A COMMENTARY UPON GENESIS. Imprimatur. JO. CANT. Lambethae Maii 26 o. 1694. A COMMENTARY UPON THE First Book of MOSES, CALLED GENESIS. BY The Right Reverend Father in God, SIMON, Lord Bishop of ELY. LONDON, Printed for Ri. Chiswell, at the Rose and Crown in St. Paul's Churchyard, MDCXCV. THE PREFACE. HAving been persuaded to put together some scattered Notes, which I long ago made upon several Places of Holy Scripture, I began the last Year to consider some Texts in the Book of GENESIS. Where I soon found there would be a necessity of making an entire Commentary, upon a good part of it: And therefore I resolved to go through the whole, in the same manner as I had done the Three first Chapters. After I had finished the better half of my Work, I was informed that Mons. l'Clerk had published a Critical Commentary upon the same Book: But whether I have concurred in any thing with him, or contradicted him, I am not able to say; having wanted leisure to peruse his Work, by reason of the Public Business, which came upon me in the end of the Year. When I likewise understood that a very Learned Friend and Brother had put into the Press, Annotations upon all the Five Books of Moses. But by communicating some of our Papers to each other, we found there would be no reason, that either of us should lay aside our Design; but go on, in our several ways, to make the Scriptures better understood, by all sorts of Persons: For all helps are little enough in this Age; which seems to take pleasure in being ignorant of the most important Truths. In which we are so particularly instructed by Moses, as by no other Author, nor by all the Authors that are, or have been known to be, extant in the World. For to him we own the Knowledge of the beginning of the World; of the first Parents of Mankind; the Inventors of Arts; the Original of Nations; the Founders of Kingdoms and Empires; the Institution of Laws; the Fountain of Religious Rites; Yea, of all the ancient Mythology; and, which is most considerable, the means of propagating that Sense of God and of Religion, which Mankind brought into the World with them; and how it came to be corrupted. There have been those who have taken the liberty to say, That it is impossible to give any tolerable Account of the Creation of the World, in Six Days; of the Situation of Paradise; the Fall of our first Parents, by the seduction of a Serpent, etc. But, I hope, I have made it appear, there is no ground for such presumptuous Words: But very good reason to believe every thing that Moses hath related; without forsaking the literal Sense, and betaking ourselves to, I do not know what, Allegorical Interpretations. Particularly, I find the Truth of what I have noted concerning Paradise, very much confirmed by a Learned and Judicious Discourse of Mons. Huetius; which I did not meet withal till I had made an end of these Commentaries: But than took a review of what I had written, and found cause to correct what I had noted out of Mr. Carver, concerning the Spring of Tigris and Euphrates. I might also have given a clearer Account of the Deluge, if I had observed some things; which are come to my notice since these Papers went to the Press: But, I hope, I have said enough to evince that it is not so incredible, as some have pretended. For, having made the largest Concessions concerning the height of the highest Mountains, which, according to the old Opinion, I have allowed may be thirty Miles high, Gen. VII. 19 (whereas if instead of thirty, I had said not above three perpendicular, I had had the best of the Modern Philosophers to defend me) it appears there might be Water enough to cover the loftiest of them; as Moses hath related. Whose account of the Families by whom the Earth was Peopled after the Flood, is so surprisingly agreeable to all the Records that remain in any Language, of the several Nations of the Earth; that it carries with it an Evidence of his Sincerity and Truth, as well as of his admirable Universal Knowledge. For as there is no Writer that hath given us an Account of so many Nations, and so remote as he hath done: So he hath not satisfied himself with naming them; but acquainted us with their original; and told us at what time, and from what place, and on what occasion they were dispersed into far distant Countries. And this with such brevity, that he hath informed us of more in one Chapter, than we can find in the great Volumes of ill other Authors: Having shown us from whom all ●hose People descended, who are spread over the Face of the Earth, from the Caspian and Persian Sea, to Hercules his Pillars (as the Ancients speak) that is, all the World over. In short, whatsoever is most ancient in those Countries, which are furthest from all Commerce with his own, is clearly explained by Moses: Whose Writings therefore cannot but be highly valued, by all those who will apply their Minds seriously to the study of them. For if they, who now have no regard to him, would but compare what he hath written on the fore named Subject, with what they find in those Heathen Writers, whom they have in the greatest veneration, they would be forced to confess him to be a Man of wonderful Understanding; and could not reasonably doubt he had an exact knowledge of the Truth of those things, whereof he wrote. To this purpose, I remember, the famous Bochartus speaks; who hath given the greatest light to the Tenth of Genesis; wherein these things are delivered. And truly, it is some wonder, That they who so much cry up the Egyptian Learning, should not easily grant (unless they will believe all Historians but only those whom we account Sacred) that Moses must needs be qualified, even without the help of Divine Revelation (which he certainly had) to write both of their Original, and of all those who were related to them: Being bred up in their Country; nay, in their Court till he was XL Years old; and well versed in all the Wisdom, that was to be found among them, Acts VII. 22. Which Wisdom of theirs, I doubt not, was much augmented by Abraham's living among them, (as I have observed upon XIII. 2.) but especially by Joseph's long Government of that Country, for the space of LXXX Years: Who was endued with such an incomparable Spirit, that the wisest Men among them learned of him; for he taught their Senator's Wisdom, Psalm CV. 22. And, in like manner, Moses lived XL Years more among the Midianites, where, it appears by Jethro, there wanted not Persons of great Knowledge. And from thence he might easily be instructed in all that the Arabians knew: Who were no mean People (it appears by the Story of Job and his three Friends, and Elihu, who is supposed by some to have wrote that admirable Book) and were near Neighbours to the most famous Nations of the Eastern Countries; From whom, it is evident by this History, all Learning, Arts, and Sciences originally came. I could add a great deal more to this purpose; but the Reader, I hope, will find enough to satisfy him in the Commentary itself. And therefore I shall only make this one Request to him; That he would take his Bible and read every Verse entirely along with this Commentary: For I have not set down every Word of the Text, for fear of swelling this Work unto too great a Bulk. April 10. 1694. An Advertisement. THat the Reader may more readily find any particular Place, in which he would be satisfied, the Page where each Chapter gins (which should have been set down on the head of every Page) is here noted. CHAP. I. Page 1 CHAP. II. Page 32 CHAP. III. Page 58 CHAP. iv Page 85 CHAP. V Page 111 CHAP. VI Page 123 CHAP. VII. Page 136 CHAP. VIII. Page 144 CHAP. IX. Page 154 CHAP. X. Page 168 CHAP. XI. Page 218 CHAP. XII. Page 237 CHAP. XIII. Page 247 CHAP. XIV. Page 254 CHAP. XV. Page 267 CHAP. XVI. Page 280 CHAP. XVII. Page 286 CHAP. XVIII. Page 297 CHAP. XIX. Page 309 CHAP. XX. Page 323 CHAP. XXI. Page 330 CHAP. XXII. Page 339 CHAP. XXIII. Page 353 CHAP. XXIV. Page 361 CHAP. XXV. Page 373 CHAP. XXVI. Page 391 CHAP. XXVII. Page 400 CHAP. XXVIII. Page 408 CHAP. XXIX. Page 418 CHAP. XXX. Page 423 CHAP. XXXI. Page 434 CHAP. XXXII. Page 450 CHAP. XXXIII. Page 459 CHAP. XXXIV. Page 465 CHAP. XXXV. Page 472 CHAP. XXXVI. Page 483 CHAP. XXXVII. Page 491 CHAP. XXXVIII. Page 502 CHAP. XXXIX. Page 514 CHAP. XL. Page 519 CHAP. XLI. Page 526 CHAP. XLII. Page 543 CHAP. XLIII. Page 552 CHAP. XLIV. Page 560 CHAP. XLV. Page 566 CHAP. XLVI. Page 572 CHAP. XLVII. Page 583 CHAP. XLVIII. Page 592 CHAP. XLIX. Page 600 CHAP. L. Page 633 ERRATA. Page 17. Line 16. read propagate them. Page 18. Line 6. r. habent utique. Page 45. Line 2. r. Physcus. Page 56. Line 19 del. therefore before she. Page 80. ult. r. seem to be forced. Page 81. Line 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Page 82. Line 22. r. Pherecydes. Page 110. Line 8. r. Erpenius. Page 114. Line 8. r. Gassendus and Peireskius. Page 126. Line 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Page 128. Line 21. r. V 32. Page 141. Line 12. r. all the high Hills. Page 146. Line 8. r. Cilicia. Page 160. Line 31. r. never let them thicken. Page 165. Line 10. r. Nethinim. Page 180. Line 28. r. Lake Tritonides. Page 184. penul. r. that very learned. Page 185. Line 24. r. (or Rhegma). Page 192. Line 8. r. East-side of Tigris. Page 199. Line 24. r. Kadmonites. Page 202. Line 5. r. But we read. Page 206. Line 6. r. was Aramaei. Page 215. Line 20. r. we should read. Page 218. Line 14. r. their Mouth form. Page 219. Line 4. r. Gedaliah. Page 221. Line 10. r. World. The ripeness. Page 241. Line 27. r. Sichem and the plain. Page 278. Line 20. r. Peleufiacum brachium. Page 305. Line 20. r. to cry; first to show. Page 351. Line 23. r. possess the Gate. Page 369. Line 1. r. consents. Page 386. Line 10. r. Euphrates. Page 403. pen. r. observe. Page 419. Line 22. r. about it. Page 424. pen. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Page 453. Line 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Page 456. Line 18. r. hollow. Page 464. Line 22. r. Kesita. Page 473. Line 17. r. household. Page 497. Line 12. r. their Camels. Page 606. Line 17. r. too straight for them. Page 609. Line 31. r. there should continue. Page 630. Line 31. r. Tribe of Benjamin. Page 639. Line 20. r. in case he should meet. A COMMENTARY UPON THE First Book of MOSES, CALLED GENESIS. THat MOSES wrote this and the Four following Books hath been so constantly believed, both by Jews, Christians, and Heathens, that none, I think, denied it, till Aben Ezra (a Jewish Doctor, who lived not much above five hundred Years ago) raised some Doubts about it, in his Notes upon the First of Deuteronomy, out of XII Passages in these Books themselves: Which he pretended could not be his, but the Words of a later Author. But when I meet with those places, I shall make it appear, that all such exceptions are very frivolous, and ought not to shake our belief of this Truth, That these Five Books were penned by MOSES and no Body else. The first is called GENESIS, because it contains, the History of the Creation of the World, with which it gins; and the Genealogy of the Patriarches, down to the death of Joseph, where it ends. It comprehends an History of Two thousand three hundred and sixty nine Years, or thereabouts: The truth of all which it was not difficult for Moses to know, because it came down to his time, through but a very few Hands. For from Adam to Noah, there was one Man (Methuselah) who lived so long as to see them both. And so it was from Noah to Abraham: Shem conversed with both. As Isaac did with Abraham and Joseph: From whom these things might easily be conveyed to Moses, by Amram; who lived long enough with Joseph. In short, Moses might have been confuted, if he had written any thing but the Truth, by learned Men of other Nations, who sprang from the same Root, and had the like means of being acquainted with the great things here reported by tradition from their Forefathers: Who lived so long in the beginning of the World, that they more certainly transmitted things to their Posterity. Besides, it is not reasonable to think, they had not the use of Writing as we have; whereby they conveyed the knowledge of Times foregoing, to those that came after. Verse 1. In the beginning.] The World is not eternal, but had a beginning, as all Philosophers acknowledged before Aristotle. So he himself informs us, L. 1. de Coelo, cap. 2. (speaking of the ancient Opinions concerning the Original of the World) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they all say it had a beginning: But some thought it might have no End; others judged it to be Corruptible. God created.] He who is Eternal gave a Being to this great Fabric of Heaven and Earth, out of Nothing. It is observed by Eusebius (in the beginning of his Book De Praepar. Evang. p. 21, & 25. Edit. Paris.) That neither the ancient Historians, nor the Philosophers, do so much as mention GOD, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no, not so far as to name him, when they writ of the beginning of the World. But this Divine Lawgiver, designing to hang the whole Frame of his Polity, upon Piety towards GOD, and to make the Creator of all, the Founder of his Laws, gins with him. Not after the manner of the Egyptians and Phoenicians, who bestowed this adorable Name, upon a great Multitude: But puts in the Front of his Work, the Name of the sole Cause of all things; the Maker of whatsoever is seen or unseen. As if he had told the Hebrew Nation, That he who gave them the Law contained in these Books, was the King and Lawgiver of the whole World: Which was, like a great City, governed by him. Whom therefore he would have them look upon, not only as the Enacter of their Laws; but of those also which all Nature obeys. See L. VII. De Praepar. Evang. c. 9, 10. & L. XII. c. 16. The Heaven and the Earth.] The Hebrew Particle Eth, put before both Heaven and Earth, signifies as much as with, if Maimonides understood it aright; and makes the Sense to be this: He created the Heavens, with all things in the Heavens, and the Earth with all things in the Earth; as his Words are in More Nevochim, P. II. cap. 30. Certain it is these two words, Heaven and Earth, comprehend the whole visible World. Some would have the Angels comprehended in the word Heaven; particularly Epiphanius, Haeres. LXV. n. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But others of the Fathers are of a different Opinion, as Petavius there observes. It is a pretty Conceit of Theophilus Antiochenus, L. 2. ad Autolycum, That the Heavens are mentioned before the Earth, to show that God's Works are not like ours: For he gins at the top, we at the bottom: That is, he first made the fixed Stars and all beyond them, (so I take the word Heaven here to signify) for they had a beginning, as well as this lower World, though they do not seem to be comprehended in the six days Work, which relates only to this Planetary World, as I may call it, which hath the Sun for its Centre. And thus Philo understood the first word Bereschith, in the beginning, to respect the order wherein things were created. God began his Creation with the Heaven, as the most noble Body, and then proceeded to the Earth; an account of which follows. Ver. 2. And the Earth was without form, etc.] Some connect this Verse with the foregoing, by translating the first Verse in this manner, When God first created, or began to create, the Heaven and the Earth, the Earth was without form, etc. That is, at first he only created a rude Matter of those things, which afterwards were fashioned as we now see them. Without form.] A confused, indigested heap, without any order or shape. And void.] Having no Beasts, nor Trees, nor Herbs, nor any thing else, wherewith we now behold it adorned. So these two words, Tohu Vabohu, are used in Scripture, where we meet with them (which is not often) for confusion and emptiness, XXXIV Isaiah 11. IV Jer. 23. Being a description of that which the Ancients called the CHAOS (of which the Barbarians had a Notion, no less than the Greeks) wherein the Seeds and Principles of all things were blended together. This is called, in the Pagan Language, by Epicharmus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first of the Gods: Because all things sprang out of this; which was indeed the first of the Works of God, who, as Moses shows in the sequel, produced this beautiful World out of this CHAOS. And darkness was upon the face of the deep.] Nothing was to be seen, for want of Light: Which lay buried, as all things else did, in that great Abyss, or vast confused heap of Matter . So the Hebrew word Tehom signifies (which we translate deep) tumult and turbid confusion: The first Matter being very heterogeneous, as they speak, i. e. of various sorts and kinds, huddled together without distinction. And the Spirit of God moved.] Men have been extremely fansiful in the exposition of these plain Words: Some understanding by the Spirit of God, the Sun, which gives Spirit and Life to all things upon Earth; others the Air, or the Wind: When as yet there was no Sun in the Firmament, nor any Wind that could stir, without the Power of the Almighty to excite it. This therefore we are to understand to be here meant; The Infinite Wisdom, and Power of God, which made a vehement Commotion, and mighty Fermentation (by raising, perhaps, a great Wind) upon the face of the Waters: That is, on that fluid Matter , to separate the parts of it one from the other. Waters.] That which Moses before called the Deep, he now calls the Waters: Which plainly shows that some Parts of the confused Mass, were fluid and light; as other Parts were solid and heavy. The heavy naturally sunk, which he calls the Earth; and the lighter Parts got above them, which he calls the Waters: For it is clearly intimated the Waters were uppermost. The Word we here translate moved, signifies literally brooded upon the Waters, as an Hen doth upon her Eggs. So the ancient and modern Interpreters have observed: And Morinus, who opposes it, hath said nothing to make us doubt of this Sense of the Phrase. From whence some have, not unhappily, conjectured, the Ancients took their Notion of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a first laid Egg, out of which all things were form. That is, the CHAOS (out of which all the old Philosophers, before Aristotle, thought the World was produced) consisting of Earth and Water, of thicker and thinner Parts, as an Egg doth of Yolk and White. Now the Spirit of God thus moved upon the Waters, that by its incubation (as we may call it) it might not only separate, as I said, those Parts which were jumbled together; but give a vivifick Virtue to them, to produce what was contained in them. The Souls and Spirits, that is, of all living Creatures, were produced by the Spirit of God, as Porphyry saith Numenius understood it. For his Opinion, he tells us, was, That all things came out of the Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being Divinely inspired: For which he quoted these Words of the Prophet, as he called Moses. See Porphyry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on those words of Homer: — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which gives us to understand, that the Spirits of all living Creatures (which we call their active Forms) did not arise out of Matter, for that is stupid; but proceeded from this other Principle, the Powerful Spirit of God, which moved upon the Face of the Waters, by a vital Energy, (as St. Chrysostom speaks) so that they were no longer standing Waters, but moving, having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a certain living Power in them. From whence we may also gather, that the Spirits of living Creatures are distinct things from Matter; which of itself cannot move at all, and much less produce a Principle of Motion. And thus indeed all the Ancient Philosophers apprehended this Matter: And some of them have most lively expressed it. For Laertius in the Life of Anaxagoras tells us, that he taught among other things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things were huddled together: And then the Mind came and set them in order. And Thales before him (as Tully informs us, L. 1. de Nat. Deor.) Aquam dixit esse initium rerum: Deum autem eam mentem quae ex aqua cuncta fingeret; said, Water was the beginning of things: And God that Mind who form all things out of the Water. By the Spirit of God some of the ancient Jews have understood the Spirit of the Messiah, (as Hackspan observes in his Cabala Judaica, n. LXVI. out of Baal Hatturim, the Jerusalem Targum, etc.) which explains the Evangelist St. John, who in the beginning of his Gospel says, all things were made by the Eternal ΛΟΓΟΣ or WORD of God, (the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ancient Philosophers) whose Almighty Spirit agitated the vast confused Mass of Matter, and put it into Form. Ver. 3. And God said.] These words are taken notice of by Longinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a truly lofty expression; wherein appears the Wisdom of Moses, who represents God like himself, commanding things into Being by his Word; that is, by his Will: For wheresoever we read these words in the History of the Creation, He said, the meaning must be understood to be He willed, as Maimonides interprets it, More Nev. P. I. cap. 65. This Justin Martyr demonstrates Orpheus had learned out of Moses his Books, when he swears by the Heaven, the Work of the Great and Wise God, and by the Word of the Father, which he spoke at first, when he established all the World by his Counsels. So his words are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 16. And as there is nothing more famous in Antiquity than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Orpheus his Egg, which I before mentioned; so it is remarkable that the Egyptians (among whom Orpheus traveled) described their God KNEPH, with an Egg coming out of his Mouth: Which was a lively representation of this World (noted by the Egg) produced by God's Omnipotent Word. For how richly soever the CHAOS was furnished with Materials, it could have brought forth nothing, without his Powerful Motion, and Wise Contrivance, by whom it was created. So Anaxagoras himself resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Mind was the Principle of Motion, (as Laertius tells us in his Life) by which Mind he understood God, as others have reported his Opinion more largely in these admirable words. The Beginning of all things is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Mind, who is the Cause and the Lord of the whole World; and gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. order to things in disorder, and motion to things immovable, and distinction to things confused, and beauty to things deformed. Let there be Light.] Having spoken of the Creation of all things, now follows an account of their Formation out of that rude Matter which was at first created. And the first thing produced was Light; which Greg. Nazianzen (Orat. XLIII. p. 699. a.) calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was not yet collected into a Body, as it is now in the Sun. Others think it to have been a dimmer sort of Light from the Sun, not yet perfectly form. Abarbinel (upon the XL of Exodus) takes this to be the SCHECHINAH, the most excellent of all created things, called, in Holy Scripture, the Glory of the LORD; which God, saith he, sealed up in his Treasures, after the Luminaries were created, to serve him upon special Occasions, (for instance, to lead the Israelites in the Wilderness, by a cloudy Pillar of Fire) when he would make himself appear extraordinarily Present. And because of the Perfection of this Light he fancies it is that Moses says in the next Verse, That God saw the Light (repeating the word Light) that it was good: Whereas in all the rest of the Six Days Work, he only says, He saw it was good, without naming again the thing he had made. But it seems to me most rational by this Light, to understand, those Particles of Matter, which we call Fire, (whose two Properties, every one knows, are Light and Heat) which the Almighty Spirit that form all things, produced as the great Instrument, for the Preparation and digestion of the rest of the Matter; which was still more vigorously moved and agitated, from the top to the bottom, by this restless Element, till the purer and more shining Parts of it, being separated from the grosser, and united in a Body fit to retain them, became Light. Ver. 4. And God saw the Light, that it was good.] He was pleased in this Work of his, as agreeable to his Design. Which for the present was (we may conceive) to influence the upper Parts of the CHAOS, and to be the Instrument of Rarefaction, Separation, and all the rest of the Operations, which were necessary to mould it into such Creatures, as were afterwards made out of it. And God divided the Light from the Darkness.] Appointed that they should constantly succeed one another; as we see they do now, that this Light is embodied in the Sun; and as they did then, by the circular Motion of this first Light of Fire, round about the CHAOS, in the space of Hours; which made it Day to those Parts where it shined; and Night, where it did not. It is remarkable how Moses ascribes every thing to GOD, the Former of all things; who by making this Light move round about the Chaos, still more prepared, and exalted the remaining indigested Parts of Matter, for their several uses. Ver. 5. And God called the light, Day; and the darkness he called, Night.] He settled them (that is) in such a constant Course, that it gave them these distinct Names. And the Evening and the Morning were the first Day.] In the Hebrew Language, Evening and Morning signify a whole Day; which the Motion of this Light made, if we conceive it to have been form about Noon, and to have gone round the Heap of Matter in Hours. How long all things continued in mere Confusion, after the CHAOS was created, before this Light was extracted out of it, we are not told. It might be (for any thing that is here revealed) a great while; and all that time the mighty Spirit was making such Motions in it, as prepared, disposed, and ripened every Part of it, for such Productions as were to appear successively in such spaces of time, as are here, and afterward mentioned by Moses; who informs us, That after Things were so digested, and made ready (by long fermentations perhaps) to be wrought into Form, God produced every day, for six days together, some Creature or other, till all was finished; of which Light was the very first. This Maimonides hath very happily illustrated, in his More Nevochim, P. II. c. 30. where he observing that all things were created at once, and then were afterwards separated one from another successively; he says, their wise Men resemble this proceeding to that of a Husbandman, who sows several Seeds in the Earth at the same moment; some of which are to come up after one day, others after two, and others not till three days be past; though the whole sowing was in one and the same moment. Thus God made all things at the first, which did not appear together; but, in the space of six Days, were form and put in order one after another: Light being the Work of the first Day. Ver. 6. And God said, Let there be a firmament.] The next thing that God commanded to come forth of the Chaos, was the Air; particularly, that Region next to us, wherein the Fowls fly, as it is expounded afterwards, verse 20. The Hebrew word Rachia properly signifies a Body expanded, or spread forth, (as may be seen in Exod. XXXIX. 3. Isai. XL. 19 Jer. X. 9 where it can have no other meaning) but is by the LXX translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence by us, Firmament; because the Air, though vastly extended and fluid, yet continues firm and stable in its place. In the midst of the Waters, and let it divide the Waters from the Waters.] This Region of the Air, manifestly parts the Waters above it in the Clouds, from those below it, here upon Earth; the one of which Waters bear a good proportion, and are in some measure equal unto the other; for there are vast Treasures of Water in the Clouds; from whence the Waters here below, in Springs and Rivers are supplied. This appeared afterwards in the Deluge, which was partly made by continued Rains for many days. The great Objection against this Exposition is, That now there were no Clouds, neither had it, after this, reigned on the Earth, Gen. II. 6. But it must be considered, That neither were the Waters, below, as yet gathered into one place: And therefore Moses here speaks of the Air, as a Body intended to be stretched between the Waters above and beneath, when they should be form. That the Clouds above are called Waters in the Scripture-Language, is plain enough from Psalm CIV. 3. Jer. X. 13. and other places. Ver. 7. And God made the firmament, and divided, etc.] What his Divine Will ordered, his Power effected; by that Light which rolled about the CHAOS, and that Heat which was excited within it; whereby such Exhalations were raised, as made the Firmament. That is, the thicker Parts of them made this Region of the Air, which is the lower firmament, verse 20: And the thinner Parts of them made the Aether, or higher Firmament, wherein the Sun and the Planets are seated, verse 14, 15. Ver. 8. And God called the firmament Heaven.] Made it so different from the rest of the Mass, called Earth, that it had the Name of Heaven, to distinguish it from the other. So all above the Earth is called, as appears by the following part of the Chapter, in the Verses now mentioned. And that's the very import of the word Schamaim, which, in the Arabic Language, (as Aben Ezra observes) signifies height or altitude. And the Evening and the Morning were the second Day.] This was the Work of another whole Day. Concerning which it is commonly noted, That it is not said of this, as of all the Works of the other five Days, God saw that it was good. What the reason of this should be, is enquired by all Interpreters; and the most solid Account that I can find of it, is this; That the Waters mentioned upon this Day, were not yet separated and distinguished from the Earth: And therefore in the next Day's Work, when he did gather the Waters together, verse 10. and when he commanded the Earth (which was become dry) to bring forth, verse 1.2. these words, God saw that it was good, are twice repeated. Which made Picherellus and Ger. Vossius, think the two next Verses (9, 10.) belonged to the second Days Work; and that the first words of the ninth Verse should be thus translated, And God had said, Let the Waters under the Heaven, etc. And so the words in the end of the tenth Verse, God saw that it was good, relate to the second Day. L. 2. de Orig. Idolol. c. 67. Ver. 9 And God said, Let the Waters under the Heaven.] All the Waters which continued mixed with the Earth, and covered the surface of it. Be gathered together, etc.] Collected into one Body by themselves. And let the dry Land appear.] Distinct and separate from the Waters. There being such large portions of Matter drawn out of the CHAOS, as made the Body of Fire and Air , there remained in a great Body, only Water and Earth; but they so jumbled together, that they could not be distinguished. It was the Work therefore of the third Day, to make a separation between them; by compacting together all the Particles which make the Earth, which before was Mud and Dirt; and then, by raising it above the Waters which covered its Superficies, (as the Psalmist also describes this Work, Psalm CIV. 6.) and, lastly, by making such Caverns in it, as were sufficient to receive the Waters into them. Now this we may conceive to have been done by such Particles of Fire as were left in the Bowels of the Earth: Whereby such Nitro-sulphureous Vapours were kindled, as made an Earthquake; which both lifted up the Earth, and also made Receptacles for the Waters to run into; as the Psalmist (otherwise I should not venture to mention this) seems in the place to illustrate it, Psalm CIV. 7. where he says, At thy rebuke they (i. e. the Waters) fled; at the voice of thy thunder they hasted away. And so God himself speaks, Job XXXVIII. 10. I broke up for it (i. e. for the Sea) my decreed place, and set bars, and doors. Histories also tell us, of Mountains that have been, in several Ages, lifted up by Earthquakes; nay, Islands in the midst of the Sea: Which confirms this Conjecture, That possibly the Waters were, at the first, separated by this means; and so separated, that they should not return to cover the Earth. For the Word, in the beginning of this Verse, which we translate gathered, comes from Kav, which signifies a Square, a Rule, or perpendicular Line: And therefore denotes they were most exactly collected, and so poised in such just Proportions, that they should not again overflow the dry Land. This Work of God (whereby the Waters were sent down into their proper Channels, and the Earth made dry, and fitted for the habitation of such Creatures, as were afterwards created) is observed by Strabo in his Geography, as an act of Divine Providence, L. XVII. Because, says he, the Water covered the Earth, and Man is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Creature that can live in the Water, God made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. many Cavities and Receptacles in the Earth for the Water; and raised the Earth above it, that it might be fit for Man's habitation. Ver. 10. And called the dry Land, etc.] This is sufficiently explained, by what hath been said upon Verse, 5, & 8. only this may be added, That the word Eretz, Earth, in Arabic, signifies any thing that is low and sunk beneath, opposite to Schamaim, Heavens, which in that Language, as I noted before, signifies high and lifted up. Ver. 11. And God said, Let the Earth bring forth grass, the Herb yielding, etc.] Or, rather, it should be translated, and the Herb yielding, etc. though the copula be omitted, which is usual in Scripture: Particularly in Habak. III. 11. the Sun, Moon, i. e. the Sun and Moon. Moses having shown how the first Matter, (ver. 2.) and then the Elements of things, as we call them (ver. 3, 6, 9, 10.) were produced, he proceeds to the Production of more compounded Bodies. And here an account is given of all sorts of Vegetables, which are ranged under three Heads; Grass, which comes up every Year without sowing; Herbs, bearing a Seed, which comprehends (as Abarbinel here notes) all sort of Corn, and whatsoever is sown; and Trees, which also bear Fruit. There are several kinds of all these; which some have cast into Eighteen, others into Six and thirty Classes; none of which could at the first spring out of the Earth, of itself, by the power of external and internal Heat, and of the Water mixed with it, (no, not so much as one single Pile of Grass) without the Almighty Power and Wisdom of God; who brought together those Parts of Matter, which were fitted to produce them; and then form every one of them, and determined their several Species; and also provided for their continuance, by bringing forth Seed to propagate their Species to the end of all things. And here it is very remarkable, how God hath secured the Seeds of all Plants, with singular Care: Some of them being defended by a double, nay, a triple enclosure. Ver. 12. And the Earth brought forth Grass, and the Herb, etc.] These things did not grow up out of Seed, by such a long process, as is now required to bring them to maturity; but they sprung up in their Perfection, in the space of a Day, with their Seeds in them, completely form, to produce the like throughout all Generations. Thus Moses gives a plain Account of the first Production of things, according to the natural Method: For supposing they had a Beginning, the Herb and the Tree must naturally be before the Seed they bear: As the Hen is before the Egg she lays. And to make a Question, which was first (as some of the Philosophers did) is very frivolous; because that Power which alone could produce the Seeds of all things, could as easily make the things themselves, with a power to propage their kind, by Seed. It is therefore most judiciously noted by Abarbinel, a learned Jew, That the Production of Plants in the beginning, differed from their Production ever since in these two things: First, That they have sprung ever since out of Seed, either sown by us, or falling from the Plants themselves; but at the beginning were brought out of the Earth, with their Seed in them, to propage them ever after. And, Secondly, They need now, as they have done since the first Creation, the influence of the Sun, to make them sprout: But then they came forth by the Power of God, before there was any Sun, which was not form till the next Day. Of this last Theophilus Antiochenus, long before Abarbinel took notice, L. II. ad Autolycum, where he says, God produced things in this order; foreseeing the Vanity of Philosophers, who, saying nothing of him, made all things to be produced by the Sun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the Elements. Porphyry himself also (L. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) could observe out of Theophrastus, That the Earth brought forth Trees and Herbs before Beasts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Which Eusebius remembers in his Praepar. Evang. L. I. c. 9 p. 28. Ver. 14. Let there be Lights.] This is a different word from what we had, verse 3. signifying, as Paulus Fagius observes, that which is made out of Light, luminous Bodies, whereby Light is communicated to us: The Hebrew Particle, Man, before a word, being used to express the Instrument of an Action: And so now we are to conceive, that the Light produced at first, having for three Days circulated about the Earth, and that near unto it, to further the Production of the things , was on this fourth Day distributed into several Luminaries, at a great distance from the Earth. So it follows; In the firmament of Heaven, in the upper Region, which we call the Aether, or Sky, where the Sun and the Planets are placed. To divide the Day from the Night.] By a continued circular Motion, finished in four and twenty Hours; in one part of which, by the presence of the Sun, the Day is made; and in the other part, by the Sun's absence, Night is made, in a constant succession. And let them be for Signs and for Seasons.] That is, for Signs of the Times or Seasons; as Ger. Vossius expounds it, by the Figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And by Times are meant, the Spring, Summer, Autumn, and Winter: And, by consequence, the Seasons for Ploughing, Sowing, Planting, Pruning, Reaping, Vintage, Sailing, etc. L. de Scientiis Mathemat. c. 38. And for Days, and Years.] By a speedy swift Motion round, in Hours to make Days; and by a slower, longer Motion to make Years; and a grateful variety of Seasons in the several Parts of the Earth, which by this annual Motion are all visited with the Sun's Beams. Ver. 15. And let them be for Light, etc.] i. e. Let them there continue to give constant Light and Warmth to the Earth: And so they do immovably. Ver. 16. And God made two great Lights.] It is observable, that nothing is said to have been created, since the first Matter, out of which all things were made or form. And the two great Lights, or Luminaries, Inlightners, (as the word signifies) are the Sun, which inlightens us by Day; and the Moon, which inlightens us by Night. The Moon indeed is not so great as the rest of the Planets, (for it is the least of all, except Mercury,) but it affords the greatest Light to us; by reflecting the Beams of the Sun to us, in its absence; and thereby very much abating the disconsolate darkness of the Night. He made the Stars also.] That is, the rest of the Planets, and their attendants. Ver. 17. And God set them in the Firmament of Heaven, etc.] By the repetition of this so often, Moses intended to fix in the People's Mind this Notion; That though the heavenly Bodies be very Glorious, yet they are but Creatures, made by God, and set or appointed by his Order, to give us Light: And therefore he alone is to be worshipped, not they. It is commonly taken notice of, that there is no mention of the Creation of Angels, in all this History; nor was there any need of it. For the ancient Idolatry consisting in the worship of the Sun, Moon, and Stars, (as appears from the very Names of the most ancient Idols in the Old Testament, such as Moloch, Ashtaroth, and the like,) which they believed to be eternal Being's: The great Design of Moses was to confute this Opinion, by representing them (over and over) as the Work of the Eternal God; which struck at the very Root of Idolatry. The worship of Angels was a later invention. Ver. 18. And to rule over the day, and over the Night.] Some have fancied, that the ancient Idolatry sprung from this word Rule: Men looking upon these glorious Lights, as having a dominion over them. Whence the Sun was called Baal, that is, Lord, or Governor, by the Eastern People; and Moloch, that is, King, by the Egyptians. But one word sure was not the ground of so foul an Error; when the scope of Moses was to show that these things were made by an higher Being, and made not to rule over Men, but over the Day and the Night; which the Sun makes when it rises and sets, by the order and appointment of God. And God saw that it was good.] He was pleased with this Work, as suitable to the Ends for which he intended it. The first Light was good (ver. 4.) for the purpose to which it served; which was, by its heat, to agitate, rarefy, and separate the Matter of the CHAOS, for the making of Air, and gathering together the Waters, and drying the Earth, and producing Grass, Herbs, and Trees; which made it necessary it should continue some Days near to the Earth, that it might powerfully penetrate into the Matter it was to digest: But, if it should have continued longer so near to the Earth, it would not have been good for it; because it would have burnt up all the Plants, that the Earth had brought forth; and, by its too scorching heat, have hindered the Production of those living Creatures, which were ready on the next Day to be made; or, at least, made the Earth unfit for their habitation. For the Air, which all living things, even Fish's themselves, need, (nay, the Plants also, which have Vessels for conveying Air to all their Parts,) would have been so very hot, that it would have afforded no refreshment to them: Therefore it was good that it should be advanced into the Firmament of the Heaven, and there embodied in those Luminaries, which, being removed further from us, give such a moderate heat, as is necessary for the preservation of us, and of all things living that dwell upon the Earth. Ver. 19 And the Evening, etc.] Thus the fourth Day concluded. Ver. 20. And God said, Let the Waters, etc.] Now God proceeded to form the lower sort of Animals, or living Creatures, viz. The Fish, and the Fowl; which are in many respects inferior to Beasts. And the Fishes are called moving (in the Hebrew, creeping) Creatures; because their Bellies touch the Water, as creeping things do the Earth. Both Fishes and Fowls were made out of the Waters; that is, out of such Matter as was mixed with the Waters, which contained in them many things besides simple Water; for the Sea and Rivers are still very richly furnished with various Compounds, for the nourishment of an innumerable multitude of Fishes. The great congruity that there is between Fish and Fowl in many particulars, will not let us doubt they had the same Original: For they are both oviparous, which makes them more fruitful than the Beasts of the Earth; neither of them have any Teats; they both direct, (and, as I may say, steer) their Course by their Tail, etc. See Ger. Vossius, de Orig. & Progr. Idolol. L. III. c. 78. Bring forth abundantly.] That is, various sorts of both kinds; there being many hundred kinds of Fishes, and Birds, or Fowls; many of the latter of which live in the Water, (which shows their Original to have been from thence,) and others of them live both in the Air and Water. The formation of these Creatures is, in every part of them, very wonderful, especially in those parts whereby they are fitted to swim, and to fly. Which demonstrate a most wise Agent, by whose infinite Power they were so contrived, as to be able also to propagate their Kind. Ver. 21. And God created great Whales.] The vastness of these Creatures, perhaps, made Moses again use the word Create, (which he had not done since the beginning of the Chapter, not because they were made as the CHAOS was, out of Nothing; but because it required a greater Power to make out of the precedent Matter, moving things of so huge a Bulk, and of such great Agility, than to make any other thing hitherto form. The Hebrew word Tanim, which we translate Whales, comprehends several sorts of great Fishes, as Bochartus observes in his Hierozoic. P. 1. L. I. c. 7. where he shows the prodigious bigness of some of them. But he should have added, that this word also signifies Crocodiles, which, he himself shows, are set forth in Job XLI. as the most astonishing Work of God. For Job Ludolphus, I think, hath demonstrated, that nothing but the Crocodile can be meant by this word Tanim, in Ezek. XXIX. 3. and XXXII. 2. and some other places. Vid. L. I. Comment. in Histor. Aethiop. Cap. XI. n. 86. And God saw that it was good.] Was pleased with the Structure of these several Creatures: Of the Birds, who were furnished with Wings to fly in the Air; and of the Fishes, whose Fins serve them to swim in the Water; and of Waterfowl, whose Feet are form so, as to serve for the same use; and some of them (such as dive under Water) covered so thick with Feathers, and those so smooth and slippery, (as the Learned and Pious Mr. Ray hath observed) that their Bodies are thereby defended from the cold of the Water; which cannot penetrate or moisten them. See Wisdom of God in the Creation, P. I. p. 135. Ver. 22. And God blessed them, etc.] His blessing them, was giving them a Power to Multiply and Increase, till they had filled the Water with Fish, and the Air with Fowl. Which required a particular Care of Divine Providence, as Abarbinel observes; because they do not bring forth young Ones perfectly form, as the Beasts do; but lay their Eggs in which they are form, when they are out of their Bodies. This, saith he, is a wonderful thing, That when the Womb, as we may call it, is separate from the Genitor, a living Creature like itself should be produced. Which is the reason, he fancies, that a Blessing is here pronounced upon them, and not on the Beasts, that were made the next Day. The ancient Fathers are wont to observe, That the first Blessing was given to the Waters, as a Type of Baptism. Theophilus ad Autolyc. L. II. and Tertullian de Baptismo, cap. 3. And let Fowl multiply in the Earth.] There, for the most part, they have their Habitation and their Food; though some live upon the Water. Ver. 23. See verse 19 Ver. 24. And God said, Let the Earth bring forth.] Thus by a gradual process, the Divine Power produced Creatures still more Noble: The Matter being more digested and prepared in five Days time, than it was at first. I do not know whether there be any weight in the Note of Abarbinel, who observes that Moses here uses a new word, which we translate bring forth; to show the difference between Plants and Animals. The former of which spring out of the Earth indeed, but continue fixed in it, and perish if they be separated from it: Whereas Animals, though made out of the Earth, and living upon it, have a separate existence, and do not still adhere to it. After his kind.] Three sorts of living Creatures are immediately mentioned, which were form out of such Matter, as the Earth afforded, (not simple Earth, we must understand, no more than before simple Water; for it was impregnated with many other Principles;) the first of which, Behemah, which we translate Cattle, always signifies the Flocks and Herds of tame Beasts, when it is distinguished from Chaja, which we translate in the end of the Verse, Beasts of the Earth, that is, wild Beasts: Between which two, he mentions a third kind of living Creatures on the Earth, which he calls Remesh, creeping things; because whatever Feet they have, they are so short and small, that they seem to the naked Eye to have none at all; but to crawl on their Bellies upon the Ground. Of all these three kinds, there are various sorts wherewith God hath replenished the Earth: And of every kind, some vastly great, and others very little; as Abarbinel notes even among Reptiles, there being Serpents of a prodigious length, and other creeping things far smaller than Ants. Ver. 25. And God made, etc.] The Earth did not bring them forth by Virtue of the Influence of Heaven, upon prepared Matter: But God framed them out of the Matter so prepared, and produced them in their full perfection, after their several kinds. And God saw it was good.] Was pleased with the great variety of these Creatures, and their complete Structure, fitting them for their several uses. Ver. 26. Let us make Man.] God not only reserved Man for the last of his Works; but doth, as it were, advise and consult about his Production. Not to signify any Deliberation within himself, or any Difficulty in the Work; but to represent to us the Dignity of Man, and that he was made (as Abarbinel glosses) with admirable Wisdom, and great Prudence. To the same purpose S. Chrysostom here speaks. And see Greg. Nyssen, de Opificio Hominis, cap. 3. and Orat. I. on these words: With Greg. Nazianzen, Orat. XLIII. p. 699. who observes that God brought him into this World, as into a noble Palace, ready furnished with all manner of things. Which is the Notion also of Methodius: See Epiphanius, Haeres. LXIV. n. 18. It is to be observed also, That God doth not say, Let the Earth bring forth Man, as he said before, verse 24. of other Animals; for the same reason: To represent Man as a far more noble Work, than any other upon Earth. For though he was made (as we read in the next Chapter) of the dust of the ground; yet a greater Power and Skill was employed, in producing a Creature of such Beauty and Majesty. Let us.] The ancient Christians looked upon this as a plain intimation of a Plurality of Persons in the Godhead. Insomuch that Epiphanius says, This is the Language of God to his WORD and only Begotten, as all the faithful believe, Haeres. XXIII. n. 2. and see Haeres. XLIV. n. 4. and Haeres. XLVI. n. 3. where he says, Adam was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, form by the Hand of the Father, and the Son, and the Holy Ghost. To which one cannot but incline, who considers how poorly the Jews expound this place: Who fancy a kind of Senate or Council of Angels, without whom God doth nothing, (which they ground upon Dan. IU. 14.) whereas there is not the least signification as yet of any such Being's; much less, that they had any hand in the making Man; who was not made in their Image, but in the Image of God. Yet thus Saturnilus foolishly expounded these words, as Epiphanius informs us, in the forenamed Haeres. p. 62. Edit. Paris. And Moses Gerundensis still more foolishly imagines God spoke to the Earth, that it should bring forth Man, as it had done other Creatures. But Maimonides, who magnifies that Saying of their Masters, (That God doth nothing without his Council,) is forced to acknowledge, (More Nevoch. P. II. cap. 6.) That it is not to be understood, as if he asked their Advice, or was assisted by their Judgement, but only that he used them as Instruments in the producing of every thing. Which is directly contrary to the very words, which are not in the form of a Command, but of a Consultation before Execution. Others therefore think God speaks after the manner of Kings; who advise with their Council, but do things themselves: And are wont to speak in the Plural Number, when they declare their Pleasure. But I take this to be a Custom much later than the Days of Moses; when they spoke as the King of Egypt doth to Joseph, Gen. XLI. 41, 44. I am Pharaoh; and see I have set thee (not we have set thee) over the land of Egypt. In which Style the King of Persia writes long after this, Ezra VI 8. I Darius make a decree. All these poor shifts are a plain confession, that they found it very hard (as the Socinians do at this day) to give any account of this way of speaking, without granting a Plurality of Persons in the Godhead. And therefore Menasseh Ben Israel in his Conciliator, mentions one of their Doctors, who, in Bereschith Rabath, says, That when Moses by God's Direction was about to write these words, Let us make Man, he cried out, O Lord of the World, why wilt thou give Men occasion to err, about thy most simple Unity? To which he received this answer, Writ as I bid thee; and if any Man love to err, let him err. The same Story is told by Joseph Albo. Which shows that their Doctors have been long puzzled with this manner of Speech, which unavoidably suggested to their Thoughts, more than One Person in the Deity: Which till they believe, they are at a loss what to say about it. In our Image, after our likeness.] Two words (some think) to express the same thing: With this difference only, as Abarbinel explains it, That the last words, after our likeness, give us to understand that Man was not created properly and perfectly in the Image of God; but in a resemblance of him. For he doth not say, in our likeness (says that Author,) as he had said in our Image, but after our likeness: where the Caph of similitude (as they call it) abates something of the Sense of what follows; and makes it signify only an approach to the Divine Likeness, in Understanding, freedom of Choice, Spirituality, Immortality, etc. Thus Tertullian explains it, Habens illas ubique lineas Dei, quà immortalis anima, quà libera & sui arbitrii, quà praescia plerumque, quà rationalis, capax intellectus & scientiae, L. II. contra Martion. cap. 9 And so Gregor. Nyssen, cap. 16. De Opific. Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. All have a Power of Considering and Designing, of Consulting and Fore-appointing what we intent to do. Purity and Holiness likewise seem to be comprehended in this: As may be gathered from the Apostle, Coloss. III. 10. For the new Man consists in righteousness, and true holiness, Ephes. iv 24. But though he was created with a Faculty to judge aright, and with a Power to govern his Appetite, which he could control more easily than we can do now; yet he was not made immutably good, (quia hoc Soli Deo cedit, which belongs to God alone, as Tertullian excellently discourses in that place,) but might, without due care, be induced to do evil, as we see he did. For an habituated, confirmed estate of Goodness, was even then to have been acquired by Watchfulness and Exercise: Whereby in process of time, he might have become so steadfast, that he could not have been prevailed upon by any Temptation, to do contrary to his Duty. And let them have dominion, etc.] Some have thought the Image of God consisted in this alone. (See Greg. Nyssen, cap. 4. De Opific. Hom. p. 143.). Which rather follows upon Man's being made in God's Image, viz. An intelligent being; which gave him Dominion over other things, that are not endued with such Understanding. I conclude this Note with a very pertinent Observation of his in that Book, cap. 16. That Moses speaks more Magnificently of Man, than any Philosopher ever did: For they could say nothing of him beyond this, That he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little World: But according to the Church's account, his Greatness consists not in his Likeness to the created World; but in his being made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the Image of the Nature of the Creator of all things. Over all the Earth.] Over all fourfooted Creatures in the Earth, though never so wild; as Bochartus observes. Ver. 27. And God created Man in his own Image.] From these words Origen gathers there is a great deal of difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Image, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Likeness; because, though God said, verse 26. Let us make Man in our Image, and after our Likeness, yet here he is said to have made him only in his own Image; and not, for the present, after his Likeness. For that, saith he, (Lib. IU. contra Celsum) is reserved to the other World; when, as St. John says, 1 Epist. III. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall be like him. But this seems too curious. No doubt God made Man just as he designed, in such a complete resemblance of himself, that there is no Creature like to Man, no more than God hath any equal to himself: As some of the Hebrew Doctors explain this Matter. And therefore Moses repeats it again, In the Image of God created he him: To imprint upon the Minds of Men, a Sense of the great Dignity of Humane Nature; which was foully debased by worshipping any Creature. Male and Female created he them.] He made Woman the same Day he made Man; as he did both Sexes of all other living Creatures, and as he made Herbs and Plants with Seed in them to propagate their Species, on the same Day they were produced. It is plain by this also, That Woman as well as Man was made in the Image of God. And it seems to be pertinently observed by Abarbinel, That Moses here again uses the word Create, (and that three times) to denote the Original of Humane Souls; which are not made out of pre-existent Matter, as our Bodies are; but by the Power of God, when they had no Being at all. Ver. 28. And God blessed them, etc.] The former part of this Blessing, be fruitful and multiply, God had bestowed before (verse 22.) upon other Creatures: Unto which he adds two things here, replenish the Earth and subdue it. He gives them the whole Earth for their Possession, with a Power to subdue it: That is, to make it fit for their Habitation, by bringing under, or driving away wild Beasts. For, Secondly, he gives them the Dominion (unto which he designed them in their Creation) over all other Creatures; whether in the Water, Air, or Earth. And he speaks to them in the Plural Number; which is a demonstration, that Man and Woman were both created, and received his Blessing, on the same Day. Ver. 29. Behold, I have given you, etc.] Here he assigns them their Food; and makes no mention at all of Beasts, but only of Plants and Fruits of the Earth. For Beasts being made by pairs, in their several Species, (we may well suppose) as Man and Woman were, and not being yet multiplied; the kill of Beasts, Birds, and Fishes, would have been the destruction of the kind: Whereas there were Plants innumerable, and great variety of Fruit for their sustenance. And therefore here being no grant made to them of Animals for their Food, though no prohibition neither, it is very probable they abstained from eating Flesh, till after the Flood, (when God expressly gave them every living thing for Meat, as much as the Herbs, IX. 2.) unless it were upon some special occasions: As, perhaps, when they sacrificed living Creatures; which they did in process of time, (IV. 4) though not at the first. Ver. 30. And to every Beast, etc.] Here he gives to the Beast, and Fowl, and Creeping things, all Herbs for their Food, but saith nothing of Fruit; from which we cannot well think the Birds would abstain: And therefore they are included in the Phrase, of every green Herb. Ver. 31. Very good.] From these words Epiphanius confutes the Manichees, Haeres. LXVI. n. 18. where there is an explanation of this Phrase (God saw that it was good) throughout this whole Chapter. Where it being said at the end of every Day's Work, God saw it was good; and particularly here on the Sixth Day, before he had quite ended the Work of it, he saith so of the formation of the Beasts, ver. 25. Abarbinel will have this to relate peculiarly to the Creation of Man and Woman. But the beginning of the Verse plainly shows that he speaks of every thing that he had made: And therefore their Doctors in Bereschith Rabath (whom he mentions) say a great deal better, That Man is meant in the first and principal place, when Moses says, God saw every thing that he had made; and behold, it was very good. CHAP. II. MOSES having given a short Account of the orderly Production of all things, from the meanest to the noblest, explains more largely in this Chapter some things, which were delivered briefly in the foregoing, because he would not too much interrupt the coherence of his discourse about the Works of the Six Days. Particularly he relates how Eve was made; and also further illustrates the Production of Adam, etc. Ver. 1. Thus the Heavens, and the Earth.] i. e. The visible World. Were finished.] Brought to that Perfection wherein we see them. And all the host of them.] That is, all Creatures in Heaven and in Earth; which are called Host, or Army, because of their vast variety, and excellent order. Ver. 2. And on the seventh Day God ended his Work.] Or rather, had ended, (as it may be translated) for he did not work on the Seventh Day: But, rested from all his Work which he had made; haing so completely finished it, that there remained no more to be done. An Emblem of the Rest that we shall have, when we have done our Work faithfully, and left none undone, as Origen's words are, L. VI contra Celsum. Ver. 3. And God blessed the seventh Day, and sanctified it.] As God sanctified Jeremiah in aftertimes from his Mother's Womb, (Jer. I. 5.) by ordaining him to be a Prophet: So he now determined and appointed the Seventh Day, from the very beginning of the World, to be observed in Memory of its Creation. And this setting it apart, and consecrating it to that Holy Use, was his blessing it, or recommending it to be observed, as a Day of blessing and praising him, in all his Works of Wonder: And (I know not why I should not add) of his bestowing Blessings upon all his pious Worshippers. There is no mention, indeed, made of Adam's, or Abel's &c. observing this Day; which hath inclined many to conclude these words to have been written by way of anticipation: This Day being set apart in aftertimes by the Law of Moses for God's Service; but, in their Opinion, not till then. To which I cannot agree; because it seems to me far more reasonable to think, That God took Care to preserve the Memory of the Creation in the Minds of Mankind; and the Worship of Him, the One Only God, by whom it was created: Which could not be done by any means more effectually, than by setting apart this Day for that purpose. Which if he had not appointed, yet Men being made Religious Creatures, I cannot but think they would have agreed upon some set time for the Exercise of their Religion, as well as some set Place (though that be not mentioned neither) where to meet for Divine Service: And what time more proper, wherein to Honour their Creator, with their Sacrifices, Praises, and Thanksgivings, than this Day? Which Philo well styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the birthday of the World: Which was so much observed all the World over, (though they forgot the reason) that the Seventh Day, he observes, may be truly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Universal Festival, kept by all People. Josephus speaks to the same purpose, and there is a great deal more said by Aristobulus a Peripatetic Philosopher, out of Hesiod, Homer, and others, in Eusebius his Praepar. Evang. L. XIII. c. 12. concerning the Sacredness of the Seventh Day. Which though Mr. Selden (L. III. de Jure N. & G. cap. 17, etc.) endeavours to prove is meant of the Seventh Day of the Month, not of the Seventh Day of the Week; yet we may look upon that as a Remain of this ancient Tradition. Which, in time, Men forgot, as they did the most Natural Duties; having so corrupted their ways, (as we read Gen. VI 10, 11.) that there was nothing good among the generality of them. And therefore no wonder if they did not regard the Service of God, every Seventh Day: To which I shall show in due place, Noah, the only righteous Man among them, had some regard. Which continued in the Family of Abraham after the Flood: Moses speaking of it, not long after their coming out of Egypt, (where it is likely they were not suffered to observe it, having no time free from their intolerable Labours,) as a Day known to them before the giving of the Law at Mount Sinai, Exod. XVI. 23, 25, 26. Which is not to be understood, as if the Patriarches before and after the Flood, kept such a Rest, as God enjoined the Israelites by Moses: For that was proper to them, for a peculiar reason; because they had been Slaves in Egypt; and therefore were commanded to keep the Sabbath, without doing any manner of work upon that Day, Deut. V. 15. Which is all the Christian Fathers mean, when they say the Patriarches did not Sabbatizare, keep the Sabbath as the Jews did. (See Tertullian adv. Judaeos', cap. 2, & 4. Irenaeus, and others.) For in Religious Offices I doubt not they observed the Seventh Day; as a proper time for that Sacred Hymn; which Galen himself (L. III. de usu Partium) says, we should all sing to the Creator of all; if we ourselves first know, and then tell others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. how wonderful he is in Wisdom, how great in Power, and how rich in Goodness. Because that in it he had rested from all his work.] This is the reason why this Day was distinguished from the other Six; That a remembrance of God's resting from all his Works on this Day, might be preserved; by men's laying aside their other Employments so long as to praise him Solemnly, by whom this great World was made. Which God created, and made.] Or, as the Hebrew phrase is, created to make, i. e. rested from all the Six Day's Work. For he created something at the first, out of which to make all the rest, in six Day's space; and now he ceased from all. Ver. 4. These are the generations, etc.] That is, this is a faithful Account of the Original of the World. Which Moses here repeats, more deeply to imprint on the People's Minds, that the World was not a God, but the Work of God: Which they were to acknowledge every Seventh Day. In the Day.] i. e. At that time (so Day often signifies) when the LORD God made the Earth and the Heavens. It is observed by Tertullian, That exinde Dominus qui retro Deus tantum, etc. from henceforward (verse 7, 8, 9, 15, etc.) he is called LORD, who hitherto was called only God: Of which he endeavours to give a reason, L. adv. Hermog. cap. 3. The Hebrew Doctors observe, that Jehovah Elohim (LORD God) joined together, is the full and perfect Name of God: And therefore fitly reserved till this place, when the Works of God were perfected, and not before. Ver. 5. And every Plant in the Field, before it was in the Earth, etc.] That is, before there was any Seed to produce them, God made them to spring up, with their Seed in them; as was said before, in the first Chapter. And Moses here mentions these alone, because they were the first Productions out of the Earth; without which there had been no Food for living Creatures. For the LORD God had not caused it to rain on the Earth, and there was not a Man to till the Ground.] Here are two reasons to confirm, that Plants were not produced, in the way they are now: For there had been no showers of Rain; nor was there any Man to prepare the Earth to receive the Seed, (if there had been any) both which are necessary in the ordinary Method of Divine Providence, ever since the World was made. From hence some collect there were no Praedamites, (People before Adam,) for then Moses could not have said, there was no Man to till the Earth. Ver. 6. But there went up a Mist, etc.] Many think this will best cohere with what went before, by translating it, nor did there (taking the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, from the foregoing Verse, as is usual) a Mist go up from the Earth. See Drusius, Levit. X. 6. and Hottinger in Hexapl. Paris. p. 89. But I see no necessity of this; and think it more likely there did go up a Vapour or Steam out of the Earth, when it came reeking out of the Waters, (as was said upon Verse 9 of the 1. Chap.) to moisten the superficies of it; before any Clouds were raised, by the Power of the Sun, to give Rain. Ver. 7. Out of the Dust of the Ground.] Not dry, but moist Dust, as the LXX have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From whence the Apostle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Corinth. XV. 47. which teaches us this Dust was mixed with Water: For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies; Lincus, as the vulgar Latin hath it. Which agrees with the Hebrew jatzar, form; which is used concerning Potters, who make their Vessels of Clay, not of dry Earth. Diodorus Siculus seems to have had some Notion of this, when he saith Man was made out of the Slime or Mud of Nile. Upon which Original of Man's Body, the ancient Fathers make many Pious Reflections: But none better or shorter than that of Nazianzen's, who says, it is to teach us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that when we are apt to be lifted up because we are made after God's Image, the thoughts of the Dirt out of which we were taken, may humble and lay us low. And God breathed into his Nostrils the breath of life.] This being said of no other Creature, leads us to conceive not only that the Soul of Man is a distinct thing, of a different Original from his Body; but that a more excellent Spirit was put into him by God (as appears by its Operations) than into other Animals. For though the simple Speech of inspiring him with the breath of Life would not prove this, yet Moses speaking in the Plural Number, that God breathed into him Nischmath chajim, the Breath or Spirit of Lives, it plainly denotes not only that Spirit which makes Man breathe and move; but think, also reason and discourse. And he became a living Soul.] This is the immediate result of the Union of the Soul with the Body. Which Eusebius thus explains, L. VII. Praepar. Evang. cap. 10. Moses having laid the Foundations of Religion , viz. The Knowledge of God, and of the Creation of the World, proceeds to another Point of Doctrine most necessary to be understood; which is the Knowledge of a Man's self; to which he leads him by showing the difference between his Soul and his Body: His Soul being an Intelligent Substance, made after the Image of God; his Body, only an Earthly Covering of the Soul. To which Moses adds a third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A certain Vital Breath, whereby the other two are united and linked together by a powerful Bond, or strong Tie. His Soul, it is manifest, did not come out of the Earth, or any Power of Matter; but from the Power of God, who infused it into him by his Divine Inspiration. And this was the Original of Eve's Soul also, though it be not mentioned: For if her Soul had been made out of Adam, as her Body was, he would have said not only, She is Bone of my Bone, but Soul of my Soul; which would have mightily strengthened the Bond of Marriage, and exceedingly heightened Conjugal Affection. Ver. 8. And the LORD God planted.] Or, had planted; for it doth not seem to be a new thing. A Garden.] A most pleasant part of the Earth. Eastward.] Or, as others translate it, before, in the beginning. viz. On the Third Day, when he made all Vegetables. And it cannot be denied that mikkedem may signify time, as well as place: But as the greatest part of Interpreters, Ancient and Modern, take it here to signify place; so Moses himself uses it in the following part of this Book, III. 24. XI. 2. XII. 8. XIII. 11. In Eden.] A Country (as most understand it) so called, perhaps, from its Pleasure: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Theophilus ad Autolyc. speaks, L. II. Where Eden was, there are two or three places of Scripture, that give some direction to our search, 2 Kings XIX. 12. Isa. XXXVII. 12. Ezek. XXVII. 23. which show there was a Country, that for many Ages after this, retained the Name of Eden: And that Eastward, as Moses here tells us it was situated. That is, Eastward of Judaea, or of the Desert of the Amorites, where he wrote these Books. For the Scripture calls those People, the Children of the East, who dwelled in Arabia, Mesopotamia, and Persia. But in what Country of the East Eden was, will be best understood from ver. 10. And there he put the Man, whom he had form.] He was form we must suppose in some other place; and conducted hither by God, in Token of his singular Kindness to him. Where he declared him, saith a Syriac Writer mentioned by Hottinger, (in his Dissert. de Hexaplis, Paris. p. 115.) an Heir of Paradise, and made him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King, a Priest, and a Prophet. Ver. 9 And out of the Ground.] Of that Garden . Made the LORD God to grow every Tree, etc.] The greatest variety of the choicest Plants, Flowers, and Fruit: For Tree comprehends every thing that grows out of the Earth. Pleasant to the sight.] He gratified Man's Eye, as well as his Taste, and his Smell. The Tree of Life.] So called, because there was a Virtue in it, as several of the ancient Fathers think, not only to repair the Animal Spirits, as other Nourishment doth; but also to preserve and maintain them, and all the Organs of the Body, in the same equal Temper and State, wherein they were created, without any decay: Until Man should have been fit to be translated into another World. To this purpose Irenaeus, St. Chrysostom, Theodoret, but especially Greg. Nazianzen speak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If therefore we had continued what we were, and kept the Commandment, we should have been what we were not by coming to the Tree of Life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being made immortal, and approaching nigh to God. Orat. XLIII. p. 699. D. And why we should think it impossible or unlikely, that God should make such a Fruit, I do not see. Nay, it seems necessary there should have been such a kind of Food; unless we will suppose God would have preserved Adam (had he continued Innocent) from dying, by a continual Miracle: Which is a harder supposition than the other. But this Garden being also a Type of Heaven; perhaps God intended by this Tree to represent that immortal Life, which he meant to bestow upon Man with himself, Revel. XXII. 2. And so St. Austin in that famous Saying of his, Erat ei in caeteris lignis alimentum, in isto autem Sacramentum, L. VIII. de Gen. ad Lit. cap. 4. In other Trees there was Nourishment for Man; but in this also a Sacrament. For it was both a Symbol of that Life, which God had already bestowed upon Man, (who was hereby put in mind, that God was the Author of his Being, and all his Enjoyments,) and of that Life he was to hope for in another World, if he proved Obedient. In the midst of the Garden.] This signifies either its Situation, or its Excellence: For that which is most Eminent in any place, the Hebrews say is in the midst, XXIII. 10. The Tree of Knowledge of Good and Evil.] So called, as I take it, because God intended by this Tree to prove Adam and Eve, whether they would be good or bad: Which was to be made known, by their abstaining from its Fruit, or eating of it. It is generally thought indeed by Interpreters, (of which I leave the Reader to judge,) that it had this Name afterward; either because the Tempter pretended it would make them so wise, as to know all things, (for so good and evil may be expounded, (III. 5.) to signify as much as all things whatsoever,) or because, in the event, upon the eating of this Fruit, they did actually know by miserable experience, (which they would not learn without it,) the great difference between obeying, and disobeying God's Commands. That is, they who did not sufficiently attend to their Duty, nor consider what it was to Sin, and what the effect of it would be; presently, upon the eating of this Fruit, reflected upon both. For they saw how grievous it was to incur God's Displeasure, by believing a Creature rather than Him, and by being so ungrateful as not to acknowledge his Bounty in all the Blessings they enjoyed; without thinking Him envious in denying them one, as a proof of their Obedience. Some think it was so called, as a Caveat to them, not to study Craft and Subtilty; but to content themselves in a simple plain way of life, (wherein God made them,) without any Curiosity to know more than was needful for them. Which they think is confirmed by III. 6. She saw it was good to make one wise; i. e. cunning and wily. Ver. 10. And a River went out of Eden, etc.] These words afford us such a Key to open to us the Place where this Garden was planted, that one can scarce doubt whereabout it was; though the precise spot of Ground be not marked out in this description of it. For it lay in the Country of Eden; and we are directed to find that out by this remarkable Circumstance, That a River went out of it. Which doth not signify that the Spring of the River was in Eden; but that the River run through that Country into the Garden, to water it. The Garden therefore, it is probable, was a part of the Province of Eden; and was watered by that River which came from it. The only difficulty is to find what River this was. Our Country man Mr. Canver, in his learned Discourse of the Terrestrial Paradise, chap. VII. endeavours to prove, that the two great Rivers, Euphrates, and Tigris, having but one and the same Fountain in Armenia, the greater, run along for some time in one Stream called Tigris: Upon which he thinks this Garden was seated, before this River parted into two Streams, Euphrates and Tigris. This he confirms, out of the two Epistles of the Nestorian Christians, written to Rome 1552, and translated by Masius; where they call Tigris the River of Eden. And there are indeed some ancient Authors, particularly Lucan, and Boetius, who say that these two Rivers come out of the same Spring: But their mistake arose, its likely from hence, That they sprung (as Strabo tells us) out of one and the same Mountain, viz. Niphates, which is a part of Taurus: And Euphrates sprung out of the Northern side of it, and Tigris out of the Southern; as Salmasius observes upon Solinus, p. 621, etc. Certain it is, that the best Authors; both Ancient and Modern, make them to have different Springs, from whence they hold different Courses, Euphrates toward the West, and Tigris toward the East: And do not make one River, till (after they have run through many Countries) they meet and join together about Apamia, according to Ptolemy. And then indeed they make for a long way, but one great Stream: Which I take to be the River here mentioned by Moses, and run through the Country of Eden, which perhaps lay on both sides of the River; as the Garden it is plain by verse 8. did on the Eastern side of it; extending itself to the place, where these united Rivers parted again. For so it follows. And from thence.] i. e. Below the Garden. It parted.] Or, was divided again, as it had been before into two other Streams. By which words we seem to have found the Place where the Garden ended; but being not told where it began, nor how far it spread itself Eastward from the River side, I will not presume to say what Country or Countries it included. Certain it is there was a Country, as I observed before, called Eden in after times, which was part of the Kingdom of Assyria, 2 Kings XIX. 12. And that Kingdom then comprehended not only the Country anciently called Ashur, but Mesopotamia, and Babylonia, etc. In some part of which last Province it is probable this Garden was seated. And became into four Heads.] He doth not say was parted into four Heads, but became into four Heads, (whose Names here follow,) two before they united, viz. Tigris, and Euphrates; and two after they again parted, viz. Pison, and Gihen. These he calls Heads, or Principal Rivers, as David Chytraeus, I think, rightly understands it, quatuor illustria & magna flumina efficiebant, made four famous and great Rivers. For all Divisions from the main Stream are called the Heads of a Water; as Sir W. Raleigh observes out of Vlpianus. And it is indifferent whether the Water come out of a Fountain, or out of a River, or a Lake: For that part of the River (suppose) where the Branch forsakes the main Stream, is called the Head of that Branch; which becomes a new River. In like manner may Euphrates and Tigris be called the Heads of that River which they made at their meeting: As where they part again, the beginnings (as the LXX translate the word) of the other two Rivers, Pison and Gihen, are properly called the Heads of them. Ver. 11. The name of the first is Pison, or Phison.] This is that Branch which runs Westerly; and being nearest to the place where Moses wrote, on the other side of Jordan, is first mentioned by him. It is a long time since both this River and Gihen have lost these Names: The Greek and Roman Writers calling them still, after their parting, by the Names they had before they met, Euphrates and Tigris. But there was a remainder of the Name of Pison preserved in the Easterly River called Pasitigris, which is the same with Oroatis, as Salmasius observes in his Exerc. Plinianae in Solin. p. 701, 702: And is called (as Mr. Carver notes) by Xenophon simply Physeus; in which the Name of Phison is plainly enough retained. Which continued till the time of Alexander the Great: For Q. Curtius, as he further notes, commonly calls Tigris itself, by the Name of Phasis, and says it was so called by the Inhabitants thereabouts. Which, in all probability, was at first the Name of this other River Phison; but lost by the many alterations which were made, for a long time, in the course of it, as Pliny tells us. For he says, the Orcheni, and other neighbouring Nations, made great and deep Cuts or Canals to carry the Water of Euphrates (meaning this River) into their Fields; and so it lost its course, and run through Tigris and the Marshes into the Sea. Strabo saith the same, that from these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he calls them, deep Trenches which carried the Water of Euphrates into Tigris, came the Name of Pasitigris; that is, Pison mixed with Tigris. See Salmasius in the forenamed Exercitations, pag. 703: where he shows this River was not perfectly restored to its Course till the times of Alexander the Great. That is it, which compasseth the whole Land of Havilah.] By finding where this Country was, we certainly find the River Phison. Now Moses makes mention of two Havilahs; one descended from Cush, Gen. X. 7. and the other from Jocktan, ver. 29. The latter of these cannot be here meant, for his Posterity were planted Eastward; but, the former, who were a more Western People, in that part of Arabia Foelix which bordered upon this Stream. For the Ishmaelites (who inhabited Arabia deserta) are described by Moses, XXV. 18. as bounded by Shur towards Egypt, and by Havilah in the way to Assyria. And Saul found Havilah in aftertimes in the very same situation, 1 Sam. XV. 7. And still, much later, Strabo mentions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which are certainly the Posterity of Chavilah) among the People of Arabia. See Bochart's Phaleg. L. IU. c. 11. Where there is Gold.] Nothing is more famous than the Gold of Arabia: Where Diodorus Siculus says it is digged up in great Lumps, as big as a Chestnut, L. II. p. 93. Edit. H. Steph. Ver. 12. And the Gold of that Land is good.] i. e. Is excellent: For the forenamed Author says, it is of such a flaming Colour, that it adds much to the Lustre of precious Stones, that are set in it. There is Bdellium. The Hebrew word being Bedolach, some have thought Bdellium to come from thence, which is an Aromatic Gum. Others think Bedolach to be Crystal, others Amber; but Bochart rather thinks it signifies Pearl: Which he proves (in his Hieroizoc. P. II. L. V c. 25.) from the Country itself here mentioned, viz. Havilah, which he looks upon as that Part of Arabia, which lies upon the Persian Gulf: Where, at Catiphas, there is a great Pearl-fishing. The Manna also wherewith the Israelites were fed in the Wilderness, is described Numb. XI. 7. to be round like Coriander-Seed, and of the Colour of Bedolach. Now in his former Description Moses says it was white, Exod. XVI. 14. which agrees to Pearls, as also doth roundness, but not to the sweet Gum called Bdellium: Of which see Salmasius in his Exerc. Plin. p. 1150. And the Onyx Stone.] This Country also was famous for Precious Stones; as appears by the Report which Nearchus (Alexander's Admiral) made of the Western Coast of the Persian Gulf, in Strabo, L. XVI. But Braunius (L. II. De Vestitu Sacerd. Hebr. cap. 18.) thinks Schoham should rather be translated the Sardonyx. Which soever it be, Arabia was famous both for the Onyx and Sardonyae, as Salmasius observes out of Pliny, Ib. p. 562, 563. Ver. 13. The name of the second River is Gihen.] There is no footsteps of this Name remaining that I can find; but we are directed, by the Country it is said to compass, to take it to be the Eastern Stream that arose from the parting of Euphrates and Tigris; as Pison I said was the Western. Compasseth, or, runneth along by the whole Land of Aethiopia.] Or Cush: Who was seated more Eastward than his Sons, Havilah, Seba, and the rest, (mentioned Gen. X. 6, 7.) upon the Borders of this River. For when People first began to spread themselves, they kept as near to great Rivers as they could; for the better Communication one with another, and affording mutual Succour and Assistance. It is probable that he gave Name to the Country of Susiana; which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is now called by the Persians Chuzestan, i. e. The Province of Chus. And when his Posterity multiplied, they went more Westward toward the Arabian Sea: From whence his Brother Mitzraim passed into Egypt. Our Translators follow the LXX in rendering the Hebrew Name Cush, by Aethiopia: Not meaning that in Africa, but this in Assa. For the Ancients frequently mention a double Aethiopia, as many have observed; particularly Job Ludolphus, who herein justifies the LXX in great part, L. II. Comment. in Histor. Aethiop. Cap. III. n. 16. Ver. 14. The name of the third is Hiddekel.] Which River being called by Daniel, X. 4. the great river; cannot be, as many have fancied, Naharmalca: For that was but a Cut, made by Trajan to waft his Army out of Euphrates into Tigris, (as Ammian. Marcellinus tells us,) and therefore Hiddekel, is Tigris itself. Which, as Pliny says, was called Diglito, in those Parts where its Course was slow; and where it began to be rapid, it took the Name of Tigris. And so the Arabians call this River Deglat, and Degela, from the Hebrew word Hiddekel. Which Salmasius derives from Hadda, or Chadda, sharp pointed; and Kal, swift; because of its very quick and hasty Motion: And thence the Greeks he observes derive the Name of Tigris, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exerc. in Solin. p. 694. Rauwolff in his Travels, P. II. c. 9 says, That when he was at Caruch, on the Confines of Media, (which was about an hundred Years ago,) Tigris was still called in their Language Hidekel. Which goeth toward the East of Assyria.] If it make a great bend Northward, (as Pliny saith it doth about Apamia,) it must needs run toward the East of Assyria, for some time. But this is not the Course of the River; and therefore the LXX translate the word Kidmath, which we english toward the East, simply toward: And it is certain Tigris did run by Assyria; for Nineveh, the chief City of Assyria, stood upon the East side of this River, as Bochart hath demonstrated in his Phaleg. L. IU. cap. 20. The fourth River is Euphrates.] None doubt that the River called here in the Hebrew Perath or Phrath, is the same that hath been called for many Ages Euphrates. The Course of which was so well known in those Days, that Moses gives no description of it. Ver. 15. And the LORD God took the Man.] After such a manner as he took David from the Sheepfolds, (Psalms LXXVIII. 70.) by an extraordinary Motion. For as a Prophet was sent from God to anoint him; so God himself, I suppose, appeared to Adam, in a visible Glorious Majesty, which the Jews call the SCHECHINAH, (as was noted before, I. 3.) because it was a Token of God's special Presence, and by it he dwelled among his People. It seems to have been a very shining Flame, or amazing Splendour of Light, breaking out of a thick Cloud: Of which we afterward read very often, under the Name of the Glory of the LORD; which at first appeared to Moses, as a flame of Fire out of the midst of a Bush, Exod. III. 2. To this I cannot think our first Parents to have been Strangers; but look upon it as highly probable, that this Divine Majesty conducted Adam from the place where he was form, into the Garden of Eden. And put him.] Or, placed him there. To dress it, and to keep it.] To preserve it by his Care and Labour, in the Condition wherein he found it. Theophilus Antiochenus thinks it is not without a Mystery, that God's putting Man into Paradise is twice mentioned, (here, and verse 8.) to signify that after Man was cast out of one Paradise, he should still have a right to another: By being well instructed in his Banishment, and prepared for a Restitution, at the general Resurrection and new Creation, L. II. ad Autolicum. Ver. 16. And the LORD God commanded the Man.] This is a further indication, that the Divine Majesty appeared to Adam and spoke to him; as he did to Moses, out of the flame in the Bush, saying, Of every Tree in the Garden thou mayst freely eat.] A very liberal Concession; which was abundantly sufficient to demonstrate that it was not Envy (of which the Divine Nature is not capable) which moved their Creator to abridge our first Parent's Liberty, in one particular. Ver. 17. But of the Tree of the Knowledge of Good and Evil, (why so called see ver. 9) thou shalt not eat of it.] This small restraint it was fit to lay upon Adam, to make him sensible, that though he had Dominion over all things, yet he was not their Lord; but a Servant to the most High: Who required this Abstinence in token of his Subjection, and to prove his Obedience to him. This Account many of the Fathers give of it; particularly Tertullian, who calls this the Primordial Law; which was, quasi matrix omnium praeceptorum Dei, (adv. Judaeos', cap. 2.) including, as it were, in its Womb, all the Natural Laws of God. For, as in observing this Law he had testified his unspotted Love and Obedience to God; so in violating it, he threw off the Divine Government, and opposed his own Will to God's. But still some ask, Why should his Obedience be tried, in such an Instance as this? Not considering that an Experiment of it, could scarce have been made in any of the Moral Precepts: Which there was no occasion to violate. For what should tempt him to Idolatry, or to take God's Name in vain, or to murder his Wife? How was it possible to commit Adultery, when there was no Body but he and she in the World? How could he Steal, or what room was there then for Coveting, when God had put him in possession of all things? It had been in vain to forbid that, which could not be done; and it had not been Virtue to abstain from that to which there was no Temptation; but from that which invited them to Transgress. I speak in the Plural Number; because it must be remembered that this Prohibition was given not only to Adam but to Eve also, (III. 1, 2.) An Account of whose Production immediately follows. Theophilus Antiochenus in the place beforenamed, hath several pretty Reflections upon this Prohibition; and this among the rest: That Adam and Eve being but newly brought into the World, were in simplicity, to be wholly ordered and governed by the Will and Pleasure of their Heavenly Parent; and not affect much Knowledge, (as not agreeable to their Infant State,) but to grow up in it by degrees, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to aim at Wisdom above their Age. To which purpose Greg. Nazianzen also discourses in many places: Orat. XXXVIII. p. 619. Orat. XLII. p. 681. and Carm. Arcan. VII. p. 162. And indeed many excellent Meditations may be raised from hence; particularly, That Christians newborn should not be so greedy of Knowledge, as careful and solicitous of well-doing: For many have been ruined by early Speculations. Which, if one could pick any good Sense out of such stuff as the Valentinians uttered, I should think they intended to represent; when they said, The last of their Aeons', whom they called Wisdom, labouring to comprehend the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Depth, (i. e. the Father of all) had like to have lost itself, till it was helped by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Limit. That is, we are preserved by setting some Bounds to our Desires after Knowledge. Thou shalt surely die.] In the Hebrew, dying thou shalt die; to show the certainty of it, as we rightly translate it. Which doth not signify, as appears by the event, that he should instantly die; but become Mortal; lose the Immortality wherewith he was invested, Gen. III. 19 And, as Athanasius thinks, the doubling the Expression denotes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (L. De Incarn. Verbi,) he should not only die, but remain in the corruption of Death; as we should all have done, had not the Second Adam obtained for us an happy Resurrection. I need not add, That Diseases, Sicknesses, and Pains, the forerunners of Death, are included in this Threatening. Ver. 18. And the LORD God said.] Or, had said, as it is by some translated; the better to show that the foregoing Precept was given to both. And to say in this place, is as much as to resolve and decree: As Melancthon well explains it, in one of his Epistles, Dicere, hoc loco significat, miranda sapientia sancire, & nobis hoc decretum tradere; to say, here signifies to establish with wonderful Wisdom, and to deliver this Decree to us. L. I. Epist. 126. Where he again repeats it, The LORD said, that is, by his wise Counsel and immutable Decree, he established this Order. It is not good that the Man should be alone.] Uncomfortable to want Society, and unfit there should not be an increase of Mankind. Concerning which Plato hath left these wonderful Words, L. VI De Legibus: This is the encouragement to Marriage, not only that humane Race may be perpetuated; but a Man may, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leave children's Children behind him when he is gone, to serve God in his stead. I will make him an help.] For all the Necessities and Uses of Life. Meet for him.] In whose Company he shall take Delight; so the Hebrew Phrase, as before him, imports; being as much as, answerable to him, every way fitted for him; not only in likeness of Body, but of Mind, Disposition, and Affection: Which laid the Foundation of perpetual Familiarity and Friendship. Or, as the Author of Cether Schem Tobh, mentioned by Hackspan, interprets it, She shall always be ready to observe and serve him. For to stand before any one, in the Hebrew Language, signifies readiness to do what is desired. See more on verse 25. Ver. 19 And out of the Ground the LORD God form.] Or, had form, I. 20, 24. Every Beast of the Field, etc.] The Ground here must be understood to comprehend the Water also; out of which the Fowl were made. And brought them unto ADAM.] It is commonly thought that this Name of Adam, given to the first Man, signifies as much as red Earth. But Job Ludolphus hath made it far more probable, that it imports Elegant, or Beautiful. See his Histor. Aethiop. L. I. cap. 15. n. 17, 18. and his Commentaries upon that Chapter, N. 107. How the Beasts and Birds were brought to him, we are not told: But, it is likely, by the Ministry of Angels; who were perpetual Attendants upon the SCHECHINAH, or Divine Majesty. To see what he would call them.] To exercise and improve his Understanding. And whatever Adam called, etc.] God approved of it. Ver. 20. And Adam gave Names, etc.] Or, though Adam gave Names, to all Creatures; yet among them all, when they were brought before him, there was not a fit Companion found for him. It doth not follow from his giving Names, that he knew the Nature of all those Creatures: For the Names of them in Scripture (which they who are of this Opinion generally suppose were the Names given by Adam) are taken from their Voice, their Colour, their Magnitude, or some such External difference, and not from their Nature. Therefore this imposing Names upon them, denotes rather his Dominion, than his Knowledge. The Anonymus Author of the Chron. Excerpta before Joh. Antiochenus Malala, says, That Adam imposed Names upon all Creatures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Commandment of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but his own Name and his Wife's were told him by an Angel of the Lord. Ver. 21. And the LORD God caused a deep sleep, etc.] Whereby he was made less sensible of the Pain, which otherwise he would have felt in the opening his Side; if his Mind had not been wholly intent upon something else. As it was in this Sleep; which was accompanied with an Ecstasy, (so the LXX translate this Word, and it is agreeable to what we read Job IU. 13.) wherein was represented to his Mind, both what was done to him, and the Mystery of it; as appears by verse 23, 24. Vid. Epiphan. Haeres. XLVIII. n. 4, 5, 6. And he took one of his Ribs.] Tho. Bartholinus, a late famous Physician, thinks it probable that Adam had XIII Ribs on each Side, and that God took away one pair, with the Musculous Parts that adhere to them; and out of them made Eve. For commonly Men have but XII Ribs, though sometimes there have been found (as Galen and Riolanus upon him testify) those who have had XIII. and, very rarely, some who have had but XI: As Bartholin himself observed in a lusty strong Man whom he dissected, An. 1657, who had but XI on one Side, and a small appearance of a XIIth on the other. Histor. Anatom. & Medic. Centur. V. cap. 1. It is fit here to be observed, That God did not form Eve out of the Ground, as he had done Adam; but out of his Side: That he might breed the greater Love between him and her, as Parts of the same Whole. Whereby he also effectually recommended Marriage to all Mankind, as founded in Nature; and as the reunion of Man and Woman. It is likewise observable, That there is no mention here of his breathing a Soul into her, as into him: For Moses only explains what was peculiar to Eve, (which was her being made out of his Side,) the rest is supposed in those Words, verse 19 I will make him an help meet for him; which the vulgar Latin rightly translates simile ei, like unto him. For so the Hebrew word Kenegdo is used by the Jewish Writers, particularly by Benjamin in his Itinerary; where, speaking of the Jews at Germuda, and naming several, he says there were many more Kenegdem, like unto them. And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks denotes likeness and similitude, as well as contrary. Of which see Const. L' Empereur, Annot. in Benj. Tudel. p. 138. The Woman therefore was in all things like him; only he made out of the Earth, she out of him: That he might cleave to her with the dearest Love and Affection. It was also said before this, I. 27. That both Man and Woman were made in the likeness of God. And closed up the Flesh, in stead thereof.] Made the Flesh as firm, as it was before. Ver. 22. And the Rib, etc. made he Woman.] Which was as easy for the Divine Power to do; as to make the Man himself out of the Earth. And brought her to him.] Not merely by conducting her to the same place where he was; but the Divine Majesty (which now appeared to Eve) presented and gave her to him, to be his Wife. God himself made the Espousals (if I may so speak) between them, and joined them together in Marriage. Ver. 23. And Adam said, etc.] Now indeed I have found, what I could not see before among all God's Creatures, another self. Therefore she shall be called Woman, etc.] Partake of my Name, as she doth of my Nature. For he called her Isscha, as he was called Issch. From whence Sepher Cosri, and Abarbinel endeavour (in a very long discourse) to prove the Hebrew to be the Primitive Language. And Abarbinel observes the Christians to be of the same Opinion, quoting for a proof of it, St. Austin's Book, De Civitate Dei. Ver. 24. Therefore shall a Man leave his Father and Mother, and cleave to his Wife.] Cohabit with her, rather than with his Parents, (if they cannot all dwell together,) and be joined to her in the closest and most inseparable Affection: As if they were but one Person, and had but one Soul and one Body. That's the meaning of the next words. And they shall be one Flesh.] Most intimately conjoined in entire and inseparable Love. Which arose from the singular Union of the Flesh of our first Parents; one of them being taken out of the other. From whence Maimonides and other Hebrew Doctors infer all mixture with Beasts to be contrary to Nature; who are neither one Flesh with us, nor one with another. For in this our Bodies, as well as our Souls, have a pre-eminence above theirs; which were not made one Flesh after such a manner as Man and Woman were. They hence also conclude all incestuous Marriages, etc. to be unlawful, as may be seen in Mr. Selden, De Jure N. & G. Lib, V cap. 2. Their Observation is more pertinent who take notice, That God creating and joining together but one Man and one Woman in the beginning; intended Mankind should be so propagated, and not by Polygamy. Which in process of time indeed became the general practice; but from the beginning it was not so, as our Saviour speaks in the Case of Divorces. Which he concludes, from these very words, were against the Divine Institution, which made two to be one Flesh, (Matth. XIX. 5, 6, 8.) So he interprets these words, (and St. Paul doth the same, 1 Cor. VI 16.) they shall be one Flesh: And so doth Jonathan's Paraphrase, and the Samaritan Code, as Mr. Selden observes, in the place now named. Ver. 25. And they were both naked, the Man and his Wife.] They did not yet find any necessity of . And they were not ashamed.] Did not blush; no more than little Children do, when they behold one another naked, and embrace with an innocent Affection. Besides, there was no Body but they two (who in effect were as One) to behold them: And therefore they had no more reason to blush, than a Man doth when he is naked alone by himself. CHAP. III. EVsebius observes, (L. VII. Praepar. Evang. cap. 9, 10.) That Moses having settled the great Doctrines of the Creation of the World, and the Dignity of Man, made in the Image of God; proceeds very wisely to instruct the Israelites, that there are none so happy, but without due Care and Watchfulness, may become most miserable: There being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as his words are) a wicked Daemon at every Man's Elbow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envious, a hater of those that are good, and from the beginning a wily underminer of men's Salvation. Now this following immediately after the relation of the formation of Eve, hath made some fancy, that our first Parents fell the very same day they were made. And thus much, I think, must be supposed, That they did not continue very long in their happy state: For, if they had persisted steadfastly in their Duty, for a considerable time; they would have acquired such an habit of well-doing, as would not have been so easily lost. But that they continued longer than a Day, there are many Circumstances to induce us to believe. For it required some time for Adam to be acquainted with all other Creatures, and to impose Names upon them: And there being none of them a meet help for him, he slept some time, till Eve had taken her Beginning out of him. Whom, when he saw, he received, and owned her for his Wife; and no doubt made more Reflections upon God's Wisdom, Power, and Goodness, than are set down in this Sacred Story. They both also received a Command from God, not to eat of one Tree in the Garden: Into which, when they were brought, we cannot but think they walked about it, and took such a view of it, as to be convinced, by the bountiful Provision God had made for them, they had no reason to complain of the small Restraint he laid upon them. All which could not be performed so speedily as some have imagined; for though God can do what he pleases in an instant, yet Man cannot; and God himself did not in one Day create the World. And, besides, that some time was necessary for transacting all these things; it is not likely the Devil would immediately set upon Eve, as soon as the Command was laid upon them; but rather let it be a little forgotten. And if the time be observed when he assaulted her, it will much confirm this Opinion, which was in the absence of her Husband; for that we cannot easily believe to have been upon the same Day they were created. The extraordinary Kindness they had one for the other, will scarce allow us to think it possible, they should be so soon separated. It is plain also, God sanctified the Seventh Day before their fall: Which it is highly probable they spent in admiring and praising the Almighty Goodness. Ver. 1. Now the Serpent.] Or, that Serpent (as some think it should be translated) which the Tempter made use of, as his Instrument to deceive. Was more subtle.] The whole Species of Serpents is noted by Aristotle (L. I. Histor. Animal. c. 1.) to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extremely insidious: But this was extraordinary wily. What sort it was, is not here expressed: But all agree there is now none like it; the Curse of God having degraded it. St. Basil in his Book of Paradise, (p. 627.) saith it was not a frightful Creature, as it is now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but mild and gentle: Not crawling and winding about, in a terrible manner, upon the Ground, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but lofty, and going upright upon its Feet. Several of the Jews have been of this Opinion; and our famous Mr. Mede inclines to it, Discourse XXXVIII. p. 291, etc. But I take the conjecture of another very learned Person, now a Bishop of our Church, to be far more probable: Which I shall endeavour to strengthen. There were (and still are in the Eastern and Southern Parts of the World,) Serpents having Wings, and shining very brightly, like to Fire. So we read, Isai. XIV. 29. of a flying fiery Serpent. Which fiery Serpents are called Seraphims, in Numb. XXI. 6, 8. and termed fiery, not merely with respect to their Venom, which made sore Inflammations in the Bodies of those who were bitten by them; but because they appeared shining like Fire, when they flew in the Air. Whence Seraphim is the Name also of the highest sort of Angels, (called the Angels of the Presence,) Isai. VI 2, 6. Who appeared, I suppose, in some such form with flaming Wings. For otherwise, I cannot think Serpents would have been honoured as Sacred things in so many Countries, as we find they anciently were; unless they had been the Symbols of Angels. The Devil therefore, I conceive, made use of some such Serpent, (but of a more surpassing brightness, than any now extant,) that he might resemble one of the most illustrious Angels, who appeared sometimes in the like shape. Which moved Eve the more readily to hearken unto the Voice of the Serpent; taking it to be one of the heavenly Seraphims, which she had seen sometime, in such a splendid form, attend upon the Divine Glory, or Majesty: For the Angels always made a part of the SCHECHINAH. And thus, one would think, Tertullian understood this matter, when he said in his Book De Prescript. Haeret. C. XLVII. Istum fuisse Serpentem, cui Eva, ut filio Dei crediderat, this was the Serpent, to whom Eve gave Credit, as to the Son of God. Which if any one take to be the words of the Heretics he is there speaking of; yet those are not, which we find in his Book against the Valentinians, cap. II. where he saith the Serpent was a Primordio Divinae imaginis praedo, an Usurper of the Divine Image from the beginning. See Dr. Tenison of Idolatry, p. 356. To which that passage in Epiphanius may be added, who mentions some Heretics (who might have some Truth among them) that said, the Woman listened to the Serpent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and believed him, or was persuaded by him, as the Son of God, Haeres. XXXVII. n. 25. And, one would think, Rabbi Bechai had this Notion in his Mind, when he said (upon the 14th Verse of this Chapter,) this is the Secret (or Mystery) of the Holy Language, that a Serpent is called SARAPH, as an Angel is called SARAPH. For which he quotes the