money, as Maimonides ſaith. And what was thus forbidden to be done to an Iſraelite, was permitted to be done to a Gentile. Nay, ſome will have that to be an affirmative Precept which we read XXIII Dent. 20. obliging them to take Uſury of a Gentile, if they lent any Money to him. But that Maimonides contradicts. And there are thoſe who think this Law only forbad them to take Uſury of a poor Iſraelite, but not of a rich: it being unreaſonable that he ſhould increaſe his Wealth by the uſe of his Neighbour's Money, and he have no profit thereof.

Ver. 26. If thou at all take thy neighbours raiment.] His Coverlid, as we ſpeak, or Bed-clothes. For it is plain by what follows, he ſpeaks of that which was to keep him from the cold in the Night.

To pledge.] As a Security for the payment of the Money which he lent him.

Thou ſhalt deliver it to him by that the Sun goeth down.] This ſhows that he ſpeaks of a poor Man; which is more fully declared XXIV Deut. 12, 13.

Ver. 27. For that is his covering only, &c.] It was contrary to Humanity, to keep from him the only thing he had to keep him warm in his Bed; for it was in effect to kill him.

And it ſhall come to paſs, when he crieth unto me, that I will hear him.] Puniſh thee for thy barbarous Cruelty, (v. 23.) and beſides, the Hebrew Doctors ſay, he was to be beaten, by order of the Court of Judgment.

For I am gracious.] And would have you like my ſelf.

Ver. 28. Thou ſhalt not revile the gods.] i. e. The Judges, as no doubt it is to be interpreted. See Mr. Selden L. II. de Jure Nat. & Gent. c. 13. p. 268. And the Hebrew Doctors give this reaſon for it; becauſe it tends to terrifie them from doing Juſtice, and expoſes them to the contempt and hatred of the People; whom it alſo inclines to Sedition. But many of them (See him c. 1. p. 9.) will have another Precept contained in this, That they Blaſpheme not the Name of the moſt High. Some few alſo (among whom is Philo) fancy it to be a Command not to revile the Gods that other People worſhip, though they be falſe ones. And ſo Julian the Apoſtate took it; who is confuted by St. Cyril, as Mr. Selden there obſerves.

Nor curſe the ruler of thy people.] That is, either the Prince of Iſrael, or the Preſident of the great Sanhedrim. So R. Levi Barzelonita (Praecept. LXXVII.) The intention of the Scripture is to admoniſh us of our Duty to him, who is the Prince of the Empire of Iſrael; with reſpect both to the Dominion of the Kingdom, and of the Law (as his words are) it being a great Crime to ſpeak evil of him, by whoſe care all Differences were compoſed, &c.

If any Man was guilty of this Crime, he was to be ſcourged three times: and if he were the Son of a Prince, he had four Scourgings. And that very juſtly; for Heathens themſelves reckoned this among the greateſt Offences. It was one of the Laws of Charondas (as Hen. Stephanus obſerves in his Fontes & Rivis Juris Civilis) 〈 in non-Latin alphabet 〉 , let theſe be reckoned the greatest Crimes; Contompt of the Gods, and voluntary abuſe of Parents; diſreſpect to Rulers and Laws; and voluntary diſhonour of Juſtice. In like manner Zalenous ordains, that next after the Gods, and Daemons, and Heroes, 〈 in non-Latin alphabet 〉 , Parents and the Laws and Rulers, ſhould be equally had in honour. And Plato thought thoſe that would not be ſubject to them, were unſufferable; becauſe they had the Spirit of the old Titans, who would have pull'd the Gods out of their Thrones, 〈 in non-Latin alphabet 〉 .

Ver. 29. Thou ſhalt not delay to offer the firſt of thy ripe fruit, &c.] The Hebrews will have this to be a direction, for the bringing unto God, in due order, thoſe things which were to be offered to him. As firſt the Trumah; which was the firſt Oblation that was made out of the Corn, when it was newly thraſhed out: which was to be, they ſay, a fiftieth part; which was given to the Prieſt. Then the firſt Tithe, which was given to the Levites; and the ſecond Tithe, which the Poſſeſſors eat at Jeruſalem, when the Tabernacle was ſetled there. This order, they ſay, God here requires them not to invert, by offering that laſt which ſhould have been firſt. So R. Levi of Barcelona, Praecept. LXXVIII. But, from what follows, it ſeems to relate only to the Firſt-fruits of their Harveſt, and of their Vintage; which they were bound to bring as ſoon as they were ripe; and it was the Portion of the Prieſts. See XVIII Deut. 4. There was no determinate Portion preſcribed: but they who were tollerably good (as the Hebrews ſay) gave a fiftieth part; liberal Men a fortieth; and covetous Men a ſixtieth; leſs than which was not accepted for a Trumah.

The firſt-born of thy ſons ſhalt thou give me.] The reaſon of this is given Chap. XIII. when it was firſt enacted.

Ver. 30. Likewiſe ſhalt thou do with thine oxen, &c.] See XIII. 2, 12, 15.

On the eighth day thou ſhalt give it me.] It was not acceptable to God, becauſe not fit to be offered to him, till the eighth day; for the ſame reaſon that Children were not Circumciſed till the eighth day. For all Creatures when they are newly born, ſaith Maimonides, (P. III. More Nevoch. c. 49.) by reaſon of their abundant moiſture, are ſo weak and feeble, that it is doubtful whether they will live or no: and therefore, till ſeven days be over, they are lookt upon as but Abortives, (ſo his words are) and ſcarce numbred among the Living. Beſides, they are not ſufficiently purged till then, from the foulneſs of their Stomach and Bowels: which is another reaſon they were not to be offered unto God; who did not accept that which was imperfect or impure. Whatſoever was the reaſon, this Law was obſerved alſo among the Gentiles, as Bochart ſhows out of Pliny in his Hierozoic. P. I. L. II. c. 50.

Yet there was this difference between theſe, and the Firſt-fruits mentioned in the foregoing Verſe; that though theſe Creatures were ſit for Sacrifice on the eighth day, yet they might ſtay longer before they were offered, though not beyond the year, for then they were not accepted, (as was obſerved before, XII. 5.) but the Firſt-fruits of Corn, Wine and Oyl, were to be offered preſently, as ſoon as they were ripe.

Ver. 31. And ye ſhall be holy men unto me.] Becauſe the Iſraelites were a peculiar People, ſeparated to God by peculiar Laws and Rites by him inſtituted, (and thence called an holy Nation, XIX. 6.) therefore God commanded them to diſtinguiſh themſelves, even in their Diet, from other People: and look upon it as below their Dignity, to eat ſuch things as the Gentiles did. This is the meaning of their being holy to God, as appears from XIV Deut. 2, 3, 21.

Neither ſhall ye eat any fleſh that is torn of beaſts in the field.] Both becauſe the Blood was in it, and it was devoured by unclean Creatures. R. Levi, before mentioned, ſaith it was unwholſome; which he makes the reaſon of the Prohibition. But whether it was torn by a Wolf, a Lion, or a Bear, or any other Beaſt, it made no difference, if ſo be it died preſently, or not long after. So the Jews interpret the Hebrew word Terephah, as L'Empereur obſerves out of Moſes Mikkotſi (in his Notes upon Bava kama, cap. 7. ſect. 2.) who faith it ſignifies that which a Beast tears, or bruiſes, ſo that it is near to death, though it be not actually dead. For if it was dead, they call it 〈 in non-Latin alphabet 〉 Nevelah, a Carcaſe: which in their Language ſignifies not only that which dies of it ſelf, but which is killed with a Weapon, or torn by a wild Beaſt. Accordingly they take Terephah here to ſignifie not only that which is torn by Beaſts, but that which any other way is ſo hurt, that it is near to death. As if it fall from an Houſe, and break its Ribs, or other Members; or an Arrow be ſhot through its Heart or Lungs; or any Diſeaſe have affected choſe Vital parts. If Death were likely to inſue upon ſuch things, it was not to be eaten.

In the field.] Whether it were torn in the Field, or any other place, it made no difference: but the Field is mentioned, becauſe there commonly ſuch things happen.

Ye ſhall cast it to the dogs.] R. Solomon ſaith, they might ſell it to the Gentiles, whom the Jews counted no better than Dogs. Which agrees with the Decree in the Miſna, (Bava kama, cap. 7. ſect. 2.) that though it appeared afterward, a Thief had ſtoln what was torn, yet he was to make the Legal Reſtitution: contrary to the Opinion of R. Simeon, who abſolved ſuch a Thief, becauſe he might not eat it, and conſequently have no benefit by it. But moſt thought he might ſell it; and therefore was liable to make Satisfaction. If any Iſraelite did eat of it, he was to be Scourged. Sir J. Marſham quotes the like Precept out of Phocylides his Verſes, which end thus, — 〈 in non-Latin alphabet 〉 . Let Beaſts be eaten by Beaſts. Chron. Egypt. Sec. IX.

CHAP. XXIII.

Verſe 1. THou ſhalt not raiſe a falſe report.] The Hebrews think this Law peculiarly concerns Judges; who are not to ſuffer their Minds to be prepoſſeſſed with falſe Reports. For that word we tranſlate raiſe, ſignifies alſo to take up; i.e. to entertain, or receive (as we have it in the Margin) and give credit to Reports. And conſequently they were not to hear any Man's Cauſe, unleſs his Adverſary was preſent; but to look upon all as falſe, which was ſaid by one Party alone, without the other. So R. Levi of Barcelona. Yet he confeſſes, that the Law hath reſpect alſo to him, who brings an Action againſt another; that he ſhould not lay his Cauſe before the Judge, in the abſence of him that is to anſwer, though the Judge would hear it. And he alſo adds, that the Rabbins take it to comprehend ſuch, as report a Calumny, or that receive it; or give a falſe Teſtimony. And Philo thinks the Greeks from thence took that Law, 〈 in non-Latin alphabet 〉 , not to make a proof of a hearſay; which was in the Attick Law, as Mr. Selden obſerves, L. II. de Synedr. c. 13. p. 576. And it ſeems to me moſt rational, to take this to relate to Witneſſes, (as the following Clauſe doth) that they ſhould neither Calumniate any Man, nor bring ungrounded Reports to carry a Cauſe.

Put not thy hand with the wicked to be an unrighteous witneſs.] This the Hebrews likewiſe think concerns Judges; who are required not to receive the Teſtimony of a wicked Man, nor do any thing upon his ſuggeſtions. And here they mention Ten ſorts of Perſons, whoſe Teſtimony was not to be received. But the laſt words in this Clauſe, inclines one to think, it rather concerns Witneſſes than Judges. For to put ones hand with another, is to help and aſſiſt him; to be confederate with him: And therefore to put the hand with the wicked, is to help a wicked Man in a bad Cauſe, viz. (as the laſt words interpret it) by giving a falſe Teſtimony in his behalf. Of the Hebrew word Chamas, which we rightly render unrighteous, or unjuſt, Bochartus hath a long Diſcourſe in his Hierozoic. P. II. L. II. c. 15.

Ver. 2. Thou ſhalt not follow a multitude to do evil.] This may well be thought to reſpect Judges, as the foregoing Verſe doth Witneſſes. And the moſt obvious meaning is, That no Judge ſhould condemn an innocent Man, though the whole Court, beſides himſelf, gave Sentence againſt him. But many of the Jews ſay, that they ſhould not Condemn one, whom they thought guilty, if he was caſt only by one Voice: If there were a majority of two, then indeed, they ſay, a Judge was bound to joyn with them. See Mr. Selden, L. II. de Synedr. c. 5. p. 229. and c. 6. p. 259. where he ſhows they take the word evil in this place, to ſignifie the evil of puniſhment. See alſo cap. 12. p. 525. But this ſeems to be only a Subtilty. Their Opinion is more reaſonable, who by the Hebrew word Rabbim here underſtand, not a multitude, but great and potent Men: to whom a Judge was not to have reſpect in Judgment, no more than to a poor Man; who (v. 3.) is oppoſed to theſe Men of might. But what follows I think will better interpret this.

Neither ſhalt thou ſpeak in a cauſe, to decline after many to wreſt Judgment.] This is interpreted by Maimonides to ſignifie, That no Judge was to give his Sentence in a Capital Cauſe, either for Abſolving, or Condemning, according to the Opinion of the reſt; if he were not able to deliver any Opinion of his own. See Mr. Selden, L. II. de Synedr. c. 13. p. 529. Other fancies they have about the word Rabbim in this Clauſe of the Verſe, which he notes there, c. 9. p. 421. But the ſenſe I think will be moſt plain and eaſie, if we take Rabbim in the firſt part of the Verſe (as we do) for the Multitude; and in this latter part for the great and potent or ruling Men, who are generally attended by a Multitude. And expound the whole thus; That the Judges were not to be deterred, either by the People, or by mighty Men, to pronounce a falſe Judgment. This agrees with what follows, and with XIX Lev. 15.

Ver. 3. Neither ſhalt thou countenance a poor man in his cauſe.] So as to give a wrong Judgment in his favour. The word we tranſlate countenance (in Hebrew tehedar) ſignifies to adorn, or honour: and ſo we tranſlate it XIX Lev. 15. And ſo it may be tranſlated here; Thou ſhalt not adorn, or ſet off a poor Man's Cauſe, with fine words and plauſible colours, to make it look better than it is. See I Deut. 16, 17.

Ver. 4. If thou meet thy enemies ox or aſs going aſtray, thou ſhalt ſurely bring it back to him again.] The Samaritan Copy adds (after ox or aſs) or any other beast. And Moſes himſelf extends it to all ſorts of Goods that are loſt, XXII Deut. 3. But the Jewiſh Doctors (as R. Levi of Barcelona confeſſes) reſtrain the word Enemy, to an Iſraelite: as if they thought not themſelves bound to any ſuch kindneſs for one of another Nation. This perhaps they gathered from XXII Deut. 1, 2. where inſtead of the word Enemy, we find Moſes uſes the word Brother. But this ſhould have taught them, to look upon all Men, even Enemies, as Brethren; having the ſame common Original, and bearing the Image of the ſame God.

This Verſe may be connected with the foregoing in this manner; If you be inclined to ſhow pity, do it in ſuch Inſtances as theſe, but not in Judgment.

Ver. 5. If thou ſee the aſs of him that hateth thee, lying under his burden.] His Aſs is only mention'd, but Oxen and other ſuch like Creatures are intended; as appears from the former Verſe. Yet this likewiſe the hard-hearted Jewiſh Doctors, would have belong only to an Iſraelite who hated them. And they put ſeveral Caſes upon this Law: As, what if the Beaſt be a Gentile's, and the Burden belong to an Iſraelite, or on the contrary; what is to be done? And if they meet with two Beaſts belonging both to Iſraelites, and labouring under Burdens; but one the Beaſt of a Friend, the other of an Enemy; which is he bound to help? In which they reſolve, that he is by this Precept to have regard to the Beaſt of his Enemy: that he may ſubdue his evil Affection, which would perſwade him otherways. How far alſo the word ſee extends, is a queſtion among them: that is, how far they were to go out of their way to lend their help: with ſuch like Niceties, which I ſhall not trouble the Reader withal.

And wouldſt forbear to help him, thou ſhalt ſurely help with him.] The ſenſe is clear enough: but the conſtruction of the words, in the Hebrew, is not ſo plain. For the word Azab, which we tranſlate help, ſignifies to leave or forſake: and ſo the Chaldee here interprets it; Thou ſhalt in that moment diſmiſs or forſake thy enmity to him, and go and help him. And L. de Dieu to the ſame purpoſe; Rather than leave him under his Burden, quit thine enmity to him, &c. A great many other ways there are to make out the Grammar of the Hebrew words; but Bochart thinks all in vain: unleſs inſtead of the Particle lo with a Vau, we admit it with an Aleph: and then they run clearly in the Hebrew in this manner, Thou ſhalt ceaſe (or abſtain) from leaving him, (i. e. not follow thy own ill inclinations to paſs by him) leaving thou ſhalt not leave him, (i. e. by no means leave him) viz. to raiſe up his Beaſt himſelf, as if it nothing concerned thee. Or, Thou ſhalt abſtain from leaving it, (i. e. the Aſs, labouring under his Burden) I ſay thou ſhalt by no means leave it. The ſame thing is repeated, becauſe it is a Command ſo oppoſite to Mens depraved Affections; and therefore was fit to be inculcated, that they might not lightly paſs it over. See Hierozoio. P. I. L. II. c. 40. p. 399.

Ver. 6. Thou ſhalt not wreſt the judgment of thy poor in his cauſe.] As they might not favour a Man becauſe he was poor, (v. 3.) ſo much leſs might they wrong him; or not do him right, becauſe he wanted Money to proſecute it. There ſeems to be an Emphaſis (as Conradus Pellicanus obſerves) in the word thy poor: importing that they had ſuch a relation to them, that they ought to be as much concerned for them, as any other Member of their Body.

But the Jews fancying this to be ſufficiently included in the Precept before mentioned, v. 3. underſtand here by the poor, a bad man: who is pauper praeceptorum, non facultatum, one that wants Vertue, not Money. To whom a Judge might not ſay, He was a wicked Fellow, and Condemn him without any further Examination of his Cauſe: for it belongs to God (ſaith the ſame R. Levi) to execute Judgment upon the ungodly, and not to the Judges.

Ver. 7. Keep thee far from a falſe matter.] i. e. From a falſe Judgment (for he ſeems to ſpeak to the Judges) and neither admit that which is falſe, nor pronounce it.

And the innocent and righteous ſlay thou not.] That is, ſaith the before-named R. Levi Barzel, beware carefully, leſt thou takeſt away the Life of him, that may be innocent of that, whereof he is accuſed. And therefore, he ſaith, the Judges were to Condemn no Man, but by the Teſtimony of two Eye-witneſſes. And they make this Precept as much as, Thou ſhalt not judge out of Conjectures. Nay, if there were two Witneſſes, that did not ſpeak to the ſame matter, he was not to be Condemned. As if one Witneſs ſaid, he ſaw ſuch a Man break the Sabbath, and another ſaid he ſaw him commit Idolatry; Judgment was not to be given againſt him, upon this Teſtimony; becauſe Moſes ſaith, Slay not the Innocent. Another Example of which is ſtill more cloſe, which is mentioned in the T. Sanhedrim: If one ſaid he ſaw him Worſhip the Moon; and another that he ſaw him Worſhip the Sun; the Man was not to be Condemned who was thus accuſed, becauſe the Witneſſes did not ſpeak to the ſame ſort of Idolatry. See Selden L. II. de Synedr. c. 13. p. 567. By the ſame reaſon they were not to acquit him, who was plainly Convicted of ſuch Impieties.

For I will not juſtifie the wicked.] i. e. Such an unjuſt Judge.

Ver. 8. And thou ſhalt take no gift.] No, not to Abſolve the Innocent; or to Condemn the Guilty: as it is interpreted in Siphri.

For a gift blindeth the wiſe.] Such Preſents made to a Judge, are apt to caſt a Miſt (as we ſpeak) before his Eyes, i.e. to corrupt his Underſtanding; though he be otherwiſe perſpicacious enough, to diſcern between Truth and Falſhood, Good and Evil, 1 Sam. VIII. 3. The word which we tranſlate wiſe, is in the Hebrew Piccehim, open or ſeeing: concerning which conſult Bochart. L. I. Canaan, c. 16. p. 470.

And perverteth the words of the righteous.] By words ſeems to be meant the Sentence of thoſe, who might otherwiſe have been inclined to be righteous and upright Judges.

The Hebrew Lawyers ſay, That not only Pecuniary Gifts are here forbidden, but ſuch words alſo (I ſuppoſe they mean Promiſes of Reward) as may win the Affection: and that he who gave the Preſent was guilty, as well as he that received it. See Selden de Synedriis, L. II. c. 13. p. 570. But eſpecially Joh. Coch. ad excerpt. Gem. Sanhedrim. cap. 1. ſect. 10. Annot. 4. where, among other things, he gives this ingenious derivation of the Hebrew word Schochad, which we tranſlate gift (out of the Treatiſe called Chetuboth) where it is ſaid to be as much as Schechu chad, that is, whereby he is one. For the Party who receives the Gift hath his Mind ſo drawn to the giver, that he becomes one and the ſame with him. And no Man is fit to be Judge in his own Cauſe. Plato thought this ſo neceſſary a Law, that he expreſly enacts (L. XII. de Legibus, p. 955.) that all Men who ſerved their Country in any Office, ſhould 〈 in non-Latin alphabet 〉 , perform their Duty without Gifts. 〈 in non-Latin alphabet 〉 . He that offended againſt this Law, was to ſuffer death. Which was the Law of the XII. Tables among the ancient Romans. Judex qui ob rem dicendam, pecuniam accepiſſe convictus est, capite punitor. A Judge that is convicted to have received Money, for giving his Sentence, let him loſe his Head.

Ver. 9. Alſo thou ſhalt not oppreſs a ſtranger.] This was ſaid before XXII. 21. but then it was a Precept to all Iſrael; which is here applied peculiarly to Judges. Whom he would have to deal equally with Strangers, and to make no difference between them and Iſraelites, remembring what they themſelves were not long ago; and that they found by experience it was Affliction enough to be Strangers. That's the meaning of what follows in this Verſe.

For ye know the heart of a ſtranger, ſeeing ye were ſtrangers in the land of Egypt.] Ye have felt what a diſtreſſed Condition that is; how friendleſs and helpleſs. See XXIV Deut. 17, 18. XXVII. 19.

Ver. 10. And ſix years thou ſhalt ſow thy land.] There was the ſame reaſon for dreſſing their Trees.

And gather in the fruit thereof.] Together with the Fruit of their Trees.

Ver. 11. But the ſeventh year thou ſhalt let it rest, and lie ſtill.] Neither ſow, nor reap, nor prune their Trees, nor gather the Fruit.

The poor of thy people may eat.] And the Levites, and themſelves alſo; who might take their ſhare, not to lay up, but for preſent uſe: though not as Proprietors, but in common with the reſt of the Country. Whence it was that Alexander the Great, allowing them to live by their ancient Laws, among other things granted 〈 in non-Latin alphabet 〉 , every ſeventh year ſhould be tribute free; Joſephus L. XI. Archaeol. c. 8. For ſince they received nothing, it ſeemed reaſonable to him they ſhould pay nothing.

And what they leave, the beaſts of the field ſhall eat.] This ſignifies, God ſent ſuch vaſt Plenty, when they obſerved his Laws, that ſo much ſprung up of it ſelf, as would more than ſatisfie Men, and afford Food to the Beaſts.

In like manner thou ſhalt deal with thy vineyard and olive-yard.] Under theſe two are comprehended all other ſort of Fruit-trees, as the Hebrews themſelves acknowledge, who give ſeveral Reaſons for this Law. Which was ordained, ſaith Maimonides (P. III. More Nevoch. c. 39.) in compaſſion to all Men in general, that they might have ſome time of breathing and refreſhment. But principally, ſay others of them, to be a memorial of the Creation of the World, and the production of all things by the Power of God, in ſix days, and his reſting on the ſeventh • . Their expoſing all things in common which that year produced, as well as letting the Land reſt, Put them in remembrance (ſaith R. Levi of Barcelona, Praecept. LXIX.) that God was their Preſerver, as well as Creator: the Earth bringing forth Fruit every year, not by its own proper ſtrength, or of its own accord, but becauſe it hath a Lord upon whom it depends; who, when he ſpeaks, hath a right to diſpoſe of its Fruits to a publick uſe. This Command alſo bred in them a truſt in God and in his Providence; and was a Curb to Covetouſneſs, and taught them Mercy alſo and Liberality. Philo adds, that this was a Politick contrivance to let the Earth reſt: partly that it might have time to recruit its ſtrength, that it might bring forth more plentifully; and partly that the People might grow ſtronger and more apt for all Employments, by ſo long forbearance of their Labours. This Euſebius thought worthy to tranſcribe out of him at large in his Praepar. Evang. L. VIII. c. 7.

But this Precept about the Year of Reſt, is more fully delivered in XXV Lev. v. 2, 3. where ſee what I have noted.

Ver. 12. Six days thou ſhalt do thy work, and on the ſeventh day thou ſhalt rest.] He would not have them imagine, they ſhould reſt leſs on the Sabbath this Year, than in others, becauſe this whole Year was a kind of Sabbath; but keep it with the uſual ſtrictneſs. Which is the reaſon perhaps of the repetition of this Precept in this place.

That thine ox and thine aſs may rest, &c.] This ſhows that one great end of inſtituting the Obſervation of this Day at Marah (XV. 25. XVI. 23.) was that Men and Beaſts might reſt, in remembrance of the reſt that God had given them from their Burdens in Egypt. See XXXV. 2. R. Levi Barzelonita obſerves that this Precept is repeated in the Law XII. times.

Ver. 13. In all things that I have ſaid unto you, be circumſpect.] Be cautious leſt you offend in any of the fore-named Particulars; but eſpecially in that which follows.

And make no mention of the names of other gods.] Such Cautions as theſe, to prevent Idolatry, are repeated no leſs than XLIV. times in the Law, as the ſame R. Levi obſerves. And the meaning of this is, either that they ſhould not Swear by other Gods, or make any Vows in their Names; nor conſequently enter into Society with Gentiles (as the beſt of the Hebrew Writers underſtand it, and as the Vulgar Latin takes it) or that they ſhould not ſo much as ſimply name the Gods of other Nations. They who are of this laſt Opinion, differ in their Explication of it. For ſome of them ſay, only the calling them by ſuch Names as attribute ſome Divinity to them, is the thing forbidden; not calling them by their proper Names of Moloch or Bell, or the like: and thus Tertullian underſtood it. But there are others, who think it unlawful ſo much as to uſe any of their Names in common Diſcourſe; though there be no mention of their Divinity. For Chemoſh and Milcom, and ſuch like Names, they ſay, are not mentioned in Scripture, but with deteſtation and reproach (as the Abomination of the Moabites or Ammonites) and therefore they think it unlawful to ſay, I invite thee on the Feast-day of ſuch an Idol of the Gentiles, or the like. Yet ſome of thoſe who imagine the ſimple uſe of their Names to be forbidden, except the Names of thoſe mention'd in Scripture. So Maimonides; The Names of the Idols of the Gentiles which are mentioned in Scripture, it is lawful for us to Name; as Peor, Bell, Nebo, Baal, &c. See Selden L. II. de Jure N. & G. c. 13. p. 269, &c. They ſay, this Precept binds Men and Women, in all places, and at all times; and the Puniſhment for its violation, was beating.

Neither ſhall it be heard out of thy mouth.] i. e. With any reſpect or reverence to them: Otherwiſe, the ſimple pronunciation of the Name was not unlawful.

The Sabbath being inſtituted, partly to preſerve them from Idolatry, ſome think that the reaſon why this Precept is joyned to that.

Ver. 14. Three times ſhalt thou keep a feast unto me in the year.] Viz. At the Paſſover, Pentecoſt, and when they gathered all the Fruits of the Earth, and dwelt in Tabernacles; as it follows in the next Verſes. The first of which was plainly inſtituted, in memory of their coming out of Egypt. The ſecond, ſome think, was in memory of their coming into Canaan (rather, of the overthrow of Pharaoh in the Sea, and giving the Law on Mount Sinai). And the third in memory of their dwelling ſo long in the Wilderneſs, and of the wonders which God did there; as Maimonides obſerves in his More Nevoch. P. III. c. 43. At theſe three great Solemnities three things were to be done: First, they were to make a Feaſt: Secondly, to appear before God in the Court of the Temple: and thirdly to rejoyce. Beſides which, they were to bring certain Offerings unto God.

Ver. 15. Thou ſhalt keep the feast of unleavened bread, &c.] See XII. 17, &c. XIII. 6, 7.

In the time appointed of the month Abib.] Or in the Month of new ears of Corn. See XIII. 4. For many Learned men (particularly Huetius) think this word Abib not to be a proper Name, but an Apellative (as they ſpeak) the proper Names of Months being not yet uſed among the Hebrews: who ſpake of them before the Captivity of Babylon, according to the order and number wherein they ſtood, viz. first, ſecond, third, &c. Month. See Demonſtr. Evang. Prop. IV. Cap. de Libro Joſhuae n. 2.

And none ſhall appear before me empty.] The phraſe in the Hebrew (which we tranſlate appear before me) is very remarkable, viz. None ſhall ſee my face: Which doth not ſignifie that they beheld the External Symbol of his Preſence; but that they looked directly that way where it was; and that they ſhould not be accepted by God, unleſs they brought ſome Preſent with them. For none approached to an Earthly Majeſty in thoſe Countries without a Preſent, (as we read in the Sacred Story) which was a Token of Love and Affection, as well as of Reſpect and Honour. And therefore this Precept did not belong only to this Feaſt, but to all the three mentioned in the Verſe before, as appears from XVI Deut. 16. And accordingly there were ſpecial Oblations ordained by the Law it ſelf, which were then to be made. At the Paſſover, when their Harveſt began, they were to bring a Sheaf of the First-fruits of their Harvest, and might not eat any Corn till this was done, XXIII Lev. 10, 14. At the next Feaſt they brought two wave Loaves, for a ſecond Firſt-fruit, of their Wheat-harveſt, XXIII Lev. 17. and at the Feaſt of Tabernacles they offered the Firſt-fruits of Wine and Oyl. See Mr. Mede, Diſcourſe XLVI. p. 355. Beſides all which, good Men brought Free-will Offerings; which are often mentioned in the Law.

Ver. 16. And the feast of harvest.] Called alſo the Feast of Weeks, XXXIV. 22. becauſe it was Seven Weeks after the Paſſover. Mr. Mede in the place now named, thinks this was called the Harvest Feast; becauſe as Harveſt began at the Paſſover, ſo it ended at Pentecost. And thus Bochart alſo: At the Paſſover they first put the Sickle into the Corn; and about Pentecost Harvest was finiſhed, and all brought into the Barn. Hierozoic. P. I. L. III. c. 13. But this ſeems not to be true; for now only the Firſt-fruits were brought: which were not offered in the end, but in the beginning of Harveſt. And ſo it follows here;

The first-fruits of thy labours which thou hast ſown in the field.] Which is not to be underſtood of all their Labours, but of thoſe Fruits which were firſt ſown in the Ground. It being therefore called the Harvest Feast, becauſe the principal part of Harveſt, viz. the Wheat Harvest (as it is expreſly called XXXIV. 22.) then began: which ſort of Grain was ſown before Barley, as that was before Flax; and therefore here called the firſt-fruits of their labours ſown in the field.

And the feast of in-gathering.] Called alſo the Feast of Tabernacles, XXIII Lev. 34.

Which is in the end of the year.] By this it appears that their Year anciently began in the Month Tiſri, about Autumn: at which time the World it ſelf began, as Scaliger, and a great many other Learned Men aſſert, with ſuch Reaſons as are not eaſie to be confuted.

When thou hast gathered in thy labours out of the field.] At this Feaſt their Harveſt was compleated; the Fruits of the Earth being not only ripe, but gathered into their Barns. Which was the foundation of the great rejoying we read of at this time; becauſe God now gave them ſome reſt, and reſpiration, as Maimonides ſpeaks, from their Imployments, More Nevoch. P. III. c. 43. where he obſerves that Ariſtotle himſelf, in his VIIIth Book of Ethicks, mentions ſuch a Feaſt among the Gentiles, and upon the ſame ground, in theſe words, as he recites them. Anciently Sacrifices, and publick Aſſemblies for the ſake of Sacrifices, were in the gathering of the Fruits and Products of the Earth: as if the Sacrifices were offered for their reſpiration. The Iſraelites dwelt in Booths at this Feaſt for another reaſon: and their dwelling in Booths was now moſt tollerable (as the ſame Maimonides there notes) becauſe the Weather was moderate at that time; when they were not wont to be troubled either with heat, or with rain.

Ver. 17. Three times in the year all thy males ſhall appear before the LORD God.] This Verſe more fully explains what was ſaid v. 14. by ſhowing where they ſhould keep theſe Feaſts, viz. before the LORD; i. e. in the place where his moſt glorious Majeſty ſhould ſettle; which was firſt in the Tabernacle, and afterward in the Temple: And then who ſhould appear before him there, viz. all the Males. Others were not bound to it; though ſome Religious People carried their whole Families with them, as appears by Elkanah, 1 Sam. 1. This Command is repeated XXXIV. 23. and the true reaſon of it ſeems to have been this: That while they dwelt in the Wilderneſs they are no Meat at all at their private Tables, but what had been firſt offered up to God at the Tabernacle, XVII Lev. 4, 5. Which Precept was diſpenſed withal when they came into the Land of Canaan, and dwelt, many of them, ſo remote from the Tabernacle, that they could not come up every day to Sacrifice, XII Deut. 21. Inſtead of which therefore there were theſe three conſtant and ſet times appointed in the year; in which every Male was bound to come up, and ſee God at his Tabernacle, and there ate and drink before him. Whence the Sacrifice which was then offered, was wont to be called a Sacrifice of Seeing, as Dr. Cudworth hath obſerved in his little Treatiſe of the Right Notion of the Lord's Supper. But, as the Doctors interpret it, they were not bound to bring their Males to appear before the LORD, till they were able to walk, in their Father's hand, up from Jeruſalem to the Temple.

Ver. 18. Thou ſhalt not offer the blood of my Sacrifice.] That is, the Paſchal Lamb, as Jonathan in expreſs words interprets; and it appears from XXXIV. 25. That the Paſſover was a Sacrifice, I obſerved before XII. 27.

With leavened bread, &c.] There being three great Solemn Feaſts appointed in the foregoing Verſes, (v. 14, 17.) in this and the following he preſcribes ſome Rules how they were to be obſerved. And here, in this Verſe, ordains two things relating to the Paſſover, that it ſhould not be eaten with leavened bread; nor any of the Fat of it remain until the morning. Both which were ordained before (XII. 10, 14, 15.) in its firſt Inſtitution: and here repeated, upon its being mention'd again with the other Feaſts.

It may be ſit for me here to obſerve, that to move the Iſraelites to keep this Paſſover with the greater care, God calls it both here, and in XXXIV. 25. after a peculiar manner, my ſacrifice, and my Feast (as the latter part of this Verſe may be tranſlated) being a Feaſt of a moſt Solemn Nature; and a Sacrifice then offered of ſingular uſe. For which reaſon he requires them, as not to offer it with Leaven (which was at that time forbidden for ſpecial reaſons) ſo not to reſerve the Fat of the Offering till the next day. For that was not for the honour of the Sacrifice: Fleſh being apt quickly to corrupt in thoſe hot Countries, and to offend the Palate, or the Noſe, which had been againſt the dignity of the Sacrifice. Which is the reaſon the Jews give, why the Fleſh of the Peace offerings was not to be kept till the third day, XIX Lev. 6. It was to preſerve the magnificence of the Sacrifice; things kept ſo long being apt to ſtink. Whence 〈 in non-Latin alphabet 〉 , yeſterdays meats, in Hippocrates, is the ſame with 〈 in non-Latin alphabet 〉 , corrupt: and Galen expounds 〈 in non-Latin alphabet 〉 by the word 〈 in non-Latin alphabet 〉 , to tend to corruption; as Pet. Caſtellanus obſerves L. I. de Eſu Carnium, c. 5. p. 42.

Ver. 19. The first of the first-fruits of thy land, thou ſhalt bring unto the houſe of the LORD thy God.] This Precept hath a reſpect to the next Feaſt, that of Pentecost. And therefore, though there were ſeveral First-fruits, which were all to be offered in their time (which were of ſeven things, Barley, Wheat, Figs, Pomegranates, Olives, Dates, and Grapes) yet here are meant only the two Loaves or Cakes made of their new Wheat, which were to be offered at this Feaſt, (XXIII Lev. 17.) For till this was done, they might not make uſe of their Corn. See more concerning this matter on XXIII Lev. 10. R. Levi of Barcelona, and others, rightly obſerve, that this was brought, as an Acknowledgment unto God, That he was the Giver of all good things.

Thou ſhalt not ſeethe a Kid in its mothers milk.] This Precept hath a particular reſpect to the third Feaſt, that of the in-gathering of the Fruits of the Earth, in the end of the Year, mentioned v. 16. And the Jews commonly take it to be a Prohibition againſt eating a Kid ſo boil'd, or taſting of the Milk: taking it to be a Precept againſt Cruelty. But here is not a word about eating, either of the Kid or the Milk; but only about boiling. The famous Bochartus mentions three other Interpretations, but confutes them all: and taking the words ſimply, as we tranſlate them, ſuppoſes there was ſome ſuch Cuſtom as this among the Gentiles, which Moſes would not have them imitate. And ſo doth Maimonides in his More Nevoch. P. III. c. 48. where he takes this indeed for a Command not to eat Fleſh with ſuch Milk: but ſaith, that, beſides it was very groſs Nouriſhment, &c. it ſeems to him it was prohibited, becauſe it ſmelt of Idolatry; the Gentiles doing ſo in their Worſhip, upon ſome of their Feaſts. He could not find indeed, as he confeſſes, any ſuch Rite in the Books of the Zabii: but yet he was confirm'd in this Opinion, by the Law conſtantly mentioning this, only when it ſpeaks of their Feaſts; for there are other places where we meet with it, XXXIV. 26. XVI Deut. 21. in both which he ſpeaks, as he doth here, of their three great Feaſts. At the laſt of which, Abarbinel expreſly affirms, the ancient Idolaters were wont, when they gathered the Fruits of the Earth, to ſeeth a Kid in its Mothers Milk, that their Gods might be the more propitious to them. But as he names no Author for his opinion, ſo he doth not explain the manner of it. Our moſt Learned Dr. Cudworth was the firſt Perſon who happily found this in a Karaite writer; who ſaith, All the Trees and Fields and Gardens were ſprinkled with this broth (of a Kid ſeethed in its Mother's Milk) after a magical manner, to make them more fruitful in the following year. This Bochart alſo takes to be the trueſt Interpretation, and quotes the fore-named Doctor for it, (not having ſeen the Author himſelf.) P. I. Hierozoic. L. II. c. 52. See Right Notion of the Lord's Supper, p. 25.

To which may be added, that a Goat was anciently uſed in Magical Rites; and that Daemons were wont to appear in that form. But it muſt be noted withal, that in every one of the three places, where this Precept is mentioned, the LXX. tranſlate the word we render Kid, by 〈 in non-Latin alphabet 〉 a Lamb; though every where elſe they tranſlate it 〈 in non-Latin alphabet 〉 . And I make no queſtion, but we are to underſtand here either a Lamb, or Kid boil'd in its Mother's Milk; and the Hebrews ſay, any other clean Creature. Concerning which I ſhall add no more, but that nothing could be more contrary to Nature (and therefore agreeable to the Inſtitutions of the Devil) than to boil any young Creature, in the Milk of its Mother, from whom it came. Which they firſt offered to their Gods, and then eat ſome of it themſelves, and the reſt they ſprinkled, as before-ſaid. Some Reliques of which Cuſtom we find even among the Romans themſelves, who propitiated Sylvanus, with offering him Milk, and Faunus with a Kid: and every one knows both theſe were uſed in the Worſhip of Bacchus.

Ver. 20. Behold, I ſend an Angel before thee.] In the 23th Verſe he calls him mine Angel: by which the Jews commonly underſtand Michael; there being but a very little difference between Malachi (which ſignifies my Angel) and Michael. But a great many Chriſtians think this was not a created Angel, but an increated, viz. the Eternal Son of God; who they ſuppoſed appeared to Moſes in the Buſh, and conducted them all along to Mount Sinai. Which I am affraid to aſſert, becauſe it ſeems dangerous to me (as I obſerved upon XLVIII Gen. 16.) to call him ſimply an Angel; i. e. a Miniſter, or Meſſenger, without any ſuch addition as that in III Malach. 3. The Angel of the Covenant. For ſo he was at his Incarnation of which he there ſpeaks: before which I dare not aſcribe to him ſuch Miniſterial Works as theſe, of bringing the Children of Iſrael out of Egypt, and going before them to lead them the way to Canaan. This was properly the Work of an Angel, to whom Moſes attributes it, when he orders his Ambaſſadors to ſay to the King of Edom, XX Numb. 16. When we cried unto the LORD he heard our voice, and ſent an Angel, and hath brought us forth out of Egypt, &c. But this Angel was a prime Miniſter in the heavenly Hoſt, by whom he was accompanied. So he ſaith to Joſhua, V. 14. I am come as Captain of the Host of the LORD: which is the Title of Michael in X Daniel 13, 21. But though we thus underſtand it here, this doth not exclude the Preſence of God himſelf, but rather proves it: For this Angel and his Hoſt, was ſent from the SCHECHINAH, who was in the Pillar of Cloud; which was moved by this Angel, and conducted them through the Wilderneſs. See III. 2.

To keep thee in the way, &c.] To preſerve and protect them, as well as to direct and guide them, till they came to Canaan; which was the place God had prepared for them.

Ver. 21. Beware of him.] Or, obſerve him.

Obey his voice.] Becauſe he did but report what God himſelf commanded; who was there preſent with them, as long as they obeyed him.

Provoke him not.] By any diſobedience.

For he will not pardon your tranſgreſſions.] But puniſh you, when you contumaciouſly offend me.

For my Name is in him.] He acts by my Authority and Power, and ſuſtains my Perſon, who am preſent where he is. For the Name of God is ſaid to be there, where he is preſent after a ſingular and extraordinary manner, 1 Kings VIII. 16. 1 Chron. VI. 5, 6. Maimonides expounds it, My word is in him; i. e. ſaith he, God's will and pleaſure was declared by the Angel, P. I. More Nevoch. c. 64. In which he ſeems to follow the Chaldee, who tranſlates it, for his Word is in my Name; i. e. what he ſpeaks is by my Authority.

Ver. 22. But if thou ſhalt indeed obey his voice, and do all that I ſpeak.] By this it appears that the words of the Angel, were the words of God; who ſpake by him: and both are to be underſtood to be preſent. See XXII Gen. 11, 15.

Then I will be an enemy unto thine Enemies, &c.] God and the Angel ſeem to me to be ſo diſtinguiſhed, in this Verſe, that we ſhould not look upon the Angel as God, but as his Miniſter.

Ver. 23. For my Angel ſhall go before thee.] The word Malachi (my Angel) conſiſting of the very ſame Letters with Michael, the Author of Baal Hatturim takes it, as if he had ſaid, Michael my proper or peculiar Angel, &c.

And bring thee unto the Amorites.] Who were the principal People in the Land of Canaan; and had made themſelves Maſters of the firſt Country, which Joſhua conquered. See X Gen. 16.

And the Hittites, and the Perizzites, &c.] Concerning theſe, and the other People here mentioned, ſee X Gen. 16, 17. XV. 19, &c. The Reader cannot but obſerve that here are only VI. Nations mentioned, whereas there were VII. in all, whom God delivered up into their hands, III Joſh. 10. yet in another place, where he commands them all to be utterly deſtroyed, Moſes mentions but VI. as he doth here XX Dent. 17. For, as ſome have conjectured, the Gergaſites, who are here omitted, had been ſubdued by the Amorites, and were mixed with them; who were the moſt powerful of all the VII. Nations, and had ſpread themſelves into many parts of the Country; as appears from XIV Gen. 13. XIII Numb. 29. 1 Deut. 7, 19, 44.

Ver. 24. Thou ſhalt not bow down to their gods, nor ſerve them.] This is a Caution againſt the Idolatry of the People of Canaan: into whoſe Country, when he had brought them, he charges them to be ſo far from doing any honour to their Gods, either outwardly by bowing down to them, or inwardly, by ſerving them; i. e. as ſome of the Hebrews interpret it, praying to them, or giving them thanks, &c. (Selden L. III. de Jure N. & G. c. 3.) that he commands them to break them down, and utterly deſtroy them.

Nor do after their works.] Theſe words are ſo large, that they may comprehend all the abominable things which were done by the VII. Nations (mentioned in XVIII Lev. and other places) but here the matter ſeems to reſtrain them to their Worſhip, which he would not have them imitate, by building Temples or Altars in honour of their Gods, or offering ſuch Sacrifices as they did, or obſerving any of their Religious Rites.

But thou ſhalt utterly overthrow them.] This relates to the People of the Land; as it is explained in XX Dont. 17.

And quite break down their Images.] For they were bound intirely to root Idolatry out of the Land of Canaan: though in other Countries, which they might conquer, they did not think themſelves bound to break their Images, as Selden obſerves, L. II. de Jure N. & G. c. 2.

Ver. 25. And ye ſhall ſerve the LORD your God.] Worſhip him as he directs, and no other being. I obſerved before that none were ſo ſenſleſs, as to imagine a Figure of any thing made of Wood or Stone, &c. to be the Creator of Heaven and Earth: but they worſhipped them (as Maimonides well obſerves) as things intermediate between the moſt High, and them; which is here forbidden, More Nevoch. P. I. c. 36.

And he ſhall bleſs thy bread and thy water, and I will take ſickneſs away from thee.] This is a Promiſe, that he would abundantly ſupply them with Meat and Drink, and alſo give them health; without which they could take no comfort in that plentiful Proviſion.

Ver. 26. There ſhall nothing caſt their young, nor be barren in thy Land.] Abortion and Barrenneſs hinder all Propagation, both in Men and Beaſts; and therefore to the two foregoing Bleſſings, of Plenty and Health, he adds two more in this place; a numerous increaſe of their Cattle and of their own Progeny; together with long Life in the Land which he gave them.

The number of thy days I will fulfil.] Thou ſhalt come to a good old Age, ſuch as healthful Men (who are not cut off by any accident) are wont to attain. Procopius Gazaeus gathers from hence, that there is not a fixed term ſet for every Man's Life. But it rather ſeems to ſuppoſe that there is a Term fixed beyond which Men cannot ordinarily go (to ſome a longer, to ſome a ſhorter, according to their ſeveral Conſtitutions) but may come ſhort of it, by various Accidents, and by their own ill uſage of themſelves, or by the Judgment of God: who alſo, in regard to their Obedience, prolongs the Life of ſome Men, beyond what it would naturally reach.

Ver. 27. I will ſend my fear before thee.] Strike a terrour into the Inhabitants of Canaan before thou comeſt thither, which ſhall facilitate the Conqueſt of them. See II Joſhua 9, 10. with which agrees the Story that is told in the Gemara Hieroſol. ad Tit. Shebiith (by R. Samuel ben Nachman) that upon Joſhua's denouncing War againſt the VII. Nations, the Gergaſites fled into Africa. Which may be true Perhaps of a part of them, but not of them all; for ſome of them were remaining, it appears from the Book of Joſhua III. 10. XXIV. 11. This is confirmed by another Story in the Talmud of the Africans, ſuing to Alexander the Great to be reſtored to their ancient Poſſeſſions in Canaan (which I mentioned before) and the old Inſcription in Procopius (L. II. de Rebus Vandal.) not far from Tangier, which ſaid the ancient Inhabitants of that Country fled from the face of Joſhua the Son of Nun. Selden L. VI. de Jure N. & G. c. 13. p. 736.

And I will deſtroy all the people to whom thou ſhalt come.] Make them more afraid, when they come to fight; ſo that preſently they ſhall run away, and be eaſily ſlain: For that's the meaning of the laſt words, I will make all thine Enemies turn their backs to thee.

Ver. 28. And I will ſend hornets before thee.] Either before they came thither, or when they marcht againſt the People of that Country. Both ſeem to be true: that many of them were forced to quit their Country, when it was infeſted by the Hornets God ſent in great Swarms among them; and that they who remained, when they came to ſight, were aſſaulted by theſe Hornets, which flew in their faces, and ſo forely prickt their Eyes (as Kimchi and R. Solomon take it) that they could not ſee to ſtrike a ſtroke. Whence thoſe words of Joſhua (who expreſly ſaith this was fulfilled) XXIV. 12. that the Amorites were not driven out by the Sword and bow of the Iſraelites, but by the Sting of theſe Hornets. Which ſeem alſo to have purſued them when they fled away, and killed them in their lurking holes, where they hid themſelves after the fight, VII Deut. 20.

Which ſhall drive out.] That ſeveral Nations have been driven out of their Country, by contemptible Creatures, ſuch as Frogs, Mice, Snakes, and Gnats, is made good by Bochartus out of ſeveral Authors. And he hath particularly ſhown that by theſe very Creatures, Waſps and Bees, People have been forced to forſake their Country, as Herodotus, Appianus, and Strabo teſtiſie. See his Hierozoic. P. II. L. IV. c. 13. p. 539, &c. where he ſhows the Sting of this ſort of Waſp (called a Hornet) is of all other the moſt pernicious: for it is bigger than the ordinary Waſp, and fiercer; ſeldom ſtinging, as Pliny ſaith, without putting Men into a Fever. Ib. p. 543. And of their flying at Mens Eyes, ſee what he alledges out of good Authors, p. 535.

The Hivite, the Canaanite, and the Hittite from before thee.] Theſe three Nations it ſeems were principally infeſted by the Hornets; among whom perhaps they were more venomous than elſewhere, (for ſo R. Solomon ſaith, their Poyſon was deadly) though the reſt of the Nations alſo felt their Sting, as we read in XXIV Joſh. 11, 12.

Ver. 29. I will not drive them out from before thee in one year.] All the reaſons of which are not here declared, (as they are elſewhere, III Judg. 1, 2, 3.) becauſe he would not diſhearten them.

Leſt the land become deſolate, &c.] i.e. Leſt ſome part of the Land ſhould be left without Inhabitants, and ſo be poſſeſſed by wild Beaſts; which might have been very dangerous to the Iſraelites in other parts where they were ſetled. For if all the People of the VII. Nations, had been deſtroyed at once, the Iſraelites were not yet numerous enough to People the whole Country; eſpecially when two Tribes and an half were ſettled on the other ſide of Jordan.

Ver. 30. By little and little I will drive them out before thee.] Diminiſh them by degrees, till they were wholly expelled.

Ʋntil thou be increaſed and inherit the land.] Until the Iſraelites were grown ſo numerous, that they were able to ſtock the whole Country.

Ver. 31. And I will ſet thy bounds, &c.] This was the utmoſt extent of the Country, which he intended to beſtow upon them, (See XV Gen. 18.) but they did not enjoy it till the times of David, 2 Sam. VIII. 1, 3, &c. and Solomon 1 Kings IV. 21, 24. when their Dominion ſeems to have been enlarged not only to Euphrates, but even beyond it, IV Ezra. 16, 20. (See my Paraphraſe upon LXXII Pſal. 8.) Before theſe times, it appears by the Book of Joſhua, and thoſe that follow, that many of the old Inhabitaints remained long after his death.

From the Red-ſea to the ſea of the Philiſtines.] Theſe were the Bounds from Eaſt to Weſt. For though the Red-ſea was towards the South, yet the farthermoſt part of it lay Eaſt. And the Sea of the Philiſtines is that now called the Mediterranean, which was full West.

And from the Deſert.] Of Arabia, called Shur, XV. 22.

Ʋnto the River.] i. e. To Euphrates: Which made the Southern and Northern Bounds of the Country God promiſed to them.

For I will deliver the inhabitants of the Land into thy hand.] This ſeems to relate to that Land which the VII. Nations inhabited: for as far as Euphrates they never drove out all the Inhabitants, but only made them Tributaries.

And thou ſhalt drive them out before thee.] In ſuch manner as is mentioned in the foregoing Verſes.

Ver. 32. Thou ſhalt make no covenant with them.] i. e. With the People of the VII. Nations. But with other Gentiles they might make Covenants: only not ſuffer them to live in their Land, unleſs they renounced all Idolatry. Nay, Maimonides is of opinion, that ſuch of the VII. Nations, as renounced Idolatry, were to be received into their Friendſhip: For that Law in the XX Deut. which requires them to ſend a Summons to every City before they beſieged it, with an offer of Peace, he extends even unto them; and grounds his opinion upon XI Joſh. 19, 20. As for that Objection which ſeems to lye againſt this, about the Gibeonites, who needed not by craft to have obtained a League with the Iſraelites, if this were true Doctrine: His Anſwer is, That Joſhua had ſent a Summons, with offers of Peace to them, and all the reſt; which they rejected; but would afterward have gladly accepted, and then it was not to be admitted: and therefore they contrived that cunning way to be received into Friendſhip with the Iſraelites. See P. Cunaeus L. II. de Republ. Hebr. c. 20. And Selden L. VI. de Jure N. & G. c. 13. where he quotes a Paſſage out of the Hieruſalem Gemara, which ſays, That Joſhua ſent three Letters to the Gibeonites. But he ſhows withal, that other Jews contradict this; and expreſly declare the VII. Nations were not to be invited to peace. What the terms were on which others were invited. See there cap. 14.

All this conſidered, I am inclined to think Maimonides his opinion too true; which that place in Joſhua very much favours; and ſo doth the ſtory of Rahab, and the practice of Solomon; who only put the Remainders of theſe Nations under Tribute, 1 Kings IX. 20, 21.

Nor with their gods.] This prohibits them to ſuffer any of the VII. Nations to Exerciſe Idolatry among them, as R. Levi of Barcelona interprets it. Or rather, he forbids them to make any Vows to their Gods, or oblige themſelves to perform any Act of Worſhip to them.

Ver. 32. They ſhall not dwell in thy land.] If a Gentile did renounce his Idolatry, he might dwell among them; and was called a Stranger, Toſhab, dwelling, or inhabiting. But if he did not forſake it, they might not ſell him a Foot of Land, nor let him Hire a Houſe among them: only he might come and ſell Commodities to them, as the ſame R. Levi expounds it. But Maimonides ſays, they might not ſo much as ſuffer them to paſs through their Country, when they had power to hinder it; which others think too rigid an Opinion, as Mr. Selden ſhows, L. II. de Jure N. & G. c. 3. p. 155, &c.

Lest they make thee ſin against me.] All Society with Idolaters was forbidden, leſt they ſhould infect the Iſraelites with their Infidelity, (as the ſame R. Levi ſpeaks) of which there was the greater danger, becauſe they were too prone to follow the Gentile Cuſtoms.

For if thou ſerve their gods.] This Caution being repeated three times in this Chapter, ought to have been the more diligently obſerved by the Jews, and made them more fearful of entring into Familiarity with Idolaters. Who were of various ſorts; for not only every Nation had its proper and peculiar Gods, but every City, Town, Houſe, n ay every Man made themſelves Gods according to their fancy.

It will ſurely be a ſnare unto thee.] Bring great Calamities upon thee, and at laſt be thy ruin; as it is explained XXIII Joſh. 13. II Judg. 3. For inſtead of driving out the VII. Nations, they brought Iſrael under their yoke, and grievouſly oppreſſed them; as we read in the Story of the Judges; particularly in the IVth Chapter.

CHAP. XXIV.

Verſe 1. AND he ſaid unto Moſes.] When God had delivered the fore-going Laws unto Moſes in the Mount, where he was with him (XX. 21.) after he had ſpoken the X. Commandments; he bad him go down (as we read hear he did, v. 3.) and ſet them before the People, XXI. 1. And when he had engaged them in a Covenant to obſerve theſe Laws (v. 7. of this Chapter) then to come up to him again; and bring Aaron, and the reſt that are here mentioned, with him.

Come up.] To receive further Orders from the Divine Majeſty; together with the two Tables of Stone.

Ʋnto the LORD.] To the Mount, where the Glory of the LORD appeared; and from whence he had ſpoken the Ten words.

Thou, and Aaron, Nadab and Abihu, &c.] But not all to the ſame nearneſs unto the Divine Majeſty; as appears by the following Verſe.

And ſeventy of the Elders of Iſrael.] This ſeems to intimate that there were more than LXX. called Elders: But theſe were the Chief, being perhaps the Heads of thoſe Families which came into Egypt; which were juſt Seventy. See XVIII. 12. For he doth not direct Moſes how to chuſe them (as Corn. Bertram obſerves, L. de Repub. Jud. c. 5.) but ſpeaks as if they were well known and diſtinguiſhed from other Perſons, by the rank they held among them. And therefore called v. 11. the Nobles, or as the Latines ſpeak, Magnates, ſeu Optimates, the great Men, of the best quality in Iſrael. The reaſon of their being thus called up to God, was to be Witneſſes of Moſes's aſcending up to the place where the Divine Majeſty appeared; and that they alſo might have ſome ſight of it, v. 10.

And worſhip ye afar off.] All of them, before they came to the Mount, were, at a good diſtance from it, to fall down proſtrate before God, that they might be poſſeſſed with ſuch an holy Reverence to him, as not to preſume to approach nearer than they were ordered.

Ver. 2. And Moſes alone ſhall come near the LORD.] Unto the very top of the Mount, where the Glory of the LORD abode, v. 16, 17, 18. unto which none was admitted but himſelf. Who now came nearer than he had done before, (XX. 21.) for he went into the midst of the Cloud, v. 18.

But they ſhall not come nigh.] Unto that part of the Mount, whether he went; but keep in a lower ſtation.

Neither ſhall the people go up with him.] But ſtay at the bottom of the Mount, (as they did before the giving the X. Commandments, XIX. 17.) below the place where the Elders were. So I think Maimonides rightly underſtands this place, in his More Nevoch. P. II. c. 32. where ſpeaking of the ſeveral degrees of Prophecy, or Familiarity with God, he obſerves that Moſes was here placed in the Supreme degree, (he alone being allowed to come near the LORD) below him was Aaron placed; and below him Nadab and Abihu; and below them the LXX. Elders; and beneath them, the reſt of the People. Which is the meaning of that ſaying of their Wiſe men, Moſes is a wall by himſelf, and Aaron a wall by himſelf: that is, they were in ſeparate Apartments, at this glorious Appearance of God.

Ver. 3. And Moſes came.] From the Mount, where he had received the Precepts mentioned in the three foregoing Chapters.

And told the People all the words of the LORD, and all the Judgments.] Some underſtand here by the words of the LORD, the Ten Commandments, called the Ten Words, XXXVIII. 18. But theſe words the People heard ſpoken by God himſelf; and not by the report of Moſes. Therefore I take theſe words to ſigniſie rather what he had ſpoken in the latter part of the foregoing Chapter, from the 20th Verſe to the end. And then by all the Judgments, he means thoſe Laws which he had received for their good Government in the XXI, XXII Chapters, and the former part of the XXIII.

And all the people anſwered with one voice, and ſaid.] In all likelyhood Moſes had told the Elders what God had ſaid to him; and they went and told it to the People, who gave the following Anſwer to them. For thus it was before XIX. 6, 7.

All the words that the LORD hath ſaid, will we do.] They had conſented before in general, to do whatſoever God required of them; having him for their King and Governour (XIX. 6, 7, 8.) but now they conſent in particular, after God had declared what he would have them do (in the XX Chapter) and Moſes had alſo reported the reſt of the Judgments delivered in the XXI, XXII, XXIII Chapters.

Ver. 4. And Moſes wrote all the words of the LORD.] Both the Ten Commandments, and all the reſt of the Judgments delivered in the foregoing Chapters. God indeed wrote the Ten Commandments himſelf: but for the preſent Moſes made a Record of them, that the People might not only hear, but read what they had to do.

And roſe up early in the morning.] The next morning, it is likely, after he had received thoſe Judgments, and delivered them to the People, and wrote them in a Book; which was upon the ſeventh day of Sivan, as I obſerved XX. 21. That is, on the ſixth of our June, as Jac. Capellus reckons. Therefore on the eighth of Sivan he built the Altar, &c. as it here follows.

And builded an Altar under the hill.] At the foot of the Hill, where the People were allowed to ſtand. This Altar was to repreſent God; to whom Sacrifices were offered upon it.

And twelve Pillars, according to the twelve Tribes of Iſrael.] This was to repreſent all the People. The Gentiles abuſing ſuch Pillars to Idolatrous uſes, the erecting of them is afterward forbidden in the Law. But before the building of the Tabernacle, Moſes here erects them, as Jacob had piouſly done in former times, XXXV Gen. 14. See Selden L. II. de Jure N. & G. c. 6. p. 185.

Ver. 5. And he ſent young men of the Children of Iſrael.] Theſe are ſaid by the Hebrews, to be the Firstborn, as Onkelos here expreſly tranſlates it, He ſent the First-born: and the Paraphraſe aſcribed to Ʋzielides follows him; adding this reaſon, Becauſe the Aaronical Priests were not yet conſecrated. The Arabick and Perſian Verſions ſay the ſame, as Mr. Selden hath obſerved, L. I. de Succeſſion. ad Pontif. c. 1. and moſt Interpreters have been of the ſame mind. But I have often obſerved before (particularly XIX. 22.) that I can ſee no proof of this, that they only officiated as Prieſts: every Man anciently, in his own Family, having a right to offer Sacrifice, till the Law of Moſes reſtrained it to the Family of Aaron. Therefore I take theſe young men to have been the choiceſt Perſons among them, whether First-born or others, who had been appointed to Miniſter unto God. For Joſhua, who is called here (v. 13.) Moſes his Miniſter, is in XI Numb. 28. called his young man. Such were fitteſt for all Service; eſpecially for that of Sacrificing to God. For which they anciently choſe the ſtrongeſt and propereſt Perſons, as we ſee in the Greek ſtory of Jaſon (which our Learned Dr. Spencer obſerves, p. 140.) whoſe Sacrifices were led to the Altar by the young men of his Company, i. e. Men of greateſt ſtrength and beauty, L. I. Argonaut. And this ſo far remained, after the Prieſthood was conſined to the Family of Aaron, that no Man was permitted to officiate at the Altar, after he was Fifty years of Age; that is, when he was paſt his beſt, (as we ſpeak) the flower and ſtrength of his Age, VIII Numb. 25. Fortunatus Scacchus conjectures that there were XII. of theſe young Men, one of each Tribe, who offered in the Name of their Brethren, Myrothec. Sacr. Elaeochriſm, p. 2. c. 59.