forenamed place, Numb. XXI. 6. and then adds, The Scripture calls Serpents Seraphim, because they were Toledoth hanacash hakadmoni, the offspring of this old Serpent: Understand this, (so he concludes, as our Saviour speaks in another Case, whoso readeth, let him understand,) as a Matter of great concernment. Which can have no other meaning, I think, but this; That the Devil (whom St. John also calls the old Serpent, Revel. XII. 9) in this Serpent here spoken of, counterfeited a Glorious Seraphim, and thereby seduced Eve to give Credit to him. However this be, it is most reasonable to suppose, it was some beautiful Creature; by whom Eve thought an Angel, who wished them well, discoursed with her: For she was not so simple as to think that Beasts could speak; much less, that they knew more of God's Mind than herself. Nor doth it seem at all credible to me, that she could have been otherways deceived, but by some Creature which appeared so gloriously, that she took it for an heavenly Minister; who, she thought, came to explain to them the meaning of the Divine Command. Yea, hath God said.] This doth not look like the beginning of a Discourse, but the conclusion: As the Jews themselves have observed. And, it is not improbable, that the Tempter, before he spoke these words, represented himself as one of the heavenly Court; who came, or was sent, to congratulate the Happiness that God had bestowed upon them in Paradise: Which was so great, that he could not easily believe he had denied them any of the Fruit of the Garden. He desired therefore to be satisfied from her own Mouth, of the Truth of what he pretended to have heard; or to know how they understood the Command of God. For so these words may be translated, Is it true indeed, hath God said, Ye shall not eat of every Tree, etc. Which is a very ancient Interpretation, and more probable than theirs, who would have the Hebrew Particles, aph ki, signify as much as ut ut: Although God hath said, ye shall not eat, notwithstanding ye shall not die. So they suppose he was going to add, but before he had spoken the latter part of the Sentence, Eve interrupted him saying, We may eat of the Fruit of the Trees of the Garden. This had been too gross, flatly to contradict what God had said: Whereas the beginning of the Verse tells us, he went more subtly to work. Ver. 2. And the Woman said unto the Serpent, We may eat of the Fruit of the Trees of the Garden.] She seems to have understood him, as if he thought God had forbid them to eat of any Fruit in the Garden. And indeed the foregoing Question is ambiguous; like those Oracles of his which made him be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (obliqne or crooked) by the ancient Heathen; because they had two meanings. She truly therefore reports the Sense of God's Prohibition, in this and the following Verse. Though there are those who think, she pronounced these words, We may eat of the Fruit, etc. with some admiration, that they should be restrained from one Fruit, when God had most liberally granted them all the rest. The reason of which she did not know, and showed her desire perhaps to understand it. Ver. 3. But of the Fruit of the Tree, which is in the midst of the Garden, God hath said, ye shall not eat of it, nor touch it, lest ye die.] Some fancy the Woman here began to prevaricate in two things: First, In saying they might not touch it: Secondly, In saying only there was danger, if they meddled with it, and not an absolute threatening. Of which the Devil, they think, took advantage; and immediately assured her, there was no danger at all. This last they ground upon the Hebrew Particle pen, which we translate lest, and expresses a doubting. But I do not think either of these Observations are solid: For that Particle doth not always imply a Doubt, as we may learn from the Second Psalm, the last Verse, and many other places: And the touching of the Fruit, signifies the plucking it off from the Tree, in order to eat it: Which was expressly forbidden. Ver. 4. Ye shall not surely die.] You are under a mistake: Death will not be the certain Consequence of your eating this Fruit. For God is too Good to inflict such an heavy Punishment, for so small a Fault. Ver. 5. For God, etc.] The Particle ki, which we translate for, signifies here as much as but, (as Abarbinel and others observe,) just as in Psalm CXV. 1. So the meaning is, you shall be in no danger, but quite contrary, be great gainers by tasting of this Fruit: As God himself knows, who only keeps you in Awe by his Threatening, but will not be so severe as to execute it; when he sees you much improved, not impaired by eating it. Then your Eyes shall be opened.] For you will immediately discover abundance of things, whereof you are now ignorant. And ye shall be as Gods.] Like unto us, the Angels of God: Who are frequently called Elohim, i. e. Gods, in Scripture. Thus Maimonides understands it. More Nevoch. Pars I. c. 2. and Onkelos, who translates it Princes, meaning Angels, who are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Principalities, and Powers, etc. Knowing Good and Evil.] i. e. All manner of things. Or, as some of the Hebrews understand it, know what is fit for you to do, without any Advice or Instruction, and without any Restriction; being subject to none, but enjoy freely what you please. For to know is sometimes as much as to enjoy, in the Scripture-Language: So that according to this Interpretation, he promises them likeness to God himself; who is absolutely free, and subject to none. But in this suggestion the Devil proved, what our Saviour says of him, That he was a Liar from the beginning: For there are no less than four Lies (as some reckon them) in these two Verses. Which makes it seem strange that Eve should give Credit to these Suggestions, which were very foolish: It being incredible that God should envy them any thing, who had given them their Being's, and innumerable Blessings. I can give no account of it, but this: That when we are searching after the Reason of things (as she, I suppose, was of this Prohibition) and cannot find it; if one be suggested to us, which never came into our Mind before, though in itself unlikely, we are ready to catch at it, and to be pleased with it. For when the Mind is weary with enquiring, it is satisfied with a false Reason, rather than have none. The promise also of Knowledge was very tempting; especially of such Knowledge as he gave her hope would raise and advance her, to a more noble Condition. And it is likely she thought an heavenly Minister (as she took him to be) might understand God's meaning better than herself. Ver. 6. And when the Woman saw the Tree was good, etc.] This Verse gives a further account of that which seems very strange, the Disobedience of our first Parents. She looked so long upon the forbidden Fruit, till she not only had an Appetite to it, as excellent Food, but was taken with its beautiful Colour; and was also strongly possessed, by the persuasion of the old Serpent, that her Mind would be no less pleased than her Palate, by an increase in Knowledge and Wisdom. These were powerful Temptations, (expressed in these words, good for Food, pleasant to the Eyes, and to be desired to make one Wise,) and she could see no Evil in the thing itself; it being the mere Pleasure of God, of which she did not apprehend the Reason, that made the eating of it a Crime. This Fruit also was planted, not in an obscure place, but in the midst of the Garden, (Verse 3.) near to the Tree of Life: Which made it the more inviting; by its being always in her Eye, as well as very beautiful; and raised, perhaps, the greater wonder in her, that God should forbid a thing, which he had made so eminent for its Beauty. Hereupon she yielded, and (as it follows) took of the Fruit thereof and did eat. And gave unto her Husband with her.] Who returned to her, it is likely, as she was eating the Fruit; and was soon persuaded to bear her company; for it immediately follows, and he did eat. It is a question whether he debated the Matter with her, till he was satisfied with the Arguments that moved her to eat; or, his great Affection to her drew him in, to do as she did: Without any other Consideration, perhaps, than this; That he chose rather to die, than outlive one, whom he loved most passionately. To this last, the Apostle's words seem to incline, 1 Tim. II. 14. Adam was not deceived: Though they do not necessarily signify, it must be confessed, That he was not seduced by the Tempter's Arguments; but only that Eve was first seduced, and then helped to seduce him. So that he might be wrought upon, both by those Arguments, and by his Affection also to his Wife: But could have been deceived by neither, had he not been first guilty of a great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as St. Chrysostom calls it) heedlessness and non-attention, arising from sloth and negligence. The Reflection which Gregor. Nazianzen makes upon her gazing upon the beautiful Fruit, is this; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Orat. XLVII. p. 700. D. Ver. 7. And the Eyes of them both were opened.] Not in the Sense the Serpent promised, but a very much different: For they soon saw their Folly, and made sad Reflections upon what they had done. And they knew (or felt) that they were naked.] A cold shivering seized on them; and they perceived also that they were stripped of their intellectual Ornaments, (as Athanasius expounds it, contra Gentes, p. 4.) and blushed also at their Bodily Nakedness, of which they were not before at all ashamed. And they sewed Fig-leaves together.] Or, twisted the young Twigs of the Figtree, with the Leaves on them: Which are very broad in the Eastern Countries. Pliny reckons this among the Trees that have the largest Leaves, L. XVI. cap. 24 and cap. 26. where he saith, it hath folium maximum, umbrosissimúmque, the greatest and most shady Leaf of all other. And made themselves Aprons.] A covering, which they girt about them. Ver. 8. And they heard the Voice of the LORD walking in the Garden.] The Sound of the Majestatick Presence, or the Glory of the LORD, approaching nearer and nearer unto the place where they were. For the walking may be referred to Voice, as well as to the LORD: Signifying that the Sound, as I said (for so Voice is often used in Scripture) of the Divine Majesty's approach, came still nearer, and made a louder Noise, to terrify them. For thus the word walk is applied to the Voice, (i. e. Sound) of the Trumpet at the giving of the Law, when Moses says of it, (Exod. XIX. 19) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it walked or increased, and grew stronger. Just so, I conceive, the Sound which the Motion of the SCHECHINAH made, did at this time. And that, In the cool of the Day.] When the Wind began to rise, (so it is in the Hebrew, in the wind of the Day,) that is, towards the Evening, as most understand it: For then there was wont to be a gentle breath of Wind; as Aristotle observes of his Country, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the West Wind was wont to blow towards the close of the Day. Which being a soft and gentle Gale, the Sound they heard was the more astonishing, which seemed to threaten a dreadful Storm. Onkelos thus paraphrases the first words, they heard the Voice of the WORD of the LORD: That is, of the Son of God; who appeared in very glorious Clouds; or, rather, in flaming Fire, of such an amazing Brightness, that they were not able to endure the sight of it. For so it follows: Adam and his Wife hid themselves from the presence of the LORD God, etc.] It's plain by this there was the appearance of an extraordinary Presence: Which affrighted them, and made them run among the Trees of the Garden, i. e. into the Thickets, or the closest places they could find there. I cannot but think the SCHECHINAH, or Divine Majesty, appeared quite otherwise than formerly: That is, not in so mild a Lustre as when they were first acquainted with him; but in a more terriole burning Light, as if it would consume them. For so we read in aftertimes, that the same LORD who appeared unto Moses in a flame of Fire out of the midst of a Bush, (Ex. III. 2.) came down in a more dreadful manner, at the giving of the Law, from Mount Sinai. When the Mountain was altogether on a smoke, (Exod. XIX. 18.) because the LORD descended upon it in Fire: And that Fire so great, that it flamed unto the midst of Heaven, (Deut. IU. 11.) with darkness, clouds and thick darkness. Ver. 9 And the LORD God called unto Adam.] As he did to Moses out of the Bush, Exod. III. 4. and to Israel out of the midst of the Fire, Deut. IU. 12. And said unto him.] With a Majestic Voice, against which he could not stop his Ears. Where art thou?] Why dost thou run into Coverts, like the wild Beasts? Such Questions do not argue Ignorance in him that asks them; but are intended to awaken the Guilty to a confession of their Crimes. As appears from IV. 10. Where is Abel thy Brother? Of whom Cain stubbornly refusing to give an account, the LORD said immediately, (to show he needed not to be informed,) the Voice of thy Brother's Blood crieth unto me, from the Ground. Ver. 10. And he said, I heard thy Voice, and I was afraid, because I was naked, etc.] The very Sound of the approach of thy Presence, so affrighted me, because I found I had lost my Innocency, that I hide myself from thee. This was a foolish and vain attempt; but as Gild makes Men fearful, so that bereaves them of all Consideration. Ver. 11. And he said, Who told thee that thou wast naked?] Divested of those noble Endowments, which I bestowed on thee. Hast thou eaten, etc.] Transgressed my Commandment? Ver. 12. And the Man said, The Woman whom thou gavest, etc.] I confess my Gild; into which I was drawn by her, whom thou gavest me for an help. Thus we are apt to excuse and palliate our Faults; by laying that Load upon others, with which we ought to charge ourselves. Ver. 13. And the LORD God said unto the Woman, etc.] What moved thee to violate my Command? And she said, The Serpent beguiled me.] My Weakness was deceived, by the Cunning of the Devil. Thus she also threw the blame upon another. But God, no doubt, convinced them both, of the greatness of their Gild, and the miserable Condition into which they were fallen by their Transgression; before he ended this Discourse with them. Which shows the Infinite Mercy of the Creator of all, who would not abandon them; but sought after them, to save them, when they had lost themselves. Ver. 14. And the LORD said unto the Serpent, Thou art cursed, etc.] It is observed by Tertullian, That though God inflicted Punishments on Adam and Eve, yet he did not curse them, as he did the Serpent, ut restitutionis candidatos, they standing fair for a Restitution to his Favour, L. II. adv. Martion. c. 25. And I may add, God did not begin with them; but first Sentences the Serpent, before he proceeds to Judgement upon them: Which denotes that he (the old Serpent) was the great Offender, being the first Mover to Sin; which made his Crime more grievous than theirs. Now, to be cursed, is to be deprived of what was before enjoyed, and doomed to a miserable wretched Condition of life: The particulars of which follow. The only difficulty is, Why the Serpent (literally so called) should be cursed, as it manifestly is, (though the Devil also, I shall show is intended) being but an Instrument which the Evil Spirit used; and had neither Will to Sin, nor yet Understanding or Knowledge of what the Devil did? It is commonly answered, That this is no more than the Curse which God inflicted upon the Earth, (which was not capable of Sinning) for Adam's sake, verse 17. But still the Reason of that Curse is enquired; which is evident enough: Man himself being punished by the Curse upon the Earth: Which did not yield its Fruit so plentifully and so easily, as it had done before his Transgression. And the reason of this Curse upon the Serpent, may be the better discerned by another Instance which we find Exod. XXI. 28. where an Ox which gored a Man or a Woman, that they died, is ordered to be stoned, and his Flesh not to be eaten. This sure was to show the great value God set upon Man's Life: Which he secured also by this Punishment; which moved all Owners to look well to their Beasts that might endanger it. Even so was the Serpent condemned, in Mercy to Adam and his Wife, (whom, it is manifest by what follows, God intended to restore into his Favour,) that they might be ever mindful of the foulness of their Gild, and excited to Repentance; by seeing a noble Creature, (who was but the Instrument of it,) so extremely debased into a most vile Condition. Upon thy Belly shalt thou go.] This shows the Serpent was a more noble Creature before this Fact: But changed after it, from a flying Seraph (as the word is Numb. XXI. 6.) into a foul creeping Serpent; not moving aloft in the Air, but crawling upon the Earth and licking the Dust. So it follows. And Dust shalt thou eat, all the days of thy life.] There is no viler Food than this: Which doth not signify the Serpent should feed upon nothing else: But that creeping on the Ground it cannot but lick up much Dust together with its Food, whatsoever that be. All this is literally the Curse of the Serpent: But as the Devil lay hidden under the Covert of the Serpent, though he be not named; so his Curse is intended in this Curse of the Serpent, though it be not separately mentioned. As appears by the following Verse, which hath a peculiar respect to the Devil, under the Name of the Serpent. And the Devil's Curse in general was this; to be thrust down further than before, from his ancient heavenly Habitation; and condemned to live in the lower smoky Region of the Air: Where he hath lost all relish of Celestial Enjoyments, and pleases himself only in his vile endeavours to make Mankind as wicked as himself. Ver. 15. I will put enmity between thee and the Woman, and between thy Seed and her Seed.] An irreconcilable Feud, throughout all Generations. Which is true of the Serpent, literally understood, between whom and Mankind there is such an Antipathy, that it discovers itself both in the natural and sensitive Faculties of them both: Their Humours being Poison to each other; and Man being astonished at the sight of a Serpent more than any other Creature; and the Serpent in like manner at the sight of a Man, especially (if Naturalists say true) of a naked Man. Thus Mr. Mede, Discourse XXXIX. p. 295. But this is far more true and certain of the Spiritual Serpent, the Devil, and his Angels, (who joined with him in his Apostasy,) and the Woman and her Seed, in whom these words are more literally fulfilled. For Maimonides justly admires, that the Seed of the Woman should be only mentioned, and not of Adam, (without whom she could have no Seed; which therefore must be his Seed,) and that it should be said of her Seed, not of his, that it bruised the Serpent's Head. More Nevochim, P. II. cap. 30. This, saith he, is one of the Passages in Scripture which is most wonderful, and not to be understood, according to the Letter; but contains great Wisdom in it. In which Words he wrote more Truth than he was ware; but was not able to unfold this hidden Wisdom, as we Christians, blessed be God, are able to do. For this Seed here spoken of is Christ, as both the Targums (that ascribed to Jonathan, and that called the Jerusalem) expound it; and as we are taught to understand it, by God's Words to Abraham, when he renewed this Promise: In thy Seed (that is Christ, saith the Apostle) shall all Nations be blessed, Gen. XXII. 18. Gal. III. 8, 16: For he vanquished the Devil, who had now vanquished Mankind. So it here follows. It shall bruise thy Head.] i. e. That SEED of the Woman shall dispoil thee of thy Power, (meaning the Devil,) and abolish thy Tyranny. For in the Head of the Serpent (to which there is here an allusion) lies his strength: As Epaminondas represented to the Thebans, when he exhorted them to set upon a Band of Lacedæmonians, by showing them the Head of a vast Snake, which he had crushed, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) saying, Look ye, the Body can do no hurt, now the Head is gone: Meaning, That if they routed the Lacedæmonians, the rest of the Confederates would signify nothing. Polyaen. L. II. Strateg. And therefore Mr. Mede hath rightly interpreted the Serpent's Head, to signify the Devil's Sovereignty, (Discourse XXV. p. 143. and XXXIX. p. 298.) and that Sovereignty, is the Power of Death: Which Headship of the Devil, the Seed of the Woman (that is Christ the Lord) hath broken in pieces, and at last will utterly destroy, 1 Cor. XV. 25, 26. There is a notable Example of this Enmity, in the struggle between Christ and the Devil for Empire, in Rev. XII. 7, 8. where Christ destroyed the Sovereignty of the Serpent in the Roman Empire so effectually; that there was no more place found, for the Dragon and his Angels, in Heaven; i. e. The Devil utterly lost his Sovereignty in that State; as Mr. Mede interprets it. And thou shalt bruise his Heel.] This Victory over the Devil was not to be gotten without Blood: For the Devil did all that he was able to destroy this Seed. But that was impossible to be done; he could only assault his lower part, (called here the Heel,) viz. His Body or Flesh: Which, by his Instruments, he persecuted, despitefully used, and at last crucified. By which very means (so admirable was the Wisdom and Goodness of God) the Seed of the Woman conquered the Devil, as the Apostle shows, Heb. II. 14, 15. For it must be here noted, That Christ was properly and literally the Seed of the Woman, and not at all of the Man: Being born, without him, of a pure Virgin. The tender Mercy of God also must here be acknowledged; which gave our first Parents hope of a recovery, as soon as they were fallen: By making them this most gracious Promise. Which, though here something obscurely delivered, grew clearer and clearer, in every Age, till Christ came. It cannot be denied likewise, but that by Seed, may be understood (collectively) all the Faithful, who by the Power of their Lord, vanquish all the Power of their Spiritual Enemy. (See Luke X. 19) Yet so, that we must confess, there was one Eminent Seed here Primarily intended, by whom they overcome. Unto whom another Seed is not here opposed in this last part of the Verse, (as in the former part,) but the Serpent himself: Which points at a single Combat (as I may call it) between this promised Seed and the Devil. But if we will take in the other Sense also, understanding by Seed, Christ with all his Members, than the bruising their Heel signifies, (as Mr. Mede expounds it,) the Devil's deceit and guile in assaulting us unawares: As they do who come behind others, when they do not observe them, and catch hold of their Heel. For that this is an Emblem of guile and deceitful dealing, appears from the Story of Esau and Jacob; the latter of which had his Name from catching his Brother by the Heel at his Birth, which Esau took for an indication of his beguiling him, as he did two times. See Discourse XXXVII. p. 184. It is fit, I think, here to note further, (what the learned Mr. Alix hath observed,) That God in this Promise did a particular Kindness to our Father Adam. Who having been seduced by his Wife to eat the forbidden Fruit, it might have occasioned a Breach between them; had not God taken Care to prevent it, by making this gracious Promise of a Redeemer, to depend upon his Union with his Wife: From whom, he assures them, one should descend, that should repair their Losses. The time likewise when this Promise was made is remarkable: Which was, before God had rejected Cain and preferred Seth to him; and long before any restriction made to Noah's Family, or Sem's, (who derived from him,) that all the World might look upon the MESSIAH as a common Benefit to all the Sons of Adam. Ver. 16. Unto the Woman he said.] Next to the Serpent, the Woman receives her Sentence, (as Mr. Mede well notes,) because she was more in the fault than Adam: Being guilty, as his words are (Discourse XXXVIII. p. 287.) both of her own personal Sin, and of her Husband's also. Whence it is, that he, who had only sinned himself, and not caused others to sin, had his Judgement last of all. This should be a little more considered than it is, by all those, who not only do Evil themselves, but draw others into the same Gild. I will greatly multiply thy sorrow and conception.] i. e. Thy Sorrow in thy Conception: Which includes all the time of women's going with Child; when they frequently nauseate all their Food; or have troublesome Long; and endure many other things which are very grievous to them; especially when they are in danger to miscarry of their Burden. In sorrow shalt thou bring forth Children.] Brute Creatures are observed to bring forth their Young, with far less pain, and difficulty, and danger, than Women commonly have in their Labour. Who, after they are delivered of their Children, are still in danger, by many accidents: Especially when that stays behind which should follow the Birth, (as it sometimes doth from various Causes, noted by Bartholinus, in his Histor. Anatom. & Medic. Cent. V. Hist. XXXII. n. 3.) which occasions sore Torments, and puts their Lives in the greatest hazard. And thy desire shall be to thy Husband.] That is, it shall be subject to him; as the Vulgar Latin and Aben Ezra expound this Phrase: Which is so used, IV. 7. And he shall rule over thee.] Have Power to control thy Desire. This looks like putting her more under the Will of her Husband, than was intended in her first formation: Because she had not given a due regard to him; but eaten the forbidden Fruit, without staying to consult him and ask his Advice. Ver. 17. And unto Adam he said, Because thou hast harkened to the Voice of thy Wife, etc.] Been so weak, as to mind her more than me. Cursed shall the Ground be.] It shall not bring forth so plentifully, nor so easily as it did. For thy sake.] Because of thy Sin; which shall be punished partly by its barrenness. In sorrow shalt thou eat of it.] It shall cost thee a great deal of Labour and Toil, before thou reapest the Fruits of it. All the days of thy life.] Every part of the Year, shall bring along with it new wearisome Labours. Ver. 18. Thorns and Thistles, etc.] It shall cost thee abundance of Pains to root up the Thorns, Thistles, and unprofitable Weeds; which shall come up in stead of better Plants. And thou shalt eat the Herb of the Field.] Be content with such things as the common Field produces; instead of the delicious Fruits of Paradise. Here the Rabbins cry out Mensura pro mensura, behold the Justice of God, who served Man in his kind. He was not satisfied with the choice Fruits of the Garden in which God put him; and therefore he took them from him, and sent him to eat the ordinary Food of Beasts; and that not without hard Labour. Maimon. More Nevoch. P. I. cap. 2. Ver. 19 In the sweat of thy Face, etc.] Some conclude from hence, that the Earth brought forth, before the Fall, without any Pains to cultivate it. And indeed there needed none; all things being produced at the first, by the Divine Power, in full Perfection. But what Labour would have been necessary in time, if Man had continued Innocent, we do not know: Only these words signify, that less Toil would have served than Men must now take for their sustenance. Some of the Jews reckon up Nine Punishments besides Death, which God inflicted upon Adam; and as many upon Eve. See Pirke Elieser, Cap. XIV. and Vorstius upon him. Till thou return to the Ground.] i. e. Till thou diest, and mould rest into Dust. For out of it thou wast taken.] From whence thou wast taken, as it is explained, verse 23. which shows the Particle ki is not always to be translated for; but sometime whence, or whom, as IV. 25. God hath given me another Seed instead of Abel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Cain slew. The rest of this Verse needs no Explication. Ver. 20. Called her Name Eve.] Some think she was called Isscha before, and now he changed her Name into Eve: In belief that God would make her the Mother of all Mankind; and of the promised Seed particularly; by whom (as D. Chytraeus adds) he hoped to be raised from the Dead, to immortal Life. Mother of all living.] Of all Men that should live hereafter, or of him that should give Life to Mankind. So Havah may be interpreted, viva or vivificatrix: Because she was the Mother of all Mankind, or because Mankind, now sentenced to death, were by her Seed, to be made alive. Ver. 21. Unto Adam and his Wife, did the LORD God make coats of skins, etc.] The first of Mankind were of the Leaves of Trees, which they made themselves; being ready at hand, woven by Divine Art. The next were of the Skins of Beasts; which were much warmer, and better able to defend them from the injury of Cold and Weather: And these were made by God's Direction. Who having made a most gracious Covenant with our first Parents, (verse 15.) it seems not unreasonable to suppose, that he also signified to them, they should, for the confirmation of it, offer to him Sacrifices: By the Blood of which, Covenants were ratified in aftertimes, from this Example. For it is not likely, that the Beasts, of whose Skins these Coats were made, died of themselves; or, that they were killed merely for this use, or for their Food. And therefore what is so probable, as that, by God's Order, they were slain for a Sacrifice to him, (the better to represent to them their Gild, and that the promised Seed should vanquish the Devil, and redeem them, by shedding his Blood,) and that of the Skins of those Beasts God directed Coats to be made, to them? But whether, by dressing them and making Leather of them; or, only by drying them, and letting the Hair still continue on them, we cannot tell. Certain it is, that this was a very ancient sort of Clothing; as we learn not only from Profane Authors, but from the Sacred: Particularly, Heb. XI. 37. The Jewish Doctors have carried this Matter so far, as to say, That Adam being a Priest, these were his Priestly Garments. The Skin indeed of the Burnt-Offering under the Law, is given to the Priest, Leu. VII. 8. but not to make him : And Eve, if this were true, must have been a Priest also; for she had a Coat made of Skins, no less than Adam. Who, they fancy, left this Coat to his Posterity; so that Noah, Abraham, and all the rest of the Patriarches (as Abel they say did) sacrificed in the very same Coat; till Aaron was made Highpriest, and had special Garments appointed him by God. Among which, one being called by this very Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Exod. XXVIII.) it gave ground to this idle Conceit. Ver. 22. Behold the Man is become, etc.] Man, in this place, includes Woman: And these words are generally thought to be spoken Sarcastically; to reprove their great Folly, in thinking to increase their Knowledge, whether God would or no. Like one of us.] These words plainly insinuate a Plurality of Persons in the Godhead; and all other Explications of them, seem to us forced and unnatural: That of Mr. Calvin's being as disagreeable to the Hebrew Phrase, as that of Socinus to the Excellency of the Divine Nature. This, I think, is well proved by Theodorick Hackspan, Disput. IU. De Locut. Sacris, n. 15, etc. And now, lest he put forth his Hand, etc.] This seems an abrupt kind of Speech; something being kept back: As, let us turn him out, (or some suchlike words,) lest he take also of the Tree of Life, and live for ever. Which many of the ancient Fathers look upon as a merciful Dispensation; that Man might not be perpetuated in a State of Sin. So Irenaeus, L. III. cap. 37. and Greg. Nazianz. Orat. XXXVIII. p. 619. God thus ordered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That Sin might not be Immortal; and the Punishment might be a Kindness. Which he repeats, Orat. XLII. p. 681. So Epiphanius also, Haeres. XXXVII. n. 1. When Man had spoiled himself, God unmade him, that he might make him better. And Methodius in him. Haeres. XLIV. n. 24, 25, etc. and 29. where he proceeds so far as to say, That Death was not sent upon Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of any evil Design to him, but as a Mercy. Ver. 23. Therefore God sent him forth, etc.] Or, cast him out; and that with reproach and disgrace; as Aben Ezra observes the Hebrew word, in this form, to signify. And so cast him out, that he should not return again. To till the Ground, from whence he was taken.] This confirms what I said upon the Second Chapter, ver. 8. That Adam was made in another place, and thence brought into Paradise: From whence being now expelled, he was sent back to the place, where he was first form; there to labour in all the Toils of Husbandry. Though it must be confessed, these words may signify no more, than those Verse 19 of this Chapter, That he had his Original from the Earth: By the tilling of which he was put in mind of his return thither. Ver. 24. So he drove out the Man.] (With his Wife,) or, as Aben Ezra translates it, After he had driven him out, he placed, etc. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which the Hebrews properly use in Divorces: And therefore denotes, they think, that the Lord put him away from his Presence, as a Man did his Wife, to whom he gave a Bill of Divorce: Or, as a Prince banishes a Subject that hath rebelled against him, whom he sends into Exile out of his own Country. And he placed at the East of the Garden.] This shows the Entrance into Paradise, was from the East: At which Entrance Adam being cast out, it is likely he afterward inhabited some of the Eastern Countries. Eutychius, Patriarch of Alexandria, saith a Mountain in India; which the Mahometans commonly call Sarandib, as Mr. Selden observes, L. I. De Synedr. Cap. II. p. 452, etc. But Aben Ezra's Conjecture seems more reasonable, That he dwelled in some Country, not far from Paradise. Cherubims.] Some of the heavenly Ministers, that waited upon the Divine Majesty: Who were called by this Name in Moses his time, when he wrote this History in the Wilderness, after the giving of the Law. For the Glory of the LORD, I take it, here appeared, at the expulsion of Adam and Eve, in a most dreadful manner; to deter them from attempting to come near this Place again; for fear of being consumed. And a flaming Sword.] Or, flame of a Sword. Concerning which Maimonides thus discourses, P. I. More Nevoch. cap. 4. Our wise Men understand by lahat (flame) an Angel: According to that of the Psalmist, He maketh his Angel's Spirits: His Ministers (lohet) a flaming Fire, Psalm CIV. 4. That is, one of the Seraphims, or a flaming Angel, in the form of a flying fiery Saraph, (or Serpent,) whose Body moving in the Air, resembled the vibrations of a Sword, was appointed, with the Cherubims, to guard the Entrance of the Garden. For the Cherubims and Seraphims, are frequently mentioned in Scripture, as Attendants upon the SCHECHINAH, or Divine Majesty: Which appeared here in great Glory, at the Passage into the Garden of Eden; as it did in aftertimes at the Door of the Tabernacle of the Congregation of Israel, to their great astonishment. Which turned every way.] Angels, says Maimonides, in the forenamed place, can turn themselves into all forms and Shapes: Some of which strike greater Terror into those that behold them, than others do. But I take this expression, not to signify mutation of Shapes, but the motion of the Angel: Which was so very swift and glittering, that devouring Flames seemed to come streaming out on every side. To keep the way of the Tree of Life.] To secure the Passage into the Garden of Eden, where this Tree was; that none should dare to attempt a re-entrance. But Adam was so far from thinking of this; that, if the Eastern Traditions were to be credited, I should add, He plunged himself into the deepest Sorrow for a long time; bewailing his Sin, begging Pardon, etc. till God dispatched an Angel to Comfort him, and further assure him of his Favour. Which being but probable Conjectures, I say no more of such Matters. Nor can I assert with any degree of Confidence, what our great Primate of Ireland says in his Annals, That it seems to have been the tenth Day of the World's Age, when Adam was cast out of Paradise: In Memory of which Calamity, the Solemn Day of Expiation, and the great Fast, was instituted in aftertimes, wherein all were to afflict their Souls, Leu. XVI. 29. This indeed is the Doctrine of the Jews, who say, The great Day of Expiation (which was on the tenth of September) was appointed and sanctified from the Creation of the World: But there is no other Authority for it. It will be more useful, I think, to observe what Footsteps there are of these things remaining in the Gentile World. I will mention but two. One of which is noted by Eusebius, who shows (L. XII. Praepar. Evang. cap. 11.) that Plato in his Symposium hath preserved the Memory of Paradise: His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Garden of Jupiter, being the same with this Garden of God, in which Man was at first placed. The other by St. Austin, who says Therecydes, the Scholar of Pythagoras, called the Beginner of Evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, a Daemon in the shape of a Serpent. So Heideggerus observes out of him, Exercit. IU. De Adamo & Eva, n. 82. CHAP. IU. Ver. 1. AND Adam knew Eve his Wife, etc.] After they were thrown out of Paradise; not before, (whatsoever some of the Jewish Doctors fancy to the contrary;) nay, as some will have it, after they had spent some time in Acts of Repentance, which is not an improbable Opinion. I have gotten a Man from the LORD.] i. e. The promised Messiah; which she imagined would have been her firstborn. For the words of the Promise, (III. 15.) might as well be expounded of the first Seed the Woman had, as of any of his Posterity. Ver. 2. She bore his Brother Abel.] But gives no reason of his Name, which signifies Vanity; as she did of Cain's, which signifies Acquisition, or Possession. Nor is it said who gave this Second Son the Name of Abel: But it seems they made no account of him, in comparison with the Firstborn. Quod non posuerunt in eo spem factae promissionis de Semine, ut in Kain, (as Joh. Forsterus judiciously speaks, in his Lexicon, on the word Hevel,) because they did not place in him their hope of the promised Seed, as they did in Cain. And Abel was a keeper of Sheep, etc.] The younger Son was a Shepherd; and the elder an Husbandman and Planter. For this last seems to have been Adam's chief Employment, both before and after his Fall, (Gen. II. 15. III. 23.) and therefore, either chosen by Cain in imitation of his Father, or put upon him by his direction, as the more noble of the two. Whence the Eastern People gave him the Name of Abdalcariths; which some mistook for another Son of Adam: But in truth was another Name of Cain, signifying a tiler of the Field, as Mr. Selden shows, L. V. De Jure N. & G. cap. 8. The Patriarches indeed after the Flood, at least in Abraham's Family, chose to feed Cattle: But that was because it was less Laborious, and more suitable to that unsettled Condition wherein they lived for many Years, removing like the ancient Nomads, from one Country to another. Ver. 3. In process of time.] In the Hebrew, the words are, in the end of Days: That is, in the conclusion of the Year; or, after Harvest. So Days signify in many other places, particularly, Judg. XI. 4. where, after Days, is after a Year. This was a very seasonable time to make their grateful acknowledgements to God; who had given them a fruitful Year, and blessed them with increase. Accordingly God ordained in future times, that the Israelites should keep a solemn Feast, in the Year's end, to thank him for the ingathering of their Fruits, Exod. XXIII. 16. XXXIV. 22. But in what Year of the World it was that Cain and Abel brought these Sacrifices, we have no means to know. It was, no doubt, when they were grown Men; and perhaps had more Brothers and Sisters besides themselves. See Verse 17. Cain brought of the Fruit of the Ground, an offering unto the LORD.] These were the most ancient Sacrifices among the Gentiles, both Greek and Romans, as their Authors tell us; and therefore it is most likely that Adam began with these Oblations, of Herbs, Flowers, Frankincense, Meal, etc. in which Cain followed him; being of the same Profession, and provided with store of such things. Now as there were some solemn Times of making their devout Acknowledgements to God: So, I doubt not, there were some set Places, where they met for that purpose. For the word in Hebrew for brought, is never used about Domestic or Private Sacrifices; but always about those Public Sacrifices, which were brought to the Door of the Tabernacle of the Congregation, to be offered by the Priest. As Leu. IU. 4. He shall bring the Bullock to the door, etc. Which occurrs all along, especially in the ninth Chapter of that Book. And therefore, I suppose, they brought these Sacrifices here mentioned, to some fixed Place; looking towards the SCHECHINAH, or Glorious Presence of God, at the Entrance of the Garden of Eden, from which Adam had been expelled. For there being, no doubt, some settled Place, where they performed Sacred Offices; it is most reasonable to think it had respect to the SCHECHINAH, or Divine Majesty. Wheresoever that appeared, there they appeared (as the Scripture speaks) before God: Because there he manifested his special Presence, which moved them to go thither to Worship him, to give him Thanks, or to inquire of him, as we read Rebekkah did, XXV. 22. What kind of Sacrifices these were, is a Question among learned Men. The Talmudists are of Opinion they were whole Burnt-Offerings, and that there were no other before the Law was given, (which I shall not now examine,) nor would the Jews, after the giving of the Law, permit the Gentiles to offer any other at their Temple. It is their Opinion also, That Cain and Abel brought these Sacrifices to Adam, to be offered by him. For which I see no convincing Reason: But, rather, they themselves seem to have offered them. And then this place effectually confutes their Opinion, who say the Firstborn, were separated to the Office of Priesthood: For by these words it is plain, the youngest sacrificed, as well as the eldest. And so they did in following Ages; when we find Jacob performing the Office of a Priest, Gen. XXVIII. 18. XLVI. 1. Which proves their Opinion rather to be true; who say, That every Man anciently had the Power, in his own Family, to, do the Office of a Priest, as Job did, I. 5. But when Families combined together, under one Head, Prince, or Governor, he had the sole Right of Sacrificing devolved to him, as their common Father. Thus Melchizedeck was both King of Salem, and Priest of the most High God. All which was taken away by the Law of Moses, which permitted none to officiate among the Israelites, but the Family of Aaron; and no Sacrifices to be offered, but at the Tabernacle of the Congregation, Leu. XVII. 3, 4, 5. It is a much harder Question, How they came to sacrifice at all; either Meal or Beasts: Since we read of no Command from God requiring them to bring him such Oblations: Which hath led some to conclude, That Men did this out of a grateful Inclination, to return him some of his own Blessings; though they had no Directions from him about it. But if this were true, how came Abel to believe that his Sacrifice of a Beast, would be so acceptable to God, as the Apostle says it was by Faith, Heb. XI. 4. That Faith had something else to warrant it, than barely his own Reason. Adam, in all likelihood, had received some order concerning it; and began to Sacrifice (as I noted before, III. 21.) by direction from the SCHECHINAH or Divine Majesty: From whence a Voice spoke to him upon several occasions, II. 16, 17. III. 8, 9, etc. This Order indeed is not recorded, no more than many other things which Moses in this short History omitted, (as Enoch's Prophecy, Noah's Preaching, the peopling of the World, etc. See Verse 15.) but it doth not seem probable that Adam would have presumed to invent a way of Worship, by kill Beasts, and burning their Fat: Especially since one cannot perceive any inclination to it in Nature. And therefore Eusebius very judiciously resolves, in my opinion, that this way of Worship was not taken up by chance, or by a Humane motion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but suggested to them by a Divine Intimation, L. I. Demonstr. Evang. Cap. 10. Of which Plato one would think had some Notion, when he forbids his Lawmaker (in his Epinomis) to make any alteration in the Rites of Sacrificing, because, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not possible for our mortal Nature to know any thing about such matters. Ver. 4. And Abel he also brought of the Firstling of his Flock, etc.] Many have fancied from hence, that Cain's Gild lay in this, that he did not bring the first of his Fruit, as he ought to have done, and as the Heathens ever did, or were bound to do by their Pontifical Laws, (as Mr. Selden observes, Chap. I. of his Hist. of Tithes) in their Praemessum, i. e. the First-fruits of their Corn, or their Calpar, which was the richest of their Wine. For it is only said, he brought of the Fruit of his Ground, when Abel brought of the firstlings of his Flock. And Moses also adding, that Abel brought of the Fat thereof, that is, the very best; they think Cain's fault was, that he brought not the fullest Ears of Corn, (which he kept for himself) but the lankest, or brought them with a niggardly Hand, or a grudging Mind. Thus Palladius in the Life of St. Chrysostom says, He was the first that tasted the First-fruits, and kept the best things for his own Belly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 108. But there is no certainty of this; and the Apostle to the Hebrews hath directed us to a better account, XI. 4. Abel offered with a pious Mind; Cain without a due Sense of God, and sincere Affection to him. He offered the Fruit of his Ground; but did not devote himself too God. Therefore it follows, The LORD had respect unto Abel and his Offering.] He graciously accepted them: and his Offering was accepted, because he himself was accepted. It is a Metaphor from those who when a Present is made to them, look kindly upon the Person that brings it, if they like him and his Present; or turn away their Face, if they disdain them. How God testified his acceptance of Abel's Sacrifice, is the only difficulty: Which the Jews say was by Fire coming from Heaven (or rather, I think, by a Stream of Light, or a Flame from the SCHECHINAH, or glorious presence of God, to whom it was offered) which burned up his Sacrifice. Thus Theodotion of old translated these Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He looked upon Abel's Sacrifices, and set them on Fire. Which St. Hierom, and other ancient Writers approve. The Footsteps of which we meet withal in Gen. XV. 17. and examples of it very many, in future times: When Moses offered the first great burnt-offering according to the Law, Leu. IX. 24. When Gideon offered upon the Rock, Judg. VI 21. And David stayed the Plague, 1 Chron. XXI. 26. and Solomon consecrated the Temple, 2 Chron. VII. 13. and when Elijah contended with the Baalites, 1 King XVIII. 38, etc. Whence the Israelites wishing all prosperity to their King, pray that God would accept (in the Hebrew, turn into Ashes) his Sacrifice, Psal. XX. 4. And we find some relics of this among the Heathen. For when the Greeks went on Shipboard to the Trojan War, Homer represents Jupiter promising them good success in this manner, Iliad. 2. v. 354. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by lightning on the Right-hand of them (as it may be translated) or shining graciously upon them, (as the ancient Scholiast expounds it) and making favourable Tokens appear to them. In like manner he gave the same encouragement to the Trojans, when they were going to set upon the Greeks, Iliad. X. v. 236, 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Jupiter giving them good signs, lightened upon them. And thunder sometimes accompanying these Flashes of Lightning (as it did on Mount Sinai) Virgil makes him to have established Covenants in that manner, Aeneid. XII. v. 200. Where after Aeneas had called the Sun to witness, etc. Latinus lifts up his Eyes and Right-hand to Heaven, saying, Audiat haec genitor, qui foedera fulmine sancit. Let the (Heavenly) Father hear what I say, who establishes Covenants with Thunder. If such passages as these were attended, no considering Man would think the Books of Moses to be of less antiquity than they pretend to; they opening to us the very Fountains of things, particularly of the ancient Religion. Ver. 5. But unto Cain and his Offering he had not respect.] He did not so much as shine upon his Sheaves; much less make them ascend up to Heaven in a Smoke: Though he were the Elder Brother, and brought his Offering first. And Cain was very wroth.] This highly incensed him against Abel: When he should have made severe Reflections on himself, and considered what it was that provoked God to slight his Sacrifice; that so he might amend it, and procure his favour. Unto which he had not a Title by his Birthright, but by his Piety. It is possible indeed that Eve might have instilled an Opinion into him, that he being the Firstborn, was the Blessed Seed which God had promised. And then this may be conceived to have enraged him the more against his Brother; when he saw such a distinguishing mark of God's special favour to him in the very act of Sacrificing. Which made him look upon Abel with a jealous Eye, and tempted him to kill him; that he might not supplant him in his hope, of being the fulfiller of the Oracle , III. 15. And his Countenance fell.] He did not merely look dejectedly through grief; but knit his Brows, and had a down-look (as we speak) lowering and cloudy: Like those who have evil designs in their Heads, and meditate nothing but Revenge. Ver. 6. And the LORD said unto Cain, etc.] He did not intent wholly to cast off Cain, by refusing his Sacrifice, it is plain, I think, by this Question. Which was, in effect, to tell him, He had no reason to be angry, or out of humour; but only to become a better Man: And then God would have respect unto him also. So it follows, Ver. 7. If thou dost well, shalt thou not be accepted, etc.] There are vast varieties in the interpretation of this Verse, with which I shall not trouble the Reader. (See Theodorick Hakspan, L. I. Miscel. C. 4. Mercer, and L. de Dieu, different from all, with Dr. Lightfoot) but only give the Sense of our Translation. If thou dost well, shalt thou not be accepted? Canst thou doubt that I have an Impartial respect to true Goodness, wheresoever I find it? But if thou dost not well, Sin (that is, the punishment of Sin, as Verse 13. XIX. 15. and many other places) lieth at the Door.] Is ready to follow the Offence. And unto thee shall be his desire, and thou shalt rule over him.] He is still thy younger Brother, and shall be subject to thee, (See III. 16.) and thou shalt be his Superior. So here are Three things suggested to Cain, to appease his anger against his Brother. First, That the reason of his not being respected, was not in his Brother, but in himself: Who, if he would do well, as Abel had done, should find favour no less than he. Secondly, That there was no reason he that did ill should far like him that did well; but quite contrary, should feel the marks of God's displeasure. And yet, Thirdly, This should not alter his civil right, nor give Abel any Authority over him: But he should still retain the Privilege of his Birthright; and need fear no harm from his Brother, who was his inferior. Ver. 8. And Cain talked with Abel his Brother.] Asked him in a friendly manner (as one Brother speaks to another) if he would walk into the Fields. This seems more likely to me, than that he told him how the LORD had chidden him, (as Aben Ezra interprets it) or that he disputed with him about the other World, and the Judgement to come, as others of them expound it. Which Mr. Selden very judiciously concludes to have arisen from Onkelos his Paraphrase on the foregoing Verse, which is this; If thou amend thy Worship (or Service of me) shalt thou not be pardoned? but if thou dost not amend it, thy sin shall remain to the day of Judgement, in which thou shalt be punished, if thou dost not repent. Upon which follows in some Editions of the Pentateuch, the dispute which Cain had with Abel about the day of Judgement, as a traditional explication of this 8 Verse. L. VII. de Jure N. & Gent. Cap. 4. When they were in the Field.] When he had drawn him from Company, and had him alone. Cain risen up against Abel his Brother.] Assaulted him on a sudden; took him at an Advantage. And slew him.] Gave him a stab; or some other way wounded him; so as to shed his Blood. Verse 11. Ver. 9 The LORD said unto Cain, Where is thy Brother?] Which is not spoken, as if he was Ignorant; but to awaken Cain, and make him sensible, that he knew what had passed. And he said, I know not.] I can give no account of him. Am I my Brother's Keeper?] Was he committed like a little Child, to my care; to look after him, and see he took no harm? Rage made him rude; and not mind what he said, nor to whom he spoke. Salvian indeed (L. I. de gubern. Dei) thinks this Speech proceeded from Atheism; and that, in those early days the opinion sprung up, which, in his time, had infected many, Deum terrestria non respicere, etc. That God did not mind what we do on Earth; but the foulest Fact may be covered with a Lye. But this Conceit is confuted by the very question which is put to Cain. Ver. 10. And he said, What hast thou done?] Consider, what an heinous Crime thou hast committed; which cannot be concealed from me. For, The Voice of thy Brother's Blood cryeth, &c] Calls for speedy and severe Vengeance. In the Hebrew it is Bloods, in the plural Number; because, say the Hebrew Doctors, he killed Abel and all his Posterity, which were in his Loins: According to what we read 2 Kings IX. 26. I have seen the Blood of Naboth, and the Blood of his Sons, though we read of no body stoned but Naboth himself) saith the LORD, and I will requite thee in this Plate, etc.) See Sanhedrim, Cap. IU. and Excerpt. Gemara, Cap. VI N. 7. à Joh. Coch. Ver. 11. And now thou art cursed from the Earth, which hath opened, etc.] I pass a Sentence of perpetual banishment upon thee, from this Country; which hath drunk in the Blood of thy Brother. Hitherto Adam and his Children had lived together; but now, as Aben Ezra well observes, Cain was banished into a Region far off from his Father: Who dwelled in the Neighbourhood of Paradise. Ver. 12. And when thou tillest the Ground, etc.] And wheresoever thou shalt flee, the Earth, which thou tillest, shall be barren; and not bring forth answerable to thy Labour. A Fugitive and a Vagabond shalt thou be in the Earth.] In that strange Country thou shalt have no rest; but wander up and down unquietly, and not know where to settle: Or as the LXX. translate the Words, go about groaning and trembling, full of anguish in thy Mind, and with a continual shaking in thy Body. Thus St. Basil in his Homily against Drunkenness understood it, when he said, A Drunkard draws upon himself the Curse of Cain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Staggering and turned about uncertainly all his life long. Hen. Valesius thinks his Brother's Ghost haunted him whithersoever he went: Which made him run from place to place to avoid its persecution. So he paraphrases these Words (Annot. in L. III. Euseb. Hist. Eccles. Cap. 6.) Vmbra fratris tui quem occidisti, persequetur te ubique, & aderit infesta. And so he interprets the foregoing Words, The Voice of thy Brother's Blood cryeth to me from the Ground. Thy Brother, whom thou hast impiously slain, requires me to avenge him, and exact the punishment of thee, which is due for his Murder. And indeed it was a Notion, not only among the Pagans but among the Jews also (as he shows) that the Ghosts of those who were murdered, persecuted their Murderers, and required punishment of them. Ver. 13. My punishment is greater than I can bear.] This is too heavy a Punishment, for I sink under the weight of it. Others interpret it, (as appears by the Margin of our Bible,) My sin is unpardonable; or, too great to be forgiven. Thus he, who at first was not so sensible of his Sin as to confess it, now thinks it to no purpose to beg Mercy. Ver. 14. Behold, thou hast driven me this Day from the face of the Earth.] Banished me (as was said before, Verse 11.) from my own Native Country. And from thy Face shall I be hid.] And more than that, I am banished from thy blessed Presence, (as appears from verse 16.) and shall not have the liberty to come before thy Glorious Majesty. With respect to which he may be said to have been excommunicated, though not in the full sense of that Word, as Mr. Selden shows, L. I. de Synedr. C. II. p. 446, 455, etc. And I shall be a fugitive, etc.] Wand'ring up and down in unknown Regions. And it shall come to pass, that every one that findeth me, shall slay me.] I shall be looked upon as a common Enemy: So that whosoever lights upon me, taking me for a dangerous Person, will kill me. To find another, in Scripture-Language, signifies to fall upon him by chance or unawares; without any precedent hatred: As Bochart observes from 1 Sam. XXIV. 14. and other places, L. II. Hierozoic. P. I. cap. 21. Ver. 15. And the LORD said unto him, Therefore whoso slayeth Cain, etc.] Or, (as the word we translate therefore may be rendered,) not so: It shall not be as thou suspectest. But Lud. de Dieu gives many Instances where this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as an Affirmative, signifying as much as surely. So the meaning is, Take it for a certain truth, That if any Man slay Cain, he (that is Cain,) shall be avenged seven fold; or, rather, through seven Generations. God will punish the slaughter of Cain a long time: For the Number seven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Chronic. Except. before Joh. Antiochenus speak,) an Indication of an indeterminate, but great Number; signifying as much, as he shall endure many Punishments. For God intended the life of Cain should be prolonged, in a miserable estate, as an Example of his Vengeance; to deter others from committing the like murder. And the LORD set a mark upon Cain, etc.] What this Mark was, we must be content to be ignorant. Some think God stigmatised him with a Letter of his Name, in his Forehead; (or, rather, I should think, set such a Brand upon him, as signified him to be accursed;) others, That he looked most frightfully, so that every Body avoided him; or, that his Head shaked continually; or, (as others) he had a trembling in his whole Body; or, his Face, perhaps, was blasted by Lightning from the Presence of the LORD. Certain it is, that it was some notorious Mark of God's Displeasure: Which made Men eat him. For we must not imagine there was no Body in the World, at this time, but Adam, Eve, and Cain: But consider that the Design of this Holy Book is not to give us a particular Account of the whole Race of Mankind descended from Adam, (who, no doubt, had a great many more Children than Cain and Abel; and they also bad Children before this happened,) but only of those Persons who were most remarkable; and whose Story was necessary to be known, for the understanding of the Succession down to Moses his time. Accordingly we read, presently after this, that Cain had a Wife; and more than that, he built a City: Which supposes a great Company of People to inhabit it, verse 17. And here, by the way, we need not wonder, there is no mention made of the Institution of Sacrifices; when the first Peopling of the World is only supposed, not related. Ver. 16. And Cain went out.] Not voluntarily, but by the force of the Divine Curse. From the presence of the LORD.] There was a Divine Glory, called by the Jews the SHECHINAH, which appeared from the beginning, (as I have often said before,) the sight of which Cain never after this enjoyed; but was banished from it: And God withdrawing his gracious Presence from him, (so St. Chrysostom,) he was also forsaken by him, and put out of his special Protection. If Cain, after this, turned a downright Idolater (as many think) it is very likely he introduced the Worship of the Sun, (which was the most ancient sort of Idolatry,) as the best resemblance he could find of the Glory of the LORD: Which was wont to appear in a flaming Light. And in aftertimes they worshipped Fire in the Eastern Countries; as the best Emblem of the Sun, when it was absent. And dwelled in the Land of Nod.] At last he settled in a Country, which had the Name of Nod; from his wand'ring up and down, like a Vagabond, till he fixed here. Where, it seems, he still continued restless, moving from one part of the Country to another, till, in conclusion, he built a City, (for his security, some think,) as we read in the Verse following. Some translate it, in the Land of Vagabonds: And R. Solomon fancies the very ground shaked under him, and made People run away from him, saying; This is the cruel Man, that killed his Brother. On the East of Eden.] He still went Eastward from that Country, where Adam settled after he was thrust out of Paradise. See III. 24. Which Junius thinks was in that tract of Ground where the Nomads afterwards dwelled, bordering upon Susiana. Which is far more probable than the Conceit of the Author of the Book Cosri, (Par. II. §. 14.) who would have Cain's going from the presence of the LORD nothing else, but his Expulsion out of the Land of Canaan, where Adam dwelled after he was thrust out of Paradise: And, consequently, the Land of Nod was not far from the Land of Canaan. Nothing can be more ungrounded than this; which overthrows also all that Moses saith of Eden, and the Garden planted there, from whence Adam went out on the East-side, and therefore not toward Canaan which was Westward. Ver. 17. And Cain knew his Wife.] There hath been no mention hitherto of any Woman in the World but Eve, much less of Cain's having a Wife. And therefore it is uncertain whether this were a Wife he took before he killed his Brother, or after. It is most probable before; because we may well think all the World abhorred the thoughts of Marriage, with such an impious Murderer, whom God also had accursed. But whether it were before or after; I see no reason to conclude that this Wife was his Sister: There being Women enough in the World beside, before this time, as was said before, verse 15. For even in our Country, in the Age before us, there sprung from two Persons, Three hundred sixty seven Children, within the space of eighty Years. And therefore, the World being now (when Cain slew Abel) an Hundred and twenty eight, or an Hundred and thirty Years old, according to Archbishop Usher, and Jac. Capellus' Chronology, we cannot but conceive there were a great Number of People in it, descended from all those Sons and Daughters which Adam begot, Chap. V 4. We are not told how many, but some of the ancient Eastern Traditions (in Cedrenus) say, he had thirty three Sons, and twenty seven Daughters. It is true indeed, That at the first Cain could marry none but one of his Sisters. Which was then Lawful, because absolutely necessary: But prohibited by God, when that Necessity ceased. Of which the Eastern People were so sensible, that they took care to have it thought, that Cain and Abel did not marry those who were nearest of kin to him, but those that were at some distance. For their Tradition is, That Eve, at her two first Births, brought Twins, a Son and a Daughter, viz. Cain with his Sister Azron, and Abel with his Sister Awin; as Saidus Patricides Patriarch of Alexandria reports. Now, such was their Caution, not to match with those that were nearest in Blood, but with those further off, as much as was then possible; Cain was not suffered to marry his Twin-Sister, nor Abel his: But Adam gave Awin to Cain, and Azron to Abel. I cannot vouch the truth of this Story: Which I mention only to show, That Mankind have had a Sense, that all possible Care should be used, to avoid Marriages with the nearest Relations: For though this Story was derived, perhaps, from the Jews, yet it was believed by other People. See Mr. Selden, L. V. De Jure N. & G. c. 8. Whence Diodorus Siculus says, Lib. I. it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the common use of Mankind, that Brothers and Sisters should not be joined in Marriage. And Plato (L. VIII. de Legib.) calls such Marriages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by no means holy, but hateful to God. For though they were not so in the beginning of things, they became so afterwards: That being natural in one state of things (as Grotius well observes, Lib. De Jure B. &. P. c. 10.) which is unnatural in another state. And he built a City.] Not as soon as the came into this Country; but when he had a numerous Progeny, able to people it: And consequently in his old Age. His end in building it, some think, was to cross the Curse of wand'ring to and fro: Others, to defend himself against those whom his guilty Conscience made him fear; or, to secure the Spoils which by force and violence (as Josephus relates, L. I. Antiq. c. 3.) he had taken from others. There are those, who imagine, that when he attempted to build this City, he often broke off the Work, out of a panic fear: Such an one as Romulus felt, after he had killed his Brother Remus. And called the Name of the City, after the Name of his Son.] Some think he declined his own Name, because he knew it to be odious every where. But it is more likely, it was for that reason, which moved Men in aftertimes to do the same. For it hath been a very ancient Usage, for great Men to call the Cities which they built by the Name of their Sons, rather than their own: Out of the great Love they bore to their Children. Thus Nimrod called Nineveh after the Name of his Son Ninus. Which the Psalmist notes as a piece of the Vanity of Mankind, to call their Lands (that is, the Houses where they dwelled, as R. Solomon Jarchi interprets it) by their own Names, to be a lasting Monument of them and of their Family. Enoch.] There were an ancient People called by Pliny, Heniochi; by Mela, Eniochi; and by Lucan, Enochii: Some of which lived so far Eastward, that Sir W. Raleigh fancies they might be the Posterity of this Enoch. Ver. 18. And unto Enoch was born Irad, etc.] It is remarkable, that though Moses gives us some Account of the Descendants of Cain; yet he saith not a word of the Years that they lived, and carries their Genealogy but a little way. Whereas he deduces the Genealogy of Seth down to the Flood, and so to his own time, etc. And also relates particularly, (Chap. V.) to what Age the Life of his principal Posterity was prolonged. It seems, he looked upon Cain's Race, as such a Reprobate Generation, that he would not number them in the Book of the Living: As St. Cyril speaks. Ver. 19 Lamech took unto him two Wives.] By a small transposition of Letters, Lamech being the same with Melech, which signifies a King; some of the Jews fancy him to have been a great Man: For none but such, they say, had two Wives in those ancient Times: Though they hold it was lawful (as Selden shows, L. V. De Jure N. & G. cap. 6.) for any Body that could maintain them, to have had more. But it is more likely that Lamech was the first, that adventured to transgress the Original Institution: Which was observed even by the Cainites till this time. When, perhaps, his earnest desire of seeing that blessed Seed which was promised to Eve, might induce him to take more Wives than one: Hoping, by multiplying his Posterity, some or other of them might prove so happy as to produce that Seed. And this he might possibly persuade himself was the more likely; because the Right that was in Cain the Firstborn, he might now conclude was revived in himself: Who being the Seventh from Cain, had some reason to imagine the Curse laid upon him, of being punished, sevenfold, i. e. for seven Generations, was now expired; and his Posterity restored to the Right of fulfilling the Promise. Ver. 20. He was the Father.] The Hebrews call him the Father of any thing; who was the first Inventor of it; or, a most excellent Master in that Art. Such was Jabal in the Art of making Tents, folding Flocks, and all other parts of Pastorage. Which though begun by Abel, was not by him brought to Perfection: Or, if it were, Jabal was the first in the Family of Cain, that was Eminent in the following Inventions. Of such as dwell in Tents.] Taught Men to pitch Tents; which were movable Houses, that might easily be carried from place to place, when there was occasion to remove for new Pasture. Under this is comprehended all that belongs to the Care of Cattle, in their breeding, feeding, and preserving, as appears by what follows. And of such as have Cattle.] In the Hebrew the words are, and of Cattle. Where the copulative Vau, which we translate and, signifies as much as with: And so the words are to be here translated, such as dwell in Tents, with Cattle. Thus Bochartus observes it is used, 1 Sam. XIV. 18. The Ark of God was at that time, with the Children of Israel; as we, with the Ancients, truly translate it. And so it should be translated, Exod. I. 5. All the Souls that came out of Jacob's loins were seventy Souls, with Joseph. For Joseph is not to be added (as we seem to understand it) unto the Seventy; but made up that Number, as appears from Gen. XLVI. 27. So that the Sense of this whole Verse seems to be, That though Men fed Cattle before in good Pastures; yet Jabal was the first that, by the Invention of Tents, made the more Desert Country's serviceable to them: Where, when they had eaten up all the Grass in one place, they might in a little time take up their Tents, and fix them in another. To this purpose R. Solomon Jarchi. And in these Tents, it's likely, he taught them to defend their Cattle, as well as themselves, from Heat and Cold, and all other Dangers to which they were exposed in those Desert Places. Ver. 21. Father of such as handle the Harp and Organ.] The first Inventor of Musical Instruments, and that taught Men to play upon them. What Cinnor is, (which we translate Harp,) see in Bochartus his Canaan, L. II. cap. 7. p. 808. I believe the first word includes in it all Stringed, the latter all Wind Musical Instruments. It is possible that Apollo, or Linus, or Orpheus (for there are all these various Opinions) might be the Inventor of the Harp among the Greeks: But it was their Vanity that made them fancy such Instruments had their Original in their Country. Ver. 22. Tubal-Cain.] The Arabians still call a Plate of Iron or Brass, by the Name of Tubal, (as Bochartus observes out of Avicenna, and others, L. III. Phaleg. cap. 12.) who as it follows in the Text was An instructor of every Artificer in Brass and Iron.] i. e. Found the Art of melting Metals, and making all sorts of Weapons, Arms, and other Instruments of Iron and Brass. Many think that Vulcan is the same with Tubal-Cain, (their Names being not unlike,) particularly Gerh. Vossius, De Orig. Idolol. L. I. cap. 16. His Sister's Name was Naamah.] Whom Vossius, (Ib. cap. 17.) takes to have been the Heathen Minerva, or Venus. Her Name signifies Beautiful, or Fair, one of a sweet Aspect: And the Arabians say, she invented Colours and Painting, as Jabal did Music. See Elmacinus, p. 8. Ver. 23. And Lamech said unto his Wives, etc. Hear my Voice, ye Wives of Lamech, harken unto my Speech.] Something had preceded these Words, which was the occasion of them: But it is hard to find what it was. Jacobus Capellus indeed (in his Historia Sacra & Exotica) hath a Conceit that Lamech was now in a vapouring Humour, being puffed up with the glory of his Son's Inventions; to whose Music and other Arts, he endeavoured to add Poetry: Which he expressed in the following Words, that seem to him a Thrasonical Hymn, wherein he brags what Feats he would do. For so he reads the Words, (with Aben Ezra,) not I have slain, but I will kill a Man with one blow of my Fist, etc. But I can see no warrant, for this Translation, without a violence to the Hebrew Text, and therefore we must seek for another Interpretation. I have slain a Man to my wounding, etc.] These Words would have a plain Exposition; (which otherwise are difficult,) if we could give Credit to the Hebrew Tradition; which St. Hierom says several Christians followed: That Lamech being informed by a certain Youth, as he was a Hunting, that there was a wild Beast lay lurking in a secret place, went thither; and unawares killed Cain, who lay hid there: And then, in a Rage at what he had done, fell upon the Youth that had occasioned this mistake, and beat him to death. But, as there is no certainty of this; so it doth not agree with the next Verse: Which seems to suppose Cain to be now alive. Therefore Lud. de Dieu, following Onkelos, reads the Words by way of Interrogation; Have I slain a Man? Or, so much as a Boy? that you should be afraid of my Life? It seems the use of Weapons being found out by one of his Sons, and grown common; his Wives apprehended that some Body or other might make use of them to slay him. But he bids them Comfort themselves, for he was not guilty of slaying any Body himself; and therefore might reasonably hope, no Body would hurt him. And then the meaning of the next Verse is easy. Ver. 24. If Cain shall be avenged seven fold, truly Lamech seventy and seven fold. If God hath guarded Cain so strongly, who was a Murderer, as to threaten great and long Punishments to those that slay him; he will punish them far more, and pursue them with a longer Vengeance, who shall slay me, being a guiltless Person. There are divers other Interpretations, which I shall not mention; because this is most pertinent to the preceding discourse. Ver. 25. Bore a Son.] The Jews think he was born a Year after Abel was killed. And called his Name Seth.] Mothers anciently gave Names to their Children, as well as the Fathers. And Eve gave this Son, the Name of Seth; because she looked upon him as appointed (so the word signifies) by God, to be what Cain, she thought, should have been; till God rejected his Sacrifice, and he slew Abel. In whose room she believed God had substituted this Son, to be the Seed from whom the Redeemer of the World should come. The Arabians say, (particularly Elmacinus, p. 7.) That Seth was the Inventor of Letters and Writing, (as Jubal was of Music, and Tubal-Cain of Arms,) which so much surpassed all other Inventions, that some (as Cedrenus tells us) called him, a God; i. e. the highest Benefactor to Mankind. Which, if it were true, we might think that thence his Children were called the Sons of God, VI 1. But it is most likely this mistake arose from Symmachus his Translation of the last Words of the next Verse, which, if we may believe Suidas, was thus, Then began Seth to be called by the Name of God. For which there is no Foundation either there, or any where else in Scripture. For though it be said that Moses was made a God to Pharaoh, yet he is never simply called a God, as Jacobus Capellus well observes. Nor is any King, or Prince called by that Name particularly, in Scripture; though in general it says of them all, That they are Gods. Ver. 26. To him also was born a Son.] When he was an Hundred and five Years old, as we read, V 6. And he called his Name, Enos.] Signifying the weak and miserable Condition of Mankind; which he seemed, by giving him this Name, to deplore. Then began Men to call upon the Name of the LORD.] This doth not import that Men did not call upon the LORD (which includes all his Worship and Service) before this time: But that now (as Jac. Capellus conceives) they were awakened, by the Consideration of their Infirmity , to be more serious and frequent in Religious Offices: Or, rather, (as others understand it,) they began to hold more Public Assemblies. For Families being now multiplied, to which Religion was before confined, they joined together and met in larger Societies and Communion, for the solemn Worship of God by Sacrifices, and other Religious Services. For, to call upon God, comprehends, as I said, all Religion: Which consists in acknowledging him to be the LORD of all; in lauding all his Glorious Perfections; giving him Thanks for his Benefits; and beseeching the Continuance of them. But it being scarce credible, that Public Assemblies were not held long before this, (it being probable that even when Cain and Abel sacrificed, their Families joined together to worship God,) it hath moved some Men of note, (such as Bertram and Hackspan,) to follow our Marginal Translation; then began Men (i. e. the Children of Seth,) to call themselves by the Name of the LORD: That is, the Servants or Worshippers of the Lord; in distinction from the Cainites, and such profane Persons, as had forsaken him. And indeed a great Number of the Jewish Writers, with whom Mr. Selden joins, in his De Diis Syris, Prolegom. 3. would have the Words expounded thus, to signify that Apostasy; then was there profanation, by invoking the Name of the LORD. For the word hochal, which we here translate begun, signifying profaned, in Leu. XIX. 12. (Thou shalt not profane the Name of the LORD thy God,) they take Moses his meaning to be, That the most Holy Name which belongs to the Creator and Possessor of Heaven and Earth alone, was now impiously given unto Creatures: Particularly to the Sun. And thus the Arabic interpreter, in Expenius his Edition, Then began Men to apostatise from the worship of God. But a great Number of very learned Men have opposed themselves to this Interpretation; and with much Judgement: Moses being here speaking of the Pious Family of Seth, and not of Impious Cain's: And the word hochal (as Hackspan observes) with the Preposition le following in the next word, being constantly used in the Sense of beginnings, not of profanation. And therefore they content themselves with our Marginal Translation: Or, else think that God was now first called upon by the Name of Jehovah: Or, that Liturgies, as we call them, or Public Forms of Worship were now appointed, at set Hours: Or, some other considerable Improvements made in Religious Offices. For the Arabian Christians represent this Enos as an excellent Governor: Who, while he lived, preserved his Family in good order, and when he died, called them all together; and gave them a Charge to keep God's Commandments, and not to associate themselves with the Children of Cain. So Elmacinus. CHAP. V. Ver. 1. THis is the Book of the Generations of Adam.] i. e. Here follows a Catalogue of the Posterity of Adam. So the word Book signifies, Matth. I. 1. An Account of those from whom Christ the Second Adam came; as here, an Account of those who came from the First Adam. Yet not of all, but of the principal Persons, by whom in a Right Line, the Succession was continued down to Noah, etc. As for the Collateral Lines, which, no doubt, were very many, by the other Sons and Daughters which the Persons here mentioned begot, they are omitted: Because no more than I have said, was pertinent to Moses his purpose. In the Day that God created Man.] This is repeated again, only to imprint on their Minds, that Adam was not produced, like other Men, by Generation, but by Creation. In the likeness of God created he him.] This also is again mentioned; to remember Men how highly God had honoured them, and how shamefully they had requited him. Ver. 2. Male and Female created he them, etc.] Of different Sexes, to be joined together in Holy Marriage: As Moses had shown, Chap. II. 22, 23, etc. Called their Name Adam.] The common Name to both Sexes; like Homo in Latin, etc. Ver. 3. And Adam lived an hundred and thirty Years.] This doth not assure us he had no Children but Cain and Abel till now: But only acquaints us with his Age, when Seth was born. And begat a Son in his own likeness, after his image.] Not so Perfect as himself, when he was created; but with those Imperfections which impaired him, after he had eaten the forbidden Fruit: That is, inclined to Sin, and subject to Death. For his own Likeness and Image, wherein this Son was begotten, seems to be opposed to the Likeness and Image of God, wherein Adam was made, I. 26. which, though not quite lost, was lamentably defaced. Maimonides will have this to refer to Seth's Wisdom and Goodness; he proving truly a Man like to his Father Adam: Whereas the rest before him proved rather Beasts. More Nevochim, Par. I. c. 7. Called his Name Seth.] He intends to give here an Account of those descended from Seth alone, not of his Posterity by Cain, (who are only briefly mentioned in the foregoing Chapter, verses 17, 18.) because in Seth the Posterity of Adam were preserved, when all the Children of Cain perished in the Deluge. Ver. 4. And he begat Sons and Daughters.] After the Birth of Seth he begot more Children, (as he had done, it's probable, many before,) whose Names are not here recorded: Because Moses sets down only that Race of Men, from whom Noah and Abraham, (the Father of the Faithful,) and the Messiah were derived. Ver. 5. Lived nine hundred and fifty Years.] It is not reasonable to take a measure of the length of the Lives of the Patriarches, by the shortness of ours. For, as Josephus well observes, (L. I. Antiq. cap. 4. and out of him, Eusebius, L. IX. Praepar. Evang. cap. 13.) they being Men much beloved of God, and newly made by him, with a strong Constitution, and excellent Temper of Body, and using better Diet, the Vigour of the Earth serving at the first, for the Production of better Fruits: All these things, joined with their Temperance, constant Exercise and Labour, a sweet Temper of Air, their Knowledge in the Nature of Herbs and Plants, etc. might well contribute very much, to as long a Life as is here mentioned. Which was but necessary also, (and therefore God's Providence took special Care of them,) that the World might be the sooner peopled; Knowledge and Religion more certainly propagated, by the Authority of living Teachers; Arts and Sciences brought to a great Perfection, which could not have been effected in a short Life, like ours. And therefore Josephus shows, that herein Moses hath the Testimony of all the Greeks and Barbarians also: Who have wrote about ancient Affairs: Of Manethus (for instance) who wrote the Egyptian History; Berosus, who wrote the Chaldaean; Mochus, Hestiaeus, etc. who wrote the Phoenician; with a great Number of Greek Writers whom he mentions: Who all say, Men lived anciently a thousand Years. None indeed came up to that full Sum; but some so near it, that they who were not exactly acquainted with the Sacred Story, might well speak in that manner. And this ought not to seem incredible to us in these Days, when we consider how long several have lived in the later Ages of the World; as Pliny reports in his Natural History, L. VII. cap. 48. Nay, in Times nearer to us, there are Instances of this kind, as the Lord Bacon observes in his Hist. Vitae & mortis; and Bartholin. in his Histor. Anatom. Rariorum; Cent. V. Hist. 28. But nothing is more remarkable than that which Gaffendus reports in the Life of Nicol. Peirskius, L. V That he received a Letter from Aleppo, no longer ago than the Year 1636, of a Man then in Persia, known to several Persons worthy to be believed, who was Four hundred Years old: Idque ipsis omnino esse exploratum, atque indubium: And the Persons that wrote this, were fully assured of the undoubted Truth of it. Such Instances indeed are rare; and there is one that thinks Men did not generally live to such a great Age in the old World. For Maimonides is of Opinion, That none attained to so many Years as are here mentioned; but only the particular Persons expressly named by Moses: All the rest of Mankind, in those Days, living only the ordinary term, which Man did in aftertimes. Or, in other words, this extraordinary length of Days, was the Privilege only of these singular Individuals; either from their accurate way of Living and Diet, or God's special Favour in Reward of their eminent Virtue and Piety, More Nevoch. Par. II. cap. 47. But Nachmanides (another great Jewish Doctor) opposes this with much Reason; For that their eminent Virtue was not the cause they alone had this Privilege, appears by Enoch, the most holy Man of them all, who did not live to the Age of Four hundred Years. And as there is no ground to believe these were the only Persons who lived exactly Temperate in all things: So it is manifest Moses doth not design to give us an Account of those that lived longest, but of those from whom Noah descended, and it is incredible that they alone should be very long lived, and no Body else, though descended from the same Parents. Ver. 6. And Seth lived an hundred and five Years, and begat Enos.] We must not think he lived so long, before he begat any Children: No more than that Adam had none till he was an Hundred and thirty Years old, when he begat Seth, (verse 3.) for we know he had Cain and Abel, and, in all likelihood, many others before. Therefore to explain this and other things that follow, verse 18. and 28. which seem more strange (for Jared is said to have lived an Hundred sixty two Years, before he begat Enoch; and Lamech an Hundred eighty two Years before he begat Noah,) we must consider, as was noted, verse 4. that Moses sets down only those Persons by whom the Line of Noah was drawn from Seth, and Abraham's Line from Noah, by their true Ancestors; whether they were the Eldest of the Family or no. Seth it's likely had many other Children before Enos was born, as Noah, we may be confident had before he begat Sem, Ham, and Japhet: Which was not till he was Five hundred Years old, verse 32. As Lamech also had several before Noah was born: Though Moses doth not mention them; because he was here concerned only to inform us, who was the Father of Noah. Begat Enos.] The Arabian Christians, as I observed before, (IV. 26.) make him to have been a man of singular Goodness. Ver. 9 Begat Cainan.] The same Writers represent him to have been like to his Father; and say, he gave his Children a charge not to mingle with the Seed of Cain. So Elmacinus. Yet there is but little difference between his Name, and that of Cain's; no more than between Irad and Jared, and some other of Sem's Posterity and Cain's. Which may teach us, says Jac. Capellus, (in his Histor. Sacra & Exotica,) Ne fatale nescio quod omen nominibus propriis effingamus; that we should not fancy there is, we do not know what, fatal Omen in Proper Names. The Wickedness of Judas Iscariot did not make the other Judas, called by that Name, to think the worse of it. And therefore Jared feared not to call his Son Enoch, by the very Name of Cain's eldest Son, IV. 17. And Methuselah also gave his Son Lamech, the Name of one of Cain's grandchildren, IV. 18. Ver. 12. Begat Mahalaleel.] This Name imports as much as a Praiser of God: Which Cainan imposed upon this Son of his, (as Jacobus Capellus fancies,) because he was born after he had lived ten Weeks of Years, (i. e. when he was Seventy Years old,) in the beginning of the Sabbatick Year: Which was the Eighth Jubilee from the Creation. For, as there were Sacrifices, and a distinction of clean Beasts and unclean; so he conceives there might be a distribution of Years by Seven or Weeks, (as they spoke in aftertimes,) from the very beginning of the World. But there is no certainty of this: Nor of what the forenamed Arabian Writers say of this Mahalaleel, that he made his Children swear, by the Blood of Abel, (so Patricides,) not to come down from the Mountainous Country where they dwelled, to converse with the Children of Cain. He is mentioned also by the Mahometans, as Hottinger observes in his Histor. Orient. p. 20. Ver. 15. Begat Jared.] The same Arabian Writers make him also a strictly Pious Man, and an excellent Governor: But say, That in his Days some of Seth's Posterity, (about an hundred in number,) notwithstanding all his Persuasions to the contrary, would go down and converse with the Children of Cain; by whom they were corrupted. And thence they fancy he was called Jared, (which signifies descending;) either because they went down from the Holy Mountain, as they call it, where, Seth's Posterity dwelled; or Piety, in his time, began very much to decline. See Hottinger's Smegma Orient. L. I. cap. 8. p. 235, etc. Ver. 18. Begat Enoch.] Whom the Arabians call Edris; and represent him as a very learned Man, as well as a Prophet: And especially skilled in Astronomy. See Hottinger, Histor. Orient. L. I. c. 3. and Smegma Orient. p. 240. The Greeks anciently had the same Notion of him, as appears by a Discourse of Eupolemus, which Eusebius quotes out of Alexand. Polyhistor. L. IX. Praepar. Evang. c. 17. where he says Enoch was the first who taught the knowledge of the Stars, and that he himself was taught, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Angels of God; and was the same Person whom the Greeks call Atlas. Certain it is his Story was not altogether unknown to the ancient Greeks; as appears in what they say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same with Enoch, whose Name in Hebrew is Chanoch. For Stephanus in his Book De Vrbibus says, that this Annacus lived above Three hundred Years, and the Oracle told the People, that when he died they should all perish; as they did in the Flood of Deucalion: In which he confounds the History of Enoch and Methuselah, as Bochart well observe, L. II. Phaleg, c. 13. Ver. 21. Begat Methuselah.] Enoch being a Prophet, (as we learn from St. Judas,) and foreseeing the destruction that was coming upon the Earth by a Deluge, immediately after the death of this Son of his, gave him this Name of Methusela, which imports as much. For the first part of it, Methu, evidently carries in it the Name of Death; being as much as, he dies: And sela signifies, the sending forth of Water, in Job V. 10. And therefore Methusela, is as much, as when he is dead, shall ensue an emission or inundation of Waters, to the destruction of the whole Earth. Which ingenious Conjecture of Bochartus, in his Phaleg, L. II. c. 13. is far more probable than any other Account of his Name. Ver. 22. Enoch walked with God after he begat Methuselah.] Of all the rest Moses only says, they lived after they begat those Sons here mentioned; but of this Man, that he walked with God: i. e. Was not only sincerely Obedient to God, (as we suppose his Forefathers to have been,) but of an extraordinary Sanctity, beyond the rate of other Holy Men; and held on also in a long course of such singular Piety, notwithstanding the wickedness of the Age, wherein he lived. And the very same Character being given of Noah, VI 9 it may incline us to believe, That as Noah was a Preacher of Righteousness; so Enoch, being a Prophet, was not only Exemplary in his Life, but also severely reproved the Wickedness of that Age, by his Word. Ver. 24. And Enoch walked with God.] Persevered in that Course , to the end of his Days. And was not.] He doth not say, that he died, (as he doth of the rest in this Chapter, both before and after,) but that he was not, any longer among Men in this World. For, God took him.] Translated him to another place. Which plainly signifies the different manner of his leaving this World; in so much that the Apostle faith, he did not see death, Heb. XI. 5. Which confutes the Conceit of Aben Ezra, and R. Solomon, and others, who would have this word took to signify, that he was snatched away by an untimely death. Contrary to the Opinion of their other better Authors, particularly Menachem; who in his Commentary on this place saith; that God took from Enoch his Bodily , and gave him Spiritual Raiment. But whither he was translated we are not told. The Author of the Book of Ecclesiasticus, Chap. XLIV. (according to the vulgar Translation,) saith into Paradise. And upon this Supposition, the Interpreter hath added these words to the Text; God translated him into Paradise, as Ludolphus observes, L. III. Commentar. in Aethiop. Hist. Cap. V n. 40. And accordingly we find in the Calendar of that Church, a Festival upon July XXV. called, The Ascension of Enoch into Heaven, (for they were not so foolish as to understand by Paradise a place upon Earth, but a Heavenly Mansion,) unto which he was advanced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Eusebius speaks, L. VII. Praepar. Evang. cap. 8.) because of his consummate Virtue. And it is no unreasonable Conjecture, That God was graciously pleased to take him unto himself at this time, to support and comfort Mankind in their State of Mortality, (Adam, the Father of them all, being dead not above fifty-seven Years before,) with the hope of a better Life, in the other World. For which reason it is not improbable, that he was translated in some such visible manner, as Elijah afterward was, by a glorious Appearance of the SCHECHINAH, from whence some heavenly Ministers were sent to carry him up above. Ver. 25. Begat Lamech.] The same Name with one of Cain's Posterity, IV. 18. But, as he was of another Race, so he was the Grandchild and the Father of the best Men in those Days, viz. Enoch and Noah. Ver. 27. All the Days of Methuselah, etc.] What was wanting in the Days of his Father, God, in some sort, made up in his Age: Which was extended to the longest term of all other Men. He died in the very Year of the Deluge, according to the import of his Name. See Verse 21. Ver. 29. He called his Name Noah.] Which signifies Rest, or Refreshment; which proceeds from Rest and Quiet. Because, says he, This same shall comfort us, concerning our work and toil of our Hands.] He expected, some think, that he should be the blessed Seed, promised, III. 15. Or, that it should spring immediately from him. But the last words, toil of our hands, seem to import some inferior consolation, which he expected from Noah: And the Hebrew Interpreters generally expound it thus; He shall make our Labour in tilling the Earth, more easy and less toilsome to us. Which agrees to what follows. Because of the Ground which the LORD hath cursed.] There was a general Curse upon it, for the Sin of Adam; and a particular upon some part of it, for the Sin of Cain: Now God, he foretells, would take them both off in great measure; and bless the Earth to the posterity of this same Man: Who perfected the Art of Husbandry, and found out fit Instruments for ploughing the Earth, than had been known before. When Men being chief employed in digging and throwing up the Earth with their own Hands, their labour was more difficult: Which now is much abated, because the pains lie more upon Beasts than upon Men. And indeed Noah is called, IX. 20. Isch haadamah, a Man of the Ground (which we translate an Husbandman) one that improved Agriculture, as other famous Men had done Pastorage, and found out other Arts, IV. 20, etc. In the same place also (IX. 20.) we read that Noah planted a Vineyard: With respect to which, if he was the first inventor of making Wine, he might well be said here, to comfort them concerning their work and toil of their hands: Wine cheering the Heart, and reviving the Spirits of Men, that are spent with Labour. But if the last Words of this Verse be expounded of the LORD's Cursing the Ground, by sending a Flood upon it, as Enoch had foretold; then Noah is here called their Comforter, with respect to his being the Restorer of the World, after it had been dispeopled by that inundation. And so Jacobus Capellus, not unreasonably interprets them to have relation to both Curses, à maledictione, quam Terrae inflixit, & inflicturus est Deus. He shall give Men rest from the Curse which God hath inflicted, and intends further to inflict upon the Earth. Hist. Sacra & Exot. ad A. M. 1053. Ver. 32. And Noah was Five hundred Years old.] See Verse 6. where I have said enough to show, it is not reasonable to think he had no Children till this Age of his Life. And Noah begat Shem, Ham, and Japhet.] Here ends the Line of Adam, before the Flood. For tho' these Three were married, it appears (VII. 13.) before the Flood came; yet they either had no Children, or they did not live: For they carried none with them into the Ark. It doth not follow that Shem was the Eldest of these Three, because he is here, and every where else in this Book, mentioned first: For I shall show plainly in its due place that Japhet was the Eldest. (X. 21.) Scaliger indeed would have this a settled Rule, that, Hunc Ordinem Filii in Scriptura habent, quem illis natura dedit. That Children are placed in Scripture, according to the Order which Nature hath given them. But it is apparent from many Instances, that the Scripture hath regard to their Dignity otherways, and not to the Order of their Birth. As Abraham is mentioned before Nahor and Haran, merit excellentiae, with respect to his Excellence (as St. Austin speaks) to which God raised him, though he was not the Eldest Son of Terah, Gen. XI. 28. Thus Jacob is mentioned before Esau, Mal. I. 1. and Isaac before Ishmael, 1 Chron. I. 28. Thus Shem's Eminence in other respects, placed him before Japhet, to whom he was inferior in the order of Nature: As appears even from their Genealogy both in Gen. X. and 1 Chron. I. where Shem's posterity are placed below those of both his other Brothers. CHAP. VI Ver. 1. WHen Men began to multiply.] To increase exceeding fast; for they were multiplied before, but not so as to fill the Earth. Or the Word Men may be limited to the Children of Cain, (See Verse 2.) who now began to be very numerous. And Daughters were born to them.] In great numbers: For Daughters no doubt they had before; but now so many more Daughters than Sons, that they had not Matches for all: No, though we should suppose they followed the Steps of Lamech, (IV. 19) and took more Wives than one. Ver. 2. The Sons of God.] There are two famous Interpretations of these Words, (besides that of some of the Ancients, who took them for Angels.) Some understand by the Sons of God, the great Men, Nobles, Rulers, and Judges, whether they were of the Family of Seth or of Cain: And so indeed the word Elohim signifies in many places, Exod. XXI. 6. XXII. 28. etc. and the ancient Greek Version, which Philo and St. Austin used, perhaps meant no more, where these words are translated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Angels of God, his great Ministers in this World; who in aftertimes were mistaken for Angels in Heaven. These great Persons were taken with the Beauty of the Daughters of Men, i. e. of the meaner sort, (for so sometimes Men signifies, Psal. XLIX. 2, etc.) and took, by Force and Violence, as many as they pleased; being so potent as to be able to do any thing with impunity. For they that should have given a good Example, and punished Vice, were the great promoters of it. But there are other ancient Interpreters, and most of the later, who by the Sons of God understand the posterity of Seth, who were the Worshippers of the true God. iv Vlt. They saw the Daughters of Men.] Conversed with the Daughters of Cain. So Tho. Aquinas himself interprets it. Pars I. Q. 51. Art. 3. ad 6. That they were Fair.] Being exceedingly taken with their Beauty. And they took them Wives.] Made Matches with them, and perhaps took more than one apiece. Of all that they chose.] Whomsoever they liked, (so the word choose is used in many places, Psal. XXV. 12, etc.) without regard to any thing else but their Beauty. Some of the Hebrews by Daughters understand Virgins, which they distinguish from Nasim, Wives or married Women; whom they also took and abused as they pleased. But there is no evidence of this. The plain Sense is, that they who had hitherto kept themselves (unless it were some few, See Verse 15.) unmingled with the posterity of Cain, according to a Solemn charge which their godly Forefathers had given them, were now joined to them in Marriage, and made one People with them. Which was the greater Crime, if we can give any credit to what an Arabic Writer saith, mentioned first by Mr. Selden in his Book de Diis Syris, Cap. 3. prolegom. & de Jure N. & G. L. V Cap. 8. f. 578.) that the Children of Seth had sworn by the Blood of Abel, they would never leave the mountainous Country which they inhabited, to go down into the Valley where the Children of Cain lived. The same Author (viz. Patricides with Elmacinus also) says, that they were inveigled to break this Oath, by the Beauty of Naamah , IV. 22. and the Music of her Brother Jubal. For the Cainites spent their time in Feasting, Music, Dancing, and Sports: Which alured the Children of Seth to come down and marry with them. Whereby all manner of Impurity, Impiety, Idolatry, Rapine and Violence filled the whole Earth, and that with impunity, as Eusebius observes, L. VII. Praepar. c. 8. This Moses here takes notice of, that he might give the reason, why the whole posterity of Seth, even those who sprang from that holy Man Enoch (except Noah and his Family) were overflown with the Deluge, as well as the race of Cain: Because they had defiled themselves with their cursed Affinity; and thereby were corrupted with their wicked Manners. Ver. 3. And the LORD said.] Resolved with himself. My Spirit.] Either speaking by his Prophets, such as Enoch had been, and Noah was: Or working inwardly in all Men's Hearts. Shall not always strive with Man.] Chide and Reprove them, and thereby endeavour to bring them to Repentance; but proceed to punish them. There are several other Interpretations, which may be seen in all Commentators: Which to me seem more forced than this. For that he also is Flesh.] For that besides his wicked actions, he is grown wholly Fleshly in his inclinations and affections. He savours nothing but carnal things; and consequently is incurable. Or, as others expound it, even the best of them (the Children of Seth) are become fleshly Men. Yet his days shall be an Hundred and twenty years.] I will not destroy Mankind presently; but have patience with them so long, that it may appear I would willingly have saved them. Ver. 4. There were Giants in the Earth.] Men of vast Stature and Strength, which tempted them to oppress others by Violence: For so several of the Ancients Translate the Hebrew word Nephilim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Violent Men, who carried all before them by main force: Tyrants who filled the World with Rapines and Murders, and all manner of wickedness, having society with the Devil, (as Eusebius understands it, L. VII. praepar. c. 8) in infernal Arts, which they introduced. Josephus calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insolent contemners of all the Laws of God and Man. Which made Origen look upon them only as impious Atheists: But, no doubt, the extraordinary Bulk and Strength of their Body is also intended. In those days.] i. e. Before the Sons of God married with the Daughters of Men. For these Giants were produced by those who went down and mixed with the posterity of Cain in the days of Jared: As both Elmacinus and Patricides understand it. And also after that, when the Sons of God came in unto the Children of Men, and they bare Children to them.] The word Children is not in the Hebrew: and it better agrees with what goes before to translate it, Even they bore Giants unto them. Besides those which were before, there was a new Race of Gigantic Persons begot by the Sons of God on the Daughters of Men. The same became mighty Men.] Of great Power, as well as Strength of Body. Which were of old.] This may refer either to what goes before, or to that which follows. Men of renown.] Of great Undertake, and adventurous Actions; Which got them a great Name in Ancient time. But they were no less famous for their Wickedness, than for their Valorous and great Exploits; for by their means all Mankind were overrun with Impiety, as it follows in the next Verse. Ver. 5. God saw the wickedness of Man that it was great, etc.] All sorts of Wickedness in an high degree overspread the whole Earth. And that every imagination of the thoughts of his heart, etc.] And that there were no hopes of their amendment; their very minds being so set upon Wickedness, that they thought of nothing else but how to satisfy their Lusts. In the Margin it is, their whole Imagination, i. e. all the designs, and contrivances of all the Men of that Age, and this continually, Day and Night, were only Rapine, Filthiness, and all manner of Evil. Ver. 6. And God repent, etc.] God can neither properly repent, nor be grieved: But such Expressions signify he resolved to do, as Men do; who when they repent of any thing, endeavour to undo it. And so it here follows, Ver. 7. The LORD said, I will destroy Man whom I have created, etc.] Though they be my Creatures, I am resolved to have no pity upon them, but to abolish them, and all things else upon the Earth. For that sort of punishment which God intended, would in its own nature sweep all away. For it repenteth me that I have made them.] See Verse 6. This represents how highly God was offended, that he would leave nothing of the old World remaining, but only to preserve the Seed of a new one. Ver. 8. But Noah found grace, etc.] This single Person God resolved to spare, because (as it follows) he continued untainted in the midst of an universal Contagion. Ver. 9 These are the generations of Noah.] An account of his Family. Or as Paulus Fagius (who upon XXXVII. 