Which offered Burnt-offerings, and ſacrificed Peace-offerings of Oxen unto the LORD.] Though Oxen are only mentioned, yet there were other Creatures Sacrificed, as appears from IX Hebr. 19, 20. And in following times, Peace-offerings might be either of Calves, or Lambs, or Goats, as we ſind in III Lev. and ſo might Burnt-offerings alſo; ſee I Lev. 2, 10. Our Learned Primate Ʋſher thinks alſo there were Expiatory Sacrifices offered together with theſe Burnt-offerings and Peace-offerings, and that in the firſt place; ad A. M. 2513. menſ. 3.

Ver. 6. And Moſes took half the blood, and put it in baſons.] It may be a queſtion, whether he ſpake of the Blood of all the Sacrifices, or only of the Expiatory (if there were any) or of the Burnt-offerings, or Peace-offerings. But which way ſoever that be determined, this half of the Blood, it is certain, was reſerved to be ſprinkled on the People, v. 8.

Concerning the word Agganot, which we tranſlate Baſons, the Learned Reader may conſult Bochartus in his Hierozoic. P. I. p. 549.

And half of the Blood he ſprinkled on the Altar.] The Altar repreſenting God, (as was ſaid before v. 4.) this Blood ſprinkled upon it, ſignified that he for his part engaged to be faithful in the Covenant, he now made with them, and they with him; by performing all the Promiſes he had newly made them by Moſes in the latter end of the foregoing Chapter; eſpecially, thoſe four great Promiſes, of Plenty, Health, numerous Off-ſpring, and Long-life, v. 25, 26. together with the driving out the People of Canaan from before them, v. 27, &c.

Ver. 7. And he took the Book.] Some have made it a difficulty to find, what Book this was; and have been pleaſed to fancy that ſome Book which Moſes wrote is loſt. When this plainly refers to what is ſaid v. 4. where we read that Moſes wrote all the words of the LORD, that is, the Commandments and Judgments mentioned in the four foregoing Chapters. Which though they made no great Volume, yet might be called a Book in their Language: for even the Bill of Divorcement, which they gave their Wives (and was very ſhort) is called by this Name of Sepher, a Book, XXIV Deut. 1.

Of the Covenant.] That they might remember upon what terms he would beſtow upon them the fore-named Bleſſings, he engages them in a Solemn Covenant to obſerve the Commandments and Judgments contained in this Book.

Ver. 8. And Moſes took the blood.] That half of it which was in the Baſons, v. 6.

And ſprinkled it on the people.] As he had ſprinkled one half on the Altar, in token God was a Party in the Covenant: ſo he ſprinkled the other half on the XII. Pillars, which repreſented the Children of Iſrael, in token that they were the other Party engaged in the ſame Covenant. Thus our fore-named Primate, and ſeveral others underſtand it: and it carries ſome ſhow of probability in it. Yet I cannot think it unlikely, that it was ſprinkled upon the LXX. Elders, by whom the People conſented; if not upon all the People, who ſtood next to the Altar, and are here expreſly mentioned. The Apoſtle to the Hebrews IX. 19. ſaith he ſprinkled the Book, as well as the People: which is not here mentioned, but ſuppoſed. For when he went to ſprinkle the Blood, we muſt conceive he laid down the Book, that he might be at more liberty for this other action: And perhaps he laid it on one of the Pillars, where it was ſprinkled, as they were, together with the People whom they repreſented.

And ſaid, Behold the Blood of the Covenant, which the LORD hath made with you concerning all theſe words.] Look upon your ſelves as obliged by this Blood, to obſerve all the Commands which I have delivered to you, in the words you have heard. For there were two ways of making Covenants anciently; both which were here uſed. The first was, after a Sacrifice had been offered, to ſprinkle the Blood of it upon both Parties, who were to be Confederates: which was done here v. 6, 8. And ſecondly, the Confederates thereupon proceeded to eat together ſome part of the Sacrifice; which follows v. 11. where we find the Elders of Iſrael (who repreſented the People) did eat and drink in the Preſence of God.

Ver. 9. Then went up Moſes, and Aaron, Nadab and Abihu, and LXX. of the Elders of Iſrael.] Theſe things being done, they went up into the Mount, as they were ordered, v. 1. i. e. they went up to that part of the Mount, where Aaron and his Sons, and the Elders were appointed to come; but no further.

Ver. 10. And they ſaw the God of Iſrael.] When Moſes is commanded to come near unto the LORD, (v. 2.) Maimonides acknowledges it may be underſtood of his local approach to the place, where the Light, or Glory of God then appeared, More Nevoch. P. I. c. 18. And therefore it is ſomething ſtrange, that he expounds the Elders ſeeing God, of their apprehenſion of him by their Underſtanding; and not rather of their beholding ſome glimpſe of that viſible Majeſty, which was on the Top of the Mount. For that, I doubt not, is the meaning, as appears by what follows. And ſo the Chaldee expounds it, They ſaw the Glory of the God of Iſrael; ſurrounded, we may well ſuppoſe, with an heavenly Hoſt of Angels, attending upon the SCHECHINAH, or Divine Majeſty, as it was alſo called.

And there was under his feet.] This hath made ſome conceive, that this viſible Glory appeared in the form of a Man, with his Back towards them, ſtanding upon a ſhining Pavement. But this is contrary to IV Deut. 15. For though that be ſpoken of another time and place, viz. the Giving of the Law, which all the People heard, but ſaw no Similitude; yet if the Elders had afterward ſeen a Similitude, it would have ſpoiled Moſes his Argument, they being the Repreſentatives of the People. This glorious Light therefore, far ſurpaſſing all other, had no form, nor could be deſcribed by any Art: and conſequently by its feet, is meant only the lower part of it; which reſted, as it were, upon a moſt glorious Pavement. And thus the Divine Majeſty is ſaid to have had a Foot-ſtool, (which was the cover of the Ark) though it had no Human ſhape.

As it were a paved work of Saphire ſtone.] The glorious Majeſty of God was repreſented as having under it, a Pavement ſutable to it ſelf, very bright and ſhineing. For there is a ſort of Saphire, called 〈 in non-Latin alphabet 〉 , ſpotted with little points, or pricks of Gold, which ſhine like Stars interſperſed in the Body of it. See Salmaſius in Solinum, p. 131, 203. Such was this Pavement, as we may gather from the following words.

And as it were the body of Heaven in its clearneſs.] As clear as the pureſt and ſereneſt Sky, when it is all ſpangled with Stars. All which ſignifies, as I take it, that the Glory of the LORD appeared far above the Glory of the Sun, in its greateſt brightneſs, upon a Pavement ſparkling like the Stars in the Heaven, when it is moſt clear. The LXX. inſtead of the words, ſaw the God of Iſrael, have ſaw 〈 in non-Latin alphabet 〉 the place of the God of Iſrael. As if they ſaw a Throne, upon which there was a viſible Majeſty, beyond all deſcription. And if this be admitted, then this Throne may well be ſaid to have feet, ſtanding upon ſuch a glorious Pavement. And ſo they tranſlate it in the next Verſe, where this is repeated.

Ver. 11. And upon the Nobles of the Children of Iſrael.] i. e. The Elders before-mentioned, v. 1, 9. called here Atzilim, to ſignifie that they were the prime and choiceſt Perſons among the Iſraelites. For Atzal ſigniſies to ſeparate; and conſequently atzilim imports Men diſtinguiſhed from others, either by their Birth, Office or ſome excellent qualities.

He laid not his hand.] Did not hurt them. Whereas it was the common Opinion, That they who ſaw God (though it was by one of his Angels) ſhould preſently die. The ſplendour of that glorious Light was ſo dazling, that it was a ſingular favour it did not put out their Eyes, as the Light wherein St. Paul ſaw our Saviour, did his. We are told, v. 17. The ſight of the Glory of the LORD was like devouring fire. Which might put them in fear perhaps, they had been ſcorched by it, when it flaſht out upon them; but they found not the leaſt hurt by it. Thus Jonathan ſaith in his Paraphraſe upon the XXXII Chapter, that when Moſes delayed to come down from the Mount, the People fancied him to be burnt up by the fire, which ſhone from the Preſence of God, which there appeared.

This ſight of God which he vouchſafed to the Elders, was in all likelyhood, to convince them that he was among them, and had ſpoken to them, and ſent them the Precepts before-mentioned by the hand of Moſes.

Alſo they ſaw God, and did eat and drink.] After they had ſeen God, they were ſo far from receiving any harm, that they feaſted with him upon the Reliques of the Peace-offerings, with great Joy and Gladneſs. Or we may ſuppoſe, that the Glory of the LORD ſhone upon them, as they ſat down to eat and drink, in token of their full conſent to the Covenant now made, (for ſo the cuſtom was of making Covenants, XXIV Gen. 30. XXXI. 54.) and that notwithſtanding they continued to finiſh their Feaſt, not being diſpirited (as good Men were ſometimes afterwards, with glorious Viſions, X Dan. 8, 16, 17.) but rather ſtrengthen'd and made more vigorous.

The word for ſaw in this Verſe, is different from that in the former; importing, I ſuppoſe, that this Appearance of God to them laſted ſome time.

Ver. 12. And the LORD ſaid unto Moſes.] He called to him, perhaps, with an audible voice, from the place where they ſaw his Glory; that they might know how familiar he was with God, and might more readily receive whatſoever Commands he brought from him.

Come up to me into the Mount.] To the top of the Mount, where the Glory of the LORD was, v. 17. For hitherto Moſes had gone no further than the reſt; but was with them when they did eat and drink before the LORD.

And be there.] Stay with me there, v. 18.

And I will give thee Tables of ſtone.] Not only the Jews, but Epiphanius alſo fancies theſe Tables were made of Saphire, from what was ſaid v. 10. But the words ſignifie plainly enough that they were of Stone.

And a Law and Commandments which I have written.] From this place the Jews endeavour to eſtabliſh their unwritten or oral Law, i. e. their Traditions; which, they ſay, were now delivered, together with the Tables of Stone. So Maimonides in his Preface to Jad Chazeka; All the Precepts which were given to Moſes on Mount Sinai, were given with their Explications; according to what is ſaid, I will give the Tables of Stone, and a Law, and Commandments: where by the Law is meant the written Law, and the Commandments denote the Explication of it, which we call the Oral Law. Thus he, and others of them, directly againſt the Text it ſelf, which ſaith expreſly, both of the Law and the Commandments here mentioned, that they were written. See Selden L. II. de Synedr. c. 16. Therefore by Law and Commandments, we are to underſtand nothing elſe, but the Law contained in the X. Commandments.

That thou mayest teach them.] Inſtruct the People to obſerve them, as the moſt ſacred of all other Precepts; being written, as well as ſpoken, by God himſelf, who taught Men, by this Example, how to preſerve their Laws. For Ariſtotle ſaith in his Problems, that in old time, Men being ignorant how to write, 〈 in non-Latin alphabet 〉 , were wont to ſing their Laws, that they might not be forgotten. It being the invention of the Corybantes, 〈 in non-Latin alphabet 〉 (as Theopompus ſpeaks) to ſet up Pillars, and ingrave their Laws upon them. Which Solon at laſt wrote on wooden Tables, called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which were laid up in the Temple of the Mother of the Gods, v. Sam. Petitum Praefat. in Leg. Atticas.

Ver. 13: And Moſes roſe up.] From among the Elders; with whom he was before.

And his Minister Joſhua.] Who attended him further than the Elders; but not into the place where he went. For God intending him to be Moſes his Succeſſor, ſeems to admit him unto a nearer Familiarity, than any one elſe beſides Moſes.

And Moſes went up into the Mount of God.] The place where the Divine Glory appeared. But Joſhua ſtaid for him, in ſome lower part of the Mountain, expecting his return. For he did not go up to the top of the Mount, as appears from the XXXII Chapter; where Moſes his deſcent from thence being mentioned, Joſhua is not named till it be ſaid, that Moſes was come down from the Mount, v. 15, 17. He went with him therefore till he entred into the Cloud, and then he ſtaid, as it were, at the door waiting for his return.

Ver. 14. And he ſaid unto the Elders.] Before he left them, he gave them this order.

Tarry ye here for us.] Not in the place where they had ſeen God, and did eat and drink with him; whether the People might not come: but rather in the Camp, or ſome place near it, whether the People might, upon occaſion, reſort to them. Unto which place Moſes ſeems to have walkt with them from the Mount, before he returned to go up into it: or, at leaſt, pointed them unto it with his ſinger, that they might there wait for him.

Ʋntil we come again to you.] He could not tell how long God would detain him; and therefore commands them to govern the People till his return to them.

And behold, Aaron and Hur are with you.] Who ſeem to have been of greateſt Authority, next to himſelf; and were with him in the Mount, when the Iſraelites fought with Amalek, Chap. XVII.

If any man have any matters to do, let him come unto them.] In all Cauſes, which were too hard for the Elders to determine, he directs them to go to Aaron and Hur, as they were wont to do to him. By this it appears, that theſe LXX. Elders, were ſome of the Judges appointed by the advice of Jethro, (XVIII. 22.) which he continued to follow, and orders them to obſerve in his abſence.

Ver. 15. And Moſes went up into the Mount.] Having ſaid this, he and Joſhua left them; and he went into the higher part of the Mount.

And a Cloud covered the Mount.] That part of it where he was: ſo that the People, and Joſhua alſo, loſt the ſight of him.

Ver. 16. And the Glory of the LORD abode upon Mount Sinai.] That viſible Majeſty, which ſhone in extraordinary ſplendour, was ſetled, for the preſent, upon the top of this Mount.

And the Cloud covered it.] i. e. Covered the Glory of the LORD, not the Mount; as Aben Ezra obſerves. For the Cloud was not the Glory of the LORD, but incompaſſed and covered it: ſo that for ſix days nothing but the Cloud appeared to the Iſraelites: till on the ſeventh day, the Cloud was rent (as I take it) or opened; and the Glory of the LORD appeared like flaming fire.

Six days.] Thus long it was hidden in a Cloud, ſo that Moſes himſelf could not ſee it, but remained wrapt up in darkneſs; which might have aſtoniſhed him, if he had not been ſupported by the Divine Power, and a comfortable ſenſe of God, who had often appeared to him, and converſed familiarly with him.

And the ſeventh day he called unto Moſes.] The ſecond time (for he had called to him before, to come up to him, v. 12.) commanding him to approach into his glorious Preſence.

Out of the midst of the Cloud.] Where the Divine Glory was, and now broke out and appeared, I ſuppoſe, unto Moſes. Some think the ſeventh day might be the Sabbath, upon which God choſe to appear to him.

Ver. 17. And the ſight of the Glory of the LORD was like devouring fire, on the top of the Mount, in the Eyes of the Children of Iſrael.] It broke out of the Cloud, after ſix days, ſo that the People ſaw it, like flaming fire. To which the Pſalmist ſeems to allude, XCVII Pſal. 2, 3. Clouds and darkneſs are round about him, and fire goeth before him, &c. Thus the Glory of the LORD is deſcribed in other places, as within a Cloud, and ſometimes breaking out of it, XL Exod. 35. where the Cloud is ſaid to be upon the Tabernacle, and the Glory of the LORD to fill it within; which v. 38. is deſcribed like fire. See alſo XVI Numb. 42. And thus at its firſt appearing, there was a Pillar of a Cloud, and of Fire led them, XIII. 21. And it ſometimes appearing in an amazing brightneſs, beyond that of the Sun; and ſometimes being wrapt up in as thick a Cloud: God is likewiſe ſaid, both to dwell in Light, and in thick Darkneſs, 1 Kings VIII. 12.

Ver. 18. And Moſes went into the midſt of the Cloud.] From whence the LORD had called to him, v. 16. Therefore he broke through the thick Cloud, into the very Prefence of God, which was in a ſecret part of the Cloud, called the midst of it.

And gat him up into the Mount.] To the top of it, where the Glory of the LORD appeared to him, in the midſt of the Cloud; the External Parts of which and the Fire only being ſeen by the People.

And Moſes was in the Mount forty days, and forty nights.] That he might receive the two Tables of Stone, and the Gift of Prophecy (as Elmacinus an Arabian Chriſtian adds) with Directions for the making the Tabernacle, and all things belonging to it, and the Service to be performed there, by the Prieſt, apparelled according to Divine Preſcription, &c. which follow in the enſuing Chapters: where Moſes relates what orders God gave him about every thing relating to his Divine Service. And it need not ſeem ſtrange, as Clemens Alexandrinus excellently ſpeaks (L. I. Stromat. p. 351.) that Moſes received his Laws from God; when the Greeks pretend the ſame of their Minos: only they ſay he went into Jupiter's Cave, and was nine years there in learning the Laws which he gave him; when Moſes was but XL. days in the Mount, where God viſibly appeared. They believed alſo that Lycurgus received his Laws from Apollo: and Zaleucus (as Plato, Ariſtotle, and divers others, whom he mentions, ſay) received his from Minerva. All this was firmly believed among them, who in not acknowledging the Divinity of Moſes his Miniſtration, were very ingrateful; for his was the Archetype, as he ſpeaks, or Pattern of what was pretended in their Stories.

Forty days and forty nights.] It may be a queſtion, whether the ſix days, that he remained in the Cloud, before the LORD called him higher, be included in theſe XL. days; or were only preparatory to his nearer acceſs to God. They may well be both: for it is not ſaid, he was in the midst of the Cloud forty days and forty nights; but that he was ſo long in the Mount. Part of which time was ſpent in the dark Cloud; and the reſt in the bright Preſence of God, in the midſt of the Cloud: And in all that ſpace, he did neither eat nor drink, XXXIV. 28. IX Deut. 9.

God could, if he had pleaſed, have revealed to him all his Mind, in a leſs time: But the method of the Divine Wiſdom is to do all things gradually. For inſtance, the Subſtance of a Child in the Womb (ſaith the Author of Schalſch. Hakkabalah) is not perfected in leſs time than XL. Weeks, in all which time it receives no Meat nor Drink (at the Mouth we muſt underſtand him) and ſo many days did the Divine Power work in Moſes to form him into a new Eſſence, (as his words are) and give him a full Comprehenſion, of all that God communicated to him. And all this time he neither did eat nor drink; for theſe actions (ſay that Jew) prejudice the Underſtanding; which God intended to exalt by depreſſing the Bodily Faculties and Powers. Which for want of Meat and Drink were brought down very low, that the Underſtanding might be raiſed and lifted up. And thus we find in after times, that Daniel chaſtened his Body, for three whole Weeks together, the better to diſpoſe him for heavenly Viſion, X. 2, 3, 12.

This aſcent of Moſes from the Cloudy part of the Mount, to the fiery top of it, was upon the XIVth of Sivan: and we may ſuppoſe, as Jacobus Capellus doth, that the Cloud accompanied him, as he went up, to defend him from the circumambient flame.

CHAP. XXV.

Verſe 1. AND the LORD ſpake unto Moſes.] Out of that glorious and flaming Light, wherein he appeared to him.

Ver. 2. Speak unto the Children of Iſrael.] When he went down from the Mount.

That they bring me.] In the Hebrew, take for me, out of their Goods.

An Offering.] The Hebrew word Terumah (or as ſome pronounce it, Trumah) is commonly tranſlated an Heave-offering, or Offering lifted up. Which the Chaldee tranſlates, that which is ſeparated from common uſe: and in the ſeparation, perhaps, was lifted up towards Heaven, in token that they deſired God to accept it.

Of every man that giveth it willingly with his heart, ye ſhall take my Offering.] They were only to be moved to it, but not importuned; much leſs told what quantity they ſhould give: but every Man was left to his own good Inclinations. And accordingly Moſes delivered the Mind of God unto them, when he came down from the Mount; and they made a free Oblation, XXXV. 5, 21, 29. Beſides which, there was alſo a Tribute laid upon them for the ranſom of their Souls, XXX. 12, 13, 14. which amounted to a great Sum of Money, as we find in the XXXVIII. 24, &c.

Ver. 3. And this is the offering which ye ſhall take of them.] The things which ye ſhall accept as an Offering to me.

Gold and ſilver and braſs.] Unto what uſes theſe were to be imployed, we are told afterwards.

Ver. 4. And blue, and purple, and ſcarlet.] Wool, or Yarn, or Stuff, (or as Abarbinel will have it, Silk) of theſe Colours. About which there is much diſpute: but no Tranſlation hath better deſcribed them than our Engliſh. For Thecelet, which we tranſlate blue, and Abarbinel will have to be a Sea-green, is certainly a Skycolour. So Maimonides expreſſes it, the Colour of the Firmament: and Kimchi calls it ultramarine. This hath been demonſtrated by Braunius, who ſhows how it was died, L. I. de Veſt. Sacr. Hebr. L. I. c. 13.

Argaman alſo he hath demonſtrated (c. 14.) ſignifies purple, as we tranſlate it. For both Joſephus and Philo ſay ſo; and he brings many proofs that they ſay true. And there being ſeveral ſorts of Purple, he ſhows this had in it the brighteſt and most ſtorid redneſs: the manner of dying, which he alſo there demonſtrates. See alſo Bochartus concerning theſe two words, Thecelet and Argaman, in his Hierozoic. P. II. L. V. c. 10, 11.

Tholaat-ſhani we alſo rightly tranſlate Scarlet, as the ſame Brannius ſhows, c. 15. of the fore-named Book. And very probably makes the word Scarlet ſignifie as much as the Colour of Tyre: For Sar or Sarra is Tyre; and lacea is a red colour.

Abarbinel moſt abſurdly makes this to be the native colour of Silk, without any dye. See Bochart. Hierozoic. P. II. L. IV. c. 27. p. 624.

And fine linen.] The Hebrew word Scheſch ſignifies that pure fine linen, called Byſſus: So the Chaldee calls it butz. Which was peculiar to Egypt, as ſome fancy, where their Prieſts were clothed with it; and thence called linigeri. But Philoſtrutus ſaith there was a Byſſus among the Indians, with which the better ſort of People were clothed. And Pauſanias ſaith it grew in Elis, and in no other part of Greece. See Salmaſius Plin. Exercit. p. 998. and what I have noted on XLI. Gen. 42.

And Goats-hair.] In the Hebrew there is only the word izim, which ſignifies Goats: but all Interpreters, by a common Ellipſis, underſtand it of their Hair. And Jarchi ſaith it ſignifies the flower of Goats-hair; or, as we ſpeak, the down; the very ſofteſt part of it. And no other Wool (as they call it) was accepted for the uſe of the Sanctuary (if we may credit Abarbinel) but only this. For the Wool of Lambs, and Sheep was vile in compariſon with this, which was precious in the Eaſtern Countries; where excellent Cloth was made of it, not inferiour to Silk in ſoftneſs and brightneſs; as the ſame Braunius obſerves L. I. de Veſtitu Sacr. Hebr. c. 9.

Ver. 5. And Rams-skins died red.] Or, red Ramskins; for ſuch there were in the Eaſtern Countries, which were naturally of that colour.

And Badgers-skins.] The Hebrew word Thecaſim, which we tranſlate Badgers (following thoſe who think Thacas to be the ſame with the Latin word Taxus) the ancient Interpreters take for a colour. And Bochartus hath at large endeavoured to prove that it ſignifies a kind of Violet or Purple Colour. So that God commands them to offer red and violet Rams-skins. See Hierozoic. P. I. L. III. c. 30.

And Shittim-wood.] Kimchi ſaith this was the beſt kind of Cedar: But Aben-Ezra takes it for the Wood of a Tree which grew in the Wilderneſs, not far from Mount Sinai, in that place where the Iſraelites ſometimes incamped, XXV Numb. 1. called Shittim from this Wood: unleſs the Wood were ſo called from the place where it grew. And thus St. Hierom ſeems to have underſtood it. For he ſaith upon III Joel, that they were great Trees, which were not to be found in the Roman Countries, or in cultivated Places; but in the Deſert of Arabia only. Out of which very broad Boards might be cut, exceeding ſtrong, and of incredible ſmoothneſs and beauty. And upon XLI Iſa. he calls it Lignum imputribile, an incorruptible Wood (as the LXX. alſo here tranſlate it 〈 in non-Latin alphabet 〉 ) very ſmooth, excelling all Wood in firmneſs and brightneſs, &c. See Menochius L. V. de Repub. Hebr. c. 2.

Ver. 6. Oyl for the light.] For the Lamp that was to burn continually in the Sanctuary.

Spices for anointing Oyl, and for ſweet Incenſe.] See XXX. 23, &c. and v. 34, 35, &c.

Ver. 7. Onyx-ſtones.] Or Sardonyxes. See 11 Gen. 12.

And ſtones to be ſet in the Ephod, and in the Breſtplate.] There were two Onyx-stones to be ſet in the Ephod, XXVIII. 9, 10, &c. and the other Stones (whoſe names are there mentioned, v. 17, 18, &c.) were to be ſet in the Breſt-plate.

Theſe five Verſes contain all the Materials which were to be uſed about the Sanctuary, and the Garments of the Prieſts who were to attend there. The only queſtion is, How they got ſuch things in the Wilderneſs? Some think they brought them with them out of Egypt, as it is evident they did Gold, Silver, and Jewels. And Abarbinel thinks they alſo trafficked with the neighbouring People, while they remained here, of whom they bought Oyl, and Spices, and Shittim-wood, &c. which is probable enough, every thing being to be had for Money, of which they brought good ſtore from Egypt.

Ver. 8. And let them make me a Sanctuary.] Now follow Directions for the making an Houſe for God, and every thing belonging to it. For ſo this place is ſometimes called, God's Houſe or Habitation, becauſe there, as Abarbinel obſerves, the SCHECHINAH, or Divine Majeſty, had its reſidence. And it is called a Sanctuary, or Holy Place, becauſe no uncircumciſed, or unclean Perſon might enter into it. For under the Name of Sanctuary, is comprehended, as the Jews rightly underſtand it, all the Courts belonging to it, as well as the very Houſe it ſelf; with all the Utenſils, or Sacred Veſſels, which are afterward preſcribed for the Service of it.

That I may dwell among them.] God reſolving to manifeſt himſelf, as, in a peculiar manner, conſtantly preſent among them, was pleaſed to order a Tent or Tabernacle to be built for him; wherein, while they ſojourned in Tents in the Wilderneſs, he dwelt among them in a viſible manner, by the SCHECHINAH, or Habitation of the Divinity, which was ſixed here; and was a ſpecial Type of God's future dwelling in Humane Nature. In ſhort, this Sanctuary was his Palace, ſaith Moſes Nachmanides, wherein he dwelt as their King. And accordingly Schem Tob upon Maimon's More Nevoch. P. III. c. 40. pertinently obſerves, that God ordered all manner of things, belonging to a Palace, to be in this Houſe; particularly, Miniſters that conſtantly attended on him; a Table with daily Proviſion; all manner of Utenſils, ſuch as Pots, Spoons, Forks, &c. a Cloſet proper to himſelf alone; that the moſt Vulgar Underſtanding might conceive their King, the LORD of Hoſts, continually reſided there. And indeed the Hebrew word Mikdaſh, which we render Sanctuary, ſometimes ſignifies a Palace, XXVIII Ezek. 18. and ſo Kimchi interprets it upon VIII Iſa. 14.

Among them.] In the Hebrew, in the midſt of them. For the Tabernacle, when it was erected, was placed in the midſt of their Camps, II Numb. 17. Which was the reaſon that all unclean Perſons were to be removed out of their Camp, leſt God, who dwelt in it, ſhould be offended by the pollution, V Numb. 3. And this is the reaſon why God is ſaid to walk among them (XXVI Lev. 12. XXII Deut. 14.) becauſe he dwelt in that Tent, which moved up and down, as they did while they dwelt in the Wilderneſs.

Ver. 9. According to all that I ſhew thee, the pattern of the Tabernacle, and the pattern of all the Inſtruments thereof, ſo ſhalt thou make it.] This ſignifies that God ſhowed him a Model (as we now ſpeak) of the Houſe he was to make, and of all the things belonging to it: And accordingly he bid him rear it up, XXVI. 30. according to the Miſchpat, the Scheme or Draught he ſhewed him in the Mount: which repreſented every thing ſo lively and diſtinctly, and in their juſt proportions to him, that he was the better able to make them. For things ſeen, and ſeen in all their Dimenſions, as Abarbinel obſerves, are more eaſily retained, as well as conceived, than things that are only heard. And Greg. Nyſſen had reaſon when he ſaid (de Vita Moſis, p. 181.) that God did not repreſent the Sanctuary to Moſes meerly in a Picture, much leſs give him an Idea of it only in his Mind; but ſet before him a Structure which he ſhould imitate. For ſo the Hebrew word Tabnit (which we tranſlate pattern) ſignifies a Structure, or Building; which cannot be better expreſſed than by the word Model, which he now ſaw of the Houſe he was to erect. Thus Maimonides explains this word, in diſtinction from Temunah, which ſignifies only the reſemblance of a thing; whereas Tabnit ſignifies the ſtructure, or diſpoſition of it, i. e. ſaith he, its form; whether it be in a Square, or Circle, or Triangle, or any other Figure; and he quotes this place for it, and v. 40. More Nevoch. P. I. c. 3.

Which confutes the Fancy of thoſe, who will have Moſes to have framed this Houſe, and all belonging to it, according to the faſhion of ſuch things, which he had ſeen in Egypt, and were in uſe among other Nations: unto whoſe Religion, he deſigned to make his as conformable, as might be ſafely allowed. And particularly made this Tabernacle to be carried on the Prieſt's Shoulders, as the Tabernacle of Moloch was, &c. Nothing ſeems to me to be further from the intention of Moſes, or rather from the Directions which God here gives him, than this Conceit. He had a more Divine Guide than the Egyptians, and made things by a Heavenly Pattern, and not according to their Modes. The Jews were ſo poſſeſſed with this Opinion, that when the Temple came to be built inſtead of this Tabernacle, they ſay it was done by conſulting the Oracle, and by the Solemn Decree of the King, and of the great Sanhedrim, and of the Prophets. For which they alledge this very place, as Mr. Selden obſerves out of the Miſna and Maimonides, &c. L. III. de Synedr. c. 13. n. 2.

Ver. 10. And they ſhall make an Ark.] Or little Cheſt, or rather Coffer: which was to be placed in the very inmoſt, and moſt ſecret part of God's Houſe (in his Cabinet, as we now ſpeak, into which none entred but himſelf) the better to repreſent his dwelling among them. And therefore was called the Ark of the LORD, IV Joſh. 5, 11. and the Ark of God, 1 Sam. III. 3. For herein was put his moſt precious Treaſure, thoſe Divine Records, the two Tables of Stone, wrote with his own Finger, called the Tables of Teſtimony, XXXI. 18. becauſe they were the Teſtimony of the Covenant between God and the Iſraelites; whereby he teſtified his Will, and they their Obedience to it. Whence the Ark it ſelf is called the Ark of the Teſtimony, XXX. 6. (from whence alſo the whole Tabernacle had its name, IX Numb. 11.) and the Ark of the Covenant of the LORD, X Numb. 33.

Of Shittim-wood.] See v. 5.

Two Cubits and an half ſhall be the length thereof, and a Cubit and an half the breadth thereof, and a Cubit and an half the height thereof.] In this Shape, and in theſe Dimenſions it was ſet before Moſes in the Mount, that he might direct it to be made exactly of ſuch an oblong Square (as we ſpeak) as is here deſcribed, in its length, breadth and height. There are great Diſputes among the Jews about a Cubit, which is commonly thought to be half a yard of our Meaſure, that is, XVIII. Inches. But one that hath taken a great deal of pains to examine ſuch things (Dr. Cumberland, now Biſhop of Peterburgh) hath in a very Learned Diſcourſe, about the Scripture Meaſures, given ſtrong Reaſons to incline us to think that the Egyptian and the Jewiſh Cubit were about XXI. Inches. And if they had not been ſo, the Table (which is deſcribed v. 23.) would have been inconvenient, being but three quarters of a yard high, i. e. 27 Inches (according to the common Notion of a Cubit) which is too low for a Table. Whereas according to his account, it was about Thirty two Inches, which is a very convenient height for a Table. See Ch. II.

Ver. 11. And thou ſhalt overlay it with pure gold.] Not meerly gild it, but lay it over with thin Plates of Gold; for if they had been thick, it would, as Abarbinel notes, have been too heavy to carry. Thus we ſee Cheſts now ſometimes plated with Iron, in ſome parts of them.

Within and without.] So that nothing but Gold could be ſeen, whether it were ſhut or open.

And ſhalt make upon it a Crown of Gold round about.] A Border or Liſt of Gold went round at the top of it; which was call'd a Crown, becauſe it compaſſed every part of it: but was of another figure, not round, but ſquare, as the Ark was. It was of great uſe, as well as ornament, for the better ſetling the Propitiatory upon the Ark, that it might not ſlip off, but be kept up firmly by this Border going round about the top of the Ark. And it might the better be called a Crown, becauſe it was of ſome height, for the ſurer ſupporting of the Propitiatory.

It may not be improper here to obſerve, that as the ancient Crowns were only a plain Circle of Gold, or other thing, ſo they were ſet upon the Heads of none but their Gods, as Pliny tells us, L. XVI. c. 4. who ſays there that Bacchus was the firſt that put a Crown upon his Head, which was made of Ivy. Certain it is, that God requires thoſe things, which were peculiarly Sacred to him and his Service to be crowned, as a Mark of their excellency: which were four only; this Crown upon the Ark, and that upon the Golden Table (v. 24. of this Chapter) and upon the Altar of Incenſe, XXX. 3. and on the Head of the High Prieſt, XXIX. 6.

Ver. 12. And thou ſhalt cast four rings of Gold for it.] Which were of maſſy Gold, we muſt ſuppoſe, becauſe the Ark was carried by ſtaves put into theſe rings.

And put them in the four corners thereof.] The Hebrew word Paamoth comes from Paam, which never ſignifies a corner, in the whole Scripture; but always a foot, or baſis, or ſtep, as Aben-Ezra notes. Which hath made ſome think, the Ark had Feet to ſtand upon (ſuch round knobs as now our Cheſts and Boxes many times have) though the Scripture do not mention them. But we are not to make Conjectures out of our own Heads; which ſome have carried ſo far, as to fancy there were Wheels in theſe Feet, for the Ark to run upon, which made it God's Chariot wherein he rode. But who ever heard of a Chariot carried on Men's ſhoulders? Therefore Nachmanides more reaſonably conceives, that theſe Rings were indeed in the corners of the Ark, but not in the higher (as R. Solomon would have them) but in the lower; and therefore ſaid here to be in the feet. For the Scripture calling the top of every thing, the head of it; the bottom is commonly there called the feet: And ſo the Ark (by placing the Rings and Staves in the bottom) was carried on high upon the Prieſts ſhoulders, repreſenting God who is highly exalted.

And two rings ſhall be on the one ſide of it, and two rings on the other ſide of it.] That is, in the length of it (as Joſephus expreſly teſtifies) and not in the breadth.

Ver. 13. And thou ſhalt make ſtaves of Shittimwood.] Of ſuch a length, that the Ark might be at a decent diſtance from thoſe that carried it.

And overlay them with Gold.] With Plates of Gold, as the Ark it ſelf was v. 14.

Ver. 14. And thou ſhalt put the ſtaves into the rings, by the ſides of the Ark.] The Hebrews ſay theſe ſtaves were ten Cubits long.

That the Ark may be born with them.] Upon the ſhoulders of the Levites, particularly the Sons of Korah. See Numb. IV. 4, 5, 6, &c. VII. 9. For it was a Crime to carry it any other way, either in their Hands, or drawn in a Cart. Compare 1 Chron. XIII. 7. with XV. 15.

Ver. 15. And the ſtaves ſhall be in the rings of the Ark.] Continue and remain in the Rings, whence they were once put therein.

They ſhall not be taken from it.] When they ſet down the Ark, they were not to take out the ſtaves, and put them in again, when it was to be carried; but let them, as was ſaid, continue in the rings: that there might be no danger of letting them fall (which had been a great irreverence) and becauſe they would be beſt preſerved, and take leſs harm there, than any where elſe; and if they had occaſion to remove the Ark ſuddenly all would be ready; and the Levites were hereby kept from touching the Ark, or coming nearer to it, than the ends of the ſtaves.

Ver. 16. And thou ſhalt put into the Ark, the teſtimony, which I will give thee.] The two Tables of Stone, containing the Ten Commandments, which are called the Teſtimony, and the Two Tables of Teſtimony (XXXI. 18.) becauſe they teſtified what the Will of God was, which they had conſented to obſerve; and were therefore publick authentick Inſtruments atteſting the Covenant between God and them. Whence the Ark, which contained theſe, is called the Ark of the Teſtimony (as I obſerved above, v. 10.) v. 22. and in a great many other places of the XL Chapter. And in one place it is called the Teſtimony, XXX. 36. and the Ark of the Covenant of the LORD, X Deut. 8. becauſe then Ten words were the principal part of the Covenant, to which they ſtood obliged. And perhaps the Book of the Covenant which Moſes made with them (XXIV. 7.) is comprehended under the name of the Teſtimony. For though we read in 1 Kings VIII. 9. there was nothing in the Ark ſave the two Tables of Stone, &c. yet the Apoſtle mentions ſome other things that were not in, yet by or before the Ark, IX Hebr. 4. But I aſſert nothing in this matter. And ſhall only further obſerve, that this direction, for putting the Teſtimony (or Tables of Stone) into the Ark, is given before any order is taken, for making a Covering to it, which follows after. And therefore he was to put in the Law before the Cover was ſet on. For though v. 21. this be mentioned again, and put after the Cover is named, yet the meaning is, that he ſhould ſet on the Cover, having put in the Law. And it is repeated, that he ſhould be very careful of this, becauſe the Cherubims were to protect and defend it.

Ver. 17. And thou ſhalt make a Mercy-ſeat.] The Hebrew word Capporet litterally ſignifies a Covering of any thing: And that is the proper ſignification of this Mercy-ſeat (as we tranſlate it) which was the Covering of the Ark. For it had no Door, but was open at the top; ſo that they might put the Tables of the Covenant into it, and then it was to be faſtned above by this Cover; which any one may diſcern by its dimenſions, was exactly fit for it.

Others will have it called Capporet, not from Capar, to cover; but from Cipper, to expiate, and render propitious. And ſo indeed the Apoſtle calls it 〈 in non-Latin alphabet 〉 , the propitiatory; becauſe God here ſhowed himſelf to be propitious, and appeaſed by the Blood of the Sacrifices, which was ſprinkled before this place. But the reaſon of this Tranſlation may be, becauſe when Sins are pardoned, they are ſaid in Scripture to be covered. The LXX. put both theſe together in their Tranſlation, which is 〈 in non-Latin alphabet 〉 .

Of pure Gold.] Not of Wood cruſted over with Gold; but all (as Abarbinel ſpeaks) of ſolid Gold; becauſe it was the Cover of the Ark, in which were the Tables of the Covenant written with God's Finger, than which nothing was more precious.

Two cubits and an half ſhall be the length thereof, &c.] Which was the length of the Ark, v. 10. as the breadth was a Cubit and a half, both of that and this. Which ſhows this was the Cover of the Ark, being moſt exactly adapted to it.

Ver. 18. And thou ſhalt make two Cherubims of gold.] We read of Cherubims in the beginning of the World; and have good reaſon to believe thereby is meant Angels. See III Gen. 24. But in what ſhape they appeared we are not told, nor is there the leaſt ſignification of it here in this place, but what we can gather from v. 20. So that I can only ſay this, they were of ſuch a ſhape as the Angelical Miniſters appeared in, which attended upon the Divine Majeſty in the Mount; or rather ſuch as god ſhowed Moſes a pattern of, whereby to repreſent theſe heavenly Miniſters. For both the Ark, and all belonging to it, were made according to the model God gave him; not from any Egyptian pattern, as ſome imagine. Bochart ſeems to me to ſpeak judiciouſly, when he ſaith, they were not Figures of Angels, but rather Emblems whereby the Angelical Nature was in ſome ſort expreſſed, Hierozoic. P. I. L. 2. c. 25. And were therefore ordered to be made, as Maimonides conjectures, that the Jews might be confirmed in the belief of the Exiſtence of Angels, which is the ſecond Article of their Faith, next to the belief of God. And he commanded two to be made; becauſe if there had been but one, it might have led them into a dangerous Errour, that this was the Figure of God, whereby they might have been inclined to worſhip it. But there being two of them ordered, with this Declaration, the LORD our God, is one God, it led them into right thoughts, that God had many of theſe Angelical Miniſters. Thus he. More Nevoch. P. III. c. 45.

Of beaten work ſhalt thou make them.] The Hebrew word Miksheh, which we tranſlate beaten work, ſignifies that both of them ſhould be made out of the ſame piece of Gold, that made the Cover of the Ark; ſo as to be one continued work with that, not ſeparate from it. This appears to be true from the next Verſe, Min hacapporet; out of the Mercy-ſeat ſhall ye make the Cherubims, &c. or, from the Mercy-ſeat ſhall they proceed, on the two ends of it.

Ver. 19. And make one Cherub on the one end, and the other Cherub on the other end.] This looks like a Tautology (ſaith Abarbinel) it being ſaid in the foregoing words, in the two ends of the Mercy-ſeat: but it is far from it; being a Declaration (as he takes it) that the Cherubims ſhould not be placed both on one ſide of the Ark; nor ſo, as not to be oppoſite one to the other: but one on one ſide, and the other on the other ſide.

Even of the Mercy-ſeat, ſhall ye make the Cherubims, on the two ends thereof.] They were not to be made ſeparate from the Mercy-ſeat, and afterwards joyned to it, but to be made out of it, ſo as to be one piece with it, (as was ſaid v. 18.) Which in the execution of this Command appears very plainly, XXXVII. 8.

Ver. 20. And the Cherubims ſhall ſtretch forth their wings on high.] This ſhows they were made like flying Creatures; but had not the Reſemblance of any Fowl, that we know. So Joſephus, 〈 in non-Latin alphabet 〉 , &c. flying Animals, like to none of thoſe which are ſeen by Men; but ſuch as Moſes ſaw figured in the Throne of God; when he beheld, he means, his Majeſty in the Mount, attended by the heavenly Hoſt, L. III. Antiq. c. 8. and again, L. VIII. c. 2. As for the Cherubims, no body can tell, or conceive what they were like; 〈 in non-Latin alphabet 〉 . Some indeed think, that we may underſtand from what Ezekiel ſaith of them, their true Figure; and that they had the face of Oxen. For that face which in I Ezek. 10. is called the face of an Ox, is afterward called X. 14. the face of a Cherub. But it is to be conſider'd, that, there is no proof the Cherubims here ſpoken of by Moſes, had the ſame face with thoſe mention'd by Ezekiel, but were rather a quite different repreſentation. For here God was repreſented as dwelling, nay ſitting and abiding among the Iſraelites; but there as removing, and departing quite away from his dwelling place: and conſequently, I conceive, his Miniſters and Attendants appeared then in quite different ſhapes from what they had now.

Stretch forth their wings on high.] As being upon the wing (to uſe our Language) that is ready to fly, whether they were ordered by the Divine Majeſty.

Covering the Mercy-ſeat with their wings.] Their Wings were not to lye cloſe to their Bodies, but to be raiſed up (as was ſaid before) and ſpread: ſo that meeting together, they made, as it were, a Seat over the Ark, called the Throne of God.

Their faces ſhall look one to another.] To ſignifie, ſaith Abarbinel, their mutual conſent and concord.

Towards the Mercy-ſeat ſhall the faces of the Cherubims be.] They were ſo contrived that they looked downward, when they looked one to the other; to ſhow (ſaith he) that they were Keepers of the Law, which was under the Mercy-ſeat.

Ver. 21. And thou ſhalt put the Mercy-ſeat above upon the Ark.] Having firſt put in the Teſtimony which he gave him, (as it here follows) then he was to ſet the Mercy-ſeat upon the Ark (within the Crown which incompaſſed it) as a Cover to it. See v. 16.

Ver. 22. And there will I meet with thee.] When thou haſt occaſion to conſult me, I will there be preſent to communicate my mind to thee. So Abarbinel; After the Ark is made, and the Law put into it, and the Cover laid upon it, I will ſpeak with thee, from the midſt of the Mercy-ſeat, between the Cherubims: So that thou ſhalt not need to come up hither any more into the Mount, to fetch down Prophecy, (as his phraſe is) but I will give it thee from thence, and tell thee all that is to be taught Iſrael. See XXX. 6.

And I will commune with thee from above the Mercyſeat, from between the two Cherubims, &c.] Here the Glory of the LORD reſided, between the Cherubims; whoſe Wings were the Seat of the Divine Majeſty; as the Cover of the Ark before-mentioned, was his Foot-ſtool. For he is ſaid to ſit between the Cherubims, LXXX Pſal. 2. and the Ark is called his Foot-stool, XCIX Pſal. 8. CXXXII. 7. This therefore being that part of the Sanctuary, which was the place of his peculiar abode, where he is ſaid to dwell, 1 Sam. IV. 4. (See de Dieu there) when Moſes had any occaſion to conſult him, he was to reſort hither; where God promiſes to meet him, and confer with him from hence: as we read he did VII Numb. 89.

Of all things which I will give thee in Commandment unto the Children of Iſrael.] This ſhows that he reſided here as their Lord and Governour; the Wings of the Cherubims compoſing his Throne, whereon he ſat as their King, to give orders for their Government: which more Imperatorio de Tribunali loquebatur, he delivered from this Supreme Tribunal, after the manner of Emperours (as Fortunatus Scacchus expreſſes it) or great Princes, who were wont in all Countries to have ſuch magnificent Thrones erected, from whence to ſpeak to their Subjects; Myrothec. Sacrorum Elaeochriſm 2. c. 36.

Thus far he hath named only the Furniture of the inward Houſe or Cabinet of the Divine Majeſty, called the Holy of Holies. Now follows the principal Furniture of the outward Houſe, called the Holy Place.

Ver. 23. Thou ſhalt alſo make a Table.] Which is a neceſſary part of the Furniture of an Houſe; and therefore here ordered to be made, in token of God's dwelling among them, v. 8.

Of Shittim-wood.] Of the ſame Materials with the Ark, v. 10.

Two Cubits ſhall be the length thereof, &c.] It was neither ſo long, nor ſo broad as the Ark; but of the very ſame height, v. 10. Joſephus, to make the Greeks apprehend its faſhion, ſaith it was like the famous Table at Delphi, L. III. Antiq. c. 9. Which, if it be true, was made, it ſeems, in imitation of the Table of Moſes.

Ver. 24. And thou ſhalt overlay it with pure gold.] Juſt as the Ark was; (See v. 10.) and therefore it is probable that the lower parts of it, as well as the upper, and the feet alſo were plated with Gold; ſo that it might be called a golden Table.

And make thereto a Crown of Gold round about.] See v. 10. Where the ſame is directed for the Ark: and this had the ſame uſe to keep what was ſet upon the Table from ſlipping off, and falling on the ground.

Ver. 25. And thou ſhalt make unto it.] That is, to the Crown of Gold (as Fortunatus Scacchus underſtands it) though others refer it to the Table.

A border of an hand-breadth round about.] Which came down below the Crown, or Cornice, as they now ſpeak. Though ſome think this Border was towards the bottom, to joyn the feet more firmly together.

And thou ſhalt make a golden Crown to the border thereof round about.] Whereſoever this border was (which I ſuppoſe was plated with Gold, like the Table) it had a Crown or a Cornice, as an Ornament to it. For this Crown was different from that mentioned in the foregoing Verſe; and was under the border (as the other Crown was above it) as Fortunatus Scacchus apprehends it; Myrothec. 2. c. 38.

Ver. 26. And thou ſhalt make for it four rings of gold.] As there was for the Ark, v. 12. only they were to be cast; theſe to be made: but how we are not told.

And put the rings in the four corners, that are on the four feet thereof.] The Hebrew word here for Corners always hath that ſignification; being quite different from that word which is uſed v. 12. when he ſpeaks of the Ark. Which may well incline us to Joſephus his opinion, that theſe rings were not below, as they were in the Ark, but on the upper part of the Feet of the Table; ſo that it was not carried up on high, as the Ark was, but hung down between the Prieſts on whoſe ſhoulders the ſtaves reſted.

Ver. 27. Over against the border ſhall the rings be, &c.] Juſt below the Border and the Cornice before-mentioned (v. 25.) were theſe rings to be placed; as the Border and its Cornice were placed below the upper Crown (or Cornice) which compaſſed the top of the Table, v. 24.

For places of the ſtaves to bear the Table.] This expreſſes the uſe of the rings.

Ver. 28. And thou ſhalt make the ſtaves of Shittimwood, and overlay them with gold.] Such as were made for the carriage of the Ark, v. 13.

That the Table may be born with them.] By the Prieſts upon their ſhoulders. For the Tabernacle being a moveable Houſe, there was frequent occaſions, as they journeyed from one place to another, to carry this Table along with them, as they did all other things belonging to the Houſe of God.

It is not ordered that the Staves ſhould remain in the Rings, as they did in thoſe belonging in the Ark (v. 15.) becauſe they might have been an hindrance to the Prieſts in their Miniſtration at this Table every day. Therefore it is likely, they were laid up in ſome place near it, and put in when they travelled, as they were ordered to be, IV Numb. 6.

Ver. 29. And thou ſhalt make the diſhes thereof.] It is not eaſie to give an account, either of the form, or of the uſe of theſe Keharoth, which we tranſlate Diſhes, i. e. Patins, whereon to put the Bread, which were XII. Loaves, XXIV Lev. 6. and the Frankincenſe which was to be ſet upon each row of Loaves, v. 7. This is a plain ſenſe, if the Loaves ſtood upon Diſhes, and not immediately upon the Table, as Fortunatus Scacchus thinks they did. And therefore imagines they were full of fine flour of which the Bread was made; or with Oyl, which was to be mingled and uſed in their Sacrifices. But this is more unlikely than the other, the flour not being kept here in the holy place, but in the outward Court: And his reaſon for it is not ſolid; which is, That the Heads of their Tribes offered every one of them a ſilver Charger (ſo we render the ſame word we here tranſlate a Diſh, VII Numb.) full of fine flour mingled with Oyl. But thoſe were not for the uſe of this Table, on which ſuch large Diſhes or Chargers could not ſtand, there being no room for them. Therefore at laſt he fancies them to have been Salt-cellars, which were ſet upon the Table together with the Bread, being uſed at all meals. And Philo, as he obſerves, ſeems to be of this opinion, who ſpeaking of this Table (in his Third Book of the Life of Moſes) ſaith, 〈 in non-Latin alphabet 〉 , upon it were Loaves and Salts: from whence he conjectures there were two Salt-diſhes at leaſt. See his Myrothecium Sacror. Elaeochriſm. c. 41. L. II.

And ſpoons thereof.] If this be a true interpretation of the Hebrew word Cappoth, their uſe was to put Incenſe into the Diſhes, and to take it out: for that they contained incenſe, is evident from VII Numb. 14, 20, 26, &c. Which makes the fore-named Author think this word ſhould rather be rendred Vials, which Pollux numbers among the Sacred Veſſels; and it is plain were uſed in offering Incenſe in the Temple: for St. John ſaw the XXIV. Elders, having every one of them golden Vials full of Odours, or Incenſe, V Rev. 8. whence it is the LXX. tranſlate this word 〈 in non-Latin alphabet 〉 . The form of which Fort. Scacchus in the place fore-mentioned, hath adventured to deſcribe.

And covers thereof.] Wherewith both the Loaves and the Incenſe were covered. So it is commonly underſtood. But Fortunatus Scacchus indeavours at large to prove that the Hebrew word keſoth is rightly tranſlated by the LXX. 〈 in non-Latin alphabet 〉 , which were Veſſels uſed in their Libamina, when they poured Wine upon the Sacrifice, or upon the Altar when they ſacrificed. For Authors do not agree when this was done, ſome ſaying the Wine was poured out after the Sacrifice was ſlain, and laid on the Altar; others, that it was moſt commonly done before. The manner being, firſt to throw Frankincenſe into the Fire on the Altar, then to pour out the Wine, and then the Sacrifice was ſlain. In which order Homer and Ovid report it, as Cuperus obſerves in his Apotheoſis Homeri, p. 71. However this be, it is certain, from Heſychius, Pollux and Suidas, that 〈 in non-Latin alphabet 〉 ſigniſies ſuch a Veſſel: And Joſephus ſaith, that when Pompey went into the Holy Place, he ſaw there ſuch Veſſels as theſe, together with the Table and Candleſtick, 〈 in non-Latin alphabet 〉 , &c. L. I. de Bello Jud. c. 5. The only Objection againſt this is, that there was no uſe for ſuch Veſſels in that place. To which, I think, it may be truly anſwered, that it was fit notwithſtanding God's Houſe ſhould be furniſhed with all kinds of Utenſils.

And bowls thereof.] So St. Hierom underſtands the Hebrew word menakioth, which, following the LXX. he tranſlates cyathos: the form of which Fortunatus Scacchus (in his fore-named Book, cap. 44.) hath indeavoured to make out, and eſtabliſh this as the certain meaning of the word. But it is very hard to tell of what uſe they were here, where no Drink was uſed: and yet our Marginal Tranſlation of the next word ſeems to favour it, making theſe to pour out withal. And indeed the Hebrew word ſignifies both to cover and to pour out. But the former ſeems moſt proper here, unleſs we take theſe to have been Bowls (or ſuch like Veſſels) ſet here meerly to ſignifie more compleatly, that God kept Houſe among them, (as we ſpeak) they being part of the Furniture of a Table.

Others think they were Stands, upon which the Diſhes of Bread were ſet.

To cover withal.] If we allow of this Tranſlation, and it relate to the word Bowls immediately preceeding, then it ſignifies theſe Veſſels were a larger ſort of Covers. Or it may refer to the whole; that all the forenamed Veſſels were made to cover the Table intirely. But the Marginal Tranſlation being alſo agreeable to the Hebrew Text, it may poſſibly declare the uſe of the fore-named Veſſels, which was to pour out withal. For in their Libamina there were ſeveral ſorts of theſe Veſſels uſed among the Gentiles; one only to taſte the Wine before the Sacrifice, which Scacchus thinks was that the Romans called Simpulum: another to pour it upon the Sacrifice when it was offered, which they call'd Guttus, becauſe it had a narrow mouth out of which the Wine came out by little and little.

Of pure gold ſhalt thou make them.] All things in this part of the Houſe were of Gold, that the Royal Palace of their King might be moſt ſumptuouſly furniſhed, ſutable to the greatneſs of his Majeſty.

Ver. 30. And thou ſhalt ſet upon the Table Shew-bread.] In the Hebrew, Bread of the Face, or Preſence; becauſe it was ſet before the Ark of the Covenant where God was preſent. The forementioned Fort. Scacchus thinks the Heathen from hence borrowed their Cuſtom of ſetting Sacred Loaves before Ceres, in her Feaſt called Theſmophoria, as he obſerves out of Athenaeus L. III. Deipnoſoph, c. 25. and other places. Vid. Myrothec. 2. Sacr. Elaeocriſm. c. 39.

Before me alway.] Theſe Loaves conſtantly ſtood upon the Table (new ones being brought, when the old ones were removed every Sabbath-day) before the Divine Majeſty; a Cloath being ſpread upon it, whereon theſe and all the fore-named things were ſet, IV Numb. 7. And there were XII. of them in all, repreſenting the XII. Tribes of Iſrael, whoſe Offering theſe were to God, whoſe Miniſters are them in the Holy Place, XXIV Lev. 5, 7, 8, 9. They were ſet in two rows, one piled upon another, as Joſephus repreſents them.

When Maimonides wrote his More Nevochim, he confeſſes (P. III. c. 5.) to that day he was ignorant of the reaſon of this Table, and the Bread continually upon it. Which is very ſtrange, when at the beginning of theſe Directions, God had declared, he would have an Houſe built, that he might dwell among them, v. 8. which dwelling among them, was admirably repreſented, by its having in it all things belonging to a Dwelling Houſe, particularly a Table and Bread (ſignifying all Proviſion) whereby they were made to underſtand, that God, as was ſaid before, kept Houſe among them. Which no Body hath explained ſo well, as an incomparable Writer of our own, Dr. Cudworth, in a Diſcourſe put out long ago, concerning the Right Notion of the Lord's Supper, cap. 6. where he obſerves out of Nachman, That there was a Table and a Candleſtick ordered for this Houſe, becauſe they were the ordinary Furniture of a Room. For which reaſon, the Table had its Diſhes, Spoons, Bowls, and Covers (though they were never uſed) and was always furniſhed with Bread upon it; as the Candleſtick alſo had Lamps continually burning. From hence it was likewiſe that there was a continual Fire, in this dwelling of God, upon his Altar. And, to carry on the Notion throughly, conſtant Meat and Proviſion brought to it, by the Sacrifices there offered. Which were partly conſumed by Fire upon God's own Altar; and partly eaten by the Prieſts, who were God's Domeſtick Servants, and therefore to be maintained by him. And beſides the fleſh of the Beaſts offered up in Sacrifice, there was a Mincha or Meat-offering made of Flour and Oyl; together with a Drink-offering, which were ever joyned with the daily Burnt-Sacrifice, being the Bread and the Drink which were to go along with God's Meat. So the Sacrifices are called in the firſt of Malachi. It was alſo ſtrictly commanded, as we read in Leviticus, that Salt ſhould accompany every Sacrifice and Oblation; becauſe it was not ſit, as the ſame Nachman obſerves, that God's Meat ſhould be unſavoury. And all theſe were to be conſumed on the Altar only, by the holy Fire which came down from Heaven, becauſe they were God's Portion, and therefore to be conſumed by himſelf, in an extraordinary manner.

There are thoſe of the Jews, who look upon this Bread ſet on God's Table, as an acknowledgment that they received their Food from God. And we may add, that this Bread being made of the ſame Corn, which they eat of themſelves, it ſtill farther repreſented to them, that they were God's Convivae; who continually entertained them with that Proviſion which was made for him.

Ver. 31. And thou ſhalt make a Candleſtick of pure gold.] Another neceſſary piece of Furniture for a Houſe; eſpecially when there were no Windows in it.

Of beaten gold ſhall it be made.] Not hollow, but of ſolid Gold.

His ſhaft.] The main Body or Trunk of it.

And his branches.] Which ſhot as it were out of the Trunk.

His Bowls.] Or Cups: for ſo the word Gebieha is tranſlated, XLV Gen. 1, 5. and they were in the faſhion of an Almond, as it is ordered v. 33.

His Knops.] Round, like an Apple or Pomegranate; as the word Caphtoreha ſigniſies.

And his Flowers.] The Vulgar tranſlates it Lilies: but the word properly ſignifies the Bloſſoms of Trees.

Shall be of the ſame.] All of Gold: though not all of one piece: for as Fort. Scacchus, not unreaſonably conjectures, theſe ſeveral parts of the Candleſtick were ſeparable one from another, when there was occaſion to remove it from one place to another. See his Myrothec. Sacr. Elaeochriſm. c. 46.

Ver. 32. And ſix branches ſhall come out of the ſides of it, &c.] In this and the following Verſes, he deſcribes how all the above-named Parts ſhould be diſpoſed ſo, as to make the Candleſtick appear glorious. And firſt he here directs that three branches ſhould come out of each ſide of the main Trunk or Shaft.

Ver. 33. Three Bowls made like unto Almonds, with a knop and a ſtower in one branch, &c.] Next he orders that every Branch of the ſix, ſhould have three Bowls (or Cups as I ſaid before) into which perhaps the Snuff was to fall: and between every one of them a Knop and a Flower. And the Cups were to be of the figure of an Almond.

So the ſix Branches.] Were to be all alike.

That come out of the Candleſtick.] i. e. Out of the Trunk; which is here, and in the next Verſe, called the Candleſtick: becauſe it was the main part of it, which ſupported all the Branches.

Ver. 34. And in the Candleſtick.] i. e. In the main Trunk or Shaft, out of which the Branches proceeded.

Shall be four Bowls like to Almonds, with their knops and their ſtowers.] The Branches were to have but three Bowls and as many Knops and Flowers; but the Shaft or Trunk was to have four of each; it being longer than the Branches that came out of it.

Ver. 35. And there ſhall be a knop under two branches of the ſame, &c.] This being repeated twice, ſignifies that the knops ſhould be ſo contrived, that out of three of them ſhould ariſe two Branches, one of the one ſide, and one on the other. So that out of the fourth knop, which I ſuppoſe was the lowermoſt, there was no Branch at all: but that, with the Cup and Flower, were the ornament of that part of the Shaft which was under the Branches.

That proceed out of the Candleſtick.] i. e. Out of the Shaft or main Trunk, v. 33.

Ver. 36. Their knops and their branches ſhall be of the ſame, &c.] No difference between them; but all ſolid, not hollow work, of pure Gold.

Here is nothing ſaid of the foot of it; which was no queſtion proportionable to the reſt. Nor doth he mention the length of the Start or Trunk: But Fortunatus Scacchus adventures to gueſs that it was near double the height of the Table, and of the Altar of Incenſe, which made it look Majeſtically; and yet did not raiſe it ſo much, as to damnifie the Roof of the Tabernacle, Myrothec. 2. c. 45. p. 439.

Ver. 37. And thou ſhalt make the ſeven Lamps thereof.] i. e. Cauſe them to be made. But of what Metal it is not ſaid; moſt likely, of Gold, as well as the Tongs, and the other things mentioned v. 38. The form is not here preſcribed, which the fore-named Scacchus (Myrothec. 1. c. 7.) thinks was like an Almond.

And they ſhall light the Lamps thereof.] They whoſe work it is, viz. the Prieſts, XXX. 7, 8. XXIV Lev. 3, 4.

That they may give light over against it.] That is, over againſt the Candleſtick (as ſome will have it) the ſix Branches all inclining to the Trunk in the middle. But here he ſpeaks of the ſeven Lamps, not of ſix only, which gave light over againſt ſome other thing, which I take to be the Table. For it is plain by XXVI. 35. and XL. 24. that the Candleſtick was placed over againſt the Table, being on the South ſide of the Houſe, as the Table was on the North. See VIII Numb. 2.