2. expounds the Word we translate Generations, to signify Events) These are the things which befell Noah and his Family. Which way soever we expound this, the next Words are inserted by a Parenthesis as a Character of Noah, who was, A just Man.] Free from that Violence, which the rest committed. And perfect in his generations.] Not guilty of any of those other Sins, which every where abounded. And Noah walked with God.] Not only did well, but was addicted (as we speak) to it; continuing constant in the way of Righteousness. Ver. 10.] And Noah begat three Sons, etc.] Ver. 32. Ver. 11.] The Earth also was corrupt before God.] The Jewish Doctors say, That by corruption is always understood either filthiness (or forbidden mixtures) or else Idolatry. Some take the first to be here meant, and then the next words, Filled with Violence, denote their perverting of Justice, taking Bribes, and oppressing Men by open force. But others think it better by corruption to understand Idolatry: And then this Generation is accused of the two highest Crimes that can be committed; the one of which is between Man and his Neighbour, and the other between Man and God. The highest degree of the former is, when they that sit in Judgement make Unrighteous Decrees: Which R. Solomon thinks is principally meant in these Words, the Earth was filled with Violence. See Mr. Selden, L. V de Jure N. & G. c. 9 latter end. However we understand the Words, they point at some special enormous Sins, which are only comprehended in general Words before. Ver. 12. God looked upon the Earth, etc.] No fruits of God's long-suffering appearing, he resolved to visit Men for their Wickedness: Which had rather increased, than been lessened, by his forbearing them One hundred and twenty Years: Which now, we must suppose, drew near to an end, Verse 13. The observation of some of the Hebrew Doctors perhaps is too curious, which is this: That the Name of Jehovah, which we translate LORD, is used, Verse 3. where the first mention is made of this matter; for it betokens the clemency of the Divine Majesty; till the One hundred and twenty Years were out, and then Moses uses the Word Elohim, which is a Name of Judgement; the time of which was come. For all flesh. i e. all Men, had corrupted his way upon Earth.] Wholly departed from the Rule of Righteousness; or had made their way of Life abominable throughout the whole World. Ver. 13. The end of all flesh is come before me.] I am determined to make an end of, i. e. to destroy all mankind shortly. So it follows, I will destroy them with the Earth.] i. e. With all the Beasts and the Fruits of the Earth. Or, from the Earth, as it is in the Margin. Ver. 14. Make thee an Ark.] This Vessel was not in the form of one of our Ships, or Boats: For it was not made sharp forward to cut the Waves, but broad like a Chest; and therefore had a flat bottom, with a Cover or a Roof. We do not find it had any Rudder, being steered by Angels. Of Gopher-wood.] There are various opinions about Gopher, which some take for Cedar, others for Pine, etc. but our learned Nic. Fuller in his Miscellanies hath observed, that it is nothing else but that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Cypress-Tree. For taking away the termination, Cupar and Gophar differ very little in their sound. Bochartus hath confirmed this, and shown that no Country abounds so much with this Wood, as that part of Assyria which was about Babylon: Where Arrianus says Alexander built a Navy of these Trees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (L. VII.) for there is great plenty of these Trees alone in the Country of Assyria, but of other fit for making Ships, there is great scarcity. Strabo saith the same, L. XVI. From whence Bochart thinks it probable, that Noah and his Children lived in this Country before the Flood; for it is not likely that such a vast Bulk as the Ark, was carried far from the place where it was made: And the Mountains of Ararat, which he will have to be the Gordiaean Mountains, are upon the borders of Assyria Northward; which way the Wind blew (if there were any) in all likelihood; the Rain coming from the South Sea. L. I. Phaleg. c. 4. Rooms shalt thou make.] Little Cabins or Cells; to sever the Beasts from the Birds; the clean Beasts from the unclean; and to preserve their several sorts of Food. And shalt pitch it, etc.] So the Arabic translation expressly, pitch it with pitch. For the bitumen, which was plentiful thereabouts (which others think is here meant) was of the same nature, and served for the same use with Pitch: Being very glutinous and tenacious, to keep things close together. But not only the Chinks were filled with it; but the whole Body of the Ark seems to have been all over daubed with it. Within.] To give a wholesome Scent, some think, among so many Beasts. And without.] To make the Ark more glib and slippery, to swim in the Water more easily. Ver. 15. And this is the fashion, etc.] There are those who take these for Geometrical Cubits; every one of which contains Six of the common. But there is no need of such: For taking them for common Cubits, containing each only one Foot and an half, it is demonstrable there might be room enough in the Ark, for all sorts of Beasts and Birds, with Noah's Family, and their necessary provision. See Verse 20. Ver. 16. A Window shalt thou make to the Ark.] To let in the Light into the several Apartments: For which, should we conceive, that one great Window might be so contrived as to be sufficient; I do not see how that would exclude many little ones, here and there, for greater convenience. And in a Cubit shalt thou finish it above.] That is, finish the Ark; which had a Cover it is plain from VIII. 13. and was made shelving, that the Rain might slide off. And the Door of the Ark shalt thou set in the side thereof.] But on what side, or whereabouts on the side, is not certain. It is probable on one of the long sides, and in the middle of it. Patricides calls it the Eastern side. With lower, second, and third Stories, etc.] That Arabian Author, and Pirke Elieser (Cap. 23.) place Noah and his Family in the uppermost Story; the Birds in the middle; and the Beasts in the lowest. But they forget to leave a place for their Provision: And therefore they make a better distribution who think the Beasts were bestowed in the lower Story, and that the third served for the Birds, with Noah and his Family: The second between both, being left for the Stores that were to be laid in of Meat and Drink for them all. The creeping things, some think, might well live in the space between the lower Story, and the bottom of the Ark. Ver. 17. And behold, I, even I, do bring a Flood of Waters, etc.] i. e. They shall unavoidably be all swept away; for I myself will bring a Deluge upon them: Not an ordinary Flood, but one of which I will appear to be the Author. All Nations, it plainly appears, by such Records as remain, had heard something of this Flood. Lucian in his Dea Syria tells a long story of it, out of the Archives of Hierapolis very like to this of Moses, only he puts the Name of Deucalion instead of Noah. Plutarch mentions the Dove sent out of the Ark. And so doth Abydenus, mentioned by Eusebius, (L. IX. Praepar. Evang. c. 12.) speak of Birds in general, which being sent out, returned again to the Ship, finding no place to rest in but there only. Josephus mentions a great many more, not only Berosus the Chaldaean, but Hieronymus Aegyptius who wrote the Ancient Phoenician History, Mnaseas, Nicholaus Damascenus, with many others. St. Cyril also, L. I. against Julian, quotes a passage out of Alexander Polyhistor, wherein is part of the Story; only he calls Noah by the Name of Xisuthros, (as Abydenus calls him Seisithrus) in the Dialect of the Assyrians, as some conjecture. And now it appears that the Americans have had a Tradition of it, (as credible Authors, Acosta, Herrera, and others inform us,) which saith, The whole Race of Mankind was destroyed by the Deluge, except some few that escaped. They are the words of Augustin Corata, concerning the Peruvian Tradition. And Lupus Gomara saith the same from those of Mexico. And if we can believe Mart. Martinius his History of China, there is the like among the People of that Country. Ver. 18. And with thee I will establish my Covenant.] I will make good the Promise I have made thee, to preserve thee and all that are with thee in the Ark. For so the word Covenant is sometimes used: And it is reasonable to think God made him such a Promise; which is plainly enough implied in verse 8. Or, otherwise, we must understand this of the Covenant about the promised Seed, III. 15. which he saith he will establish with him; and consequently preserve him from perishing. Thou, thy Sons, and thy Sons Wives with thee.] This Passage shows the Ark was not an hundred Years in building, as some have imagined: For none of these Sons were born an hundred Years before the Flood; and we must allow some Years for their growth, till they were fit to take Wives. Compare V 32. with VII. 6. And, if we observe how Sem, though he had a Wife before the Flood, yet had no Children, (for Arphaxad his first Child was not born till two Years after the Flood, XI. 10.) it will incline us to think, that Noah received the Command for building the Ark, not long before the Flood came. Ver. 19 Two of every sort.] i. e. Of unclean Beasts, as it is explained, VII. 2. They shall be Male and Female.] To preserve the Species. Lucian in his Book of the Syrian Goddess, where he describes the Flood, saith, all Creatures went into the Ark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by pairs. Ver. 20. Of Fowls after their kind, etc.] In such Numbers as is directed afterward, VII. 3. Which seems to some to be so very great, there being many sorts of living Creatures, that they could not possibly be crowded into the Ark; together with Food sufficient for them. But such Persons never distinctly considered such things as these. First, That all those which could live in the Water, are excepted: And so can several Creatures besides Fishes. Secondly, That of the Species of Beasts, including also Serpents, there are not certainly known and described above an hundred and fifty, (as Mr. Ray hath observed,) and the Number of Birds about five hundred. Thirdly, That there are but a few Species of very vast Creatures, such as Elephants, Horses, etc. And, Fourthly, That Birds are generally of so small a bulk, that they take up but a little room. And, Fifthly, That if we suppose creeping Infects aught to be included, they take up less, though very numerous. And, Lastly, That less Provision would serve them all, when they were shut up close, and did not spend themselves by Motion; and besides, were in a continual confused Agitation, which pall'd their Appetites. From all which, and many more Considerations, it is easy to demonstrate there was more than room enough, for all sorts of Creatures that God commanded to be brought into the Ark: And for their Food, during the time they stayed in it. Two of every sort shall come unto thee, etc.] In the foregoing Verse he had said, Two of every sort shalt thou bring into the Ark. Which he might think impossible; for by what means should he get them all together? Therefore here it is explained in these words, they shall come unto thee; by the Care of God, who made them and moved them to it. R. Elieser (c. 23. of his Pirke) is commonly censured for saying, The Angels that govern every Species of Creatures, brought them thither. But (setting aside the Opinion of Angels peculiarly presiding over every kind of Creature,) I see no incongruity in affirming that God, by the Ministry of his Angels, brought them to the Ark: But it is rather agreeable to the Holy Scriptures, which represent the Divine Majesty, as employing their Service in all Affairs here below. Ver. 21. Take unto thee of all Food that is eaten, etc.] Either by Man or Beast: Food suitable to every Creature. Among which, though there be many that feed on Flesh; yet other Food, as several Histories testify, will go down with them, when they are accustomed to it. See Philostratus, L. V c. 15. Tzetzes Chil. V. Hist. 9 Sulpit. Severus, De Monacho Thebay. Dial. I. c. 7. Ver. 22. Thus did Noah, according to all that God commanded him, etc.] i. e. He made the Ark of such Dimensions, and laid up Provisions for all Creatures, as he was directed. This he did when the hundred and twenty Years drew towards an end. See Ver. 18. CHAP. VII. Ver. 1. COme thou and all thy House into the Ark.] When the time of God's Patience was expired, he required him to enter into the Ark which he had prepared; and unto which all sorts of Creatures were gathered. For I have seen thee, etc.] I have observed thee sincerely Obedient, when all the rest of the World were impious. Ver. 2. Of every clean Beast, etc.] The distinction of Beasts clean and unclean being made by the Law of Moses, hath given some a colour to say that he wrote this Book after they came out of Egypt and received the Law: Which made him speak in that Style. But it may be answered to this, That though with respect to men's Food the distinction of clean and unclean Creatures was not before the Law; yet some were accounted fit for Sacrifice, and others not fit, from the beginning. And then clean Beasts in this place, are such as are not rapacious; which were not to be offered unto God. In short, the rite of Sacrificing being before the Flood, this difference of Beasts was also before it. The only Question is, How Men came to make this difference? Some imagine, That they considered the Nature of Beasts, and by common Reason determined that ravenous Creatures were unfit for Sacrifice: But it is more likely that they had Directions from God for this, as they had for Sacrificing. Which though they be not recorded, yet, I think, are rather to be supposed, than imagine Men were left in such Matters to their own Discretion. Abarbinel indeed here says, That Noah out of his profound Wisdom discerned clean from unclean: And if he had stopped here, and not added, That he discerned the difference from their Natures, he had said the truth. For, he being a Prophet, may be thought to have had Instructions from above about such Matters; though others, who first were taught to sacrifice had them before him. By seven.] Seven couple, it is most probable, that they might have sufficient for Sacrifice when they came out of the Ark; and, if need were, for Food if other Provision did not hold out: At least for Food, after the Flood, when God enlarged their former Grant, IX. 3. Ver. 4. For yet seven Days, etc.] So much time he gave him for the disposing himself, and all things else in the Ark. Ver. 5. And Noah did according unto all that the LORD commanded him.] He had said the same before, VI 22. with respect to the preparation of the Ark and provision of Food: And now repeats here again with respect to his entering into it himself, with all other Creatures. For so it follows, verse 7, 8, etc. Ver. 6. Noah was six hundred years old, etc.] Current, as we speak, not complete, as appears by comparing this with IX. 28, 29. where he is said to have lived three hundred and fifty Years after the Flood, and in all nine hundred and fifty. Whereas it should have been nine hundred fifty one, if he had been full six hundred Years old when the Flood began. V 10. And it came to pass after seven Days, etc.] As he had said, verse 4. Ver. 11. In the second Month.] Of the Year, not of the six hundredth Year of Noah's life: i. e. In October; for anciently the Year began in September: Which was changed, among the Israelites, in Memory of their coming out of Egypt, into March, Exod. XII. 2. The seventeenth Day of the Month.] Which was the beginning of our November. All the Fountains of the great deep were broken up, etc.] Here are two Causes assigned of the Deluge: First, The breaking up the Fountains of the great Deep: And, Secondly, The opening the Windows of Heaven. By the great Deep is meant, those Waters that are contained in vast quantities, within the Bowels of the Earth. Which being pressed upward, by the falling down of the Earth, or some other Cause unknown to us, gushed out violently at several parts of the Earth, where they either found or made a vent. For that's meant by breaking up the Fountains of the great Deep: The great holes, or rather gaps that were made in the Earth; at which those subterraneous Waters burst out. This joined with the continual Rains for forty Days together, might well make such a Flood, as is here described. For Rain came down not in ordinary Showers, but in Floods; Which Moses calls opening the Windows, or Floodgates of Heaven: And the LXX translate Cataracts. Which they can best understand, who have seen those fall of Waters in the Indies, called Spouts: Where Clouds do not break into Drops, but fall with a terrible violence, in a Torrent. In short, it is evident from this History, that the Waters did once cover the Earth, (we know not how deep,) so that nothing of the Earth could be seen, till God separated them, and raised some into Clouds, and made the rest fall into Channels, which were made for them, and commanded dry Land to appear, Gen. I. 2, 7, 10. Therefore it is no wonder, if these Waters were raised up again, by some means or other, to cover the Earth as before: Especially when the Waters above the Firmament, came down to join with those below, as they did at the beginning. This some wise Heathen looked upon as a possible thing. For Seneca treating of that fatal Day, (as he calls it, L. III. Nat. Quest. c. 27.) when the Deluge shall come, (for he fancied it still Future,) questions how it may come to pass. Whether by the force of the Ocean overflowing the Earth; or, by perpetual Rains without intermission; or, by the swelling of Rivers, and the opening of new Fountains; or, there shall not be one 'Cause alone of so great a mischief; but all these things concur, uno agmine ad exitium humani generis, in one Troop to the Destruction of Mankind. Which last Resolution, he thinks, is the Truth, both there, and in the last Chapter of that Book. Where he hath these remarkable Words; Where hath not Nature disposed Moisture, to attack us on all sides, when it pleases? Immanes' sunt in abdito lacus, etc. There are huge Lakes which we do not see; much of the Sea, that lies hidden; many Rivers that slide in secret. So that there may be Causes of a Deluge on all sides, when some Waters flow in under the Earth; others flow round about it, which being long penned up overwhelm it; and Rivers join with Rivers, Pools with Pools, etc. And as our Bodies sometimes dissolve into Sweat, so the Earth shall melt, and without the help of other Causes, shall find in itself, what will drown it, etc. There being on a sudden, every where, openly, and secretly, from above, and from beneath, an eruption of Waters. Which Words are written as if he had been directed to make a Commentary upon Moses. Ver. 12. And the Rain was upon the Earth forty Days, etc.] It continued raining so long, without any intermission. Ver. 13. In the selfsame Day, etc.] In that very Day, when the Rain began, did Noah and his Family, etc. finish their going into the Ark. Which could not be done in a Day or two; but required a good deal of time: And now he had completed it; the very last Creature being there bestowed. For, it is likely, he put in all other things first; and then went in himself, with his Wife, and Children, and their Wives: Who were no sooner entered, but the Waters broke in upon the Earth from beneath; and came down pouring from above. Ver. 16. The LORD shut him in.] Or, shut the Door after him: Closed it so fast, that the Waters could not enter, though it was not pitched, as the rest of the Ark. How this was done, we need not inquire. It is likely by an Angelical Power; which, I supposed before, conducted the several Creatures into the Ark. Ver. 17. And the Flood was forty Days upon the Earth, etc.] After forty Days Rain, the Waters were so high; that they bore up the Ark, so that it did not touch the Earth. Ver. 18. And the Waters prevailed.] By more Rain, which fell after the forty Days, the Inundation grew strong and mighty, (as the Hebrew word signifies,) so strong, that the Waters bore down Houses, and Trees, as some expound it. And were increased greatly.] He said before, verse 17. they were increased, but now, that they were greatly increased. Which must be by more Rain still falling on the Earth; though not in such uninterrupted Showers, as during the forty Days. And the Ark went upon the Face of the Waters.] Moved from place to place, as the Waves drove it. Ver. 19 And the Waters prevailed exceedingly upon the Earth.] This is an higher Expression than before; signifying their rising still to a greater pitch by continued Rains. And all the high Mountains, that were under the whole Heaven, were covered.] There were those anciently, and they have their Successors now, who imagined the Flood was not Universal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only there, where Men then dwelled; as the Author of the Questions, Ad Orthodoxos, tells us, Q. 34. But they are confuted by these Words, and by other Passages, which say all Flesh died. For the truth is, the World was then fully peopled, as it is now, and not only inhabited in some Parts of it, as may be easily demonstrated, if Men would but consider, That in the space of One thousand six hundred fifty six Years, when Men lived so long as they then did, their increase could not but be six times more than hath been in the space of Five thousand Years since men's lives are shortened, as we now see them. Therefore it is a strange weakness to fancy, that only Palestine, Syria, or Mesopotamia, or some such Country, was drowned by the Flood; no more of the Earth being then inhabited: For those Countries could not have held the fortieth part of the Inhabitants, which were produced between the Creation and the Flood; no, all the Earth was not more than sufficient to contain them; as many have clearly proved. Plato says, there were in his days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ancient Traditions, which affirmed there had been sundry destructions of Mankind by Floods, as well as other ways: In which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a small parcel of Mankind were left. And particularly he saith concerning Floods, That they were so great, that only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some very little Sparks of Mankind were saved, and those upon the tops of Mountains: And the like he saith of Beasts, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very few of them were left, to support the life of Mankind. L. III. De Legib. p. 677. Edit. Seran. But this appears to have been an imperfect Tradition, the higher Mountains having been covered with the Waters, as well as the low Countries; and that all the Earth over. Which need not seem strange if we consider what was said before upon Verse 11. And withal observe that the Diameter of the Earth being seven thousand Miles, and consequently from the Superficies to the Centre, no less than Three thousand five hundred Miles, it is not incredible, (as Sir W. Raleigh discourses, L. I. c. 7. §. 6.) that there was Water enough in the great Deep, which being forced up from thence, might overflow the loftiest Mountains: Especially, when Water came pouring down also from above so fast, that no Words can express it. For there is no Mountain above thirty Miles high, upright; which thirty Miles being found in the Depths of the Earth, One hundred and sixteen times; why should we think it incredible that the Waters in the Earth (Three thousand five hundred Miles deep) might be well able to cover the space of thirty Miles in height? It would help men's unbelief, if they would likewise consider the vast Inundations, which are made yearly in Egypt, only from the Rains that fall in Aethiopia: And the like Overflowings yearly in America, of the great River Orenoque; whereby many Islands and Plains, at other times inhabited, are laid twenty Foot under Water, between May and September. Ver. 20. Fifteen Cubits upwards did the Waters prevail, etc.] Moses doth not here plainly say, That the Waters prevailed fifteen Cubits above the highest Mountains; though I do not see, but there might be Water enough heaped up, by the means, to cover them so high: And the whole Verse be thus interpreted, The Waters prevailed fifteen Cubits upwards, after the Mountains were covered. Otherwise, by the high Hills in the Verse before, we must understand only such single Hills, as are in several Countries; and by Mountains in this Verse, those long Ridges of Hills (such as Caucasus and Taurus, etc.) which stretch themselves many hundreds of Miles, through a great part of the Earth. See VIII. 5. Ver. 24. And the Waters prevailed upon the Earth an hundred and fifty Days.] These words seem to me to import, That whatsoever short intermissions there might be, yet the Rain continued an Hundred and fifty Days. Otherwise, it is hard to explain how the Waters increased more and more, as it is said, verse 17, 18, 19 Besides, had the Rain ended as we commonly suppose, at forty Days end, the Waters could not have prevailed an Hundred and fifty Days, but would have sunk much before that time; by reason of the declivity of the Earth. And yet they were so far from falling, that (as Mr. Ray hath observed in his pious and learned Discourse of the Dissolution of the World,) the tops of Mountains were not seen, till the beginning of the tenth Month; that is, till Two hundred and seventy Days were passed. CHAP. VIII. Ver. 1. AND God remembered Noah, etc.] Took Compassion upon him, and heard his Prayers, which we may well suppose he made for himself and for all Creatures that were with him. Thus the word remember is used, XIX. 29. XXX. 22. The Hebrew Doctors here again take notice of the word Elohim, (See VI. 12.) which is the Name for Judges; and observe that even God's Justice was turned to Mercy. Justice itself was satisfied, as Sol. Jarchi expresses it. And God made a Wind to pass over the Earth, etc.] Some gather from hence, that during the fall of the Rain, there was no Storm or violent Wind at all; but the Rain fell downright. And consequently the Ark was not driven far from the place where it was built: It having no Masts, or Sails, but moving as a Hulk or Body of a Ship, without a Rudder, upon a calm Sea. Philo indeed (in his Book De Abrahamo) gives a quite different Description of the Deluge; representing the incessant Showers, to have been accompanied with dreadful Thunder and Lightning, Storms and Tempests. But there is not a word in this Story to countenance it. This Wind it is very probable was the Northwind, which is very drying, and drives away Rain, (Prov. XXV. 23.) which came, perhaps, out of the South, as I said upon VI 14. Thus Ovid represents it in the Flood of Deucalion, where he saith Jupiter, Nubila disjecit, nimbisque Aquilone remotis, etc. And the Waters assuaged.] This drying Wind, and the Sun, which now began to shine, with great power, made the Waters fall. For, if the Second Month, when the Flood began, was part of our October and November; then the Flood abated (after an Hundred and fifty Days) in the beginning of May, when the Summer came on apace. Ver. 2. The Fountains also of the Deep.] There was no further irruption or boiling up of the Water out of the Bowels of the Earth. And the Rain from Heaven was restrained.] So that the Rains ceased at the end of an Hundred and fifty Days. Ver. 3. And the Waters returned from off the Earth continually, etc.] The Waters rolling to and fro by the Wind, fell by little and little: And after the end of the Hundred and fifty Days began to decrease. So the vulgar Latin well translates the latter end of this Verse, were abated, i. e. began sensibly to decrease. Ver. 4. And the Ark rested in the seventh Month, etc.] Of the Year, not of the Flood. Upon the Mountains of Ararat.] i. e. Upon one of the Mountains, as XIX. 29. God overthrew the Cities in which Lot dwelled; i. e. In one of which he dwelled. Judg. XII. 7. Jephtah was buried in the Cities of Gilead; i. e. In one of the Cities. For there was no one Mountain called by this Name of Ararat: But it belonged to a long Ridge of Mountains, like the Alps or Pyrenaean, which are Names appertaining, not to one, but to all. And Sir W. Raleigh, I think, truly judges that all the long Ridge of Mountains, which run through Armenia, Mesopotamia, Assyria, Media, Susiana, etc. i. e. From Cilian to Paraponisus, are called by Moses, Ararat, as by Pliny they are called Taurus. And that Author thinks the Ark settled in some of the Eastern Parts of Taurus, because Noah planted himself in the East after the Flood, (and it is likely did not travel far from the place where the Ark rested,) as appears, he thinks, from Gen. XI. 2. where we read his Posterity, when they began to spread, went Westward and built Babel. The common Opinion is, That the Ark rested in some of the Mountains of Armenia, as the vulgar Latin translates the word Ararat; i. e. saith St. Hierom, upon the highest part of Taurus. But Epiphanius (who was before him) saith, upon the Gordiaean Mountains; and so Jonathan, and Onkelos, and the Nubiensian Geographer, and many others mentioned by Bochartus: Who is of this Opinion, as having the most Authority. Many of which say, That some Relics of the Ark were remaining upon those Mountains: Which (as Theodoret observes upon Isa. XIV. 13.) were accounted the highest in the whole World. V Phaleg, L. II. c. 3. and L. IU. c. 38. There were such Remainders of this History among the ancient Scythians, that in their dispute with the Egyptians about their Antiquity, they argue it partly from hence; that if the Earth had ever been drowned, their Country must needs be first inhabited again, because it was first cleared from the Water; being the highest of all other Countries in the World. Thus their Argument runs in Justin, L. II. c. 1. where he hath given us a brief relation of it, (if we had Trogus, whom he Epitomizes, it's likely we should have understood their Tradition more perfectly,) in this manner, If all Countries were anciently drowned in the Deep, profectò editissimam quamque partem, we must needs grant the highest parts of the Earth, were first uncovered of the Waters, that ran down from them: And the sooner any part was dry, the sooner were Animals there generated. Now Scythia is so much raised above all other Countries, that all the Rivers which rise there, run down into the Moeotis, and so into the Pontic and Egyptian Sea, etc. Ver. 5. And the Waters decreased continually until the tenth Month.] For the Summer's heat must needs very much dry them up, when there was no Rain. In the tenth Month were the tops of the Mountains seen.] This shows the Mountain on which the Ark rested was the highest, at least in those Parts: Because it settled there above two Months before the tops of other Mountains were seen. And, perhaps, the Ark, by its weight, might settle there, while the top of that Mountain was covered with Water: Which, it's possible, might not appear much before the rest. Ver. 6. At the end of forty Days.] Forty Days after the tops of the Mountains appeared, i. e. on the eleventh Day of the eleventh Month; which was about the end of our July. Ver. 7. He sent forth a Raven.] For the same End, no doubt, that the Dove was sent forth: To make discovery whether the Earth were dry: For, if it were, the smell of the dead Carcases, he knew, would allure it to fly far from the Ark: Which it did not, but only hovered about it, as it follows in the next Words. Went forth to and fro.] In the Hebrew more plainly, going forth, and returning. That is, it often went from the Ark, and as often returned to it. For after many flights, finding nothing but Water, it still betook itself unto the Ark: either entering into it, or sitting upon it; till at last the Waters being dried up, it returned no more. That is, Fifty Days after its first going forth, Verse 13. All which time it spent in going out, and coming back. Bochart indeed approves of the Greek Version; which makes the Raven, not to have returned: For which he gives some specious Reasons, (L. II. c. 12. P. 2. Hierozoic.) and hath such of the Hebrews to countenance him, as R. Elieser, who saith, (Pirke, c. 23.) That the Raven found a Carcase of a Man upon a Mountain, and so would return no more. But the next words (which in the Greek and Hebrew are both alike) confute this Translation. Until the Waters were dried up from the Earth.] Which make this plain and easy Sense, in connexion with the foregoing, (as they run in the Hebrew,) that while the Earth continued covered with Water, the Raven often flew from the Ark, but finding no convenient place to rest in, returned thither again: Till the Ground was dry. Whereas, according to the Greek, we must suppose the Raven to have returned to the Ark, when the Waters were dried up from the Ground. Which is very absurd: For, if it had some time sat upon a Carcase floating in the Waters, before they were dried up, or upon the top of some Mountain which already appeared; what should make it return when all the Waters were gone every where, and not rather while they remained upon the Ground? Ver. 8. Also he sent forth a Dove.] As a proper Creature to make further Discoveries: Being of a strong flight, loving to seed upon the Ground, and pick up Seeds; and constantly returning to its rest, from the remotest places. These two Birds, (the Raven and the Dove,) some imagine were sent forth upon one and the same Day, or but a Day between; as Bochartus conjectures. But this doth not agree with Verse 10. where it is said, Noah stayed yet other seven Days, and then sent out the Dove again: Which relates to seven Days preceding; which seem to have passed between the sending out of the Raven and of the Dove. Ver. 9 The Dove found no rest, etc.] For, though the tops of the Mountains appeared, yet they continued muddy, as some conceive; or, they were so far off, that the Dove could not easily reach them. Ver. 10. And he stayed yet other seven Days.] It appears by this, that on the seventh Day, Noah expected a Blessing rather than on another Day: It being the Day devoted from the beginning to Religious Services. Which he having (it is likely) performed, thereupon sent out the Dove upon this Day, as he had done before, with hope of good Tidings. Ver. 11. And, lo, in her Mouth was an Olive-Leaf, (or Branch the word signifies) plucked off.] Bochart thinks the Dove brought this out of Assyria, which abounds with Olive-Trees, and lay South of Ararat; the Wind then blowing towards that Country from the North. (See Hierozoic. L. I. c. 6. p. 2.) where he shows out of many Authors, that not only Olive-Trees, but some other also, will live and be green under Water. All the difficulty is, how the Dove could break off a Branch (as the Vulgar translates it) from the Tree. But it is easily solved, if we allow, as I have said before, that now it was Summertime; which brought new Shoots out of the Trees, that were easily cropped. So he knew the Waters were abated.] The tops of Mountains were seen before, verse 5. but now he understood the Waters had left the lower Grounds. Yet not so left them that the Dove would stay; the Earth, it is likely, remaining very i'll. Ver. 12. And he stayed yet other seven Days.] See Verse 10. The Observation there, being confirmed by what is repeated here. Returned not again to him any more.] There wanting neither Food, nor a Nest wherein to repose itself. By which Noah understood, the Earth was not only dry, and fit to be inhabited: But that it was not quite spoiled by the Flood, but would afford Food for all Creatures. Ver. 13. Noah removed the covering of the Ark.] Some of the Board's on the top. For he could see further by looking out there, than if he looked out at the Door, or the Window, which gave him a prospect but one way. The face of the Ground was dry.] Quite freed from Water, but yet so soft and muddy, that it was not fit to be inhabited: As appears by his staying still, almost two Months more, before he thought fit to go out. So the following Verse tells us. Ver. 14. In the second Month, etc.] If their Months were such as ours, twelve of which make Three hundred sixty five Days, than Noah stayed in the Ark a whole Year and ten Days, as appears by comparing this Verse with VII. 11. But if they were Lunar Months, which is most probable, than he was in the Ark just one of our Years: Going out on the Three hundred and sixty fifth Day after his entrance into it. Was the Earth dried.] Perfectly dried, so that no moisture remained; and Grass, it is likely, was sprung up for the Cattle. It need not seem a wonder, that Moses gives so punctual and particular an Account of this whole matter, and of all that follows; for he lived within Eight hundred Years of the Flood: And therefore might very well know what had been done within that Period, and easily tell how the World was peopled by the Posterity of Noah. Which could not but be fresh in memory, when Men lived so long; that not much above three Generations had passed, from the Flood to Moses. For Shem, who saw the Flood was contemporary with Abraham; as he was with Jacob; whose great Grandchild was the Father of Moses. Ver. 16. Go forth out of the Ark.] Though he saw the Earth was fit to be inhabited; yet he waited for God's Order to go out of the Ark, as he had it for his entering into it. Thou and thy Wife, etc.] I do not think the Observation of some of the Jews is absurd; who by comparing this Verse with VII. 13. make this Collection: That while they were in the Ark, the Men did not cohabit with their Wives; it being a time of great Affliction: And therefore they kept asunder in separate Apartments. So R. Elieser in his Pirke, Cap. XXIII. where R. Levitas thus gathers it: When they went into the Ark it is said, VII. 13. Noah and his Sons entered, and then Noah's Wife, and his Sons Wives: Behold, saith he, here the Men are put together, and the Women together. But when they come out it is here said, Go forth, thou and thy Wife, and thy Sons, and thy Sons Wives, with thee; lo, here they are coupled together, as before they were separated. And so we find them again, verse 18. where it is said, Noah went forth and his Wife, etc. Ver. 17. Bring forth every living Creature, etc. that they may breed, etc.] One would think, by this, that no Creature bred in the Ark, no more than Men: But now are sent forth to breed and multiply in the Earth. Ver. 20. And Noah built an Altar to the LORD.] We never read of any built before this time: Though we may reasonably conclude there was an Altar upon which Cain and Abel offered; in the place appointed for Divine Worship. Offered burnt-offerings.] He restores the ancient Rite of Divine Service; which his Sons and their Posterity followed. Some think these Burnt-Offerings had something in them of the Nature of a Propitiatory Sacrifice, as well as Eucharistical, which they certainly were for their Deliverance from the Flood. Their Reason is taken from what follows. Ver. 21. The LORD smelled a sweet savour.] That is, as Munster understands it, he ceased from his Anger and was appeased. So the Syriack also, and Josephus, L. I. Antiq. c. 4. But it may signify no more, but that his Thankfulness was as grateful to God, as sweet Odours are to us. And the LORD said in his Heart.] He determined, or resolved in himself. The Vulgar understands this, as if the LORD spoke comfortably to Noah, (which in the Hebrew Phrase is, speaking to one's Heart) and said, I will not again curse the Ground any more.] i. e. After this manner, with a Deluge. For the imagination of Man's Heart is evil from his Youth.] Such a proclivity there is in Men to evil, that if I should scourge them thus, as often as they deserve, there would be no end of Deluges. But the Words may have a quite different sense, being connected with what went before in this manner; I will not curse the Ground any more for Man's sake; tho' he be so very evilly disposed, etc. Those Words, from his Youth, signify a long radicated corruption, as appears from many places, Isa. XLVII. 12, 15. Jerem. III. 25. Ezek. XXIII. 8, etc. Sol. Jarchi extends it so far as to signify, from his Mother's Womb. Ver. 22. While the Earth remaineth.] While Men shall inhabit the Earth. Seedtime and Harvest, etc.] There shall not be such a Year as this last has been: In which there was neither Sowing nor Reaping; nor any distinctions of Seasons, till the Rain was done. Day and Night shall not cease.] One would think by this expression, that the Day did not much differ from Night; while the Heavens were covered with thick Clouds, which fell in dismal Floods of Rain. CHAP. IX. Ver. 1. AND God blessed Noah and his Sons, etc.] The Divine Majesty appeared now to Noah and his Sons; to assure them of his Favour and Protection; and to renew the blessing bestowed upon Adam (as after a new Creation) saying, Increase and Multiply. Ver. 2. The fear of you, etc.] He seems also to confirm to them, the Dominion which God gave to Adam, at first, over all Creatures. I. 26. Ver. 3. Every moving thing that liveth shall be meat for you, etc.] Here the first Grant made to Mankind concerning Food, is enlarged, as St. Basil observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The first Legislation granted to them the use of Fruits; but now of all living Creatures; which they are as freely permitted to eat of, as formerly of all the Fruits of the Garden. For God seeing Men to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contumacious, as Greg. Nyss. expresses it (Tom. I. p. 157.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He conceded to them the enjoyment of all things. This is the general fence of the Jews, and of the Christian Fathers, and of the first Reformers of Religion. They that would have this only a renewal of such an old Charter, are of later standing; and can show us no Charter, but are led by some reasonings of their own, not by the Scripture: Unless we will admit such a Criticism upon Gen. I. 30. as seems to me very forced. And they would have this also understood only of clean Creatures: But I do not find any Ground for the distinction of Clean and Unclean Creatures, with respect to Food, but only to Sacrifice, as was said before. The reason why God now granted the liberty to eat Flesh, Abarbinel thinks was, because otherwise there would not have been Food enough for Noah and his Sons: The Fruits of the Earth which before were abundant, being all destroyed; so that for the present there was not sufficient for their sustenance. Others think the reason of it was, because the Fruits of the Earth, were not now so nutritive as they had been, before the salt water of the Sea very much spoiled the Soil. Ver. 4. But flesh with the life thereof, etc.] Here is one exception to the foregoing large Grant, that the Blood of Beasts should not be eaten: Just as at the first, one Fruit in the midst of the Garden was excepted, when all the rest were allowed. The Hebrew Doctors generally understand this to be a prohibition to cut off any Limb of a living Creature, and to eat it while the Life, that is, the Blood was in it: Dum adhuc vivit, & palpitat, seu tremit, as a modern Interpreter truly represents their sense. Which is followed by many Christians. See Mercer, Musculus, especially Mr. Selden, L. VII. c. 1. de Jure N. & G. Who think, as Maimonides doth, that there were some People in the old World so fierce and barbarous, that they eat raw Flesh, while it was yet warm from the Beast out of whose Body it was cut: And he makes this to have been a part of their Idolatrous Worship. (See More Nevochim, Par. III. c. 48.) But, supposing this to be true, there were so few of these People, we may well think, (for he himself saith, it was the Custom of the Gentile Kings to do thus) that there needed not to have been a Precept given to all Mankind, to avoid that, unto which Humane Nature is of itself averse. St. Chrysostom therefore expounds this, of not eating things Strangled: And L. de Dieu of not eating that which died of itself: For Nephesh in Scripture signifies sometime a dead Carcase. But it is manifest, it was not unlawful for all People to eat such things; for God himself order the Israelites, to give that which died of itself to a Stranger, or to sell it to an Alien, Deut. XIV. 21. And therefore the simplest sense seems to be, that they should not eat the Blood of any Creature: Which was a positive Precept, like that of not eating of the Tree of Knowledge of Good and Evil. And the reason of it, perhaps, was, that God intending in aftertimes to reserve the Blood, for the expiation of Sin, required this early abstinence from it, that they might be the better prepared to submit to that Law, and understand the reason of it: Which was, that it was the Life of the Beast, which God accepted instead of their Life, when they had forfeited it by their Sins. And there is another plain reason given of this Prohibition, immediately after it; that they might be the more fearful of shedding the Blood one of another; when it was not lawful so much as to taste the Blood of a Beast. Ver. 5. And surely.] Or rather, for surely, as the LXX, the vulgar Latin, and a great number of learned Men, expound the particle Van as a Causal, not as a Copulative in this place. So that the sense is this: Therefore I command you to abstain from the Blood of living Creatures, that you may he the farther off from shedding the Blood of Men. For that is so precious in my account, that I will take care he be severely punished, by whom it is shed; yea, the very Beast shall die that kills a Man. So it follows, At the hand of every Beast will I require it.] Not as if Beasts were to blame, if they killed a Man; (for they are capable neither of Vice nor Virtue) but this was ordained with respect to Men, for whose use Beasts were created. For, First, such owners as were not careful to prevent such mischiefs were hereby punished: And, Secondly, others were admonished by their example to be cautious: And, Thirdly, God hereby instructed them that Murder was a most grievous Crime, whose punishment extended even to Beasts. And Lastly, the Lives of Men were hereby much secured, by the kill such Beasts, as might otherways have done the like mischief hereafter. See Bochart in his Hierozoic. P. I. L. I. c. 40. At the hand of every Man's Brother, etc.] And therefore much more will I require it at the Hand of every Man. Whom he calls Brother, to show that Murder is the more heinous upon this account; because we are all Brethren. Or the meaning may be, (as some will have it) that though he be as nearly related as a Brother, he shall not go unpunished. Ver. 6. Whoso sheds Man's Blood.] He repeats it over again, to enact this Law more strongly. Or, as the Hebrews understand it, he spoke before of the punishment he would inflict himself upon the Murderer; and now of the care we should take to punish it. By Man shall his Blood be shed.] That is, by the Magistrate or Judges. For God had kept the punishment of Murder in his own Hand till now; as we may gather from the story of Cain, whom he banished, but suffered no Body to kill him. But here gives authority to Judges to call every body to an account for it, and put them to death. They that would see more of the Sense of the Jews about these and the foregoing words, may read Mr. Selden de Jure N. & G. L. I. cap. 5. and L. IU. cap. 1. and de Synedriis, L. I. cap. 5. I will only add, that they rightly conclude, that as Courts of Judicature were hereby authorized; so what was thus ordained against Murder, by a parity of reason, was to be executed upon other great. Offenders; there being some things which are no less dear to us than Life; as Virginal Chastity, and Matrimonial Fidelity, etc. For in the Image of God made he Man.] Notwithstanding the Sin of Man, there remained so much of the Image of God in him, as entitled him to his peculiar protection. Ver. 7. And ye, be ye fruitful, etc.] You need not doubt therefore of the blessing I now bestowed upon you, (Verse 1.) for you see what care I take of the preservation, as well as the propagation of Mankind. Ver. 9 I will establish my Covenant with you.] Because Beasts cannot Covenant, most understand by that Word simply a Promise; as Jer. XXXIII. 25. But there is no need of this explication; the Covenant being made directly with Noah, including all other Creatures, who were to have the benefit of it. Ver. 10. From all that go out of the Ark, to every Beast of the Earth.] That is, it shall extend not only to those which now go out of the Ark; but to all their breed in future Ages. Ver. 11. And I will establish my Covenant with you, etc.] Doubt not of it; for I tell you again, I I will faithfully keep this solemn promise. Any more be a Flood to destroy the Earth.] That is, the whole Earth; for particular Inundations there have been often. Ver 12. And the LORD said, This is the Token of the Covenant, etc.] I do not only give you my Word; but a Token or Sign that I will keep it. Ver. 13. I do set my Bow in the Clouds, etc.] Most think this doth not signify there never had been a Rainbow before the Flood; for since there was both Sun and Clouds, it is likely, say they, there was a Rainbow also: Only now it was appointed for a Sign, which it was not before. But as this Opinion hath nothing in Scripture to enforce it, so grounds in Nature there are none to warrant it; unless we will assert this manifest untruth, That every disposition of the Air, or every Cloud is fitly disposed to produce a Rainbow. They are the words of that great Divine, Dr. Jackson (Book I. upon the Creed, c. 16.) who adds, that if other Natural Causes, with their motions and dispositions depend upon the final (as Scripture Philosophy teaches us) they who acknowledge the Scripture, have no reason to think that either the Clouds or the Air had that peculiar disposition before the Flood, which is required to the production of the Rainbow: When this wonderful effect had no such use or end, as it hath had ever since. For it was appointed by God, to be a witness of his Covenant with the new World; a Messenger to secure Mankind from destruction by Deluges. Now if it had appeared before the Flood, the sight of it after the Flood would have been but a poor comfort to Noah and his timorous Posterity: Whose fear least the like Inundation might happen again, was greater than could be taken away by a common or usual Sign. The ancient Poets had a better Philosophy (though they knew not the original of it) when they feigned Iris to be the Daughter, or (as we would now speak) the Mother of wonderment (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Messenger of the great God Jupiter, and his Goddess Juno: Whom Homer (as he observes) represents as sent with a peremptory command to Neptune not to aid the Grecians; by the swelling, we may suppose, of Waters which much annoyed the Trojans. My Bow.] It is called His, not only because he is the Author of all things, which have natural causes, as there are of this: But because He appointed it to a special end; as a signification and assurance of his Mercy to Mankind. Ver. 14. When I bring a Cloud over the Earth.] i. e. When there are great signs of Rain, which come out of the Clouds. That the Bow shall be seen in the Cloud.] Not always, but at certain times; often enough to put Men in mind of this promise, and stir up their belief of it. For it doth as it were say, I will not drown the Earth again, though the Clouds have thickened as if they threatened it. Common Philosophy teaches us, that the Rainbow is a natural sign there will not be much Rain after it appears; but that the Clouds begin to disperse. For it is never made in a thick Cloud, but in a thin: So that if it appear after Showers, which come from thick Clouds, it is a token that now they grow thin. But the God of Nature chose this to be a sign, that he would never thicken again to such a degree to bring a Deluge upon the Earth. And indeed the admirable Form or Composition of this glorious Circle (as the Son of Sirach calls it, Ecclus. XLIII. 