Ver. 38. And the Tongs thereof.] Or, Snuffers belonging to it: which Scacchus (both in his firſt and ſecond Myrothecium) probably proves were not of ſuch a form as are now in uſe; but were only little Tongs or Sciſſers, whereby the Lamps were clipt to make them ſhine more brightly, Myrothec. 1. c. 10. & 2. cap. 46. p. 455.

And Snuff-diſhes.] In which the Snuffers, and the Snuffings of the Lamps were put: and for the latter uſe, he thinks they had Water in them.

Shall be of pure gold.] It was moſt for the magnificence of this Houſe, and becoming the Divine Majeſty who dwelt there, that the meaneſt thing therein ſhould be made of pure Gold.

Ver. 39. Of a talent of pure gold ſhall he make it, with all theſe veſſels.] A Talent was Three thouſand Shekels, as will appear afterward: which how much it makes of our Money, ſee XXXVIII. 25.

Ver. 40. And look that thou make all after their pattern.] Take care to obſerve that Precept, which I have already given v. 9. and now repeat again; that every one of theſe things be made according to that Model which I ſet before thee. For God would have nothing left to the fancy of the People, who he knew were too much inclined to the Gentile Superſtition. And if Moſes had not been determined by a Divine Preſcription, they would have been apt, in all theſe things, to have interpoſed their own Inventions.

Which was ſhewed thee in the Mount.] By this it ſtill plainly appears, that Moſes ſaw not only the Houſe, but all the Furniture belonging to it; ſet up in the Mount before him, juſt as he afterward ſet it up below among the People.

CHAP. XXVI.

Verſe 1. MOreover.] From the Furniture, he proceeds to the Houſe; and firſt orders him how to make the inward part of it.

Thou ſhalt make me a Tabernacle.] The Hebrew word Miſchean properly ſignifies a place to dwell in; an Habitation (according to what was ſaid XXV. 8.) For this was the place of the SCHECHINAH (which comes from the ſame root with Miſchcan) which dwelt here as in its Houſe. But it is commonly tranſlated a Tabernacle, only to ſignifie what kind of dwelling it was, viz. a portable Houſe, as Philo calls it, 〈 in non-Latin alphabet 〉 : which might be taken down, and removed from one place to another, and ſet up again, without any damage to it.

With ten Curtains.] Theſe were ſo many pieces of Tapeſtry (as we now call them) with which this Tent was hung on the ſides, and covered at the top.

Of fine twined Linen.] Concerning fine Linen, ſee XXV. 4. and concerning twined Linen, ſee XXVIII. 6.

Blue, purple, and ſcarlet.] i. e. Yarn died of theſe Colours. See XXV. 4.

With Cherubims.] It is uncertain what Figure theſe were of. See XXV. 18.

Of cunning work ſhalt thou make them.] There were two ſorts of Work more Artificial than ordinary: the one called Choſcheb, (which is that here mentioned) the other Rokem, which we tranſlate needle Work. The former was the moſt excellent; for it was done by weaving, and had figures on both ſides: whereas that by Needlework had only on one ſide, as Jarchi here notes. Who ſays there was, ſuppoſe the figure of a Lion on one ſide, and of an Eagle on the other: or rather, he ſhould have ſaid, the ſame figure appeared on both ſides, as Maimonides ſeems to take it, in his Kele Hammikdah, c. 8. Whereſoever any Work is called Rokem in Scripture, it is to be underſtood of Figures which are made only on one ſide of the Web: but the Work called Choſcheb had ſigures on both ſides, before and behind. See XXVIII. 39.

Ver. 2. The length of one Curtain ſhall be eight and twenty Cubits, &c.] Every one of theſe Curtains was fourteen yards long, and two yards broad: for a Cubit was half a yard of our meaſure, according to common eſtimation. It was ſome Inches more, as I have obſerved on XXV. 10. but to make the Reader more eaſily comprehend it, I ſhall not exactly compute the length and breadth of theſe Curtains, but follow the Vulgar Opinion. And with theſe, it will appear afterwards, both the Roof of the Tabernacle was covered, and the ſides of it likewiſe, almoſt down to the ground, that is, within a Cubit of it, as Joſephus ſaith, and as may be made out from the Text: the Tabernacle (according to the common Notion of a Cubit) being fifteen yards long, five yards broad, and as many yards high.

Every one of the Curtains ſhall have one meaſure.] Be exactly of the ſame length and breadth.

Ver. 3. The five Curtains ſhall be coupled together, one to another: and other five Curtains, one to another.] Being thus ſewed together, of ten Curtains (each of which, as was ſaid before, was fourteen yards long, and two yards broad) was made two large pieces of Tapeſtry; each of them fourteen yards long, and ten yards broad. With one of theſe pieces of Tapeſtry the Holy Place was covered, it being juſt ſo many yards broad as that place was long; ſo that it did not come down before at the Eaſt-end, which was the Entrance of the Sanctuary. The other piece of Tapeſtry covered the Holy of Holies: which being but five yards long, one half of this piece hung down behind it at the Weſt-end, and touched the ſilver Baſes.

Ver. 4. And thou ſhalt make loops of blue upon the edge of the one Curtain, &c.] Theſe two great Curtains being made by ſewing five leſſer together; the Loops were not woven with the Curtains, but tackt to the Selvage of the outermoſt of them; and were made of blue Tape.

In the coupling.] In that part of the great Curtains, where they were to be coupled together.

Ver. 5. Fifty loops ſhalt thou make in the one Curtain, &c.] Each of thoſe great pieces of Tapeſtry had fifty Loops; anſwering one to another ſo exactly, that they might take hold one of another.

Ver. 6. And thou ſhalt make fifty taches of gold, &c.] By theſe golden Claſps, the Loops were ſo linked together, that the two great pieces of Tapeſtry made but one Covering. Which is the meaning of the following words.

And it ſhall be one Tabernacle.] By this Union the Covering of the Tabernacle ſhall be, as if it were one intire piece.

Ver. 7. And thou ſhalt make.] Now he gives Directions about the outward part of the Houſe.

Curtains of Goats hair.] Though a ſoft kind of Cloath was made of Goats hair, yet in compariſon with the other, it was a courſer ſort of Covering, to be laid over the finer before-mentioned, for their preſervation and ſheltering from the Weather. The old Arabians called Scenitae, made their Tents of Goats Hair; for Solinus calls them Cilicina, which he interprets Caprarum pilis texta. Concerning the word we tranſlate Goats hair, ſee XXV. 4.

To be a covering upon the Tabernacle.] By Tabernacle, in the foregoing words v. 6. ſeems to be meant the covering of the Tabernacle, which was of one intire piece. And ſo it is to be underſtood here, where a ſecond Covering is ordered to be thrown over the firſt.

Eleven Curtains ſhalt thou make.] There was one more of theſe Camlet Curtains (as I may call them) than of the Tapeſtry, which were but ten.

Ver. 8. And the length of one Curtain ſhall be thirty Cubits.] As there was one Curtain more of theſe, ſo they were one yard longer than the former.

And the breadth of one Curtain four Cubits.] This was the breadth of the former v. 2. (where ſee what a Cubit was) but there being one Curtain more of theſe than of the other, they were two yards broader than them, when they were all joyned together. Inſomuch that they both came down lower than the other, on either ſide, half a yard; and alſo hung down a yard before the entrance of the Tabernacle, which the former did not cover at all.

Ver. 9. And thou ſhalt couple five Curtains by themſelves, and ſix Curtains by themſelves.] They were to be coupled together after the ſame manner as the former, that they might make two large pieces: but there being eleven Curtains in all, there were but five in one piece, and ſix in the other.

And ſhall double the ſixth Curtain in the fore-front of the Tabernacle.] The meaning ſeems to be, that he ſhould turn up that part of the Curtain, which hung down at the entrance of the Tabernacle.

Ver. 10. And thou ſhalt make fifty loops, &c.] This may be ſufficiently underſtood by what was ſaid concerning the Loops of the other Covering, v. 4, 5.

Ver. 11. And thou ſhalt make fifty taches of braſs, &c.] The two great pieces of the inner Hangings, being the richer, were coupled together with Claſps of Gold, (v. 6.) but theſe, being coarſer, only with Claſps of Braſs. Which did not lye directly over the the Golden, but, as Dr. Lightfoot obſerves, were three quarters of a yard more Weſtward: theſe two large pieces, not being of an equal bigneſs.

And couple the Tent together.] i. e. Theſe outward Hangings or Covering (as we tranſlate the word Ohel, v. 7.) of the Tent.

That it may be one.] That the two pieces may be knit together by the Loops and Claſps into one. See v. 6. where this place is there called Miſchean (dwelling) which is here called ohel; to ſhow more clearly what kind of dwelling it was; an ambulatory Houſe, ſuch as Shepherds have, which they remove from place to place, IV Gen. 20.

Ver. 12. And the remnant that remaineth of the Curtains of the Tent, the half Curtain that remaineth, ſhall hang over the backſide of the Tabernacle.] Theſe outward Curtains being four Cubits, that is, two yards and more broader than the inward, they hung down above a yard lower than the other on the backſide (or Weſt-part) of the Tabernacle, as they did on the Front or Entrance (I obſerved before v. 8.) which was on the Eaſt.

Ver. 13. And a Cubit on the one ſide, and a Cubit on the other ſide of that which remaineth in the length of the Curtains of the Tent, it ſhall hang over the ſides of the Tabernacle, &c.] Theſe outward Curtains being a yard (as two Cubits are commonly eſteemed) longer than the inward, as appears from v. 8. they hung down therefore on either ſide a Cubit, that is, half a yard lower than the inward did. And yet they did not come quite to the ground, but the foundation of the Tabernacle, which was of Silver, might be ſeen round about, ſave only at the Weſt-end.

Ver. 14. And thou ſhalt make a covering for the Tent of Rams skins, died red.] This was a third Covering, to be laid over the other two, to keep them from wet. It is not ſaid of what dimenſions it was, which hath made ſome fancy it covered only the Roof. But it is far more reaſonable to think it was as large as the foregoing Covering of Goats hair; which might have been ſpoiled by Rain and Duſt, if the ſides had not been defended as well as the roof. Concerning theſe Rams skins ſee XXV. 5.

And a covering above.] That is a fourth Covering above that of Rams skins, for the greater Security of the two inmoſt Hangings; which had need of all this defence, eſpecially on the Roof; becauſe it was flat, and conſequently the Rain was more likely to ſoak into it.

Of Badgers skins.] I obſerved on XXV. 5. that all the ancient Interpreters take Thachas for a Colour, and not for a Badger, or any other Animal. For which there is this conſiderable Argument, which I did not there mention; That when God ſets forth his extraordinary Kindneſs to Iſrael, as his beloved Spouſe, and ſhows, in many magnificent Expreſſions, how richly he adorned her, he ſaith among other things, that he ſhod her with THACAS, which we tranſlated Badgers skins; of which the meaneſt People never made any uſe for Shoes: And therefore Bochartus rightly concludes it ſignifies ſomething of greater value, viz. Rams skins died of a kind of Purple colour.

Ver. 15. Thou ſhalt make boards for the Tabernacle.] Or Planks, which were the Walls of the Houſe.

Of Shittim-wood.] See XXV. 5.

Standing up.] Erect upon one end; and not lying ſide-ways.

Ver. 16. Ten Cubits ſhall be the length of a board.] By this it appears the Houſe (according to the Vulgar Opinion of a Cubit) was but five yards in height. See v. 18.

And a Cubit and an half ſhall be the breadth of one board.] Three quarters broad; by which, compared with v. 18. it will appear how long the Houſe was.

Ver. 17. Two tenons ſhall there be in one board, &c.] The Hebrew calls them hands; becauſe they were ſo made, as to take faſt hold of the Sockets mentioned v. 19.

Set in order one against another. They were in each corner of every Plank, at the bottom of it.

Ver. 18. And thou ſhalt make, &c. twenty boards on the ſouth ſide, ſouthward.] By this it appears the Tabernacle was thirty Cubits, that is (according to common eſtimation) fifteen yards long; each of theſe twenty Boards being three quarters of a yard broad. But this ſeems not to be magnificent enough; and therefore it is more reaſonable to follow their Computation, who think the Jewiſh Cubit, was three Inches and more longer than our half yard. Which makes the Tabernacle near half as big again, both in length and height, than it is commonly deſcribed. See XXV. 10.

Ver. 19. And thou ſhalt make forty ſockets of ſilver under the twenty boards, &c.] There were two ſilver Sockets for each Plank, whoſe Tenons ſinking into theſe Mortaiſes, the middle of the Planks ſetled upon theſe Baſes, as the Foundation of the Houſe. For ſo the Hebrew word Adon imports; ſignifying that which ſupports another thing which ſtands upon it. And theſe ſeem to have been ſo large, that two Sockets were as long as each Plank was broad, that is, three quarters of a yard; and being joyned cloſe together, they made one intire Foundation, though conſiſting of ſeveral pieces.

Ver. 20. And for the ſecond ſide of the Tabernacle on the north ſide, there ſhall be twenty boards.] This Verſe, and the next, only direct that the North ſide of the Tabernacle ſhould be anſwerable to the South.

Ver. 22. And for the ſides of the Tabernacle weſtward.] The Hebrew word we tranſlate ſides, ſhould rather be tranſlated ends. For 〈 in non-Latin alphabet 〉 , when it is applied to an inanimate thing, ſignifies the end, the term, or extremity of it. As XLIX Gen. 13. we tranſlate, it a border, and the LXX. in XXXVII Iſa. 24. tranſlate it 〈 in non-Latin alphabet 〉 , the extream parts of Lebanon. And ſo both the Chaldee Paraphraſts in this place explain it, by the ends of the Tabernacle weſtward; for the Entrance was on the Eaſt, and the end of it on the Weſt.

Thou ſhalt make ſix boards.] Of the ſame breadth with the other, which made them four yards and an half, according to the Vulgar notion of a Cubit.

Hitherto there is no direction about the Entrance, or Eaſt-end; which is reſerved till the laſt.

Ver. 23. And two boards ſhalt thou make for the corners of the Tabernacle in the two ſides.] Beſides the ſix Planks before-mentioned, there was a Plank at each corner, which joyned the end of the Tabernacle and the two ſides together; and made the whole Building ſtronger and more ſtedfaſt. How broad they were, he doth not tell us; but I ſuppoſe only large enough to make the Weſt-end five yards broad, that is, each of them half a Cubit.

Ver. 24. And they ſhall be coupled together beneath, and they ſhall be coupled together above the head of it, unto one ring, &c.] To make all more firm, theſe two corner Planks (for of them he ſeems here to ſpeak) were to be knit to the other Planks, both at the top and at the bottom, with a golden Link. Some think every Plank was thus linkt to the next (whence they are here called Twins) for the ſtrengthning the whole Fabrick: but if this be true, it is not clearly expreſſed.

Ver. 25. And they ſhall be eight boards, and their ſockets of ſilver, &c.] Thus there were eight Planks in all at the Weſt-end, (v. 22, 23.) whoſe Tenons ſtruck into the Mortaiſes of ſixteen ſilver Baſes. See v. 19.

Ver. 26. And thou ſhalt make bars of Shittim-wood.] Beſides the Links of Gold which held the boards together, at the top and at the bottom; there were alſo wooden Bars, which run into Staples of Gold, which were faſtned in every Plank, as it follows v. 29.

Five for the boards of the one ſide of the Tabernacle.] There were five of theſe Bars on each ſide, v. 27. whereby the Planks were held tight together. Of what length they were, is not here ſaid; but Joſephus tells us, they were each five Cubits.

Ver. 27. And five bars for the boards of the Tabernacle for the two ſides weſtward.] Beſides thoſe on the North and South ſide (mentioned in the latter end of v. 26. and the beginning of this) there were five at the Weſt-end. For ſo it ſhould be tranſlated, not the two ſides (for there was but one) but the two ends; that is, the two Corners at the Weſt part of the Tabernacle, which was much ſtrengthned by theſe Bars. Or the Plural Number (as is uſual) is put for the Singular; this being the end wherein two ſides terminated.

Ver. 28. And the middle bar.] This ſeems to intimate that the other four were at the top, and at the bottom; and this in the midſt of the Planks.

In the midst of the boards, ſhall reach from end to end.] The Hebrew Doctors, whom Dr. Lightfoot follows, take this as if it ſignified that this Bar went through the very Planks, which were bored in the midſt. But then the Planks muſt have been of ſuch a thickneſs, as would have made them leſs portable, than this Tabernacle ſeems to have been; for they would have been Timber rather than Planks. I take it therefore that this was a long Bar, which reached from end to end, and went through Staples, which were in the middle of the Planks, as the other did above and below. The only queſtion is, Whether theſe Bars were in the inſide of the Tabernacle, or the outſide? It ſeems moſt probable they were without, under the Coverings; for they had not been ſo ſightly within.

Ver. 29. And thou ſhalt overlay the boards with gold.] If they were overlaid with Plates of Gold, it made them very heavy; unleſs we ſuppoſe the Plates to have been very thin. Others therefore take it, that they were only gilded.

And make their rings of gold, for places for the bars, &c.] The Staples were of maſſy Gold, into which the Bars went; which were alſo either overlaid with Plates of Gold, or gilded.

Ver. 30. And thou ſhalt rear up the Tabernacle, according to the faſhion thereof, which was ſhewed thee in the Mount.] When all theſe Materials were prepared, then he is here commanded to ſet it upon, according to the Model, which was ſhewn him now in the Mount. See XXV. 40.

Ver. 31. And thou ſhalt make a vail of blue, &c.] Concerning theſe Colours ſee XXV. 5. and of fine Linen, XXV. 4. of twined Linen, XXVIII. 6.

Cunning work.] R. Solomon here repeats what he ſaid before on v. 1. that the Work called Choſcheb was ſo artificial, that it had not only figures on both ſides, but thoſe different one from the other: For example, on one ſide a Lion, on the other an Eagle. Joſephus ſaith all ſorts of Flowers, and other Ornaments, were wrought in this Vail, except only the figures of Animals.

With Cherubims ſhalt thou make them.] See XXV. 18. This Vail ſeems to have been of the ſame Work with the reſt of the inward Hangings of the Tabernacle mentioned v. 1. unleſs we ſuppoſe that in them the Cherubims only were of Cunning Work. But I take the whole Work of this Vail to have been of that ſort; the Cherubims being in the midſt of all ſorts of Flowers and other Pictures.

The Hebrew word Paroketh, which we tranſlate Vail, coming from Perek, which ſignifies hardneſs and rigour, (I Exod. 13, 14.) it hath made ſome conclude, that this Vail was of a great thikneſs, (the Hebrews ſay four ſingers) which makes it the more wonderful that it was torn in ſunder at our Saviour's Paſſion. Certain it is, that it was ſo thick, that none could look thorow it into the Holy of Holies.

Ver. 32. And thou ſhalt hang it upon four pillars of Shittim-wood, overlaid with gold.] This is a ſign that it was thick and heavy, there being four Pillars to ſupport it, which ſtood at an equal diſtance one from another. Of Shittim-wood, ſee XXV. 5. It is uncertain whether the Pillars were plated over with Gold, or only gilt.

Their hooks ſhall be of gold.] Some will have the word vavehim to ſignifie the heads of the Pillars; for ſo the LXX. calls them 〈 in non-Latin alphabet 〉 . But it litterally ſignifies hooks (as we tranſlate it) in the form of the Letter Van, which were on the top of the Pillars, upon which the Vail was hung; as appears from the next Verſe.

Ʋpon four ſockets of ſilver.] As the top of the Pillers were of Gold, ſo they ſtood upon Pedeſtals of Silver.

Ver. 33. And thou ſhalt hang up the Vail under the taches.] The golden Claſps that knit together the two great pieces of Hangings (v. 6.) were juſt between the Holy and the most holy place: So that the Vail, which ſeparated theſe two, hung exactly under theſe Claſps.

That thou mayeſt bring in thither, within the Vail, the Ark of the Teſtimony.] A ſeparate place being made by this Vail, the Ark was to be brought into it (See XXV. 16, 22.) and ſet at the Weſt-end of it.

And the Vail ſhall divide unto you, between the holy place and the moſt holy.] It made a Partition of the Tabernacle into two parts; one of which was the holy Place, into which none but the Prieſts might enter; and the other the moſt holy, into which none but the high Prieſt might enter, and that but once in the Year. The moſt holy Place was but a third part of the Tabernacle; being a perfect Square, five yards high, and as many long and broad; according to the common Opinion concerning a Cubit.

Ver. 34. And thou ſhalt put the Mercy-ſeat.] See XXV. 17.

Ʋpon the Ark of the Teſtimony, in the most holy place.] This being the moſt precious Teſtimonial of God's Preſence with them, was put in the moſt ſecret place of God's Houſe. Juſt as the Palladium, or whatſoever other ſacred thing it was of which the Veſtal Virgins were the Conſervators (for Diodorus Siculus ſaith he could not certainly tell, nor did he think it became a Religious Man to enquire into that which was intended to be a ſecret) was kept in the inmoſt part of the Temple of Veſta, which was called Penus, as we are told by Feſtus. Who ſaith, Penus vocabatur, locus ultimus in aede Veſtae, tegetibus ſeptus, &c. Into this place none but the Veſtal Virgins, and the Pontifex Maximus might go; as Lipſius obſerves in his Syntagma de Veſta & Veſtalibus, c. 4.

Ver. 35. And thou ſhalt ſet the Table without the Vail, &c.] This Verſe only directs how the Table and the Candleſtick (which were ordered to be made XXV. 23, 31.) ſhould be ſet in the Holy Place, which was without the Vail; one of them on the South-ſide, and the other on the North-ſide over againſt it. But whither in the middle of the Holy Place, or more toward the upper end is not ſaid.

Ver. 36. And thou ſhalt make an hanging for the door of the tent.] Now directions are given about the entrance of the Tabernacle; before which he orders a Curtain to be hung. Which may be called the first Vail, with reſpect to that before-mentioned, (v. 31.) which the Apoſtle calls the ſecond, IX Hebr. 3.

Of blue and purple, &c.] Concerning theſe Colours ſee XXV. 5. and concerning fine twined Linen, XXVIII. 6.

Wrought with Needle-work.] This was not ſuch curious Work as that which we tranſlate cunning Work (v. 31.) which was in the other Vail, before the moſt Holy Place. See XXXVIII. 39.

Beſides this, Joſephus ſaith there was another Vail of Linen, to defend it from the injury of the Weather; which was wont to be drawn aſide upon Feſtivals, that the People might ſee the Beauty of this firſt Vail. And indeed it is very probable, that ſome Curtain or other, was in bad weather, at leaſt, hung before it, to ſecure it; as the covering of Skins, was over the Hangings of the Tabernacle.

Ver. 37. And thou ſhalt make for the hanging, five pillars of Shittim-wood.] Theſe Pillars ſeem to have been diſpoſed in this manner. Two of them were placed at each corner, which, if they took up a Cubit, then the other three being placed at an equal diſtance, made four ſpaces, each of two Cubits (i.e. a yard) wide: at which the Prieſts entred, when they went to Miniſter in the Sanctuary.

And overlay them with gold.] It is not certain, whether with Plates of Gold, or only gilded. But it appears from the XXXVI. ult. (where we read of the Execution of this Command) that by Pillars are here to be underſtood only the Chapiters of them, which were all gilded; and the Pillars themſelves had only fillets, or hoops of Gold about them, in ſeveral parts of them.

And their hooks ſhall be of gold.] As thoſe for the other Vail were; See v. 32.

And thou ſhalt caſt five ſockets of braſs for them.] Their Baſes, on which they ſtood, were meaner than thoſe for the Pillars on which the ſecond Vail hung; for they were of Silver, as the Foundation of the whole Houſe was, v. 25, 32.

CHAP. XXVII.

Verſe 1. AND thou ſhalt make an Altar.] Of Burnt-offering, as it is explained XXXVIII. 1. And the Hebrew word Mizbeach properly ſignifies, that upon which Sacrifices were ſlain and offered.

Of Shittim-wood. What ſort of Wood this was ſee XXV. 5.

Five Cubits long, and five Cubits broad, &c.] It was two yards and an half ſquare (according to the common notion of a Cubit) at the top and bottom of it.

And the height thereof ſhall be three Cubits.] Being a yard and half in height from the ground, the Prieſt (as Fortunatus Scacchus obſerves) who miniſtred at it, was half a yard above it; the common ſtature of a Man being four Cubits, i. e. two yards, Sacr. Elaeo. Myroth. 2. c. 65. It is not ſaid how thick the Wood was, of which this frame (as I may call it) was made; but it's certain that it was hollow within, that the Grate mentioned v. 4. might hang in the midſt of it.

Ver. 2. And thou ſhalt make the horns of it upon the four corners thereof.] The Hebrew word kerem, which properly ſignifies an horn, ſignifies alſo an eminent or High Place; as in V Iſa. 1. God ſaith he had planted a Vineyard in a fruitful Hill; where the words in the Hebrew are in a horn of the Son of Oil. From whence it ſignifies a Pinacle, or Spire riſing up from any Building, as theſe Horns did from the Altar, for the Ornament of it. Some will have it that they were uſeful alſo to tye the Sacrifices to it, (which they gather from CXVIII Pſalm 27.) and that they were of the faſhion of Oxen or Rams-horns. Fortunatus Scacchus contends earneſtly for this (in his Myrothec. 2. Sacr. Elaeochriſm. c. 65.) ſuch Horns being much in uſe in the ancient Religion, as appears (he obſerves) from the Altars of the Gentiles. And yet he confeſſes in the LXIX Chapter of the ſame Book, that ſuch kind of ſtraight Pinacles as I mentioned before, after the manner of Obelisks (as his words are) were more convenient for the putting of the Blood of the Sacrifices round about them, as is required XVI Lev. 18.

His horns ſhall be of the ſame.] Theſe Spires ſeem to have been wrought out of the ſame piece of Wood, with the Corners of the Altar.

And thou ſhalt overlay it with braſs.] Some think it was overlaid with Braſs, not only without, but within; that the fire which burnt in the Grate might not take hold of the Wood. To prevent which, others fancy it was lined within with unhewn Stone: but there is no mention of any ſuch thing; and it was unneceſſary, if the Braſs be ſuppoſed to have been of ſuch a thickneſs as to ſecure the wooden frame of the Altar.

Ver. 3. And thou ſhalt make his pans.] The Hebrew word Siroth ſignifies Pots as well as Pans; but there is determined to the latter ſenſe, by the uſe of them, which here follows.

To receive his aſhes.] Or rather to carry out the aſhes, which fell from the Altar upon the Earth; and being taken up, were put into theſe Pans, to be carried into a a clean place, IV Lev. 12. Fortunatus Scacchus hath adventured to delineate the form of them, in the Book before-mentioned, cap. 73.

And his ſhovels.] The Hebrew word Hajahim properly ſignifies Beeſoms or Brooms; but here is rightly tranſlated Shovels, by which, being made of Braſs, the Aſhes under the Altar were ſcraped together on an heap, and then thrown into the Pans.

And his baſons.] The principal uſe of theſe Veſſels was to receive the Blood of the Sacrifices, which was to be ſprinkled as the Law directed: For the Hebrew word Mizrakoth carries this ſignification in it. Beſides which Fort. Scacchus thinks they ſerved for the mixture of the Oyl, with ſine Flour and Frankincenſe, which were to be burnt on the Altar. For when any Man offered a Meat-offering, the Prieſt was to take an handful of the Flour and of the Oyl, with all the Frankincenſe, as Gods part, to be conſumed on the Altar; and therefore we muſt ſuppoſe ſome Veſſel wherein theſe were brought to the Prieſt, as the Law requires, II Lev. 1, 2.

And his fleſh-hooks.] Or Forks, as the word Mizlegoth may be tranſlated; which Fort. Scacchus thinks were in the form of a Trident. With which they ſtirred up the Fire; and alſo ordered the pieces of the Sacrifice, if any chanced to lye out of it, and put them into it, that every bit might be ſurely conſumed.

And his fire-pans.] Theſe are commonly taken for Diſhes or Cenſers, in which the Prieſt carried burning Coals from this Altar, into the Sanctuary, to offer Incenſe upon the Golden Altar. But the above-named Fort. Scacchus thinks they did not Miniſter in the Holy Place with brazen Cenſers; and therefore takes theſe Fire-pans for a larger ſort of Veſſel, wherein the Sacred Fire which came down from Heaven, was kept burning, whilſt they cleanſed the Altar and the Grate from the Coals and Aſhes; and when this Altar was to be carried from one place to another, as it was often in the Wilderneſs, Myrothec. 2. Sacr. Elaeochriſm. c. 73.

Ver. 4. And thou ſhalt make for a grate.] This was the principal part of the Altar; the Wood being laid here, and the Sacrifices burnt in it. Whence the Greeks call it 〈 in non-Latin alphabet 〉 ; which was the Name the Heathen gave to the Fire-place upon their Altars, as we learn from Jul. Pollux. The figure of it was round (as Fort. Scacchus gathers from the very Name in Hebrew; for Michbar ſignifies a Scive) but grew leſs and leſs, till at the bottom it ended, like a Top, in a point. So he deſcribes it in the fore-named Book, cap. 71.

Of Net-work.] It was made full of holes, like a Scive, or Net, (and thence called ſimply the Net, in the latter end of this Verſe, and in the next) that the Aſhes might fall through them to the bottom of the Altar; where there was a Door, on the Eaſt-ſide, to open and take out the Aſhes.

Of braſs.] The Motal of which all the fore-named things were made, and the Altar it ſelf was overlaid.

And upon the Net.] i. e. the Grate full of holes, as was ſaid before.

Thou ſhalt make four brazen rings.] The uſe of which was double; firſt that by them it might be hung upon the Altar: and then, when it was to be cleanſed, or removed in their Travels, it might by them be taken off.

In the four corners thereof.] This ſeems to overthrow what I now ſaid of its Circular Figure: But it is to be obſerved that Moſes doth not uſe the ſame word here, which he doth when he ſpeaks of the four Corners of the Altar, which he calls Pinoth, v. 2. but calls theſe only Ketzoth, which may be better tranſlated the extremities of it, as the ſaid Fort. Scacchus hath noted.

Ver. 5. And thou ſhalt put it under the compaſs of the Altar beneath.] Some have fancied that this Grate was placed only at the top of the Altar: but that doth not agree with theſe directions, which only place it beneath, in the hollow part of the Altar (called in the Hebrew Carcob, which ſignifies as R. Solomon ſaith, any thing that is round, and is by us tranſlated the Compaſs) but ſo much lower than the top of the Altar, that it was even to the midſt of it, as it here follows.

That the Net may be even to the midst of the Altar.] This ſhows the depth of the Grate to have been a Cubit and an half: for the Altar being three Cubits high (v. 1.) and the bottom of this being even to the middle of the Altar, it muſt hang down half way to the ground, and conſequently be a Cubit and an half from the top of it to the bottom. So that this Grate ſeems to have been made like to a Furnace, full of holes round about, as well as below; and perhaps was hung by Chains, in the Rings before-mentioned, to the Horns of the Altar.

Ver. 6. And thou ſhalt make ſtaves for the Altar, &c.] Of ſuch a length that they might be laid upon the ſhoulders of the Prieſts; and the Altar, when they carried it, hang between them.

Ver. 7. And the ſtaves ſhall be put into the rings.] Beſides the Rings for the Grate, there were others (it appears by this) in the Altar it ſelf, into which the ſtaves were to be put, when it was to be removed.

And the ſtaves ſhall be upon the two ſides of the Altar to bear it.] It's plain by this, that the Staves were not put into the Rings of the Grate (which was within the hollow part of the Altar) unleſs we imagine as Dr. Lightfoot doth, that the Rings of the Grate came through the frame of the Altar, and hung out on the ſides of it; ſo that the Frame and the Grate were carried together. But beſides other Objections againſt this, from the different form of the Grate and the Altar, it may be doubted whether they were carried together, and not ſeparate one from another; eſpecially if we conceive the Grate to have been carried with the Fire ſtill burning on it; which would have immediately conſumed the Purple Cloth, wherewith the Altar was to be covered, when they removed it, IV Numb. 13. But the Fine-pans before-mentioned, v. 3. it is probable, as I noted there, received the Fire out of the Grate: and then, it being cleanſed from the Aſhes, was carried together with the Altar, to which it was faſtned by its Rings; a Purple Cloth being ſpread over both.

Ver. 8. Hollow with boards ſhalt thou make it.] Otherwiſe the Grate could not have been in the midſt of it, as is before ordered, v. 5.

As it was ſhewed thee in the Mount.] Of this alſo he had a Model ſet before him, as he had of other things. See XXV. 9, 40.

So ſhall they make it.] By that Pattern he was to direct the Workmen to make it.

Ver. 9. And thou ſhalt make the Court of the Tabernacle.] The Hebrew word Chatzar properly ſignifies a green Field or Cloſe. Such was this place, uncovered, in the open Air; but incloſed with Pillars and Hangings; which made it ſuch a place as we call, a Courtyard before an Houſe. In this Court ſtood the Tabernacle, or Dwelling-houſe of God: not juſt in the midſt of it, but towards the upper end. And here the Altar of Burnt-offering ſtood, between the Tabernacle and the lower end of the Court: and the Laver, wherein they waſhed, ſtood on one ſide of the Altar. David ſpeaks of more Courts than one, LXV Pſal. 5. LXXXIV. 3. but Moſes made only one; into which the Prieſts came to offer Sacrifice. Whether the People were admitted into it, is not certain: if they were, it could contain no great number; and they ſtood at a great diſtance from the Prieſts in the lower part of the Court; and were ſeparated by ſome bounds or other, as they were in after times when they came into Canaan. Where being ſetled, and the Tabernacle fixed in Shilo, the Hebrews ſay it was incloſed with a Wall, as well as with Hangings: and then, it is likely, a diſtinct Court was made for the People; at leaſt, it was ſo in David's time, as the places above-mentioned prove. And in the Temple of Solomon we read plainly of more Courts than one, 1 Kings 6.36. VII. 12. 2 Chron. IV. 9. XXXIII. 5. viz. the Court of the Prieſts, and the Court of the People. Unto which, in the Temple of Herod, after the Captivity, was added a third, the Court of the Women.

For the ſouthſide, ſouthward.] It was to have two large ſides, as the Tabernacle had; whoſe South-ſide being firſt ordered to be made (XXVI. 18.) ſo is the ſame ſide of the Court.

There ſhall be hangings for the Court of fine twined Linen.] What fine Linen and twined were, ſee XXV. 5. XXVIII. 6. Theſe Hangings were not curiouſly embroidered with Flowers, as thoſe of the Tabernacle were (XXVI. 1.) but were made of ſimple fine Six-threded Linen.

Of an hundred Cubits long, for one ſide.] By this it appears that the length of the Court was an hundred Cubits, or fifty Yards; though of Yards longer than ours, as I have ſaid before XXV. 10. See v. 18.

Ver. 10. And the twenty Pillars thereof.] Theſe are thought by moſt to be made of Shittim-wood.

And their twenty ſockets ſhall be of braſs.] The Pillars were placed, five Cubits diſtant from each other, upon Baſes of Braſs: which were more firm and laſting than Wood.

The hooks of the Pillars.] Theſe were like our Tenters, to hang the Curtains of the Court upon. See XXVI. 32. concerning the word Vave.

And their fillets ſhall be of ſilver.] The Hebrew word Chaſchuk properly ſignifies a Circle: but whether theſe were thin hoops of Silver, or only fillets, (as we tranſlate it) or ſilver twist, is uncertain. Yet it ſeems to be plain from the XXXVIIIth Chapter, that the Heads of the Pillars, into which the Hooks were faſtned, were ſilvered over.

Ver. 11. And likewiſe for the north-ſide, &c.] Here are the very ſame directions given for the Hangings, Pillars, Baſes, &c. of this ſide of the Court; which are nothing different from the former.

Ver. 12. And for the breadth of the Court, on the weſtſide, ſhall be hangings of fifty Cubits, &c.] By this it appears that the Court was as long again, as it was wide; there being Hangings but of half the length for the Weſt-end, and only half ſo many Pillars and Sockets.

Ver. 13. The breadth of the Court on the eaſt-ſide, &c.] This end was of the ſame dimenſions with the Weſt-end.

Ver. 14. The hangings of one ſide of the gate, ſhall be fifteen Cubits, &c.] The Hangings of this end of the Court were divided, becauſe there was to be a Gate; the entrance into the Court being at the Eaſt-end. Each ſide of the Gate conſiſted of fifteen Cubits; and accordingly the Hangings were of that length, upon three Pillars on each ſide; as this Verſe and the next directs.

Ver. 16. And for the gate of the Court ſhall be an hanging of twenty Cubits.] The entrance being twenty Cubits wide, if we add to them the fifteen Cubits which were on each ſide of the Entrance, they make in all fifty Cubits; which was the breadth of this Eaſt-end of the Court, as well as of the Weſt, v. 12, 13.

Of blue, and purple, and ſcarlet, &c.] Concerning all this ſee XXV. 5. and here only obſerve, that the Hangings of the Gate were far richer, than of the reſt of the Court: which were meerly of fine twined Linen, v. 9. but theſe of ſeveral other beautiful Colours, and adorned, with that work which they called Rokem, which we tranſlate Needle-work. What that was ſee XXXVIII. 39.

And their pillars ſhall be four, and their ſockets four.] Proportionable to thoſe on each ſide of the Gate; which were three for Hangings of fifteen Cubits, (v. 14, 15.) as theſe were four for Hangings of twenty.

Ver. 17. All the Pillars round about the Court ſhall be filletted with ſilver.] Thoſe at the Eaſt and Weſt-end, as well as thoſe on the South and North-ſides.

Their hooks ſhall be of ſilver, and their ſockets of braſs.] As was before directed v. 10, 11.

Ver. 18. The length of the Court, &c.] Here all the Dimenſions of the Court are put together: the length and breadth of which might be inferred from the Hangings (v. 9, 12, &c.) but here are expreſly determined; together with the height, which was not at all intimated before; and now appointed to be five Cubits, l. e. two yards and an half, of larger meaſure than ours. So that the Tabernacle might be plainly ſeen by the People; for it was as high again as the Walls (if I may ſo call them) that incompaſſed it.

Of twined Linen, and their ſockets of braſs.] This ſeems to be a brief repetition of what was ſaid before concerning the Hangings, and the Pillars which ſtood on Baſes of Braſs.

Ver. 19. All the Veſſels of the Tabernacle in all the ſervice thereof.] This is alſo a repetition in general of what was ſaid before particularly (v. 3.) for all the Veſſels belonging to the Tabernacle it ſelf, were of Gold, as we read in the XXVth Chapter.

And all the pins thereof.] The Tabernacle had nothing of Braſs in the Fabrick of it, but the Baſes of the Pillars at the Entrance, XXVI. 37. and therefore theſe Pins, I ſuppoſe, belong to them, whereby the Pillars were faſtned in their Sockets.

And all the pins of the Court ſhall be of braſs.] Theſe brazen Pins were ſtruck into the ground (as Dr. Lightfoot underſtands it) that the Hangings, which were tied to them by Cords, might be kept from flying up at the bottom.

Ver. 20. And thou ſhalt command the Children of Iſrael, that they bring thee pure Oyl-olive beaten.] Not ſqueezed out by a Preſs, or by a Mill, (for ſuch was full of Sediment and Dregs) but which run freely from the Olives, being bruiſed with a Peſtel.

For the light.] In the golden Candleſtick, XXV. 37.

To cauſe the Lamp to burn always.] Sufficient to keep the Lamp always burning. Some imagine, that it did not burn day and night, but being lighted every Evening, went out in the Morning. And there are ſome places which ſeem to favour this Opinion, particularly 1 Sam. III. 3. where mention is made of the Lamp going out, viz. in the Morning. See alſo 2 Chron. XIII. 11. where we read of ſetting the Lamps to burn every Evening: which ſeems to ſigniſie that they did not burn in the Day. But Joſephus, who was a Prieſt, and could not but know, and had no reaſon to tell a lie, ſaith they burnt Day and Night. And indeed it was but neceſſary; for otherwiſe the Prieſts muſt have miniſtred in the dark, at the Altar of Incenſe, before the Divine Majeſty. Who kept a Table in the Sanctuary, which required light; for no Body feaſts in darkneſs. And therefore R. Levi of Barcelona (Praecept. XCVIII.) ſaith, God commanded a Lamp ſhould always burn in the Sanctuary, for the Honour and Majeſty of it; there being no Light conveyed to it otherways. But it is highly probable, there were not ſo many of the Lamps burning in the Day, as in the Night, when all the ſeven Lamps were lighted: ſome of which were put out in the Morning, and lighted again in the Evening. So Joſephus ſaith expreſly, L. III. Antiq. c. 9. Three burnt all Day before the LORD, and the rest were lighted in the Evening.

Ver. 21. In the Tabernacle of the Congregation without the Vail.] That is, the ſecond Vail, which was before the moſt Holy Place.

Which is before the Teſtimony.] That is, the Ark of the Teſtimony. See XXV. 21, 22.

Aaron and his ſons ſhall order it from evening to morning before the LORD.] As direction is more fully given XXX. 7, 8.

It ſhall be a Statute for over, &c.] See XXXVIII. 43.

CHAP. XXVIII.

Verſe 1. AND take thou Aaron thy brother, and his ſons with him, from among the Children of Iſrael.] Here Aaron and his Sons are deſigned to the Prieſts Office: and afterward (XXXII. 19.) the whole Tribe of Levi were Conſecrated to the LORD by a noble Act of Zeal which they performed. And at laſt (I Numb. 51. and many other places) it was made Capital for any one elſe to officiate at the Tabernacle, but they only.

That he may miniſter unto me.] Attend on me as my Servant in my Court. For Cohen ſignifies one that ſerves in miniſterio honorabili, in an honourable Office, as appears from XII Job 19. Therefore David's Sons are called by this Name, 2 Sam. VIII. 18. and it was given to the Prieſts, quatenus fuerunt primarij Dei Miniſtri, as they were the principal Miniſters of God; as Junius obſerves upon XLI Gen. 45.

In the Priests Office.] Whereſoever there hath been any Religion, there have been Prieſts; whoſe Office it peculiarly was, to Miniſter unto God in the Service belonging to him. But this is the firſt time we read of any Conſtituted in Iſrael by a Divine appointment; at leaſt, the Prieſthood was not confined to the particular Family of Aaron, who was made High Prieſt, and his Sons Prieſts of a lower Order. Some Heathens imitated this, by continuing the Prieſthood in a certain Family. For Plato ſays there were in ſome places 〈 in non-Latin alphabet 〉 , both of Men and Women; which in the founding of a City he would not have a Law-giver alter; but where there was no ſuch Conſtitution, he would have annual Prieſts, and none but grave Men of 60 years of Age put into the Office, L. VI. de Leg. p. 759.

Even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aarons ſons.] Theſe were all the Males in this Family at preſent; whoſe Deſcendants in future Ages were all Prieſts.

Ver. 2. And thou ſhalt make holy Garments for Aarou thy brother.] If very good Authors did not affirm it, we ſhould ſcarce think it credible, that the Prieſts, among ſome of the ancient Heathens, offered Sacrifices to their Gods naked. Particularly the old Arabians, as Hottinger obſerves in his Histor. Orientalis, L. I. c. 7. But ſuch filthineſs was abhorred by moſt People, whoſe Prieſts were not only Clothed, but performed their Service at the Altar, in a peculiar Habit. So that there is ſcarce any Author, who treats of the Sacrifices and the Prieſts of the Heathens, that doth not ſpeak of their Garments alſo. As Moſes here in the firſt Inſtitution of the Prieſthood among the Jews, to offer peculiar Sacrifices at God's Houſe, takes a ſpecial care, by the Divine direction, about their Veſtments. Which the Hebrew Doctors think ſo inſeparable from the Prieſthood, that they fancy Adam, Abel and Cain did not Sacrifice without them. See III Gen. 22.

They are called holy, becauſe they might be worn by none but them; and by them, only when they miniſtred unto God.

For Aaron thy brother.] The High Prieſt had ſome Garments peculiar to himſelf, which none of the other Prieſts might wear. They were four; the Breast-plate, the Robe, the Ephod, and the Plate of Gold. There were four more he alſo wore, but they were common to him with the other Prieſts, viz. the Coat, the Drawers, the Girdle, and the Bonnet. Their Bonnets indeed and his Miter were of a different form; yet they are not conſidered, by the Jews, as diſtinct Veſtments, being both Coverings of the Head. And they make account the High Prieſt never wore at one time above eight ſorts of Garments; nor the lower above four. This is the univerſal ſenſe of the Hebrew Writers; and I cannot give any account, why Grotius mentions only ſeven Garments of the High Prieſt (reckoning the golden Plate for one) which he will have to anſwer unto the ſeven Lamps in the Candleſtick. For it is evident by this very Chapter he wore eight, viz. the Ephod, v. 8. the Brest-plate, v. 15. the Robe, v. 31. the Plate of Gold, v. 36. the embroidered Coat, the Girdle and the Mitre, v. 39. which are all ordered for Aaron the High Prieſt: and afterward (v. 42, 43.) Breeches are ordered for him as well as his Sons; which make up the number of eight.

For glory and for beauty.] To make their Office more reſpected, and ſtrike Men with an awful ſenſe of the Divine-Majeſty, whoſe Miniſters they ſaw appear in ſuch grandeur. For this, and the foregoing Precepts (as Maimonides obſerves) were given to render the Sanctuary of God more auguſt and magnificent; for which end he magnified the Dignity of thoſe who Miniſtred there; and not only ſeparated them from other Men, but ordered them to be clothed in beautiful and precious Garments, that they might appear there like Men of Honour, More Nevoch. L. III. c. 45. unto which R. Levi of Barcelona well adds, (Praecept. XCIX.) that by theſe glorious Garments the Prieſts were put in mind of their Dignity, and admoniſhed to perform the Divine Service, with a Spirit ſuitable to the greatneſs of him, unto whom they were Conſecrated. It may be ſit for me alſo to add, That there being two ſorts of Garments, which the High Prieſt wore (thoſe they called white, and theſe they called golden) both of them were very rich, and made him look gloriouſly; whether the Materials, or the Colours, or the Art wherewith they were made, be regarded; as will appear in the particular account which is given of them in this Chapter. See v. 40.

Ver. 3. And thou ſhalt ſpeak unto all that are wiſe-hearted.] So the Hebrews call thoſe, who had extraordinary skill in any Art: according to the ancient Opinion, which made the Heart the Seat of the Mind.

Whom I have filled with the Spirit of Wiſdom.] Indued with ſingular skill. For the word ruaeh in Scripture ſometimes ſignifies a Gift of God; whereby they who had it, performed what they undertook excellently. And Mechanical Arts are called Wiſdom, as well as higher Sciences: So St. Paul calls himſelf a wiſe Maſterbuilder. Which was the ancient Language of the World before the time of Pythagoras, as Cuperus obſerves (in his Apotheoſis Homeri, p. 119.) out of Georgius Diaconus his Preface to Ariſtotle's Logick, and out of Nichomachus Geraſinus, whoſe words are very remarkable. When all before Pythagoras were called by the common Name of 〈 in non-Latin alphabet 〉 , even Builders of Houſes, and Curriers of Leather, and Pilots, 〈 in non-Latin alphabet 〉 , and in general, every one that was skilful in any Art or publick Work; that Philoſopher denied this Name to them. Notwithſtanding which ſome Authors, in after times, ſtill obſerved the ancient uſe: inſomuch that Aelian calls Fiſhermen, who underſtood their Art well, 〈 in non-Latin alphabet 〉 , L. I. de Animal. c. 2. and Lucian calls Perilaus 〈 in non-Latin alphabet 〉 , a wiſe Braſier, and Ariſtotle himſelf obſerves that Phidias was called 〈 in non-Latin alphabet 〉 , a wiſe Stone-cutter, L. V. Moral. ad Eudemum. Nor were the Latines Strangers to this Language (as Cuperus ſhows in the ſame place) which is here uſed by Moſes: whoſe intire ſenſe in theſe words is this; That the Men here ſpoken of, hoing very skilful of themſelves in their ſeveral Arts, their skill was ſo increaſed by God's ſpecial Gift, that they became marvellous Artists.

That they may make Aarons Garments.] They were firſt employed in making Garments for Aaron; which were the moſt coſtly, and required moſt care in the work about them. The principal of theſe excellent Artiſts were Bezaleel and Aholiab, XXXI. 1, 2, &c.

To conſecrate him.] To be put on at his Conſecration, XXIX. 5, 6, &c.

That he may miniſter to me in the Prieſts office.] For without theſe Garments he might not miniſter. Whence that common ſaying in the Talmud, concerning the Prieſts, While they are clothed in their Garments they are Prieſts; when they want them, they are not Prieſts. Which Maimonides expreſſes thus; When they are clothed in their Garments, their Prieſthood is upon them; when they are not clothed with them, their Prieſthood is not upon them. That is, they might no more perform Divine Service, than meer Lay-men. Whence it was that under the ſecond Temple, (when they wanted the holy Oyl to anoint him) the High Prieſt was made, meerly by clothing him, with the fore-named eight Garments. And as they might not miniſter without theſe, ſo they might not add any other to them: If they did, their miniſtry was unlawful. For which reaſon they might not wear Gloves on their Hands, or Shoes on their feet: for from their Knees (to which their Breeches reached) to their feet, they were naked; only their Coats, in ſome ſort, covered their Legs. But they ſtood barefoot in the Sanctuary while they miniſtred. We do not find indeed that God any where forbid them to miniſter in Shoes; but they being not commanded, when God orders other Veſtments, particularly Bonnets for their Heads, and ſaith here expreſly, theſe are the Garments thou ſhalt make, that Aaron may miniſter to me in the Prieſts Office; the Jews thence concluded, that God intended they ſhould uſe no other, and not ſo much as any thing on their Feet in the Sanctuary. And this out of Reverence to that holy Place; as Moſes was commanded to put off his Shoes, becauſe of the Preſence of God in that Ground where he ſtood.

Which to me is an Argument that Moſes did not intend to come as near to the Egyptian Rites, as he might with ſafety, but rather to oppoſe them. For their Prieſts had 〈 in non-Latin alphabet 〉 on their Feet, as Herodotus tells us, L. II. c. 7. And ſo the Prieſts of ſeveral other Nations miniſtred in Shoes of ſeveral kinds: though others, it is certain, miniſtred barefoot; particularly the Prieſts of Diana at Caſtobala, as Strabo tells us, L. XII. And nothing is more known than that ſaying of Pythagoras, 〈 in non-Latin alphabet 〉 , Sacricrifice and worſhip unſhod: The People, as well as the Prieſts, putting off their Shoes when they came to the Temple, as the Jews did.

Ver. 4. And theſe are the Garments which thou ſhalt make, &c.] Theſe, which follow, were the principal Garments wherewith the High Prieſt was clothed: beſides which there was a Plate of Gold; and alſo Breeches, common to him and all the reſt of the Prieſts.

And they ſhall make.] The skilful Men before-mentioned, were to make them by his order and direction.

Holy Garments.] Which none ſhould wear but they. See v. 2.

For Aaron thy brother, and his ſons.] Some of theſe were peculiar to Aaron; others of them common to him and to his Sons; as will appear in the particular account which is given of them afterward.

That they may miniſter unto me in the Prieſts office.] See v. 3. Theſe Garments were only to be uſed in the time of their Miniſtration: at other times they never wore them, but were then habited like other Men; as Mr. Selden proves L. II. de Succeſſion. c. 7. and at large confirms L. III. de Synedr. c. 11. n. 3. &c.

Ver. 5. And they.] i. e. The skilful Workmen before-mentioned.

Shall take gold, &c.] This Verſe directs to the Materials, of which the Prieſt's Garments were to be made. For though theſe five words denote ſo many colours; yet the firſt word and the laſt (viz. Gold and ſine Linen) ſhow the Matter alſo is included; from which Colour cannot be ſeparated. And as for the Matter of their Garments, they were made either of Woollen or Linen; nothing of Hair, or Silk being uſed in their Contexture: For as to Gold and Jewels, they were rather for Ornament, than for the making the Subſtance of the Garments. So all the Hebrew Doctors, whoſe Maxim is this, The Prieſts are not clothed in their Miniſtry at the Temple, but in Wollen and Linnen. The Matter of them indeed is not here expreſſed in this Chapter, ſave only of their Breeches, which are ordered to be made of Linen, v. 42. But in XXXIX. 27, &c. all the Garments of Aaron's Sons are expreſly ſaid to be made of fine Linen; except the Girdle, which was partly of Linen, partly of Woollen. The Garments of the High Prieſt, which the Jews call white Garments, were certainly made of Linen; and his Girdle alſo was of the ſame, without any mixture of Woollen, when he wore thoſe Garments, on the great Day of Expiation, as Braunius ſhows L. I. de Veſtitu Sac. Hebr. c. 7.

Gold.] The Hebrews ſay there was ſeven ſorts of Gold, which was diverſified either by its colour, or the place from which it came, or its goodneſs. But that which was uſed about theſe Garments, they conclude was the Gold they called tahor, which we tranſlate pure Gold, v. 22, 37. i. e. the ſineſt, and of the brighteſt colour; between a yellow and red.

And blue, and purple, and ſcarlet.] Of theſe Colours ſee XXV. 4.

And fine Linen.] The Hebrew word Scheſch ſignifies a pure kind of ſine Linen, not Silk (as ſome have imagined) for there was no ſuch thing known in Moſes his days. It was of a ſhining white Colour; and therefore all the Inferiour Prieſts were clothed in white, their Garments being made of this. And ſuch were all the Garments wherewith the High Prieſt entred into the moſt holy Place, on the great Day of Expiation. And whereſoever the Scripture ſpeaks of ſine Linen, and mentions no Colour, we are to underſtand white.

Ver. 6. And they ſhall make the Ephod.] We retain the Hebrew word, which doth not expreſs the form of this Garment; but the next Verſe teaches us ſomething of it; that it was a ſhort Garment which hung behind upon the Shoulders down to the Buttocks, and came down before upon the Breaſt and the Belly. It conſiſted of three parts; that which covered the Breaſt and the Back (which the Hebrews take to be properly called the Ephod) than the two Shoulder pieces, which came up from the Arm-holes to the Shoulders (mentioned in the next Verſe) and then the Girdle belonging to it, v. 8.

Of gold, of blue, and of purple.] See the foregoing Verſe.

And fine twined Linen.] Here is another word added to Scheſch (or ſine Linen) which is Maſchzar. Which is never joyned with any thing but Scheſch in all the Scripture; and only once found without Scheſch, which is to be underſtood XXXIX. 24. It is thought by Maimonides and other Hebrew Doctors, to ſignifie Linen of ſix threds: Some will have it, that where it is mentioned alone, it ſignifies eight thredded Linen.

With cunning work.] The Hebrew word Choſcheb, which we tranſlate cunning, ſignifies the moſt artificial, or ingenious ſort of Work; which conſiſted in the great variety of Figures and Colours that were in it; like that which is ſometimes made of divers Birds feathers; as J. Braunius ſhows L. I. de Vest. Sacr. Hebr. c. 17.

Ver. 7. It ſhall have the two ſhoulder-pieces thereof.] They are ſo called, becauſe they covered the Shoulders: from whence the LXX. call the whole Ephod, by the Name of 〈 in non-Latin alphabet 〉 . The Jews think they were woven by themſelves, and then ſewed to the back and breaſtpieces with a Needle. So the next words ſeem to them to ſignifie.

Joyned at the two edges thereof.] Which Abarbinel interprets in this manner; The Ephod ſhall have two Shoulder-pieces, which being made by themſelves ſeparate from it, were afterwards ſewed to the two Extremities of the Ephod. But the Hebrew words, if they be examined, import no ſuch thing; but run thus, It ſhall have two ſhoulder-pieces, joyned at the two ends of it. Now they might be joyned in the very weaving of it, and not by a Needle afterward: and ſo they were in all probability, as Braunius hath endeavoured to demonſtrate.

And ſo it ſhall be joyned together.] In the Hebrew the words are no more but theſe, and it ſhall be joyned together: which may be underſtood of the coherence of the fore-part and hinder-part, by the two golden Buttons ſet with Onyx ſtones, which joyned them together on the Shoulders.

Ver. 8. And the curious girdle of the Ephod.] The word Choſheb, which we tranſlate curious Girdles, ſignifies it was of ſuch artificial Work as the Ephod it ſelf was. And it ſeems to have been two ſtrings (as we may call them) which went out of each ſide of it, and tied it to their Bodies, under their Arm-holes about the heart. So the High Prieſt had two Girdles; that Belt (as we may call it) which tied his Coat to him; and this Girdle which tied the fore-part and hinderpart of the Ephod together. It is called the Girdle of the Ephod, becauſe it was annexed to thoſe two Clothes, and not to the Shoulder-pieces.

Shall be of the ſame.] Or, Out of it: to ſignifie that the Girdle was woven together with the Ephod, and went out of it. So Jarchi and Abarbinel.

According to the work thereof.] This ſignifies it was to be made of the ſame Matter, and woven after the ſame manner, with all the Ornaments of the Ephod it ſelf; having all thoſe five Colours in it, mentioned v. 4. and here repeated again.

Ver. 9. And thou ſhalt take two Onyx-ſtones.] Concerning the Onyx-ſtone ſee II Gen. 12.

And grave on them the names of the Children of Iſrael.] The Princes (as Abarbinel obſerves) preſented Moſes with theſe Stones; on which he himſelf did not engrave the names of the Children of Iſrael, but ſome perſon skilful in that Art. For it is expreſly called, v. 11. The work of an Engraver in Stone.

Ver. 10. Six of their names on one ſtone, and the other ſix names of the rest on the other ſtone, according to their birth.] The ſix eldeſt on that Stone which was upon the right Shoulder; and the ſix younger on the other upon the left: as ſeveral of the Hebrew Doctors expound it; particularly Jarchi, with whom Joſephus agrees L. III. Antiq. c. 8. The Talmudiſts indeed diſpoſe them otherwiſe; but this is moſt ſutable to the word toledoth according to their Generations, or their Birth, as we render the latter end of the Verſe.

Ver. 11. With the work of an engraver in ſtone.] Done with ſuch Art as ſuch Workmen uſe.

Like the engravings of a ſignet.] The ſame words are uſed again v. 36. where he ſpeaks of the Engravings upon the Plate of Gold. On which Abarbinel ſaith the Letters were protuberant, as they are upon Coins, or upon Wax impreſſed with a Seal: but here on the Ephod and the Breaſt-plate, he thinks the names were cut deep in the Stones, as Letters are in a Seal. For which I can ſee no reaſon, the words being the very ſame: and therefore if the Letters were protuberant in the one, they were ſo in the other.

Thou ſhalt make them to be ſet in ouches of gold.] The Hebrew word Miſchbetzoth, which we tranſlate ouches, ſignifies as much as the Latin word funda; the ſocket, as I may ſay, wherein the Stones were ſet. Both which made a Button; not of a round figure, but ſomething like a Lozenge, or as Maimonides expreſſes it, like the figure of thoſe holes, that are in the Stomach of ſuch Animals as chew the Cud, called reticulum. See Joh. Braunius de Veſt. Saer. Heby. L. I. c. 17. n. 8. By theſe Buttons the hinder-part of the Ephod was faſtned to the fore-part upon the Shoulders; and the Breaſt-plate alſo hung upon them, by golden Chains.

Ver. 12. And thou ſhalt put the two ſtones upon the ſhoulders of the Ephod, for ſtones of memorial unto the Children of Iſrael.] This is explained in the following words, that Aaron might bear their Names before the LORD, upon his ſhoulders for a memorial. That is, might remember to recommend the XII. Tribes of Iſrael unto God, when he offered Incenſe, and made his Prayers before him. Or, for a Token that he appeared before God, in the Name of the whole People of Iſrael.

Others will have this Memorial refer to God, before whom he preſented himſelf, that he might be gracious unto his People, when the High Prieſt came thus attired, according to his own order to pray for them; with aſſurance that he would be mindful of them all. And to this the 29th Verſe ſeems to incline; where the ſame is ſaid to be the intention of engraving their Names upon the XII. Stones on the Breaſt-plate. See XXXIX. 7.

Ver. 13. And thou ſhalt make ouches of gold.] See v. 11. where the word Miſohbetzoth is explained.

Ver. 14. And two chains of pure gold at the ends, &c.] Theſe Chains did not conſiſt of many little rings, but of many threds or wires of Gold twiſted together like a Rope. For which reaſon Moſes adds, of wreathen work ſhalt thou make them. This Bartenora takes to be the meaning of the word migbaloth (which we tranſlate at the ends) which he expounds Cords or Cables. They were not, ſaith he, like to thoſe Iron Chains wherewith Priſoners are bound, conſiſting of ſeveral Joynts; but twiſted of Golden threds, till they were as thick as Cords. Others think migbaloth ſignifies equal; becauſe they were of an equal thickneſs, or of an equal length. But our Tranſlation alſo may be defended; for the ends of them were annexed to the Rings of the Breaſt-plate, v. 24. But as theſe Chains were annexed at one end to the Rings of the Breaſt-plate, ſo at the other end they were annexed to the Golden Buttons upon the Shoulders; ſo that the Breaſt-plate hung upon the Golden Buttons by the Chains.

And faſten the wreathen chains to the ouches.] Moſes only briefly mentions the two Chains in this place, to ſignifie that the Ouches in the Ephod ſerved for the ſupport of the Breast-plate, by theſe two Chains; which properly belonged to that, and not to the Ephod, as Jarchi obſerves. And therefore after directions for the Breast-plate (which here follow) they are again ſpoken of in their proper place, v. 22. As v. 27. there are two golden Rings ſpoken of, which belong to the Ephod; but not mentioned till then, becauſe by theſe Rings the Breast-plate and Ephod were knit together.

Ver. 15. And thou ſhalt make the Breast-plate] Next after the Ephod directions is given for the Choſchen, which we tranſlate Breaſt-plate; taking it, I ſuppoſe, to come from the Hebrew word Chazeh, which ſignifies the Breast. For by the change of a Letter (which is not unuſual) Choſchen may well be thought to come from thence, becauſe it lay upon the Breaſt, and covered it.

Of Judgment.] For the Prieſt wore it, when he went to conſult the Divine Majeſty, about the great Concerns of their Religion or Government; and received ſuch Anſwers, as directed them what to determine in dubious Caſes, either in War or Peace. See v. 29.

With cunning work.] See v. 6.

After the work of the Ephod thou ſhalt make it, &c.] It was to be made of the ſame Materials with the Ephod; and with the ſame Artifice, as it here follows.

Ver. 16. Four-ſquare ſhall it be being doubled.] The words are in the Hebrew, four-ſquare ſhall it be doubled. Which are to be thus underſtood, that the whole Piece was not ſquare, till it was doubled. So Maimonides. It was a Cubit long (i. e. two Spans) and its breadth a Span: but being doubled, it was a ſquare of a Span, both in length and in breadth. From whence it follows that it was hollow; ſo that it may be compared to one of our Purſes: only, it doth not appear, whether it were ſewed together at the ſides, or on one ſide, or open on both ſides; though it is commonly ſaid ſo to be. But it is poſſible that it was doubled, meerly that it might be ſtronger to bear the weight of ſo many precious Stones, and of the Rings and Chains; not that it might have any thing put between it.

A ſpan ſhall be the length thereof, &c.] This is juſt the meaſure of a Man's breaſt.

Ver. 17. And thou ſhalt ſet in it ſettings of ſtones.] Or, as it is in the Hebrew, fill it with fillings of ſtones. Which plainly ſignifies that theſe Stones were ſet, as precious Stones are now in our Rings, in a funda or hollow, which was filled up with the Stone. In the 20th Verſe we tranſlate it incloſings. So Jarchi, becauſe the Stone filled up the hollowneſs of the Ouches to which they were fitted, and therefore Moſes uſes the word ſillings. Abarbinel here obſerves that Moſes ſaith fillings of Stone, in the Singular Number, not the Plural (and ſo in the next words, four rows of Stone, not Stones, as we tranſlate it) to ſignifie that all the Stones were ſo ſet in the Breaſt-plate, as if they were but one Stone. For all the Fundae in which they were ſet, conſiſted of one maſs of Gold, wherein there were twelve Ouches, in which every ſingle Stone was ſet, as we ſee it now, in our preſent Lockets.

Even four rows of ſtones.] With a ſquare of precious ſtone.

The firſt row ſhall be a Sardius, &c.] There is ſo little certainty what theſe Stones were, that nothing can be affirmed about them; as appears by the vaſt variety of Interpretations, that have been made of them, by Writers both old and new. The firſt of them is called Odem in the Hebrew, which ſome take to be a Ruby; but have no other reaſon for it, but only becauſe 〈 in non-Latin alphabet 〉 ſignifies red. Others take it for an Adamant; which may ſeem to be derived from Odem, as a Jaſpri is from Jaſphe. And there are ſeveral other Conjectures, but none ſo probable as that of our Tranſlators; who call it a Sardius (or Sardine Stone, as they render it IV Rev. 3.) which is of a red flaming Colour (as Braunius hath demonſtrated from ſeveral Authors, L. H. de Vest. Sacr. Hebr. c. 8. n. 8.) but, as ſome deſcribe it, with a caſt of yellow in it, like that of freſh Oyl. And it is not improbable that this Stone had the Name of Sardius from the Hebrew word Sered, which ſignifies red, XLIV Iſa. 13. as Kimchi there interprets it. And thence the Divine Majeſty is ſaid to look like a Sardine Stone (in the place above-named) becauſe he appeared in great anger. So an ancient Writer, 〈 in non-Latin alphabet 〉 .

A Topaz.] The ſecond Stone in this row, is in Hebrew called Pitdah, which we truly tranſlate a Topaz: which was a Stone of a green Colour, not a yellow, as we now commonly underſtand it. So Pliny and others, as the ſame Braunius ſhows L. II. c. 9. where he fancies that the word Topaſion, by an eaſie change of Letters was made out of Pitdah: for the Syriack Interpreter XXI Rev. 20. calls this Stone Topadion; in which there are the ſame Letters that are in Pitdah. But however this be, it appears from the XXVIII Job 19. that this is the right Tranſlation of the word; for there it is Pitdah Cuſh, the moſt excellent Topaz Stones, being found in an Iſland belonging to Arabia, called thence by the Name of Topazion.

And a Carbuncle.] So we tranſlate the third Stone of the firſt row (which in Hebrew is called Bareketh) following perhaps Aberbinel. But the greateſt part of Interpreters take it for the Smaragdus: which good Authors deſcribe as the moſt radiant of all other Stones; and therefore called perhaps Bareketh, from its extraordinary ſplendour. For barak, every Body knows, fignifies to glitter, XXI Ezek. 10. The beſt Authors ſay, the Colour of it is a Graſs-green; wonderfully refreſhing (as Pliny deſcribes it) to the eyes, when one looks upon it.

Ver. 18. And the ſecond row ſhall be an Emeraud.] The Hebrew word Nophech, which we tranſlate Emeraud, is by moſt Interpreters taken to ſignifie a Carbuncle. Some of which Stones are white; but the moſt excellent of all other are red, ſhining like Fire, or a burning Coal: whence the Name of Carbuncle, from Carbo a hot Coal. And to this the Hebrew word Nophech agrees; which Braunius ingeniouſly conjectures comes from Phuch, which ſignifies that Red wherewith Women painted their Faces, 2 Kings IX. 30. And, in ſhort, he takes it for that Stone which now we call a Ruby. And ſo Abarbinel tranſlates it, and Luther alſo; vid. L. II. c. 11.

A Saphire.] This Stone is mentioned before, XXIV. 9. and it retains its Name to this day, almoſt among all People. So that there is no queſtion, but only what kind of Stone it was, about which Authors differ. For ſome ſay it was a white Stone, (and there are ſome ſo pale, that they incline to that rather than any other Colour) but it is plain, that Stone was called anciently a Saphire, which is now ſo called; being of the Colour of the Heavens, or the Veins, that is, a Sky-colour. See XXIV. 10. V Cantic. 14. IV Lament. 7.

And a Diamond.] So we rightly tranſlate the Hebrew word Jahalom; which is thought to come from halam, which ſignifies to break. Whence Halmuth is an Hammer, or a Mad, V Judg. 26. For the Adamant or Diamond is the hardeſt of all Stones; which breaks them all, but is broken by none, as Abarbinel ſpeaks. It was anciently accounted the moſt precious of all Gems, as Pliny acknowledges L. XXXVII. c. 4.

Ver. 19. In the third row, a Ligure.] So we tranſlate the Hebrew word Leſchem, which being no where elſe found, the meaning of it is uncertain. But a great many, both of the Ancient and Modern, tranſlate it as we do: though what a Ligure is, cannot eaſily be reſolved. Some think 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 to be nothing but the beſt Ambar. But that is no precious Stone, as all here mentioned are; and therefore (to mention no other Conjectures) Braunius thinks we are to underſtand by this word, a kind of Jacinth: of which there being divers ſorts, he judges it likely to be that which neareſt approaches to the colour of Ambar; which hath made Authors take them for the ſame. The Ancients indeed commonly by a Jacinth underſtand a Stone of a Violet colour, but more pale and dilute than in the Amethyſt: and the Stone now called an Amethyſt, was anciently called a Jacinth. Yet they mention Jacinths of divers other colours, and ſome ſhining like Fire; vide L. II. de Veſtit. Sacr. Hebr. c. 14. n. 11, 12.

An Agate.] So the Hebrew word Schebo (which is no where elſe mentioned in Scripture) is tranſlated by the greateſt part of Interpreters; who take this for that Stone the Greeks call Achates. Which is ſo well known that it needs no deſcription; being that beautiful Stone which Nature hath painted with great variety: from whence it hath got ſeveral Names, as the ſame Braunius obſerves in the ſame Book, cap. 15. n. 4. &c. And the very Name of Achates, ſeems to be derived from its various Colours: Akud in Hebrew ſignifying that which is ſpotted, as Jacob's Cattle were, XXX Gen. 35. Though now, becauſe they are common, they are of no great value; yet anciently, it appears from Theophraſtus and Pliny, they were more precious. See there n. 9.

And an Amethyst.] The Hebrew word Achlama is no more to be found in Scripture elſewhere, than the two former. But the beſt and moſt ancient Authors take it as we do, for that Stone which other Writers call an Amethyst. Which is of a bright Violet colour, or like red Wine, from whence it hath its Name in the Greek. The nearer theſe Stones came to a Purple, and the more they had of the Flame of a Carbuncle, the more precious they were eſteemed, as the forenamed Braunius ſhows L. II. c. 16. n. 56.

Ver. 20. In the fourth row, a Beryl.] The Hebrew word Tharſchiſch is very variouſly interpreted; but the LXX. Joſephus, and a great many others, take it for that which the Ancients call a Chryſolite; that is, a Stone of a golden Colour, which others call a Topaz. This Braunius indeavours to prove was the colour of Tharſchiſch out of X Dan. 5, 6. V Cant. 14. &c. See c. 17. n. 12, 13, &c.

An Onyx.] The Hebrew word Schoham we meet withal in the beginning of the Bible (II Gen. 12.) and tranſlate it as we do here, an Onyx. But Joſephus, St. Hierom, and the Vulgar, tranſlate it Sardonyx; which was of a mixt Colour, of white and red. For the moſt precious Indian Sardonyx, had a Radix (as they call it) white, like the Nail of ones Finger; and the Superficies red like Blood; and both of them tranſparent: From whence it had its Name; the Sardius Stone (as was ſaid before) being red, and the Onyx ſignifying the Nail of ones Finger. See the fore-named Braunius c. 18.

A Jaſper.] Though the Hebrew Name, which is Jaſpeh, be retained among all People to this day, yet all Interpreters have not tranſlated it as ours do, who, no doubt, are in the right. For why ſhould we not think Jaſpeh is certainly that Stone which the Greeks and Latins call Jaſpri: as we doubt not the Saphire beforementioned (v. 18.) is the Stone they call Saphirus. The beſt of theſe Stones are of a green Colour, like a Smaragdus; but ſometimes they have little ſpots or points in them, of various colours: which hath made ſome Authors call this Stone Panthera. See Braunius c. 19.

They ſhall be ſet in gold in their incloſings.] Or, more litterally, They ſhall be golden ouches, in which they are ſet. See v. 17. and v. 11.

Ver. 21. And the ſtones ſhall be with the names of the Children of Iſrael, &c.] Upon each Stone was to be engraven the Name of one of the Sons of Jacob. And, in all probability, in the ſame order wherein they were engraven upon the two Stones of the Ephod: where it is ordered they ſhould be engraven according to their birth, v. 10. And ſo Joſephus ſaith it was here, 〈 in non-Latin alphabet 〉 , which is but the tranſlation of Moſes his words now named, according to their Generations. And ſo Maimonides underſtands it, though here it be only ſaid, according to the twelve Tribes; as if he had ſaid, upon the firſt Stone in the firſt row (viz. the Sardius) ſhall be the Name of Reuben; upon the ſecond the Name of Simeon; upon the third, the Name of Levi; and ſo of the reſt.

Like the engraving of a ſignet. See v. 11.

Ver. 22. And thou ſhalt make upon the Breaſt-plate, Chains.] Theſe Chains are not different from thoſe mentioned v. 14. as ſome imagine: who think there he ſpeaks of the Chains of the Ephod, and here of thoſe of the Breaſt-plate. For the Ephod had no Chains belonging to it, nor needed any: and the Breaſt-plate had only theſe two; which, though mentioned before, are now more exactly deſcribed in their proper place, and the uſe of them directed.

At the ends.] Concerning the word gabluth, ſee v. 14. where I obſerved, ſome think it ſignifies Cords, from gabal, which, as well as chabal, ſignifies a Rope or Cord; from whence ſome fancy comes our Engliſh word Cable.

Of wreathen work.] So many Wires of Gold were wreathed together, as to make a Chain of ſome thickneſs, like a Cord. So Bartenora interprets it. Abarbinel ſaith they were weaved; but he muſt mean ſuch a weaving as we make with our Fingers, when we twiſt ſeveral Threds together, which the LXX. call 〈 in non-Latin alphabet 〉 , twiſted work.

Ver. 23. And thou ſhalt make upon the Breaſt-plate two rings of gold, and ſhalt put the two rings on the two ends of the Breaſt-plate.] The Breaſt-plate had four Rings in all; one at each corner of the Square. And here he gives direction for the making thoſe two, which were at the two upper corners of it: the other two are ordered v. 26.

Ver. 24. And thou ſhalt put the two wreathen chains of gold in the two rings, which are on the ends of the Breastplate.] This Verſe and the next ſhow how theſe Chains were to be diſpoſed, and for what end they ſerved. Below they were faſtned to the two Rings, in the upper part of the Breaſt-plate, as is here directed: and above they were faſtned to the two Buttons, upon the Shoulder-pieces of the Ephod, as is directed in the next Verſe. So the Breast-plate was ſupported by theſe two Chains, which hung upon the Buttons, as the Breast-plate did upon them.

Ver. 26. And thou ſhalt make two rings of gold.] That is, two other beſides thoſe mentioned v. 23.

And thou ſhalt put them upon the two ends of the Breastplate.] This is to be underſtood of the lower corners of the Breaſt-plate, as v. 23. of the higher.

In the border thereof.] In the lower Border of it.

Which is in the ſide.] Or, over againſt

The Ephod inward.] So that theſe two lowermoſt Rings were not ſeen, being inward; lying, as it were, between the Ephod and the Breast-plate.

Ver. 27. And two other rings of gold thou ſhalt make.] Theſe, though belonging to the Ephod, are not mentioned till now; becauſe the uſe of them would more plainly appear in this Place.

And ſhalt put them on the two ſides of the Ephod.] Or rather, Shoulder-pieces of the Ephod: for ſo we tranſlate it more plainly v. 7.

Ʋnderneath.] Below, or at the lower end of the Shoulder-pieces.

Towards the fore-part thereof.] Or, in its fore-part.

Over-against the coupling thereof.] Oppoſite to the Rings of the Breaſt-plate; being to be coupled to it by theſe Rings.

Above the curious girdle of the Ephod.] All this is ſaid only to mark out the place exactly, where theſe two Rings were to be faſtned to the Ephod; that the Breaſtplate might be inſeparable from it.

Ver. 28. And they ſhall bind the Breast-plate by the rings thereof, unto the rings of the Ephod, with a lace of blue, that it may be above the curious girdle of the Ephod.] A blue Lace, or Ribbon, being put through the two lower Rings of the Breast-plate, and then through the Rings of the Ephod; they by it were tied together, a little above the girdle of the Ephod.

And that the Breast-plate be not looſed from the Ephod.] And thus being joyned, they were not to be ſeparated one from another; no not out of the time of Miniſtration: but always continued ſo faſt together, that the Ephod could not be put on without the Breaſt-plate. Thus Maimonides, and the Gemara c. 7. of Joma, If any one remove the Breast-plate from the Ephod, or the Staves from the Ark, he ſhall receive forty ſtripes.

Ver. 29. And Aaron ſhall bear the names of the Children of Iſrael in the Breast-plate of Judgment, upon his heart.] Appear in the Name of the whole People of Iſrael, to beg direction of God in all difficult Caſes.

When he goeth in unto the holy place.] Where with his Face toward the Ark (where the Divine Glory ſate) he prayed to God for them.

For a memorial before the LORD continually.] That God might remember them, when he remembred him daily of the Promiſes made to them, and to their Forefathers. Which in Scripture phraſe, denotes God's gracious hearing his Prayers, when he addreſſed himſelf unto him, in the manner he required. For then he is ſaid to remember his People, when he granted their Deſires; and they remembred him, when they did as he bad them.

Ver. 30. And thou ſhalt put in the Breast-plate of Judgment.] It is called both here, and in the fore-going Verſe, the Breast-plate of Judgment, not only for the reaſon there named; but becauſe the High Prieſt (nay, the whole Body of the Prieſts, but he eſpecially) ſate as a Judge to determine ſeveral Controverſies, as appears from many places, X Lev. 11. XVII Deut. 8, 9. XIX. 7. XXXIII. 8. 2 Chron. XV. 3. &c.

The Ʋrim and the Thummim.] There is not the leaſt intimation any where what theſe were, nor any direction given to Moſes for the making of them, as there is for the reſt of the Prieſtly Attire. Which may incline one to conclude one of theſe two things: either that they were things delivered to Moſes by God himſelf, as the two Tables of Stone were; or that they are not things different from the precious Stones before-mentioned. But if the former of theſe were true, I ſhould think it would have been as plainly mentioned, that God delivered theſe unknown things to him, as that he did the two Tables of Stone. The other hath ſomething in the Scripture to countenance it. For in the XXXIX Chapter of this Book, where Moſes ſets down the making of all thoſe things which are here ordered; he mentions only the four rows of Stones, in the ſame manner as he doth here; but ſaith not a word of putting the Ʋrim and Thummim in the Breast-plate: though he ſpake particularly of other things, even of the Rings, and the Chains, and the Lace whereby it was tied to the Ephod. And on the other ſide, when he ſpeaks of habiting Aaron with all theſe Veſtments, in order to his Conſecration, he only ſaith VIII Lev. 8. that he put the Breast-plate upon him, alſo he put in the Breastplate the Ʋrim and the Thummim; but ſaith not a word of the four rows of Stones. For which it is hard to give a reaſon; unleſs it be, becauſe the Ʋrim and the Thummim were one and the ſame thing with the XII. precious Stones: So that it was indifferent, whether he ſaid Ʋrim and Thummim were put into the Breast-plate, or the XII. precious Stones; which are the only things in all this deſcription of the holy Veſtments, that can be thought to be Ʋrim and Thummim. And indeed, there being ſuch a particular direction for every thing elſe, and alſo a deſcription of their form and faſhion, (as that the Chains ſhould be of wreathen work) one cannot but think there would have been ſomething ſaid of theſe, if they had been diſtinct from what was mentioned before. Mr. Mede indeed thinks that nothing is ſaid concerning them, becauſe they were things well known to the Patriarchs. But this is well confuted lately, by another great Man, Dr. Pocock, in his late learned Commentary upon the Prophet Hoſea, pag. 149. unto which I refer the Reader, becauſe I have other things to note, and would not willingly enlarge too much on this Subject.

As for that which ſome have ſaid concerning two little Images, or Repreſentations of Angels, which were put in the hollow of the Breaſt-plate, I ſee no foundation for ſuch a Conceit. One may better ſay, that theſe two words, Ʋrim and Thummim, were written, or wrought on the Breaſt-plate; ſignifying that from hence they ſhould receive the cleareſt and moſt perfect Reſolution of all their Doubts. And of this opinion was R. Aſaria in his Meor Enajim, c. 46.

But if we take the former to be the truer Account, that he only repeats what he ſaid before (as he doth what he had ſaid of the Rings belonging to the Breaſtplate, v. 14, 22.) then the meaning is, that the XII. Stones ſhould be the moſt ſparkling, and moſt perfect, in their kind, that could be got, (for Ʋrim all acknowledge ſignifies Fires or Illuminations; and Thummim the greateſt Perfection) and that all belonging to the Breaſtplate (the Square ſtuff, the Stones engraved, the Rings, the Chains and Lace) ſhould be prepared and made ready before they were ſet in the Breaſt-plate.

And of this opinion (that the precious Stones were the Ʋrim and the Thummim) were Joſephus and the Talmudick Doctors, who therein, I take it, were in the right; though they do not give a likely account how the mind of God was declared by them.

And they ſhall be upon Aaron's heart.] So it is ſaid concerning the Names of the Children of Iſrael (v. 29.) which were engraven on the XII. Stones; and ſeems to confirm the fore-going Interpretation.

When he goeth in before the LORD.] To miniſter unto the Divine Majeſty, and to enquire of him: which he did in the Holy Place, ſtanding with his Face towards the Ark, in the Holy of Holies. Into which he went only once a year, upon a particular Buſineſs, to expiate the Sins of the People; and had not on theſe glorious Robes here mentioned; but was only clothed in fine Linen, as we read XVI Lev. And therefore it is ſtrange that Buxtorf ſhould ſay he went into the Sanctum Sanctorum with the Ʋrim and Thummim, to enquire of God. See his Hiſtory of them cap. 1. (where he alledges this Verſe for it) and cap. 3.

And Aaron ſhall bear the Judgment of the Children of Iſrael.] By Judgment is here meant the Breast-plate of Judgment, as it is called, when he begins to ſpeak of it v. 15. and in the fore-going Verſe; juſt as the Ark of the Teſtimony, is ſometimes called the Teſtimony. Or elſe the meaning is, that he ſhould carry the great Concerns of the Children of Iſrael (their weighty Cauſes and Doubts) before God; and deſire his direction, for the King, for the great Council, and for the People, in all difficult Matters, both in War and in Peace, whether belonging to Religion or to Civil Government.

Ʋpon his heart before the LORD.] He was never to appear in the Holy Place without this Breaſt-plate, with the Names of all the Children of Iſrael upon it. Many learned Men have taken notice of that paſſage in Aelian, L. XIV. Var. Hiſt. c. 34. where he relates how the Egyptian Prieſts had an Image made of Saphire Stone, about their Neck (which was called 〈 in non-Latin alphabet 〉 , i.e. Truth) when they ſate in Judgment. And Diodorus Siculus ſaith, L. I. c. 75. that it conſiſted of more precious Stones than one; from whence ſome have imagined that Moſes took his Pattern of this Breaſt-plate. But as they did not wear this Badge of Authority, when they miniſtred about Sacred Things, but in their Civil Courts where they ſate as Judges; ſo there is no reaſon to think this Ornament of theirs, was ſo old as the time of Moſes, (there being no mention of it in Herodotus) but was rather a later Invention, unto which other Countries were not Strangers. For the Veſtal Virgins among the Romans, at leaſt ſhe that was called Maxima, wore an Ornament upon her Breaſt made of precious Stones, as a Statue digged up at Rome, in the beginning of the laſt Century, ſeems to repreſent it, (See Lipſius cap. ult. de Veſta & Veſtal.) And Gutherius hath proved that theſe Veſtal Virgins ſate in Judgment, and tried Cauſes, as the Pontifex Maximus did; and then it is likely, and not at other times, wore this Antepectorale. There is more ground alſo to ſay, that the Egyptians took their Pattern from the Jews, than that they took it from the Egyptians; there being in the time of Solomon a great Correſpondence between them, by his marriage with Pharaoh's Daughter.

Continually.] Whenſoever he appeared before the LORD, to enquire of him. The greateſt difficulty is, how the LORD anſwered by Ʋrim and Thummim? Which the Jews generally think was by the ſhining of the Stones, and the prominence of ſuch Letters in them, as made the Anſwer. If they had left out the latter part of this reſolution (about the prominence of the Letters) what they ſay would have been more likely. Eſpecially ſince Joſephus only mentions their extraordinary ſplendour; telling us, for inſtance, that when the High Prieſt enquired, whether they ſhould go to War or not? If God approved of it, there was ſuch a refulgent brightneſs in the Stones, 〈 in non-Latin alphabet 〉 , that made all the People know, God would be preſent for their help and ſuccour. And when God did not approve of their undertaking, he ſaith there was a cloudineſs upon the Stones, as there had been for two hundred years (he confeſſes) before he wrote his Hiſtory, 〈 in non-Latin alphabet 〉 , God being angry with them, for the tranſgreſſion of his Laws, L. III. Antiq. c. 9. But this alone could not reſolve ſuch queſtions as that, I Judg. 1. Who ſhall go up firſt to ſight against the Canaanites? To which the LORD anſwered (v. 2.) Judah ſhall go up. For if this Anſwer was given, in the way now mentioned, that Stone alone, which had the Name of Judah engraven on it, muſt have had a Splendor in it above all the reſt. Which if we ſhould ſuppoſe, yet an Anſwer could not have been given to all their queſtions, meerly by the Refulgency of all, or of any one Stone; as if they askt, Which way they ſhould go against an Enemy? Therefore it is more likely, that there was a Voice, which ſpake to the High Prieſt, from the Divine Glory, on the Mercy-ſeat; as we read there was to Moſes when he went into the moſt Holy Place to ſpeak with God, VII Numb. 89. Againſt which I do not ſee what can be objected: and it ſeems far more probable than their opinion, who think God inſpired the High Prieſt at that time, when he conſulted him, as he did the Prophets. For this makes no difference between enquiring by Ʋrim and Thummim, and by the Prophets, but only this; That God (they ſay) conſtantly anſwered when the High Prieſt conſulted him, which favour he did not always grant the Prophets. If there be any Truth alſo, in what the Jews ſay concerning the Bath-col under the ſecond Temple, it ſeems to me to tell us, That God then directed them, without the Ʋrim and the Thummim, in the ſame way as he had formerly done with it. Certain it is, that ſuch a Voice often ſpake to our Saviour, in the audience of his Apoſtles, out of the High and Holy Place in the Heavens; to ſhow that he was the Prophet like unto Moſes, whom he promiſed to raiſe up unto them, XVIII Deut. 15.

There are thoſe who have adventured to affirm, That others beſides the High Prieſt might wear the Ʋrim and Thummim, to conſult the Divine Majeſty, particularly their Kings. But how weak the Grounds of this Aſſertion are, will appear when I come to thoſe places, which they alledge to juſtifie it. I ſhall conclude what I have to note about this matter, with one Obſervation more; That this is one of the principal Reaſons, why the Government of this People before they had Kings, was (as Joſephus calls it) a Theocracy, that is, The Empire of God, becauſe he by this Oracle of Ʋrim and Thummim, preſcribed how they ſhould proceed in all their publick Affairs of great moment. And another Reaſon was, becauſe he ſtirred up Judges, when he thought it neceſſary; who being of his immediate appointment, are ſo far acknowledged by him, that when they were weary of Samuel's Government (who was a Judge) and deſired a King, God declared it was not Samuel whom they rejected, but himſelf.

Ver. 31. And thou ſhalt make the Robe.] The Hebrew word Mehil, which we tranſlate Robe, is by the Latins called Pallium, and by the LXX. 〈 in non-Latin alphabet 〉 , a Garment coming down to the Ankles. The form of it is intimated in the next Verſe; and the matter of it is here ordered to be all of blue, i. e. of blue Cloth. Some indeed ſay of Silk: but is is certain Thechelet ſignifies Wooll died of a sky-colour. See Braunius L. I. de Vest. Sacr. Hebr. c. 9. n. 1.

Robe of the Ephod.] So called becauſe the Ephod was put upon it.

Ver. 32. And there ſhall be an hole in the top of it.] From hence the Form of it may be gathered, that it was like one of our Surplices, or Shirts without Sleeves; but with two holes on the ſides, to let their hands through. And it was put on over their Heads, it appears by this hole at the top; and ſo covered their whole Body.

In the midst thereof.] Not croſs-wiſe, from ſhoulder to ſhoulder; but long-wiſe, from the back to the middle of the breaſt, as Abarbinel expounds it. Wherein it differed from a Surplice, and from the Tunick, or Coat: the hole of which at the top, was round; whereas this was oblong, as they ſpeak.

It ſhall have a binding.] This was both for handſomneſs, and for ſtrength, that it might not be further ſlit. Joſephus mentions the former, as a reaſon for this binding or border, that there might appear no 〈 in non-Latin alphabet 〉 (as his word is) no deformity about the Prieſt: and the Text it ſelf in the end of the Verſe mentions the latter, that it be not rent. This binding Abarbinel thinks, on the former account, was on the inſide, for decorum ſake, that nothing might be ſeen but the Robe.

Of woven work.] It was not to be ſewed to it, but woven with it of one entire piece; which could not be done without a great deal of Art. So Abarbinel, the opening or hole was not to be cut with Sciſſars, and then ſewed with a Needle; but it was woven with the very Garment.

As it were the hole of an Habergeon.] The ancient Habergions or Corſlets, being made of Leather and Linen, needed a Limbus about the Neck to keep the parts firm and tight. But whether the binding had hooks and eyes (as we call them) like thoſe which are in Corſlets, to faſten the parts together, is uncertain. Abarbinel affirms it, but without any Authority.

That it be not rent.] That is, the Robe be not rent in putting it on; or by the Ephod and Breast-plate that were upon it; for that had rendred it contemptible; a Rent among us (ſaith R. Levi Barzelonita) being diſhonourable, Praecept. CIII.

Ver. 33. And beneath upon the hem of it.] Or, upon its skirts. 〈 in non-Latin alphabet 〉 ſaith Joſephus, towards the bottom, where it touched the feet.

Thou ſhalt make Pomegranates.] So the Hebrew word Rimmonim undoubtedly ſignifies, as Maimonides and other learned Jews affirm. Jarchi ſaith they were to be of the bigneſs of an Hens egg.

Of blue, and of purple, and of ſcarlet round about the hem thereof.] Though the Robe it ſelf was of one ſimple colour, yet the skirts of it were very much adorned by variety of Colours in the Pomegranates; which were made of Yarn dyed blue, purple and ſcarlet, (of theſe ſee XXV. 4.) and the LXX. add, of ſine Linen. For ſo we read they were made XXXIX. 24.

And bells of gold between them round about.] The Targum upon VI Eſth. 10. makes the Kings of Perſia to have worn ſuch kind of Garments. For he repreſents Ahaſuerus as ſaying to Haman, Go to my Wardrobe, and take one of my best purple Cloaks, and of the best ſilk Veſts, with Gems at the four corners of it, and golden Bells and Pomegranates hanging round about. And no doubt they were intended partly as an Ornament to the High Prieſt, their Matter being of Gold; but what their Form was, we are not told. There were round Bells in uſe amongſt them, like thoſe which we commonly ſee upon the Collars of our Horſes Necks: but Maimonides ſaith theſe were of a Pyramidal Figure, open at the bottom, with Clappers in them, like our little hand Bells.

Ver. 34. A golden bell and a pomegranate, a golden bell and a pomegranate, upon the bottom, &c.] So there was a Bell (as the Jews explain it) between every two Pomegranates; and a Pomegranate between every two Bells. But how many of each there was, is uncertain; though the Jews commonly ſay there were LXXII. Which if it was true, and the Pomegranates were of ſuch a bigneſs, as was ſaid before; this Robe would have been ſo wide at the bottom, as to have been cumberſom, eſpecially with ſo many Pomegranates and Bells, hanging upon it.

Ver. 35. And it ſhall be unto Aaron, to miniſter.] He was never to appear before God without this Garment; nor to wear it but when he Miniſtred. The ſame is ſaid of all the Prieſtly Garments, both of his and of his Sons v. 3, 4.

And his ſound ſhall be heard when he goeth in unto the holy place before the LORD.] That the People, upon this notice, might fall to their Prayers, while he was offering Incenſe; which repreſented their going up to Heaven.

And when he cometh out.] That they might then diſpoſe themſelves, to be diſmiſſed with his Bleſſing.

That he die not.] For neglecting to appear before God, in this ſolemn manner, as he required. For it is the common Maxim among the Jews, That when the Prieſts were clothed with their Garments, they were held to be Prieſts; when they were not ſo clothed, they were not Prieſts. That is, if they preſumed to miniſter without this Attire, it was an illegal act, and unacceptable to God. See v. ult.

Ver. 36. And thou ſhalt make a plate of pure gold.] The Hebrew word Zitz is tranſlated 〈 in non-Latin alphabet 〉 by the LXX. which ſignifies a leaf expanded. And ſuch was this Plate (as we render it) a thin piece of Gold, two fingers broad (as Jarchi tells us) and ſo long as to reach from one Ear to the other; being bound to the forehead with a ſtring, which was tied behind the head; and thence is called a Crown, (XXXIX. 30.) as all things are which compaſs the forehead. And Crowns being anciently made of Flowers, or Leaves, which we call Garlands, Joſephus ſaith this Crown was adorned with the Figures of that Flower which the Greeks call 〈 in non-Latin alphabet 〉 , of which there were three rows, L. III. Antiq. c. 8. And indeed the Hebrew word Zitz ſignifies a a Flower; which hath made ſome think this Plate had its Name from the Flowers which were wrought in it, to make it look more beautiful. See XXIX. 6.

And grave upon it like the engravings of a ſignet.] Not by cutting the Letter deep in the Plate, but by making them protuberant, like thoſe which are made by a Seal upon Wax. See v. 22.

HOLINESS TO THE LORD.] The ancient Crowns perhaps had ſome image or other in them (for in later times Domitian had a golden Crown with the Effigies of Jupiter and Minerva, as Suetonius tells us) inſtead of which God commands his own great Name to be engraven on Aaron's Crown, in theſe words; which ſignifie, that he was Separated to the Service of the most High. It is but a frivolous queſtion which the Jews make, Whether theſe words were engraven in one Line, or in two, one above another? For there is no reaſon to make us think they were not in one Line, as they are here written.

Ver. 37. And thou ſhalt put it on a blue Lace.] It hung on a Riband of blue, by which it was faſtned upon the Mitre, as it follows in the next words. The Talmudiſts fancy there were three Ribands; one at each ear, and one in the middle; which is this here mentioned. But this one was ſufficient for the purpoſe, as will appear when the next words are rightly underſtood.

That it may be upon the Mitre.] There was an order before for making a Mitre, among other Veſtments: but we have not been told hitherto, of what it was made (which is mentioned below v. 39.) nor what was the Form of it. The Latins anciently called it Stroppus, which is the ſame with the Greek 〈 in non-Latin alphabet 〉 ; being a fillet wound about the head of their Prieſts, as Feſtus tells us. Prudentius calls it tortum infulam, becauſe it was made ſometimes of three or four Ribands or Laces wreathed together, vid. Cuperus in his Apotheoſis Homeri, p. 138. The ancient Greeks call it Tiara, and Cidaris, and ſometimes Diadema; which was commonly made of byſſus or fine Linen, as appears even from the ſtory of Alexander the Great, who (as Juſtin tells us) took his Diadem from his Head, to bind up the Wounds of Lyſimachus, L. XV. which ſhows that it was made of fine Linen, which was proper for that purpoſe.

They were of divers Colours, but commonly white: and ſuch were the Diadems of Kings, which Ammianus calls faſciolam candidam regiae majeſtatis inſigne, L. XII. Such was the Mitre of the High Prieſt (v. 39.) and the Bonnets of the lower Prieſts. The former of which they called Mitznephet, and the other Migbaoth. They did not differ at all in their Matter, but only in their Form. Both conſiſted of ſixteen Ells of fine Linnen, as the Hebrew Doctors agree; but do not tell us of what breadth: which might be wrapt round ſeveral times about into what Form they pleaſed. And the Migbaoth or Bonnets, they all ſay, came lower down upon the forehead, than the Mitre; and roſe up higher, like an Hillock. But the Mitznephet did not cover the forehead at all, and was flatter than the Bonnets, but much broader, conſiſting of more folds round; like the Turbants which are now worn in the Eaſt, or like an half Sphere.

Now ſome underſtand theſe words, that it may be upon the Mitre, as if the golden Plate was bound upon the Mitre; which is contrary to what follows v. 38. it ſhall be upon Aaron's forehead. This therefore muſt be underſtood of the Lace or Riband, which was to come down over the Mitre, to faſten the golden Plate, which depended upon it. For being put through a little hole in the middle of the Plate, it went over the Mitre; and each end of it being put into the holes of the Plate, which were at each ear, it was brought up again, and tied over the Mitre. Thus we muſt interpret it, if there was but one ſtring to faſten it. It cannot be denied indeed, that ſometimes more than one thing of a kind is intended, where the Scripture ſpeaks in the ſingular Number (as in VIII. 21. X. 4, &c.) and therefore we may conceive, as I ſaid before, that there were three Ribands, one at each end, and another in the middle, by which it hung upon the forehead; whereby they might more eaſily be faſtned at the top of the Mitre.

Ʋpon the forefront of the Mitre it ſhall be.] That is, the golden Plate ſhall be in the forefront of it. By which it appears that the Hebrew Doctors rightly deſcribed it, as reaching before from ear to ear; but no part of it behind. That is, it was an half-circle, not an whole; incompaſſing only the fore-part of the Head, not like other Crowns that incompaſs it round.

Ver. 38. And it ſhall be upon Aarons forehead.] The Mitre, as I ſaid before, did not come down low (as the Bonnets did) but only covered the Crown and the upper part of the Head; the whole forehead being left bare, that there might be ſpace enough for this Plate of Gold to lye upon it; and for his Philacteries, as the Jews will have it, which were next to the Mitre, and then the Crown, a little above the Eyes. But ſome of them think the High Prieſt wore no Phylacteries, having no need of them, when he was clothed with ſo many holy Garments. But, not to trouble our ſelves with that, it appears by theſe words, that the Plate did not lye upon the Mitre, but upon the High Prieſts forehead.

That Aaron may bear the iniquity of the holy things, which the Children of Iſrael ſhall hallow in all their gifts.] Theſe words ſuppoſe there might be ſome defects in their Sacrifices and Gifts, which they conſecrated and preſented unto God (though they were ignorant of it) which were all pardoned (for that's meant by bearing, that is, taking away iniquity) by the Interceſſion of their High Prieſt, when he appeared before God with this Crown upon his Head, that is, thus perfectly and compleatly attired. Wherein he repreſented our great High Prieſt, Chriſt Jeſus; by whoſe perfect Sanctity and Satisfaction, all the Defects of our ſincere Services are ſupplied.

And it ſhall be always upon his forehead.] That is, whenſoever he went in to miniſter in the Holy Place.

That he may be accepted before the LORD.] That the Children of Iſrael, and their Sacrifices and Gifts, might be accepted when they preſented them to God; which they were not, if the High Prieſt did not appear before him, in this manner, on their behalf. The Heathens themſelves (as Athenaeus informs us, L. XV. c. 5.) thought Prayers and Sacrifices then acceptable to their Gods, when they offered them with Crowns on their Heads. And therefore a great many Authors tell us the Prieſts in all Countries, were crowned when they miniſtred; nay, the Sacrifices themſelves, and their Altars, and their holy Utenſils were crown'd; as if all their Services had been ineffectual, if made without a Crown. For they that prepared the Beaſts for Sacrifice, and the Muſicians, and all that were preſent were crowned, as appears out of ancient Coins and innumerable ancient Writers. See Cuperus Apotheoſ. Hom. p. 70.

Ver. 39. And thou ſhalt embroider the Coat of fine Linen.] This Coat is one of the Garments ordered to be made v. 4. in Hebrew called Ketonah: from whence both the Greek word 〈 in non-Latin alphabet 〉 , and the Latin Tunica ſeem to be derived. The Matter of it was fine Linen; and therefore it was white. The Form of it was not much unlike one of our Shirts, with Sleeves coming down to the wriſts; but made pretty cloſe to the Body, and ſo long as to reach down to the heels. It was the moſt inward of all the Prieſtly Garments, being next to their Body. And, though it be not mentioned in the deſcription of it, there is no doubt, that it had a ſlit in the neck of it, by which it was put over their head, and then tied to the neck with ſtrings.

Embroidered.] The Hebrew word Taſchbetz all agree ſignifies a work with certain Figures woven in it, either of Gold, or other Materials. But what ſort of Figure, is not certain. The famous Salmaſius thinks they were round, like to our Eyes. Others take them to have been ſquare or cubical. R. Sol. Jarchi ſaith in general, that it was a work like the Ouches (as we tranſlate Miſchbetzoth) in which the precious Stones were ſet. But none, I think, hath made ſuch likely gueſſes at the figure of them as Jo. Braunius, who takes them to have been nothing elſe, but lacus aut foſſulas angulares, &c. ſuch little deep holes, as reſemble thoſe that are in one of the Stomachs of thoſe Animals that chew the Cud, called Reticulum. See L. I. de Veſtitu Sacerd. Hebraeorum, c. 17.

And thou ſhalt make the Mitre of Linen.] See v. 37. where the Mitre is mentioned.

And thou ſhalt make the girdle of needle-work.] It is mentioned before v. 4. under the name of Abanet or Abnet, which no doubt ſignifies a Girdle or Belt; yet not like our common Girdles, but like that which we call a Schaſh, being made of twined Linen, and Worſted of divers colours, as we find XXXIX. 29. where blue, and purple, and ſcarlet ſignifies Wooll, or Worſted-yarn of theſe colours. Such were the Girdles of all the Prieſts, which they wore all the year, the High Prieſt as well as the reſt; except upon one day (that of Expiation) when he had on a Girdle of fine Linen only, not mixed with Woollen. Theſe Girdles were of ſuch a length, that they might go round the Body more than once, as Joſephus tells us, L. III. Antiq. c. 8. For, if we may believe him, they were Two and thirty Ells long, and four Fingers broad, being hollow within. When they were not in the Act of Miniſtration, both ends of them hung down to their very feet, 〈 in non-Latin alphabet 〉 , &c. (as the ſame Joſephus ſpeaks) for comelineſs ſake, that they might appear more goodly to the beholders: which agrees to what Moſes ſaith in the next Verſe, that they (as all the Prieſtly Garments, v. 2.) were made for glory and beauty. But when they went about any holy work, belonging to their Office, they threw them over their left ſhoulder, that they might not be an hindrance to them. The uſe of this Girdle was to girt their Coat cloſe to them; which they tuckt up alſo in the Girdle (when they went about their Miniſtry) to the middle of their Leggs, that it might not incumber them in their Service.

Of needle-work.] This was a different ſort of work from Taſchbetz (which we tranſlate broidered, v. 4.) and from Choſcheb (which we tranſlate cunning, v. 6, 15.) and is here called Rokem. Which ſignifies the ſame with Choſcheb, as to the variety of Colours and Figures in the Work: but Choſcheb, as the Hebrew Doctors tell us, was done by weaving, and Rokem with a Needle, as we rightly take it. Of the two Choſcheb was the moſt artificial, as the word ſeems to intimate; being wrought on both ſides with the ſame Figures, whereas Rokem was only on one ſide. This they gather from XXVI. 31. where the Vail is ordered to be made of the Work called Choſcheb, which it's probable was glorious on both ſides, both within and without the moſt Holy Place. Joſephus ſaith this Girdle was wrought with Flowers of the ſeveral Colours mentioned XXXIX. 29.

Ver. 40. And for Aarons ſons thou ſhalt make Coats.] The Coats of all the Prieſts, as well as of the High Prieſt, were embroidered, as Maimonides expreſly affirms. And it ſeems to be the ſenſe of v. 4. where he is commanded to make Garments not only for Aaron, but for his Sons (i. e. all the reſt of the Prieſts) among which the broidered Coat, may well be thought to belong to them. See XXXIX. 27.

And thou ſhalt make for them girdles.] The Girdles of the inferiour Prieſts, were the very ſame with that of the High Prieſt, (as well as their Tunicks or Coats) being to bind their Coats to their Body.

And bonnets.] How theſe differed from the Mitre of the High Prieſt, in their Form, not in their Matter, ſee v. 37.

For glory and for beauty.] The Garments of all the Prieſts were contrived to make them appear in a ſplendid and comly manner, when they miniſtred to the glorious Majeſty of God, being of ſine Linen, which was worn by the greateſt Perſons, made with great Art, eſpecially their Coats and Girdles, which were finely adorned (as I have ſhown in the Verſes foregoing) with elegant Figures, and rich Colours: for blue, or sky-colour, purple and ſcarlet belonged to Kings and Perſons of Honour. But the Garments of the High Prieſt were above all the reſt moſt glorious, and deſign • ſo to be, v. 2. For beſides thoſe common to him with all the Prieſts, which were very coſtly, he had others far more precious: particularly the Ephod and its Girdle, the Breast-plate ſet with Stones of great value, the Robe, and the Crown of Gold. The two Stones alſo on the ſhoulders of the Ephod, were not only precious in their kind, but for their bigneſs; being ſo large that. Twelve Names were engraven in them, containing Six and thirty Letters. All which conſidered, Philo had reaſon to ſay (L. de Sacerd. Hon.) it is manifest the Law drest up their Priest, 〈 in non-Latin alphabet 〉 , to the venerableneſs and honour of a King. For the Prieſthood in old time was ſo honourable, that Kings themſelves diſcharged it: which is the reaſon that in Scripture, Princes and Prieſts have the ſame Name of Cohenim.

To all which I may add, That they took ſuch care all their Garments ſhould be for glory and beauty, that when they were foul they did not waſh them, nor repair them when they had any breach in them: but new ones were bought, and the old imployed about the Lamps in the Feaſt of Tabernacles. See Mr. Selden L. III. de Synedr. c. 11. p. 142.

Ver. 41. And thou ſhalt put them upon Aaron thy brother and his ſons with him.] As we read he did VIII Lev. 6, 7, &c. 13. and this was part of Aaron's Conſecration, v. 3. of this Chapter.

And ſhalt anoint them.] He anointed Aaron by pouring the holy Oyl upon his Head, VIII Lev. 12. but he anointed his Sons only by ſprinkling ſome of it upon their Garments (as he did upon his alſo) with the Blood of the Sacrifice, XXIX. 21. VIII Lev. 30.

And conſecrate them.] By the Sacrifice of a Ram, called the Ram of Conſecration; the Blood of which he put upon the tip of their right ear, &c. XXIX. 20. VIII Lev. 22, 23, &c. and by the Wave-offering which he put into their hands, that they might wave them before the LORD, XXIX. 24. VIII Lev. 27. From whence the phraſe for conſecrate here in this place, is in Hebrew fill their hand.

And ſanctifie them.] By the foregoing Ceremonies. For they were ſet apart to the Divine Service, by putting on their Garments, anointing them, and offering the Sacrifice of Conſecration, and by waſhing them with Water, as appears from VIII Lev. 6, 7, 12. where it is ſaid he anointed Aaron, to ſanctifie him; and v. 30. having ſprinkled their Garments, it is ſaid, he ſanctified Aaron and his Garments, and upon his Sons, and upon his Sons Garments with him.

Ver. 42. And thou ſhalt make them linen breeches.] Though theſe are mentioned in the laſt place, yet they were put on the firſt of all the Prieſts Garments; after them the Coat, which being girt about with the Girdle, the Bonnet was put upon the Prieſt's head. The High Prieſt, in like manner, having put on his Breeches, Coat and Girdle (which were common to all Prieſts) was clothed with his Robe, and next with the Ephod and Breast-plate, which were inſeparable; and laſt of all with his Mitre and the golden Crown. To which order Nature it ſelf directed them; the inward Garments being always put on before the outward.

Now as to theſe Mikneſe, which we truly render Breeches, the Matter of them was Linen, as we are here informed: and not ordinary Linen, but that which the Hebrews call Scheſch, which was fine Linen; and more than that, they were of twined (or ſix-threded) Linen, as we read XXXIX. 28. They were made with great Art, being woven of one piece, and not ſewed together, as Maimonides tells us. The Form of them was like our Breeches or Drawers, which may be the reaſon why Moſes here uſes a word of the dual Number, becauſe they had two parts, which covered each Thigh diſtinctly.

To cover their nakedneſs.] This was oppoſed, as Maimonides thinks, to the idolatrous Worſhip of Peor; which, if we may believe him, was ſo beaſtly, that it was performed by diſcovery of their Nakedneſs, More Nevoch. Part. III. c. 45.

From the Loins even to the Thighs they ſhall reach.] They were bound about the Loins with Strings, which ran through the top of them, that they might be drawn ſtraiter, or looſer as they pleaſed; and came down the Thighs, as far as to their Knees. There were ſome Breeches anciently, which covered the Leggs alſo, and came down to the Feet, ſuch as Sailers uſe in cold Countries: but theſe did not come down ſo low; the intention of them being only to cover thoſe Parts (as it goes before) which ought not to be expoſed. For though they had a Coat over their whole Body, yet that being looſe and wide below, by ſome accident or other, thoſe Parts might have been ſeen which ought to be ſecret, if that had not been prevented by theſe Drawers, which ſo covered the lower Parts, that nothing could poſſibly be ſeen. For in this they differed from our Drawers, that they had no opening, either behind or before. Some think before this time there were no ſuch thing as Breeches in uſe among the Hebrews; nor after this, among any other Men, but the Prieſts in their Miniſtration. But in latter Ages they came in uſe, as appears from III Dan. 21.

Ver. 43. And they ſhall be upon Aaron, and upon his ſons, when they come in unto the Tabernacle, or when they come near unto the Altar to miniſter in the holy place.] They could not be permitted ſo much as to appear in the Tabernacle, much leſs to miniſter, eſpecially in the Holy Place, without their holy Vestments. Which they wore there only, but in no other place: for at home, or abroad, or in the Sanhedrim, and all other places out of the Temple, they wore common Garments, ſuch as other Men did. Inſomuch that St. Paul could not diſtinguiſh the High Prieſt, when he ſate in the Court by his Habit from other Judges, XXIII Acts 5. And accordingly we read XLII Ezek. 14. XLIV. 17, 18, 19. an expreſs Precept for putting off the Prieſts Garments, and laying them up in the Chambers appointed for that purpoſe, when they went out of the Court where they miniſtred. The High Prieſt, as Maimonides informs us, had a Chamber, or Veſtry peculiar to himſelf, where his Garments were laid up, when he put them off, as the Robes of Kings are in their Wardrobe. Of this one cannot reaſonably doubt, that they being not only precious, but ſacred things, were kept ſafe in the Temple, which was an holy place. And ſo were the Garments of the Inferiour Prieſts, as we may learn from Ezra and Nehemiah: who, among other things put into the Treaſury, mention a certain number of Prieſts Garments, II Ezra 69. VII Nehem. 70. In their Veſtries alſo there were peculiar Cheſts, where every ſort of Veſtment were kept by themſelves. All the Breeches, for inſtance, which had this Inſcription Mikneſe, i. e. Breeches. In like manner all the Coats and the Bonnets had two diſtinct Cheſts with this Inſcription, Ketonoth and Migbaoth: and ſo had the reſt, as we are told in the Miſna Tamid c. 5.

But while they were in the Temple they might keep on their holy Garments (only not ſleep in them there) even at thoſe hours when they did not miniſter. Which this Text ſeems to ſuppoſe, when it ſaith, they ſhall be upon them, when they come into the Tabernacle, as well as when they come near unto the Altar to miniſter. Thus the Talmudiſts; In the Temple they might keep on their Garments, whether in the time of their Miniſtration, or out of it. But this they underſtand only of their Breeches, their Coat and Bonnet: for their Girdle they were bound to lay aſide as ſoon as they had done Miniſtring.

That they bear not iniquity and die.] That God do not puniſh them with Death, for being ſo prophane as to appear before him, without their holy Garments, which he appointed to preſerve his Service from contempt.

It ſhall be a ſtatute for ever unto him, and his ſeed after him.] That is, as long as there ſhall be any Prieſts of the Order of Aaron, they ſhall appear before God in theſe Garments. But that Prieſthood being aboliſhed, by the true eternal Prieſthood of Chriſt, there is no longer any uſe of them; no more than of the Sacrifices thoſe Prieſts offered, which are compleated in the Sacrifice of Chriſt. As for the Jewiſh ſenſe of theſe words, it is manifeſt, that it hath been long confuted; there having been no Prieſthood, nor holy Garments, nor Sacrifices, no nor Temple among them, for above Sixteen hundred years. Nay, before the coming of our Saviour, ſome of the Prieſtly Ornaments, and thoſe the chief of all, were gone, viz. the Ʋrim and the Thummim in the Breaſt-plate; which they generally confeſs were not in the ſecond Temple; and it may be a queſtion, whether they continued to the end of the firſt. But the truth is, there was the Breast-plate and the Ephod, and conſequently the Ʋrim and Thummim, as to its Matter and Form (though it had loſt its uſe, there being no Anſwers from God given by it) and accordingly all the reſt of the Prieſtly Garments remained as long as there was any Prieſthood; which is the full ſenſe of theſe words, a ſtatute for ever to him, and his ſeed after him.

CHAP. XXIX.

Verſe 1. AND this is the thing that thou ſhalt do unto them to hallow them.] Having ordered Aaron and his Sons to be ſet apart to attend upon him in his Houſe, as his Miniſters; he now directs how they ſhould be hallowed (or made holy) that is, ſeparated to his Service, in the Prieſts Office.

To miniſter unto me in the Prieſts Office.] This was the deſign of their Separation from other Men, as was often ſaid before, XXVIII. 1, 3, 4, 41, 43.

Take one young bullock, and two rams without blemiſh.] There were ſeveral things to be done before this, though this was the chief. For they were to be waſhed, and robed with their Prieſtly Garments, and anointed; and then they were compleated by peculiar Sacrifices, which are directed and deſcribed v. 10, 11, &c. and put in execution VIII Lev. 1, 2, &c.

Ver. 2. And unleavened bread, &c.] Together with the foregoing Sacrifices (which it will appear hereafter were of ſeveral ſorts) there was a Mincha to be offered; Bread being neceſſary at a Table together with Fleſh. And this conſiſted of three parts; unleavened Bread, unleavened Cakes tempered with Oyl, and unleavened Wafers (or thin Cakes, like to our Pan-cakes) anointed with Oyl, before they were put into the Pan, to be fried. All theſe were to be made of wheaten flour: and the two laſt were accounted a delicious Bread among the Greeks, as Athenaeus tells us L. III. Deipnoſoph.

Ver. 3. And thou ſhalt put them into one basket, &c.] All theſe making but one Meat-offering, were to be put into one Basket, and ſo brought to the door of the Tabernacle, to be preſented there to God together with the Bullock and Rams, v. 23.

Ver. 4. And Aaron and his Sons thou ſhalt bring unto the door of the Tabernacle.] To be preſented unto God, together with their Sacrifice.

And ſhalt waſh them with water.] This was the firſt thing that was done for the hallowing them (v. 1.) as we read VIII Lev. 6. and was performed, ſome think, at the Laver, which is directed to be made in the next Chapter (XXX. 18, 19.) where they were to repeat this waſhing every time they went in to miniſter unto God. But now, I take it to be more likely, at their firſt Conſecration, Water was brought from thence to waſh them at the Door of the Tabernacle, before they were permitted to enter into it. Whether their whole Bodies were now waſhed, is not ſaid; but we may probably gather that they were; for they were now looked on as wholly unclean (being unhallowed) and therefore were to be waſhed all over: though, being once cleanſed, they needed not do more, when they went to miniſter, but only waſh their hands and their feet. Which agrees with our Saviour's words, XIII Joh. 10. Such waſhings, every Body knows, were in uſe among the Gentiles, before they offered Sacrifice.

Ver. 5. And thou ſhalt take the Garments.] Their Bodies being waſhed, they were, next of all, robed with thoſe Garments preſcribed in the foregoing Chapter.

And put upon Aaron the coat, and the robe of the Ephod, and the Ephod, &c.] The order wherein theſe Garments were put on, according to the Talmudiſts, was this: Firſt the Breeches were put on by the Prieſt himſelf, and that privately; which is the reaſon perhaps they are not here mentioned. They being tied about his Loins Moſes put upon him the cloſe Coat, which came down to his Ankles. Then this being bound to him by the Girdle (which was round ſeveral times about him under the Arm-holes) he put upon him his Bonnet. This was the manner of habiting an ordinary Prieſt. But when the High Prieſt was conſecrated, after the Girdle before named, was put on the Robe, with the Ephod and Breast-plate, and then his Mitre; to which was added the Golden-plate, tied with a blue Riband upon his forehead. See Selden de Succeſſion. ad Pontif. L. II. c. 8.

Ver. 6. And put the holy Crown upon his head.] By this Crown is meant nothing elſe but the Golden-plate, on which was written Holineſs to the LORD, XXVIII. 36. Which is expreſly called by the name of a Crown, (XXXIX. 30. VIII Lev. 9.) being bound upon the forehead with a blue Riband like a Diadem. Joſephus ſeems to call the Mitre by the name of a Crown, (L. VI. Haloſ. c. 15.) but then he immediately adds, 〈 in non-Latin alphabet 〉 , &c. about which there was another Golden Crown, having holy Letters written in it, &c. Vide Selden L. II. de Succeſſion. c. 7.

Ver. 7. And thou ſhalt take the anointing Oyl.] The next thing that was done for the Conſecration of Aaron, was anointing him with that Oyl which God ordered to be made, XXX. 31, 32, &c.

And pour it upon his head and anoint him.] The Jews ſeem to think theſe two diſtinct things, pouring Oyl on his head, and then anointing him. The manner of which they ſay was thus: The Oyl being poured upon his head, which ran down to his face, he that anointed him drew with his Finger the figure of the Greek Letter Chi (or St. Andrew's Croſs) upon his forehead between his Eye-brows. This was done, Aben-Ezra thinks, before his Mitre was put upon his head. But that is contrary to the order here ſet down, which preſcribes the putting on all his Prieſtly Garments (of which this was one) before the anointing. And he was therefore to be anointed in all his Habiliments, becauſe he was anointed to miniſter unto God; which he could not do without all the holy Garments (XXVIII. 43.) particularly this, it being unlawful to appear before God with the Head uncovered; as it was alſo among the Gentiles. Other of the Jewiſh Doctors therefore think, that when his Head was wrapt about with the Mitre, a place was left bare upon his Crown, for the pouring the Oyl upon it. Certain it is, that it was ſo poured on his Head, as to run down upon his Beard, CXXXIII Pſal. 2. And the Jew ſays the form of the Letter Chi, was drawn upon his forehead, to diſtinguiſh his anointing, from that of their Kings; who were anointed in the ſorm of a Circle or Crown. See Selden de Succeſſion. L. II. c. 9. Where he obſerves alſo, that there being no holy Oyl, all the time of the ſecond Temple after the Captivity, they made High Prieſts only by putting on their holy Garments. Which that they might have compleat, they made an imitation of Ʋrim and Thummim (though they had not the Oracle it ſelf) that none of the eight Garments might be wanting. So Maimonides.

The only remaining difficulty is, Whether all Aaron's Sons were anointed as well as himſelf. And Mr. Selden in the place before-named, thinks they were at the firſt, but not in future times: though all Aaron's Succeſſors in the High Prieſthood were conſecrated by anointing, as long as the holy Oyl laſted; that is, to the Captivity of Babylon, or as ſome ſay fifty years before, when it was hid and no more found. And there is a place in the next Chapter, which ſeems to favour this Opinion, XXX. 30. But as we read of no Command for their anointing, as there is here for Aaron's: ſo when this Command came to be executed, it is ſaid expreſly, that Moſes poured Oyl on Aaron's Head; but that upon his Sons he only put the holy Garments, VIII Lev. 12, 13. And therefore he is peculiarly called, The High Priest from among his Brethren, upon whoſe Head the anointing Oyl was poured, XXI Lev. 10. The anointing therefore of his Sons, XXX. 30. is only meant of that Unction which is here mentioned v. 21. of this Chapter, where a mixture is ordered to be made of the Blood of the Sacrifice and of the anointing Oyl, which was order'd to be ſprinkled both upon Aaron and his Sons, and upon their Garments, and was a part of their Conſecration. For it was done accordingly at that time, as we read VIII Lev. 30. So that Aaron himſelf had a double Unction; one proper to him alone, as High Prieſt, upon whoſe Head the holy Oyl was poured; another common to him with his Sons, as he was a Prieſt, whoſe Garments were ſprinkled with the Oyl and Blood mingled together.

Ver. 8. And thou ſhalt bring his ſons, and put coats upon them.] The High Prieſt was firſt habited, and then his Sons, in the order I have deſcribed v. 5.

Ver. 9. And thou ſhalt gird them with girdles, &c.] See v. 5.

And the Prieſts office ſhall be theirs, &c.] That is, as long as the holy Garments were upon them, the Prieſthood was upon them: but if they were not upon them, neither was the Prieſthood upon them. They are the words of Maimonides in Celi Hammikdaſh, c. 10. Or the meaning may be, they ſhall enjoy, in perpetual Succeſſion, the Office of Prieſts, as their Father and his Succeſſors the Office of High Prieſts.

And thou ſhalt conſecrate Aaron and his ſons.] Thus doing, they ſhall be compleatly conſecrated. For in the Hebrew the phraſe is, Shall fill the hand of Aaron, &c. which was done after the manner preſcribed v. 22, 23, 24, &c. Which ſhows that this was the principal part of their Conſecration; or at leaſt, the conſummation of it. And there was beſides this, a peculiar Offering, which both Aaron and his Sons are commanded to offer, in the day of their anointing, VI L •• . 20, 21.

Ver. 10. And thou ſhalt cauſe a bullock.] The young bullock he commanded him to take v. 1.

To be brought before the Tabernacle of the Congregation.] In order to its being offered to God: for in this and in the following Verſes, the Sacrifices are preſcribed which were to be made at the Conſecration of Aaron and his Sons; which were three: The firſt is this here mentioned, which was an Offering for Sin, as appears from v. 14. For till their Sins were expiated, they were not fit to offer any thing to God; much leſs to offer for the Sins of others. The next was an Holocaust, or whole Burnt-offering, as a Gift or Preſent, whereby they were recommended to God. And the third was a Peace-offering; on which they made a Feaſt, and by that were initiated into God's Family.

And Aaron and his ſons ſhall put their hands upon the head of the bullock.] This was the form in all Sacrifices, both Burnt-offerings, I Lev. 4. and Peace-Offerings, III Lev. 2, 8. by which they devoted the Sacrifice to be the LORD's. But in Sin-offerings, there being a Solemn Confeſſion of Sins made (XVI Lev. 21.) he that laid his hands on the Beaſt, ſeemed thereby to have transferred the Guilt from himſelf, unto the Sacrifice, deſiring it might be accepted for him.

Ver. 11. And thou ſhalt kill the bullock before the LORD.] Though Moſes was never Conſecrated after the manner of Aaron, yet he was made a Prieſt, for this peculiar purpoſe, by an extraordinary Commiſſion from God.

By the door of the Tabernacle of the Congregation.] Where the Altar of Burnt-offering was placed, at the crection of the Tabernacle, XL. 6, 29.