12.) bent by the Hands of the most High, doth naturally excite one to look beyond the material and efficient cause of it, unto the final (as the forenamed Author speaks) And now that we have Moses his Commentary upon it, we may see in the mixed Colours of the Rainbow, these two things; the destruction of the old World by Water, and the future consumption of the present World by Fire; whose flaming brightness is predominant in the waterish Humour. Ver. 15. And I will remember my Covenant, etc.] Look upon it as a Token of my faithfulness to my Word. Ver. 16. I will look upon it, that I may remember, etc.] This is spoken after the manner of Men; the more to confirm their belief, that God would not go back with his Word. Ver 17. And God said, This is the token, etc.] As the Promise is repeated twice, to express its certainty, verse 9.11. So is the Token of it as oft repeated, for the same reason, verse 12. and here verse 17. Ver 18. And the Sons of Noah, etc.] They are here again named, with respect to what follows: But not in their order, as shall be proved in its proper place, (X. 21.) for Japhet was the Eldest. And Ham is the Father of Canaan.] This Son of Ham is here alone mentioned, because he was concerned in the following wicked Fact of his Father: And his Posterity were those wicked People whose Country God gave to the Israelites. Ver. 19 And of them was the whole Earth overspread.] By this it appears, that though Noah lived above Three hundred years after he came out of the Ark, yet begat no more Children; or if he did, none of them lived to have any posterity. Ver. 20. Began to be an Husbandman.] To improve the Art of Husbandry; which was understood before, but he much advanced it: There being nothing in old time, which the greatest Men thought more worthy their study; as we see by the Romans themselves, till they were corrupted by the Luxury which their Conquests brought in among them. And he planted a Vineyard.] There were Vines here and there before the Flood; but Noah seems to have been the first that made a Vineyard, and put them in order. And the first, perhaps, that invented Wine-Presses, to press out the Juice of the Grapes, and make Wine. If he was not the inventor of these two, (planting of Vineyards, and making Wine) yet we may well allow him to be the improver of them, as he was of Husbandry. Ver. 21. And he drank of the Wine, and was drunken.] Being unacquainted with the strength of the Liquor, (as several of the Fathers, as well as of the Jewish Doctors, think) or else being old and unable to bear its strength: As Epiphanius understands it. See Haeres. LXIII. n. 3. For it is manifest, from what follows, that this happened a great while after the Flood; Ham having a Son; nay more than one, for Canaan was not his firstborn. And he was uncovered in his Tent.] The heat of the Wether, or of the Wine, perhaps, made him throw off the Clothes: Or he was negligent being not himself. Ver. 22. And Ham the Father of Canaan, etc.] There are some circumstances, which follow, that make the Opinion of the Hebrew Doctors not improbable; that Canaan first saw Noah in this indecent posture, and made sport with it to his Father: Who was so far from reproving him, as he ought to have done, that he also did the same. And told his two Brethren without.] In the Street, publicly before the People, he proclaimed his Father's shame, and mocked at it. For it is hard to think that God cursed him merely for his irreverence, but there was something of derision joined with it, and perhaps of profaneness and irreligion: in laughing (we may conceive) at the promise of the Messiah, which, it is likely, he heard his Father often speak of; but now thought him incapable to beget. For Ham is generally thought to have been an impious Man; and some take him to have been the first inventor of Idols after the Flood; nay, of Magic, which he learned of the wicked Cainites before the Flood. Thus Gaspar Schottus, L. I. de Magia, cap. 3. prolegom. Where he endeavours to show he was the same with him whom the Persians call Zoroaster. Ver. 23. And Shem and Japhet took a Garment, etc.] A great argument of their Piety, and dutiful affection to their Father; which God therefore greatly rewarded. Ver. 24. And knew what his younger Son had done.] Finding himself covered with Clothes that were not his own, he enquired, it is likely, how it came about: And was informed how he had been abused by one of his Sons, and honoured by the other. His younger Son.] Some make this an Argument that Canaan was the first made himself merry with his Grandfather: And is here called his younger or little Son (nothing being more common than to call those the Sons of another, who were his grandchildren, as Cousin-germen are called Brothers) for Ham was neither little, nor his younger Son; but the middlemost, as he is always placed. Nor doth it seem at all pertinent to the matter, to mention the Order of his birth; but very fit, if he spoke of his Grandson, to distinguish him from the rest. And what follows is a farther proof of it. Ver. 25. Cursed be Canaan, etc.] If what I said before, (verse 22, 24,) be allowed, it makes it easy to give an account why Canaan is cursed rather than Ham; because he was first guilty. Ham indeed was punished in him: But he had other Sons, on whom the punishment did not fall, but only on this. For which I can find no reason so probable as that before named. Which if it be not allowed, we must have recourse to an harsh interpretation; and by Canaan understand Canaan's Father, as some do. A Servant of Servants.] That is, the basest and vilest of Servants. See the next Verse. Ver. 26. Blessed be the LORD God of Shem.] The LORD, was the God of Shem, after a peculiar manner, just as he was the God of Abraham, because of the gracious Covenant made with him: For God settled his Church in the Family of Shem; and Christ was born of his posterity; and he himself, in all likelihood, kept up the Worship of the true God, and opposed Idolatry. In short, to be the God of Shem, was to bestow all manner of blessings upon him; which Noah here prophesies to him, by blessing the LORD for them: Whom he acknowledges to be the Author of them, out of his special grace and favour towards him. For he was the younger Brother of Japhet, as I shall show, X. 21. Thus Jacob interprets this Phrase, XXIX. 19, 20. And Canaan shall be his servant.] This was fulfilled eight hundred Years after, when the Israelites, (who were descended from Shem,) took possession of the Land of Canaan; subduing thirty of their Kings; killing most of the Inhabitants; laying heavy Tributes upon the Remainder; and using the Gibeonites (who saved themselves by a wile) though not as Servants to them, yet as mere Drudges for the service of the Tabernacle. Whose Name David is thought to have changed into Nethanim, (Ezra VIII. 20.) People who had voluntarily surrendered themselves, (as they did to Joshua when he had discovered their Fraud,) to do what he would with them. Solomon also made all the remainders of the People of Canaan subject to servile Labours, when all the Israelites were free, as is plainly signified, 2 Chron. VIII. 7, 8, 9 And see Joseph. Antiq. L. VIII. c. 2. Thus, as the Blessing promised to Abraham, was not fulfilled in his own Person, but in his Posterity, many Generations after his death; so this Curse upon Cham, did not take place till the same time: The execution of God's Curse upon the one, being his conferring of a Blessing upon the other. Ver. 27. God shall enlarge Japhet.] i. e. His Habitation; for God gave him, for his Possession, all the Isles of the Sea Westward, and those Countries near to them, as Spain, Italy, Greece, Asia the less, etc. as Bochart hath observed in his Phaleg, L. I. c. 1. Who further notes, That in the Hebrew word for enlarge there is a plain allusion to Japhet's Name; as there is to many others in Scripture; Noah, verse 29. Judah, Dan, Gad, etc. XLIX. 8, 16, 19 They that translate this word persuade, (as it is in the Margin,) did not consider, that it is commonly taken in a bad Sense, when it is so used, for deceiving and seducing: And that it governs, as Grammarians speak, an Accusative Case, and not a Dative, (as it doth here,) when it signifies to allure or persuade. In short, this is a Promise of a very large Portion to Japhet's Posterity in the Division of the Earth. Which was but necessary; for that part of the World which bends to the North being assigned to him, vast Regions were requisite for such a numerous Offspring as were likely to come from him: The fruitfulness of People being wonderfully great in cold Climates. And accordingly, besides all Europe, and the lesser Asia, there fell to the share of his Posterity, Media, part of Armenia, Iberia, Albania, and the vast Regions towards the North, which anciently the Scythians, now the Tartars, inhabited: From whom the People of the New World (as we call it) seem to be derived; the Scythians going thither by the straits of Anian. Of which more upon X. 32. Moses hath not told us, what were the Names of any of their Wives, but the Greeks have given to Japetus his Wife the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Hesiod calls her,) because she was the Mother of so many famous Nations. So Vossius, L. I. De Orig. Idolol. c. 18. And Campanella's Observation in this Verse is, That all Empires descended from the Sons of Japhet. L. De Monarchia Hispan. c. 4. Which may be true of the great Empires, but the Egyptians seem to have been the first considerable Princes, and Nimrod was of the Race of Ham. And he shall dwell in the Tents of Shem.] i. e. His Territories shall be so dilated, that in future times he shall possess some of his Brother's Countries: Which is also prophesied of, Numb. XXIV. 24. where it is said they of Cittim shall afflict the Children of Assur and Eber: i. e. Afflict the Assyrians and the Hebrews, who were of the Posterity of Shem. And so both the Greeks and the Romans did, who invaded and conquered that part of Asia which belonged to Shem. The Chaldee Paraphrast gives a Spiritual Interpretation of this Passage, which is very apt, That the Gentiles should come into the Church, which was in the Family of Shem. And it is very remarkable, (which is observed by our Mr. Mede, B. I. Disc. 48.) That all the Offspring of Japhet are at this day Christians, Magog only excepted, (i. e. the Turks,) whom God seems to have reserved, as he did some of the Canaanites in the Land of Israel, to prove and punish us withal. Our learned N. Fuller gives a quite different Interpretation from all these, making God the Subject of this Speech, not Japhet; and thus translates it: God shall dwell in the Tents of Shem; among them shall be the Schechinah, or the Divine Majesty. But this doth not agree with what follows. And Canaan shall be his servant.] The Greeks and Romans descended from Japhet conquered Canaan: And whatsoever Relics there were of them any where, (for instance at Tyre, built by the Sidonians; at Thebes, by Cadmus; at Carthage, by Dido;) they were all cut off by the Greeks or Romans. It is observed by Campanella, That None are descended from Cham, but Slaves; and Tyrants, who are indeed Slaves, Cap. IU. De Mon. Hispan. But Mr. Mede's Observation is more pertinent, (in the forenamed Discourse, p. 358.) There hath never yet been a Son of Cham, that hath shaken a Sceptre over the Head of Japhet. Sem hath subdued Japhet, and Japhet subdued Sem: But Cham never subdued either. Which made Hannibal, a Child of Canaan, cry out with amazement of Soul, Agnosco fatum Carthaginis, I acknowledge the Fate of Carthage. Livy, L. XXVII. in fine. Ver. 28. And Noah lived after the Flood three hundred and fifty Years.] Which was of great Advantage for the certain Propagation of the Knowledge of those things before related, and of those that follow in the next Chapter. For he died not above two and thirty Years before Abraham was born. CHAP. X. Ver. 1. NOW these are the Generations of the Sons of Noah, etc.] As he had often before mentioned the three Sons of Noah, so now he mentions them again, being to give an Account of their Children, by whom the Earth was peopled after the Flood. And he reckons them in the same order he had always done, (VI 10. VII. 13. IX. 18.) first Shem, than Ham, and last of all Japhet. But it is observable, that in the next Verse he gives an Account first of the Sons of Japhet: Who was indeed the eldest. There is great use of this Genealogy, as Maimonides shows, (Par. III. More Nev. c. 50.) because the Doctrine of the Creation of the World, which is the Foundation of the Law, (i. e. of Religion,) would not have been so easily believed; if Moses had not given an Account of the Succession of Mankind, from the first Man to the Flood; and from the Flood to his own time: Showing from whom all Nations were derived, and how they came to be dispersed. Shem, is named first of Noah's Sons, because the blessed Seed was to spring out of his Family: In which the true Religion was preserved: Which was soon lost in the Posterity of the other two; among whom their Names remained in great Honour. For, Ham was the Heathen Jupiter, who was called Hammon in Egypt, which, it will appear, was part of Ham's Portion, and is called the Land of Ham, as every one knows, in many places of the Psalms. And accordingly the same Country is called by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Japhet also seems to have been the same with Japetus, whom the Greeks own to have been their Father. Nor do they know any Name of greater Antiquity; which made them give it to decrepit Persons, (as many, particularly Bochart, have observed,) and it became a Proverb in that Country, Older than Japetus. Whom their Poets feign to have attempted War against Jupiter; because of the Dissensions which the unlikeness of their Manners begat between them. Which seems to be nothing but the Story in Chapter IX. of this Book, verse 22. For Ham, as I said, is the Heathen Jupiter. Ver. 2. The Sons of Japhet.] Were seven; the eldest of which, Gomer, had three Sons; and the fourth, Javan, had four: Whose Names we have in the following Verses. Gomer.] It's hard, at this distance, to find what Country was peopled by his Posterity; but Bochartus in his Phaleg hath made such probable Conjectures, about this and all that follow, from other Scriptures, and from neighbouring Places, and the Relics of their Names in ancient Geographers, and suchlike things, that they carry a great appearance of Truth in them. Our famous Cambden (in his Account of the first Inhabitants of Britain) thinks that the Cimbri and Cimmerii descended from this Gomer, who gave them their Name; and that the old Britain's came from him, because they call themselves Kumero, Cymro, and Kumeri; which seems to denote them the Posterity of Gomer. But this, as also the Notion of Ludou. Capellus in his Chron. Sacra, p. 104. (who, if this of Mr. Camben be not accepted, propounds another, of the Comari and Chomari, a People in Scythia (mentioned by Ptolemy) within the Mountain Imaus, near Bactriana,) is confuted by what we read in Ezekiel, who makes Gomer to have been a Neighbour of Torgamah, Ezek. XXXVIII. 6. And Torgamah was a Nation that usually went to the Marts of Tyre, XXVII. 14. and consequently were not seated in the furthermost part of the North; but, as will appear afterward, not very far from Tyre. And in some Country thereabouts we must seek for Gomer: Who, it's likely, gave Phrygia its Denomination. For a part of it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Diodorus and Hesychius, because it looked as if it were burnt. Such was all the Country about Cayster, Maeander, and the City Philadelphia. Now this is the very signification of Gomer. For in the Hebrew Gamar is to consume; and so the Chaldee and Syriac frequently use it: Whence Gumra, or Gumro is a Coal. And Phrygia is of the same signification, (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is to torrify,) which being the Name of part of the Country, in time became the Name of the whole. Magog.] The second Son of Japhet, was in all likelihood the Father of the Scythians; which is the Opinion of Josephus, Theodoret, St. Hierom, and others. For all that is said in Scripture about Magog exactly agrees to them; as Bochartus hath shown at large, out of Ezekiel. L. III. Phaleg, c. 13. Madai.] From him the Country of Media took its Name: Where he and his Children settled. And it is the farthermost Country Eastward, where any of the Posterity of Japhet inhabited. What is the Name of this Country at present, is not easy to tell; the ancient name and limits of Countries so remote, being quite worn out of memory. But it is no improbable Conjecture of Bochartus, (L. III. c. 14.) That the ancient Sarmatae took their Name from this Man, Sear or Sar-Madai, being in Chaldee, as much as the Relics of Madai, or the Medes. Dr. Jackson, I think, hath well observed, (Book I. c. 16.) that Scythia or the North part of Asia-Minor, and other parts adjacent, were inhabited by the Sons of Japhet, before they came into Greece, (where the next Son settled,) or the other parts of Europe. Javan] Planted himself in Greece; under which word is comprehended, not only Achaia and the rest of the Countries thereabout; but even Macedonia, and the Nations neighbouring to it, towards the West: The Sea that washes them, being called the Ionian Sea. And indeed the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away the Vowels, may be either read Javan or jon. From whence the jones; whom Homer calls Jaones, which is near to Javan; which a Persian in Aristophanes his Acharnenses pronounces Jaonau: As Grotius observes, Annot. in L. I. De V R. C. Hence Daniel calls Alexander, who came out of Macedonia, the King of Javan, VIII. 21. And the Chaldee Paraphrase hath here instead of Javan, Macedonia. See Bochart. L. III. c. 3. Tubal and Meshech.] These two are constantly joined together by Ezekiel in many places, XXVII. 13. XXXII. 26, etc. Which is a sign these two Brothers planted themselves not far from one another. And no Conjecture seems so probable as that of Bochartus, who takes these to be the People, whom the Greeks call Moschi and Tibareni: Who are as constantly joined together in Herodotus, as Moschech and Tubal are in Ezekiel. And none need wonder that Tubal was changed into Tubar and then into Tibar: For nothing was more common among the Greeks, than to change the Letter L into R, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Belial, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Phicol, etc. The Moschi inhabited the Mountains called Moschici, North-East of Cappadocia, and all the Mountains (as Bochart thinks) from the River Phasis to the Pontus-Cappadodicus. The Tibareni were in the middle between the Trapezuntii and the Inhabitants of Armenia the less. So Strabo describes them, who was born not far from these Countries, and had reason to know them. Nor is this a new Opinion of Bochart's, that the Tibareni came from Tubal: For Epiphanius in his Ancorats, mentions among the Descendants of Japhet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, together with the Chalybes and Mossynaeci: Whom our Broughton follows. Tiras.] Or, Thiras, the youngest of the Sons of Japhet, possessed Thrace and Mysia, and the rest of Europe towards the North. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Thiras or Thras by the change of the Letter Samech into Xi: Which in the Greek Alphabet (received from the Phoenicians) answers to the Letter Samech; so that some of the Hebrews writ Thracia with an s, Thracia: And a Thracian Woman is called by the Greeks themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Which comes very near to Thiras. And that great Man Bochartus says a great deal more to confirm this; which was the Opinion, he shows, of many of the Ancients. Phaleg, L. III. c. 2. And in late times, of Ludovicus Capellus, who adds that possibly Tros and Troes were derived from this Thiras. Ver. 3. And the Sons of Gomer.] Now follows an Account of those that descended from the eldest Son of Japhet. Ashkenaz was the eldest Son of Gomer; whose Posterity settled in Bythinia, (where we find the footsteps of his Name, in the Sinus Ascanius, and Ascanius Lacus, and Amnis,) and in Troas, and the lesser Phrygia: In which is a Country and a City called Ascania, and Ascaniae-Insulae. Into which Country the Offspring of Ashkenaz brought Colonies from Gomer, or the greater Phrygia: And extended themselves to the Sea. Which being called by the People upon the Coast Ascenaz, was pronounced by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which being an odious Name in their Language, signifying inhospitable, they changed it into the contrary, and called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Euxin Sea. See more in the forenamed Author, L. III. c. 9 Ludou. Capellus happened upon the same Conjecture. Riphath, or Diphath, as it is written in 1 Chron. 1.6. Whose Posterity Josephus thinks to have inhabited Paphlagonia: Which is a Country near to Phrygia, upon the Euxine Sea: And there are remainders of the Name in several places, both ways written, with Resh, or with Daleth; as Bochart shows, L. III. c. 10. Mela places the Riphaces in this Country, as Grotius observes, Annot. in L. I. De V R. C. Togarmah.] His Posterity, it is manifest, settled Northward of Judaea, by that place in Ezek. XXXVIII. 6. where the Greek Scholiast saith, some hereby understand the Cappadocians and Galatians. And indeed, Cappadocia lies near to Gomer or Phrygia, with whom Togarmah is wont to be joined: And in respect of Judaea it lies Northward: And was most famous for excellent Horses; which the Prophet saith came from Togarmah, Ezek. XXVII. 14. The Greek Interpreters constantly write it Torgama, or Thorgama; from whence the Name of the Trogmi or Trocmi may well be thought to be derived: Who, Strabo saith, L. XII. lived near Pontus and Cappadocia: And it appears by Ptolemy, they possessed some Cities in Cappadocia itself. This People are called by Stephanus, Trocmeni, and in the Council of Chalcedon, Trocmades, or Trogmades: For their Bishop is often mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Bochart in the same Book, Cap. 11. Ver. 4. And the Sons of Javan.] Having told us what Sons Gomer had, he informs us who had descended from Javan: Who had four Sons, that gave Names to four Provinces. Elishah.] His firstborn inhabited Peloponnesus: In which their was an ample Country, called by the Ancients Elis: and one part of it called by Homer, Alisium. I omit the other Arguments whereby Bochartus proves this to be the part of the Earth, where Elishah's Posterity settled, not far from their Father Javan. Nay, Ludovicus Capellus, p. 105. Chronol. Sacra. thinks the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aeolus, and the Country Aeolia had its Name from thence. Tarshish.] (Or, Tarsis.) Neither peopled Ciliciae where we meet with a like Name, nor the Coast about Carthage, as some of the Ancients thought; but, as Eusebius, and from him our Broughton, and lately Bochart, have observed, from him came the Iberi in Spain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which Name of Iberi came, as Bochart thinks, from the Phoenicians, who called the Bochart and utmost Limits of any thing Ebrim or Ibrim, a word often used in the Syriack Version of the Psalms and the New Testament. From whence, it is not unlikely, the Spaniards were called by this Name of Iberi, because they were thought to possess the utmost Ends of the Earth Westward. However we may well think Tarshish to be Spain, or that part of it which was most frequented by the Phoenicians, viz. About Gades and Tartessus: As Bochartus, I think, hath proved by evident Arguments; fetched chief from what Ezekiel says of Tarsis, (XXVII. 12.) and comparing it with this Country. L. III. Phaleg, c. 7. Kittim.] The same Author hath proved by solid Arguments, and by good Authority, that from him came the People who inhabited Italy: In which there were anciently many footsteps of this Name. For there was in Latium itself a City called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Halycarnassaeus tells us: Which was one of those seven great and populous Cities taken by Coriolanus, as Plutarch, in his Life, tells us. There was a River called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about Cumae; mentioned by Aristotle, as turning Plants into Stones. And the very Name of Latins answers to Chittim: For most say it comes à latendo, being form to express this ancient Scripture Name. For Chetema in Arabic (which is a branch of the Hebrew Tongue) is to hid: And Chetim is hidden, and latent. And so no doubt it was anciently used in Hebrew: For what better sense can we make of those words of Jeremy II. 22. thy inquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is hidden or laid up with me: According to an usual expression in Scripture, Deut. XXXII. 34. Job XXI. 9 Hos. XIII. 12. where there are words of the like import with this. That famous Man, Bochart, saith a great deal more, to assert this, L. III. c. 5. Dodanim.] He is called Rhodanim, in 1 Chron. I. 7. By whom the Greek Interpreters understand the People of Rhodes, (and so do several of the Ancients,) but the Name of that Island is much later than Moses his time: And therefore it is better to understand hereby, that Country now called France: Which was peopled by the Posterity of this Son of Javan. Who when they came to this Coast, gave Name (as Bochart conjectures) to the great River Rhodanus. Where it is likely they first seated themselves, and called the adjacent Coast Rhodanusia: Which had anciently in it a City of the same Name, mentioned by Stephanus; and said to be seated in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in tractu Massiliensi, where now stands Marseilles. See Bochart, L. III. c. 6. These Dodanites are never mentioned in any other places of Scripture, which makes it the more difficult where to find them: But this Account seems more probable than that of our learned Mede, who places them in Epirus, (where there was a City called Dodona,) and part of Peloponnesus: All which, and several Countries thereabout, seem to be comprehended under the Name of Javan. Ver. 5. By these were the Isles of the Gentiles divided.] By the word Isles we commonly understand Countries compassed round about by the Sea. But there were not such Islands enough to contain the Sons of Japhet, (though these were part of their Portion,) and therefore we must seek for another sense of this word. Which the Hebrews use (as Mr. Mede hath observed) to signify, all those Countries divided from them by the Sea; or, such as they used not to go to, but by Sea. See Book I. Disc. 47. Many places testify this, Isai. XI. 10, 11. XL. 15. Jer. II. 10, etc. Now if Moses wrote this Book in Egypt, (as he thinks it probable,) they commonly went from thence to Phrygia, Cappadocia, Paphlagonia by Sea, as well as to Greece, Italy, etc. To Media indeed, he thinks, they did not use to go by Sea, and therefore makes this an Objection against Madai being the Father of the Medes: For their Country cannot be called an Isle. But the far greater part of the Regions, peopled by the Sons of Japhet, being such as he confesses the Hebrews call Isles, Moses might well say, the Isles of the Gentiles were parted among them, though Media be comprehended which was not such an Isle. But there is no need of all this, if we take the word we translate Isle, for a Region, Country, or Province. And so it plainly signifies, Job XXII. 30. Isai. XX. 6. where, in the Margin, we translate it Country. And then the word Goim, which we render Gentiles, signifies a multitude of People; as it doth often in Scripture: Particularly Gen. XVII. 4, 16. And so we translate it, Nations, in the last word of this Verse; and in the last Clause of this Chapter; by these were the [Goim] Nations divided in the Earth. Which may serve to explain this Phrase here; which we may thus interpret, by these, or among these, were divided the Regions of the People or Nations (descended from Japhet) in their Lands; in the several Countries which they possessed. Divided.] It appears by the following words, (according to his Language, Family, and Nation,) this great Division of the Earth was made orderly; and not by a confused irregular Dispersion, wherein every one went whither he listed, and seated himself where he thought good. This Mr. Mede thinks is also suggested in the very word we translate divided: Which signifies not a scattered, but a distinct Partition. Every one after his Tongue, or Language.] The same is said ver. 20. and ver. 31. of the Posterity of Cham and Shem. Which signifies they did not all speak the same Language, but doth not prove that every one of the People, had a Language peculiar to themselves, distinct from the rest, and not understood by them. As when Ahasuerus is said to have caused Letters to be written to an hundred twenty seven Provinces, according to their Language and their Writing, (Esth. XIII. 9) it doth not prove there were so many several sorts of Writing, and so many several Languages in his Empire: But only that to each of them was directed a Letter, in that Language which they spoke. After their Families, in their Nations.] The Particle in denotes, as Mr. Mede observes, Families to be subordinate to Nations, as parts to a whole. Families are parts of a Nation, and a Nation is an Offspring containing many Families. So here was a twofold order in this Division. First, They were ranged according to their Nations; and then every Nation was ranked by his Families. So that every Nation had his Lot by himself; and in every Nation, the Families belonging to it, had their Portion by themselves. The number of Nations descended from Japhet were seven, according to the number of his Sons, who were all Founders of several Nations. But the number of Families is not here entirely set down: For Moses names only the Families of Gomer and Javan. Whose Children perhaps are rather to be looked upon as Founders of Nations; and therefore mentioned by Moses, when the Posterity of the rest are omitted. Ver. 6. And the Sons of Ham.] Having given an Account of the Sons and Grandsons of Japhet, the eldest Son of Noah, he next proceeds to the Sons of Ham, the second Son of Noah, which were Four: And gives an Account also of every one of their Sons, and of some of their Grandsons. Cush.] Gave Name to a Country very often mentioned in Scripture; which most of the Ancients take for Aethiopia, and so we commonly translate the word Cush. But if by Aethiopia they meant that Country South of Egypt, and not an Eastern Country, (which may be a question,) Jonathan is rather to be followed, who here Paraphrases it Arabia. For Cush is the same with Chusan, (only this latter is a diminutive,) which is made the same with Midian, Habak. III. 7. And so Moses his Wife is called a Chushite, (we render it Aethiopian,) for she was a Midianite, Exod. II. 16, 21. and therefore was of Arabia, not of Aethiopia: And so we should translate it, (Numb. XII. 2.) an Arabian Woman. And there is a Demonstration of it in Ezek. XXIX. 10. that Cush cannot be Aethiopia; for, when God saith he will make Egypt desolate, from the tower of Syene, to the border of Cush, if we should understand by Cush the Country of Aethiopia, it will be as if he had said, from Aethiopia to Aethiopia. For every one knows Syene was the Border of Egypt towards Aethiopia: And therefore here being two opposite Borders, it is manifest that Cush, which is the opposite term to Syene, cannot be Aethiopia, but Arabia: Which bounded that part of Egypt, which is most remote from Aethiopia. A great number of other Arguments, out of the Scriptures, evince this: Which Bochartus hath collected, L. IU. Phaleg, c. 2. and Philip. Beroaldus asserted the same thing, before him. Mizraim.] The Father of them who inhabited Egypt, whose Metropolis [Alcairo] the Arabians at this Day call Meser; and the first Month among the ancient Egyptians was called Mesori: And Cedrenus calls the Country itself Mestra, as Grotius observes in his Annot. in L. I. De V R. C. and Lud. Capellus in his Chronol. Sacra, p. 109. And this word Mizraim being of the Dual Number, (which shows it to be the Name of the Country rather than of a Person,) denotes two Egypt's, as Bochart observes. For so there were, the higher and the lower. All that Country was called the higher, where Nile runs in one Stream: The lower was that, where it is divided into many: Which the Greeks call Delta, from its triangular form. Phut.] All Africa was divided between Mizraim and Phut, as Bochartus observes. For all Egypt, and several other parts of Africa, as far as the Lake Trilonides, (which divides Africa into two almost equal parts,) fell to Mizraim. The rest, beyond that Lake, to the Atlantic Ocean, was the Portion of Phut. Of which Name there are some footsteps, in the City Putea, which Ptolemy, L. III. c. 1. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the River called Phut, mentioned by Pliny, as Grotius notes; and a Country, which St. Hierom in his time says was called Regio Phutensis: Which lies not far from Fez. Another Name of Africa is Lub, which we often meet withal in Scripture: Whence the Name of Lybia. Concerning which, and a great many other Proofs that Phut was planted in Africa, see the famous Bochartus, L. IU. Phaleg, c. 33. Canaan.] The youngest Son of Ham, every one knows, gave Name to that Country, which God gave afterwards to the Israelites. Which the Phoenicians, who descended from the Canaanites, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a contraction of the word Canaan, as many have observed out of Eusebius, L. I. Praepar. c. 10. who quotes Sanchuniathon and Philo-Byblius for it. It is so certain that the Phoenicians had their Original from the Canaanites, that the LXX use their Names promiscuously. For example, Shaul is called, Gen. XLVI. 10. the Son of a Canaanitish Woman: Whom in Exod. VI 15. they call the Son of a Phoenician Woman. And so in the New Testament, the Woman whom St. Matthew calls a Woman of Canaan, XV. 22. St. Mark calls a Syrophoenician, VII. 26. We never indeed find the Phoenicians called Canaanites by the Greeks: For their Posterity, being ashamed (as we may suppose) of that Name, because of the Curse pronounced upon Canaan, chose to be called rather Syrians, or Assyrians, or Sidonians, or Phoenicians. For Syria, which was a common Name to a great many People round about, was at first proper to them; from the Metropolis of Phoenicia, which was Tyre, in Hebrew or Sur; from whence Surim, and thence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They that would see more of this, may read the forenamed Author. L. IU. Phaleg, c. 34. Ver. 7. In this Verse Moses acquaints us, what People descended from the eldest Son of Ham, viz. Cush, who had five Sons: And the fourth of them had two. Seba.] There were four Nations, that had the Name of Seba or Shebah, as Bochart observes, L. II. c. 25. Three of them are mentioned here in this Chapter. The first of them, this Son of Cush is written with Samech; all the rest with Schin: viz. The Grandson of Cush, who was the Son of Raamah or Rhegma, in the end of this Verse. The third was the Son of Jocktan, the Son of Shem, verse 28. And the fourth was a Grandchild of Abraham, by his Son Jokshan. XXV. 3. They that descended from the three first of these, were a People given to Trade; from the fourth came a People addicted to Robbery. The first, the second, and the fourth, were seated near the Persian Sea; the third near the Arabian. Whence Pliny saith the Sabaeans stretched themselves to both Seas, L. V c. 28. For all these four People, were comprehended under the Name of Sabaeans, though very different one from another. But it may be doubted whether the Sabaeans, who descended from Jokshan the Grandchild of Abraham, did live near the Persian Sea. And I shall show upon XXV. 3. that Bochart himself thought otherwise, upon further Consideration. And as for this Seba, he was the Father of a People in Arabia called Jemamites, as Alcamus an Arabian Writer tells us. Whose words are, A certain Man called Saba gathered together the Tribes of the Jemamites: i. e. He was the Founder of the People called by that Name, from a famous Queen of that Country called Jemama. See Bochartus, L. IU. c. 8. where he shows where they were situated: And that they are the Sabaeans who are said by Agatharcides to have been a very tall proper People, mentioned Isai. XLV. 14. Havilah.] Or, Chavilah. There were two Havilahs also: One the Son of Cush here mentioned; another the Son of Jocktan, verse 29. From this Havilah seem to have come the People called Chanlothaei, by Eratosthenes: Who were seated in Arabia Foelix, (as Strabo tells us,) between the Nabataei and the Agraei, i. e. the Hagerens. By Pliny they are called Chavelaei, (which comes nearest to the Hebrew Name,) who were seated in that part of the Country, which lay towards Babylon. As appears by this, that in the Scripture the Wilderness of Shur (nigh Egypt) and Havilah are opposed, as the most remote opposite Bounds of Arabia. Thus the Ishmaelites are said to have dwelled from Havilah to Shur, Gen. XXV. 18. that is before Egypt, è Regione Egypti, over-against Egypt, as Bochart translates it. That is, Havilah bounded them on the North-East; and Shur on the South-West: Which Shur was near to Egypt. And so Saul is said to have smitten the Amalekites from Havilah to Shur, etc. 1 Sam. XV. 7. Where we translate the last words, over against Egypt. Sabta.] Or Sabtha, (whom the Ancients call Sabatha, or Sabathes,) seems to have been settled in that part of Arabia Foelix called Leanitis, upon the Persian Sea. Where there was a City, not far distant from the Sea, called by Ptolemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From whence they sent Colonies over the Sea into Persia, as Bochart shows by several Arguments, L. IU. c. 10. For there is an Island on that Coast called Sophtha; and a People called Messabatae or Massabathae upon the Confines of Media: From the Chaldaean word Mesa, (which signifies middle,) and Sabatha; as if one would say, the Mediterranean Sabtae. Raamah.] Or, as the Ancients pronounce his Name, Rhegma, was situated in the same Arabia, upon the Persian Sea. Where there is a City mentioned by Ptolomy's Tables Rhegama; in the Greek Text expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rhegma. And so Stephanus mentions both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the Persian Gulf. Sabtecha.] Or Sabtheca, as some read it, was the youngest Son of Cush; except Nimrod, who is mentioned by himself. It is hard to find the place of his Habitation: But the rest of the Sons of Cush being seated about the Persian Sea, (except Nimrod, who, as Moses tells us, went to Babylon,) Bochartus thinks it reasonable to seek for him in that part of Caramania, where there was a City called Samydace, and a River Samydachus: Which, he thinks may have come from Sabetecha, by the change of the Letter B into M: Which was very frequent in Arabia and the neighbouring Countries. For Merodach, is also called Berodach, in the Book of the Kings. And in the Chaldee Paraphrase, Basan is called Bathnan and Mathnan: And Abana (the famous River of Damascus) is expounded Amana: And Meccha and Beccha, are the same City among the Arabians. In like manner Sabtecha or Sabithace, might be changed into Samydace. Now into Caramania there was a short cut over the straits of the Persian Gulf, out of Arabia. I see nothing any where more probable than this Conjecture of a very learned Man. L. IU. Phaleg, c. 4. And the Sons of Ramah; Sheba and Dedan.] He gives an account of none of Cush's other Son's posterity, but only of this: Whose two Sons were seated near him and one another. For the younger of them, Dedan, seems to have left his Name in a City now called Dadan, hard by Rhegma, upon the same Shore, Eastward. And from this Dadan the Country now hath its Name: Of which Ezekiel speaks, XXVII. 15. as Bochart shows plainly, L. IU. c. 6. And Sheba (or as others read it, Seba, or Saba) his elder Brother, was seated in the same Country not far from Dedan, where Pomponius mentions a People called Sabaei; and Arrianus speaks of a great Mountain not far off, called Sabo, from this Saba: Whose posterity easily passing over the Straits , into Caramania, might possibly give Name to a City there, which Ptolemy calls Sabis: And Pliny mentions a River of the same Name: And Dionys. Periegetes speaks of a People called Sabae. Of whom the Scripture seems to speak in those places where Sheba and Seba are joined together, LXXII. 10. The Kings of Sheba (i e. of this Country) and Seba shall offer Gifts. And sometimes Sheba and Raamah (for Rhegma) are joined, Ezek. XXVII. 22. where the Prophet speaks of this Sheba the Son of Rhegma; who brought those precious Commodities there mentioned, out of Arabia: They lying very commodiously for Traffic upon the Persian Gulf. And these are the People also mentioned, verse 23. of that Chapter, with sundry other Nations; who lived upon Tigris and Euphrates, which run into the Persian Sea; and therefore it is reasonable to think that Sheba's posterity lived near the same Sea. Ver. 8. And Cush begat Nimrod.] Besides all the , he also begat this Son; whom Moses distinguishes from the rest, and mentions him alone by himself, because he was the most eminent among his Brethren, though born the last; a mighty Commander, as Moses here describes him. Thus in the Title of Psal. XVIII. it is said David was delivered out of the hand of all his Enemies, and out of the hand of Saul: Who is particularly mentioned by himself, because he was his Chief Enemy. Sir W. Raleigh thinks he was begotten by Cush, when his other Children were become Fathers; and so being younger than his Grandsons, he is named after an account is given of every one of them. Nimrod.] The Author of the Chronicon Alexandr. thinks he was the same with Ninus: But Vossius rather takes him for him, whom the Greek Writers call Belus, that is, Lord: And that Ninus was his Son, so called from the very thing itself, Nin in Hebrew signifying a Son, L. I. de Idolol. cap. 24. The same Chronicon saith, that Nimrod taught the Assyrians to worship the Fire: And both Elmacinus and Patricides affirm the same. See Hotting. Smegma Orient. L. I. c. 8. p. 272. Which if it be true, I doubt not was as an Emblem of the Divine Majesty; which used to appear in a glorious Flame. Vr a City of Chaldaea seems to have had its name from the Fire which was there worshipped: And that Vr also from whence Abraham came, the Hebrews fancy had the same original; for their Fable is, That Abraham was thrown into the Fire, because he would not Worship it; and by the power of God delivered, as St. Hierom tells us in his Questions upon Genesis. He began to be a mighty one in the Earth.] He was the first great Warrior and Conqueror; so Gibbor is to be understood, not for a Giant, or Man of great Stature; but for a potent Person: And as some will have it, a more severe Governor than they had been, who only exercised Paternal Authority. For he was the first that put down the Government of Eldership, or Paternity (as Sir W. Raleigh speaks) and laid the Foundation of Sovereign Rule. Ver. 9 He was a mighty Hunter.] Or rather, mighty in Hunting: For the Word tzid doth not signify a Hunter, but Hunting. Which shows by what means he came to be so great a Monarch. He hardened himself to Labour by this Exercise (which was very toilsome) and drew together a great Company of robust Young Men, to attend him in this sport: Who were hereby also fitted to pursue Men, as they had done wild Beasts. For this was looked upon in all ages, as the rudiment of Warfare, (as Bochart shows out of a great many Authors, L. IU. cap. 12.) All the Heroes of old, such as Nestor, Theseus, Castor, Pollux, Ulysses, Diomedes, Achilles, Aeneas, etc. being all bred up to hunting, as Xenophon informs us. And it was not without some such reason, that noble Families carry in their Coats of Arms (as Ensigns of their valorous Achievements) Lions, Bears, Tigers, etc. from their killing such like fierce Creatures. For it must be farther noted, that in this Age of Nimrod, the Exercise of Hunting might well be the more highly esteemed, and win him the Hearts of Mankind; because he delivered them, by this means, from those wild Beasts, whereby they were much infested, and very dangerously exposed, while they were but few, and lived scattered up and down, in the open Air, or in Tents, but weakly defended. The destroying of wild Beasts, (and perhaps of Thiefs whom he hunted also) was a great service in those times, and made many join with him in greater designs which he had at last; to subdue Men, and make himself Master of the People, who were his Neighbours, in Babylon, Susiana, and Assyria. The memory of this hunting of his, was preserved by the Assyrians (who made Nimrod the same with Orion) who joined the Dog and the Hare (the first Creature perhaps that was hunted) with his Constellation. This Mr. Selden observes in his Titles of Honour, Part. I. cap. I. where he farther notes that he is to this day called by the Arabians, Algebar, the mighty Man, or the Giant: From the Hebrew Gibbor here in the text. Before the Lord.] i. e. To the highest degree. For so, a great City to God, is a very great City, Jonah III. 3. and a Child very beautiful is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fair to, or before God, Acts VII. 20. Or the meaning may be, he was truly so, not only in common opinion. For that is said to be before God, which really is: Because God cannot be deceived with false appearances. Wherefore it is said, even as Nimrod the mighty, etc.] i. e. Thence came the common Proverb: Which Moses alleges as a proof of the Truth of what he delivered. Nothing being more usual in his days, than for Men to say when they would express how exceeding great any Man was, He is like Nimrod, the mighty Hunter before the LORD. Thus common Say are quoted in other places, nothing being more notorious than such Proverbial Speeches, Numb. XXI. 27. 1 Sam. X. 12. It is not improbable that Nimrod is the same with him whom the Greeks call Bacchus; whose Conquests in the East, as far as India, are nothing else but the Expeditions of Nimrod and his Successors. The very Name of Bacchus imports this, which was made out of Bar-Chus the Son of Cush, as Dammasek, (i. e. Damascus,) was out of Darmasek. Many other Arguments for this, are collected by Bochartus, L. I. Phaleg, cap. 2. Ver. 10. The beginning of his Kingdom was Babel.] (See XI. 5, 8.) Which, according to the Gentile Writers was built by Belus, (the same with Nimrod, who was called Belus, as I noted before, from Baal, because of his Dominion and large Empire, over which he was an absolute lord) They that say, his Son Ninus (or, as Philo-Byblius, his Son Babylon) was the Builder, may be thus reconciled with the forementioned Opinion; That Belus began it, and his Son much augmented it. See Voss. L. I. De Idol. c. 24. & L. VII. c 9 There are those that say it was built by Semiramis, but as they have it only from Ctesias, who is not to be relied on against Berosus and Abydenus, who wrote the History of that Country out of the ancient Records, and say Belus built it; so if it be true, we must understand it of her rebuilding it, after it was decayed, or adding greater Splendour to it. And this also must be understood not of the Wife of Ninus, for it is a question whether he had any Wife of that Name: Or, if he had, she was different from her whom the Greeks so much magnify, who lived almost two thousand Years after the Son of Belus, as Salmasius observes (Exercit. in Solin. p. 1228.) out of Philo-Byblius. And Erec, etc.] Having built Babel, which he made the chief City of his Kingdom, he proceeded to build three Cities more, in the same Country. Which, they that think he won by Conquest, imagine also that he made Babel the Head City, because he won it first; and then the other. And all this, say some, before the dispersion we read of in the next Chapter: Which others think happened after the dispersion. Erec seems to have been the City, which Ptolemy calls Arecca, and Ammianus, Arecha: Which lay in the Country of Susiana upon the River Tigris. Whence the Areccaei Campi in Tibullus, as Salmasius observes in his Exercit. in Solinum, p. 1194. From whence Huetius thinks the Country below it was called Iraque; mentioned by Alferganus, and other Arabian Writers. Acchad.] It is an hard matter to give any account of this City; but the LXX calling it Archad, from the Chaldee Idiom, which is wont to change the Daghes, which doubles a Letter, into R, (as Darmasek for Dammasek, i. e. Damascus; and by the same reason, Archad for Acchad,) the footsteps of this Name may be thought to remain in Argad, a River of Sittacene in Persia. For nothing is more common, than to change ch into g. Chalne.] It is sometimes called Chalno, Isai. X. 9 and Channe, Ezek. XXVII. 23. From whence the Country called Chalonitis, (mentioned by Pliny, and Strabo, Polybius, and Dionys. Periegetes,) may well be thought to have taken its Name: Whose chief City was called Chalne, or Chalone, (which is the same,) and afterwards changed by Pacorus, King of Persia, into Ctesiphon. Ver. 11. Out of that Land went forth Ashur.] This Translation is not so likely, as that in the Margin, He went out into Assyria. For Moses is speaking of what Nimrod the Son of Cush did, and not of the Sons of Shem, among whom Ashur was one. Nor is it agreeable to the order of History to tell us here what Ashur did, before there be any mention of his Birth, which follows, verse 22. Besides, it was not peculiar to Ashur, the Son of Shem, that he went out of the Land of Shinar: For so did almost all Men who were dispersed from thence. Add to this, that Assyria is called the Land of Nimrod by Micah, V 6. They shall waste the Land of Assyria with the Sword, and the Land of Nimrod with their Lances; or, in the entrance thereof, as we translate it. Therefore it is very reasonable to take Ashur here, not for the Name of a Man, but of a Place, as it is frequently: And expound the word Ashur, as if it were Leashur into Ashur; as beth in 2 Sam. VI 10. is put for lebeth; other Examples there are of this, 2 Sam. X. 2. 1 Chron. XIX. 2. By going forth into Ashur, Bochart thinks is meant Nimrod's making War there: For so the Hebrew Phrase go forth, imports in 2 Sam. XI. 1. Psalm LX. 12. Isai. XLII. Zac. XIV. 3. So Nimrod went forth into Assyria, which belonged to the Children of Shem: But was usurped, he thinks, by this Son of Cush; who had no right to it, but what he got by his Sword. If this be true, Mr. Mede's Observation which I mentioned upon verse 27. of the foregoing Chapter, [That the Posterity of Cham never subdued either those of Japhet, or Shem,] must be understood of such large Conquests as they two made over one another, and over him. And builded Niniveh.] Which Nimrod so called from his Son Ninus: The very word Niniveh being as much as Ninus his habitation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Cain built a City and called it, not by his own, but his Son's Name, IV. 17. This was the chief City of Assyria, and flourished in great Glory till it was utterly razed by the Medes, and never again rebuilt. It stood on the Westside of Tigris. Rehoboth.] There was a City of this Name upon Euphrates, which was famous for the Birth of Saul, one of the Kings of Edom, Gen. XXXVI. 37. which the Arabians call Rahabath-Melic, i. e. Rahabath of the Kings, a little below Cercusium, at the Mouth of the River Chaboras. But this being two far distant from Niniveh, (to which this and the two following Cities were Neighbours) Bochart's Conjecture is not unreasonable, That this is the City which Ptolemy calls Birtha, on the West of Tigris, at the Mouth of the River Lycus. For in the Chaldee Tongue Streets are called Birtha; and that is the signification of Rehoboth, as the Margin of our Bible will inform the Reader. Calah, or Calach.] Seems to have been the chief City of the Country called Calachene; about the Fountain of the River Lycus: Which Strabo often mentions. Ver. 12. And Resen, etc.] The forenamed great Man conjectures this to have been the City, which Xenophon calls Larissa, situate upon the Tigris: Which Moses might well call a great City. For so Xenophon says it was, and describes the height of the Walls to have been an hundred Foot, the breadth five and twenty, and the compass of it eight Miles about. The Greeks found it in Ruins, and uninhabited, when they came into those parts; being destroyed by the Persians, when they spoiled the Medes of their Empire. And it is possible, as Bochart goes on, the Greeks ask whose City that was, and the Assyrians answering Leresen, i. e. Resen's, (adding, as is usual, le, the Note of the Genitive Case,) they might thence call it Larissa. Such a mistake, he shows, there is in the Vulgar Translation of the Bible; which takes this Particle le for part of the Name. For, in 1 Chron. V. 26. where it is said the King of Assyria, carried the Israelites to Halah, the Vulgar says unto Lahelah. Whereas it is certain from 2 Kings XVII. 6. that it should be unto Halah, or Helah. However it is reasonable to think, that these words, this is a great City, belongs to Resen, not to Niniveh: Whose greatness as well as Babylon's was very well known; and therefore these words seem to be added to denote Resen to be a great deal bigger than the two beforenamed, Rehoboth and Calah. See Bochart. L. IU. c. 23. They that think Nimrod settled his Kingdom in Babel before the Dispersion, by confusion of their Languages, imagine that he made this Expedition into Assyria, (where he built Niniveh, and the rest of the Cities here mentioned,) after they were forced to leave off their vainglorious building at Babel, and to disperse themselves into other Countries. Ver. 13. And Mizraim (the second Son of Cham) begat Ludim.] By whom we are to understand the Aethiopians, as Bochart hath proved by many Arguments, (which I shall not mention,) and therefore understands by these words, that the Aethiopians were a Colony of the Egyptians. L. IU. Phaleg, c. 26. For it appears by Diodorus that they were near of kin; having many things common to both Nations; which he reckons up, and are sufficient to persuade those who consider them, that they had the same Original: The only difference among them, being this; which of them was of greatest Antiquity. The Egyptians fancied they were the first of all Men; and the Aethiopians pretended that they living more Southerly, had a stronger Sun; which contributed more efficaciously to natural Generation: And that Egypt was a Country thrown up by the Mudd which Nilus left, and so got out of the Sea. But Moses hath determined this Controversy in these words, and by the rest of his History. Which shows that the first Men after the Flood, came from the Mountains of Armenia, which is in the North; and consequently they went to the Southerly Countries by degrees, through Assyria, Babylon, Syria, and Egypt into Aethiopia. And their discourse is ridiculous about the Original of Egypt, unto which we see nothing added by the Nile, in many Ages. Anamim.] Our Broughton takes these to be the Numidians, among whom he finds Anubis. Others take them for the Anaitae in Aethiopia. But these Anamims being derived from Mizraim, we are rather to seek them about Egypt: And the Opinion of Bochartus is probable that they are the Nomads, who lived about Ammon and Nasamonitis; and called Anamii from Anam, which signifies a Sheep among the ancient Egyptians, as it doth among the Arabians. For the Nomads fed Sheep, as Herodotus tells us, and lived upon them, (whereas they abstained from eating Cows or Swine,) and their Garments also, as he tells us, were of Sheepskins. Lehabim.] These are thought to be the Lybians; but that being a Name which belongs to the greatest part of Africa, it cannot be well thought that so great a Portion fell to this Son of Mizraim, or that so many People were descended from him. Therefore Bochart with great reason thinks the Lehabaei were not all the Lybians; but those whom Ptolemy, Pliny, and others call Lybiaegyptii: Because they lived next to Egypt on the West of Thebais, in a sandy, adust Soil, burnt by excessive heat; from whence he thinks they had the Name of Lehabim. For Lehaba signifies both a Flame and Heat. As in Joel I. 19 The flame (lehaba in the Hebrew,) or scorching heat, hath burnt all the trees of the field. Naphtuhim.] These seem to be the People of Nephthuah; and what that is, we may learn from Plutarch: Who in his Book De Iside & Osiride, says, the Egyptians call the Country and the Mountains that lie upon the Sea, Nephthun, which may incline us to think that the Naphtuhim were those People that lived upon the shore of the Mediterranean in Marmarica: For the People upon the Red-Sea belonged to Arabia, not to Egypt. It is not improbable that from hence came the Name of Neptune, who originally was a Lybian God; and known to none but that People. There was a City called Nepata by Pliny, which Grotius thinks may explain this Name: But it was in Aethiopia; and Moses is speaking of the Sons of Mizraim. Ver. 14. And Pathrusim.] Who were the Inhabitants, it is likely, of Patros: Which was a part of Egypt; though represented sometime in Scripture as a Country distinct from it: Just as Thebais is in some Authors said to be, whereas it was the upper Egypt. Bochart hath brought a great many Arguments to prove this: Particularly from Ezekiel XXIX. 14. which shows clearly that Pathros belongs to Egypt: For the Prophet foretelling that God would bring again the Captivity of Egypt, he saith he would cause them to return into the Land of Pathros, into the Land of their Habitation, or Nativity: That is, into Thebais, which Nabuchadnezzar had principally afflicted, carrying most of the Inhabitants of Thebes into Captivity. This seems a more probable Account of the Pathrusim, than theirs who take them to be the Pharusi, (as Grotius doth,) or Phautusii; who were a People of Aethiopia. Casluhim, or Casluchim.] These were the Colchi, who though they lived far from Egypt, from whence they are said here to descend, yet there are a great many Arguments, that they had their Original from that Country. For several ancient Authors say so, as Herodotus, Diodorus, Strabo, and Ammianus: All of great Credit. And there are many Reasons whereby Herodotus proves it, (as Bochart shows in his admirable Work, often mentioned, L. IU. Phaleg, c. 31.) they agreeing in so many things, especially in their Manners and Language, that one can scarce have any doubt of it. These People were seated at the East-end of the Euxine Sea. Out of whom came Philistim.] They were the offspring of the People of Colchis, as will appear in what follows. And Caphtorim.] These were a People near to Colchis, as appears from hence; that the Philistim, who are said here to come from Casluchim, in other places are said to have come from Caphtor, Jer. XLVII. 4. Amos IX. 7. And Moses himself relates how the Avims nigh to Gaza (a famous City of the Philistim) were driven out by the Caphtorim, Deut. II. 23. All the Ancients therefore are in the right, who take the Caphtorim, for the Cappadocians: Yet, not all the Inhabitants of that Country, (part of which was possessed by other People, as was said before,) but that part of Cappadocia which was next to Colchis, viz. About Trapezund, where Colchis ended. For there we find the City called Side, and the Country Sidene, mentioned by Strabo. Now Side in Greek (as Bochart ingeniously observes) signifies the same with Caphtor in Hebrew, viz. Malum punicum: And therefore in all likelihood, the same Country was called by the Hebrews Caphtor, and by the Greeks Sidene. What invited the Caphtorim out of Egypt into this Country, is hard to tell, at this distance of time. But Strabo thinks it was the Fame of the Gold, wherewith this Country abounded. And as this drew them thither, so perhaps the coldness of the Country, very much different from that wherein they were born; or else their Neighbours the Scythians, and Mesech and Tubal, (viz. the Moschi and Tibareni,) who dwelled near them, and might be troublesome to them, made them think of returning back again. And in their way through Palestine they fell upon the Avim, whom they dispossessed of their Country, and settled there, (Deut. II. 23.) by the Name of Philistim. Ver. 15. And Canaan.] Now follows an Account of the Posterity of Ham's youngest Son. Sidon.] Was his firstborn: Who was the Founder of the famous City called by his Name, Sidon: Which Trogus saith was so called from plenty of Fish on that Coast. And so the present Name of it, Said, signifies Fishing or Fishery: As the Town in Galilee called Bethsaida, is as much as the place of Fishing: For that Sea upon which it lies, the Hebrews say, abounded with Fish. However the Sidonians came from this Son of Canaan; and some of them, (if he did not found it himself,) called the City by this Name, in memory of him. It was far more ancient and famous than Tyre: For we read of it in the Books of Moses, and Joshua, and the Judges: But nothing of Tyre till the Days of David. Nor doth Homer mention Tyre; though he speaks of Sidon, and the Sidonians in many places. Heth.] His second Son, was the Father of the Hittites, or the Children of Heth, often mentioned in Scripture: Who dwelled about Hebron and Beersheba, in the South of the Land of Canaan. They were a very Warlike People, and struck a Terror into their Neighbours: From whence the word Hittha, seems to be derived, which signifies fright and sudden Consternation; such as came upon the Syrians, when they thought the Kings of the Hittites were coming against them, 2 Kings VII. 6. This was the Country of the Anakims: For from Arba, who was an Hittite, descended Anak; and from him those three Giants, Ahiman, Sheshai, and Talmai, and the rest of the Anakims, Numb. XIII. 22, 33. Josh. XV. 13, 14. Ver. 16. The Jebusite.] This People, who were situated near to the former, descended from Jebus the third Son of Canaan: And were a very Warlike People also; for they kept Jerusalem and the Fortress of Zion, to the times of David; notwithstanding all the Power of the Benjamites. And when David besieged it, they mocked at his Attempt, 2 Sam, V 8. And the Emorite.] They came from Emor, the fourth Son of Canaan, and are commonly called Amorites: Who possessed the Mountainous parts of Judaea; and many of them passed over Jordan, and making War upon the Moabites and Ammonites, seized upon Bashan and Heshbon, and all the Country between the Rivers of Jabbok and Arnon, Numb. XIII. 29. Josh. V 1. In memory of which Victory some Canaanite Poet made a Triumphing Song, which Moses hath recorded, Numb. XXI. 27. What a mighty People these were we learn from Amos II. 9 Gergasite.] There was a Remnant of this People about Gerasa or Gadara beyond Jordan in our Saviour's time, Matth. VIII. 28. Mark V 1. Luke VIII. 26. And they were called, perhaps, by this Name from the fat, clayie Soil of the Country where they lived; for garges in Hebrew is white Clay. Ver. 17. And the Hivite, or Hevite.] They lived in and about Mount Hermon, as we read Josh. XI. 3. which being toward the East of the Land of Canaan, they are called Radmonites, i. e. Orientals or Easterlings, Gen. XV. 19 The Gibeonites and Sichemites were Colonies from them, (Josh. XI. 19 Gen. XXXIV. 2.) who dwelled more Westward: The former of them, Neighbours to Jerusalem; and the latter to Samaria. Arkite.] This People, Bochart thinks, inhabited Mount Libanus, where Ptolemy and Josephus mention a City called Arca or Arce: In which, he thinks, was the Temple Veneris Architidis, worshipped by the Phoenicians, as Macrobius tells us, L. I. Saturn. c. 27. Pliny also Mentions Arca among the Cities of the Decapolitan Syria, and saith it was one of those which had a Royal Jurisdiction, under the Name of a Tetrarchy, as Salmasius observes in his Exerc. in Solin. p. 576. Sinite.] St. Hierom saith, that not far from Arca there was a City called Sin; where we may suppose these People to have dwelled. But Bochart rather by the Sinites understands the Peleusiots, whose City was called Sin; which is of the very same signification with Pelusium. Ver. 18. And the Arvadite.] These People are the same with the Aradii, who possessed the Island called Aradus upon the Coast of Phoenicia, and part of the neighbouring Continent: Where a place called Antaradus, opposite to the Island, was seated. Strabo and others speak of this Island, and mention another of the same Name in the Persian Gulf, (as Salmasius observes upon Solinus, p. 1023.) whose Inhabitants said, they were a Colony from this Island I now speak of, and had the same Religious Rites with these Aradians. Who were very skilful in Navigation, and therefore joined by Ezekiel with Zidon, XXVII. 8. where he makes them also a Warlike People, verse 11. Zemarite.] They who make these the same with the Samaritans; do not observe that these Names are written quite differently in the Hebrew. And that the Samaritans so much spoken of in Scripture, had their Name from Somron. And therefore Bochart thinks these are the Samarites mentioned by St. Hierom, who says, they inhabited the Noble City of Edessa in Coelosyria (it should be the City of Emesa or Emisa which was in that Country, but Edessa in Mesopotamia, beyond Euphrates) and so both the Chaldee Paraphrases have here for Zemarite, Emisaei. But I do not see why we should not rather think this Son of Canaan (Zemarus) from whom the Zemarites came, was the Founder of the City of Zemaraim (Josh. XVIII. 22.) which fell to the Lot of the Tribe of Benjamin. Hamathite.] These were the posterity of the last Son of Canaan: From whom the City and Country of Hamath took its Name. Of which Name there were Two; one called by the Greeks Antiochia, the other Epiphania: The former called the Great, Amos VI 2. to distinguish it from this, which St. Hierom says in his time was called Epiphania, and by the Arabians (in the Nubian Geographer) Hama. This is the City which is meant when we so often read that the bounds of Judaea were to the Entrance of Hamath, Northward, Numb. XIII. 21. XXXIV. 8. and other places. For it is certain they did not reach to Antiochia, but came near to Epiphania. Afterwards were the Families of the Canaanites spread abroad.] In process of time they enlarged their bounds: For they possessed all the Country, which lies from Idumaea and Palestine, to the mouth of Orontes: Which they held for Seven hundred Years, or thereabout. Moses indeed confines the Land of Canaan in narrower bounds toward the North, (as hath been said) but we must consider that he describes only that part of Canaan, which God gave to the Israelites for their Portion. Now there being Eleven Nations who had their Original (as appears from this and the foregoing Verses) from so many Sons of Canaan; we do not find that the First, and the Five last were devoted by God to destruction, as the rest were. For we read nothing of the Zidonians, Arkites, Sinites, Aradites, Zemarites, and Hamathites, among those Nations, upon whom the Sentence of Excision was pronounced by God, and their Country bestowed upon the Israelites. But read of Two others not here mentioned, who made up the Seven Nations, whom God ordered to be cut off, viz. the Perizzites, and those who were peculiarly called Canaanites, who sprang from some of the forenamed XI. Families; but we do not know from which. We shall meet with it in the XV. Chapter of this Book. Ver. 19 And the border of the Canaanites, etc.] Here Moses describes the Bounds of that Country, which was given by God to the Jews. From Sidon.] i. e. The Country of Sidon, which extended itself from the City, so called, towards the East, as far as Jordan, or near it. This therefore may be looked upon as the Northern bounds of the promised Land. As thou comest to Gerar unto Gaza, etc.] These and all the rest belong to the Southern bounds: For these two were Cities near to the Philistims. We often read of Gaza; and Gerar was famous for Abraham's and Isaac's sojourning there (Gen. XX. 1. XXVI. 1.) and for the overthrow of the Cushites, 2 Chron. XIV. 13. Sodom and Gomorrha, etc.] These Four Cities, are famous for their destruction, by Fire and Brimstone from Heaven. Even unto Lashah.] Or Lasa, which St. Hierom takes for Callirrhoe, as doth Jonathan also: A place famous for hot Waters, which run into the dead Sea. But Bochartus (L. IU. Phaleg, c. 37.) doubts of this, because Callirrhoe was not in the Southern part of Judaea, as Lashah was: He propounds it therefore to consideration, whether it may not be a City of the Arabs called Lusa: Which Ptolemy places in the middle way, between the Dead Sea, and the Red. Ver. 20. These are the Sons of Ham; after their Families, etc.] This is sufficiently explained by what was said upon verse 5. where Moses concludes his account of the Sons of Japhet. Only it may be observed in general, that these Four Sons of Ham and their Children, had all Africa for their Portion (Mizraim having Egypt, and Phut the rest) and no small part of Asia which fell to the share of Cush and Canaan. Ver. 21. Unto Shem also, the Father of all the Children of Eber.] That is, of the Hebrew Nation, whom Moses would have to know from what an illustrious Original they sprung; and therefore breaks off the Thread of his Genealogy, to give a short touch of it. I can give no reason so likely as this, why he calls Shem the Father of Eber's Children, rather than of any other descended from him. He having told them before, that Ham was the Father of Canaan, (IX. 22.) whom God Cursed, and at the same time Blessed Shem: He now tells them, that this blessed Man was the Father from whom their Nation was descended; that they might comfort themselves in their noble Stock, and believe Canaan should be subdued by them. The Brother of Japhet the Elder.] Scaliger translates these Words, Sem the Elder Brother of Japhet: But the he which is prefixed to Gadol, i. e. Greater, plainly directs us to refer the Word Greater or Elder to him who was last spoken of, viz. Japhet. Who may be plainly proved to have been the Eldest Son of Noah, from this observation, That Noah was Five hundred years old, before any of his Three Sons, Sem, Ham, and Japhet were born, V 32. When he was Six hundred Years old he entered into the Ark with them, VII. 11. And when he came out, two Years after the Flood, Shem begat Arphaxad, being then an Hundred Years old, XI. 10. and consequently Noah was Six hundred and two. From whence it follows that Shem was born when Noah was Five hundred and two Years old: And therefore Japhet must be two Years older than he; for Noah began to have Children when he was Five hundred. But God preferred Shem before him; giving hereby an early demonstration (of which there were many instances afterward) that he would not be confined to the order of Nature, in the disposal of his Favours; which he frequently bestowed upon the Younger Children: As he did upon Jacob, and in aftertimes upon David, who was the youngest and meanest of all his Father's Children. Even unto him were Children born.] Perhaps he was the last of his Brethren that married; and than Moses shows in the following Verses, had Five Sons: the Progeny of two of which are mentioned, but the rest passed over in silence. Ver. 22. Elam.] Was his Firstborn; from whom came the Elamites, mentioned Acts II. 9 Whose Metropolis was the famous City of Elymais. They lay between the Medes and Mesopotamians (as Bochartus shows, L. II. Phaleg, c. 2.) and were a very Warlike and Fierce People, as Isaiah, Jeremiah, and Ezekiel testify. The Susians were a neighbouring People, but different from them: And therefore when Daniel says Sushan was in the Province of Elam, he takes Elam in a large sense; as Pliny and Ptolemy also do, who mention Elamites at the mouth of the River Eulaeus (Vlai in Daniel) which was below Susiana. See Salmasius Exerc. in Solin. p. 1193, 1194. And thus Josephus may be allowed to say the Elamites were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Founders of the Persians, who were a distinct People from them: Though often comprehended under this Name of Elam. Ashur.] From whom came the People called at first Assyres, and afterward Assyrians: Which was a Name as large as their Empire, comprehending even Syria itself; which in several Authors is the same with Assyria. But in proper speaking it was only that Country, whose head was Niniveh, called sometimes Adiabene, and Aturia or Assyria. Arphaxad.] Many, following Josephus, make him the Father of the Chaldees. But I find no good reason for it; and it seems more probable that the Chaldees (in Hebrew, Chasdim) came from Chesed one of Abraham's Brother's Sons, Gen. XXII. 22. which St. Hierom positively affirms. Therefore it is more reasonable to think Arphaxad gave Name to that Country, which Ptolemy calls Arraphachitis: Which was a part of Assyria. Lud.] Seems to have given Name to the Country of Lydia, which lay about Maeander; and included in it Mysia and Caria, which lay on the South side of that River. Which having the most Windings and Turn in it, of any River in the World (for it returns sometimes towards its Fountain) the Phoenicians call this Country, and another, viz. Aethiopia, that lay upon the Nile (which next to Maeander is the most crooked of all Rivers) by the Name of Lud: Which in their Language signified bending, or crooked. See Bochart. L. II. Phaleg, c. 12. Aram.] From whom sprung the Syrians, whose Name anciently was Aramai; the Children of Aram. A Name not unknown to the ancient Grecians; for Homer mentions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his second Book of Iliads; and so doth Hesiod; and Strabo also saith, that many understood by the Arimi, the Syrians. And the Syrians at this day call themselves Aramaeans. But Syria being so large a Name, that Ancient Authors extend it to all those Countries that lay between Tyre and Babylon; we must not take all the People of them to have been the posterity of Aram. For it is evident some of them descended from Canaan, others from Ashur, others from Arphaxad. Therefore those are to be thought to have come from him, to whom the Name of Aram is prefixed or subjoined, as Aram-Naharajim, and Padan-Aram (i e. the Mesopotamians) Aram-Soba (the People of Palmyra, and the Neighbouring Cities) Aram-Damasek (situated between Libanus and Anti-Libanus, whose chief City was Damascus) and perhaps Aram-Maacha, and Aram-Bethrehob; which were places beyond Jordan, one of which fell to the share of Manasseh, the other of Asser. Ver. 23. And the Children of Aram, etc.] The Four Persons that follow in this Verse, are called the Sons of Shem, 1 Chron. I. 17. Nothing being more ordinary in scripture, than to call those the Sons of any Person, who were his Grandsons, XXIX. 5, etc. Us.] Or Vtz, the Firstborn of Aram, is generally said to have been the builder of Damascus: The Valley belonging to which, is by the Arabians at this day called Gaut, and Gauta, which differs from Vtz in the Letters, but not in the Pronunciation; it being common to pronounce the Letter Ajin by our G. as in the Words Gaza and Gomorrha Accordingly the Arabic Paraphrast for Vtz hath here Algauta. There were two other Vz's besides this, one the Son of Nahor (Abraham's Brother) Gen. XXII. 21. whose Country was Ausitis in Arabia Deserta: The other was of the posterity of Edom, Gen. XXXVI. 28. Hull.] Or Chul. Grotius observes out of Ptolemy that there was a City in Syria called Chollae, which he thinks might be founded by this second Son of Aram. But Bochart more probably conjectures that his posterity possessed the Country called Cholobetene, which was a part of Armenia. For the Armenians, and Arabians, and Syrians were much alike, as Strabo saith, in their Shape of Body, Speech, and manner of Life. And there are divers Cities, which Ptolemy places in this Country, that begin with Haul or Chol; as Cholus, Choluata, Cholana: And Cholobetene (the Name of the Country) which in their Language is Gholbeth, signifies as much as the House or Seat of Chol. Gether.] It is hard to give any account of the Country where his posterity-setled, unless they gave the River Getri its Name, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which runs between the Carduchi, and the Armenians, as Xenophon tells us. This is Bochart's Conjecture, which is a little nearer than that of Grotius, (Annot. in L. I. de V R. C.) who explains this by the City Gindarus in Ptolemy, and the People called by Pliny, Gindareni, in Coelo-Syria. But after all, it may seem as probable that Gadara, the chief City of Peraea, which Ptolemy places in the Decapolis of Coelo-Syria, had its Name and Original from this Gether. Mash.] Who is called Mesech, in 1 Chron. I. 17. seated himself, as Bochart thinks, in Mesopotamia, about the Mountain Masius, (which is Grotius' conjecture also) from whence there flowed a River which Xenophon calls Masca. The Inhabitants of which Mountain Stephanus calls Masiaeni; and perhaps the Moscheni, whom Pliny speaks of, between Adiabene and Armenia the greater, were descended from this Mash or Mesech. Ver. 24. And Arphaxad begat Salah.] Having given an account of the posterity of Shem's youngest Son; he now tells us what People descended from his third Son. Salah.] In Hebrew Shelah. His Father being born but two Years after the Flood (XI. 10.) seems to have given this Name to his Son, to preserve the Memory of that dreadful Punishment: That his Posterity might not incur the like by their Sins. For Sela signifies the letting forth of Waters, Job V. 10. He is thought to have been the Father of the Susiani: The chief City of their Country, next to Susa, being called Sela, as we find in Ammian. Marcellinus: Either because he was the Founder of it, or in Memory of him. And Salah begat Eber.] The Father of those from whom came the Hebrew Nation (as was said before, Verse 21.) Abraham being descended from him in the Sixth Generation. All other derivations of the Name of Hebrew have great Objections lie against them; but this hath none, that I can see; and is most agreeable to the Grammar of that Language, in which all such Names ending in Jod (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth) are noted to come either from a Place, or Country, or People, or Author: Therefore since there is no Country, or Place from which the Name of Hebrew can be derived, it is most reasonable to deduce it from the Author of this People, Heber. And it is authorized by that Speech of Balaam, Numb. XXIV. 24. Where as by Ashur is meant the Assyrians, so by Heber, in all reason, we are to understand the Hebrews. Ver. 25. Peleg.] Either he, or some of his Posterity in memory of him, it is not unlikely, gave Name to a Town upon Euphrates, called Phalga; not far from the place, where the River Chaboras runs into it: Upon which Charrah stood, built by Charan the Brother of Abraham. For in his Days was the Earth divided.] The great Dispersion, which we read of in the following Chapter, fell out just when he was born, which made his Father call him by this Name, signifying Division, and Separation. Which it appears, by the Account given of his Ancestors, (XI. from verse 10, to 16.) happened in the Hundred and first Year after the Flood. In that Year the Tower of Babel and their Language were confounded; upon which necessarily followed the Separation here mentioned. The Age that preceded, from the Deluge to this Division, is called by the ancient Poets, the Golden Age, (as Bochart observes, L. I. Phaleg, c. 9) because the Earth not being divided, they enjoyed all things in common. And Noah (whom they called Saturn) governing them, not as Kings do their Subjects, but as Parents their Children, not so much with Fear and Dread, as with Love and Reverence to his fatherly Authority; it made the World so happy as it hath not been since. Joktan or Jektan.] The Brother of Peleg, had a numerous Offspring, of thirteen Sons; all seated in the inmost parts of Arabia Foelix. So the Arabians, it is certain, derive their own Original: Who in this may as well be credited, as the Europaeans who derive themselves from Japetus, or Japhet, and the Africans from Cham or Hammon. They call him Cahtan, (as our Mr. Pocock, as well as others, observes,) by which Name the Arabic Paraphrast upon this place, explains that of Jektan. And this Cahtan they say expressly was the Son of Eber, the Son of Salah, etc. From whence the Name of Catanitae, a People in Arabia Foelix mentioned by Ptolemy; and a City, in the Territory of Mecha, still retains the very Name of Jektan, being called Baisath-Jektan, i. e. the Seat or Habitation of Jektan, in the Arabian Geographer. See Mr. Pocock's Notes upon Abulfarajus concerning the Original of the Arabians, p. 38, 39 Ver. 26. Almodad.] The eldest Son of Joktan seems to have given Name to the People whom Ptolemy calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the middle of Arabia Foelix, near the Original of the River Lar, which runs into the Persian Gulf. The Greeks who knew little of this People, who lived a great way from the Sea, might easily mispronounce their Name; calling them Allumaeotae, instead of Almodaei. Sheleph, or Saleph.] Was, it is likely, the Father of the Salapeni. For such a People there were, mentioned by Ptolemy, who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Who were remote from the rest, about the Neck of Arabia; not far from the Spring of the River, Betius. Hatzermaveth.] Though the Arabians writ this Name with the very same Letters, yet it sounds among them thus, Hadramuth, or Chadramuth. Which the Greeks pronounce divers ways, because of the ambiguous sound of the two Letters, Tzadi and Cheth: For sometimes he is called Asarmoth, sometimes (without an A.) Sarmoth, and Armoth, and Atermoth, as Bochartus hath observed. Who thinks the Country called Chatramitis or Atramitis, Chatramotis or Atramotis, to have been peopled by the Children of this Hadramuth, as the Arabians pronounce this Name Hatazmaveth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salmasius shows is the Name of a City or Place, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a People or Nation. Exercit. in Solin. p. 489. And the same People he observes (p. 490.) are called by Artemidorus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose Country was that part of Arabia which abounded with Frankincense, Myrrh, Cassia, and Cinnamon, as Theophrastus tells us. And Strabo calls them (as he there notes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Vranius in Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So differently was this hard Word pronounced. Who were so famous, that Eustathius Antioch. Eusebius, and others, make this Hatzermaveth the Father of the Arabians, and Epiphanius derives their Language from him; which they (as was said before) derive from Jektan himself; looking upon the Dialect of Chadramitis as barbarous. See Bochartus, L. II. Phaleg, c. 16. where he observes that Hatzermaveth in Hebrew signifies the Entrance of Death, and Hadhramauth in Arabic, the Region of Death: Because the Air of that Country was very thick and foggy, (and consequently unwholesome,) as Arrianus relates; who saith, that the Frankincense and Myrrh, were therefore gathered only by the King's Slaves, and by condemned Persons. Jerah, or Jerach.] From whom came the People called Jerachaei, who lived near the Red-Sea; called by Agatharcides and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alilaei: Which is the very same in Arabic, with the other in Hebrew. For Hilal is the Moon in that Language, as Jerach is in Hebrew. And the Nubiensian Geographer mentions a People about Mecha, who at this day are called Bene-hilal, the Children of Jerach, as the Hebrews would have expressed it. It seems they are come more towards the East, when anciently they dwelled in the South. Ptolemy mentions also an Island, upon the Coast of the Alilaei, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But it doth not signify the Isle of Hawks, (as the Greeks fancied, who imagined all these old words to come from their Tongue,) but of the Jerachaei. Ver. 27. Hadoram.] He seems to have fixed his Seat in the utmost Corner of Arabia towards the East, where there was a People, whom Pliny calls Drimati: A Name easily made from Hadoramus. And the extreme Promontory of that Country is called by the Greeks Corodamon, by transposing the Letters D and R from Hadoramus. I can find nothing more likely, than this Conjecture of that great Man Bochartus, who hath outdone all that went before him in this Argument. L. II. Phaleg, c. 20. Vzal.] Abraham Zachut, as he also observes, says the Jews (who in his time dwelled there) called the chief City of Aljeman, by the Name of Vzal. Now the Kingdom of Aljeman or Jeman, is the South-part of Arabia Foelix: As the very Name of Jeman imports, which signifies both the Right-hand and the South. Diklah.] Both in the Chaldee and Syriack Language Dicla signifies a Palm, or a Grove of Palms: Which led Bochartus to conclude that the Minaei, a People of Arabia Foelix, whose Country abounds with such Trees, were the Posterity of this Diklah. Both Pliny and Strabo mention them. And this is far more probable than the Conjecture of Ludovicus Capellus, That the Country of Dangala in Aethiopia, near Egypt, might have its Name from this Man: For that is too remote from the rest of this Man's Posterity: And so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned, as he observes, by Herodotus, Chronolog. Sacra, p. 108. Ver. 28. And Obal.] Which in the Arabic pronunciation is Aubal, as Cocab, a Star in Hebrew, is in Arabic Caucab, etc. The Posterity of this Aubal or Obal, Bochart thinks, passed over the straits of the Sinus Arabicus, out of Arabia Foelix, into Arabia Troglodytica; where we meet with this Name, in the Sinus Abalites, (which others call Analites,) and in a great trading Town called by Arrianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and in a People who lived in that Sinus, called by Ptolemy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I believe it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this Obal. Abimael.] Which the Arabians pronounce Abimâl, i. e. the Father of Mali, or the Malitae; a People in Arabia next to the Minaei . Theophrastus saith, Mali is the Metropolis of a Country in Arabia the Spicy. From whence the People called Malitae, whom Ptolemy calls Manitae, by an usual change of the Letter L into N, as Nabonidus is the same with Labonidus, etc. And it is probable that Mali is the contraction of Abimali: Nothing being more common than in compound Names to omit the first part. As Sittim, Numb. XXV. 1. for Abel-Sittim, XXX. 49. Hermon very often for Baal-Hermon, Judg. III. 3. Nimrim for Beth-Nimrim, and Salem for Jerusalem. Sheba.] From whom came the Sabaeans, who sometimes comprehend a great many People, but here are to be taken strictly for those, upon the Red-Sea; between the Minaei and the Catabanes: Whose Metropolis, which stood upon an high Mountain full of Trees, is called by ancient Authors Saba and Sabai, Sabo and Sabas, as Salmasius shows out of Stephanus, Agatharcides, and others; who say that this City was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much the fairest of all in Arabia. Excerc. in Solin. p. 491, 492, etc. In latter times this Name was changed into Mariaba, the ancient Name being lost, as the same Salmasius there observes, p. 497, & 1118. Which Pliny saith signifies as much as Dominos omnium, the Lords of all: For from Rabath, to rule, comes Marab, which signifies in their Language (as Bochart observes) the Seat of those that Rule: That is, the Royal City, where their Kings lived. The Nubiensian Geographer saith, the Queen of Sheba came from hence to hear the Wisdom of Solomon. Ver. 29. And Ophir.] Which the Arabians pronounce Auphir, signifying abundance: Gold being found there in such plenty that they exchanged it for Brass and Iron, giving a double or triple proportion of Gold for them. Bochart thinks he gave the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an Island in the Red-Sea, mentioned by Eupolemus in Eusebius. And observes that there were two Ophirs, one belonging to India, whither Solomon's Ships went once in three Years, (which he takes for Taprobana, now Zeilan,) and the other belonging to Arabia, where the Posterity of this Ophir, here mentioned, settled. Whose Country he takes to have been near to the Sabaeans their Brethren; which Stephanus and Ptolemy call Cassanitis. The same in sense with Ophir; for Chosan is a Treasure, which the Arabians writ Chazan, from which comes the word Gaza, for abundance of Riches. Havilah, or Chavilah.] See Verse 7. where we had this Name before, among the Sons of Cush; from whom the Havilah here spoken of is very different: Giving Name, it is probable to the Country which the Nubiensian Geographer calls Chaulan: And says it was a part of Arabia Foelix, nigh also to the Sabaeans; which he accurately describes. See Phaleg, L. II. cap. 28. Jobab.] The Father of the Jobabites, near to the Sachalites, as Ptolemy expressly says; if instead of Jobaritae in him, we read Jobabitae, as Bochartus corrects the Passage, with great Reason. And thinks also the Reason of this Name to be plain: For Jebab in Arabic signifies a Desert: And there are many such in the Country of the Jobabites above the Sinus of Sachalites. Ver. 30. And their dwelling was from Mesha, etc.] This Conclusion confirms what hath been said, that all the thirteen Sons of Joktan were seated in Arabia Foelix; except Obal; who went its likely, after Moses' time, over into Abalites; the Passage being short cross that straight , (Verse 28.) which was not above four or five Miles broad. For Arabia Foelix lies between the Red-Sea and the Persian Gulf. Now Mesa, or Musa, or Muza was a famous Port-Town in the Red-Sea, which the Egyptians and Aethiopians frequented in their way to the Country of the Sapharites in the East; from whom they brought Myrrh, Frankincense, and such like things. Ptolomy's Tables plainly snow this, That from Musa the Sapharitae lay directly Eastward; and Saphar was the Metropolis of the Country at the foot of the Mountain Climax: Which anciently, it's likely, was called Saphar, from the City at the bottom of it. And thus we are to understand Moses when he says here, that Sepher was a Mountain of the East; not Eastward from Judaea, but from Mesha, which was in the West. See Bochart, L. II. Phaleg, c. 30. where he observes that the Arabic Paraphrast (of the Paris Edition) takes Mesha to be Meccha, and instead of from Mesha to Sephar, saith from Meccha to Medina. Which is nearer Truth than their Opinion, who place the Children of Joktan about Cophetes, upon the Coast of India. But he shows that some of the Children of Cush settled between Meccha and Medina: And it sufficiently appears that Joktan's Children dwelled in the inmost part of Arabia Foelix; and are the Genuine Arabians. Ver. 31. This is explained, Verse 5. Ver. 32. By these were the Nations divided after the Flood.] They and their Descendants shared the whole Earth among them as it is said expressly, IX. 18. Of them was the whole Earth overspread. But according to the foregoing Account we find only three parts of the Earth, Europe, Asia, and Africa possessed by the three Sons of Noah and their Children. Which hath made some so bold as to say, there were other People in America, who were not drowned by the Flood. And one of their Reasons why it was not peopled from any of the other three parts of the Earth is, that we can give no Account how Lions, Bears, Wolves, Foxes, and suchlike Creatures should get thither: For none, sure, would carry them by Shipping, though Men themselves might, by that means, pass over into those Regions. But this difficulty is not so great as they make it. For it is manifest, That though the Continent of America was found full of such Beasts, when the Spaniards first came thither, yet none of the Islands, though very large, which lay remote from the Land, had any Lions, Tigers, or suchlike Creatures in them. Which is a demonstration, that these Creatures, were not originally from that part of the Earth; for then the Islands would have been furnished with them, as well as the Continent; just as they are with all sorts of Vegetables: And consequently the Continent itself was stored with these Creatures from some other part of the Earth. Which might be done by some Neck of Land not yet discovered; which joins some part of Europe, or Asia, to the Continent of America. Or, if there be no such Neck of Land now extant, yet there may have been such a Bridge (as we may call it) between the Northern parts of Asia, or Europe, and some Northern part of America; or, between the Southeast part of China, or the Philippine Islands, and the Southern Continent of that other part of this World: Though now broken of (as many suppose England to have been from France) by the violence of the Sea, or by Earthquakes; which have made great alterations in the Earth. And truly, he that observes (as that great Man the Lord Chief Justice Hales speaks, in his Book of the Origin of Mankind, §. II. c. 7.) the infinite number of Islands, lying between the Continent of China and Nova Guinea, the most contiguous to each other; hath probable reasons to believe, that these were all formerly one Continent, joining China and Nova Guinea together: Though now, by the irruption of the Sea, crumbled into many small Islands. CHAP. XI. Ver. 1. AND all the Earth,] i. e. The Inhabitants of the Earth; as 1 Kings X. 24. all the Earth is explained 2 Chron. IX. 23. all the Kings of the Earth. Were of one Language.] In the Hebrew of one Lip; which is one Instrument of Speech, comprehending the rest. Their Mouth found the same words. So it follows. And of one Speech.] Or, Word, as the Hebrew hath it. Some distinguish these two so subtly, as to say, they had not only the same Language, but the same manner of pronunciation; which is often very different in the same Language. The Heathens themselves acknowledge there was but one Language anciently, (see Josephus, and out of him Eusebius, L. IX. Praep. Evang. c. 14, 15.) which in all likelihood, was the same that had been from the Beginning, which Adam himself spoke. For Methuselah, the Grandfather of Noah, lived some time with him, and spoke, we may well suppose, the same Language that he did. And we cannot but think the same of Noah: Who propagated it among his Posterity till this time. But whether this was the Hebrew or no, we cannot be certain. The Chaldee Paraphrasts, and the Hebrew Writers generally say it was; and most Christian Writers have been of their Opinion: In so much that R. Gedalian, upon these words, saith; The wise Men among the Christians have searched what was the first Tongue; and all the World confesses that from Adam to the Flood they spoke the Holy Language. Which it is not to be thought, we have now entire and pure; but that a considerable part of it still remains in the Bible. As may be proved by no contemptible Arguments; particularly this, that Shem the Son of Noah, was for some time contemporary with Abraham, who descended from him; and in whose Family continued the same Language which they both spoke, unto Moses his days. They that have fancied there were more Languages than one, at this time, grounded their mistake upon those words, Gen. X. 5, 20, 31. where the Sons of Noah are said to have had the Earth divided among them, according to their Tongues. Not considering, that he speaks of this very Division, of which he is going to give an account; and briefly mentioned there, verse 25. For the thirteen Sons of Joktan, immediately after mentioned, (who had their share in the division,) were not in being, when their Uncle Peleg was born; as the most learned Primate Usher hath demonstrated in his Annals, A. M. 1757. Ver. 2. As they journeyed from the East.] He doth not speak of all the Posterity of Noah, who after the Flood planted in the East; much less Noah himself: But of a great Colony of them, who when the East was much peopled, chose to go Westward. By the East, most understand Armenia, where they suppose the Ark rested, and Noah with his Sons planted. But this hath great difficulty in it, for the Mountains of Armenia lay North of Shinar, or Assyria, and not East. Which Bochart solves in this manner: Assyria being divided into two parts; one on this side, the other on the further side of Tigris, they called all that part beyond Tigris, the East Country; though a great part of it towards Armenia was really Northward; and that part on this side they called West, though some of it lay to the South, L. I. Phaleg, c. 7. But there is no need of the help of this solution; the Mountains of Ararat running a long way Eastward: From which when Noah and his Sons descended, they settled its likely in Countries which were very much Eastward of Assyria. They found a plain.] They continued to dwell in the Mountainous Countries of the East, where the Ark rested, till they grew very numerous, and wanted room; and then descended into the Plain, and some of them went Westwardly into the Land of Shinar, that pleasant Plain (as Mr. Mede fancies) where God at the Beginning had placed the first Father of Mankind, Adam. Shinar.] By this Name we are to understand not only that part of Assyria, where Babylon stood; but all that Country which bordered upon Tigris unto the Mountains of Armenia; from whence Noah and his Sons are supposed to have descended, when the Earth was dry, and not to have gone far from thence at first till they were multiplied; and then some of them came into this Country; which Noah had inhabited before the Flood. Thus Bochart, in the place beforenamed. But there is no certainty the Ark rested in Armenia; it might be further Eastward, upon some other part of that long Ridge of Mountains, called Ararat: From whence they descended when the Earth was dry, and dwelled in the lower Grounds, which were warmer and more fruitful than the Mountains. But that from the East Mankind were propagated, is apparent from the increase of Arts and Sciences, which as Dr. Jackson observes, (Book I. c. 16.) were in some measure perfected there, (in Times as ancient as any profane History can point us unto,) and thence derived as from a Centre, to more remote parts of the World, the ripeness of Literature, civil Discipline, and Arts among the Eastern People, before they did so much as bud forth in Greece or Italy (I may add Egypt either) is a demonstration, that these were the Stock, and the other but Slips or Branches transplanted from thence. Nay, the State and Grandeur of those Eastern Countries, before Greece or Italy, or any other Western People grew into the fashion of a Kingdom, shows, that the Eastern People were the Heirs of the World, and other Nations but as Colonies from them. Ver. 3. They said one to another.] i. e. Consulted together. Go to.] And stirred up one another to lay all their Hands to this Work. Let us make Brick.] In that low and fat Soil, there was no Stone, as is intimated in the next Words, and they had Brick for Stone. No Body doubts but this is a true Translation of the Hebrew word Labenah: For Herodotus, and Justin, and many others, describe the Walls of Babylon as made of such Materials. What Chemar is (which was the Cement to join the Bricks together) doth not so plainly appear. We translate it Slime; following herein a great many of the Hebrews: Particularly Kimchi, who says it is Mortar, made of Sand and Lime. But there is much reason to think it was that which the Ancients called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of Pitch, (as Kimchi himself acknowledges some understand it,) which is described by Authors as a very glewy thing, and therefore used by Noah, by God's Direction, about the Ark. There was great plenty of it in Assyria, as Theodoret here observes, from some Fountains which vomited it up with the Water. And so Strabo and Dion affirm, that it was very fit for this purpose; and Herodotus says expressly, that the Walls of Babylon were cemented with it; and so do many others, both Greek and Roman Authors, mentioned by Bochartus, L. I. Phaleg, c. 13. And it is very observable, that Arrianus saith, L. VII. The Temple of Belus in the midst of the City of Babylon, of a vast bigness, was made of Brick, cemented with Asphaltus. Ver. 4. And they said, Go to now.] At the first perhaps they spoke only of building themselves Houses; but now they laid their Heads together, and consulted to make a huge Monument of their Greatness. A City and a Tower.] Some fancy one thing to be expressed in two words: A City and a Tower, being a City with Turrets. But both this Verse and the next, express them so severally, that we ought to think them to have been distinct. Yet, that the Tower was part of the City, is plain by verse 8. where it is said, they left off to build the City, making no mention of the Tower: Which was contained in the City, as a part of it; and may well be thought, to have been the Acropolis, (as the Greeks speak,) a strong Place, in the highest part of the City; such as we call a Citadel. For the Scripture by a Tower, means some Fortress to keep out an Enemy, which was wont to be built in the midst of the City, that it might command every part of it. Some fancy the Temple of Belus, , was afterward built, where this Tower stood; and was nothing else but the Tower perfected for another use. Or, rather, a Temple was built round about the Tower, which stood in the midst of it, as Herodotus describes it, L. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in the midst of the Temple, was a strong Tower, etc. Whose top may reach up unto Heaven.] i. e. To the Clouds. As much as to say, an exceeding high Tower. For the same is said of the Walls of the Cities of Canaan, Deut. I 28. IX. 1. and therefore can mean no more here. And is an usual Phrase in Scripture; as when the Psalmist says, They that sail upon the Sea, are sometime lifted up to Heaven, CVII. 25. which is a Language that other Authors speak; for Homer mentions a Firr-tree which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extended to Heaven, i. e. very tall. Which I note to show the senseless Spite of Julian the Apostate, who endeavoured to discredit this Sacred Story, by the Poetical Fiction of the Giant's warring with Heaven: As if there were no more Truth in the one, than in the other. But St. Cyril in his Fourth Book against him, truly observes, That in Scripture, this Phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Heaven, is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that which is highly elevated; as this Tower was. Which being half a quarter of a Mile in breadth and length, had another Tower stood upon it; and a third upon that; and so on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Herodotus speaks,) till there were eight Towers in all: Which made it of a vast height. Let us make us a Name, etc.] Here he plainly acquaints us with their Intention in building this City and Tower: Which was to be a perpetual Monument of their Fame. To spread it far and wide, while they were alive; and that their Names might live in this Monument when they were dead: All Posterity saying, such and such Persons were the Founders of the First and Mother City of the World. So David is said to have got himself a Name, 2 Sam. VIII. 13. i. e. extended his Fame by his great Achievements. And God is said to do the same, Isai. LXIII. 12, 14. Therefore there was no occasion for assigning other Reasons for the building of this Tower; when Moses gives one so clearly. That which hath been commonly fancied is, That they might secure themselves against another Inundation: From which they were secured by the Divine Promise, (if they would believe it,) together with the addition of a Sign to it, IX. 12. And, if they did not believe it, why did they come down from the Mountains into the plain Country, to build this Tower; which might more rationally have been erected upon the top of the highest Mountains, if their meaning had been, by this means, to preserve themselves from future Floods. If there were any other meaning besides that mentioned by Moses, I should think that most probable which I find in Dr. Jackson, (Book I. on the Creed, c. 16.) That it might be a Refuge whereunto they might resort, and continue their Combination: Something of which seems to be intimated in the next words. There is a Conjecture also made by a most worthy Friend of mine, a good while ago, Dr. Tenison, now Bishop of Lincoln, in his Book of Idolatry, (which is not inconsistent with these,) That this Tower was consecrated by the Builders of it to the Sun, as the cause of drying up the Waters of the Deluge (or rather, as the most illustrious and nearest resemblance of the Schechinah, as I noted on Chap. IU.) and that it was intended as an Altar whereon to Sacrifice to it. But it is propounded only as a Conjecture: Which those Jews seem also to have had in their Minds, who by the Word Shem, (Name) understand God: As if their meaning were, Let us make us a God; and raise him a Temple. And perhaps future times did convert it to that use. Lest we be scattered abroad upon the Face of the whole Earth.] Here they speak as if they feared a dispersion; but it's hard to tell from what cause, unless it were this, That Noah having projected a division of the Earth among his Posterity, (for it was a deliberate business, as I noted upon X. 5.) these People had no mind to submit unto it; and therefore built this Fortress to defend themselves in their Resolution of not yielding to his design. Thus the most learned Usher, ad A. M. 1757. But what they dreaded, they brought upon themselves by their own vain attempt to avoid it: And now there is no memory preserved of the Names of those that conspired in this attempt. Thus what Solomon saith, was long before verified, Prov. X. 24. The fear of the Wicked shall come upon him. But this evil by God's providence was attended with a great Good: For by this dispersion the whole Earth was peopled, and the foundation laid of several great Nations and Kingdoms. Ver. 5. And the LORD came down to see, etc.] This is an accommodation to our conceptions; and means no more; but that by the Effects, he made it appear, that he observed their Motions, and knew their Intentions. Which the Children of Men builded.] It is generally agreed that Children of Men in Scripture, is opposed to Children of God: As bad Men and Infidels, are to the good and the Faithful. Which gives us to understand, that neither Noah, nor Shem, nor Arphaxad, Salah or Heber were engaged in this Work: But some of the worse sort of People who degenerated from the Piety of their Ancestors. It is probable some of the Race of Ham; who its likely carried much of the Spirit of Cain with him into the Ark: Otherwise he could not have behaved himself so vilely towards his Father after they came out of it. For that terrible Judgement, it seems, had not reform him; and than it is no wonder if he grew more wicked after it was over. Josephus and others take Nimrod (his Grandchild) to have been the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as his Word is, Ringleader of this Crew, who combined in this design. But I take it to be more probable that he came and settled here after the Dispersion. For there being not much above an Hundred Years between the Flood and this time, it is not likely such a great Kingdom could be erected in that space, as we read of, Gen. X. 10. And therefore he grew so great after this Dispersion, when he came out of Arabia, or some neighbouring Country, and settled here in Babel: Which was called by this Name, upon occasion of the Confusion of Languages, and had it not before. Which is an Argument that what we read, X. 10, 11. must be understood to have happened after this time. But, if all this be true that some of Cham's Race began this design, which other bad People were too much disposed to follow, and that they who retained the true Religion (from whom Abraham descended) were not of the number, it is credible that they escaped the punishment here mentioned (in the next Verses) retaining still their ancient Seat, and the ancient Language also; which continued in the Family of Heber, and was called Hebrew. Ver. 6. And the LORD said, etc.] This Verse only expresses a Resolution to spoil their Project; and the necessity of so doing. Ver. 7. Let us.] The Rabbins fancy this is spoken to the Angels. But it is beyond the Angelical Power to alter men's Minds so in a moment, that they shall not be able to understand what they did before. Therefore God spoke to himself: And this Phrase suggests to us more Persons than One in the Godhead. In short, none but He who taught Men at first to speak, could, in an Instant, make that variety of Speech, which is described in the next Words. Novatianus therefore anciently took it, that this was spoken by God to his Son. Confound their Language.] The Word Confound is to be marked: For God did not make every one speak a new different Language, but they had such a confused remembrance of the Original Language which they spoke before, as made them speak it very differently: So that by the various Inflections, and Terminations, and Pronunciations of divers Dialects, they could no more understand one another, than they who understand Latin can understand those who speak French, Italian, or Spanish; though these Languages arise out of it. And yet it is not to be thought, there were as many several Dialects as there were Men; so that none of them understood another: For this would not merely have dispersed Mankind, but destroyed them. It being impossible to live without Society, or to have Society without understanding one another: For if the Father could not have understood the Son, nor the Husband his Wife, there could have been no comfort in living together. Therefore it is likely that every Family had its peculiar Dialect; or rather the same common Dialect (or way of speaking) was given to those Families, whom God would have to make one Colony in the following Dispersion. Unto which Dispersion they were constrained by their not being able to have such familiarity as they had before with every body; but only with those who understood their particular Speech. Into how many Languages they were divided, none can determine. The Hebrews fancy into LXX. which Opinion hath much prevailed: Being grounded upon the foregoing Chapter; where the Descendants from the Sons of Noah are just so many. The Greek Fathers make them LXXII. because the Greek Version adds two more (Elisa among the Sons of Japhet, and Cainan among the Sons of Shem) and the Latin Fathers follow them. But this is a very weak Foundation; it being apparent that many of the Sons of Canaan used the very same Language in their Country, and so did Javan and Elishah in Greece: And in other places so many concurred in the Use of the same Speech, that scarce Thirty remains of the Seventy to be distinct, as Bochart hath observed. See Selden, L. II. de Synedr. cap. 9 Sect. III. Ver. 8. So the LORD scattered them.] Broke their combination by making them speak several Languages; which cut off the common bond of one Society. For as the Unity of one common Language (to use the Words of Mr. Mede, p. 362.) had knit all Mankind into one community: So God in his Wisdom saw that plurality of Languages was the best means to force them into a plurality of Societies. Abroad from thence.] Into all the Regions of the North, South, and West: The East being inhabited before by Noah and such of his Offspring as abode with him. Which is not to be understood as if they were immediately scattered into the remotest places from Babel: But first into the neighbouring Countries; and by degrees into those which were further off, according as their Families increased. How long this Dispersion happened after the Flood, cannot be certainly determined. But we can demonstrate it was not much above 100 Years. For Peleg (in whose days this came to pass, X. 25.) was born but an Hundred and one Years after: As was observed before upon that place. Now some think this division was made just at his Birth: Which St. Austin takes to have been the reason why his Father called him Peleg, quia tunc ei natus est, quando per linguas terra divisa est, because he was then born to him, when the Earth was divided by their Languages. But the Text doth not make this out, for it only says in his Days the Earth was divided. And the Thirteen Sons of Joktan (Peleg's Brother) who had their share in this division, being not then born, we must conclude that if this division began at Peleg's birth, it was not finished till some Years after. Elmacinus says in the Fortieth Year of Peleg's Age; the Hebrews generally say at his Death. See Hottinger's Smegma Orient. p. 62. and 166. And they left off to build the Tower.] I see no reason to believe that God overturned it by a terrible Tempest, as Epiphanius expresses it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which is the Opinion of Josephus, L. I. c. 5. Antiq. and Abydenus mentioned by Eusebius, L. IX. c. 4. Praepar. Evang. and divers others of the Ancients. Nor is there any ground for what others say, (particularly Benjamin Tudel, in his Itinerary, p. 77.) that it was burnt by Fire from Heaven. For Moses doth not intimate that it was either burnt, or over-turned: But only that they desisted from their Enterprise: Which naturally ceased, when they could no longer join to carry on the Building. Which may rather lead us to think, that the City and Tower stood long after this: And that Bochart's Conjecture is not unreasonable, That it was the very Tower which was afterward consecrated to Belus, described by Herodotus, L. I. For it is evident, that though this City and Country lay waste for some time, Men being frighted by the confusion of their Languages from living there, yet Nimrod, a bold Man, came and made this the Seat of his Empire: And, it's very probable, carried on that Work which was broke off by the Dispersion. For