Ver. 12. And thou ſhalt take of the blood of the bullock, and put it upon the horns of the Altar with thy finger.] Some have fancied that he means, upon the horns of the Altar of Incenſe; becauſe when a Prieſt offered a Sin-offering for himſelf, he was ſo to do, IV Lev. 7. But it is to be conſidered that Aaron and his Sons, for whom this Sacrifice was offered, were not yet Prieſts, but common Men, who by this Sacrifice were to be made Prieſts. Whoſe blood therefore was to be put upon the horns of the Altar of Burnt-offering, as is expreſly required in other Sin-offerings, IV Lev. 25, 30.

And pour all the blood.] All the reſt of the blood.

Beſide the bottom of the Altar.] This ſhows he ſpeaks of the Altar of Burnt-offering; at the bottom of which there was a Trench, into which they poured the Blood of the Sacrifice, as I ſhall ſhow hereafter.

Ver. 13. And thou ſhalt take all the fat that covereth the inwards.] He means that part of the Beaſt which is called the Omentum, in which all the Bowels are wrapped; which in IX Lev. 19. is ſimply called that which covereth. This hath a great deal of fat upon it to keep the Bowels warm, and was much uſed in ancient Sacrifices, both among the Greeks and Romans, who herein followed the Jews. Nay, the Perſians alſo offered to the Gods nothing but the Omentum, or a part of it, as Bochartus obſerves out of Strabo. See Hierozoic. P. I. L. II. c. 45. And from the Condition and Situation of the Omentum the Heathen Diviners made their Conjectures; inſomuch that ſome think it had the name of Omentum, becauſe they made their good or bad Omens from thence.

And the Caul that is above the Liver.] Our Interpreters take this for the Diaphragm or the Midriff, upon which the Liver hangs. But Bochartus hath demonſtrated, I think, that it ſignifies the greateſt lobe of the Liver, upon which the Bladder of Gall lies, L. II. Hierozoic. P. I. c. 45. The only Argument againſt it is, that this Jothereth (as the Hebrews call it) is ſaid here to be above the Liver; and therefore muſt ſignifie the Diophragm, upon which the Liver depends. But the Particle Al ſignifies upon, as well as above: and is to be here ſo tranſlated upon or by the Liver. And the reaſon why this lobe of the Liver was peculiar to the Altar, was becauſe of the fat that is upon it.

And the two Kidneys, &c.] For the ſame reaſon the Kidneys were appropriated to God: which had one of their names from the fat that is upon them, which Homer (as the ſame Bochartus there obſerves) calls 〈 in non-Latin alphabet 〉 .

Ver. 14. And the fleſh of the bullock and his skin, &c.] The Burnt-offering being flead, the skin of it was given to the Prieſt, VII Lev. 8. But in Sin-offerings the skin was burnt (and the Fleſh alſo in ſome caſes) and that alſo without the Camp, not at the Altar, IV Lev. 11, 12. VIII. 17. The Heathen ſometimes burnt the skin even of their Holocauſts, as Bochart. ſhews, P. I. Hierozoic. L. II. c. 34.

Shalt thou burn with fire, &c.] The Hebrew word here for burn is quite different from that in the foregoing Verſe, which is uſed concerning the burning of Incenſe, which ſoon vaniſhed into ſmoke, as the fat there mentioned did. But the fleſh, and the skin, and the dung, were burnt with a ſtronger fire, and were longer before they were conſumed; and therefore burnt without the Camp, where the Aſhes were poured out, as a thing abominable.

It is a Sin-offering.] The Prieſt might eat of any Sin-offering, whoſe Blood was not brought into the Sanctuary; or rather it was his Duty ſo to do (X Lev. 17.) becauſe it argued that the Peoples Sin was born and taken away by the Prieſt. It may ſeem ſtrange then that Moſes (who was in the place of a Prieſt) is ordered to burn all this Sin-offering, and not permitted to eat of it; though Aaron and his Sons could not, becauſe they were not yet Prieſts. The beſt reaſon I have found of it is, that it was to ſignifie the imperfection of the Legal Diſpenſation; ſince the Sins of the Prieſts themſelves could not be taken away, by the Prieſts of the Law, or their Sacrifices; but were to expect a better Sacrifice, or a better High Prieſt, as Dr. Jackſon's words are in his Conſecration of the Son of God, c. 26. n. 2.

Ver. 15. And thou ſhalt alſo take one ram.] One of the Rams mentioned above v. 1.

Aaron and his Sons ſhall put their hands upon the head of the Ram.] See concerning this v. 10.

Ver. 16. And thou ſhalt ſlay the Ram.] Where the Bullock was killed, by the Door of the Tabernacle, v. 11.

And thou ſhalt take his blood, and ſprinkle it round about upon the Altar.] It was a different Sacrifice from the other, and therefore had different Ceremonies belonging to it; ſome of the Blood of the Bullock being only put on the Horns of the Altar, v. 12. How the Blood was ſprinkled round about upon the Altar, will be explained I Lev. 11.

Ver. 17. And thou ſhalt cut the Ram in pieces.] That the Parts might the more eaſily be burnt upon the Altar.

And waſh the inwards of him, &c.] Upon which there was a great deal of fat; which being put upon the pieces, and the Head, made them conſume the ſooner, by nouriſhing the flame. Thus Homer repreſents the Sacrifice of the Greeks (as Bochart obſerves) when they offered to Jupiter; They cut the Thighs in pieces, and then covered them over with fat. 〈 in non-Latin alphabet 〉 . Iliad. 2. v. 423. Vid. Hieroz. Pars I. Lib. II. 2. c. 45. p. 472.

Ver. 18. And thou ſhalt burn the whole Ram upon the Altar: it is a Burnt-offering unto the LORD, &c.] By this it appears, that as the former was a Sin-offering, ſo this was an Holocauſt or Burnt-offering; which would not be received, till their Sins were expiated by the foregoing Sacrifice. Nothing of which was offered at the Altar, but ſome of the fat only, becauſe (as R. Levi ben Gerſon obſerves) the Offerers were not yet worthy, that God ſhould accept any Offering from them.

Ver. 19. And thou ſhalt take the other Ram.] Mentioned v. 1.

And Aaron and his Sons ſhall put their hands upon the head of the Ram.] See v. 10. This, it will appear afterward v. 28, 32. was a Peace-offering: upon which, being now reconciled to God, and received into his favour, they feaſted with him at his Table.

Ver. 20. Then ſhalt thou kill the Ram.] Where the Bullock was killed, which was firſt offered, v. 11.

And take of his blood.] Which was received in a Baſon.

And put it upon the tip of the right ear of Aaron and his Sons, &c.] This being peculiarly called the Ram of Conſecration, v. 22, 31. the Blood of it was not put upon the Horns of the Altar (as in this firſt Sacrifice v. 12.) nor meerly ſprinkled round about the Altar (as in the ſecond, v. 16.) but put upon Aaron and his Sons. And firſt upon the tip of their ears, to ſignifie that they ſhould hearken to the Divine Preſcriptions; and then upon their Thumbs and great Toes (in which lye the ſtrength of the Hands and Feet) to denote their ready and ſtrenuous performance of every thing required of them. And being put upon the tip of their right ear, and the Thumb of their right hand, and the great Toe of their right foot, it may well be thought to ſignifie, the moſt exact and perfect obedience: the right hand being every where repreſented as the moſt excellent and ſtrongeſt to do any Execution. To this purpoſe Abarbinel diſcourſes on this place, whoſe words are theſe: All this tended to make the Priest underſtand, that he ought to apply himſelf diligently to the ſtudy of the Law; and to imploy his hands with the ſame diligence in his Sacred Miniſtry; and to walk in the way of God's Precepts, &c. Some of the Jews conſider theſe things ſo ſcrupulouſly, as to ſay the Prieſts might not uſe their left hand in their Miniſtry, no more than Miniſter with unwaſhen hands.

And ſprinkle the blood upon the Altar round about.] i. e. The remainder of the Blood. It is no improbable conjecture of Fortunatus Scacchus, that from hence the Heathens learnt their Taurobolia and Criobolia: which in proceſs of time they diſguiſed with Infernal Rites and Ceremonies. For a deep hole being made in the Ground, the Prieſt to be conſerrated was put into it; and then Planks being laid over it, with a great many holes in them, the Bullock or the Ram was ſlain over them, and their Blood running down into the hole, the Prieſt received it on his Eyes, his Ears, his Noſe, his Mouth; nay, he beſmeared his Body with it. And this was accounted the higheſt Conſecration of a Prieſt; the virtue of which laſted Twenty years before it was renewed: and he that was thus conſecrated, was had in the greateſt Honour and Veneration. Thus filthily did the Devil pervert the moſt ſimple and cleaneſt Rites, which Moſes preſcribed, of putting a little Blood, with a fragrant Oyl on the tip of one of their Ears, Thumbs and Toes, Myrothec. 2. Sacr. Elaeochriſm. c. 77.

Ver. 21. And thou ſhalt take of the blood that is upon the Altar.] Some of that which was ſprinkled (as the foregoing Verſe directs) round about the Altar. Or, perhaps ſome of the Blood was left in the Baſon, upon the Altar, for that uſe.

And of the anointing Oyl.] Which is afterward ordered to be made XXX. 23, &c.

And ſprinkle it upon Aaron and upon his Garments; and upon his Sons, and upon the Garments of his Sons with him.] By which ſprinkling, both they and their Garments were ſeparated to an holy uſe, as it follows in the next words, And he ſhall be hallowed and his Garments, &c. See upon v. 7. This may be lookt upon as a lively Repreſentation of our Purification by the Blood of Jeſus Chriſt, and by his Holy Spirit.

Ver. 22. And thou ſhalt take of the Ram the fat.] All the Fat in general was to be the LORD's, III Lev. 3.

The Rump.] Here he ſeems to reckon up the particulars. And the Rump of a Sheep was the principal in thoſe Eaſtern Countries, where their Tails are of a prodigious bigneſs, and exceeding fat, as Bochartus obſerves, P. I. Hieroz. L. II. c. 45. and Job Ludolphus in his Hiſtor. Aethiop. L. I. c. 10. n. 16. and in his Comment. in Hiſtor. L. I. c. 10. n. 76.

And that covereth the inwards, &c.] See v. 13. where theſe and the following words are explained.

And the right ſhouldor.] In Peace-offerings this belonged to the Prieſt, VII Lev. 32. and ſo it is here ordained, v. 27, 28. But now it was to be burnt upon the Altar, (v. 25.) becauſe they were not yet Prieſts, as the following words tell us, which give the reaſon why this ſhoulder was burnt.

For it is a Ram of Conſecration.] Whereby they were conſecrated, and made Prieſts; but not yet compleated, and therefore could not eat of that ſhoulder.

Ver. 23. And one loaf of bread, and one cake of oyled bread, &c.] Of that Bread and thoſe Cakes mentioned v. 2. of this Chapter.

That is before the LORD.] Which had been preſented unto God (v. 3.) for this by the Law, was to accompany their other Sacrifices, XV Numb. 4.

Ver. 24. And thou ſhalt put all.] Both Bread and Cakes, and Fat and right Shoulder, before-mentioned.

In the hands of Aaron, and in the hands of his Sons.] Thence this Sacrifice was called Milluim, that is, filling of the hands; which we tranſlate Conſecration. And their hands were thus filled, to ſhow that Aaron and his Sons did not uſurp this dignity, or take it upon themſelves (as we ſpeak) but were called unto it by God, who ordered theſe things to be put into their hands, that they might preſent them to him. R. Solomon will have this Ram called the Ram of ſillings or impletions; becauſe by this Sacrifice they were compleated, and abſolutely made Prieſts; nothing remaining to be done after this.

And ſhalt wave them.] When ſuch holy things were put into the Heads of the Offerers by the Prieſt, then the Prieſt put his hands under theirs, and they were lifted up, and then waved about on all ſides.

For a Wave-offering.] The Hebrew word Tenuphah ſignifies agitation, or ſhaking to and fro; which Abarbinel ſaith, was performed upward and downward, and then round about to all quarters of the World, to ſignifie that the Earth is the LORD's, and the fulneſs thereof; or, rather that he is the poſſeſſor of Heaven and of Earth. Others of them ſpeak to the ſame purpoſe.

Before the LORD.] Standing with their Faces towards the Sanctuary.

Ver. 25. And thou ſhalt receive them from their hands, &c.] After they had waved them, they delivered them into the hands of Moſes; who, as the Prieſt at this time, laid them upon the Altar, and burnt them.

For a Burnt-offering.] It is certain this was not an whole Burnt-offering, but a Peace-offering, as appears from v. 28, 31, 32. yet ſome of it being burnt on the Altar, that part is called a Burnt-offering.

It is an Offering made by fire.] So the Burnt-offerings are called I Lev. 9, 13, &c. but this was ſo only in part, as I ſaid, not in the whole; and may be interpreted by III Lev. 5. where all that was to be burnt of the Peace-offerings, is commanded to be burnt upon the Burnt-Sacrifice, and in that regard might be called a Burnt-offering. See v. 27.

Ver. 26. And thou ſhalt take the Breast of the Ram of Aarons conſecrations.] Of the Conſecration of him and of his Sons.

And wave it for a Wave-offering before the LORD; and it ſhall be thy part.] Being a Peace-offering, the Prieſt who offered the Sacrifice, was to have his ſhare of it: and therefore the Breaſt is here given to Moſes, after he had acknowledged it to be God's by waving it about, and that he had it only as his Miniſter.

Ver. 27. And thou ſhalt ſanctifie the breast of the Wave-offering, and the ſhoulder of the Heave-offering.] Upon this occaſion, he makes a general Law, to be always obſerved hereafter; That, though in this peculiar Caſe, the right ſhoulder of this Sacrifice was burnt, (being for Aaron's Conſecration) and called a Burnt-offering, v. 25. yet in all future times, both the Breaſt and this Shoulder ſhould belong unto the Prieſt. Therefore the word ſanctifie here ſignifies, as much as declare them to be ſanctified, or ſet apart for the Prieſts uſe; as they were again by an expreſs Law, VII Lev. 31, 32, 33, 34.

Which is waved, and which is heaved up.] There is no difference, that I can find, between Terumah which we tranſlate Heave-offering, and Tenuphah which we tranſlate Wave-offering; but the former was only lifted up, and ſo waved; and the other was waved all manner of ways, up and down, Eaſt, Weſt, North, and South, to ſignifie that he to whom it was offered, was Lord of the whole World, and all that therein is.

Ver. 28. And it ſhall be Aarons and his Sons by a ſtatute for ever.] So it is called VII Lev. 34. and it is again repeated for greater confirmation, XVIII Deut. 3.

For it is an Heave-offering.] It is conſecrated to God, to whom it belongs; and he beſtows it upon his Miniſters.

And it ſhall be an Heave-offering of the Sacrifice of their Peace-offerings, &c.] And it ſhall always in future times be preſented unto God, as his part of the Peace-offerings; who conſtitutes the Prieſts to eat it in his ſtead. As the former Ram was a Burnt-offering, ſo this, it is plain, was a Peace-offering, in token, that now they were in a ſtate of perfect Friendſhip with God. Which was procured by their Sin-offering (v. 14.) which was offered firſt; whereby their Preſent to God (v. 18.) was made acceptable, as now their Perſons were declared by this Sacrifice of Peace-offering.

Ver. 29. And the holy Garments of Aaron ſhall be his Sons after him, to be anointed therein, &c.] Upon this occaſion alſo, God makes another general Law, That all the Succeſſors of Aaron in the High Prieſthood, ſhould be ſet apart to that Office, in ſuch Garments, and by ſuch an Unction, and ſuch Sacrifices as he was conſecrated withal. And it appears by XX Numb. 28. that Aaron's Son was inveſted with the very ſame Garments which Aaron wore: for thoſe which peculiarly belonged to the High Prieſt, did not decay as the Tunick and Breeches did, and therefore went from one to another.

Ver. 30. And that Son which is Priest in his ſtead, ſhall put them on ſeven days.] This was to be done ſeven days, one after another, that a Sabbath might paſs over him. For no Man could be a compleat High Prieſt, as the Jews imagine, till a Sabbath had gone over his head. But the principal intention of this was, that he might be made a Prieſt with great Solemnity and Deliberation; and put on his Habit ſo often, that he may learn how to appear in them after a decent, or rather magnificent manner, before he undertook to Miniſter. Yet the Jews ſay, that if he did offer Sacrifice before the ſeven days end, it was not accounted unlawful; provided he had been anointed, and had put them on once. So Maimonides, who adds that he was to put them on by day, and not by Night. See Selden de Succeſſionibus, L. II. c. 8. Where he ſhows (cap. 9.) this is to be underſtood of his Ʋnction alſo, which was to be by day, and not by night; and to be repeated ſeven times. And by the ſame reaſon, the Sacrifices were alſo to be repeated; though if he miniſtred before they were offered, the Doctors held it not to be illegitimate; as he ſhows in the end of that Chapter.

When he cometh into the Tabernacle of the Congreation, to miniſter in the holy place.] At this entrance into the Tabernacle he was to put them on for ſeven days together, before he could go to miniſter in the Sanctuary.

Ver. 31. And thou ſhalt take the Ram of the Conſecration.] That is, all the reſt of the Fleſh, which was not burnt on the Altar, nor given to Moſes. Who having had their ſhare (v. 22, 26.) the Remainder, as the manner was in Peace-offerings, belonged to thoſe that brought the Sacrifice.

And ſeethe his fleſh in the holy place.] At the door of the Tabernacle of the Congregation, as we read expreſly, VIII Lev. 31. and as it is explained in the next Verſe, that there they ſhould eat it. Fire was taken from the Altar to boil it.

Ver. 32. And Aaron and his Sons ſhall cat the fleſh of the Ram.] That is, Feaſt with God in his own Houſe, as Perſons now compleatly qualified to miniſter unto him.

And the bread that is in the basket.] All the remaining Bread and Cakes, which were preſented unto God, after that which was burnt upon the Altar, as his part, v. 23, 24, &c.

By the door of the Tabernacle of the Congregation.] Hence it appears, that this Sacrifice had ſomething in it peculiar, from other Peace-offerings; which might be carried home and eaten there, after God and the Prieſts had had their parts. But this was to be eaten in God's own Houſe, where they were Miniſters, as a thing more holy: and therefore Aaron and his Sons and Daughters could not eat of it, as all the Family did of other Sacrifices of this kind.

Ver. 33. And they ſhall eat thoſe things.] Aaron and his Sons alone were to eat them; and no Body elſe with them.

Wherewith the atonement was made.] The atonement was not made by theſe things, but by the Bullock, which was offered in the firſt place; which made them fit to have their hands filled with theſe things (as the Hebrew phraſe is for Conſecrating) v. 23, 24. to compleat their Sanctification. And therefore the words ſhould be thus tranſlated, They ſhall eat thoſe things, for whom the atonement (or expiation was made.)

To conſecrate, and to ſanctifie them.] Their Conſecration and Sanctification began, by the Sacrifice for Sin; and was compleated by this now mentioned.

But a ſtranger ſhall not eat thereof.] None that are not of the Family of Aaron, to whom alone this holy Food belonged. Nor were all his Domeſticks allowed to eat of it, though they might eat of other Peace-offerings; but only Aaron and his Sons: who being conſecrated Perſons, were to eat theſe things, which had a ſpecial holineſs in them, being part of the Sacrifice of Conſecration; and therefore appertained only to ſuch Perſons as had been conſecrated.

Becauſe they are holy.] Had a ſpecial holineſs, as I ſaid, in them; which made it fit only for ſuch Perſons to eat them.

Ver. 34. And if ought of the fleſh of the conſecrations, or of the bread remain unto the morning.] He and his Sons being not able to eat it all.

Then thou ſhalt burn the remainder with fire.] This is a further argument, that there was a peculiar holineſs in this Sacrifice, of which only Aaron and his Sons might eat: for if this had been like to the fleſh of other Peace-offerings, it might, according to the following Law, have been kept two days, before it was eaten, VII Lev. 15, 16, &c.

It ſhall not be eaten.] Upon the ſecond day.

Becauſe it is holy.] Is of a more than ordinary Sanctity; being offered to make Men holy to God: and therefore the greateſt care was taken, it ſhould not be in danger to be in the leaſt corrupted.

Ver. 35. And thus ſhalt thou do unto Aaron, and unto his Sons, according to all things which I have commanded thee.] This is the ſum of what I have to command thee, concerning the Conſecration of Aaron, and of his Sons.

Seven days ſhalt thou conſecrate them.] They ſhall not be made compleat Prieſts, in leſs time than I have appointed. Which no doubt was to make them ſenſible of the weight of their Office.

Ver. 36. And thou ſhalt offer every day a Bullock for a Sin-offering, for atonement.] Leſt he ſhould think that only the Ram of Conſecration ſhould be offered ſeven days together, he here expreſly directs, the Bullock for a Sin-offering ſhould be ſo often repeated. The reaſon of it follows, becauſe it was for atonement. Which appears by the next words to ſignifie, that it was not only for the atonement of the Prieſt, but of the Altar it ſelf, which was, by this Sacrifice, made fit for God's Service. And that's the reaſon perhaps, why he ſaith in the Plural Number, it was for atonements. So the Hebrew Text.

And thou ſhalt cleanſe the Altar when thou hast made an atonement for it.] The Altar was not capable of any guilt; therefore this word atonement is here uſed improperly, to ſignifie that by theſe repeated Sacrifices, it was ſet apart to be a place where Expiations ſhould be made. Or ſimply, this Expiation of the Altar was no more, but, of a common, making it a ſacred Place: or, as Fortunatus Scacchus underſtands it, it was purified by theſe Rites, from that deſilement it muſt be ſuppoſed to have contracted, by the hands of the Workmen that made it: for all Veſſels, in the ſenſe of the Law, were looked upon as made unclean, by the touch of any unclean Perſon. And therefore perhaps the Altar was alſo waſhed with Water, as the Prieſts were; which is here called its cleanſing.

And thou ſhalt anoint it, to ſanctifie it.] To perfect its Sanctification or Separation from common uſe, it was anointed with the holy Oyl (mentioned in the next Chapter) as Aaron and his Sons were. For as by the Blood of the Bullock it was Expiated, ſo by this anointing it was Conſecrated: which is meant by ſanctifying it.

Ver. 37. Seven days thou ſhalt make an atonement for the Altar, and ſanctifie it.] Many think that theſe were not diſtinct ſeven days from thoſe in which the Prieſts were expiated and conſecrated; as the Bullock for the Cleanſing of the Altar, was not a diſtinct Bullock from that for the Prieſts: but the ſame Sacrifice ſerved for both. This Opinion I ſhall conſider in the concluſion of this Book (XL. 17, 18.) and now only obſerve, that thus not only the Prieſts among the Heathen, but their Altars alſo were dedicated, by their Taurobolia and Criobolia (which I mentioned v. 20.) for we find an ancient Inſcription, wherein one is ſaid to have ſet up PETRAM TAƲROBOLIATAM, an Altar conſecrated, by beſmearing it with the Blood of thoſe Sacrifices, as Fortunatus Scacchus interprets it, Ib. c. 69.

Make an atonement for the Altar.] By the Blood of the Bullock.

And ſanctifie it.] By anointing it with the holy Oyl.

And it ſhall be an Altar moſt holy.] The reaſon why it is ſo called, is given in the following words; becauſe it was not only thus ſeparated to an holy uſe, but made thoſe things to be holy which were offered upon it. Which they could not be till it was thus expiated and ſanctified. Therefore Fort. Scacchus expounds theſe words [an Altar most holy] it ſhall be fully and compleatly conſecrated, by obſerving all the Rites which are here preſcribed, for ſeven days together. Till the end of which no Sacrifice whatſoever was offered on this Altar (becauſe it was not cleanſed and ſanctified to make them holy and acceptable) but on the eighth day, when all was performed that was required on the preceding ſeven days, fire came down from Heaven, and conſumed the Burnt-offering, VIII Lev. 1, 24.

Whatſoever toucheth the Altar ſhall be holy.] Nothing was acceptable unto God, unleſs it was offered upon this Altar; which ſanctified every thing that was laid upon it, according to God's direction. Thus our Saviour ſeems to explain theſe words, XXIII Matth. 19. The Altar ſanctifieth the Gift. That was the name for all things preſented unto God, which were called Korban; being deſtined to be offered at his Altar.

Ver. 38. Now this is that which thou ſhalt offer upon the Altar.] The principal uſe of the Altar was, That there might be a conſtant Sacrifice offered upon it, in acknowledgment of God's Sovereign Dominion over them. Which could not be done till it was expiated and conſecrated: but that being finiſhed, Moſes directs here what ſhould be the firſt Sacrifice offered upon it.

Two Lambs.] Theſe were to be a Burnt-offering; which was the moſt ancient of all other Sacrifices, being the ſame that Abel offered.

Of the first year.] See XII. 5.

Day by day continually.] There were other occaſional Sacrifices of various ſorts; but theſe were ſtated and ſo conſtant, that they were never intermitted. No, not upon Feſtivals, when other Sacrifices were added: as upon the Sabbath this Sacrifice was doubled, XXVIII Numb. 9, 10. and upon New-moons and other Feaſts, ſeveral other Sacrifices were appointed, as may be ſeen there, v. 11. and in the reſt of that Chapter. It appears by IX Lev. 17. that this daily Sacrifice was offered (at leaſt for ſome time) in the Wilderneſs: but after they began to wander to and fro, for Eight and thirty years, ſome think it was omitted. Which was the reaſon that God renewed this Charge in XXVIII Numb. 3, 4. See Junius and Menochius on that place.

Ver. 39. The one Lamb thou ſhalt offer in the morning; and the other thou ſhalt offer at even.] At what time in the Morning and Even is not here plainly preſcribed: But the word in the Hebrew for the latter-being, between the Evenings, which was about three a Clock in the Afternoon; the Morning Sacrifice alſo was offered between the Riſing of the Sun and Noon, viz. at nine a Clock in the Forenoon.

Ver. 40. And with one Lamb a tenth deal of flour.] Moſt underſtand the tenth part of an Ephah, which was an Omer: concerning which ſee XVI. 36. And ſo Moſes afterward expreſly orders by God's command, XXVIII Numb. 5.

Mingled with the fourth part of an hin of Oyl, &c.] An Hin was the ſixth part of an Ephah; containing one Wine Gallon, two Pints and fifteen Inches (as Biſhop Cumberland computes it, in his Learned Treatiſe of Scripture Meaſures) So that the fourth part of it was a Quart, and ſomething more than a quarter of a Pint.

The principal thing here to be obſerved is, That this was ordained (as I noted upon the XXVth Chapter) to repreſent God's dwelling among them in the Sanctuary; where this daily Sacrifice was the conſtant Proviſion made for his Table (as the Altar is called) and Bread and wine a neceſſary attendant (as they are at all Tables) upon the Meat that was ſet before him.

Ver. 41. And the other Lamb thou ſhalt offer at even, and ſhalt do thereunto according to the Meat-offering in the Morning, and according to the Drink-offering thereof.] The ſame Rites were to be obſerved in this, that were in the Morning Sacrifice, without any difference. For as Abarbinel obſerves, in his Preface to the Book of Leviticus, the true Reaſon of theſe two Sacrifices was, That all Men, who live well, having two Meals a day, ſo many Sacrifices (which were his Meat) were therefore appointed for the Divine Majeſty.

For a ſweet ſavour.] See I Lev. 9.

An offering made by fire unto the LORD.] i. e. A Burnt-offering, as the next Verſe explains it.

Ver. 42. This ſhall be a continual Burnt-offering throughout their Generations, at the door of the Tabernacle of the Congregation.] For there the Altar of Burnt-offerings ſtood, as we read XL. 6, 29. XVII Lev. 6, &c.

Before the LORD.] Who dwelt in the moſt Holy Place, in the upper end of the Tabernacle.

Where I will meet you.] Their coming to Worſhip in that place, is called drawing nigh to God: accordingly he promiſes to vouchſafe his gracious Preſence with them. See XXV. 22.

To ſpeak with thee.] More eſpecially, he promiſes to meet Moſes there upon occaſion; and to declare his Mind and Will to him, in ſuch Caſes wherein he ſhould conſult him.

Ver. 43. And there I will meet with the Children of Iſrael.] That they might not think his meeting with them (before-mentioned) was only by revealing his Mind to Moſes, and ſo to them, (as the laſt words of the fore-going Verſe might ſeem to intimate) he explains his meaning to be, that there he would grant Tokens of his ſpecial Love and Favour to them all, when they approached unto him.

And the Tabernacle ſhall be ſanctified with my glory.] The glorious Preſence of God, which filled this Houſe, XL. 35. was that which ſanctified it, or made it an Holy Place. But ſome refer this not to the Tabernacle, but to Iſrael (which is juſt before mentioned, and the word Tabernacle not in the Text) and the truth is, they were made an holy People alſo, by this glorious Preſence of God among them, in the Tabernacle.

Ver. 44. And I will ſanctifie, &c.] That is, manifeſt them to be ſanctified; or ſtill more compleatly ſanctifie them, by the appearance of the Divine Glory in the Tabernacle, IX Lev. 24.

The Tabernacle of the Congregation.] In the Hebrew the name is Ohel moed, which ſignifies exactly the Tabernacle of Meeting: So called, not from the Peoples meeting there (as we ſeem to take it when we tranſlate it, Tabernacle of the Congregation) but from God's meeting there with them, which is mentioned juſt before; and in the next Chapter, XXX. 36. is expreſly called the Tabernacle of Meeting (as I think it ſhould be tranſlated) where I will meet with thee. Which ſhows, that this was the reaſon of its name. See alſo XVII Numb. 4. and Mr. Mede Book II. p. 436.

Now all the People could not come to attend upon the daily Sacrifice, which was offered for them, and ſo to meet with God here; and yet it was a Maxim among them, That no Man's Sacrifice was accepted, unleſs he was preſent at it: therefore there were certain ſelect Perſons choſen to wait upon God, in the Name of all the reſt, (and there were XXIV Claſſes of them, as of the Prieſts in David's time) called by the Jews Stationary men; who never miſſed, when their Courſe came, to attend upon the Divine Majeſty at the Tabernacle, as the Repreſentatives of all their Brethren. Concerning which ſee Pet Cunaeus, L. II. de Repub. Jud. cap. 10. and our Learned Dr. Lightfoot in his Temple Service, Chap. 7. Sect. 3.

I will ſanctifie both Aaron and his Sons, to miniſter to me in the Prieſts Office.] He declared them to be ſanctified to be his Prieſts, by the appearance of his glory at their firſt Sacrifice after their Solemn Conſecration; and by Fire coming from Heaven to conſume their Burnt-offering, IX Lev. 23, 24.

Ver. 45. And I will dwell among the Children of Iſrael.] The Chaldee renders it, I will place my Divinity (i.e. the SCHECHINAH) among them. In the Hebrew it is, in the midst of them: for the Tabernacle was ſituated in the very middle of their Camp, while they were in the Wilderneſs, II Numb. 17.

And will be their God.] Beſtow ſpecial Bleſſings upon them; ſuch as he did not vouchſafe to other People.

Ver. 46. And they ſhall know that I am the LORD their God, that brought them forth out of the Land of Egypt, that I may dwell among them.] By his ſpecial Favours toward them, it was evidently manifeſted to them, that he brought them out of the Slavery of Egypt, to make them a ſelect People unto himſelf; among whom he ſetled his Habitation, and appeared, by a moſt glorious Symbol of his Preſence, to be in the midſt of them.

I am the LORD their God.] How could they doubt of it, when they remembred, in what a wonderful manner he had brought them out of Egypt; and what they had heard him declare from his own mouth at Mount Sinai? XX. 2.

CHAP. XXX.

Verſe 1. AND thou ſhalt make an Altar to burn Incenſe upon.] This is commonly called the golden Altar; upon which ſweet Incenſe was as conſtantly burnt every day, as the Morning and Evening Sacrifice of a Lamb (before-mentioned XXIX. 38, 39.) was offered at the Brazen Altar.

Of Shittim-wood ſhalt thou make it.] See XXV. 5.

Ver. 2. A Cubit ſhall be the length thereof, and a Cubit the breadth thereof, (fourſquare ſhall it be).] It was a Square of not much more than half a yard; becauſe it ſerved only to offer Incence upon twice a day, and had no other uſe.

And two Cubits ſhall be the height thereof.] It was a high again, as it was broad; that the Prieſt might miniſter there without ſtooping.

The Horns thereof ſhall be of the ſame.] At each corner there was a Spire, riſing out of the ſame piece with the corner Poſt. See XXVII. 2.

Ver. 3. And thou ſhalt overlay it with pure Gold, &c.] The top of it, and the Frame on all ſides, with the Horns, were to be covered with Plates of Gold, as the Table was XXV. 24.

The top thereof.] The Vulgar Latin tranſlating the Hebrew word gag, by craticula, hath led many into a a conceit that there was a Grate upon this Altar, as there was upon the other. But as the word for that is quite different (viz. michar) ſo there is not the leaſt mention here made, of cleanſing this Altar from the Aſhes, or of any thing to receive them: and therefore Fortunatus Scacchus ingenuouſly acknowledges, there was no Grate on this Altar; but a golden Pan, or Diſh was ſet upon the top of it (as we tranſlate it rightly) with Coals therein, when Incenſe was to be burnt; and taken away with the Coals, when that was done.

And thou ſhalt make unto it a Crown of Gold round about.] A border of Gold, which went about the brim or edge of it. See there XXV. 24. This ſeems to have been made of maſſy Gold, not of Shittim-wood, overlaid with Gold.

Ver. 4. And two golden Rings ſhalt thou make to it, under the Crown of it.] The golden Crown aroſe upward above the Table, and theſe Rings were fixed below it.

By the two corners thereof, upon the two ſides thereof ſhalt thou make them.] On each ſide of the Altar, near the Corners of it were theſe golden Rings annexed; at each of the four corners, one.

And they ſhall be for places for the ſtaves to bear it withal.] This ſhows the uſe of the Rings.

Ver. 5. And thou ſhalt make the ſtaves of Shittim-wood, and overlay them with Gold.] Juſt like the Staves for the carriage of the Ark and the Table, XXV. 13, 28.

Ver. 6. And thou ſhalt put it before the Vail.] In the midſt of the Houſe, between the Candleſtick and the Table; though not juſt between, but ſomething higher, towards the Vail; where it was placed directly before the moſt Holy Place.

That is by the Ark of the Teſtimony.] See 25.22.

Before the Mercy-ſeat.] Towards which the Prieſt looked when he offered Incenſe; recommending to God the People and their Prayers, which they were making without, while he burnt Incenſe within. There is no ground to think that this Altar ſtood in the moſt Holy Place, as St. Auſtin and ſome others have conceived; for theſe words are a plain demonſtration to the contrary. See Cunaeus L. II. de Repub. Jud. c. 5.

That is over the Teſtimony.] That is, the Ark; which is here ſimply called the Teſtimony, as it is v. 36. becauſe it was the principal thing in the Ark, XL. 20. See XXV. 22.

Where I will meet with thee.] Though Aaron and his Sons might go no further than the Holy Place (except only once a year when Aaron alone went into the moſt Holy) to offer Incenſe, before the Mercy-ſeat: yet Moſes had the priviledge to conſult the Divine Majeſty, in the moſt Holy Place, where the Divine Glory ſhined, as theſe words, and XXV. 22. VII Numb. ult. ſeem to intimate. For ſince he was admitted into the Mount (as P. Cunaeas argues, in the place before-mentioned) to ſpeak with God face to face, for many days together; it is not unreaſonable to think that he was admitted to ſpeak with him, upon occaſion, in the moſt holy place in the Tabernacle.

Ver. 7. And Aaron ſhall burn thereon ſweet Incenſe.] He did it at firſt; but afterwards his Sons in their courſes performed this Service: as appears from I Luke 8, 9. where Zacharias, who was not High Prieſt, offered the Incenſe when it came to his turn, according to the cuſtom of the Priest's Office.

Sweet Incenſe.] For it was a compound of ſeveral Spices, which were very fragrant, as appears by the latter end of this Chapter.

Every morning when he dreſſeth the Lamps.] At the riſing of the Sun the Prieſts went in to look after the Lamps which they had lighted in the Evening before. The dreſſing of them, as the Hebrews deſcribe it, conſiſted in cleanſing the Snuff-diſhes, and ſnuffing thoſe Lamps they found burning, and ſupplying them with new Oyl; and in putting new Cotton (as we now ſpeak) and Oyl into thoſe that were gone out, and lighting them at ſome of the Lamps which ſtill continued burning.

He ſhall burn Incenſe upon it.] The manner of it is deſcribed by Dr. Lightfoot in his Temple Service, Chap. 9. Sect. 5.

Ver. 8. And when Aaron lighteth the Lamps at even.] See concerning this XXVII. 20.

He ſhall burn Incenſe upon it.] As he did in the Morning.

A perpetual Incenſe.] In the ſame ſenſe that the Morning and Evening Sacrifice is called a continual Burnt-offering, (XXIX. 38, 42.) this is called perpetual Incenſe, becauſe it was never intermitted twice a day. And one reaſon why it was thus continually burnt, was, becauſe of the vaſt number of Beaſts that were ſlain, and cut to pieces, and waſht and burnt every day at the Sanctuary: which would have made it ſmell like a Shambles (as Maimonides ſpeaks) if this ſweet Odour had not perfumed it, and the Garments of the Prieſts who there miniſtred. Whence, ſaith he, that Speech of our Rabbins, This ſweet Odour might be ſmelt as far as Jericho. Whereby the Reverence due to God's Houſe was preſerved; which would have been contemptible, if there had been an ill ſmell conſtantly in it, as he truly obſerves, More Nevoch. P. III. c. 45.

Before the LORD.] For this Altar ſtood right over againſt the Mercy-ſeat, v. 6.

Throughout your Generations.] In all future Ages.

Ver. 9. Ye ſhall offer no ſtrange Incenſe thereon.] None but that, which by God's own order is directed to be made, in the latter end of this Chapter.

Nor Burnt-ſacrifice, nor Meat-offering, neither ſhall ye pour Drink-offering thereon.] There was another Altar appointed, without the Holy Place, for all theſe: which as they might not be offered any where elſe, ſo this Altar was appropriated for an Offering more grateful than all their Burnt-ſacrifices, or Meat and Drink-offerings. So Porphyry ſeems to have learnt from this place (for he was acquainted with theſe Books) It is most ſit to worſhip the Gods with Incenſe, both becauſe it is more grateful, and alſo more pure than an Hecatomb: for Blood doth not at all delight the Gods. Accordingly we find in XVI Numb. 46, 47. that the wrath of God was appeaſed, when it broke out in a Plague upon the People, meerly by offering Incenſe, whereby he is ſaid to make an atonement for them.

Ver. 10. And Aaron ſhall make an atonement upon the horns of it once a year, with the blood of the Sin-offering of atonement.] Only once a year the Blood of that great Sin-offering, which was made for the general Atonement of the People, was to be put upon the Horns of this Altar; though no Sacrifice might be burnt upon it.

Once in the year.] Upon the great Day of Expiation, which was the tenth day of the ſeventh Month: when the High Prieſt was firſt to go with the Blood of the Sin-offering into the moſt Holy Place, and ſprinkle it before the Mercy-ſeat; and then come out into the Sanctuary, and there put the Blood upon the Horns of this Altar, and ſprinkle it upon it alſo with his Finger ſeven times, as we read XVI Lev. 18, 19.

Shall he make atonement upon it.] The Atonement mentioned ſo often in this Verſe, ſeems to relate to the Altar it ſelf (as it is explained XVI Lev. 18.) which was hereby cleanſed from the Impurities, which it was ſuppoſed to have contracted by the Sins of thoſe who conſtantly officiated there.

It is most holy unto the LORD.] This may be meant of that Solemn Expiation, upon the Day of Atonement; which was the moſt holy Rite in all their Religion: for that Sacrifice is called by the peculiar Name of the Sin-offering of Atonement, or Expiation, XXIX Numb. 11. Or, it may be expounded of this Altar it ſelf; which by this was declared to be ſeparated to the moſt holy Service, in which none ſhould preſume to officiate but they who were thereunto conſecrated. Which was the reaſon of the heavy Puniſhment upon King Ʋzziah; for attempting that which belonged to the Prieſts only, as we read 2 Chron. XXVI. 18, 19, 20.

Ver. 11. And the LORD ſpake unto Moſes, ſaying.] This is often repeated in this Chapter (v. 17, 22, 34.) and in the next; to ſhow that God did not deliver all his Precepts to Moſes in the Mount, without intermiſſion; but gave him ſome time to reſt, and then ſpake to him again.

Ver. 12. When thou takest the ſum of the Children of Iſrael, after their number.] This was done twice by God's own order, Numb. I. and XXVI. From whence it doth not follow that it could not be done lawfully, without a ſpecial Command: for there might be reaſonable Cauſes, why the Rulers of the People might think fit to order them to be numbred, eſpecially in time of War.

The reaſon why this is here mentioned ſeems to be, becauſe, beſides the Offerings made voluntarily (XXV. 2.) every Man alſo paid half a Shekel towards the building of the Tabernacle, and providing all the Furniture of it; for which directions had been given in the foregoing Chapters. This appears from XXXVIII. 25, 26.

They ſhall give every man a ranſom for his ſoul.] This was an homage, whereby they acknowledged they were God's redeemed ones; and whereby they alſo preſerved their Lives, which were in danger if they did not pay it.

Ʋnto the LORD.] To be imployed about his Houſe.

That there be no Plague among them, &c.] Which God might have juſtly inflicted, if they had not made him this Acknowledgment, for increaſing and multiplying them according to his Promiſe.

Ver. 13. This ſhall they give, half a ſhekel.] A Shekel wanted not much of our half Crown. See XXIII Gen. 15. and Biſhop Cumberland's Treatiſe of Scripture Weights and Meaſures, Chap. 4.

After the ſhekel of the ſanctuary.] There the Standard was kept, by which ſuch money was to be examined: as Juſtinian commanded the Weights and Meaſures, whereby all others were to be regulated, to be kept in the great Church of every City. For I ſee no reaſon to think, that there were two ſorts of Shekels among the Jews, one Sacred and the other Common; but much reaſon againſt it: for a Shekel of the Sanctuary, which is the Rule of the reſt, XXVII Lev. 25. was in value but twenty gerahs; which is the ſame with aguroth, 1 Sam. II. 36. and is by the LXX. tranſlated 〈 in non-Latin alphabet 〉 .

An half ſhekel ſhall be the offering of the LORD.] This was a Tax, which was continued in following times, for the Reparation of the Tabernacle, and afterwards of the Temple, XVII Matth. 24. For Cicero in his Oration pro Flacco ſpeaks of Gold, ſent every year in the Name of the Jews, out of Italy and all the Provinces, to Jeruſalem: which Mr. Selden thinks was this half Shekel, paid for the maintaining the Publick Sacrifices, and ſuch like Uſes, Lib. II. de Jure N. & G. c. 8. And he ſhows L. IV. c. 5. out of the Miſna, in the Title Siklim, and other Authorities, That on the firſt day of the Month Adar, men were appointed to ſit in every City of Judea, to receive this Payment. Which is the Tribute mentioned by Titus in his Oration to the Jews; wherein he puts them in mind how kind he had been to them, in permitting them to take Tribute, and to gather Gifts for God, 〈 in non-Latin alphabet 〉 , Joſephus L. VI. Haloſ. c. 34.

Ver. 14. Every one that paſſeth among them that are numbred, from twenty years old and above, ſhall give an offering unto the LORD.] Every Man was bound to offer, whether Prieſt or Levite, Iſraelite or Stranger; except Women, Servants, and ſuch as were under Age. Yet if any one of theſe did make a voluntary offering it was accepted: only from a Gentile, who was an Idolater, they would not accept it, as Maimonides tells us. See Selden L. III. de Jure N. & G. c. 4. p. 291.

Ver. 15. The rich ſhall not give more, and the poor ſhall not give leſs than half a ſhekel.] They were all equally concerned in this Tax, being for the ſupport of the daily, weekly, monthly and annual Sacrifices; and for the providing Salt, and Wood, and the Shew-bread, &c. whereby all Iſrael came to have an intereſt in whatſoever was done at the Houſe of God all the year long. The Prieſtly Garments alſo were provided out of this Money, and other things belonging to the Divine Service, and to the Reparations of the Houſe of God. See Mr. Selden L. III. de Synedr. c. 10. n. 2, 3, 4. Where he ſhows, That if any thing remained in the end of the year, after all theſe Charges defrayed, it was ſpent in extraordinary Burnt-offerings; which were called the ſecond Sacrifices of the Altar.

When they give an offering unto the LORD, to make an atonement for your ſouls. Whence this Money is called in the next Verſe Keſeph Hakippurim, the Money of Expiations. Which made every Man, though never ſo poor, endeavour to raiſe it, though he ſold his Clothes to get it: And he that failed to pay this Tribute, was ſeparated from the Congregation, and not comprehended in the Expiation, (as R. Levi of Barcelona ſpeaks, Praecept. CV.) that is, was not partaker of the benefit of the Expiatory Sacrifices.

Ver. 16. And thou ſhalt take the atonement-money of the Children of Iſrael, and ſhalt appoint it for the ſervice of the Tabernacle of the Congregation.] See the Verſe foregoing, and X Nehem. 32, 33. where we read of Ordinances made, to charge themſelves with the third part of a ſhekel, for the fore-mentioned uſes; becauſe the Expences were then ſo great, that half a Shekel was not ſufficient to maintain them.

That it may be a memorial for the Children of Iſrael before the LORD, to make an atonement for their ſouls.] A Teſtimony of their Gratitude to God; who graciouſly accepted this Acknowledgment of him, and ſpared their Lives, which by their Sins they had forfeited: this being a Propitiation for them, becauſe it purchaſed Propitiatory Sacrifices to be offered on their behalf.

Ver. 17. And the LORD ſpake unto Moſes, ſaying.] See v. 11.

Ver. 18. Thou ſhalt alſo make a laver of braſs.] There is nothing ſaid, either here, or XXXVIII. 8. concerning the form or the bigneſs of it. But we may probably think, that though Solomon made a Sea of Braſs, much bigger than this Veſſel, (which was to be carried about with them in their Travels in the Wilderneſs) yet he made it of the ſame form; and that was Circular, as we read 2 Chron. IV. 2, 3, &c. And after their return from the Captivity of Babylon, the Laver was reſtored (as L'Empereur obſerves out of Maimonides in his Annotations on Codex Midoth, c. 3. ſect. 6.) but there is nothing to be found in the Talmudiſts concerning its Dimenſions.

And his foot alſo of braſs.] The Baſis of it was ſo contrived, as to receive the Water, which run out of the Laver at certain Spouts.

To waſh withal.] At thoſe Spouts the Prieſts waſhed their hands and their feet, before they entred upon their Miniſtration. For if they had put their hands and feet into the Laver, the Water in it would have been defiled by the firſt Man that waſhed therein. And the Sea of Braſs made by Solomon was ſo high, that they could not put their feet into it.

And thou ſhalt put it between the Tabernacle of the Congregation, and the Altar.] It ſtood, according to the Talmudists, between the Porch of the Temple and the Altar; and conſequently, in the Tabernacle, at the entrance of it, but a little on the South-ſide, and not juſt before the Altar. That is, it was placed like our Fonts, which ſtand at the lower end of our Churches, towards the Door. So that the Prieſts coming into the Court, immediately went to the Laver and there waſhed, and then aſcended to the Altar.

And thou ſhalt put water therein.] The Heathens were ſo Superſtitious, as to think there was a greater virtue in ſome Waters than in others for their luſtration: particularly the Greeks (as Fort. Scacchus obſerves) would admit of no other Water, in ſome of their greateſt Solemnities, but that from the Fountain Calliroho. But the Divine Inſtitution was more ſimple, requiring meerly Spring-water, for all manner of Purifications: only this Water here mentioned was put into a Veſſel ſanctified by a ſolemn Unction, XL. 11.

Ver. 19. For Aaron and his Sons ſhall waſh their hands and their feet therein.] Which that it might be done more conveniently, the Talmudiſts tell us there were twelve Spouts or Cocks, in the form of a Womans Breaſt (whence they call them Paps or Dugs) to let the Water out of the Laver: ſo that the twelve Prieſts, who attended upon the daily Sacrifice, might waſh there all together. See L'Empereur in the place above-named, where he treats at large of this; and of the Conveyance of Water into the Laver: which in the Tabernacle (at leaſt while they were in the Wilderneſs) was brought thither every day in other Veſſels, and put into it, according to the Direction in the Concluſion of the foregoing Verſe.

Every one knows that the Gentiles took great care of waſhing their hands before they ſacrificed, as appears by many places in Homer (to name no other Authors) who in the firſt Book of his Iliads, ſpeaking of the great Sacrifice that was preparing to be offered, for the appeaſing of Apollo, ſaith, 〈 in non-Latin alphabet 〉 . upon which words Eustathius obſerves it was the ancient cuſtom, before they ſacrificed, to waſh their hands, 〈 in non-Latin alphabet 〉 , for none but thoſe who were clean and pure might meddle with ſacred things. And again in the third Book, 〈 in non-Latin alphabet 〉 . They poured Water upon the hands of the Kings: 〈 in non-Latin alphabet 〉 , ſaith Euſtathius, as being about to Sacrifice. But I do not find in any Author, that they were concerned for more than waſhing their hands (from whence came the Proverb of doing things illotis manibus, See Eraſmus in his Adages) there being no mention of waſhing their Feet: Which was an Extraordinary degree of Purity, which God required in his Prieſts, who miniſtred in his Houſe barefoot: And ſo they did among the Gentiles alſo, as appears by that ſaying of Pythagorus mentioned by Jamblichus 〈 in non-Latin alphabet 〉 , Sacrifice and worſhip without ſhoes; which St. Ambroſe thinks was borrowed from Moſes, L. I. Epiſt. VI. See Cuperus in his Apotheoſis Homeri p. 185.

Ver. 20. When they go into the Tabernacle of the Congregation, they ſhall waſh with water.]. This waſhing was not to be repeated before every Act of their Miniſtration; but it ſufficed for all the Service of that day, if they waſhed once at their entrance upon it. Only on the great Day of Expiation, before five of the various Duties then to be performed, the waſhing was to be renewed.

That they die not.] By the Hand of Heaven, as the Jews ſpeak; that is, of God, who puniſhed ſuch prophanation as miniſtring to him in their uncleanneſs, with death. And the Service performed by ſuch a Perſon, was all without effect; whether he were the High Prieſt, or a common one, as R. Levi of Barcelona ſaith, Praecept. CVI.

Or when they come near to the Altar to miniſter, to burn offering made by fire unto the LORD.] Whether they were to go in to Miniſter at the Altar of Incenſe in the Tabernacle (of which he ſpeaks in the firſt words of this Verſe) or to offer Sacrifices at the Brazen Altar in the outward Court; they were to waſh before they entred upon their Service.

Ver. 22. So they ſhall waſh their hands and their feet, that they die not.] There was no need of doing more, being waſhed once all over before they were conſecrated, XXIX. 4. but their Hands and Feet were to be waſhed upon pain of death, every day before they miniſtred.

And it ſhall be a ſtatute for ever to them.] As long as the Tabernacle or Temple ſtood.

Ver. 23. Take thou alſo unto thee principal ſpices.] So we rightly tranſlate the Hebrew word Roſchim, which litterally ſignifies heads; but thence, the chief of any kind of thing: the Head being the principal or chief Member of the Body.

As for the word Beſamin, which we tranſlate Spices, it ſeems to be a general Name, for all the following Species, which are comprehended under it. See v. 34.

Of pure Myrrhe.] The Hebrew word Mor, according to Maimonides ſignifies Musk; and David Kimchi commends their Expoſition, who take it for a kind of Frankincenſe: but the general Opinion of the Hebrews, as well as of later Writers, is, that it ſignifies Myrrhe, which ſeems to be derived from the ancient word Mor. And that being the beſt which flows from the Shrub of it ſelf, Moſes is required to make uſe of ſuch Myrrhe. For the word Deror (which we tranſlate pure, or not adulterated) properly ſignifies freely flowing or dropping Myrrhe: which was far better than that which came out from the Tree by Inciſion. The fragrancy of this is taken notice of by a great number of Authors; who alſo mention it as having a principal part in the compoſition of the moſt coſtly Ointments, as Fort. Scacchus obſerves L. I. Myroth. Sacr. Elaeochriſm. c. 51, 52. & L. II. c. 8.

Five hundred ſhekels.] That is, in weight; which was two hundred and fifty Ounces: a Shekel being as much as half an Ounce of our weight.

Of ſweet Cinamon half ſo much.] There were two ſorts of Cinamon: one that doth not ſmell very much; another which was very Aromatick, and rarely to be found (Galen ſaith, in his time) but in the Cloſet of Kings. And therefore God commands Moſes here to take not meer Cinamon, but with the addition of Boſem, which ſignifies ſweet-ſcented.

Salmaſius in his Plin. Exerc. treats of both theſe Spices.

And of ſweet Calamus two hundred and fifty ſhekels.] This Spice hath alſo the ſame addition of Boſem to it, becauſe there was a Calamus that was not ſweet-ſcented; and that which was they held very precious, being not of the growth of Judea, but coming from diſtant places. So we read VI Jer. 20. Of ſweet Cane from a far Country: and Iſaiah intimates in XLIII. 24. that it was a Foreign Commodity of great value: and Salmaſius is poſitive, that there was no Aromatick Calamus grew out of India, Plin. Exercit. p. 1052. But Bochartus very well obſerves that there was no Traffick, in all likelyhood, with India in the days of Moſes: and therefore they had it then from Arabia; where Dionyſius Periergetes, together with Frankincenſe and Myrrhe, mentions (in one and the ſame Verſe) 〈 in non-Latin alphabet 〉 , ſweet ſmelling Calamus. See Hierozoic. P. II. L. V. c. 6.

Ver. 24. And of Caſſia five hundred ſhekels.] There is no mention of this Spice (which the Hebrews call Kidhah) but here and in XXVII Ezek. 19. where it is joyned with Calamus, and reckoned among the precious things, which were brought to the Marts of Tyre. Therefore it doth not ſignifie that Caſſia, which is now uſed among purging Medicines; but another mentioned by Pliny together with Cinamon, L. XII. c. 19. There being one ſort of it called Iſocinamomum, becauſe it was equal to Cinamon in vertue and in value. See Salmaſius in his Plinianae Exercit. in Solin. p. 1302. But this ſort of Caſſia differing but little from Cinamon, Fort. Scacchus thinks, for that very reaſon, we are here to underſtand by Kidhah that Aromatick Plant, which the Ancients call Coſtus: the beſt of which was brought out of Arabia, and was of a white colour, as he proves out of Avicenna, Dioſcorides and Pliny. And it appears by Propertjus it was uſed by the Ancients to be burnt on their Altars, as well as Frankincenſe: Coſtum molle date, & blandi mihi thuris honores. Myrothec. Elaeochriſm. P. II. c. 11, 12.

After the ſhekel of the Sanctuary.] See v. 13.

And of Oyl-olive.] Which was clear and free from all Dregs. See XXIX. 40.

An hin.] I obſerved there that it contained a Winegallon, and two Pints, and ſomething more.

Ver. 25. And thou ſhalt make it.] From hence, and from thoſe words v. 23. Take thou unto the ſweet Spices, &c. the Hebrew Doctors conclude that Moſes made this holy Oyl with his own hands. Of which there is no certainty; much leſs that none ever adventured to make it after him: nay, it is evident that Bezaleel made it, as well as all other things before-mentioned, XXXVII. 29.

An Oyl of holy Ointment.] To anoint with it all the things mentioned in the next Verſe; whereby they were ſanctified, (that is, ſet apart) for the Service of God. It was not thick, like thoſe Compoſitions which we now call Ointments, but thin as Oyl is; being nothing but Oyl, with an infuſion of theſe ſtrong Spices, which made it have a comfortable ſcent. For it is obſerved by Dioſcorides, that Oyl was very proper, 〈 in non-Latin alphabet 〉 , for the preparation of Ointments: Odours being better preſerved in Oyl, than in any other Liquor, as Pliny obſerves L. XIII. c. 2. And this Oyl, no doubt, was the pureſt they could get (ſuch as they brought for the light of the Tabernacle, XXVII. 20.) which would beſt imbibe the Tincture.

After the art of the Apothecary.] Or Ointment-maker; of whoſe Art Theophraſtus and Dioſcorides give an account. But the manner of making this Ointment, as Maimonides deſcribes it, was thus: The Spices were beaten ſeverally (he ſhould have excepted the Myrrhe, which was liquid) and then they were mixt together, and macerated in pure Water, till all the virtue of them was extracted. Which being done, the Hin of Oyl was poured upon them, and all was boiled upon the fire, till the Water was evaporated, and the Oyl alone remained. See Guil. Schickard in his Miſchpat hamelek, c. 1. p. 24.

It ſhall be an holy anointing Oyl.] Wherewith none were to be anointed, but Sacred Perſons and Things.

Ver. 26. And thou ſhalt anoint the Tabernacle of the Congregation therewith, &c.] This and the following Verſes, ſhow the uſe of the holy Oyl; which was to conſecrate or ſet apart every thing hereafter mentioned, to the Service of God. Whereby the Majeſty of God's Houſe (as the Jews ſpeak) was ſet forth: for anointing belonging only to Kings and Princes, this Ceremony begat in Peoples minds a greater fear and reverence towards God himſelf, as Maimonides his words are, More Nevoch. P. III. c. 45.

Ver. 27. And the Table and all his Veſſels, &c.] Here being ſuch a particular mention of every thing that was in the Sanctuary; he only ſaith, when it was erected, (XL. 9.) Thou ſhalt take the anointing Oyl, and anoint the Tabernacle, and all that is therein, &c.

Ver. 28. And the Altar of Burnt-offering, &c.] In this Verſe he mentions all that was without the Sanctuary, in the Court of the LORD's Houſe; of the Unction whereof he alſo gives a particular charge, XL. 10, 11. And accordingly when he gives an account of the Conſecration of Aaron and his Sons, he alſo tells us how he executed theſe Commands of anointing the Tabernacle, and all that was in it; but more eſpecially this Altar, which he ſprinkled ſeven times with the holy Oyl, VIII Lev. 10, 11. See there.

Ver. 29. And thou ſhalt ſanctifie them.] Separate all the fore-named things from common uſes, to the Service of God alone, by anointing them with this holy Oyl.

That they may be most holy.] They were made hereby most holy, becauſe as it here follows, they made other things to be holy.

Whatſoever toucheth them ſhall be holy.] As the Gift was made holy by the Altar, upon which it was laid. See XXIX. 37.

Ver. 30. And thou ſhalt anoint Aaron and his ſons, &c.] See XXIX. 7, 8.

Ver. 31. This ſhall be an holy anointing Oyl unto me, throughout your Generations.] The Jews underſtand this, as if it were meant of this individual Oyl now made by Moſes; which laſted till the Captivity, or till the time of Joſiah. But this ſeems to be as fabulous, as that Joſiah hid it ſo, that it could never be found after his death. For there were ſo many things to be anointed with it at preſent, and in future times (all the High Prieſts being anointed, not with a drop or two, but with ſuch a plentiful effuſion of it, that it ran down to their Beards, nay, the Skirts of their Garment, CXXXIII Pſal. and their Kings alſo, when there was any doubt of their Title) that this Oyl could not laſt ſo long, much leſs retain its Scent for ſo many Generations, without a Miracle, of which there was no need. For though there was near half an hundred weight of the Spices, yet there was but five or ſix quarts of Oyl; and therefore the Ointment could not be more: the odours of theſe Spices being only extracted by infuſion, and the Subſtance left behind. And ſuch a quantity as this, one may well ſuppoſe was near ſpent, in the anointing of ſo many Things and Perſons, as are here mentioned: and therefore it was upon occaſion to be made again, as the Perfume was, which follows here v. 34.

Yet it muſt be confeſſed that there hath been a very ancient Opinion among the Jews, That in the ſecond Temple there was no holy Oyl: for which one can ſee no reaſon; but that they did not think it lawful to make this Compoſition, and therefore conſecrated their High Prieſt, only by putting on their Robes. How they came to fancy it unlawful doth not appear; but the omiſſion of this Unction after their return from their Captivity, ſeemed to foretel that there ſhould be another and better kind of Unction, which was by the Holy Ghoſt; the variety of whoſe Gifts might perhaps be fore-ſhadowed by theſe ſeveral Spices.

An holy anointing Oyl unto me.] There was no Rite or Ceremony ordained whereby this Oyl became holy; but it was conſecrated by this Divine Inſtitution, which appropriated it unto God alone in theſe words, unto me. Which ſeparated it to God's Uſes and Service; and made it unlawful for any Body to employ it to other purpoſes.

Ver. 32. Ʋpon mans fleſh ſhall it not be poured.] Here follow two Prohibitions, to breed in the People the greater Reverence to this holy Ointment. The firſt is this, that it ſhould not be poured on mans fleſh, i. e. on common Men, who were not Prieſts, or were not appointed by God to be anointed with it. It is well known that in the Eaſtern Countries (whom the Greeks and Romans alſo imitated) Men were wont to anoint their Heads and Faces, and that with very precious Ointments, eſpecially at their Feaſts, and when they would make a ſplendid Appearance: and therefore they are here forbidden to make uſe of this Oyl for ſuch Uſes.

Neither ſhall ye make any other like it, after the compoſition of it.] This is a ſecond Prohibition, not to make any Ointment of theſe Spices, for private and common uſe.

It is holy.] It is ſet apart for my uſe alone.

And ſhall be holy unto you.] And therefore you ſhall not imploy it to any other.

Ver. 33. Whoſoever compoundeth any like it, or whoſoever putteth any of it upon a ſtranger, &c.] That is, if any Man broke either of the foregoing Prohibitions, by making the like Compoſtion, or putting any of this upon one who was not a Prieſt, he was liable to be cut off from Iſrael. What that is, ſee XVII Gen. 14. The reaſon of theſe Prohibitions is manifeſt, as Maimonides excellently Diſcourſes, More Nevoch. P. III. c. 45. which was, That this ſweet Odour being ſmelt no where elſe, Men might be more in love with it in the Sanctuary: And that none by being anointed with the like, might fancy themſelves better than others, from whence great Diſſentions and Miſchiefs might have aroſe. The ſame may be ſaid concerning the Perfume, v. 37, 38.

Kings indeed are ſaid to have been anointed with this very Oyl; at leaſt Solomon was, 1 Kings I. 39. (though we may doubt of David when he was anointed King of Judah, 2 Sam. II. 4.) which was, I ſuppoſe, by a ſpecial direction of the Prophets; that the People might look upon them as ſacred Perſons, and ſpecial Miniſters of God for their good. The Jews alſo will have it, that he whom they call the anointed of War, that is, ſay the Jews, the Prieſt mentioned XX Deut. 2. but I ſhould rather think, the General who commanded their Forces, in any ſudden danger, was anointed alſo with this Oyl, that he might be inſpired with Courage, when he fought as a ſacred Perſon. So that they interpret the firſt words of the foreging Verſe [upon mans fleſh ſhall it not be poured] in this ſenſe; None ſhall be anointed with it, but the High Priest, the anointed of War, and the Kings of the Houſe of David. For the Kings of Iſrael were not anointed with it, but with ſimple Balſom, as they alſo tell us.

Ver. 34. And the LORD ſaid unto Moſes, take unto thee ſweet Spices.] There are the ſame words here in the Hebrew, that we had before v. 23. ſave only that there he ſaith, Take to the Beſammim (with the addition of Roſch principal, or moſt excellent) and here take to the Samim, which we tranſlate ſweet Spices. How theſe two differ, Interpreters of all ſorts extreamly vary. But they both ſeem to be general words, which contain the following Species under them; and Samim to ſignifie Spices of leſs value than Beſamim. The latter of which denotes ſuch Spices as were either liquid, or moſt proper to mix with Oyl, and other liquid things, to give them a fragrancy, as Fort. Scacchus thinks; who hath diſcuſſed theſe two words with great diligence, in his Elaeochriſm. Myroth. P. II. c. 7.

Stacte.] The Hebrew word ſignifies ſomething that drops, which ſome have taken for Balſom: but the LXX. tranſlate it as we do; and Salmaſius hath ſhown that it is the liquid part of Myrrhe (not which ſlows of it ſelf) which drops from it, when it is preſſed out by Art: See Plin. Exercit. p. 520. The ſame Fort. Scacchus c. 8. obſerves out of Dioſcorides, who calls it 〈 in non-Latin alphabet 〉 , &c. the moſt unctuous part of freſh Myrrhe, preſſed out with a little Water, c. 74. This was uſed in their Perfumes which the Heathen burnt upon their Altars, as appears by that of Euripides in Troad. where he mentions 〈 in non-Latin alphabet 〉 .

Onycha.] The Hebrew word Secheleth is tranſlated by Jonathan, Ceſeth; which the famous Bochartus proves by many Arguments to be ladanum, which was one of the principal Aromaticks among the Arabians. The Stream of Interpreters indeed carry it for Onycha, but are not agreed what that is. For ſome take it for the Hoof or Claw of an Animal (as Maimonides) others (as Jarchi) for the Root of a Plant, which is ſmooth and tranſparent as the Nail of a Man's Hand, which the Greeks call Onyx: But there are others, and more numerous, who take it for the ſhell of a Fiſh, in the Fens of India, that are full of Spikenard; upon which this Fiſh feeding, it makes the very Shell odoriferous. See Hierozoic. P. II. Lib. V. cap. ult. He obſerves alſo P. I. L. III. c. 1. that there was ſuch a Shell-fiſh in Babylonia, which was nearer to the Jews than the Indian. The Greeks called it Onyx from the form of it; and the Hebrews Secheleth from its colour, which was black.

And Galbanum.] That which is ſold in our Shops is of an offenſive ſmell; but there was another in Syria, in the Mount Amanus, which had an excellent Scent. And therefore, to diſtinguiſh it from ordinary Galbanum, there is a word added to it, as the Vulgar Latin takes it, in which it is called Galbanum boni odoris. For that Tranſlation joyns the next word (which we tranſlate ſweet Spices) unto Galbanum: as if he had ſaid, Aromatick Galbanum.

With pure Frankincenſe.] It was gathered twice in the year; in the Spring and in the Autumn: and Pliny tells us, that gathered in the Autumn was the pureſt and whiteſt; with which the other (that was reddiſh) was not to be compared, L. XII. c. 14. Every one knows that this was very much uſed by the Gentiles upon their Altars.

Of each ſhall there be a like weight.] This is the common Interpretation of the Hebrew words; and I will not trouble the Reader with any other. But we have no certain knowledge what weight this was: for I ſee no Authority for what the Hebrew Doctors ſay, that there was LXX. pound of each of theſe four Spices. And they add (which makes all they ſay of this matter queſtionable) that there were alſo ſeveral pounds of Cinamon, and Caſſia, and Crocus; in ſhort of XIII. ſeveral Spices, which Joſephus (L. VI. Haloſeos, c. 6.) aſſirms were in this Compoſition. Of which Moſes, they ſay, made in the whole CCCLXVIII. pound; that is, one pound for every day in the year, and three for the day of Expiation. And accordingly R. Levi Barzelonita ſaith, the Prieſts made every year, as much as would ſuffice for every day of it: and that the ordinary Prieſts might make it, as well as the High Prieſt, Praecept. CI.

Ver. 35. And thou ſhalt make it a perfume.] Some think the laſt words of the foregoing Verſe ſignifie, that each ſort of Spices was to be pounded, one by one; and then they are all ordered here to be put together.

A Confection after the art of the Apothecary.] Made with great care, and according to this Divine Preſcription. Thus Plutarch, ſpeaking of the Aromatick 〈 in non-Latin alphabet 〉 among the Egyptians, which was burnt Morning and Evening on their Altars, ſaith it was not put together, 〈 in non-Latin alphabet 〉 , on any faſhion, or as it hapned; 〈 in non-Latin alphabet 〉 , &c. but the Sacred Books were read to thoſe who compounded it, when it was mixed, L. de Iſid. & Oſiride.

Tempered together.] Both the Chaldee and the LXX. render this mingled; juſt as Salt is with any thing upon which it is ſprinkled.

Pure.] Without any other mixture.

And holy.] To be uſed only in the Divine Service. For this was one of the moſt ancient ways of worſhipping God; the word 〈 in non-Latin alphabet 〉 , i. e. Sacrifice (as Porphyry ſaith L. II.) being derived 〈 in non-Latin alphabet 〉 : the firſt Men making a Fume, by burning parts of Trees and Shrubs and Seeds and Fruits. And the ſweeter their ſcent was, the more grateful they fancied the Fume was unto their Gods. So that though at firſt they contented themſelves with ſimple Herbs and Plants, and Moſes here preſcribes only ſome few Spices fetcht from Foreign Countries, yet in after-times they increaſed them to a greater number: for that Aromatick Mixture I mentioned before among the Egyptians, called 〈 in non-Latin alphabet 〉 , was a Compoſition of ſixteen things, which Plutarch reckons up in the forenamed Book. And Sophocles brings in Clytemneſtra (in his Electr. v. 637.) calling for 〈 in non-Latin alphabet 〉 , Fumes of all ſort of Seeds to be offered to Apollo, that ſhe might be delivered from her Terrours.

Ver. 35. And thou ſhalt beat of it very ſmall.] Reduce it to powder.

And put it before the Teſtimony.] Burn it upon the Altar of Incenſe, which was placed before the Ark, as we read v. 6. This ſeems to be the meaning; and not that he ſhould put it in a Diſh upon the Table, ready to be burnt: for the Table did not ſtand before the Ark of the Teſtimony.

Where I will meet with thee.] See XXIX. 42.

It ſhall be unto you most holy.] Imployed only in the worſhip of God, before the moſt Holy Place.

Ver. 36. And as for the perſume which thou ſhalt make, &c.] Or rather, And the perſume which thou ſhalt make, you ſhall not make to your ſelves according to the compoſition thereof. For any private uſe; which is imported in theſe words, to your ſelves.

It ſhall be unto thee holy for the LORD.] Intirely ſeparated to the Divine Worſhip; and therefore not to be touched by any but the Prieſts, and that when they miniſtred in the Sanctuary, before the Mercy-ſeat.

Ver. 38. Whoſoever ſhall make like unto that, to ſmell thereto.] For his own pleaſure. See v. 33. R. Levi of Barcelona hath well explained this: No Man was to make this Compoſition with the ſame Spices, and the ſame weight, and with an intention to burn it. So he interprets thoſe words, to ſmell thereto: that is, to make a Perſume with it, by burning it, Praecept. CXI. yet if any Man (as Maimonides obſerves) did ſmell this Perfume, but did not make it, he was not guilty of being cut off.

Shall even be cut off from his People.] See v. 33. Their opinion is not improbable, who think by this is meant not only the Exciſion of the Tranſgreſſor, but of his whole Race; none of which ſhould remain to keep up his Name in Iſrael. By which ſevere threatning, the People were deterred from prophaning theſe holy Things.

CHAP. XXXI.

Verſe 1. AND the LORD ſpake unto Moſes, ſaying.] After all the foregoing Directions from the XXVth Chapter unto this, (in which, as I ſaid before XXX. 11: one may well think there was ſome intermiſſion) the LORD proceeded to give Moſes this following Information, to incourage him to go about this work.

Ver. 2. See, I have called.] Be not ſolicitous where thou ſhalt find Workmen, who have skill enough to make all the things which I have commanded; for I have taken care of that; and pitcht upon one, who ſhall be the chief Director of the whole buſineſs.

By name.] Made a particular choice of one Man above all others, whom I have deſigned for this Work. It appears by other places, that this Phraſe (to call him by name) gives Bazaleel the pre-eminence above all other Artiſicers. See XXXIII. 12, 17. where he ſaith the ſame of Moſes; and XLV Iſa. 3. where he ſaith it of Cyrus.

Bazaleel the ſon of Uri.] See 1 Chron. II. 18, 19, 20. Though he was particularly choſen and ſitted for this Work; yet there was another joyned with him to be his Aſſiſtant, v. 6. Which two did not do all the Work with their own Hands (as appears from XXVIII. 3. where he ſpeaks of many Perſons endowed with extraordinary Skill) but they were the principal Artiſts, and the chief Directors and Overſeers of the Work. And therefore after the mention of Aholiab, v. 6. he ſpeaks alſo of others into whoſe hearts he had put Wiſdom, to do all that he commanded.

The ſon of Hur, of the Tribe of Judah.] This Hur is thought by ſome to have been the Husband of Miriam, the Siſter of Moſes. See XVII. 10. And then the obſervation of Abarbinel is not impertinent, that God did the more particularly declare his choice of Bezaleel, and Moſes the more punctually remember it, to take away all Exceptions from the Iſraelites; who might have been apt to think that Moſes had too much regard to his own Kindred, if he had appointed him to be the chief Governour of this Work, without the ſpecial Call of God unto it. For thus they might have cavilled (as ſome of them did afterward, in part) he makes himſelf King, and Aaron his Brother High-Prieſt; and now delivers into the Hands of his Nephew all the Oblations and Collections that have been made for the Tabernacle. For which there could be no colour, after God had ſolemnly declared, it was done by his ſpecial Order. He adds alſo (which is not ſo juſtifiable) that there was a ſtrife among the Iſraelites, who ſhould undertake this Work; for which, though Moſes knew the fitneſs of Bezaleel, yet he durſt not mention him, for fear they ſhould think him partial; till God commanded him, ſaying, Do not regard what the People ſay, for thou, and they all, ſhall ſee, that he is choſen by me, and not by thee, unto this Work; for I will give him extraordinary Wiſdom, &c.

Ver. 3. And I have filled him with the Spirit of God.] i. e. With an excellent Spirit; or with Divine Inſpiration. Which was but neceſſary; becauſe the Hebrews, being long kept in ſlavery under the Egyptians, cannot be ſuppoſed to have been bred up to the Learning of thoſe ingenious Arts mentioned in the next Verſes. For they were acquainted only with the making of Bricks, during that heavy Servitude; and therefore God inſtructed ſeveral Men, particularly Bezaleel, in thoſe Arts which they had no Maſter to teach them, and which their natural Genius, though never ſo great, could not attain, eſpecially on a ſudden, without Inſpiration.

In wiſdom, and in underſtanding, and in knowledge.] Here Wiſdom, Underſtanding and Knowledge, do not ſignifie as they do in other places, particularly in the Proverbs, and in XI Iſaiah 2. (where the Meſſiah is ſaid to be filled with the Spirit of Wiſdom and Ʋnderſtanding, and the Spirit of Knowledge) but skill in the Arts of Ingraving, and Setting Jewels, and Weaving, and Needlework, &c. How Wiſdom differs from Ʋnderſtanding and from Knowledge is not much material; they may be many words uſed only to expreſs their Skill in all ſorts of Arts, that might make them accompliſhed Workmen, as it follows in the later end of the Verſe, to work in all manner of Workmanſhip. They that would ſee how the Hebrews diſtinguiſh them, may look into Paulus Fagius upon the place, or Buxtorf's Hiſtoria Arcae, c. 2. n. 3.

Ver. 4. To deviſe cunning works, &c.] There are two things required in an excellent Artiſt; good Invention, and Ability to do what he hath contrived. The firſt of theſe ſeem to be intended in this Verſe; and the other in the next: together with a dexterity to teach other Artificers, who were to be employed under Bezaleel and Aholiab.

Ver. 5. And in cutting of ſtone, &c.] There were no Stones imployed about the Tabernacle; and therefore this muſt be meant of cutting and ſetting the precious Stones mentioned Chap. XXVIII. and in graving on them what God commanded, v. 11, 21.

And in carving of Timber.] We do not read in the foregoing Chapters, of any carved Work about the Tabernacle; and therefore this word may better be rendred (as it is in the beginning of the Verſe) cutting, rather than carving Timber. For it ſignifies, in general, doing all the Work of Carpenters and Joyners.

To work in all manner of Workmanſhip.] That was neceſſary for the making of every thing God had commanded.

Ver. 6. And I, behold, I have given with him.] Leſt Moſes ſhould think one principal Contriver and Director not to be ſufficient, God joyns another with him.

Aholiab of the Tribe of Dan.] It is obſerved by R. Bechai, that God choſe one out of the loweſt Tribe (for ſo they accounted that of Dan) as well as one out of the chief, which was Judah: that Bezaleel, ſaith he, might not be lifted up with vain Conceit; for great and ſmall are equal before God. And he truly obſerves, that one of the ſame Tribe, of Dan, by the Mothers ſide, was the moſt skilful Perſon that could be found, for the Building of the Temple by Solomon, 2 Chron. II. 14.

And in the hearts of all that are wiſe-hearted, I have put wiſdom.] That is, God indued the Minds of all ingenious Perſons among them, with an extraordinary Skill; which they never learnt, either by their own ſtudy or any Maſter, but had it by an inſpiration from above. There were ſeveral, no doubt, who had a natural Genius to ſuch Arts as were neceſſary in this Work; but they could not, by their own Induſtry, have attained ſuch Skill as God beſtowed on them; at leaſt not ſo ſoon, as to go immediately about the building of the Tabernacle, and all things belonging to it.

That they may make all that I have commanded thee.] Not to imitate the Egyptian Contrivances, as ſome have fancied (for which no ſuch great Skill, one would think, was neceſſary) but to make all exactly according to the Model which Moſes had ſeen in the Mount, and he deſcribed to them: which could not have been done without God's extraordinary Aſſiſtance.

Ver. 7. The Tabernacle of the Congregation, and the Ark of the Teſtimony, &c.] Theſe things are here mentioned, according to the order of Nature: which is firſt to build an Houſe, and then to provide its Furniture. And it is obſervable, that there was but one Houſe, or Tabernacle, one Ark, and one Altar, either for Sacrifice, or Incenſe, to preſerve in their Minds the belief of the Unity of God: contrary to the Gentiles, who had their Temples and Altars every where, and each Family its domeſtick Gods, and particular Superſtitions.

Ver. 8. The pure Candleſtick.] It is hard to tell why this is particularly called pure, unleſs it be becauſe it was intirely of pure Gold, (XXV. 31.) which the Table, and Altar of Incenſe were not; for they were only overlaid with pure Gold, XXV. 24. XXX. 3. Some have thought that it is called pure, becauſe no Blood was ever ſprinkled upon it, as there was on the Altar of Incenſe: but this is not a good reaſon, for we do not find there was any ſprinkled on the Table.

Ver. 9. The Altar of Burnt-offering, &c.] Concerning this and the Laver he had received orders XXVII. 1. XXX. 17.

Ver. 10. And the Clothes of Service.] Wherewith the Ark, and the Table, and the Candleſtick, and the golden Altar were covered (IV Numb. 6, 7, 9, 11, &c.) when the Camp removed.

The holy Garments for Aaron, &c.] Which are ordered Chap. XXVIII.

Ver. 11. And the anointing Oyl and ſweet Incenſe, &c.] Theſe was ordered in the foregoing Chapter, v. 23, 34.

Ver. 12. And the LORD ſpake unto Moſes, ſaying.] After he had delivered him all the foregoing Orders, about the Tabernacle, its Furniture, and the Workmen to be imployed in making them; he added what follows,

Ver. 13. Speak unto the Children of Iſrael, ſaying, Verily my Sabbaths ſhall ye keep.] This hath been mention'd thrice already, ſee XVI. 23. XX. 8. XXIII. 12. but here ſeems to be repeated again, upon this ſpecial occaſion; that they might not think this Sacred Work would warrant them to break the Sabbath. On which he bids Moſes tell them, they muſt not do this Work, no more than any other: For the Tabernacle was built for the Service of God, which was principally performed upon this day. And he uſes a word of the Plural Number, not to ſignifie any other Sabbath but this; which recurring ſo often as once in ſeven days, he might well admoniſh them to keep his Sabbaths. And ſo the Apoſtle plainly ſpeaks, II Coloſſ. 16.

For it is a ſign between me and you.] This plainly ſhows he ſpeaks of the weekly Sabbath; the obſervation of which teſtified to all the World, what God they worſhipped: as all Nations ſignified, by their Rites and Ceremonies, what their Gods were to whom their Services were paid. Now the Iſraelites ſtood in a double relation to God; as his Creatures, and as thoſe who were redeemed by him from the Egyptian Bondage: In both which regards the Sabbath was a Sign or a Token between him and them. For by obſerving one day in ſeven, after ſix days labour, they ſignified that they worſhipped the Creator of the World; who in ſix days made all things, and then reſted: and by obſerving ſuch a ſeventh day (See XVI. 5.) after ſix days labour, rather than any other, they ſignified they owned him to be their Deliverer from Egyptian Slavery. This is opened excellently by our Mr. Mede, Diſcourſe XV. p. 73, 74.

Throughout your Generations.] During this Polity which God now eſtabliſhes among you.

That ye may know that I am the LORD that doth ſanctifie you.] To be my peculiar People, by obſerving this Solemnity. For it was peculiarly enjoyned to them, and to no other Nation; and was looked upon as a ſingular Benefit conferred on them above all People; as appears by the devout Acknowledgment Nehemiah makes of this, among the reſt of the Divine Favours to them, That he made known unto them his holy Sabbath, IX. 14. and ſee XX Ezek. 11, 12.

Ver. 14. Ye ſhall keep the Sabbath therefore.] Since it is ſuch a diſtinguiſhing Mark, be the more careful to obſerve it.

For it is holy unto you.] This depends upon what was ſaid in the Concluſion of the foregoing Verſe, that hereby they were ſanctified, or ſeparated to God as a peculiar People; and therefore in all reaſon ſhould look upon this as an holy day.

Every one that deſileth it, ſhall ſurely be put to death.] If there were credible Witneſſes of his Profanation.

For whoſoever doth any work thereon.] This was to defile, or profane it.

That Soul ſhall be cut off from amongst his People.] God ſeems to threaten, that he himſelf would ſhorten his days, if the Judges, for want of Witneſſes, could not puniſh him. So Eliah ben Moſeh (one of thoſe whom the Jews call Karaites) moſt excellently expounds this, and all the reſt of the Puniſhments, threatned to the Violation of this Precept; which Mr. Selden hath given us out of a MS. L. I. de Synedris, c. 6. The ſenſe is this, in ſhort; He that violates a Negative Precept, as they call it, either doth it ſecretly, which is moſt frequent; or openly, which happens ſeldom: unleſs a Man be one of thoſe profligate Wretches whom we call Apoſtates. Now him that ſecretly brake the Sabbath, the Scripture threatens with cutting off, viz. by the hand of God, according to what is written here in this place. In like manner inceſtuous and unlawful Conjunctions are threatned, XVIII Lev. 29. becauſe they were wont to be committed ſecretly. But if any Man did any Work openly on the Sabbath, ſo that there were Witneſſes of it, he was to be ſtoned, according to what is ſaid XV Numb. 35. Though if he did it out of miſtake, either ſecretly or openly, he was only to bring a Sacrifice for his Errour: And if he offended againſt any of the Decrees of the Wiſe-men about the Sabbath, he was to be beaten. Or if there was no Court of Judgment in the place (as now, in their preſent Condition) then all ſuch Tranſgreſſors were left to God to puniſh them, of whatſoever ſort they were.

Ver. 15. Six days may work be done, but in the ſeventh is the Sabbath of rest, holy to the LORD.] So it is called alſo XXXV. 2. and XXIII Lev. 3. And ſo the Sabbath wherein the Land reſted, is likewiſe called XXV Lev. 4. But the Hebrew words Schabbat Schabbaton (Sabbath of Rest) properly ſignifies Sabbath above all Sabbaths, i. e. the greateſt Sabbath; on which a rest was to be moſt punctually obſerved from all manner of Work: which the Jews, as de Dieu notes, call the weighty Sabbath; as if other days of reſt were but light in compariſon with this. According to that ſaying of R. Joſee, Great is Circumciſion, becauſe the weighty Sabbath gives place to it; that is, admits of this Work, though the Reſt on this Sabbath be ſo very great.

Shall ſurely be put to death.] As an Idolater, who did not acknowledge the Creator of the World. See before v. 14.

Ver. 16. Wherefore the Children of Iſrael ſhall keep the Sabbath, to obſerve the Sabbath throughout their Generation, for a perpetual Covenant.] The moſt litteral Interpretation of this Verſe, ſeems to me to be that of Lud. de Dieu, The Children of Iſrael ſhall keep the Sabbath, by making the Sabbath a perpetual Covenant throughout their Generations. That is, by never ſuffering it to be interrupted, they made it a perpetual Covenant between God and them throughout all Ages.

Ver. 17. It is a ſign between me and the Children of Iſrael for ever.] A Badge and Livery that they were the Servants of the moſt High, who made the Heavens and Earth. A Mark of their being devoted to him, and continuing in Covenant with him, no leſs than Circumciſion.

For in ſix days the LORD made Heaven and Earth.] In memory of which the Sabbath was firſt inſtituted; to preſerve perpetually, and eſtabliſh that most precious Hiſtory and Doctrine of the Creation of the World, as Maimonides ſpeaks, More Nevoch. P. III. c. 43.

And on the ſeventh day he reſted, and was refreſhed.] Delighted in the Contemplation of all his Works, which he ſaw were very good, I Gen. 31. The ſame Maimonides obſerves that the word jinnaphaſh (which we tranſlate was refreſhed) comes from nepheſh, which, among other things, ſignifies the intention of the Mind, and the Will: and therefore the ſenſe of this Phraſe is, All the Will of God was perfected and brought to a Concluſion; his whole good Pleaſure was abſolutely finiſhed on the ſeventh day, More Nevoch. P. I. c. 67.

Ver. 18. And he gave unto Moſes, when he made an end of communing with him upon Mount Sinai.] When he diſmiſſed him, having ſaid all that is before related during his forty days ſtay with him in the Mount, he delivered unto him two Tables of Teſtimony, to carry down with him to the People.

Two Tables of Teſtimony.] Wherein God teſtified to them his Mind and Will, in the principal things which concerned their Duty. See XVI. 34.

Tables of ſtone.] That what was written upon them might be more durable. There is no ground to think that theſe Tables were made of ſome precious Stone (as the Author of the Book Coſri, and other Jews fancy) for the word Eben in the Hebrew ſimply ſignifies any ſort of Stone; and is wont to have ſome other joyned to it, when precious Stones are meant, as in 2 Sam. XII. 30. 1 Kings X. 2. 2 Chron. III. 6.

Written with the finger of God.] i. e. By God himſelf. Juſt as the Heavens, ſaith Maimonides, are ſaid to be the work of his fingers, VIII Pſal. 4. which he interprets in another place (XXXIII. 6.) By the word of the LORD were the Heavens made. Therefore written by the ſinger of God, is as much, ſaith he, as by the word; that is, the Will and good Pleaſure of God, More Nevoch. P. I. c. 66. In ſhort, this Phraſe ſignifies, that God employed neither Moſes, nor any other Inſtrument in this Writing, but it was done by his own powerful Operation. For all things that we do, being wrought by our hands and our fingers, theſe words are uſed to expreſs God's power. See XXXII. 16.

This was a thing ſo notorious in ancient times, and ſo much believed by thoſe, who were not Jews, that many other Nations pretended to the like Divine Writings, that they might gain the greater Authority to their Laws. Thus the Brachmans report in their Hiſtories, That the Book of their Law (which they call Caſter) was delivered by God to Bremavius, upon a Mount in a Cloud: and that God gave alſo another Book of Laws to Brammon, in the firſt Age of the World. The Perſians ſay the ſame of thoſe of Zoroaſter; and the Getes of Xamolxis. Nay, the Brachmans have a Decalogue like this of Moſes, and accurate Interpretations of it, in which they ſay there is this Prophecy, That one day there ſhall be one Law alone throughout the World. This evidently ſhows how well the World was anciently acquainted with theſe Books of Moſes, and what a high eſteem they had of them. See Huetius L. II. Alnetan. Quaeſt. c. 12. n. 19.

CHAP. XXXII.

Verſe 1. AND when the People.] Not the whole Body of the Congregation; but ſo many of them, that the reſt durſt not appear to oppoſe their deſires.

Saw that Moſes delayed to come down out of the Mount.] The Jews fancy that he ſtayed beyond the time that he had appointed for his return to them. But that is not likely; for he himſelf was not told how long God would detain him there. See XXIV. 14. The meaning therefore is, that he ſtayed longer than they expected; ſo that they did not know what to think of it. And having as yet received no Directions about the Service of God, for which they were called out of Egypt (VII. 16. and other places) they thought it was time to deſire Aaron to ſet about it, in ſuch a way as other People ſerved their Gods.

The people gathered themſelves together unto Aaron.] They applyed themſelves to him, as being left by Moſes, to be the chief Director and Governour of Affairs, together with Hur during his abſence, XXIV. 14. And according to the Computation made concerning the time of his going up into the Mount, (See XXIV. 18.) this hapned upon the fifteenth of our July; which Month the Hebrews call Tamuz.

And ſaid unto him, Ʋp.] One cannot think that they ſpake thus to him, at the very firſt word; but other Diſcourſe paſſed before this: unto which Aaron, in all probability, making ſome difficulty to conſent, and perſwading them not to perſiſt in their Demand, they would not be denied any longer, but ſaid in a ſeditious manner, Ʋp, make no further delay, for we will have what we deſire.

Make us Gods.] Or rather, make us a God: for ſo Nehemiah expreſſes it in the Singular Number, IX. 18. and ſo Elohim is often tranſlated, XX Gen. 13. XXXV. 7, &c. For their meaning was, Make us a ſacred Symbol or Sign, as other Nations have, that may repreſent God in a viſible manner to us. So the Jews expound it in Pirke Elieſer, c. 45. They ſaid to Aaron, the Egyptians extol their Gods, they ſing and chant before them; for they behold them with their eyes. Make us ſuch Gods as theirs are, that we may ſee them before us. And ſo R. Jehudah in the Book Coſri, P. I. Sect. 97. They deſired a ſenſible Object of Divine Worſhip to be ſet before them; not with an intention to deny God, who brought them out of Egypt: but that ſomething in the place of God might ſtand before them, when they declared his wonderful Works. Such, no doubt, was their meaning; for they could not be ſo ſenſleſs as to imagine the true God could be made by a Man; or that an Image could go before them (as it here follows) which may have feet, but cannot walk, as the Pſalmist ſpeaks. And therefore Eben-Ezra judiciouſly interprets it, Some Corporeal Image in which God may reſide.

Which ſhall go before us.] Conduct us through the Wilderneſs. God himſelf in a Pillar of Cloud and Fire, hitherto went before them: but that Cloud now covering the Mount where Moſes was, and not ſtirring at all from thence, they imagined, perhaps, that Moſes being loſt, it would no longer lead them as it had done.

For as for this Moſes, &c.] This doth not ſeem to be the Language of thoſe who had any regard to him.

We wot not what is become of him.] They thought, perhaps, that he was conſumed in the Mount, by the Fire which ſhone from the Face of God, as Jonathan paraphraſes it. Greg. Nyſſens Reflexion upon this Demand of the People is very natural; That they were like School-boys, who in the abſence of their Maſter, were carried 〈 in non-Latin alphabet 〉 , with ſenſleſs impetuous Motions into Rudeneſs and Diſorder, p. 183. de Vita Moſis. For there were many among them who were infected with the Egyptian Idolatry, as we learn from XXIV Joſh. 14. XX Ezek. 7, 8. XXIII. 3, 8. And therefore hankering after that way of Worſhip by Images, which they had learnt there, they took this opportunity to deſire a viſible Repreſentation of God among them, as the Egyptians had. And ſo St. Stephen looks upon this as a turning back in their hearts unto Egypt, VII Acts 39, &c.

Ver. 2. And Aaron ſaid unto them, break off the golden ear-rings, &c.] This confirms what I ſaid, that there was ſome debate about this matter, before they ſpake thoſe words to him v. 1. Ʋp, make us Gods, &c. For it is not credible that Aaron would immediately conſent to ſo foul a Fact as this, without the leaſt Argument againſt it. Which is ſo unlikely, that the Jews have deviſed this Tale; That Hur rebuked them in his Preſence, the People fell upon him and killed him: which affrighted Aaron into a ſpeedy Compliance.

The golden ear-rings.] Theſe, it is probable, were ſome of the Jewels which they borrowed of the Egyptians, XII. 35. and poſſibly might have worn ſuperſtitiouſly, as I obſerved XXXV Gen. 5. they did very anciently. There are thoſe who think Aaron hoped they would not have eaſily parted with theſe; and ſo their Deſign might have been broken.

From the ears of your Wives, of your Sons, and your Daughters.] Men wore theſe Ornaments in the Eaſtern Countries, as well as Women; as we find in the ſtory of the Iſhmaelite and Midianite Souldiers, VIII Judg. 24. and Pliny L. XI. c. 31. In Oriente quidem & viris aurum eo loci, &c. In the East it is eſteemed an Ornament for Men to wear Gold in that place; ſpeaking of their Ears. See Bochart. Hierozoic. P. I. L. I. c. 34.

Ver. 3. And all the People.] All that were engaged in this Deſign; who were ſo many (as I ſaid v. 1.) that the reſt it's likely durſt not oppoſe it.

Broke off the golden ear-rings which were in their ears, and brought them to Aaron.] So zealous is Superſtition; which prevails over Pride and Covetouſneſs.

Ver. 4. And he received them at their hands.] They ſeem to have preſented them as an Offering, towards the making of a Repreſentation of God; wherein every one of them might have an Intereſt: and accordingly Aaron accepted them.

And faſhioned it with a graving tool.] The Hebrew word cheret (which we tranſlate graving Tool) is uſed for a writing Pen, VIII Iſa. 1. and for a criſping Pin, which Women uſed about their Hair, III Iſa. 22. And therefore Interpreters take it here for an Inſtrument of Engraving. And ſome think that Aaron made ſuch marks with it in this Calf, as there were in the Egyptian Apis: which was a Cow that had a Spot on her right ſide like a Creſcent (as ſome Writers ſay, though Herodotus ſay otherwiſe, and the marks are variouſly reported. See Pignorius in his Menſa Iſiaca, p. 18, &c.) and a ſquare white ſpot in the forehead. But others think it more likely, that the Calf coming rough out of the Mould, Aaron only poliſhed it with a proper Tool. For though Apis was in great honour among the Egyptians, yet it was a living Cow, and not the Image of one, which they had in ſuch Veneration. Therefore Mr. Selden (in his Syntagma I. de Diis Syris, c. 4.) takes it to be more probable, that this golden Calf, or Ox, or Bullock (for ſo the Pſalmist differently calls it, CVI. 19, 20.) was made in imitation of that golden Ox that repreſented Oſiris; which was very famous among the Egyptians. Who had a mighty Veneration for the River Nile, called in Hebrew Sichor (from whence came Siris) and for the Dog-ſtar (called Siris likewiſe) at whoſe riſing that River began to ſwell; and for the Sun (which was principally meant by this Name) to whom both the Bull at Heliopolis, and the Ox at Memphis were Conſecrated, as Macrobius tells us L. I. Saturnal, c. 21. But though all this be very ingenious, yet the truth of it may be well queſtioned, as I ſhall ſhow preſently; when I have noted that this Tranſlation, faſhioned it with a graving Tool, is not ſo agreeable to what here follows, as another which the Hebrew words will as well bear.

After he had made it a molten Calf.] The words in the Hebrew are, and he made it, &c. we tranſlate them after, &c. to make this agree with what goes before according to our Tranſlation, he faſhioned it with a graving Tool: which may as litterally be tranſlated he bound them up in a bag. For we find the word jatzar, which we here tranſlate faſhioned, to have the ſignification alſo of binding or tying up: and cheret in the Plural Number to ſignifie a bag, 2 Kings V. 23. And thus the Prophet Iſaiah (as Bochart obſerves) deſcribes the making of Images, XLVI. 6. they laviſh Gold out of the Bag, and they make it a God. Which agrees with what is here ſaid of Aaron, He received the Ear-rings, and put them in a Bag, and then having made a Mold, caſt them into it, and made a golden Calf. See v. 24.

A molten Calf.] So he calls it, becauſe it was no bigger than a Calf, though the Head was like an Ox: and therefore, as I obſerved before, ſo called by the Pſalmist. What moved Aaron to repreſent God in this ſigure, is hard to reſolve. Moſt think he imitated the Egyptians, among whom he had long lived: which ſeems not to me at all likely, ſince he had ſeen the Judgment that God executed againſt all their Gods, XII. 12. yet ſo great a Man as J. Gerh. Voſſius hath taken a great deal of pains to prove, that Joſeph was adored by them under the Name of Apis and Serapis: and that his Symbol was an Ox. This he hath laboured to ſupport by many ingenious Conjectures. But it is not likely, if he were thus publickly honoured as a God, that a King ſhould ariſe who knew not Joſeph; i. e. had no regard to him, I Exod. 8. and another ſucceed him, who endeavoured to ruin all his Kindred. The Worſhip of Serapis alſo was not ſo ancient; for Herodotus ſaith not a word of it, nor any Body elſe till the time of Alexander the Great; and many Authors ſay it was brought into Egypt out of Pontus by Ptolomy: See Bochartus in his Hierozoic. P. I. p. 338. And though Apis was more ancient, yet not of ſuch antiquity as Moſes, as a very learned Perſon of our own (Dr. Teniſon, now Archbiſhop of Canterbury) hath ſhown in his Book of Idolatry, Chap. VI. Part 4, 5, &c. And as for Oſiris, both Plutarch and Strabo ſay he was the ſame with Apis: which was not then known, as I have ſaid, in Egypt, no more than Typhus or Typhon, whom Philo thinks to be here intended; but was certainly a later Invention, and as Bochartus imagines, repreſented Moſes himſelf, though very much diſguiſed.

Cuperus indeed hath made it probable (in his Harpocrates, p. 83, &c.) that there was a Serapis worſhipped in Egypt, before that brought out of Pontus: But whether it be ſo or no, I do not take it to be at all material, becauſe it is not likely that Aaron would make ſuch a Repreſentation of the Divinity, as was in uſe among them from whoſe Slavery God had lately deliver'd them. For how could he think the LORD, to whom he proclaimed a Feaſt, would be pleaſed to be repreſented by any of thoſe Idols, on whom, as I ſaid before, he had executed Judgment, at their departure out of Egypt? Or what reaſon is there to think the Iſraelites themſelves could be inclined to think their God to be like any thing, which that People worſhipped, who abhorred the Sacrifices which the God of Iſrael required? Their Conjecture ſeems to me far more likely, who think that Aaron, in making this Calf, took his pattern from ſome part of the SCHECHINAH which appeared to him and the Elders of Iſrael (when they eat before God, XXIV. 10.) attended with the Angels: Some of which called Cherubim, they think appeared with the faces of Oxen. But as there is no mention in that place of Cherubims, nor of the Angels appearing in any ſhape whatſoever; and Moſes expreſly ſaith, the Iſraelites ſaw no manner of Similitude on the day when the LORD ſpake to them in Horeb, IV Deut. 15. (and therefore Aaron and the Elders, in all probability ſaw none afterward) ſo I think there is no evidence that the heavenly Miniſters at any time appeared in this ſhape, till the SCHECHINAH departed from the Temple, in the days of Ezekiel. See XXV. 18, 20.

After all this conſidered, Aaron ſeems to me to have choſen an Ox to be the Symbol of the Divine Preſence, in hope the People would never be ſo ſottiſh as to worſhip it; but only be put in mind by it of the Divine Power, which was hereby repreſented. For an Oxes head was anciently an Emblem of Strength, and Horns a common ſign of Kingly Power. So they were among the Phoenicians (as Pignorius obſerves in his Menſa Iſiaca, p. 15. out of Euſebius his Praepar. Evang. L. I. cap. ult.) and among the Egyptians (as Diodorus Siculus relates L. I.) and among the Romans, as appears by that famous ſtory of Genucius Cipus (in Val. Maximus L. V. c. 6.) who when he was Praetor had Horns come out of his Head on a ſudden, as he was going out of the City to the Wars: whereupon he was told, Regem eum fore, ſi in Ʋrbem revertiſſet, That he ſhould be a King, if he returned into the City. And ſomething like it is related by Julius Capitolinus concerning Clodius Albinus, at whoſe Birth a Cow brought forth a Calf with purple Horns, which they lookt upon as ſignum Imperij, a Token of Empire. Which made the ancient Fathers, perhaps, when they ſpake of this Calf, or Ox of Aarons, mention only its Head. For ſo doth Tertullian (L. ad verſus Judaeos c. 1.) cum proceſſiſſet eis bubulum caput: and St. Cyprian, Lactantius, St. Hierom, St. Ambroſe, and others: Not becauſe they thought Aaron made only the Head; but becauſe this was the principal part whereby God was repreſented.

And they ſaid.] The People cried out aloud.

Theſe be thy Gods, O Iſrael.] Or, as Nehemiah expreſſes it, IX. 18. This is thy God, &c. the Image or Symbol of the Divine Majeſty: or as Abulenſis interprets it, His Divine Vertue reſideth in this golden Body. The Plural Number is commonly uſed for the Singular, eſpecially when God is ſpoken of, as I obſerved before, XX Gen. 13. XXXV. 7. 2 Sam. VII. 23.

Which brought thee up out of the Land of Egypt.] This ſhows they lookt upon this Ox, only as a Repreſentation of the Almighty LORD their God; for it being but newly made, they could not imagine they were brought by it from the Egyptian Slavery, but by his Power, which perhaps they fancied now reſided in it.

Ver. 5. And when Aaron ſaw it, he built an Altar before it.] As at the Peoples requeſt he made it, ſo he ſeeing them receive it with ſuch applauſe, preſently Conſecrated it; by building an Altar, offering Sacrifices, and keeping a ſolemn Feaſt in its honour.

And Aaron made proclamation.] Cauſed it to be publickly proclaimed throughout the Hoſt; that every one might have notice of the Solemnity.

And ſaid, to morrow is a Feast.] Which was a part of Worſhip ordained by his Authority.

To the LORD.] Not to this Ox, but to the Creator of the World, whom they worſhipped in this Image. Notwithſtanding which, this was no better than an Idol, VII Acts 41. and they groſs Idolaters, CVI Pſal. 19, 20. 1 Cor. X. 7. Some think indeed, that Moſes being gone, and, as they imagined, either burnt up or famiſhed, they deſired this Repreſentation of God to go before them and direct them, as a kind of Teraphim: but God allowed no ſuch viſible ſign to be made of his Preſence with them, which he knew would in a ſhort time have their Adoration.

Ver. 6. And they roſe up early on the morrow.] The next day, which was the XVIth of our July, they kept their Feſtival. And to ſhow their Devotion, they began betime in the Morning, and ſeem not to have ſtaid for Aaron: but, as it follows, offered Sacrifices themſelves.

And offered Burnt-offerings.] Which always preceded others. See XVIII. 12. XXIV. 5. where I obſerved that whole Burnt-offerings were intirely conſumed on the Altar being wholly Gods.

And brought Peace-offerings.] This intimates that ſome Perſons received what they brought; and perhaps they were the young men mentioned XXIV. 5. where I noted alſo that of Peace-offerings the People that brought them had a ſhare, that they might Feaſt with God; and they invited their Friends likewiſe to Feaſt with them. There is no mention either here, or in the other places, of Sin-offerings: whereof the Prieſts had a part, but not the People.

And the People ſat down to eat and to drink.] Upon the Sacrifices of Peace-offerings; whereof the People, as I ſaid, had their part: and by partaking of it, had fellowſhip with the Idol, to whom they were offered, as the Apoſtle ſhows, 1 Cor. X. 20, 21. Thus the Egyptians kept a 〈 in non-Latin alphabet 〉 at the Feaſt of Apis; in imitation rather of the Iſraelites, than otherwiſe.

It may be fit here to note, That this Cuſtom of Sacrificing, and alſo of feaſting on the Sacrifice, in token of their Communion with him, to whom the Sacrifice was offered, was ſo very ancient, that it is not eaſie to believe the obſervation of St. Chryſoſtom to be true, That God gave no Commandment about Sacrifices, till after this Sin of worſhipping the golden Calf. When ſeeing their proneneſs to offer ſuch Sacrifices, he thought ſit to ordain them himſelf, and direct them to their right Object. Much leſs is it true, that before this 〈 in non-Latin alphabet 〉 , we not find any where the Name of Sacrifice (as he ſpeaks Homil. XVII. upon Acts VII.) no not with the qualification of Grotius, who ſays (upon XV Exod. 26.) that there was no Law about Sacrifices, except that of the Paſſover, till after they had committed Idolatry. For beſides that there is an order how to make an Altar, on which to Sacrifice their Burnt-offerings (XX. 24.) which ſuppoſes God's intention about them; and the building of an Altar and actual Sacrifice upon it, at the Sealing of the Covenant between God and Iſrael, XXIV. 4, 5, &c. (which ſurely was not without God's command) there is an whole Chapter in this Book about Sacrifices at the Conſecration of Aaron and his Sons, before this ſin was committed, Chap. XXIX. and particular Directions given in the 38th and 39th Verſes of that Chapter, about the daily Burnt-offering. I omit what might be ſaid concerning the Oblation of Sacrifices from the beginning of the World, which it is hard to believe was without a Divine Inſtitution. St. Hierom's words therefore are alſo too large, who ſaith, in his Commentaries upon XX Ezek. that the Iſraelites received only the Decalogue before this Offence of the Calf: after which God gave them multiplices Legis Ceremonias, abundance of Legal Ceremonies. All that can be juſtly ſaid in this matter, is, That Moſes had not yet delivered to them the Commands before-mentioned, which God had given him; and that they had received but a few Commands about Sacrifices, till after this ſin: when the Precepts were multiplied, that they might upon all occaſions offer Sacrifice to God, and not to Daemons, as they were inclined to do. The daily Burnt-offerings were appointed before (as I ſaid) though not delivered to them; and ſo was the Sin-offering for the Conſecration of Aaron and his Sons, and the Altar, XXIX. 36, &c. But the Sin-offering for particular Perſons, and for the whole Congregation of Iſrael, and the great variety of Sacrifices, with the manner of them, were not yet preſcribed; and perhaps were ordained upon this occaſion, to preſerve them from Idolatry; though not meerly for that, there being reſpect in them to the great Sacrifice of Chriſt, eſpecially in that Sacrifice upon the Day of Expiation. But in general, it may be reaſonably thought that if they had not been perverſe, they might have been left more at liberty, to do theſe things at pleaſure, according to the Law of Nature; and they might perhaps have been permitted to offer Sacrifices every where, as the Patriarchs did, though there is no certainty of ſuch Speculations.

And roſe up to play.] So God commanded at their Feſtivities; and when they offered ſolemn Sacrifices to rejoyce before him, XII Deut. 6, 7. XVI. 11. as David did before the Ark, after he had ſacrificed Oxen and Fatlings, 2 Sam. VI. 13, 14, 15, 16. Thus they now expreſſed their Joy, by Muſick, and Dancing, and Songs, and ſuch like tokens of Mirth, which was wont to be very great upon their Feaſts. See v. 18. There are thoſe, who think, that after they had eaten of the Sacrifices to the Idol, and drunk liberally, they committed Fornication, after the manner of Heathen Worſhippers. Thus Tertullian expounds this Phraſe L. de Jejunio, cap. 6. Intellige Scripturae verecundiam; the Scripture modeſtly expreſſes their lewd filthineſs. And ſo this very word which we tranſlate here play, is uſed by Potipher's Wife, XXXIX Gen. 17. the Hebrew Servant came in, to mock me, i. e. to violate my Chaſtity. So that the Iſraelites did now, as they did afterwards when they worſhipped Peor, XXV Numb. 1, 2. And the truth is, theſe Sacrifical Feaſts, were turned among the Gentiles into Drunkenneſs and Laſciviouſneſs, which are wont to be Companions: inſomuch that the ancient Greeks, even Ariſtotle himſelf, as Athenaeus tells us, (L. II.) derived the 〈 in non-Latin alphabet 〉 to be drunk, from 〈 in non-Latin alphabet 〉 , after the Sacrifice; when they were wont to drink very largely. And it is alſo true, that nothing inticed Men to Idolatry, more than theſe filthy Pleaſures, which were a part of that Worſhip: yet I think it is not credible, that the Iſraelites at the very Dedication of their Idol, when they pretended much Religion, fell into ſuch foul practices, which were not at firſt committed among the Heathen. Nor is there any ſignification of it in this ſtory; but only of their ſinging and dancing, v. 18, 19. (accompanied, it is likely, with Muſick) which Philo indeed calls 〈 in non-Latin alphabet 〉 , unſeemly Dances; but that was only, I ſuppoſe, becauſe they were in honour of a Calf. Nor did the Gentiles themſelves, as I ſaid, run at firſt into ſuch exceſs of Riot, as Athenaeus obſerves L. VIII. Deipnoſoph. where in the Concluſion of it, he deſcribes all the City full of the noiſe of Pipes, and Cymbals, and Drums, and the voice of thoſe that ſung in a great Feſtival; and thence takes occaſion to remember, that the Ancients obſerving what a great inclination People had to Pleaſure, took care they might enjoy it 〈 in non-Latin alphabet 〉 , orderly and decently, by ſetting apart certain Times to entertain them with it. When in the firſt place they Sacrificed to their Gods, and then were left to take their Eaſe: that every one believing the Gods came to their Sacrifices, 〈 in non-Latin alphabet 〉 , might behave themſelves at ſuch Meetings, with Modeſty and Reverence. For we are aſhamed, ſaith he, to ſpeak or do any thing unſeemly before a grave Perſon: and therefore ſuppoſing the Gods to be nigh them, 〈 in non-Latin alphabet 〉 , they paſſed their Feſtival days, in ancient times, decently and ſoberly. And ſo he proceeds to ſhow how much the World was altered in his time, when nothing but mad revelling was to be ſeen on ſuch occaſions. He obſerves it alſo as a ſign of the ancient modeſty at theſe Feaſts, that they did not 〈 in non-Latin alphabet 〉 lye along, 〈 in non-Latin alphabet 〉 , but they ſat down to eat and drink, as the Iſraelites here did.

Ver. 7. And the LORD ſaid unto Moſes, go get thee down.] He had diſmiſſed him before, having done communing with him, XXXI. 18. and now ſends him away from the Mount in ſome haſte, at the end of the XL days mentioned XXIV. ult.

For thy People, which thou broughteſt out of Egypt.] Theſe words are generally lookt upon, as God's abandoning the Iſraelites, and diſowning them to be his People. But then, they would not have been Moſes his People neither, but utterly deſtroyed (v. 10.) Therefore the true meaning is explained by St. Stephen, who calls Moſes their 〈 in non-Latin alphabet 〉 , Deliverer, VII Acts 35. becauſe by his hand God redeemed them; and in that regard they became his People.

Have corrupted themſelves.] He doth not mention Aaron, though he was very angry with him alſo, IX Deut. 20. becauſe the People were the beginners of the Revolt, and he complyed with them out of fear.

Ver. 8. They have turned aſide quickly out of the way, which I commanded them.] It was not much above ſix Weeks ſince they heard God charge them, in a terrible manner, not to worſhip any Image, XX. 4. and they ſolemnly promiſed to do whatſoever Moſes commanded them from God, v. 19. immediately after which, this Command is in a peculiar manner repeated v. 23. Ye ſhall not make with me Gods of Silver, neither ſhall ye make unto you Gods of Gold. Which, with all the reſt of his Judgments, they covenanted alſo to obſerve, XXIV. 3, 8. And therefore ſuch a ſpeedy Revolt, from ſuch Obligations, made their Crime exceeding heinous.

They have made them a golden Calf.] For what Aaron did was at their inſtigation.

And have worſhipped it.] By kiſſing it (ſaith R. Elieſer in his Pirke, cap. 45.) and bowing down to it; and then offering Sacrifice to it (as it here follows) and acknowledging it to be their Conductor out of the Land of Egypt.

Ver. 9. And the LORD ſaid unto Moſes.] He added this further, before he went down from the Mount.

I have ſeen this People.] Long obſerved their diſpoſition.

And behold, it is a ſtiff-necked People.] This Character of them is repeated XXXIII. 3, 5. XXXIV. 9. being a Metaphor from untamed Heifers, who draw their Necks and Shoulders back when they are put under the Yoke. The Prophet Iſaiah alludes to this, when he ſaith of this People, XLVIII. 4. Thy Neck is an iron ſinew, which would not bend. And Jeremiah V. 5. where he ſaith the great Men had broken the Yoke, and burst the Bonds.

Ver. 10. Now therefore let me alone.] Do not interpoſe in their behalf, with thy Prayers and Deprecations for them.

That my wrath may wax hot against them, and that I may conſume them.] That the juſt indignation I have conceived againſt them, may proceed to puniſh them with utter deſtruction.

And I will make of thee a great Nation.] Or, I will ſet thee over a great Nation; make the Prince of a mightier Nation than they (as the words are XIV Numb. 12.) for ſo the word Aſah (to make) ſignifies, 1 Sam. XII. 6. where we tranſlate it, advanced Moſes and Aaron. Which ſeems to be the meaning here, becauſe Moſes urges v. 13. the Promiſe made to Abraham, Iſaac and Jacob, as if that would not be made good if the People were all deſtroyed. Whereas there would have been no danger of that, if God had made a great Nation to ſpring from Moſes, who was of their Seed.

Ver. 11. And Moſes beſought the LORD.] The Hebrew word Challah, from whence comes Vaichall (which we tranſlate beſought) importing ſomething of Sickneſs and Infirmity; denotes that Moſes beſought the LORD with much earneſtneſs, and great agony of Mind.

His God.] He hoped he had not loſt his Intereſt in God, which the People had juſtly forfeited.

And ſaid, why doth thy wrath wax hot against thy people.] There was great reaſon for this high diſpleaſure againſt them, which God threatned v. 10. and Moſes himſelf was not only angry, but his Anger waxed hot, v. 19. yet he hoped other Reaſons would move the Divine Mercy to moderate his Anger; that is, not to puniſh them ſo ſeverely as they deſerved.

Which thou hast brought out of the Land of Egypt, with great power and with a mighty hand.] This is one ground of hope, That God would not on a ſudden deſtroy what he had employed ſo much Power to preſerve.

Ver. 12. Wherefore ſhould the Egyptians ſay, for miſchief did he bring them out.] This is another reaſon, that the Egyptians might not be led into a misbelief, or confirmed in their infidelity.

To ſlay them in the Mountains.] There were many Mountains beſides Sinai (where they now were) in that Deſert into which God led them; and they were the moſt dangerous part of it.

Turn from thy fierce wrath, &c.] Let theſe Conſiderations prevail for a Pardon.

Ver. 13. Remember Abraham, Iſaac and Iſrael, to whom thou ſwarest by thine own ſelf, &c.] This is the great Argument of all, the Promiſe made to their Forefathers, fathers, who were his faithful Servants, and this Promiſe confirmed by an Oath (often repeated) which he hoped God would faithfully fulfil.

I will multiply your ſeed as the Stars of Heaven.] XV Gen. 5. XXII. 17. This part of the Promiſe he had fulfilled; which made him hope he would fulfil the other part, which here follows.

And all this Land that I have ſpoken of will I give to your ſeed, and they ſhall inherit it for ever.] XII Gen. 7. XIII. 15. XV. 7. XXVIII. 13.

Ver. 14. And the LORD repented of the evil which he thought to do unto his people.] He did not change his Mind; for there was not a peremptory Decree, or definitive Sentence (as they ſpeak) pronounced againſt them: but only a ſignification of what they deſerved (v. 10.) which, unleſs it had been for the fore-named Reaſons, and Moſes his Interceſſion, he would have inflicted upon them.

Ver. 15. And Moſes turned.] From the Preſence of God, with whom he had been forty days.

And came down from the Mount.] From the place where he was with God, to that where he left Joſhua, waiting for his return. See XXIV. 13.

And the two Tables of the Teſtimony were in his hand.] Which God promiſed to give him, and one would think had ready prepared for him before he went up into the Mount, XXIV. 12. and when he was coming down delivered into his hands, XXXI. ult. They are called Tables of Teſtimony, becauſe God declared and teſtified therein, what his Mind and Will was, as I have often noted.

The Tables were written on both their ſides.] Some fancy that the Writing was both on the fore-part and the back part of them; that ſo the Ten Commandments might be read by thoſe who ſtood, either before or behind when they were ſet up; being written (according to this Conceit) twice over. But they were not made to be ſet up, but to be repoſited in the Ark; and therefore the meaning is, they were written on both the Leaves (as I may call them) which were to be folded up, and ſhut like a Book, when they were laid in the Ark.

On the one ſide and on the other were they written.] On the right hand, and on the left. How many were written on the one, and how many on the other, is variouſly diſputed, but cannot certainly be determined.

Ver. 16. And the Tables were the work of God, and the writing was the writing of God, graven on the Tables.] The Tables were made, and planed by God himſelf; as well as the Letters written by him, XXXI. 18. and no Creature imployed in either Work; much leſs Moſes, who ſeems to have found them ready prepared for him, when he came into the Mount, as I obſerved before from XXIV. 12.

Ver. 17. And when Joſhua heard the noiſe of the people, as they ſhouted.] Being come to the foot of the Mount, they could eaſily hear the noiſe which the People made in the Feſtival.

He ſaid unto Moſes, there is a noiſe of war in the Camp.] Knowing nothing of the occaſion, he took it for the noiſe which Soldiers make (called by the Hebrews teruah, by the Greeks 〈 in non-Latin alphabet 〉 ) who make a great ſhout when they give the onſet; and much greater when they get the Victory.

Ver. 18. And he ſaid, it is not the voice of them that ſhout for mastery, neither is it the voice of them that cry for being overcome.] Being before inſtructed by God what: the People were a doing (v. 7.) Moſes could eaſily correct his Miſtake; aſſuring him it was neither the cry of ſtrength, nor of weakneſs (as the words are in the Hebrew) i. e. of Conquerours, as we rightly tranſlate it, or of thoſe that are overcome.

But the noiſe of thoſe that ſing do I hear.] Out of merriment in a Feſtival. For thus Apis was brought in ſolemn Pomp to Memphis, the Royal City; the Children going before in Proceſſion, and ſinging a Song of Praiſe to the Deity. Which was not the Pattern to the Iſraelites, nor borrowed, perhaps, from them; but the common Practice of the World on ſuch occaſions, from ancient Times, as I obſerved before out of Athenaeus (v. 6.) whoſe words are, 〈 in non-Latin alphabet 〉 . And this was part of the Entertainment in private Feaſts; as appears by thoſe known words of Homer, — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 . They feaſted upon excellent chear, and were very merry; and then the Divine Songſter ſung among them.

Ver. 19. And it came to paſs, aſſoon as he came nigh unto the Camp.] Which was at ſome diſtance from the Mount, XIX. 21, 23. XX. 21. XXIV. 1.

That he ſaw the Calf and the dancing.] Which began early in the morning, and continued all day: for we may preſume it was towards the evening before Moſes got to the Camp; having ſpent a conſiderable part of the day in beſeeching God for them.

And Moſes anger waxed hot.] The ſight of their Madneſs, turned his Compaſſion he had for them (v. 11, 12, &c.) into a kind of Rage.

And he cast the Tables out of his hands, and he brake them beneath the Mount.] He did not do it till now (though he knew their guilt, and no doubt was affected with it before he came night to the Camp, and ſaw the Calf and dancing) becauſe he would have the People ſee how he reſented their wickedneſs, and with what indignation it filled him. And now he did it, no doubt, by the ſame Divine Impulſe, or Heroick Motion, which ſtirred him up to kill the Egyptian. See II. 12. For he is never blamed for this; and therefore did it by a Divine incitement: to ſhow the Iſraelites, how unworthy they were to be eſpouſed to God (as ſome have expreſſed it) by theſe Inſtruments, or Deeds, which were moſt precious Tokens of God's love to them. To this effect Abarbinel diſcourſes, Moſes did not leave the Tables in the Mount where they were delivered to him, when he heard how the People had revolted: but brought them along with him, that he might make all Iſrael ſenſible what they had lost, by breaking them before their eyes.

Ver. 20. And he took the Calf which they had made, and burnt it in the fire.] Melted it down; ſo that though the Matter remained (i. e. the Gold) yet the form and external ſhape of the Calf was ſo deſtroyed, that it might be ſaid properly enough to be burnt. For the Romans (as Bochart obſerves) called that place where they melted their Metals Ʋſtrina.

And ground it to powder.] Some have pretended to the knowledge of an Herb, which will diſſolve Gold, and reduce it to Aſhes: but they do not ſay what it is, or that it was to be found in that Wilderneſs. And if Moſes had known, and uſed this Secret, what need was there of his grinding it again, after it was diſſolved to Aſhes? It is moſt likely therefore that this was done with a file, whereby it was grated into duſt as ſmall as flour, which is ground in a Mill. With ſuch duſt, ſome powdred their own Hair, and the Mains of their Horſes (as Bochart obſerves in his Hierozoicon P. I. L. II. c. 34.) which made them glitter and ſparkle when the Sun ſhone upon them.

And ſtrawed it upon the water.] Of the Brook which deſcended out of the Mount, XVII. 6. IX Deut. 21. By which means the Calf was utterly aboliſhed; and demonſtrated (as Abarbinel notes) to have no more Divinity in it, than the duſt, or water hath.

And made the Children of Iſrael drink of it.] He did not conſtrain them; but having no other water, they could not avoid, when they were thirſty, to drink with this mixture. Which Moſes threw into it, not to diſcover who were guilty of Idolatry, as the Jews fancy, who ſay this was like the Water of Jealouſie, V Numb. 27. which made their Bellies ſwell, or their Beards, as ſome have ſince fabled, turn yellow (for it was a general Apoſtacy, v. 1, 3.) but to make them ſenſible how vile a thing this Idol was; which was gone into their Draught, and mixed with their Dung and their Urine. They that have a liſt to ſee the Conceits of the Jews about it, may look into Selden de diis Syris Syntag. I. c. 4. and J. Wagenſeil upon Sota, p. 1128.

Ver. 21. And Moſes ſaid unto Aaron, what did this people unto thee?] It was not ſufficient that the Idol was deſtroyed, but he thought fit to call his Brother to an account, for his miſ-government in his abſence. Who makes a very weak defence, as all Commentators obſerve, to whom I refer the Reader. And ſhall only note, That the beſt Apology he could have made had been this (if it had been true) that he only repreſented God unto them, as he had repreſented himſelf to him and the Elders of Iſrael; when the Cherubims, in the form of Oxen, made part of the Train of the SCHECHINAH or Divine Majeſty. But he ſays not a word of this; which I ſuppoſe therefore is a groundleſs opinion.

That thou hast brought ſo great a ſin upon them.] If they had made or built an Houſe for the Divine Worſhip (ſaith Sepher Coſri in the place above-named) according to their own fancies; that they might have offered their Sacrifices there, and directed their Devotions thither, it would not have ſeemed to me ſo grievous a ſin: for at this day we make ſuch Houſes, and have a veneration for them, and promiſe our ſelves the Divine Benediction in them, &c. But to make an Image, was directly againſt the Command of God; and to fancy that he would be preſent with that which he abhorred, very much aggravated the Crime.

Ver. 22. And Aaron ſaid, let not the anger of my Lord wax hot.] He beſeeches him in a very humble manner to hear him calmly.

Thou knowest the people.] He had been long acquainted with their rebellious and obſtinate Humour: which made them fall a murmuring as ſoon as ever they were delivered from Pharaoh at the Red-ſea, XV. 24. XVI. 2, &c.

That they are ſet on miſchief.] The words in the Hebrew beráhu, are more emphatical, they are in wickedneſs, or in Idolatry: like that expreſſion in St. John, 1 Epiſt. V. 19. the whole World lyeth in wickedneſs. Or as we ſay in our Language, they were ſtark naught.

Ver. 23. For they ſaid unto me, Make us Gods, &c.] This Verſe is but a recital of what the People ſaid to him, v. 2. ſee there.

Ver. 24. And I ſaid unto them, Whoſoever hath any Gold let him break it off; ſo they gave it me.] This is the ſenſe of v. 2. & 3.

Then I cast it into the fire, and there came out this Calf.] He ſpeaks as if he did not make the Calf, but the Gold being caſt into the fire, out it came in this form. Which made Dr. Jackſon think it more than probable, that there was ſome Magical or Daemoniacal skill practiſed in the ſudden moulting of this Idol, which very much increaſed the Peoples Superſtition to it. For what elſe, ſaith he, could Aaron mean by theſe words, I caſt it into the fire, and there came out this Calf, than that there was ſome ſecret inviſible operation whereby it was moulded into this form, in an inſtant: which raiſed, as I ſaid, the Peoples Devotion to it? Herein he follows ſome Jews, who go a great deal further, ſaying, That the Devil entred into it, and made it roar like a Bull, to ſtrike a greater awe into the People, as R. Juda ſaith in Pirke Elieſer, c. 45. And in Tanchuma they ſay, it not only roared, but danced alſo. Which ſeem to me to be Conceits invented for the Excuſe of Aaron; who is ſaid plainly enough, v. 4. to have made this molten Calf. Which he could not have done without deſigning it, and running the Gold into a Mould of this Figure.

Here is no account at all given, what Judgment Moſes made of this defence; but it appears by IX Deut. 20. that God was ſo angry with him, that he had been deſtroyed, if Moſes had not interceded for him, and beſeeched God to pardon his weakneſs in complying with a People ſet on Miſchief (v. 22.) For no doubt, in his own Mind he was againſt this Fact, as the Levites were, of whom he was the Chief.

Ver. 25. And when Moſes ſaw that the people were naked.] Without the Divine Protection. For the Glory of the LORD in the Cloud, it is likely departed, and went up from them; which we read deſcended again, XXXIII. 9.

For Aaron had made them naked, &c.] Laid them open by this Sin, to the Scorn of all their Enemies; who ſhould hear of ſuch a ſhameful Revolt from their God.

Ver. 26. Then Moſes ſtood in the gate of the Camp.] Where the Courts of Judgment were wont to ſit, to hear Cauſes and to puniſh Offenders. So it was in their Cities, in after times, which it is likely was derived from the uſage now: as now they did but follow the practices of their Fore-fathers. For in the days of Abraham the City Gate was the place where all publick and private Buſineſs was tranſacted, XXIII Gen. 10, 18. which ſeems to have been the manner in all the Country; for at Schechem we find, as well as here at Hebron, when Hamor and his Son propoſed to make an Alliance with the Iſraelites, they motioned it to the People at the Gate of the City, XXXIV Gen. 20. Which was the ſame thing with the Forum or Exchange among the Romans: the Market being alſo held here, where there were Seats for the Judges and Elders.

And ſaid, Who is on the LORD's ſide?] Abhors this Idolatry, and cleaves to the Worſhip of the LORD only?

Let him come unto me.] To receive his Commands; who was under God their Leader.

And all the Sons of Levi gathered themſelves together unto him.] If not the whole Tribe, yet as many as had any Zeal for the LORD; who were the moſt. This is an Argument there was a general defection of the People to this Idolatrous Worſhip, that none but the Sons of Levi appeared to joyn with Moſes on this occaſion.

Ver. 27. And he ſaid unto them, thus ſaith the LORD God of Iſrael, put every man his ſword by his ſide.] The LORD himſelf, by his Command, warrants what I bid you do.

And go in and out from gate to gate throughout the Camp.] They were not to go into their Tents (where they who were ſenſible of God's Diſpleaſure, it may be preſumed were bemoaning their ſin) but to kill every one they met in the Street.

And ſlay every man his Brother, and every man his Companion, &c.] All the Iſraelites were Brethren; and they are commanded to ſpare none they met withal, becauſe they were near Relations, or Friends, or next Neighbours. Some may imagine this too hazerdous an Undertaking, the Levites being but a very ſmall number, in compariſon with the People of Iſrael. But having God's warrant, they were conſident none would have the Courage to oppoſe them; for Guilt makes Men timorous: and the Levites alſo found them, as Men uſed to be at the concluſion of a Feſtival, weary with their Dancing and Sports. Beſides, there are thoſe who by their being naked, v. 25. underſtand they were unarmed: for Aaron had diſarmed them to their ſhame, by ſetting up the Calf for them to dance about; which made them lay aſide all thoughts of their Arms, and ſo were more eaſily ſlain by the Levites.

Ver. 28. And the Children of Levi did according to the word of Moſes.] Who being, under God, their chief Ruler, paſſed this extraordinary Sentence upon the Offenders, without the common Proceſs in Courts of Judgment, as Mr. Selden obſerves L. II. de Jure N. & G. c. 2. in the end of it.

And there fell of the people that day about three thouſand men.] The Vulgar hath twenty three thouſand; contrary to the LXX. as well as the Hebrew Text, and all the Eaſtern Verſions, except the Arabick, printed at Rome in this Age, and manifeſtly out of the Vulgar Latin, as Mr. Selden hath obſerved in the ſame place, and Bochart ſhows largely to be againſt all the ancient Tranſlations and Writers, Hieroz. P. I. L. II. c. 34. p. 353. Where he notes alſo out of Philo, theſe three thouſand to have been 〈 in non-Latin alphabet 〉 , the principal Ring-leaders of this Impiety.

In memory of theſe Diſaſters, the Breaking of the Tables, and this Slaughter, the Jews keep a Faſt every year, on the XVIIth of Tamuz; which by Jac. Capellus computation, anſwers to the XVIth of our July.

Ver. 29. For Moſes had ſaid, conſecrate your ſelves to day to the LORD.] Or, Moſes ſaid, ye have conſecrated your ſelves, &c. Which way ſoever we take it (either as ſpoken before the Execution, to encourage them to it; or afterward, to commend them for it) the meaning is, That this Act was as acceptable to God as a Sacrifice, and had procured them the honour to wait upon him as his Miniſters.

Every man upon his Son, and upon his Brother.] This ſeems to ſignifie that ſome of the Tribe of Levi had alſo prevaricated; to whom theſe pious Levites had no regard, but killed them indifferently with the reſt, though they met with one of their own Children. For which they are highly commended by Moſes in his Bleſſing, XXXIII Deut. 9. But it may ſignifie no more, but that they went out with this ſincere Reſolution to ſpare none, though never ſo dear to them.

That he may beſtow upon you a bleſſing this day.] This Bleſſing was the Preferment of the Tribe of Levi, to be God's Miniſters in his Houſe; and to enjoy all the Tenth of the Land for an Inheritance, XVIII Numb. 21, 24.

Ver. 30. And it came to paſs on the morrow.] Which was the XVIIIth day of Tamuz, or our XVIIth of July.

That Moſes ſaid unto the people.] Whom he aſſembled together, that he might make them ſenſible of their ſin.

Ye have ſinned a great ſin.] He ſet their ſin before them, it is likely, in all its aggravating Circumſtances.

And now I will go up unto the LORD.] But he would not have them deſpair of recovering God's Favour; though he could not abſolutely aſſure them of it.

Peradventure I ſhall make an atonement for your ſin.] That God might not inflict any further Puniſhment upon them.

Ver. 31. And Moſes returned unto the LORD.] Not, as yet, to the place where he was before with the LORD for forty days; but to ſome part of the Mount where he might put up his moſt fervent Prayers to God; by which his Anger was turned away, as well as by Sacrifices.

And ſaid, O this people have ſinned a great ſin.] He begins his Prayers with a Confeſſion of their Guilt in a moſt pathetical manner.

And have made them gods of gold.] Contrary to the expreſs repeated Command of God, XX. 4, 23.

Ver. 32. Yet now.] Here follows his earneſt and moſt affectionate Deprecation for them.

If thou wilt, forgive their ſin.] Be thou pleaſed, or, O that thou wouldeſt forgive them. See Dr. Hammond upon XCV Pſal. not. 6.

Or if not, blot me, I pray thee, out of thy Book which thou hast written.] Let me die, rather than live to ſee the Evils that are coming on them, if thou puniſh them as they deſerve. God hath no need of a Book, wherein to Regiſter and Record any of his purpoſes: but the Scripture uſes the Language of Men, as the Jews ſpeak; who, to this day, retain this form of Speech, in their Prayer wherewith they begin the New-year.

O our Father, and our King, write us in the Book of the best Life, in the Book of Righteouſneſs, in the Book of Redemption.] They deſire, that is, to be preſerved that year, in a happy condition; free from ſin, from want, and from danger. See Theodorick Hackſpan, in his Annotations on this place.

Ver. 33. And the LORD ſaid unto Moſes, Whoſoever hath ſinned against me, him will I blot out of my Book.] This was all the Anſwer Moſes could obtain, That they only ſhould periſh, who had offended the Divine Majesty. Which doth not deny them a Pardon, if they ceaſed to offend him.

Ver. 34. Therefore now go.] Speak no more of this matter, but return to the Camp.

Lead the people unto the place of which I have ſpoken unto thee.] Take the Conduct of the People upon thee, to the Land which I promiſed to beſtow on them. This ſuppoſes God would not puniſh them as they deſerved; though by the words following, it appears he abated ſomething of his wonted kindneſs to them.

Behold, mine Angel ſhall go before thee.] Not the Angel ſpoken of XXIII. 20. but ſome leſſer Miniſter in the Heavenly Court, as appears from the next Chapter, v. 2. where he ſaith only, I will ſend an Angel before thee, viz. in the Pillar of Cloud and Fire, XIII. 22.

Nevertheleſs, in the day when I viſit, I will viſit their ſin upon them.] Upon the next occaſion to puniſh other Offences, I will further puniſh this. Whence the ſaying of R. Iſaac in the Gemara Sanhedrim, c. 11. There hath no vengeance come upon the world, in which there hath not been half an ounce of the firſt Calf. To which R. Ʋſchajah there hath reſpect, in theſe words; Till the days of Jeroboam the Iſraelites ſuckt but of one Calf, but afterward of three. That is, their Puniſhment was twice as great; for they made two Calves, though they had ſeen the terrible Puniſhment which came upon their Forefathers, from making one.

Ver. 35. And the LORD plagued the people.] With the Peſtilence, as ſome imagine, though it be not mentioned in Scripture. Or, he means all the Evils that afterward conſumed them in the Wilderneſs. But there are thoſe who underſtand this of the ſlaughter made by the Levites; which he briefly repeats (as the manner ſometimes is in theſe Writings) as a Concluſion to this Hiſtory of the Golden Calf.

Becauſe they made the Calf, which Aaron made.] Provoked him to make.

CHAP. XXXIII.

Verſe 1. AND the LORD ſaid unto Moſes, depart, and go up hence, thou and thy people, &c.] This is a renewal of the Order he had already given XXXII. 34. which he further explains, by expreſly aſſuring him, he would make good his Promiſe to their Fore-fathers, of which Moſes had remembred him, XXXII. 13. But they were not by this ordered preſently to remove, till Moſes had been again in the Mount, and the Tabernacle was ſet up and all the Service of it preſcribed.

And I will ſend an Angel before thee, and I will drive out the Canaanite, the Amorite, &c.] I will not wholly withdraw my Protection from you (as he had for the preſent, XXXII. 25.) but ſend one of my Miniſters to diſcomſit your Enemies, till you get poſſeſſion of their Land.

Ver. 3. For I will not go up in the midst of thee.] For though I intended to have dwelt among you my ſelf, by my ſpecial Preſence (which was in the SCHECHINAH, XXV. 8. XXIX. 43, 45, 46.) you have juſtly forfeited that favour. The Chaldee gives the true ſenſe of this Speech, I will not make my Majeſty (ſo the SCHECHINAH or Divine Glory was called) to go up in the midst of thee. And accordingly it follows, v. 7, 8, 9. that he did remove to a diſtance from them. Concerning that Phraſe, in the midst of thee, See XVII. 7.

For thou art a ſtiff-necked people]. See XXXII. 9.

Lest I conſume thee in the way.] It is not fit for me to ſee my ſelf affronted to my face, by ſtiff-necked Offenders, and not puniſh them with utter deſtruction. This is an Argument that the Angel, he ſaith he would ſend before them, was not God himſelf (as the Eternal 〈 in non-Latin alphabet 〉 is) for then he would have had the ſame reaſon to conſume them for their Diſobedience.

Ver. 4. And when the people heard theſe evil tidings.] This threatning of ſuch a grievous Puniſhment,

They mourned.] Faſted perhaps, and wept; and hung down their Heads with ſhame and ſorrow.

And no man did put on him his ornaments.] But every one laid aſide his uſual Attire, and appeared in the Habit of Penitents; which, in after times, was Sackcloth.

Ver. 5. For the LORD had ſaid unto Moſes, ſay unto the Children of Iſrael, ye are a ſtiff-necked people: I will come up into the midst of thee in a moment, and conſume thee.] This Verſe gives a reaſon of their Mourning, becauſe Moſes had by God's order ſaid to them, what God ſaid to him, That they were ſuch a perverſe People, it was not ſafe for them, that he ſhould ſtay among them; and be provoked by their Tranſgreſſions ſuddenly to deſtroy them.

Therefore now put off thy ornaments from thee.] Theſe words ſhow that he had not peremptorily reſolved to forſake them (as he threatned v. 3.) but might be moved by their Repentance to continue with them. And therefore he orders them, to put themſelves in a mourning Habit, in token of their hearty ſorrow for their ſin.

That I may know what to do unto thee.] Deal with you, according as I find you diſpoſed. See XXII Gen. 12.

Ver. 6. And the Children of Iſrael ſtript themſelves of their ornaments.] Not only of thoſe wherewith they had decked themſelves, at their late Feſtival, but of all other that they ordinarily wore; which they, who were not dreſſed, forbore to put on, v. 4.

By the Mount Horeb.] Or rather (as the Hebrew word mehar imports) from the Mount: that is, a great way off from the place where God appeared; as unworthy to come into his Preſence.

Ver. 7. And Moſes took the Tabernacle.] His own Tent as the LXX. interpret it, 〈 in non-Latin alphabet 〉 : meaning, I ſuppoſe, not his own private Tent, where he and his Family lived; but a publick Tent, where he gave Audience, and heard Cauſes, and enquired of God; which Bonaventura C. Bertramus calls Caſtrorum Praetorium, in his Book de Repub. Jud. c. 4. For ſuch a place, we cannot but think, there was before that Tabernacle was erected, whoſe pattern he ſaw in the Mount; where all great Affairs were tranſacted, and where Religious Offices, in all probability, were performed.

And pitched it without the Camp, afar off from the Camp.] At the diſtance of Two thouſand Cubits, as R. Solomon interprets it. Which was done to humble them, when they ſaw the Diſpleaſure of God and of his Servant againſt them, declared by this Departure far from them: For they might juſtly fear he would remove quite out of their ſight.

And called it the Tabernacle of the Congregation.] Gave it the ſame name, which was afterward appropriated to the Tabernacle, built for Divine Service alone. Becauſe, here God met with Moſes, and communicated his Mind to him; and hither they were all to reſort, who had any buſineſs with Moſes; or would receive an Anſwer, to their Enquiries, from God.

And it came to paſs, that every one which ſought the LORD, went out unto the Tabernacle of the Congregation, which was without the Camp.] This is commonly underſtood of thoſe who came to deſire Reſolution in any Caſe of Diſſiculty; which they could not have, as formerly, within the Camp: but were forced to go, and ſeek it without. Which, as it ſhowed God's Diſpleaſure, ſo withal gave them ſome hope of Mercy; becauſe it plainly appeared, God was not quite alienated, and eſtranged from them.

Ver. 8. When Moſes went into the Tabernacle, all the people roſe up, and ſtood every man at his Tent door.] In reverence to him, as their Leader, whom they had lately deſpiſed. Or, it may be thought alſo, a poſture wherein they implored his Interceſſion for them, that God would be pleaſed graciouſly to return to them. Which is expreſſed by what follows.

And looked after Moſes.] Expecting what would be the end of this Buſineſs; both God and his Miniſter being removed from them.

Ʋntil he was gone into the Tabernacle.] As long as they could ſee him.

Ver. 9. And it came to paſs, as Moſes went into the Tabernacle, the cloudy pillar deſcended.] In which the SCHECHINAH or Divine Majeſty was (XL. 35.) which was gone up before, becauſe of their Idolatry, whereby the Camp was become unclean: but now came down again, upon the removal of the Tabernacle. Where, it is very probable, it uſed to be ſetled, as the Token of the Divine Preſence among them: and afterward was tranſlated to the Tabernacle, made after God's appointment, where this Cloud ſtood juſt, as it did here, at the Door of it, XII Numb. 5.

And ſtood at the door of the Tabernacle.] Openly to aſſert the Authority of Moſes, with whom God ſhowed himſelf preſent, though he had forſaken them.

And the LORD talked with Moſes.] Which ſhows the Divine Glory was within the Tabernacle, where Moſes now was: and ſo the People underſtood it, as appears by the next Verſe.

Ver. 10. And all the people ſaw the cloudy pillar ſtand at the Tabernacle door.] Which they knew was an evident Token that God was there.

And all the people roſe up and worſhipped, every man in his Tent door.] Bowed themſelves unto the Divine Majeſty, and humbly deprecated his Diſpleaſure; acknowledging, we may reaſonably think, his great Goodneſs, in condeſcending to appear again to them, though at a diſtance from them.

Ver. 11. And the LORD ſpake unto Moſes, face to face.] In a familiar manner, which did not affright or aſtoniſh him, by a dreadful appearance of his Majeſty; which, in the ſight of the Children of Iſrael, lookt like devouring fire, XXIV. 17. but appeared to Moſes in a milder and more chearful brightneſs. The like expreſſion in XII Numb. 8. ſeems to relate only, to the Diſcourſe he had with Moſes, which was clear and plain, and by a Voice; not in Viſions and Dreams, and obſcure Reſemblances: and ſo it may be underſtood here, as Maimonides takes it, More Nevoch. P. III. c. 45. But Abarbinel thinks that theſe Expreſſions ſignifie, God treated with Moſes in his own Perſon, not by an Ambaſſadour; juſt as one Friend converſes with another. And this is a common Notion among the Jews, that God did not ſpeak to Moſes by an Angel, but by himſelf: which they take to be the meaning of this Phraſe face to face. Which ſeem to me rather to import the clearneſs and evidence of that Divine Light, wherein God revealed himſelf to Moſes; whether it was by himſelf, or an Angel, it matters not. Yet the New Teſtament determines this queſtion, when it tells us, The Law it ſelf was given by Angels, in the hand of a Mediator. And accordingly the old Tradition was, That Moſes ſaw things in a clear and bright Glaſs; but the reſt of the Prophets, in a Glaſs that was dim and cloudy.

As a man ſpeaks to his friend.] This is added to ſhow, how differently God treated Moſes, from all other Men. For he is ſaid to have talked face to face with all the Iſraelites, V. Deut. 4. but it was out of the midſt of fire, which ſtruck a terrour into them: whereas he ſpake to Moſes out of the midſt of a glorious, but comfortable Light, which gave him high ſatisfaction.

And he turned again into the Camp.] After ſome time ſpent in Converſation with the Divine Majeſty, he went to comfort the People, it is likely, with hopes of recovering his Favour; of which they might have quite deſpaired, if he had ſtaid long from them.

But his ſervant Joſhua, a young man, departed not out of the Tabernacle.] It is hard to tell for what end Joſhua ſhould ſtay behind his Maſter; and it ſeems not decent that Moſes ſhould return alone without his Servant to attend him. They that ſay he ſtayed to guard the Tabernacle, have no foundation for it; and they have not much, who ſay, he ſtayed to give Judgment in ſmall: Cauſes, which needed not Moſes his Reſolution (according to XVIII. 26.) For we never read that Joſhua was a Judge, but a conſtant Attendant upon Moſes his Perſon. And therefore the words may better be tranſlated, as they plainly run in the Hebrew, He turned again to the Camp, and his ſervant Joſhua, the ſon of Nun, a young man. At which there is a ſtop in the Hebrew (over the word Naar, young Man) to diſtinguiſh theſe from the following words; which are

Departed not out of the Tabernacle.] That is, the LORD departed not from thence, but his Preſence remained there; and would not come into the Camp, as Moſes did. And this Interpretation is the more likely, becauſe the laſt words in the Hebrew are, out of the midst of the Tabernacle: which cannot refer to Joſhua, becauſe he did not go thither; but only Moſes, who converſed alone with the Divine Majeſty.

Why Joſhua is called a young Man, when he was near ſixty years old, is not eaſie to reſolve. Perhaps it ſignifies a valiant Man; for ſo he was: or, he had waited on Moſes from his youth: or, as Maimonides, this is the Phraſe of the Hebrew Nation, who call all Men young, till they begin to decay; as Joſeph is called, when he was Thirty years old, XLII Gen. 2. More Nevoch P. II. c. 32.

Ver. 12. And Moſes ſaid unto the LORD.] When, or where Moſes ſpake what follows, we are not here informed. It is likely, that after he was ſatisfied the People were very penitent, he returned to the Tabernacle; and there made this Addreſs unto the Divine Majeſty, for a perfect Reconciliation with his People.

See.] A word imploring attention and regard to his Petition.

Thou ſayest unto me, Bring up this people.] Lead them to the Land of Promiſe, XXXII. 34. XXXIII. 1.

And thou hast not let me know whom thou wilt ſend with me.] Thou haſt only ſaid, thou wilt ſend an Angel before me; but I hope to obtain greater favour from thee, which thou haſt not yet declared to me. And I have no heart to proceed, if thou thy ſelf wilt not guide us in the Pillar of Cloud, as thou haſt done hitherto, and dwell among us, as thou haſt promiſed, in thy Sanctuary. This ſeems to be the ſenſe (if this Verſe be compared with the 15th) and not barely that he did not know what Angel he would ſend with him.

Yet thou hast ſaid, I know thee by name.] The Chaldee takes it to be the ſame with what is ſaid of Bezaleel, whom God called by name, XXXI. 2. that is, particularly deſigned to make the Tabernacle, and all belonging to it. But to know, is more than to call; ſignifying God's ſpecial Love and Kindneſs to Moſes above all Men, as the LXX. interpret it.

And thou hast alſo found grace in my ſight.] God had often heard his Prayers for this People, as he hoped he would do now. For that was the effect of his being an acceptable perſon unto him; which is the proper ſignification of this Phraſe.

Ver. 13. Now therefore I pray thee, if I have found grace in thy ſight.] If I ſtill continue in thy favour.

Shew me now thy way.] The Interpretation of Maimonides (More Nevoch. P. I. c. 54.) is too much ſtrained, who thinks he here deſires the knowledge of God's Attributes, as v. 18. he deſires the ſight of his Eſſence. The plain meaning of this Prayer is, That God himſelf would conduct him, and ſhow him the way wherein he ſhould lead his People, unto their reſt in the Land of Canaan, XXXII. 34.

That I may know thee, that I may find grace in thy ſight.] That I may be fully aſſured of thy gracious acceptance of me.

And conſider that this Nation is thy people.] I do not beg this meerly upon my own account, but for thoſe who have been redeemed by thee out of the Land of Egypt, and have engaged themſelves to be thine by a Solemn Covenant (XXIV.) and now return unto thee by Repentance, v. 6.

Ver. 14. And he ſaid, My Preſence ſhall go with thee.]

In the Hebrew, My face, i. e. I my ſelf, as the LXX. tranſlate it: My Majeſty, as the Chaldee. He promiſes, that is, to continue with them, as he had done hitherto, and not meerly ſend an Angel to accompany them: but to lead and guide them himſelf, by the Pillar of the Cloud, and his glorious Preſence in the Tabernacle.

And I will give thee rest.] Some think theſe words are particularly ſpoken to Moſes; and ſignifie that God would give him eaſe in this Point, and quiet his Spirit (which was now very ſolicitous about his Departure from them) by returning to them. But as the foregoing words are a Promiſe, that he would take the Conduct of the People again; ſo is this, that he would not leave them till he had brought them to their reſt.

Ver. 15. And he ſaid unto him, If thy Preſence go not with us.] Some tranſlate the words, for he (i.e. Moſes) had ſaid unto him, i. e. to God, if thy Preſence, &c. So that theſe words and the following are the reaſon of God's Anſwer to him, v. 14. And if they be not thus taken, one would have expected Moſes ſhould rather have given God thanks for his gracious Promiſe, than further preſſed him to it. But the 17th Verſe doth not well agree with this; and therefore theſe words are to be looked on, only as part of what Moſes ſaid to God, after his Promiſe that his Preſence ſhould go with him. Which he acknowledged to be the greater favour; becauſe otherwiſe he had rather never ſtir from the place where they now were.

Carry us not up hence.] Let us go no further, if thou thy ſelf doſt not lead and guide us in our way.

Ver. 16. For wherein ſhall it be known here, that I and thy people have found grace in thy ſight?] How ſhall all the People round about us, be convinced, that we are not abandoned by thee in this Wilderneſs?

Is it not in that thou goest with us?] Is not this the great Demonſtration of it, that thou leadeſt us in a Pillar of Cloud and Fire, Day and Night?

So ſhall we be ſeparated, I and thy people, from all the people that are upon the face of the Earth.] This will diſtinguiſh us, while it continues with us, from all other People whatſoever; none of which have ſuch a Token of thy Preſence with them. The Manna indeed continued all this time to deſcend for their Suſtenance, which was a miraculous food: but it might have been aſcribed to other Cauſes, if this glorious Token of God's Preſence had not ſtill appeared among them.

Ver. 17. And the LORD ſaid unto Moſes, I will do this thing alſo, that thou hast ſpoken.] Diſtinguiſh you from all other People: not only by leading you in a Pillar of Cloud and Fire, but dwelling among you, as I deſigned, XXV. 8.

For thou hast found grace in my ſight, and I know thee by name.] He owns Moſes ſtill to be moſt acceptable and dear to him, as he had been v. 12. and therefore, at his Interceſſion, promiſes to be perfectly reconciled, and return to his People.

Ver. 18. And he ſaid, I beſeech thee.] Having obtained ſo much favour of God, he preſumes to ask ſomething beyond all this, but with all humility.

Shew me thy Glory.] In the Hebrew the word is hareni, make me to ſee to ſignifie, apprehend with the underſtanding, not with the bodily eye, More Nevoch. P. I. c. 4. For by Glory he there underſtands (cap. 54.) the Divine Eſſence, which he makes Moſes to be deſirous to apprehend; which is not likely, ſuch a Man as he ſhould think poſſible. For thus he explains himſelf in his Book de Fundamentis Legis, c. 1. n. 10. Moſes deſired to know the truth of the Divine Eſſence, as one Man knows another, whoſe Face he beholds, and his Image is ſo engraven in his Mind, that he Exiſts there diſtinguiſhed from all other Men: So he begs that the Divine Eſſence might be diſtinct in his Mind, from all other Eſſences, till he knew the truth of it, as it is in it ſelf. But he confeſſes in another place of that Book, (cap. 64.) That by the Glory of the LORD is many times underſtood a created Light or Splendor, whereby God miraculouſly ſet forth his Majeſty, XXIV. 26. and other places. And I can ſee no reaſon, why it ſhould not ſo ſignifie here, and the meaning be, That he deſired to ſee that glorious Preſence (or Face of God, as it is called) which he promiſed ſhould go with them; not vailed in a Cloud, but in its full Splendor and Majeſty. For hearing him ſpeak from the SCHECHINAH, he ſuppoſed, perhaps, that God appeared therein, in ſome viſible ſhape, which he deſired to be acquainted withal. To confirm this, it is obſervable that God himſelf, in his Anſwer to Moſes, calls this Glory his Face v. 20. as he had done v. 14, 15. And thus R. Jehudah in the Book Coſri, Pars IV. Sect. 3. (towards the latter end of it) ſeems to have underſtood it. See upon v. 29.

Ver. 19. And he ſaid, I will make all my goodneſs paſs before thee.] Which Maimonides thinks ſignifies his making Moſes to underſtand the Nature of all Creatures, and how they are knit and united together, and after what manner they are governed, both in general and particular; becauſe when God had made all his Works, he ſaw that they were very good, I Gen. 31. But that Text is a very ſlender ground for ſuch an Interpretation. The LXX. ſeem to come nearer to the matter, who interpret this paſſage, 〈 in non-Latin alphabet 〉 , I will paſs before thee with my Glory. That is, he promiſes to give him a Tranſient view of his Glory, while it paſſed by him, (v. 22.) though it could not be ſeen in its full Majeſty. And then the word tobhi (which we tranſlate my goodneſs) muſt rather be rendred my beauty, it being the ſame with glory, only a ſofter word, to expreſs ſuch a degree of its Splendor, as would not hurt him, but be delightful to him. And thus the word tobh is uſed in the ſecond Chapter of this Book, v. 2. and 1 Sam. IX. 2. Or, if this be not the meaning, all his goodneſs muſt ſignifie his gracious Intentions concerning the Children of Iſrael, to whom, he aſſures him, he would fulfil all his Promiſes, which was ſufficient for him to know.

And I will proclaim the Name of the LORD before thee.] The LXX. ſeem to have underſtood this right, when they tranſlated it, I will call to thee by my Name (ſaying) the LORD is before thee. That is, leſt, when I paſs by thee, thou ſhouldſt not obſerve it, I will admoniſh thee, by a Voice calling to thee, and telling thee, That now the LORD is preſenting himſelf to thee. And ſo we find he did XXXIV. 6.

And will be gracious to whom I will be gracious, and will ſhew mercy on whom I will ſhew mercy.] This is the Subſtance of the words, which he tells him he would proclaim, after notice given of him of his coming to paſs by him. And their meaning is, that he would diſpenſe his Favours, according to his own good pleaſure, as he did now to Moſes; unto whom he vouchſafed ſuch a Revelation of himſelf, as he did not make to others. For thus he explains it XXXIV. 6, 7. where he tells him, He would be very gracious, patient, and long-ſuffering unto ſome; but puniſh ſeverely the Iniquity of others.

Ver. 20. And he ſaid, Thou canst not ſee my face.] But as for thy requeſt, that I would make thee ſee my Glory, in its full Splendor, thou art not capable of it. I know none that hath explained this whole matter better than R. Jehudah in Sepher Coſri, P. IV. Sect. 3. For the Glory mentioned in Scripture, there is one of ſuch a nature, that the Eyes of the Prophets could ſuſtain it; another all the Iſraelites ſaw (as the Cloud and the conſuming Fire) but another ſo pure and bright to ſuch an high degree, that no Prophet is able to apprehend it: but if he venture to look upon it, his Compoſition is diſſolved, i. e. he dies. Such was the Glory here ſpoken of, a Splendor ſo great and piercing that none could behold it.

For there ſhall no man ſee me, and live.] Accordingly we find, when the SCHECHINAH, or Divine Glory, filled the Tabernacle, Moſes was not able to enter into it, XL. 35. that is, he could not, with ſafety to his life, look upon it. And ſo it was after the Temple of Soloman was built and conſecrated by Solemn Prayer to God, The Glory of the LORD filled the Houſe, and the Prieſts could not enter into the Houſe, becauſe the Glory of the LORD had filled the LORD's Houſe, 2 Chron. VII. 1, 2.

From this Speech to Moſes, it is likely that Men in future times, imagined they ſhould die immediately, when they ſaw only an Angel appear in ſuch a high glittering manner that it amazed them.

Ver. 21. And the LORD ſaid, Behold there is a place by me.] It doth not plainly appear by the ſtory, from whence God now ſpake to Moſes. It is moſt likely from the Mount, where he had long converſed with him. Or, if it was from the Tabernacle (where his Glory appeared v. 9. and continued v. 11.) that was not far from the Mount; where he tells him, he would make his Glory paſs before him.

And thou ſhalt ſtand upon a Rock.] It is probable, This was the Rock in Horeb, where the LORD had formerly appeared to Moſes, XVII. 6.

Ver. 22. And it ſhall come to paſs, that while my Glory paſſeth by, that I will put thee in a clift of the Rock.] Perhaps it was in one of the Clefts which was made in the Rock, when God brought Water out of it, LXXVIII Pſal. 15. into which he directed Moſes. For that is meant by putting him in the cleft; ſhowing him the place where he ſhould be, while the Divine Majeſty paſſed by.

And I will cover thee with my hand, &c.] That he might not be hurt by the ſplendour of that Glory, as it paſſed by the Cleft. This doth not certainly ſignifie, that the Glory of the LORD appeared in an Human ſhape: for Hands are aſcribed to God (in accommodation to us) when nothing is meant but this inviſible Power: which now, perhaps, caſt a Cloud about him, that he might not be ſtruck dead by the inconceivable brightneſs and force of thoſe Rays, which came from the Face of the Divine Majeſty.

Ver. 23. And I will take away mine hand.] As ſoon as the Face (as it is called v. 20.) of the Divine Majeſty was gone by him (which it was impoſſible for him to behold, and live) he promiſes to remove that Cloud which covered him: ſo that he ſhould look upon the hinder Parts of his Glory, though not upon the Face.

And thou ſhalt ſee my back parts.] In which the Glory of the Divine Majeſty ſhone, in a lower degree of Light; which was not ſo piercing, as to put out the Eyes, and take away the Life of the Beholders: And yet there was ſuch a reſplendent Brightneſs in it, that Moſes's Face ſhone when he came down from the ſight of it, XXXIV. 29. For that luſtre in his Countenance, is to be aſcribed, in all probability, to that ſight which he had of the Divine Majeſty at that time. Some little Particles of Light remaining upon his Face, and ſticking to it (if I may ſo ſpeak) from that exceeding great Splendour which ſhone upon him, and paſſed before him, as he lay in the hollow place of the Rock.

But my face ſhall not be ſeen.] My Glory in its full Luſtre, without any Vail before it, cannot be ſeen. See v. 20. There are many other Interpretations of this Verſe, as well as of the 18th and 19th. Maimonides in his Book de Fundam Legis, c. 1. n. 11. takes it thus: God revealed that to Moſes, which no Man, either before or after him, ever knew: he making him to apprehend ſomething of his very Eſſence, whereby God was ſeparated in his Mind, from all other Beings; as a Man diſcerns another Man, when he ſees his back parts, and by his Mind diſcerns his Proportions diſtinct from all other Men. But in his More Nevoch. P. I. c. 21. he takes this Diſcovery to Moſes, to be the Knowledge God gave him of his Works and Attributes, viz. thoſe mentioned XXXIV. 6. And thus Gregor. Nazianzen. (Orat. XXXIV. p. 559.) expounds it, 〈 in non-Latin alphabet 〉 , &c. Thoſe things are the back Parts of God, which are after him; whereby he is known as the Sun is, by its Image in the Water, &c. Upon which Elias Cretenſis hath this ingenious gloſs, That the Face of God ſignifies his Eſſence before the beginning of the World; and his hinder Parts, his Creation and Providence in the Government of the World. But Maimonides, in the ſame place now mentioned, acknowledges alſo, that this may be interpreted according to the Targum; That God made his Majeſty, that is, an exceeding bright Repreſentation of himſelf (though not in its full Glory) to paſs before him. Which Onkelos ſometimes calls Jekara, Glory; ſometimes Memra, the Word; and ſometimes SCHECHINAH, the Majeſty. Which ſeems to be the moſt litteral meaning; that God himſelf, particularly the Eternal WORD, in a viſible Glory or Majeſty appeared unto him; in ſo much Splendour as Human Nature was able to bear; but not in his unvailed Brightneſs, which is, as the Apoſtle ſpeaks, inacceſſible.

CHAP. XXXIV.

Verſe 1. AND the LORD ſaid unto Moſes.] Having obtained a Promiſe of a Pardon for the People, and of greater Favour to himſelf, than had been hitherto ſhown him; God directs him here to diſpoſe things for the performance of both.

How thee two Tables of ſtone, like unto the firſt: and I will write upon theſe Tables the words that were in the first Tables which thou brakest.] Every attentive Reader muſt needs obſerve the difference between the firſt Tables, which Moſes brake, and thoſe which he is now ordered to prepare. For God did not only write his Laws with his own finger upon the firſt Tables, but the Tables themſelves alſo were the work of God, XXXII. 16. Whereas in theſe, as Greg. Nyſſen well expreſſes it (de Vita Moſis, p. 183.) 〈 in non-Latin alphabet 〉 : The writing indeed was by the Divine Power, but the matter of them framed by the hand of Moſes. So that, at the ſame time, God ſhewed he was reconciled, he put them in mind that he had been offended; and reſtored them to his favour with ſome abatement.

Ver. 2. And be ready in the morning.] On the XVIII. day of July. See XXXII. 30.

And come up in the morning unto Mount Sinai.] From whence God ſpake to the Iſraelites (V Deut. 4, &c.) thoſe very words which he intended to write upon the Tables. He orders him to come up in the morning, that all the People might ſee him aſcend, and carry the Tables with him.

And preſent thy ſelf there to me, in the top of the Mount.] Where the Divine Majeſty appeared before in its Glory; and where Moſes ſtayed with him forty days and forty nights, XIX. 26. XXIV. 17, 18.

Ver. 3. And no man ſhall come up with thee.] The ſame Precept is renewed, which was given at his firſt aſcent, XXIV. 1, 2.

Neither let any man be ſeen throughout the Mount.] XIX. 12, 21, &c.

Neither let the Flocks nor Herds feed before the Mount.] He ſeems to require their removal to ſuch a diſtance, that they ſhould not be within view of the Divine Majeſty. By which means the People were naturally led to ſtand in greater awe of God, and there was the leſs danger of any Beaſts touching the Mount, XIX. 13.

Ver. 4. And Moſes hewed two Tables of ſtone, &c.] Theſe and the following words only declare that he did as God bad him, v. 1, 2.

And took in his hand the two Tables of ſtone.] Theſe he carried with him; but the firſt Tables were given him when he came there, XXIV. 12. They ſeem to have been thin, being no heavier than that he could carry them in one hand.

Ver. 5. And the LORD.] The SCHECHINAH, or Divine Majeſty; called alſo the Glory of the LORD.

Deſcended in the Cloud.] Wherein it had been wont to appear from the beginning of their deliverance out of Egypt; and had lately appeared to Moſes in the Tabernacle (XXXIII. 9.) when the Cloudy Pillar deſcended, and ſtood at the door of it, while the LORD talked with Moſes there. And it ſeems, when that was done, the Glory of the LORD in the Cloud went up again towards Heaven, and now came down upon this occaſion.

And ſtood with him there.] The Cloudy Pillar, wherein the Glory of the LORD was, reſted upon the top of the Mount where Moſes now was, v. 2.

And proclaimed the Name of the LORD.] Gave him notice of his Preſence, as he had promiſed XXXIII. 19. and is more fully expreſſed in the next Verſe.

Ver. 6. And the LORD paſſed by before him.] Which Onkelos tranſlates the LORD made his Majeſty to paſs before him. Which Expoſition Maimonides acknowledges to be right; and confirmed by the Scripture it ſelf, when it ſaith XXXIII. 22. While my Glory paſſeth by, &c. which he confeſſes ſignifies not the Divine Eſſence it ſelf; but ſome created Splendour, which no Eye was able to behold, More Nevoch. P. I. c. 21.

And proclaimed.] As the Glory of the LORD paſſed by, he heard a Voice proclaiming this Deſcription of the Divine Nature.

The LORD.] Some joyn the next word to this, as if the Voice ſaid, the LORD, the LORD; the more to awaken his Attention, to mind what he heard. See XXXIII. 19. And this Name of his ſignifies, his Self-Exiſtence, and his abſolute Dominion over all Creatures, which received their being from him. See VI. 3.

God.] The Hebrew word El ſignifies Strong and Mighty; in one word, his Irreſiſtible Power, Job IX. 4.

Merciful.] The word Rachum ſignifies that which we call tender Mercies; ſuch as Parents have to their Children, when their Bowels yern towards them.

And gracious.] We call that Chaninah (Grace or Favour) ſaith Maimonides, which we beſtow upon any Man to whom we owe nothing, XXXIII Gen. 5, 11. And therefore God is here called Chanum (Gracious) with reſpect to thoſe whom he created, preſerves and governs, but is not obliged by any right to theſe things; as his words are More Nevoch. P. I. cap. 54.

Long-ſuffering.] So ſlow to Anger, that he doth not preſently puniſh thoſe that offend him; but bears long with them.

Abundant in goodneſs.] The Hebrew word Cheſed, which we tranſlate Goodneſs, ſignifies, as Maimonides ſaith (More Nevoch. P. III. cap.) the exceſs and higheſt degree of any thing, whatſoever it be; but eſpecially the greateſt Benignity. And therefore, with the addition of rabh (abundant) denotes long continued Kindneſs; as is more fully declared in the next Verſe.

And truth.] Moſt faithful and conſtant to his Promiſes; which he ſtedfaſtly keeps throughout all Generations. The word abundant refers both to this and to his Benignity, CXLVI Pſal. 6.

Ver. 7. Keeping mercy for thouſands.] The ſame word Cheſed, which before we tranſlated Goodneſs, we here tranſlate Mercy: and the Hebrews obſerving the • etter Nun to be greater in the word Notzer (keeping) than is uſual, fancy that it denotes the immenſe Treaſures of the Divine Bounty. But the word thouſands fully explains how abundant his Mercy is.

Forgiving iniquity, and tranſgreſſion, and ſin.] Here are three words to ſignifie all ſorts of Offences, which he paſſes by, tell Men grow intollerably wicked. But ſome diſtinguiſh them, by making Iniquity ſignifie Offences againſt Men; and Tranſgreſſions, Offences againſt God himſelf; and Sin, all the Errours, Childiſhneſſes and Follies, which Men are guilty of, in the Conduct of themſelves. But they may as well ſignifie the Offences which were committed againſt the Moral, Ceremonial, and Political Laws.

And that will by no means clear the guilty.] Theſe words, according to Maimonides, belong ſtill to the loving kindneſs of God, as all the foregoing do; ſignifying, that when he doth puniſh, he will not utterly deſtroy and make deſolate. For ſo the Hebrew words, Nakkeh lo Jenakkeh, he thinks are to be litterally rendered, in extirpating, he will not extirpate; as the word Nakah he obſerves is uſed, III Iſaiah 26. She ſhall ſit deſolate on the Earth. And to the ſame ſenſe theſe words are expounded by many Modern Interpreters; particularly Lud. de Dieu, When he empties, he will not empty; or make quite deſolate. For the Maxim of the Hebrew is (as Maimonides there obſerves, More Nevoch P. I. c. 54.) that, the property of Goodneſs far excels that of Severity. For here being thirteen Properties of God mentioned (I can find but ten, beſides the Name of LORD) there is but one of them that belongs to the latter (viz. that which follows) all the reſt belong to the former. And indeed, we find that Moſes urges theſe very words, among other, why God ſhould not deſtroy the Iſraelites, as one Man, XIV Numb. 18. which had been very improper, if God would, by no means clear the guilty.

Viſiting the iniquity of the Fathers upon the Children.] This is meant, ſaith the ſame Maimonides, only of the Sin of Idolatry; unto which God threatens, in the ſecond Commandment, this Puniſhment to the third and fourth Generation, upon thoſe that hate him. For no Man is called a hater of God, but only an Idolater; according to what we read XII Deut. 31. Every abomination which the LORD hateth, &c.

Ʋnto the third and fourth Generation.] He mentions, ſaith the ſame Author, none Beyond theſe; becauſe the utmoſt that any Man can live to ſee of his Seed, is the fourth Generation. And therefore when an Idolatrous City was deſtroyed, the old Idolater, with Children, Grand-children, and Great-grand-children, were all cut off; according to the Precept XIII Deut. 15. Deſtroy it utterly, and all that is therein.

The ſenſe of the whole ſeems to be, That this is the Glory of the Divine Majeſty, that he hath a Soveraign Dominion over all, becauſe he is the Fountain of Being, the Original of all things; moſt powerful to do what he pleaſes; and ſo merciful that he delights to beſtow his Benefits unasked; and ſo gracious, as to continue them to the unthankful: bearing long with them, when they provoke him; multiplying Favours on thoſe who have no Deſerts; and faithfully performing his Promiſes, though never ſo great; doing good unto a thouſand Generations of thoſe who adhere faithfully to him, and do not apoſtatize from him: for he pardons innumerable Offences, of all ſorts, that are committed againſt his Laws; and when the Provocations are ſo great, that they are fit to be puniſhed, he proceeds not to the utmoſt Extremity, till there be no Remedy; then he puniſhes Idolaters terribly, to the third and fourth Generation.

Ver. 8. And Moſes made haſte, and bowed his head toward the Earth, and worſhipped.] Being tranſported with Joy at ſo glorious a ſight, and ſuch gracious words, he immediately worſhipped God with the humbleſt Reverence, acknowledging his great Condeſcention to him.

Ver. 9. And he ſaid.] Which encouraged him to renew his Requeſt to God.

If now I have found grace in thy ſight, O Lord.] He doth not doubt of it; but the meaning rather is, Since I have found grace, &c. as appears from what he granted him XXXIII 17, 18, &c.

Let my Lord, I pray thee, go among us.] Upon the mention of the laſt Property of the Divine Majeſty [viſiting the iniquity of the Fathers upon the Children, &c.] Moſes ſeems to have been afraid he might be provoked to proceed to ſuch Severity with the Iſraelites, who had lately apoſtatized from him. And again beſeeches him, he would be ſo gracious, though they ſhould again offend him, as to continue his Preſence among them, which he had threatned to withdraw XXXIII. 3.

For it is a ſtiff-necked people.] If we adhere to this Tranſlation, the meaning is, they needed ſuch a Governour, by whoſe Authority and Preſence they might be kept in awe, and cured of their perverſneſs. But the Particle ki, which we here tranſlate for, often ſignifies though; and may be very fitly ſo rendred here: and then the meaning is, Though they be very Refractory, (XXXII. 9.) yet do not forſake them, and leave them to themſelves; but ſtill conduct them, as thou haſt done.

And pardon our iniquity and our ſin, and take us for their inheritance.] Since thou art ſo ready to forgive (v. 7.) do not cut us off for our late Offences; but ſtill continue to own us for thy peculiar People. This Moſes had begg'd of God before, and obtained a Promiſe of it, XXXIII. 16, 17. (and ſee XIX. 5.) and now he beſeeches him, out of his Goodneſs which he had proclaimed, to confirm that Promiſe, and not to revoke it upon every new Provocation.

Ver. 10. And he ſaid, behold, I make a Covenant.] Herein God verified the truth of what he had proclaimed: being ſo merciful and gracious, as not only to confirm his Promiſe, but to turn it into a Covenant, like that at the giving of his Laws from Mount Sinai, XXIV. 3, 7, &c. which he renews with them in the next Verſe. Where he engages to drive out the Inhabitants of Canaan before them; and then requires them to take care not to imitate their Idolatry.

Before all thy people will I do marvels, ſuch as have not been done in all the Earth, &c.] This ſeems to relate to all the wonderful Works he intended to do, in their Introduction into the Land of Canaan, by making the Waters of Jordan retire, and the Walls of Jericho fall down; with the reſt that followed, till they got poſſeſſion of their Inheritance.

For it is a terrible thing that I will do with thee] Such as ſhall declare the Almighty Power of the Divine Majeſty; and ſtrike a Terrour into all thoſe that oppoſe him, but demonſtrate (in an aſtoniſhing manner) his Fidelity to his People. For all this is ſaid to confirm their belief of the Covenant he ſaid he would make with them in the beginning of the Verſe.

Ver. 11. Obſerve thou that which I command thee this day.] Doubt not of what I ſay; but only mark, and take care to do all that I now enjoyn thee.

Behold, I drive out before thee the Amorite, and the Canaanite, &c.] To encourage them ſo to do, he premiſes what he intended to do for them; which he put at the Concluſion of his Covenant, when he firſt declared it, XXIII. 23, 28. but here puts it in the front of it, that they might be the more ſenſible of the reaſonableneſs of thoſe Commands to which he expected Obedience.

Ver. 12. Take heed to thy ſelf.] He now renewing that Covenant with them, which they had broken by the worſhipping the golden Calf, repeats the principal Precepts which concerned his Worſhip and Service (which had been delivered to them before) and excites them to the obſervance of them, by the addition of a very gracious Promiſe, v. 24.

Leſt thou make a Covenant with the Inhabitants of the Land whether thou goeſt.] Nothing could be more reaſonable than this, that they ſhould not enter into Friendſhip with thoſe Nations, whom he commanded them to expel, for their abominable Wickedneſs; unleſs they would renounce their Idolatry, and come under their Government. See XXIII. 32. and Mr. Selden L. VI. de Jure N. & G. in the latter end of the 13th Chapter, and beginning of the next.

Lest it be for a ſnare in the midst of thee.] Leſt they inveigle thee to imitate their manners.

Ver. 13. But ye ſhall deſtroy their Altars, break their Images, and cut down their Groves.] This more largely explains what was briefly and ſummarily delivered in XXIII. 32. Thou ſhalt not make a Covenant with their Gods. And v. 24. Thou ſhalt quite break down their Images. Which Images and Altars were uſually ſet in Groves, as ſacred places; being the Temples of their Gods. See 2 Kings XXIII. 24. For when Tacitus ſaith (Lib. de Moribus Germanorum) that the old Germans went to War as if God commanded them, whom they believed to be preſent with them; he tells us, Effigieſque & ſigna quaedam detracta lucis id praelium faerunt, they carried with them into the Battel, certain Images and Signs, which they took out of their Groves. Theſe, in all probability, were the Images of their Gods, who they thought fought for them, as Joh. Fileſacus conjectures, L. II. Selectorum c. 5. de Caeremoniis, ſect. 7. where he obſerves, that theſe Groves were impure places, not only becauſe there were the Images and Altars of their falſe Gods; but all manner of filthineſs and leudneſs was committed under thoſe Shades. Which made Horace call them parum caſtos lucos, Lib. I. in the latter end of the XIIth Ode.

Some of the Hebrews reſtrain'd this Precept only to the Land of Canaan: where they were bound to dedeſtroy all Things belonging to the Religion of thoſe Idolatrous People, in whoſe place they were planted, that they might not be infected with their Impiety. See XII Deut. 2, 3. But in other Countries which they conquered, they fancied they were not bound to root it out. Yet afterwards they ſaw it neceſſary to extend this Precept to all Idolatrous Countries, which came under their Power, where they deſtroyed their Idols, as they had done in Canaan: leſt by imitation 〈 in non-Latin alphabet 〉 , their Polity ſhould have been quite ſubverted, as Joſephus ſpeaks. See Mr. Selden L. II. de Jure N. & G. c. 2.

Ver. 14. For thou ſhalt worſhip no other God.] This being the great Principle of their Religion, The LORD thy God is one LORD, VI Deut. 4. and there is no other God beſide him.

For the LORD whoſe name is Jealous.] So he calls himſelf, XX. 5. and gave himſelf this peculiar Name, becauſe he could not bear any other God to be Rival with him, after the manner of the Gentiles. Whoſe Gods ſuffered a number of other Gods, to ſhare in the Worſhip that was given to them, by offering Sacrifices, and burning Incenſe, and bowing down to them.

Is a jealous God.] As is his Name, ſo is he himſelf: he will not endure any other to be worſhipped with him.

Ver. 15. Lest thou make a Covenant with the Inhabitants of the Land.] That is, a Covenant of Marriage (for Covenants in general were forbidden before v. 12.) which he commands them not to contract with the Inhabitants of Canaan: no, nor with any Idolaters whatſoever. For though ſome of the Jews would reſtrain this to the VII Nations only; yet the generality of them reſolve it is meant of all other Idolatrous People. And there is an illuſtrious Argument of it, in the Ninth and Tenth Chapters of Ezra, and in XIII Nehemiah 25. This they will have to have been as old as the Law of Circumciſion; which they gather from XXXIV Gen. 14. and it held throughout all following Ages. Inſomuch that Mahomet forbids any of his Religion to marry any one that is not made a Muſelman, i.e. a Believer of his Doctrine. As for ſuch as turned from Idolatry, it was always lawful to marry them; but they were ſo far from having to do with others, that the Talmudiſts held it as unlawful to lye with a Gentile Woman, as with a Woman in her Uncleanneſs. Whence that Character which Tacitus gives of the Jews, Projectiſſima ad libidinem Gens, alienarum concubitu abſtinet. See Selden Lib. V. de Jure N. & G. c. 12.

And they go a whoring after their Gods, and do Sacrifice to their Gods.] Of which there was very great danger if they loved their Wives; who would have great power over them (as appears by Solomon, 1 Kings XI. 2, 3, &c.) to intice them to their Religion. Of this Phraſe, Going a whoring after their Gods, ſee Seld. Ʋxor. Hebr. L. III. c. 23.

And one call thee.] Invite thee (as the manner was) to the Feaſt that was uſually made, upon the Sacrifices offered to their Gods: as the Iſraelites eat of the Peace-offerings, and invited their Friends to partake with them.

And thou eat of his Sacrifice.] By this we ſee how ancient and univerſal the Cuſtom was of Feaſting upon Sacrifices: which Mr. Mede truly calls Epulae Faederales, Faederal Feaſts (upon 1 Malachi II. chap. 7.) For the Meat was God's, being ſet upon his Table; of which he inviting the Offerers to partake, they were his Gueſts; whom he entertained at his Table, in token of Reconciliation and Friendſhip with him. And therefore whoſoever eat of the Sacrifices offered to other Gods, profeſſed themſelves to be their Worſhippers and Servants. Which made the Jews ſo cautious in this matter, that they would not ſo much as drink the Wine, or the Water, or uſe the Salt of an Idolater, not knowing but it might have been ſet before an Idol. So R. Levi Barzolonita in the Explication of the CXII. Praecept. This explains that Diſcourſe of the Apoſtle 1 Corinth. X. 20.

Ver. 16. And thou take of their Daughters unto thy Sons, &c.] If they themſelves married Idolaters, there was the greater danger they might be content, to let their Sons and Daughters marry with them; eſpecially if they were Rich or Beautiful: and ſo the whole Family be undone.

Ver. 17. Thou ſhalt make thee no molten Gods.] Images are called by the Name of Gods; becauſe they were worſhipped together with them, as Symbols of their Preſence. And though molten be here only mentioned (upon occaſion of their late Sin, in worſhipping the molten Calf, XXXII. 4.) yet all other Images are intended, as appears by XX. 4, 23.

Ver. 18. The Feast of unleavened bread ſhalt thou keep, &c.] See all this explained, XII. 15, 16, &c. XIII. 6, 7. XXIII. 15.

As I commanded thee in the time of the month Abib, &c.] See XIII. 4. XXIII. 15.

Ver. 19. All that openeth the Matrix is mine, &c.] See XIII. 12. XXII. 29, 30.

Ver. 20. But the first-born of an Aſs ſhalt thou redeem, &c.] See XIII. 13.

And none ſhall appear before me empty.] See XXIII. 15.

Ver. 21. Six days ſhalt thou work, &c.] See XX. 9. XXIII. 12. XXXI. 15. where this is ſufficiently explained. But here, to ſhow the neceſſity of forbearing labour on this day, they are not permitted it, in earing or in harveſt. That is, in the two moſt buſie times of the year; when they plowed and ſowed their Ground, and when they reaped the Fruits thereof. See XLV Gen. 6.

Ver. 22. And thou ſhalt obſerve the Feaſt of Weeks, &c.] This Verſe alſo hath been explained before, XXIII. 16. Only here obſerve that the first-frruis of Wheat-harvest being now offered at this Feaſt, there was an Harveſt before this, which began at the Paſſover, when they offered the first-fruits of barley harvest, XVI Deut. 9.

Ver. 23. Three times in the year ſhall all your Males appear before the LORD, the God of Iſrael.] This likewiſe was explained XXIII. 14, 17. And nothing need be added, but that theſe peculiar Laws are here repeated (together with thoſe that follow v. 25, 26.) upon this occaſion; becauſe they were ordained to preſerve the People in the Worſhip and Service of the true God, from whom they had lately departed. Who therefore puts them in mind, in the laſt words of this Verſe (which was not ſaid before) that he was the God of Iſrael, to whom they were devoted by eſpecial Obligations.

Ver. 24. For I will cast out the Nations before thee.] Till this was done, they were not bound to obſerve the Precept, of appearing three times in the year before the LORD.

And will enlarge thy borders.] Beyond the Land of Canaan, as he had promiſed before, XXIII. 31.

Neither ſhall any man deſire thy Land, when thou ſhalt go up to appear before the LORD, &c.] To remove all fear of their Mind, that their Neighbours might Invade them, when all the Men were gone, and none but Women and Children and Old men left at home, he adds this Promiſe to all he had made before (or rather makes it a part of his Covenant, which he now renews) that he would lay ſuch Reſtraints upon their Enemies, that they ſhould not ſo much as think of Invading them at thoſe three Feaſts; much leſs make any actual Incurſions into their Country.

Ver. 25. Thou ſhalt not offer the blood of my Sacrifice, &c.] At the Paſſover. See this fully explained XXIII. 18.

Ver. 26. The first of the firſt-fruits of thy Land thou ſhalt bring unto the Houſe of the LORD thy God.] At Pentecost, which was the Feast of First-fruits. See XXIII. 19.

Thou ſhalt not ſeethe a Kid in its mothers milk.] This concerns the other great Feaſt, that of Tabernacles. See in the ſame place.

Ver. 27. And the LORD ſaid unto Moſes.] Having recited the principal part of his Covenant mentioned v. 10. he gives the following order.

Write thou theſe words.] From v. 11. to this place: juſt as he did thoſe words contained in the XXI, XXII, XXIII Chapters of this Book (See XXIV. 4.) out of which theſe words are extracted, as the chief things reſpecting the Worſhip of God; which he requires him to write in a Book by it ſelf.

For after the tenor of theſe words have I made a Covenant with thee, and with Iſrael.] See XXIV. 7. Where the Covenant, containing theſe words and many other, was Sealed with the Blood of a Sacrifice.

The Jews are ſo blind as to found their Oral Tradition upon this place, and upon one ſmall word (Pi) which ſignifies indeed mouth; but withal is an expletive Particle, denoting the manner and value of any thing, as appears from XLIII Gen. 7. XXVII Lev. 18. and therefore here rightly tranſlated the tenor of theſe words. Yet R. Johannes, in the very beginning of Halicoth Olam, gathers from hence, That God made a Covenant now with their Fathers, concerning all the unwritten Laws delivered by word of Mouth. Unto which which while they adhere, they can never underſtand their Divine Writings: For what can be more plain, that the Covenant here mentioned, was ordered to be written?

Ver. 28. And he was there with the LORD.] This ſaith Maimonides, was the higheſt degree of Prophecy, which none attained but Moſes: whoſe Thoughts were wholly taken off from all other things, and fixed upon God, while he was with him in the holy Mount; that is, asked and received Anſwers from the LORD, More Nevochim. P. III. c. 51.

Forty days and forty nights.] As he had been at the firſt, XXIV. 18. Which was partly to make a new trial, how they would behave themſelves in his Abſence; and partly to give the greater Authority to the Laws he brought them from God, which he renewed, as we read in the end of this Verſe.

And did neither eat bread, nor drink water.] But was ſupported by Influences from the Almighty, who kept up his Spirits in their juſt height, without the common Recruits of Meat and Drink. Which, when they give us Refreſhment, likewiſe make us drowſie; See XXIV. 18. To which add what Maimonides ſaith in the place now named, That the Joy wherewith he was tranſported, made him not think of eating and drinking; for his intellectual Faculties were ſo ſtrong, that all Corporal Deſires ceaſed.

It ſeems to me very probable, That during this time, he ſaw again the Model of the Tabernacle, and all its Furniture, with every thing elſe he was ordered to make when he went firſt into the Mount, from the beginning of the XXVth to the end of the XXXth Chapter; which are briefly ſummed up XXXI. 7, 8, 9, 10, 11. He ſeems alſo to have ſpent much of this time in Prayer to God for the People, That he would reſtore them intirely to his Favour, and bring them to their Inheritance, IX Deut. 18, 19, 25, 26. X. 10.

And he wrote upon the Tables the words of the Covenant, &c.] That is, the LORD wrote (as he ſaid he would v. 1.) not Moſes: who wrote the foregoing words in a Book; but not theſe, which were written by the Finger of God in the Tables of Stone. So Moſes tells us expreſly, X Deut. 4. Jacobus Capellus, and others following the Hebrew Doctors, imagine that Moſes was three times with God in the Mount, for the ſpace of XL. days; and that this was the laſt time. Between which and the firſt they place another, which they fancy is mentioned XXXII. 30, 31. compared with IX Deut. 18, &c. But I ſee no ſolid ground for this: for God called him up into the Mount but twice; and he durſt not have adventured to go ſo near him, as he was both theſe times, without his invitation.

Ver. 29. And it came to paſs when Moſes came down from Mount Sinai.] Which was upon the XXV. of our August, according to the former Computation, v. 2.

With the two Tables of Teſtimony in Moſes hand, when he came down from the Mount.] So he came down at the firſt, XXXII. 15.

That Moſes wist not that the skin of his face ſhone.] There was a radient Splendour in his Countenance; which is the import of the Hebrew Karan, which the Vulgar tranſlates horned. Not imagining that Moſes had Horns, but Rays of Light, which imitated Horns. And therefore the Hebrew word Karnaim ſignifies both; and R. Solomon Jarchi upon this place calls theſe Rays on Moſes's Face, Horns of Magnificence, as Mr. Selden obſerves, L. II. de Jure N. & G. c. 6. p. 292. It is not improbable that the Hair of his Head was inter-ſperſed with Light, as well as that Rays came from his Face; which perſtringed the Eyes of Beholders. And Painters had done more reaſonably, if inſtead of Horns upon Moſes his Forehead, they had repreſented him with a Glory crowning his Head, as the Saints are uſually painted in the Roman Church. Which perhaps came from the ancient Cuſtom among the Heathen, who thus repreſented their Gods, as Tho. Bartholinus obſerves (de Morbis Biblicis cap. 5.) out of Lucian de Dea Syria, where he ſaith ſhe did 〈 in non-Latin alphabet 〉 carry Beams upon her Head. Whence it was that the Roman Emperours, who were raiſed ſo much above the reſt of Mankind, that they honoured them as a ſort of Deities, were thus repreſented; as appears by many Teſtimonies, particularly Pliny, who in his Panegyrick to Trajan, laughs and jeers at the radiatum Domitiani caput.

While he talked with him.] While he converſed ſo famaliarly with the Divine Majeſty, and both ſaw his Glory and heard him proclaim his Name, v. 5, 6, 7. At his firſt being in the Mount, there was no ſuch Brightneſs left upon his Countenance; for he did not ſee the Divine Majeſty in ſo great a Splendour as he did now; when the LORD, upon his Petition, vouchſafed him ſuch a ſight of his Glory, as he could bear, XXXIII. 18, 23. Which was ſo exceeding piercing, that it altered the very Skin of Moſes his Face, and made it luminous. Of which Moſes doth not ſeem to have been ſenſible, till ſome time after he came down from the Mount (when Aaron, as well as others, were afraid to come nigh him) having his Thoughts wholly poſſeſſed with the far more tranſcendent Glory of the Divine Majeſty, of which he had a Glimpſe.

From this familiar Conference which Moſes had with God, it is likely the Heathen took occaſion to invent the like Stories of their Zamolxis, who pretended to receive his Laws from Veſta; and Minos and Lycurgus, who ſaid they received theirs from Jupiter and Apollo: with ſeveral others mentioned by Diodorus Siculus L. I. who then adds Moſes had his from the God Jao; ſo they pronounced the Name Jehovah. But they had no ſuch Teſtimony as this of their Communication with the Divine Majeſty; much leſs were their Laws confirmed by ſuch Miracles, as laſted for the ſpace of XL. years under the Conduct of Moſes, in the ſight of all People.

Ver. 30. And when Aaron and all the Children of Iſrael ſaw Moſes, behold the skin of his face ſhone.] This highly eſtabliſhed his Authority, and bred in them a Reverence to the Laws he brought, that they were all Witneſſes of the brightneſs or glory of his Countenance (as the Apoſtle calls it, 2 Cor. III. 7.) which demonſtrated he had been with God, as he affirmed, and had beheld the Glory of his Majeſty, and received from him the Tables of Teſtimony. By all the Children of Iſrael in this Verſe, ſeems to be meant all the Rulers of the Congregregation mentioned in the next.

And they were afraid to come nigh him.] The Light which ſhone from his Countenance was ſo great, that it dazled the Eyes of Beholders; even of Aaron himſelf: who did not know whether it would be ſafe to approach him. This was an illuſtrious Teſtimony, that he had been with God, who dwells, as the Apoſtle ſpeaks, in light inacceſſible.

Ver. 31. And Moſes called unto them.] Invited them to come near him, and not to fear any hurt.

And Aaron, and all the Rulers of the Congregation, returned unto him.] Viz. After he had put a Vail upon his Face, till which they could not ſteadfaſtly look upon it, (as the Apoſtle ſpeaks 2 Cor. III. 7.) the Light of it being ſo ſtrong, that it hurt their Eyes, if they fixed them there.

And Moſes talked with them.] Acquainted them with what he had ſeen and heard.

Ver. 32. And afterward all the Children of Iſrael came • igh, &c.] There was a general Aſſembly of all the Tribes ſummoned, that he might deliver to them all that which he had received from God. See XXXV. 1.

And he gave them in Commandment all that the LORD had ſpoken with him in Mount Sinai.] All the Orders he had given about the Building of the Tabernacle, and the reſt contained in the XXV, XXVI Chapters, and thoſe that follow to the XXXII. For at his firſt coming from the Mount, finding them in an Apoſtacy from God, he ſaid nothing to them about theſe matters: but, in abhorrence of their foul Idolatry, broke the Tables of Teſtimony, which God had given him to deliver to them.

Ver. 33. And till Moſes had done ſpeaking with them, he put a vail on his face.] This ſeems to belong as well to v. 31. as to the 32d, and accordingly I have interpreted it. Though there are thoſe who think, he perſwaded Aaron and the Rulers to approach without a Vail: but put it on, when he ſpake to the People, who were leſs able to bear it. But there ſeems to be the ſame reaſon for both; Aaron being no leſs afraid than any of them. And the Majeſty of his Countenance appeared ſufficiently, even when it was vailed: for the brightneſs was not quite obſcured, though very much ſhaded by it.

Ver. 34. But when Moſes went in before the LORD to ſpeak with him, he took the vail off, till he came out.] He went into the Tabernacle, where he ſpake with him face to face, as a Man ſpeaks to his Friend, XXXIII. 9, 10, 11.

And he came out, and ſpake unto the Children of Iſrael, that which he was commanded.] This ſeems to relate unto the frequent occaſions Moſes had to go and conſult with God in difficult Caſes; whoſe Mind he declared to them when he had received it.

Ver. 35. And the Children of Iſrael ſaw the face of Moſes, that the skin of Moſes face ſhone, &c.] Some great Men have thought that the brightneſs continued on Moſes's Face till his death; ſo that he ſpake to them with a Vail on his Face, from this time as long as he lived. Of which we cannot be certain; though thus much is evident from this and the foregoing Verſe, that the Splendour of his Countenance did remain for ſome time after he came down from God's Preſence in the Mount. During which, as oft as he went in to ſpeak with God he took off his Vail, and when he came out to ſpeak with them, he put it on; until he went in to ſpeak with God again, as this Verſe concludes. How long it was before it vaniſhed, none can reſolve. Perhaps not till he had ſet up the Tabernacle, and conſecrated Aaron and his Sons, and delivered all the Laws he had received about the Service of God, which are recorded in the Book of Leviticus. That is, all the time they ſtayed near Mount Sinai; from whence they removed a little more than half a year after this, X Numb. 11, 12.

CHAP. XXXV.

Verſe 1. AND Moſes gathered all the Congregation of the Children of Iſrael together.] Having told them what orders he had received from the LORD, and ſufficiently convinced them of his Authority (XXXIV. 32, 33.) he now proceeds to put them in Execution. And in order to it, he gathered Col-hadath, all the Congregation : which ſometimes ſignifies all the Elders and Judges, &c. (the prime Governours of the People) and ſometimes the whole Body of the People, as Corn. Bon. Bertram obſerves, de Repub. Jud. cap. 6. It ſeems here to be uſed in the firſt Senſe; for he could not ſpeak theſe words to the whole Body of the People, but to the principal Perſons of the ſeveral Tribes, by whom what he ſaid was communicated to all Iſrael.

Theſe are the words which the LORD hath commanded, • hat ye ſhould do them.] Before they entred upon the work, he admoniſhes them that none of it muſt be done upon the Sabbath.

Ver. 2. Six days ſhall work be done, but on the ſeventh day there ſhall be to you an holy Sabbath, &c.] This Commandment was particularly repeated to Moſes, at the end of all the directions about the building of the Tabernacle, (See XXXI. 13, 14, 15.) and now repeated to them (as it was at his late renewing his Covenant with them, XXXIV. 21.) that they might not imagine any of the work here commanded to be done about the Tabernacle, &c. would licence them to break the Sabbath. The obſervation of which being the great Preſervative of Religion, that's the reaſon it is ſo often enjoyned, and particular care taken to ſecure it. And it is not to be omitted, that (to ſhow of what great concern it is) he calls it here as he did XXXI. 15. where the end and uſe of it is ſet down, the Sabbath of Sabbaths, that is, the great Sabbath or Reſt.

Ver. 3. Ye ſhall kindle no fire in your Habitations, upon the Sabbath-day.] To dreſs their Meat, or for any other work: otherwiſe they might kindle a Fire to warm themſelves in cold Weather. This is ſufficiently comprehended under the general Command, Thou ſhalt not do any work, XX. 10. Therefore the meaning is, Thou ſhalt not ſo much as kindle a fire, for any ſuch purpoſe. For that's the Rule they give in Halicoth Olam cap. 2. that ſuch particular Prohibitions forbid the whole kind, i. e. all manner of work whatſoever; which is here mentioned, to ſhow they might not kindle a fire for this work of the Tabernacle.

Ver. 4. And ſpake unto all the Congregation, &c.] See v. 1.

This is the Thing which the LORD commanded.] Having ſecured the obſervation of the Sabbath, according to the Direction given juſt before he came down from the Mount the firſt time, (XXXI. 13, 14, 15.) he now relates to them what Commands he received from God, concerning all that follows.

Ver. 5. Take ye from amongſt you an offering unto the LORD.] And firſt he makes a motion to them from the LORD, that they would make a free Oblation of Materials for the Building of the Tabernacle, and all other things which the LORD commanded to be made, v. 10, &c.

Take ye, is as much as bring ye, and ſo we tranſlate it XXV. 2. See there. Where it appears that this was the very firſt thing God ſaid to him (concerning a voluntary Offering, which was the Foundation of all the reſt) and therefore is firſt propounded to the People by him.

Whoſoever is of a willing heart, &c.] See there XXV. 2.

Ver. 6, 7, 8, 9. All theſe have been explained in the XXV Chapter, v. 3, 4, 5, &c.

Ver. 10. Every wiſe-hearted among you, ſhall come and make all that the LORD hath commanded.] Every skilful Perſon in the Art of making the things following. The ſame is ſaid of the Women, v. 25. The Hebrew word Cochmah, which we tranſlate Wiſdom, is uſed variouſly, as Maimonides obſerves; ſometimes for the underſtanding of Divine things; ſometimes for Moral Vertue; and ſometimes for skill in a •• Art (of which he alledges this place as an inſtance) and ſometimes for Craft and Subtilty. See More Nevochim P. III. c. 54. The word leb (or heart) is uſed here according to the Vulgar opinion of thoſe days, that the Heart is the Seat of the Underſtanding. And thus I obſerved before upon Chap. XXV. that excellent Artiſts are by the Heathen called Wiſe-men. Since which I have obſerved that this is the Language of Homer himſelf; whoſe Verſes concerning Margites are quoted by Ariſtotle in more places than one (L. VI. Moral. ad Nicomach. c. 7. & L. V. Moral. ad Endemum c. 7.) where he ſaith he was ſo fooliſh, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Gods neither made him a Ditcher, nor a Plough-man, nor any other ſort of Wiſe-man. Upon which Ariſtotle notes, 〈 in non-Latin alphabet 〉 We aſcribe Wiſdom in Arts to thoſe who excel in them; and then he inſtances in Phidias a Stone-Cutter, and Pobycletus a Statuary.

Ver. 11. The Tabernacle.] This ſignifies ſometimes the whole Structure of the Houſe of God; but here only the fine inward Curtains, mentioned XXVI. 1, 2, &c.

His Tent.] This ſignifies the Curtains of Goats-hair; which were laid over the other, XXVI. 7, &c.

His Covering.] Of Rams-skins and Badger-skins; which were thrown over the other two, XXVI. 14.

His Taches, and his Boards, his Bars, his Pillars and his Sockets.] All theſe are explained in that Chapter.

Ver. 12. The Ark and his Staves, with the Mercy-ſeat.] See XXV. 10, 13, 17.

And the Vail of the Covering.] Whereby the Holy was ſeparated from the moſt Holy Place. Which is here fitly mentioned between the Mercy-ſeat, which was within; and the Table, &c. which were without this Vail.

Ver. 13. The Table and his Staves, and all his Veſſels.] See all theſe explained XXV. 23, 24, &c.

And the Shew-bread.] This is a ſhort Expreſſion, one word (as is uſual) being cut off, viz. the Diſhes, in which the Shew-bread was ſet. For Moſes had not order to make the Bread it ſelf, but the Diſhes (as I ſaid) on which the Loaves were laid, XXV. 29.

Ver. 14. The Candleſtick alſo for the light, and his Furniture and his Lamps.] See XXVI. 31, 32, &c.

With the Oyl for the Light.] See XXVII. 20, 21.

Ver. 15. And the Incenſe Altar and the Staves.] See XXXI. 1, 2, &c.

And the anointing Oyl.] XXXI. 23, 24, &c.

And the ſweet Incenſe.] XXXI. 34, &c. He mentioned before the Materials for them (v. 8.) and now the things themſelves.

And the hanging for the door, at the entring in of the Tabernacle.] Of this ſee XXVI. 36.

Ver. 16. And the Altar of Burnt-offering, with his brazen Grate, his Staves.] Theſe are explained XXVII. 1, 2, 4, 5, 6, 7.

And all his Veſſels.] See there v. 3.

The Laver and his foot.] See XXIX. 17, 18.

Ver. 17. The hangings of the Court, his Pillars and their Sockets.] See XXVII. 9, 10, &c.

And the hangings for the door of the Court.] See there v. 16.

Ver. 18. The Pins of the Tabernacle, &c.] XXVII. 19.

Ver. 19. The Clothes of the Service, to do Service in the holy place, the holy Garments for Aaron the Priest, and his Sons, &c.] Of which there is an account in the whole XXVIIIth Chapter. And Moſes here makes this large enumeration of all the things which God had commanded (v. 10.) that they might be ſtirred up to be the more liberal in their Offering, when they ſaw how many things were to be done.

Ver. 20. And all the Congregation of the Children of Iſrael.] Whom he had ſummoned to meet together, v. 1.

Departed from the preſence of Moſes.] When he had reported to them what Orders he had received from the Divine Majeſty in the Mount, v. 4, 5, &c.

Ver. 21. And they came.] Being diſmiſſed to their own Tents, they went thither only to fetch an Offering to the LORD; which they came and brought immediately.

Every one whoſe heart ſtirred him up.] Whoſe Mind was raiſed to a free and cheerful readineſs. The Hebrew words are lifted him up; that is, had animum excelſum, a noble Mind; or was of a generous Spirit; as the following words import, Every one whom his Spirit made willing.

And they brought the LORDS Offering.] An Offering to the LORD, as Moſes exhorted v. 5.

To the work of the Tabernacle.] For the building a Sanctuary, wherein God might dwell among them, XXV. 8.

And for all his Service.] For all that belonged to the Furniture of it, both within and without, which are mentioned in the Verſes before-going.

And for the holy Garments.] That the Prieſts might Miniſter there in their Office, v. 19.

Ver. 22. And they came both Men and Women, as many as were willing-hearted.] Who ſeem to have been the greateſt part of the Congregation.

And brought Bracelets, and Ear-rings and Rings.] They were no leſs forward to offer to the Service of God, than they had been to the making the Golden Calf, XXXII. 2, 3. for which offence they now make ſome ſort of Satiſfaction; being more liberal in contributing to this Work, than they were to that. For we read there only of their Ear-rings which they break off from their Ears, and brought to Aaron; but here of their Bracelets alſo, and Rings, with other things. For though they may be ſuppoſed to have parted with a great deal, on that wicked account; it did not make thoſe who were touched with what Moſes ſaid, leſs willing to give a freſh to an holy uſe.

Tablets.] The Hebrew word Comaz or Camaz, is of very uncertain ſignification; for ſome make it an Ornament of the Arms, and others of ſome other part: But the Chaldee takes it for ſomething about the Breaſt; a Faſcia (ſaith Elias) wherewith Women tied up and compreſſed their Breaſts, to make them appear more beautiful, by being round. This Bochartus approves in his Canaan, L. II. c. 5.

All Jewels of Gold.] All the four forenamed ſort of Ornaments were of Gold.

And every Man that offered, offered an Offering of Gold unto the LORD.] The firſt Oblations that were brought, either by the Women, or the Men, were all of Gold: and then followed meaner things, which the People of lower Condition brought to the LORD.

Ver. 23. And every Man with whom was found blue, and purple, and ſcarlet, and ſine linen, &c.] The common ſort of People alſo offered ſuch as they had, Yarn, and ſine Linen, Goats-hair, and Skins. See XXV. 4, 5.

Ver. 24. Every one that did offer an Offering of Silver and Braſs, &c.] Thoſe of a middle Condition, offered Silver, and Braſs, and Shittim-wood. All which were neceſſary for ſeveral uſes: For the Ark, and the Table, were to be overlaid with Gold; of which the Candleſticks, and ſeveral other things, were to be made. See Chap. XXV. The inward Curtains were to be made of the Yarn; and the outward of Goats-hair; and the Covering of both, of Skins. The Foundations of the Tabernacle were of Silver; and the Taches of the Curtains, and Altar of Burnt-offering, of Braſs; and Shittim-wood was uſed about the Boards of the Tabernacle, the Ark, Table, &c. See Chap. XXV, XXVI, XXVII.

Ver. 25. And all the Women that were wiſe-hearted, did ſpin with their hands, and brought that which they had ſpun, &c.] Not only the Men, but the Women alſo brought Materials for the Houſe; and more then that, ſuch as were skilful among them ſpun both Yarn and Thred: which was the proper work of Women, not of Men. Unto which work alone they were bound to apply themſelves; if by the cuſtom of the place no other work (ſuch as knitting and ſewing with their Needle, &c.) was uſually performed by them, as Mr. Selden obſerves L. III. de Ʋxor. Hebr. c. 10. where he treats of all the Imployments of their Women.

Ver. 26. And all the Women whoſe heart ſtirred them up.] Whoſe Minds were elevated to excellent Contrivances.

In Wiſdom, ſpun Goats-hair.] With great Art ſpun Goats-hair; which was not ſo eaſie, as to ſpin Wool and Flax. For though their Goats were ſhorn in thoſe Countries, as Sheep are here (their Hair being longer than ours) yet there was a great deal of Skill required to work it into a Thred, and to make Stuff of it. See Bochart. Hierozoic. P. I. L. II. c. 51. In old time alſo Women were wont to weave as well as ſpin, as appears, not only out of the Sacred Books, but out of Homer, Plato, Cicero, and many other Authors mentioned by Braunius in his Book de Veſtitu Sacerd. Hebr. L. I. c. 17. where he obſerves (N. 33.) out of Herodotus, that he ſhowing the Egyptian Cuſtoms to be different in many things, from thoſe of other Nations, mentions this among the reſt, that their Men 〈 in non-Latin alphabet 〉 , ſat at home and weaved, while their Women went abroad and bought and ſold, L. II. c. 35.

Ver. 27. And the Rulers brought Onyx-ſtones, and Stones to be ſet for the Ephod, and for the Breast-plate.] The great Men alſo offered ſutable to their quality; ſuch things as the People could not furniſh, viz. precious Stones for uſes mentioned XXV. 7. XXVIII. 9, 17, 18, &c.

Ver. 28. And Spice, and Oyl for the light, and for the anointing Oyl, &c.] Such principal Spices (as we tranſlate it) mentioned XXX. 23, 34. together with Oyl for the Light, XXVII. 20. which was ſo pure, that ordinary Perſons had it not. For there were ſeveral ſorts of Olives (as Fort. Scacchus ſhows Myrothec. Sacr. Elaeochriſm. P. I. c. 4, 5.) ſome of which were not ſo common as the other, and therefore of greater value.

Ver. 29. The Children of Iſrael brought a willing Offering, &c.] To ſum up all, in a few words, they brought whatſoever was neceſſary for all manner of work which the LORD had commanded to be made.

By the hand of Moſes.] Whom he imployed to deliver theſe Commands to his People.

Ver. 30. And Moſes ſaid, See, the LORD hath called by name, &c.] Hath principally made choice of Bezaleel to undertake and perform this work. This he ſaid, that they might not be ſolicitous about Artiſts, to make all that was propounded; for they knew that there were none among them, bred to ſuch Employments. Moſes therefore informs them in the firſt place, that God had provided himſelf of a Maſter-Workman, as he told him XXXI. 1, 2, &c.

Ver. 31. And he hath filled him with the Spirit of God, in wiſdom, &c.] This Verſe is explained before XXXI. 3, 6. only I ſhall add, That the extraordinary Skill which any Man had, without teaching, in common Arts, was by the Heathens aſcribed to their Gods. There are ſeveral Inſtances of it obſerved by Maximus Tyrius Diſſert. XXII. Where he argues that it ſhould not be thought ſtrange, if a Man be made vertuous by a Divine Inſpiration, when ſome have no otherways become admirable Artiſts. Among which he mentions Demodocus, a Muſician whom Homer introduces, ſpeaking thus of himſelf, 〈 in non-Latin alphabet 〉 . I was never taught by any body, but the Gods beſtowed on me the gift of ſinging. The latter end of which Verſe is a little otherways in Homer, as we now have him (Odyſſ. X.) but to the ſame ſenſe, and it is Phemius, not Demodocus who there ſpeaks, as Petrus Petitus hath obſerved in his Miſcell. Obſerv. L. 1. c. 19.

Ver. 32. And to deviſe curious works.] The Hebrew word Chaſchab ſignifies to deviſe, and excogitate; whence Macheſchaboth, which we tranſlate curious works (and in the end of the next Verſe cunning works) is as much, as ingenious Inventions, deviſed with much Art. Such were the Engines made by King Ʋzziah, which are ſaid to be invented by cunning men, or excellent Engeniers, as we now ſpeak, 2 Chron. XXVI. 15. See XXXI. 4. where this Verſe hath been explained.

Ver. 33. And in the cutting of Stones, &c.] See XXXI. 5.

Ver. 34. And he hath put in his heart that he may teach.] Inſtruct others in his Arts. For this was a gift of God, as much as any of the reſt, to be able to inform others dextrouſly, in thoſe things which he knew himſelf: As it was, to be able to comprehend, what Moſes told him God had ordered, and put it in execution. For God gave Moſes the pattern, according to which all things were to be wrought: and as it was a peculiar gift of God which enabled him to repreſent to Bezaleel, what had been ſet before him; ſo it was by an extraordinary operation on his Mind, that he conceived preſently what was repreſented, and had Skill to perform it, according to direction.

Ver. 35. Them hath he filled with wiſdom of heart, to work all manner of work, &c.] This is repeated ſo often, and ſuch particular mention is here made again of their Skill in every thing, though of never ſo difficult Contrivance; to aſſure the Iſraelites that they were ſo well qualified for the work, that they might be intruſted with the Offerings they had made. And accordingly they were XXXVI. 3.

CHAP. XXXVI.

Verſe 1. THen wrought Bezaleel and Aholiab, and every wiſe-hearted man, &c.] This Verſe is only a general Account of what follows more particularly, concerning the Execution of that which God had commanded, and for the effecting of which the People had liberally contributed. It is not ſaid where they wrought, but ſome think it was in that very ſpace of ground where the Tabernacle was ſet up, when perfected.

Ver. 2. And Moſes called Bezaleel and Aholiab, and every wiſe-hearted man, in whoſe heart the LORD had put wiſdom.] It appears by this that all the lower Artificers, who were taught by the Maſter-workmen Bezaleel and Aholiab, were alſo diſpoſed by God to learn; he giving them a quickneſs of apprehenſion and ſagacity, beyond what was natural to them.

Even every one whoſe heart ſtirred him up, to come unto the work to do it.] Yet this ſignifies, they had alſo a natural Genius, which inclined and prompted them to ſuch Imployments.

Ver. 3. And they received of Moſes all the Offerings which the Children of Iſrael had brought for the work of the Sanctuary, &c.] Into the hands of all theſe Artiſts, Moſes delivered the Offerings that had been made; and directed them what to do with them.

And they brought yet unto him Free-offerings every morning.] The hearts of the People were ſo enlarged, that every day they brought new Contributions unto Moſes; who ſent them (as appears by the next Verſe) to the Workmen, as ſoon as he received them.

Ver. 4. And all the wiſe men which wrought all the work of the Sanctuary, came every man from his work which he made.] After they had continued ſome time at their work, they all agreed to deſiſt a while, and go to Moſes, to let him know that there needed no further Offerings, for they had ſufficient already; nay, more than enough, as it follows v. 5.

Ver. 5. And they ſpake unto Moſes, ſaying, the People bring much more than enough, for the ſervice of the work, &c.] A wonderful inſtance of Integrity, that there ſhould not be one Man found among them (for the words in the Hebrew are very emphatical, iſch, iſch [man, man] that is, none excepted) who was inclined to purloin any thing for his own proper uſe: but by common conſent, they left their work, to put a ſtop to all further Contributions. A ſign they were Men indued with extraordinary Vertue, as well as Skill in their Employments.

Ver. 6. And Moſes gave Commandment.] To thoſe that attended on him; or perhaps to Bezaleel and Aholiab, and the reſt.

And they cauſed it to be proclaimed throughout the Camp.] By ſome under-Officers, who, it's likely, were wont to execute ſuch Commands.

Saying, let neither man nor woman make any more work for the Offering of the Sanctuary.] It ſeems ſome Men prepared and made ready ſome of the things which they offered; as the Women ſpun Yarn and Hair, and brought them to Moſes. For it was not hard to plain Boards (for inſtance) though the joyning them together, as God appointed, was beyond the Skill of common People.

Ver. 7. For the ſtuff they had were ſufficient, &c.] There were Materials of all ſorts, for every thing that was to be made, beyond what was neceſſary.

Ver. 8. And every wiſe-hearted man among them that wrought the work of the Tabernacle, &c.] They began firſt (as was but fit) with the Houſe of God, before they made the Furniture. For that was firſt ordered in general words, XXV. 8. though the Structure of it be not directed till the XXVIth Chapter. Where every thing mentioned in this is explained; and therefore there will need no more to be done here, but to point to a few things, which are explained elſewhere particularly in the foregoing Chapter.

Ver. 14. He made Curtains of Goats-hair for the Tent over the Tabernacle.] What is here meant by Tent, ſee XXXV. 11.

Ver. 19. He made a covering for the Tent.] This Curtain covered the Tent, as the Curtain of which the Tent was made covered the Tabernacle. See XXVI. 14. XXXV. 11.

Of Rams-skins died red.] The Particle Mem here is cut off before Skins; as it is in ſeveral Verſes of this Chapter, 8, 34, 35. and others.

Covering of Badgers-skins.] I obſerved on XXVI. 14. that THACAS doth not ſignifie a Badger, but a certain Colour, and alledged that place in XVI Ezek. 10. for the proof of it, where God ſetting forth his kindneſs to Iſrael, under the figure of a moſt loving Husband, who denies his Wife nothing, though never ſo coſtly, ſaith he ſhod her with Thacas; which I ſince ſind tranſlated by an Anonymous Authour, with purple ſhoes.

CHAP. XXXVII.

IN this Chapter Moſes gives an Account of the making of all the Furniture of the Tabernacle; with ſuch exactneſs as he deſcribes the making of the Tabernacle it ſelf, in the foregoing Chapter. To ſhow that God's directions about the making every thing, was punctually obſerved; nothing being omitted or added, but all made according to the Pattern in the Mount, XXV. 9, 40. In which Chapter moſt of the things here mentioned, are explained; and there needs little to be added here.

Ver. 1. And Bezaleel made the Ark of Shittim-wood, &c.] Abarbinel fancies, that though other things were made by inferiour Artificers, whom Bezaleel directed; yet the Ark, becauſe of its dignity and preheminence, above all other things was made by him, without the help of any other. And ſo Rambam alſo; from whence the Jews commonly called it (as Buxtorf obſerves) the Ark of Bezaleel. But this hath no good foundation; for he is ſaid to have made alſo every thing elſe in the Tabernacle; the Table, and all its Veſſels: in ſhort, every thing mentioned in this Chapter, and in the next alſo, and in the foregoing, v. 10, 11, &c. He therefore is ſaid to have made the Ark, &c. becauſe he gave directions to the under Workmen, and ſaw them make it.

Ver. 10. And he made the Table of Shittim-wood, &c.] Next to the Ark, the Mercy-ſeat, and the Cherubims which belong to it; the Table and the Veſſels appertaining to it, were the principal things within the Tabernacle. See XXV. 23, &c. where all the things, mentioned between this Verſe and the Seventeenth, are explained.

Ver. 17. And he made the Candleſtick, &c.] The orders which Moſes received for the making this, the Branches and the Lamps thereof, and every thing appertaining to it, are ſet down XXV. 31, 32, &c. which Bezaleel exactly followed.

Ver. 25. He made the Incenſe Altar, &c.] This and all that follows in the three next Verſes, ſee explained XXX. 1, &c.

Ver. 29. And he made the holy anointing Oyl, &c.] See XXX. 31, &c.

And the pure Incenſe, &c.] XXX. 34, &c.

CHAP. XXXVIII.

Verſe 1. AND he made the Altar of Burnt-offering, &c.] Having given an Account of the making of all the Furniture of the Houſe, he proceeds to ſhow how all things were made without doors, with the ſame exactneſs, according to the Divine Preſcriptions. All which Bezaleel could not make with his own hands; but he was chief Director in theſe things, as well as the reſt of the Work.

Five Cubits was the length thereof, &c.] See XXVII. 1, 2, &c. where this, and the ſix following Verſes are explained.

Ver. 8. And he made the Laver of braſs, &c.] See XXX. 18. where order is given for the making of this Laver, and its ſituation directed: but neither there, nor here are we told the figure or dimenſions of it; but have a particular remark, in this place, concerning the Materials out of which it was made in the following words.

Of the Looking glaſſes.] So we interpret the Hebrew word Maroth; becauſe now ſuch things are commonly made of Glaſs: but anciently of poliſhed Braſs; which they lookt upon as far better than Silver, for that made a weaker reflection, as Vitruvius informs us, L. VII. c. 3. And the beſt of theſe Specula were, among the ancient Romans, made at Brunduſium, of Braſs and Tin mixed together, as Pliny tells us, L. XXXIII. 9. XXXIV. 17. This ſhows the Laver was made of the fineſt and moſt pure Braſs.

Of the Women aſſembling, which aſſembled at the door of the Tabernacle of the Congregation.] The Hebrew word Hattzobeoth ſignifies that they came by Troops to make this Preſent to the LORD. And the LXX. and Chaldee underſtanding it, of ſuch Women as came together to ſerve God, by Faſting and Prayer (for there is the ſame word uſed in 1 Sam. II. 22.) moſt Interpreters think, they that made this Oblation, were very devout Women, who were wont to ſpend much time at the Tabernacle, where the Preſence of God was. For Moſes his Tent, ſerved inſtead of the Tabernacle of the Congregation, and was ſo called, till this Tabernacle was built, XXXIII. 7, &c. Thus Aben-Ezra alſo obſerves, upon theſe words; That theſe Women making a Freewill Offering of the Looking-glaſſes, wherein they were wont to behold the Beauty of their Faces, and to dreſs and adorn their Heads; it ſeems to argue their very Religious Mind, deſpiſing the Vanity of the World, and delighting far more in the Service of God.

Ver. 9. And he made the Court, &c.] All that follows from this place to v. 21. is explained in the XXVII Chapter, from v. 9. to v. 20. except two or three words, which I ſhall here take notice of.

Ver. 17. The Chapiters of Silver.] There is no mention of Raſhim (Chapiters) in the XXVII Chapter; but only of Vauim (or hooks) which were of Silver, v. 10. & 17. But this Verſe ſhows that thoſe hooks, were in the Chapiters, or Heads of the Pillars, out of which thoſe aroſe, as an Ornament to them.

Ver. 18. And the heighth in the breadth, &c.] This is an Hebrew Phraſe, ſignifying the height of the Hanging it ſelf: whoſe breadth when it lay along, was called its height when it was hung up. And that was five Cubits; proportionable to the Hangings of the Court, which was five Cubits high, XXVII. 18.

Ver. 21. This is the ſum of the Tabernacle, even of the Tabernacle of the Testimony, &c.] Some will have this relate to the fore-named things, mentioned in this and in the fore-going Chapters. But I take it rather to be a Preface to the Account which Moſes ordered to be taken of all the Gold, Silver and Braſs that was employed in building of the Tabernacle. Which being ſummed up, amounted to ſo many Talents as are mentioned v. 24, &c.

For the Service of the Levites.] Rather, By the Miniſtry of the Levites; whom Moſes appointed to take the Account of all the Expences.

By the hand of Ithamar, Son to Aaron the Priest.] Under the Conduct of Ithamar, the youngeſt Son of Aaron; whom he appointed to preſide over the Levites, in taking this account.

Ver. 22. And Bezaleel the Son of Uri, made all that the LORD commanded Moſes.] Which Gold, Silver and Braſs was committed into the hands of Bezaleel (though in the Preſence of all the reſt of the Workmen, XXXVI. 2, 3.) as the principal Perſon, who was to ſee it employed, in making every thing which the LORD commanded Moſes.

Ver. 23. And with him was Aholiab, &c.] Unto whom God joyned Aholiab as his Aſſociate in ſo great an Undertaking; who made uſe of ſeveral others, whom they taught in thoſe Arts, which God by an extraordinary Inſpiration had made them to underſtand, XXXV. 30, 31, 34, 35.

Ver. 24. All the gold which was occupied for the work, &c.] About the Ark, the Table, the Candleſtick, and all belonging to them, XXXVII. 2, 11, 17, 24, 26. and about the holy Garments mentioned XXXIX. 5, &c. 15, 25, 30.

What was not employed about this work (for the People brought more than enough, XXXVI. 5, 7.) it is very probable was laid up in the Treaſury, for Sacred Uſes, as there ſhould be occaſion.

Twenty and nine Talents, and ſeven hundred and thirty Shekels.] It hath been noted before, that a Shekel is near half a Crown of our Money: Now it is evident (from v. 25, 26.) that there were Three thouſand Shekels in a Talent; ſo that a Talent of Silver, as Dr. Cumberland, now Biſhop of Peterburgh, computes it (in his learned Treatiſe of Scriptures of Weights and Meaſures, c. 4.) amounts to Three hundred fifty three pound, eleven ſhillings, and ſome odd pence, in our Money. And a Talent of Gold (reckoning Gold to be above fourteen times in value) to Five thouſand ſeventy Six pound, three ſhillings and ten pence.

Ver. 25. And the Silver of them that were numbred of the Congregation was an hundred Talents, and a thouſand ſeven hundred and threeſcore and fifteen ſhekels, &c.] There being Six hundred, and three thouſand, five hundred and fifty men, that offered each of them half a Shekel (as the next Verſe tells us) they make Three hundred and one thouſand, ſeven hundred and ſeventy five thouſand Shekels. Which amounting to an Hundred Talents, with 1775. Shekels more, demonſtrates that a Talent contains Three thouſand Shekels. For no Number (as the ſame Learned Biſhop hath ſhown) but Three thouſand, dividing 301775. will produce an Hundred, and leave 1775 in Remainder.

Ver. 26. A Bekah for every man, that is half a Shekel, &c.] See XXX. 13. Some may poſſibly think it unaccountable, that ſo great Treaſures ſhould be found among the Iſraelites in the Deſert; and eſpecially that they ſhould be furniſhed with ſuch precious Stones, as are mentioned in the next Chapter v. 10. &c. as they were before, XXVIII. 17, 18, &c. But ſuch Perſons ſhould conſider, that their Anceſtors were very great Men, and had gathered great Riches, before they came into Egypt: where Joſeph, it is likely, left them no ſmall Treaſures: And though Pharaoh perhaps ſqueezed them (as I ſaid upon Chapter the firſt) yet they preſerved moſt of their Riches, and were re-imburſed what they loſt, by what they borrowed of the Egyptians. From whoſe dead bodies, thrown on the Sea-ſhore, we may well ſuppoſe they got ſtill more; as they did alſo from the Amalekites, who being a People near to Arabia (from whence a great part of the precious Stones came) we may likewiſe ſuppoſe were not unfurniſhed with them. And beſides all this, they had Shittim-wood good ſtore in the Wilderneſs (as I noted Chap. XXV.) and ſome of the Jews, particularly Abarbinel, think it not improbable, that they traded with the Neighbouring Nations, who bordered upon the Wilderneſs, while they continued in it.

Ver. 27. And of the hundred Talents of Silver were cast the Sockets of the Sanctuary, &c.] It appears by the XXVI Chapter, that there were juſt an Hundred of theſe Sockets, which were the Foundation of the Houſe of God, v. 19, 21, 25, 32. To the making of every one of which there went a Talent of Silver.

Ver. 28. And of the thouſand ſeven hundred ſeventy five ſhekels, he made, &c.] An hundred Talents being ſpent in making the Sockets, the Remainder, which was 1775 Shekels (v. 25.) was laid out upon Hooks, and Chapiters, and Fillets about the Pillers. Which make up the whole Account of the Silver.

Ver. 29. And the braſs of the Offering, &c.] This Verſe gives an account of the value of the Braſs, which the People offered; as the former Verſes of the Gold and Silver.

Ver. 30. And therewith he made the Sockets to the Door of the Tabernacle, and the brazen Altar, &c.] This Verſe and the next gives an Account how the Braſs was employed, according to God's Order before-mentioned, XXVI. 37. XXVII. 2, 3, 4.

Ver. 31. And the Sockets of the Court, &c.] See XXVII. 10, 17, 18, 19. Here is not ſuch a particular Account given, upon what things the Gold was employed (but only in general, in all the work of the holy place, v. 24.) becauſe all things that were not made of Silver and Braſs, were made of Gold; and a great deal, it appears by the next Chapters, was imployed in making Aaron's glorious Attire.

CHAP. XXXIX.

Verſe 1. AND of the blue, and purple, and ſcarlet.] Theſe Artiſicers proceeded in the moſt natural order, to make all that God commanded. For firſt they made the Houſe it ſelf, in which he was to dwell, Chap. XXXVI. then all the Furniture belonging to it, Chap. XXXVII. and then the outward Court, and all that was therein, Chap. XXXVIII. and now Moſes relates how they made the Prieſtly Garments, without which they could not miniſter to God in this Houſe.

They made.] This ſhows how all that goes before (where it is ſaid he made) is to be interpreted. Bezaleel and Aholiab, and all that were employed under them, had a hand (as we ſpeak) in theſe Garments: the principal Artiſts directing, and the reſt working all that is here mentioned.

Clothes of Service.] To be put on when they miniſtred unto God, in the Prieſt's Office, XXVIII. 4. XXX. 10. XXXV. 19. not to be worn abroad, but only in the Sanctuary. As Mr. Selden obſerves Lib. III. de Synedr. c. 11. p. 145. where he looks upon the following words, To do ſervice in the holy place (or, to ſerve in the Sanctuary) as determining them to be uſed here, and no where elſe.

Ver. 2. And he made the Ephod, &c.] Gave direction for the making it, of ſuch Materials as here follow. See XXVIII. 6, &c.

Ver. 3. And they did beat the Gold into thin plates, &c.] The under Workmen by Bezaleel's direction, did firſt beat the Gold into very thin Plates, and then ſlice them into Wires, or ſmall Threds of Gold. For in thoſe days they had not the Art which we have now, of drawing a piece of Gold into round Wires or Threds, of what length we pleaſe: but, as Moſes here deſcribes it, they beat it firſt into broad thin Plates, and then cut off leſſer, and narrower Wires (as we call them) which were not round, but of a very ſmall breadth; which they wove with the other Materials here mentioned. But nothing is here ſaid of Silver thus wrought; for they had not the Art of weaving Silver in this manner, in ancient times, as Salmaſius obſerves upon Vopiſcus in the Life of Aurelian. In whoſe days the Art of making Silver into Threds, and weaving it with their Garments, was not known: but was much in uſe in the time of the latter Greek Emperours.

To work it in blue, and in purple, &c.] The manner of it was thus, (as Maimonides ſaith) They took one Thred of Wire of Gold, and joyned it with ſix Threds of blue, and twiſted all ſeven into one. And ſo they mingled the like Thred of Gold with ſix of purple; and another with ſix of ſcarlet, and another with ſix of fine linen: So that there were twenty eight Threds in all. Which R. Solomon Jarchi expreſſes thus upon XXVIII. 8. Theſe five kinds (blue, purple, ſcarlet, fine linen, and gold) were twiſted into one Thred. For the Gold being ſtretched into a thin Plate, and Threds cut out of it, they weaved a Thred of Gold, with ſix Threds of Blue (and ſo they did with the reſt) after which they twiſted all theſe Threds into one. See Joh. Braunius de Veſtitu Sacerd. Hebr. L. I. c. 17. n. 26.

Cunning-work.] See XXVIII. 6.

Ver. 4, 5. See XXVIII. 7, 8.

Ver. 6. They wrought Onyx-stones.] See XXVIII. 9.

Ver. 7. For a memorial.] See XXVIII. 12.

Ver. 8. He made the breast-plate, &c.] See this explained, and all that follows to v. 22. in XXVIII. 15, 16, &c. only obſerve, that there is not a word here ſaid of his making Ʋrim and Thummim: which confirms what I ſaid there, that they were not diſtinct things from the precious Stones in the Breaſt-plate.

Ver. 22. And they made the robe of the Ephod, &c.] See this and the two following Verſes explained XXVIII. 31, 32, 33.

Ver. 24. And twined Linen.] In the Hebrew there is only the word twined: but the Maſora rightly obſerves, that Scheſch is to be underſtood; which we have therefore juſtly ſupplyed in the word Linen. And ſo the LXX.

Ver. 25. Bells of pure Gold, &c.] See XXVIII. 33, 34. where this and the next Verſe are explained.

Ver. 27. And they made Coats of fine Linen.] Coats were ordered to be made for Aaron and his Sons, XXVIII. 40. but the matter of them not mentioned: which is here therefore ordered to be of fine Linen. For white Garments, being pure, bright, unmixed, and alſo ſplendid and ſtately (for anciently the greateſt Perſons were ſo clothed, as appears by Joſeph, when he was honourably arrayed by Pharaoh, XLI Gen. 42.) were uſed by all Nations in the Service of God. And what was moſt ſutable to nature, God thought fit to continue in his Service, though uſed perhaps by Idolaters before this time. Only his Prieſts wore theſe Garments no where, but in the Sanctuary; whereas the Prieſts of Iſis (for inſtance) went every where clothed in white.

Of woven work.] Not ſowed with a Needle: for ſuch Coats may be made without any Seame; and Braunius hath ſhown the manner of weaving them, L. I. de Vestitu Sacerdot. Hebr. c. 16.

Ver. 28. Mitre of fine Linen.] XXVIII. 39. and of Bonnets and Breeches. See there v. 40, 42.

Ver. 29. And a girdle of fine twined Linen, &c.] XXVIII. 39.

Ver. 30. And they made the Plate of the holy Crown.] See XXVIII. 36. To which I ſhall only add, That the Prieſts, both Men and Women, among the Gentiles, had ordinarily the Epithete of 〈 in non-Latin alphabet 〉 from the Crowns they wore upon their Heads; which were ſometimes of Gold, ſometimes of Lawrel. See Cuperus in his Harpocrates, p. 137.

Ver. 31. A Lace of blue, &c.] See XXVIII. 37.

Ver. 32. Thus was all the work of the Tabernacle, of the Tent of the Congregation finiſhed, &c.] Every thing belonging to the Houſe of God (which he commanded Moſes to make) was compleated exactly according to his directions: though they were not yet ſet in their place, which God orders in the next Chapter.

Tabernacle of the Tent, &c.] See XL. 2.

And all the Children of Iſrael did according to all that the LORD commanded Moſes, ſo did they.] This hath a more particular reſpect to the Workmen; yet all the Materials being brought by the Body of the People, they are alſo comprehended in this Expreſſion.

Ver. 33. And they brought the Tabernacle unto Moſes, the Tent, and all its Furniture, &c.] In this and the following Verſes he makes a recapitulation of all the particulars mentioned in the foregoing Chapters: which they brought to Moſes, that he might ſee whether they were made according to his order. It is probable that the whole Congregation, or the Heads of them, accompanied Bezaleel and the other Artificers, when they brought theſe things to Moſes for his approbation.

Ver. 34. And the covering of the Rams-skins, &c.] Of this Covering, and of the next, ſee XXVI. 14. XXXVI. 19.

And the vail of the covering.] See XXVI. 36.

Ver. 37. The pure Candleſtick.] Of pure Gold, as we read XXV. 31. XXXVII. 17.

Ver. 42. So the Children of Iſrael made all the work.] Here again the whole Body of the People are ſaid to have made all the work fore-mentioned, (ſee v. 37.) becauſe they contributed to it, and alſo helpt to prepare ſome Materials for the Workmen, XXXV. 25. XXXVI. 6.

Ver. 43. And Moſes did look upon all the work.] Took a ſolemn view of it; and examined it carefully whether it was performed according to the order they had received.

And behold, they had done it as the LORD commanded.] This is the tenth time that Moſes, in this one Chapter, ſaith all was done as the LORD commanded, v. 1, 5, 7, 21, 26, 29, 31, 32, 42. and here in this laſt Verſe: to ſhow how exact they were in their obedience; and that nothing was done according to their own Reaſon and Opinion, but all according to the Divince Precept, without Addition or Detraction. They are the words of the Authour Sepher Coſri, Pars III. n. 23. who well obſerves, that all was done and brought to perfection, by two things, which are the Pillars of the Law: the one is, That the Law is from God: and the other, that it be accepted by the Church with a faithful heart. And thus was the Tabernacle ordered by the Divine Precept; and it was made by the whole Church or Congregation, XXV. 2.

And Moſes bleſſed them.] Both the Workmen, who had done their work faithfully; and the Children of Iſrael, who had contributed the Materials, and alſo now, together with Bezaleel and the reſt of the Artificers, preſented the whole to him.

CHAP. XL.

Verſe 1. AND the LORD ſpake unto Moſes, ſaying.] After he had taken a Survey of all the Work before-mentioned, God gave him the following Command (in the latter end, it is probable) of the twelfth Month.

Ver. 2. On the first day of the first month.] Of the ſecond year after their coming out of Egypt (v. 17.) which was a compleat year (within fourteen days) after that great Deliverance.

Shalt thou ſet up the Tabernacle of the Tent of the Congregation.] This is a full deſcription of the place, which was made for an Habitation of the Divine Majeſty (XXV. 8.) and therefore called Miſchcan, which we tranſlate Tabernacle, but properly ſignifies a dwelling. But was a moveable Houſe, to be ſet up and taken down, as there was occaſion; and therefore called Ohel, a Tent; ſuch as Shepherds dwell in, IV Gen. 24. See XXIX. of this Book 11. Or, the word Tabernacle may be thought to ſignifie, the inward part of this Houſe; as Tent, the outward part which covered the inward: See v. 17, 19, 29.

Why it is called Ohel moed, [the Tent of the Congregation] ſee XXIX. 44.

Ver. 3. And thou ſhalt put therein the Ark of the Teſtimony.] This was the principal end of building this Houſe, that God (as was ſaid before) might dwell among them; and his Reſidence was over this Ark. Which therefore is ordered, in the firſt place, to be brought into the Holy of Holies, prepared for it, as ſoon as the Houſe was erected. Why called the Ark of the Teſtimony, ſee XXVI. 20, 21.

And cover the Ark with the vail.] Which hung before it; that no Body (not the Prieſts themſelves) might ſee it, XXVI. 33.

Ver. 4. And thou ſhalt bring in the Table, &c.] When the Ark was placed in the Holieſt of all, then the Table, with all belonging unto it, and the Candleſtick (whoſe Lamps were to be lighted) are ordered to be ſet in the Sanctuary, which was divided by the Vail from the other, XXVI. 35.

Ver. 5. And thou ſhalt ſet the Altar of Gold for the Incenſe, before the Ark of the Teſtimony.] See XXX. 6.

And put the hangings of the door to the Tabernacle.] XXVI. 36, 37. This is ordered to be hung up, when the Table, Candleſtick, and Altar of Incenſe were put into the Holy Place, becauſe there were no more things but theſe three to be there.

Ver. 6. And thou ſhalt ſet the Altar of Burnt-offering, &c.] In this and the two following Verſes, he is ordered to place the Altar of Burnt-offering, and the Laver, as he had been before directed (XXX. 18.) and to ſet up the outward Court, and the Hanging at the Gate of it, in order to place the Altar and the Laver there, XXVII. 9, &c.

Ver. 9. And thou ſhalt take the anointing Oyl.] Mentioned in the XXX. 23, &c. Every thing being diſpoſed in its proper place; now follows their Conſecration. For they were not Conſecrated ſeparately, before the Houſe was erected, and its Furniture brought in: but after every thing was ſet in the order which God appointed.

And anoint the Tabernacle and all that is therein, &c.] As was before directed, and now ordered to be put in execution, XXX. 26, 27, 28, 29. where this and the two following Verſes are explained.

Ver. 12. And thou ſhalt bring Aaron and his Sons to the door of the Tabernacle.] The Laver being ſanctified, v. 11. many think that the Sanctification of Aaron and his Sons (i. e. their Separation to their Office) began in their being waſhed with Water. But I look upon this as a Miſtake, there being a waſhing preſcribed, before the Laver was ordered (XXIX. 4.) where they were to waſh only when they went in to Miniſter, XXX. 19, 20, 21.

Ver. 13. And thou ſhalt put upon Aaron the holy Garments.] Mentioned in the XXVIIIth Chapter.

And anoint, and ſanctifie him, &c.] XXX. 30, 31.

Ver. 14. And thou ſhalt bring his Sons, and clothe them with Coats.] See XXVII. 40, 41.

Ver. 15. And thou ſhalt anoint them, as thou didst their Father.] See concerning this XXIX. 7. where both their anointing and their Fathers is explained.

For their anointing ſhall ſurely be an everlaſting Prieſthood, &c.] Not only conſecrate them to the Prieſt's Office, as long as they live; but conſecrate their Poſterity alſo, who ſhall need no other anointing in ſucceeding Generations: but Miniſter to God by vertue of this anointing, as long as that Prieſthood laſted. So the Hebrews interpret it. None of them needed in after times, ſaith R. Levi ben Gerſom (upon 1 Kings 1.) to be anointed, but only the High-Prieſt; whoſe Succeſſors were to be anointed, as they gather from VI Levit. 22. The Prieſt of his Sons, who ſhall be anointed in his ſtead, &c. See Selden de Succeſſion. in Pontiſicat. L. II. c. 9.

Ver. 16. Thus did Moſes; according to all that the LORD commanded him, ſo did he.] He took the ſame care in erecting the Tabernacle, and diſpoſing every thing in its place, that the Workmen had done in making all things according to God's mind, XXXIX. 43.

Ver. 17, 18, &c. And it came to paſs, in the first month, &c.] This and the following Verſes, to Verſe 34. give an account of the Execution of what God commanded, in the foregoing part of this Chapter. But it is not eaſie to reſolve, whether every thing was executed at this very time, or no. For full underſtanding of which, it will be neceſſary to mark diligently, the order wherein God requires all the foregoing Commands to be performed. And firſt he bids him ſet up the Tabernacle, and put every thing belonging to it, in its place, v. 2, 3. and ſo forward to v. 9. And next to conſecrate it, and all the Veſſels thereof, with the Altar of Burnt-offerings and its Veſſels, &c. v. 9, 10, 11. And then to proceed to conſecrate Aaron and his Sons, v. 12, 13, 14, 15. Now it is expreſly here affirmed, that Moſes did perform the firſt of theſe, that is, ſet up the Tabernacle, and put every thing appertaining to it, in its right place, on the firſt day of the firſt month, of the ſecond year after their coming out of Egypt. At which time we muſt ſuppoſe alſo he began to conſecrate it, and ſpent ſeven days in the Conſecration of it and of the Altar of Burnt-offering, as is appointed XXIX. 37. But the difficulty is to determine, when he conſecrated Aaron and his Sons, as he is here required, in which ſeven days were alſo ſpent as we read VIII Lev. Some think there were but ſeven days in all ſet apart for this work, and conſequently they were conſecrated together. So Torniellus in his Annals, and Abulenſis before him, who follow Seder Olam and other Jewiſh Writers, who are of this Opinion. The ground of which is, that the Tabernacle being erected on the firſt day of the month before-mentioned, and its Conſecration finiſhed on the eighth, there was a Solemn Paſſover kept upon the fifteenth (IX Numb. 1, 2, &c.) which could not be held, they ſuppoſe, unleſs there were Prieſts to offer the Paſſover: who therefore were conſecrated at the ſame time with the Tabernacle; becauſe on the eighth day another buſineſs began, which was the offering made by the Princes of the Tribes, every one in their day, VII Numb. 1. But the principal ground is, that in VIII Lev. 10, 11, &c. Moſes ſpeaks of the anointing (i. e. Conſecrating) the Altar, and of Conſecrating Aaron and his Sons, as done both at the ſame time. But there is a weighty Objection againſt all this; which is, that in the Conſecration of Aaron and his Sons, there were three Sacrifices offered upon the Altar, one for a Sin-offering, another for a Burnt-offering, and the Ram of Conſecration for a Peace-offering (VIII Lev. 4.18, 22.) None of which could be acceptable for their Sanctification, till the Altar it ſelf was made holy. And therefore the ſeven days appointed for that purpoſe were ended, before the Conſecration of the Prieſts began, which continued ſeven days more; and then the next day was the Feaſt of unleavened Bread. Which was famous on a double account; firſt, becauſe it was the first day of unleavened Bread; and then it was the Octaves of the Conſecration. And this appears more plainly from I Lev. 1. where we find the following Commands were given to Moſes out of the Tabernacle by the Divine Majeſty; who therefore dwelt there, when he commanded the Prieſts to be conſecrated, which he did not, till the Tabernacle was ſolemnly conſecrated to be his Habitation. There the Prieſts alſo are commanded to abide during the ſeven days of their Conſecration, VIII Lev. 33. which ſhows that all things belonging to its Sanctification were finiſhed, before their Conſecration began. As to that which is alledged from VIII Lev. 10, 11, &c. I ſhall conſider it there.

Ver. 19. And he ſpread abroad the Tent over the Tabernacle.] The Ohel, which we tranſlate Tent, ſometimes ſignifies the whole Houſe of God, (See v. 19.) but here only the external part of it, which covered that which was properly called Miſchchan [the Tabernacle]. Which Moſes having erected with all its Sockets Boards, Bars and Pillars (v. 18.) (and hung it, we muſt ſuppoſe, with the inward Hangings, which were the richeſt) he ſpread abroad over them the Curtains of Goatshair, called the Tent, XXVI. 11. to be a covering over the Tabernacle, XXVI. 7. XXXVI. 14, 19. So the Tabernacle was an Houſe within an Houſe; incloſed with ſtrong Walls (as we call them) to ſecure it from the injury of the Weather.

And put the covering of the Tent upon it.] Mentioned in XXVI. 14.

Ver. 20. And he took and put the Teſtimony into the Ark.] The two Tables of Stone, as he had been commanded, XXV. 16. which he mentions again in the repetition of the Law, X Deut. 5. Hence the Ark is called, the Ark of the Covenant or Teſtimony in the next Verſe, and v. 3. of this Chapter.

Ver. 21. And he brought the Ark into the Tabernacle.] It is probable that he had placed the Ark, after it was made, in his own Tent, which for the preſent was called the Tabernacle of the Congregation, and had the Glory of the LORD in it, XXXIII. 7, 9. but now he brought it into this Tabernacle, which by God's order was prepared for it.

And ſet up the Vail of the Covering, &c.] See v. 3.

Ver. 22. And he put the Table in the Tent of the Congregation. Here the whole Houſe is called the Ohel (or Tent) as I obſerved upon Verſe 19. But immediately the word Miſchchan (which we tranſlate Tabernacle) is uſed as the moſt proper expreſſion for the inſide of the Houſe, as the other moſt properly denotes the outſide of it. All is made more clear in the 34th Verſe; where we read that the Cloud covered the Tent of the Congregation, that is the outſide of the Houſe; and the Glory of the LORD filled the Tabernacle within. Though afterward, v. 38. the Cloud is ſaid to be upon the Tabernacle, as v. 36. it is ſaid to be over the Tabernacle, becauſe it was over the Tent which covered it.

Ver. 25. And he lighted the Lamps before the LORD, &c.] In this and all that follows, of burning ſweet Incenſe, v. 27. offering the Burnt-offering and Meat-offering, v. 29. Moſes acted as a Prieſt, appointed by an extraordinary Commiſſion from God, only for this time; that he might Conſecrate the Houſe of God, and the Prieſts that were to miniſter therein; which being done, his Prieſthood ceaſed. And he did all that is mentioned in theſe Verſes, when the Tabernacle was Conſecrated, and the Glory of the LORD had filled it; teſtifying the Divine Preſence to be there.

Ver. 31. And Moſes, and Aaron and his Sons, waſhed their hands, &c.] This ſhows that Moſes acted now as a Prieſt, and therefore waſhed himſelf before he went to Sacrifice at the Altar, as the Prieſt afterwards were always bound to do, XXX. 19, 20, 21. But it muſt be underſtood, that neither this waſhing here ſpoken of, nor his offering Sacrifice, mentioned v. 29. was till ſome days after this. See v. 17.

Ver. 33. So Moſes finiſhed the work.] And then anointed the Tabernacle, and all contained in it, according to God's order, v. 9, 10, 11. the execution of which, though now not here mentioned, in ſo many words, is expreſly ſaid to be on the ſame day that he had compleatly ſet up the Tabernacle, VII Numb. 1.

Ver. 34. Then a Cloud (or, then the Cloud) covered the Tent of the Congregation.] After it was anointed and ſanctified for the Divine Reſidence (and the Princes perhaps had alſo finiſhed that large Offering which we read VII Numb. was made on this day) God was pleaſed to fill this place with his glorious Preſence. For the cloudy Pillar, which deſcended upon Moſes his Tent, and ſtood there before the door of it, XXXIII. 9. removed now from thence and came hither; not ſtanding at the door of it in the form of a Pillar, but ſpreading it ſelf all over the outſide of the Tabernacle, ſo that it was covered with it, as we read alſo IX Numb. 15.

And the Glory of the LORD filled the Tabernacle.] See v. 22. What God promiſed XXV. 8, 22. he now performed, notwithſtanding their Revolt from him, by worſhipping the Golden Calf. Which made him withdraw himſelf from them, XXXIII. 7, &c. till upon Moſes's earneſt Interceſſion for them, and their Repentance, he graciouſly conſented to return to them, and abide among them, v. 14, 15, &c. As now he did, by ſetling his glorious Preſence in this Tabernacle which was ſet up in the midſt of them. For whereas the other Tabernacle of Moſes was removed a Mile or two from their Camp, XXXIII. 7. this Tabernacle was pitched (a month after this, I Numb. 1.) in the midſt of their Camps, as we read II Numb. 2, 17.

Ver. 35. And Moſes was not able to enter into the Tent of the Congregation.] For the Glory of the LORD ſhone ſo bright and ſo ſtrong, beyond all that it had ever done, that no Eye could look upon it. And it filled not only the moſt holy Place, but the whole Body of the Tabernacle; ſo that he durſt not adventure to come within it, tell he was called, I Lev. 1. After which time he ſeems to have had liberty to go in unto God, when he pleaſed, VII Numb. 89. IX. 8, 9. For after this great day, the Glory of the LORD retired into the moſt holy Place, within the Vail; and reſided conſtantly there, over the Ark of the Teſtimony: from whence he ſpake to Moſes, when he came to conſult him in the holy Place, See the fore-mentioned VII Numb. 89. Whence he is ſaid to dwell between the Cherubims; though on ſome occaſion, this Glory appeared without upon the Tabernacle (but over the Ark, it is likely) XVI Numb. 42. And ſo perhaps it did XI. 17, 25. and ſometimes at the door of the Tabernacle, XXXI Deut. 14, 15.

Becauſe the Cloud abode thereon, and the Glory of the LORD filled the Houſe.] The Cloud, and the Glory of the LORD were not two different things; but one and the ſame, as the Pillar of Cloud and of Fire were. For outwardly it was a Cloud, and inwardly a Fire: and accordingly here, the External part of it covered the Tabernacle without; while the Internal part ſhone in full Glory, within the Houſe. Thus it was upon Mount Sinai, where Moſes is ſaid to draw near to the thick Darkneſs where God was, XX. 21. That is, the Glory of the LORD was in that thick Darkneſs. And ſo we read before, that the Glory of the LORD appeared in the Cloud, XVI. 10. And ſo thoſe words are to be interpreted, XXIV. 16. The Glory of the LORD abode upon Mount Sinai, and the Cloud covered it, (that is, covered the Glory of the LORD, not the Mount) ſix days. After which, on the ſeventh day, the Glory of the LORD broke through it, and appeared like devouring fire, in the ſight of all the People, v. 17.

Ver. 36. And when the Cloud was taken up from over the Tabernacle, the Children of Iſrael went onward in their journeys.] That is, the LORD (whoſe glorious Preſence was in this Cloud) led and conducted them in all their Removals. And therefore they are ſaid to have journeyed at the commandment of the LORD: becauſe when the Cloud (wherein the LORD was) was taken up, then they journeyed, IX Numb. 17, 18, 20, 23.

Ver. 37. But if the Cloud were not taken up, then they journeyed not, till the day that it was taken up.] They were wholly governed by its motions, and followed its directions.

Ver. 38. For the Cloud of the LORD.] So it is called alſo in X Numb. 34. becauſe the Glory of the LORD was in it.

Was upon the Tabernacle by day.] And ſo it was by Night, but then had another appearance, as it here follows.

And fire was on it by night.] The Fire and the Cloud (as I ſaid v. 35.) were not different things; but the ſame Pillar which was dark by day, when there was no need of light, ſhone like fire by night, when the dark part of it could not be ſeen, to lead and conduct them. It appeared therefore like a Cloud by day, and turned the light ſide to them (which was bright as fire) by night, that they might march, if there were occaſion, by its direction both day and night. And thus it is deſcribed XIII. 21, 22. IX Numb. 15, 16, &c. And ſo this Verſe may be tranſlated, The Cloud of the LORD was upon the Tabernacle by day, and the Fire was [bo] in it (i.e. in the Cloud) by night. For ſo they are elſewhere deſcribed, as one within the other, V Deut. 22. The LORD ſpake unto all your Aſſembly out of the midst of the fire, of the Cloud, and of the thick Darkneſs.

In the ſight of all the Children of Iſrael, throughout all their journeys.] The whole Congregation had conſtantly this comfortable Token of God's Preſence among them, by the Cloud in the day time, and Fire in the night: which never left them all the time they were in the Wilderneſs, but brought them to Canaan.

The End of the Book of EXODUS.