it is not said, Gen. X. 10. that he built Babel, (as he did Niniveh, and other Cities, verse 11.) but only that it was the beginning of his Kingdom, the head City, where he made his residence. Ver. 9 Therefore is the Name of it called Babel.] Which signifies in Hebrew Confusion: So frivolous is their Conceit, who make it to have been called by this Name, from Babylon, the Son of Belus. All the difficulty is to know who called it by this Name. Some think the Children of Heber, in whose Family the original Language continued. But it may be as rationally conceived, that in the confusion of Languages, all retained some of the ancient words, and particularly this: By which they all commonly called this Place. Confound the Language of all the Earth.] That is, the Language of all those People who were in this Western Colony; not the Language of Noah, and his Plantation more Easterly, who kept, as I said, the Primitive Language. Scatter them abroad upon the face, etc.] This Dispersion was so ordered, that each Family and each Nation dwelled by itself: Which could not well be done, as Mr. Mede observes, but by directing an orderly Division: Either by casting of Lots, or choosing according to their Birthright, after Portions of the Earth were set out according to the Number of their Nations and Families. For otherwise, some would not have been content to go so far North as Magog did, and others suffered to enjoy more pleasant Countries. Ver. 10. These are the Generations of Shem.] It appears from the foregoing Chapter, that these here mentioned, were not all the Persons who descended from him: But these were the Ancestors of Abraham, whom Moses derives by these from Shem. Ver. 11. Lived after he begat Arphaxad, five hundred Years.] So that as he had seen Methuselah and Lamech before the Flood, he might also see, not only Abraham, but his Son Isaac, who by this Account was one and twenty Years old when Shem died. Ver. 14. Begat Eber.] Who was the Father of those from whom came the Hebrew Nation: Abraham being descended from him in the sixth Generation. And that Nation being called Eber, Numb. XXIV. 24. and the Children of Eber, Gen. X. 21. It is not reasonable, as I observed before, to seek for any other derivation of the Name of Hebrews. Ver. 16. Peleg, or Phaleg.] It is not unlikely that either he, or some of his Posterity in memory of him, gave Name to a Town upon Euphrates called Phalga: Not far from the place where Chaborus runs into it, upon which Harah (or Charrah) stood, built by Haran, Abraham's Brother. Ver. 18. Reu, or Ragau.] (As some pronounce the Hebrew word) gave Name to a Field near Assyria, Judith I. 5. or, as Tobit saith, in Media: Where Strabo mentions a City called Raga, and so doth Stephanus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the hundred and thirtieth Year of his life, if we may believe Elmacinus, (p. 29.) Nimrod began to Reign in Babylon. And in his days also he says, the Egyptian Kingdom began. Which need not seem strange, though scarce two hundred Years were passed since the Flood, when we consider the vast increase of People in these Ages, from a few Planters, within such a compass of time: And likewise the extraordinary fruitfulness which God after the Flood bestowed upon them for the Peopling of the Earth. For he says twice to Noah, and his Sons, immediately after they came out of the Ark, increase and multiply, IX. 1, 7. and replenish the Earth. From this Antiquity of the Egyptian Kingdom, it is, that the later Pharaohs called themselves the Sons of ancient Kings, Isai. XIX. 11. In Reu's time also both the Egyptians and Babylonians now began to make Images and worship them, if Patricides may be credited. See Hotting. Smegma, Orient. cap. 8. n. 16. Ver. 20. Begat Serug.] From whom (Bochartus thinks) some of his Descendants might call the City Sarug: Which the Arabian Geographer says was near to Charrae or Haran. He first began to celebrate every Year the Memory of famous Men, after they were dead; and commanded them to be honoured as Benefactors; if we may believe Suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Damascen, and a long Roll of other Authors mentioned by Jacobus Geusius, Par. I. c. 2. De Victimis Humanis. Ver. 22. Begat Nahor.] The same Writers say, That Idolatry increasing much in his days, there was a great Earthquake (the first that had been observed) which overturned their Temples, and broke their Images in Arabia. Ver. 24. Terah.] Whom they make to have been an Idolatrous Priest; but to have repent and been converted to the worship of the True God. See Verse 31. Ver. 26. And Terah lived seventy Years, and begat Abraham, Nahor, and Haran.] i. e. He was seventy Years old before he had any Children; and then had three Sons one after another: Who are not set down in the order wherein they were born. For Abraham's being first named doth not prove him to have been the eldest Son of Terah; no more than Shem's being first named among Noah's three Sons, proves him to have been the firstborn, IX. 18. For there are good Reasons to prove that Abraham was born sixty Years after Haran; who was the eldest Son; having two Daughters, married to his two Brothers, Nahor and Abraham: Who seems to be the youngest, though named first, both here and in the next Verse, because of his pre-eminence. See Verse 32. Ver. 28. Haran died before his Father, etc.] In his own Country, (as it here follows) out of which he did not go, as the rest of this Family did. In Vr of the Chaldees.] That part of Mesopotamia, which was next to Assyria, is called the Land of the Chaldees. For Vr, as Abarbinel observes, was in Mesopotamia: Lying in the way from Tigris to Nisibis. And therefore St. Stephen makes Mesopotamia and the Land of the Chaldees the very same, Act. VII. 2, 4. Eupolemus indeed, as Bochart notes, places this Vr, from whence Abraham came, (Verse 31.) in Babylon: But Ammianus speaks of an Vr in Mesopotamia, situated as ; which we have reason to think was the place from whence Abraham came, because from thence to Canaan the way lay strait through Charran (or Haran,) but it did not do so, if he came from Babylon. And no good account can be given why he should go about through Mesopotamia, and Charran; when there was a shorter way through Arabia, if he came from Babylon. Ver. 29. The Father of Iscah.] i. e. Of Sarai, whom Abraham married; she being his eldest Brother's Daughter, Sister to Lot. For Haran had three Children, Lot, verse 27, and Milchah, whom Nahor married, and Sarah whom Abraham married. That is, Haran dying, the two remaining Brethren married his two Daughters. For if we should understand any Body else by Iscah, but Sarah; there is no account whence she descended: Which Moses sure would not have omitted; because it very much concerned his Nation to know from whom they came, both by the Father's and the Mother's side. It is no wonder she should have two Names; one perhaps before they came out of Chaldaea, and another after. Ver. 31. Went forth from Vr of the Chaldees.] See what was said Verse 26. unto which I have nothing to add but this, That this Country was so famous for Superstition, that the Chaldaeans in Daniel's time were reckoned as a distinct sort of Diviners, from Magicians, Astrologers, and Soothsayers, or Sorcerers, (Dan. II. 2, 10. iv 7. V 11.) And, it's likely, from some such sort of Men Terah and his Family learned the worship of Idols, Josh. XXIV. 2. But though he had been an Idolater, yet it may be probably concluded from his leaving Vr of the Chaldees, with an intention to go to Canaan, (as it is here said) that now he was become a worshipper of the True God. For what should move him to it, but Obedience to the Divine Direction, which Abraham received, (as we read in the next Chapter,) to which he would not have agreed, if he had not believed in God. As Lot it's plain did, whom he took along with him. That word is much to be remarked; which makes him the principal Agent in their removal: Abraham himself being governed by his Motion. For Moses says, He took Abraham, and Lot, the Son of Haran, etc. And though Nahor did not now go along with his Father to Haran, (being left behind perhaps to look after some concerns,) yet afterwards he followed him, with all his Family. As appears from Chapter XXVII. 43. and the following Chapter. And he also forsook Idolatry; for Rebekkah his Grandchild was married to Isaac, and his great grandchildren, Rachel and Leah, nay, their Father Laban, seem to have been worshippers of the True God, (though with a mixture of some Superstition,) for he makes mention of Jehovah upon several occasions, Gen. XXIV. 31, 50, 51. And they came unto Haran.] It is possible that Terah going from Vr to Canaan, and staying in this place, called the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Charrae) after the Name of his Son Haran, (or Charan) who died a little before, verse 28. For both the Greek and Roman Writers call a City, famous for the death of Crassus, by the Name of Charrae: Situate on a River of the same Name. It's likely from Abraham's Brother were derived both the Name of the River and of the City, which the Arabians to this day call Charan or Charran. And dwelled there.] It's plain he intended to go to Canaan, and not to settle here: But being arrested with the Sickness of which he died, could go no further. Ver. 32. And the days of Terah were two hundred and five Years.] Moses doth not sum up the Years of any Man's Life mentioned in this Chapter, (as he doth in Chapter V) but only of Terah's. Which he doth on purpose that we may know when this new Period of time began, (of Abraham's leaving his own Country, and thereby becoming the Father of the Faithful,) which we are not to count from the time when Terah began to have Children, (Ver. 26.) but from the time of his Death; immediately after which Abraham went on towards Canaan. See Vsser. Chronol. C. III. and C. VII. From this also we learn when Abraham was born. For, if seventy five Years (which was Abraham's Age when his Father, died and he went from Haran, XII. 4.) be subducted from two hundred and five; it is manifest that he was born when his Father was an hundred and thirty Years old: That is, threescore Years after his Brother Haran, as I said on Verse 26. CHAP. XII. MAny ancient Authors speak of Abraham, as Josephus observes, and out of him Eusebius: Who names others also, L. IX. Praepar. Evang. c. 16, 17, etc. All that I shall note is, That one great Design of Moses being to lead the Jews to understand the Genealogy of this noble Ancestor of theirs; he hastens to it: Relating other Matters briefly; but spending many Pages about him. For he comprises, for instance, the History of the World from the Creation to the Flood, containing One thousand six hundred fifty six Years, in the compass of six Chapters: But bestows on the History of Abraham nineteen Chapters; though it contain no longer space of time than an Hundred and seventy five Years. Ver. 1. Now the LORD had said unto Abram.] While he lived in Vr of the Chaldees; from whence it is certain he called him while his Father was alive, XI. 31. We are not told how he spoke to him; for here is no mention, as Maimonides observes, (P. II. c. 41.) of his speaking in a Dream, or a Vision, or by the Hand of an Angel: But only simply and absolutely that, the LORD said to him. By a Voice, when he was awake, I suppose, from the Schechinah, or Divine Glory: For St. Stephen saith expressly, the God of Glory appeared to him, before he dwelled in Charran, Acts VII. 2. Get thee out of thy own Country, etc.] Which began a good while ago to be infected with Idolatry, (See XI. 18, 22.) Some of Shem's Posterity forgetting the Creator of All, and worshipping the Sun, as the great God, and the Stars as dat Gods. So Maimonides in his More Nevoch. P, III. c. 29. Where he saith the Zabii relate in one of their Books, (which he there names,) That Abram contradicting their worship, the King of the Country imprisoned him, and afterward banished him into the utmost parts of the East, and confiscated all his Estate. A Tale invented to take away from him the Honour, of his voluntary leaving his Country; and to discredit this Sacred History, which tells us he directed his Course quite another way, towards the West. Abarbinel and others will not have this Call of God to Abram to have been when he was in Vr, but after they came to Haran; to which he fancies Terah came, because of some misfortunes he had in Vr. But this is invented to contradict St. Stephen, Acts VII. 2. with whom Aben Ezra agrees, who expounds these words of his calling out of Vr. For it's hard to find any other reason why he designed to go to Canaan, (XI. 31.) the place whither he went after Terah was dead. Into a Land that I will show thee.] He had the Divine Direction, it seems, all along, to Conduct him in his Journey. But it argued, as the Apostle observes, a great Faith in God, that he would follow him, not knowing the Country to which he would lead him. Ver. 2. And I will make of thee a great Nation.] First, by multiplying his Posterity; and then by making them a select, peculiar People: Whom he distinguished by his Favours, from all other Nations. So it follows. I will bless thee.] Bestow many Benefits both Temporal and Spiritual upon them. And make thy Name great.] Make him famous throughout the World; as he is to this day, not only among the Jews, but among Christians and Mahometans. So Maimonides observes; that all Mankind admire Abraham, even they that are not of his Seed. And thou shalt be a Blessing.] Others shall be the better for thee; as Lot was, and the King of Sodom, etc. Or, as the Hebrews understand it; thou shalt be so prosperous, that when Men would wish well to others, they shall use thy Name, and say; The Lord bless thee as he did Abraham. Ver. 3. I will bless them that bless thee, etc.] The highest Token of a particular Friendship, which he here contracts with Abram (who is called the Friend of God) in promising to espouse his Interest so far, as to have the same Friends and Enemies that he had. Which is the form, wherein Kings and Princes make the strictest Leagues one with another. And Curse them that Curse thee.] Maimonides will have it, (in the place beforenamed) that the Zabaeans loaded Abram with all manner of Curses and Reproaches, (when he was sent out of their Country) which, he bearing patiently, God turned upon themselves. And in thee shall all the Families of the Earth be blessed.] Which was most eminently fulfilled in Christ. And here it must be remarked that this Promise, of Blessing all the World in Abram, was made to him before he received Circumcision, while he was in Vr of the Chaldees, and before he had any Issue, (for Sarai was barren and had no Child, XI. 30.) And therefore before any preference of Isaac to Ishmael; or any distinction made between his Posterity, and the rest of Mankind. In token that they were all concerned in this Promise; whether descended from Abraham, or not. In short, this Promise only limits the Birth of the Messiah to the Seed of Abraham; but declares that his Benefits should be common to all other Nations. Ver. 4. So Abram departed, etc.] Having stayed some time in Haran, where his Father fell sick and died, he prosecuted his Journey from thence to Canaan, after his Father was dead. So St. Stephen tells us expressly, Acts VII. 4. from thence (i. e. from Charran) when his Father was dead, he removed him into this Land, etc. It was a wonderful effect of Abraham's Faith (I observed before) to move him to leave his own native Country and go to Haran: But it was still a greater, after he had traveled a long way from Vr hither; to go three hundred Miles more from hence to Canaan; a Country of which he had no knowledge, nor had sent any Body before him to discover it: Taking his Journey through the dangerous and barren Deserts of Palmyrena; and having nothing to support him, but only the Promise of God. Which made him climb over the high Mountain, either of Libanus, Hermon, or Gilead: For in that part of the Country he entered, as Sir W. Raleigh hath observed. See Verse 5. And Lot went with him.] He might conclude perhaps, that Abram being called in a special manner out of Chaldaea, was thereby distinguished from the rest of Shem's Posterity; and that he joining with him in obeying the same Call, might claim the privilege of fulfilling the Promise of the Messiah, no less than Abram. And Abram was seventy and five Years old, when he departed out of Haran.] See XI. ult. Ver. 5. All the Souls they had gotten, (Hebr. had made) in Haran.] i. e. All the Slaves born in their House, or bought with their Money. The Chaldee Paraphrast interprets this of the Proselytes they had won to God: For such only would Abram carry with him. And some of the Hebrew Doctors are so nice, as to say, That Abram instructed the Men, and Sarai the Women, in the true Religion: Concerning which he wrote a Book (if we may believe Maimonides, De Idolol. c. 1.) and left it to his Son Isaac. We read also in Pirke Elieser, c. 25. that he took a House, which fronted Charran, where, according to the ancient Piety, he kept great Hospitality: And inviting those that went in or came out of the Town, to refresh themselves if they pleased, set Meat and Drink before them; saying, There is but one God in the World. And into the Land of Canaan they came.] We are told before, XI. 31. that Terah went forth to go to this Country, but could not reach it, as Abram did. Who entered into it, at the North part of it, as appears by the following part of the Story: Where we read he went to Sichem, etc. and verse 9 went on still towards the South. Ver. 6. Sichem and the plain of Moreh.] Or, as Mr. Mede, following the LXX, will have it, the Oak of Moreh: Understanding by Oak, not only one single Oak, but a Holt or Grove of Oakes. See XIII. 18. Where, I suppose, he intended to have fixed his dwelling; had not the Temper of the People, who inhabited that Country, made it inconvenient. And the Canaanite was then in the Land.] It was very pertinent to Moses his Design, speaking of Abrams Passage through this Country, to tell who was at that time possessed of it. But it is dubious whether he mean by the Canaanite a particular People descended from Canaan, as he doth XV. 21. or, in general, all the Nations, which the Israelites afterward destroyed. It seems to me the first of these is meant, and that by Land he means only that part of the Country where Sichem lay, which was then possessed by this particular People. For, in the next place that Abram went to, it is said, The Canaanite and the Perizzite dwelled then in the Land, (XIV. 7.) i. e. in that part of the Country. Where we do not read what Entertainment Abram met withal; but I take it, as an Argument of Abrams great Faith, that he would adventure among such a rough and fierce People: Who had no kindness for the Posterity of Shem upon an old Score; and, if the ancient Tradition in Epiphanius be true, upon a fresh Account. For he saith, (Haeres. LXVI. n. 84.) that this Country called Canaan, did really belong to the Children of Shem, by Virtue of the Division made among the Sons of Noah: But the Children of Canaan had dispossessed them. So that these words, the Canaanite was then in the Land, signifies, they had already invaded this Country, before Abram came thither. To whom God promising to give it, he only restored the Posterity of Shem, (from whom Abram descended) unto that which the Children of Ham had wrongfully seized. By all which it is easy to see how frivolous their Reasonings are, who from this place conclude Moses did not write this Book: Because these words seem to signify the Writer of them lived after the Canaanites were thrown out of this Land: Which was after Moses his death. If these Men had not a greater inclination to Cavil, than to find out the Truth, they would rather have said the meaning is, The Canaanite was possessed of this part of the Country in Abraham's time, though thrown out of it by Jacob's Sons, (Gen. XXXIV.) before the Times of Moses. Which is another way of explaining these words: Against which I see no Objection but this, That their Prince is called an Hivite, XXXIV. 2. To which there is an Answer, verse 30. which shows the People were partly Canaanites. Ver. 7. And the LORD appeared unto Abram.] As he had done before, (Verse 1.) but now, it is likely, in a more glorious manner; to establish him in Faith and Obedience. And said unto him, etc.] There was a Voice came from the Schechinah, or Divine Glory, which now appeared to him; and told him this was the Country he intended to bestow upon his Posterity. It is very remarkable that he no sooner entered Canaan, but God renewed his Promise to him, made before he came out of his own Country. And it is further observable, (as we shall see in the following Story,) that Abrams Obedience was constantly rewarded in kind, according to the quality of the Service he performed: Though, in quantity, the Reward far exceeded the Service. Thus having left his own Country and Father's House, (which was the first trial of his Obedience,) God promises to give him the whole Land of Canaan, and to make his Posterity a mighty Nation. See XVII. 6. XXII. 16. And there he built an Altar, etc.] This was so Glorious an Appearance, that it moved him to offer up a solemn Sacrifice to God; for which he built an Altar here in Sichem. And it being the first that he built in this Country, it made this become the first place that was established for Public Worship, after the Israelites conquered the Land of Canaan. For here was the Sanctuary of God in Joshua's time, near this very Grove where Abram first pitched his Tent, and built an Altar, Josh. XXIV. 1, 25, 26. It continued famous also in aftertimes, as appears from Judg. IX. 6. Ver. 8. And he removed from thence unto a Mountain, etc.] Though the LORD here appeared to him, yet he did not think fit to trust himself among the Canaanites, (who were the chief of the wicked Nations, that possessed this Land,) or, he thought fit to see the rest of the Country, which God promised to give him: And therefore came hither, which was about twenty Miles further Southward. And there he built an Altar.] Upon the Mountain; where they anciently chose to sacrifice, rather than in other places. And, it is likely, God again appeared to him here, to encourage and strengthen him against all his Fears. Which made him build a new Altar and offer Sacrifices of Thanksgiving to God, to implore his continued Favour. And it is observable, That the Promise which God made in the former place, verse 7. he renewed again in this, and more at large, after he came out of Egypt, XIII. 3, 4, 14, 15, 16. On the East of Bethel.] So it was called in aftertimes. Ver. 9 And Abram journeyed, etc.] He did not think fit to fix yet in the forenamed place: But made a further. progress into the Southern parts of the Country. Yet, after he had been in Egypt, the Story of which follows,) he returned to this place. Ver. 10. A Famine in the Land.] Of Canaan. He went down.] Egypt lay low in comparison with Canaan. To sojourn.] Not to dwell there: For he doubted not of God's Promise to him, of possessing the Land which he had left. Ver. 11. Thou art a fair Woman, etc.] She was now threescore Years old: But having comely Features, and being of a fair Complexion, (in comparison with the Egyptians, who were sallow,) she seemed to be younger than she was. Ver. 12. They will kill me.] Knowing them to be a libidinous People, he was afraid they might be tempted to make him away; that they might have his Wife. Ver. 13. Say, thou art my Sister.] He himself, upon another occasion, explains in what sense she was so, XX. 12. Therefore he teaches her not to tell a Lie, but to conceal the Truth. Ver. 15. Pharaoh.] The Egyptian Kingdom began about three hundred Years before this, (in the days of Ragau, XI. 18. if the Arabian Writers say true,) and now was grown to be very Powerful, by the means of some King of this Name; which (it appears by this place) was very ancient, and continued to be the Name of all the Kings of Egypt, till the Captivity of Babylon; and we know not how much longer Just as Ptolemy was their Name after the times of Alexander: And Caesar and Augustus were the Names of all the Emperors of Rome; and Candace of all the Queens of Aethiopia; and the like may be observed in several other Countries. Ludolphus takes Pharaoh to be a compound word, signifying as much, as Father of the Country: For that's the meaning of Phar-ot, in the Language; as Pharmut is, Mother of the Country. The Princes also, etc.] The Courtiers who studied to gratify their Prince's Pleasure. Was taken into Pharaoh's House.] Into the House of the Women, it is probable, (for the Egyptian Kings were now, as I said, very great; like those of Persia in aftertimes,) intending to make her one of his Concubines. Ver. 16. And he had Sheep, and Oxen, etc.] By the Gift of the King; besides those he had of his own before. Ver. 17. And he plagued Pharaoh, etc.] Some of the Hebrews think they had grievous Ulcers in the Secret Parts; which made both him and his Servants uncapable to enjoy either her, or any one else. His House.] His Courtiers partake of the Punishment; because they were Partners in the intended Sin. Ver. 18. Why didst thou not tell me, etc.] Some think he speaks this subtly to Abram, to see what he would say; not knowing yet that she was his Wife. Or, that his Priests and wise Men had consulted the Oracles about the Cause of their Plagues. But the simplest Account is, That Sarai being interrogated about it, confessed the whole Truth. Whereupon he expostulated thus with Abram; who being silent, he took it for granted, that indeed she was his Wife. Ver. 19 Now therefore behold thy Wife, etc.] He disclaims all Intention of abusing another Man's Wife, (so Virtuous they were in those days,) but would have made her his own, (as he saith in the foregoing words, I might have taken her to me to Wife,) that is, a secondary Wife, as the manner was in those days; for it is not likely he had no Wife at all before. Ver. 20. Pharaoh commanded his Men concerning him, etc.] Gave strict Orders none should hurt him, or any thing belonging to him: But conduct him safely, whether he had a mind to go. And accordingly the next words tell us they did. They sent him away, etc.] Not with Violence, but gave him a safe Conduct: Sending him away, perhaps, with a Guard for his Security. Such was the Generosity of the Egyptian Princes in those times. CHAP. XIII. Ver. 1. INto the South.] Into the Southern part of Canaan, where he had been before, XII. 9 Ver. 2. Very rich, etc.] His Riches were increased since he went into Egypt, by the Bounty of Pharaoh, XII. 16. And, (if we could believe Josephus, L. I. Antiq. c. 8.) by the Rewards he had for teaching them several Pieces of Learning, which he brought out of Chaldaea. The Author of Schalsch. Hakkab. quotes Eusebius his Praepar. Evang. L. IX. c. 4. to prove this. And indeed, I find Eusebius quoting Josephus in the XVI Chapter of that Book; who says he taught Arithmetic and Astrology, of which the Egyptians were ignorant before: And in the XVIIth Chapter Eupolemus, who says that Abram was familiarly conversant with the Egyptian Priests at Heliopolis, (when he went thither by reason of the Famine in Canaan) and taught them many things; particularly the Celestial Sciences; which he calls Astrology, i. e. the knowledge of the Stars. Ver. 3. Unto Bethel, etc.] Which was the second Place wherein he dwelled, after his first entrance into Canaan, XII. 8. Ver. 4. Unto the place of the Altar, etc.] This seems to intimate that the Altar itself, was either fallen or thrown down. Some think demolished by Abram himself, when he left the place; others by the Canaanites when he was gone. And there Abram called on the Name of the LORD.] Commended himself, and all he had to God's Protection: Who had promised to bestow this Country upon him. Perhaps he built the Altar again, and offered Sacrifice thereon. Ver. 5. And Let also, etc.] God had blessed him likewise as a faithful Companion of Abraham in his Travels; and partaker also of his Faith. Ver. 6. The Land was not able to bear them, etc.] There was not sufficient Pasturage for them both, in that part of the Country. Ver. 7. And there was a strife, etc.] Wealth commonly breeds Contentions. Yet here was no difference between the Masters; but between their Servants: Each endeavouring to get the best Pastures, and the best watering places for their Flocks. And the Canaanite and the Perizzite, etc.] This part of the Country, was inhabited by the People, peculiarly called Canaanites, and by the Perizzites, (a very rugged and barbarous Nation. See XV. 20.) among whom Contention would have been dangerous, at least very scandalous. Ver. 8. Abram said to Lot.] The best, the wisest, and Men of greatest Experience in the World, are most inclined to Peace; and most yielding in order to it. Let there be no strife between me and thee.] There had been none yet; but their Servants Quarrel, might have proved theirs at last. And between my herdsmen, etc.] And here, signifies or: As XIX. 12. Exod. XII. 5. For we are Brethren.] Near Kinsmen, whom the Hebrews call Brethren. Ver. 9 Is not the Land before thee, etc. I There is room enough, though not here, yet in other parts of the Country: Now, since we cannot remain together, take thy choice which way thou wilt go, etc. A wonderful Condescension in Abram, to let the younger, and least in Estate, please himself. And he did not desire Lot to leave the Country, but only to settle himself in what part of it he liked best; that he might be near to help him, as he did afterwards. Ver. 10. Beheld all the Plain of Jordan, etc.] A fruitful and pleasant Country, well watered by the Streams of Jordan: Which in many wind and turn run through it, and at some times overflowed it; which made the Ground very rich. And therefore Moses compares this Plain to the Garden of Eden, (as most understand those words, the Garden of the LORD,) which was well watered by a River running through it: And to the Land of Egypt; which is fattened by the overflowing of Nile, as this was by the overflowing of Jordan. As thou comest to Zoar.] These words are not to be referred to the Land of Egypt, immediately foregoing, (from which Zoar was at a great distance,) but to those words in the beginning, a Plain well watered every where; even to the utmost Skirts of it, which was Zoar. Ver. 11. And Lot chose him all the Plain of Jordan.] He was invited by the richness of the Soil; without regard to the Manners of the People: Which proved afterwards a great Affliction to him. And Let journeyed East.] For the Plain of Jordan lay East from Bethel, where they now were. Ver. 12. And Abram dwelled in the Land of Canaan, etc.] In that part of the Country, where the People peculiarly called Canaanites (Verse 7. and XII. 6.) were seated: Otherwise, if the Land of Canaan be taken largely, the Plain of Jordan was also a part of it. Ver. 13. The Men of Sodom were wicked, etc.] Their Sins were grown ripe for Punishment; having been brought (as it were) before the LORD; and sentenced at his Tribunal, to the Judgement which shortly after befell them. Ver. 14. And the LORD said unto Abram, etc.] It is likely the LORD appeared again to him, (as he had done formerly, XII. 7.) after Lot was separated from him: Both to comfort him in his absence, by renewing his Promise in larger words; and to assure him that his Posterity, not Lot's, should inherit this Country. Lift up thine Eyes, etc.] He dwelled now, it is likely, upon the Mountain, which was on the East of Bethel, (where he pitched his Tent before he went into Egypt, XII. 8. and returned to it when he came from thence, Verse 3, 4. of this Chapter,) which gave him the advantage of a fair and long prospect of the Country every way. Ver. 15. For all the Land thou seest, etc.] That whole Country, some Parts of which he saw a great way, in every Quarter of it, and all the rest contiguous to them, were hereby assured to him. For ever.] It doth not signify strictly Time without end: But a very long Period. The Jews indeed say that this word Olam, when it is written full, as they speak; that is, with Vaughan, denotes Eternity; though without Vaughan they confess it signifies only a long time. But this small Observation is quite overthrown by many Examples to the contrary. For, Exod. XV. 18. where the Lord is said to reign for ever, this word Olam is without a Vau, and yet denotes Eternity. And Deut. XV. 17. where it is said, he shall be thy Servant for ever, it is written with a Vau, and yet denotes only a term of fifty Years at the most. Ver. 16. I will make thy Seed, as the Dust of the Earth, etc.] More than could be contained in that Land. Ver. 17. Arise, walk through the Land, etc.] He would have him, for his satisfaction, go and view it all more nearly, in every part of it. Or, he gives him leave (if he desired to understand more fully, both the Quality and Quantity of the Inheritance he bestowed on him) to go and survey it: Promising he would protect and preserve him in his perambulation. Nay, some look upon this, as giving him a Warrant to take possession of the Country, though he should not yet enjoy it. Ver. 18. Then Abram removed his Tent.] To a place about twenty four Miles from Bethel, where he was before. And dwelled in the Plain.] Here the word we had before XII. 6 is in the Plural Number; and is taken by many for Oaks, i. e. for an Oaken Grove: So the Arabic Interpreter. The LXX translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Oak, in the Singular Number; for there seems to have been one Oak more eminent than the rest. Under which Abram pitched his Tent, and built an Altar unto the LORD. This is confirmed by XVIII. 1. compared with Verse 8. And indeed the Ancients very much reverenced an Oak, and therefore planted this Tree very frequently. Jacob buried the Idolatrous Trumpery of his Family under an Oak, (XXXV. 4.) which was by Schechem, where the place of Public Worship seems to have been fixed in Joshua's time, Josh. XXIV. 1, 26. The Angel of the LORD also appeared to Gideon under an Oak, Judg. VI 11, 19, 25. IX. 6. And of all other Trees, an Oak was held most Sacred by the Heathen; particularly by the Druids. See Pliny, L. XVI. c. 44. Max. Tyrius, Dissert. 34. And Pausanias in his Account of Arcadia says, the Ancients made the Images of their Gods of Oak, being the most durable Wood This Oak some fancy was in being in the time of Constantine, and there was great resort to it. See Sozomen, L. II. cap. 4. Here Abram dwelled a long time, and many great things passed here, before he removed to any other place. Mamre.] Was the Name of a Man among the Amorites, as appears from the next Chapter, verse 13. Which is in Hebron.] Or, rather, by or near Hebron, (for so the Particle Beth is often used,) which was a very ancient City, built seven Years before Zoar, i. e. the famous City of Tanis in Egypt, Numb. XIII. 22. It was called Arba, or Kirjath-Arba at the first, XXIII. 2. but in Moses his time, Hebron. There are those indeed who say it was not called Hebron till the time of Joshua, who gave it to Caleb for his Portion, Josh. XV. 13, 15. And thence conclude this Passage was not wrote by Moses, but put in by some other Hand, after his time. But I see not the least proof of this Assertion, that Caleb was the first who gave it this Name. His Grandson, mentioned 1 Chron. II. 42, 43. may rather be thought to have taken his Name from this Place, than to have given a Name to it. Besides, there have been two Occasions of giving one and the same Name; as appears by what is said of Beersheba, XXI. 31. XXVI. 33. And therefore this City might have the Name of Hebron in Moses his time; and it might be confirmed in Joshua's. CHAP. XIV. Ver. 1. AND it came to pass, etc.] It is very easy to give an Account of this War, which the Kings of the East made upon the King of Sodom and Gomorrha, etc. if what was said before, XII. 6. be admitted; that the Canaanites had invaded the Rights of the Children of Shem, and gotten Possession of a Country belonging to them; which they now endeavoured to recover, (as they had attempted before, verse 4.) For Elam, of which Chedorlaomer was King, descended from Shem, Gen. X. 22. Amraphel king of Shinar.] i. e. King of Babylon, as it is commonly understood. But it cannot well be thought that so Potent a King, as he is supposed to have been in those days, should need any Associates in a War against such petty Princes, as those mentioned verse 2. Or, that the King of Elam (whose Quarrel this was, as appears from verse 4.) should not be able of himself to grapple with them: Or, that the Kings of Sodom and Gomorrha, etc. durst have adventured, with a handful of People in comparison, to rebel against him, after he had brought them under his subjection. Therefore we must either take Amraphel to have been some small Prince in the Country of Shinar, i. e. Assyria: Or, if he were King of Babylon, that Monarchy was not very great in the days of Abram. And we must also look upon the rest as Names of some particular Places (like Sodom and Gomorrha) over which Arioch and Chedorlaomer reigned: Who were such Kings as those in Canaan when Joshua conquered it: Or else, Commanders of Colonies, which they had led out of Assyria and Persia, and settling thereabouts endeavoured to enlarge their Plantations. As the manner was in those and in succeeding Times; when the Captains of a Troop, and Leaders of a small Body of Men, were called Princes or Kings. Arioch king of Ellasar.] There was a City (mentioned by Stephanus De urbibus) called Ellas, in Coelo-Syria, on the Borders of Arabia; where Arioch perhaps commanded. Chedorlaomer king of Elam.] Concerning this Country see X. 22. where Chedorlaomer was either Governor of some little Province or City; or, a Commander of some Troop of that Nation. Tidal king of Nations.] Some take Gojim in this place, which we translate Nations, for a Country or City. But it is more agreeable to the common use of the word in Scripture, to take it to signify a People: Who either wanted a fixed Habitation, or were gathered out of sundry Regions. Thus part of Galilee being inhabited by a mixed People of divers Countries, was thence called Galilee of the Nations, or Gentiles, Matth. IU. 15. There were also, as Sir W. Raleigh observes, several petty Countries which adjoined to Phoenicia, (viz. Palmyrena, Batanea, Apamena, Laodicene, etc. which lay towards Mesopotamia on the North, and Arabia on the East,) over which we may suppose Tidal reigned. Eupolemus, an ancient Greek Writer, relating this Story, calls them Armenians, who made this inroad upon the Phoenicians, as Eusebius tells us out of Alexander Polyhistor. L. IX. Praepar. Evang. c. 17. Ver. 2. These made war with Bera king of Sodom, etc.] They were Lords of the Country called Pentapolis, or five Cities. Which were so small, that there was no need to bring a great King from beyond Tigris, with such a mighty Monarch as he of Babylon, is thought now to have been; and several other Nations between these Kings and Euphrates, to subdue their petty Province. It had been madness also for these Kings to resist such powerful Armies, as the Eastern Kings are commonly supposed to have brought against them. And therefore I think it reasonable by the Kings in the first Verse to understand some such petty Princes as these mentioned in the second. Ver. 3. Valley of Siddim.] The five Cities stood in this goodly Valley, which now is the Salt-Sea or Lake: Since the overthrow of these Cities by Fire and Brimstone from Heaven. Some will not have Siddim a proper Name, but translate it ploughed Lands; in which this Valley was very rich. Ver. 4 Twelve Years they served Chedorlaomer, etc.] This shows he was the Principal in this War: And if he had been King of all that Country called Elam, we cannot think he would have passed through so great a part of the World, as Assyria, Mesopotamia, and part of Arabia to conquer five Towns. All whose Riches could not countervail the Charge; though he had sent only one of his Lieutenants, with a small Force to bring them under. Ver. 5. Smote the Rephaims.] In their way to Sodom, they subdued these Warlike People, who, it is likely, opposed their Passage into Pentapolis. And these Rephaims, it appears by XV. 20. were a part of Canaan's Posterity, situate (as one may gather from Josh. XII. 4. XIII. 12.) on the other side Jordan, in Bashan, or Batanea. They were of a Giantlike Stature: And therefore the LXX here and in other places, instead of Rephaim, have Giants. Ashtaroth-Karnaim.] It is plain from the forenamed place, and from Deut. I. 4. that Ashtaroth was a place in Bashan. Whether so called, because the Goddess Astarte, i. e. Diana or Juno, was here worshipped, no Body can resolve. They that are of this Opinion fancy that Karnaim, which in Hebrew signifies two horned, denotes the New Moon. But this word may as well note that Ashtaroth was a City in the form of a half Moon. And the Zuzims.] Another Warlike People thereabouts: Who, some think, are the same with the Zamzummims, Deut. II. 10. The Emims.] It appears from Deut. II. 9, 10, etc. that these were also a Gigantic People, and near Neighbours to the Horites, mentioned in the next Verse. For the Emims possessed Are and the Field of Kirjath-Jearim; and the Horites possessed Mount Seir; till the former were driven out by the Moabites, and the latter by the Children of Esau: And then the Country of the Emims was called Moab, and the Country of the Horites was called Edom. Ver. 7. And they returned.] From the Conquest of the forenamed People. And came to En-mishpat.] Fell upon this Country, which was called afterward by this Name; because God here judged the Israelites for their Murmur, and Contention with Moses. From whence also it was called Kadesh, because here the Lord was sanctified among them, Numb. XX. 13. All the Country of the Amalekites.] The Country which was afterwards possessed by the Amalekites; who were not yet in being: For they were the Descendants of Esau, as Moses shows, Gen. XXXVI. 16. And also the Amorites, who dwelled in Hazezon-Tamar.] Which is the same with En-Gaddi, near the dead Sea, 2 Chron. XX. 2. Ver. 10. Full of Slime-pits.] Into which they hoped their Enemies might fall, and so be broken: Which made them draw up their Army, and wait for them in this place. And the Kings of Sodom and Gomorrha fled.] Were routed, as we now speak. Of the word Slime see XI. 3. And fell there.] i. e. A great slaughter was made of their Armies: For they themselves escaped, it appears by the following part of the Story. Some will have it, that many of them fell into those Slime-pits, in which they hoped to have seen their Enemies plunged. But the simplest Sense is; many of them were slain, and the rest, as it follows, escaped to the Mountain. But made such ill use of their Preservation, from being killed with their Fellows, that they only lived to suffer a greater Vengeance. Ver. 11. And they took all the Goods, etc.] This is a further proof that Chedorlaomer, and the rest of his Confederates in this War, were but petty Princes, (like the Kings of Sodom and Gomorrha, etc.) for having broken the Army of the Five Kings, they rested contented and marched away with the Prisoners and Booty; but took not one of their Cities: Which, if they had been such great Kings, as is imagined, they would have certainly sacked, and perhaps burnt, if they had not thought fit to keep them. But we read, Verse 17. the King of Sodom still reigned after this Victory, and went out of his City, to meet Abram. Ver. 12. And they took Lot, etc.] Who is here called his Brother's Son, and Verse 14, and 16. Abrams Brother. This was the Foundation of Abrams Quarrel with the Four Kings; whose War was just against the King of Sodom and his Confederates: But they unjustly seized upon Lot and his Goods; who was but a Sojourner in that Country, and had no hand in their Revolt. Who dwelled in Sodom.] In the Country of Sodom, where he hired some Ground for his Cattle; but it is not likely he yet dwelled in the City, (for then he had not been taken Captive,) but afterwards, for more security, betook himself thither. Ver. 13. Told Abram the Hebrew.] So called from his Ancestor, Heber, as was before observed. To which may be added, That if he had been called by this Name, as many think, only from his passing over Euphrates, (which the LXX took to be the reason, when they translated it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) it would not have descended to all his Posterity, who did not come from beyond the River. So little a thing as that, would not have given a Name to a whole and eminent Nation; who are usually denominated from some eminent Progenitor. And these were confederate with Abram.] The three forenamed Families were near Neighbours to Abram; who, it is likely, farmed (as we now speak) some Ground of them: And so entered into a League of Mutual Defence, having the same Interest. I should think also, that having the Priest of the most High God not far from them, Verse 18. they were good, pious People, (rather than conclude, as I find some do, that they were utter strangers to the true Religion) which made Abram more forward to embrace, if not to court, their Friendship. For the Sins of the Amorites being not yet full, (XV. 16.) there might be some remainders of true Piety among them: And it is no argument, that because these three Families were of that Nation, they were wicked Idolaters. Ver. 14. Armed his trained Servants.] Drew forth a select number of his Servants, whom he had instructed to handle Arms; in case of any Assaults by Robbers or injurious Neighbours. We read before, XII. 5. of the Servants they brought with them from Haran; and now they were more increased, as their Cattle were, (XII. 16. XIII. 2, 6.) so that he might well make a little Army out of them. And pursued them to Dan.] As far as that place, where one of the Heads or Springs of Jordan breaks forth, called Dan, as Josephus relates, where he speaks of this very History, L. I. Antiq. c. 10. This plain and short Account of this word Dan, overthrows the Argument which Cavillers draw from hence to prove that Moses did not write this Book. Ver. 15. And he divided himself against them, he and his servants by night.] The Vulgar Latin here reads, His Companions being divided, he fell upon them by Night: Minding rather the sense, than the words. For here is no mention of any but Abram and his Servants: Though it appears by the last Verse of the Chapter, that his Confederates , Verse 13. Aner, Eshcol, and Mamre, joined with him in this Expedition. Which they managed with great Judgement, (for Stratagems in War were never wanting, from the beginning) Abram and his Servants making one Troop, or Battalion, (as they now speak) and the Confederates making three more. Who, dividing themselves, fell upon the Four Kings, in the four Quarters of their Camp: That they might the more distract them; and make them apprehend their Forces to be more numerous, than indeed they were. They were put also into the greater Confusion, because this Assault was made in the Night: When, perhaps, they were buried both in Wine and in Sleep. Ver. 15. Unto Hobah.] Which lay in the Vale between Libanus and Antilibanus: Called by Amos, I. 5. the Valley of Aven, and Beth-Eden, or the Seat of Pleasure. In this Vale was Damascus seated. Ver. 16. He brought back all the Goods, etc.] All the Prey, whether in Money, Cattle, or other things, which the Four Kings had carried away. The Women also, and the People.] It seems they had carried away all the People of Pentapolis, who did not flee to the Mountains, or fenced Cities. And Women, in those days, were a special part of their Booty. Ver. 17. Went out to meet him.] To congratulate his Victory; and to desire his People might be restored to him. At the Valley of Shaveh.] This seems to have been a pleasant Place, wherein the King (that is Melchizedeck, I guess by what follows) took delight. Whence it was called the King's-Dale. In which the King of Sodom met Abram; and Melchizedeck entertained him with Bread and Wine. Ver. 18. And Melchizedeck.] The Jews generally say this was Shem, the Son of Noah. But we have reason to look upon this Opinion, as proceeding from their Pride and Vanity: Which could not endure to think the Father of their Nation had any Superior in another Nation, especially among the Canaanites. And therefore they will have Abram to have been blessed by his great Ancestor, Shem; to whom also he paid Tithes: Which is a fancy so plainly confuted by the Apostle to the Hebrews, that it is strange any Christian should follow it. For he saith expressly, that Melchizedeck was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, VII. 6. his Descent, or Pedigree, was not counted from them: Which is not true of Shem. Nor could Shem be said to be without Father or Mother; whose Genealogy is evident from Adam. Nor was Shem's Priesthood, if he had any, of a different Order from Levi's; who was in his Loins, as well as in the Loins of Abram. And therefore it could not be said that Levi paid him Tithes in the Loins of Abram, but it would be as true that he received Tithes in the Loins of Shem: For, according to this Interpretation, he was in the Loins both of him that received Tithes, and of him that paid them; and so the whole Argumentation of the Apostle falls to the Ground. But setting aside these and other Christian Reasons, (which are strongly urged by Bochartus, L. II. Phaleg, c. 1.) there is no Cause, that we can discern, why Moses should call Shem (whom he so often mentions) by any other Name than his own: Nor is it likely that Shem reigned in the Land of Canaan; which now was in the possession of his Brother's Son: Nor could Abram be said to sojourn there as in a strange Country, if his Noble Ancestor, Shem, had been a King there. Nor is this an ancient Opinion among the Jews, at least not constantly believed: For Josephus says expressly, that Melchizedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Potentate of the Canaanites, L. VII. De Bello, Jud. c. 18. And yet it was so common that it went to the Samaritans, as Epiphanius tells us, Haeres. LV. n. 6. (though not to the Arabians, who say he was the Son of Peleg. See Hotting. Smegma Orient. 256, 269, 306.) and many Christians have embraced it, merely (as far as I can discern) because they would not acknowledge any good Man to have been then among the Canaanites. Some Heretics held him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Epiphanius tells us in the place . Num. I. Which was the Opinion of Hieracas, a great Scholar and famous Physician in Egypt. Haeres. LXVII. n. 3. And some of the Church took him to have been the Son of God himself, who then appeared to Abram, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the form of a Man. Haeres. LV. n. 7. But the plain truth is, he was a King and Priest (for those two Offices anciently were in the same Person) in that Country: Where Men were not as yet wholly degenerated, and fallen from the true Religion. King of Salem.] It is a great Error to think that this Salem, was the same with Jerusalem. For it is plain, as Bochart observes, (L. II. Phaleg, c. 4.) that Salem was in the way which led from the Valley of Damascus unto Sodom: Which we learn from this very place of Scripture. And so St. Hierom says, that he learned from the Jews in his time, that it was seated on this side of Jordan: And it retained its Name in our Saviour's days, as appears by the Story of John's Baptising near Salim, Joh. III. 23. Several of the Fathers are of the same Mind, quoted by Mr. Selden in his Review of the History of Tithes, p. 452. Brought forth Bread and Wine.] This he did as a King, not as a Priest: For it was not an act of Religion but of Hospitality. Thus Heathens themselves understood this History, as we find by Eupolemus, (quoted by Eusebius, L. IX. c. 17.) who saith he received Abram as they were wont to do strangers; in a City called Argarizin, which he interprets the Mount of the most High: We know not in what Language it so signifies, or whether it be misprinted for Harelion: But, I think, the plain Sense is, that he treated Abram and his followers, by causing Provisions to be brought forth for their Refreshment after the Fight. For Bread and Wine comprehend all sort of Provision for their Repast: As to eat Bread with another, in this Book, is to feast with him, XLIII. 25. And thus Tertullian it is certain understood it; who saith expressly, he brought them forth to Abram and offered them to him, and not to God, L. adv. Judaeos', c. 3. And Epiphanius observes that the word in the Greek is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not he offered, but brought out. So it seems his Copy had it. Ver. 19 And he blessed him.] This he did as a Priest, (which Office is just before mentioned) as he did the other as a King. Blessed be Abram of the most high God.] He prayed God to confirm the Blessing, which he had pronounced upon him. Possessor of Heaven and Earth.] Rather Creator, as the LXX and vulgar Latin translate it. See Dr. Spencer, L. I. De Leg. Hebr. c. 4. §. 10. and Lud. de Dieu before him, in his Notes on this place, and Hotting. Smegma Orient. p. 87. By this, and the next Verse, wherein he gives Glory to the most high God for Abrams Victory, it is apparent that he was a worshipper of the One only True God, the Maker and Governor of all things: To whom he also ministered in the Office of a Priest; who blessed Men in his Name. And he gave him.] i. e. Abraham gave to Melchizedek, as the Apostle explains it, Hebr. VII. 2. But the words are so doubtful as they lie here, that Eupolemus (in the place ) thought Melchizedek had bestowed Gifts upon Abram. Tithes of all.] He doth not say of what all; but that which goes before leads us to think he means Tithes of all the Spoil, which he had taken from Chedorlaomer, etc. For he had nothing else there to Tithe; unless it were the remainder of the Provisions he had carried along with him in this Expedition: All the rest of his own Estate being many Miles off, at Mamre. And thus Josephus interprets it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Tithe of what was gotten by War. And thus the Apostle himself seems to expound it, Hebr. VII. For having said, Verse 2. he gave him the tenth part of all: When he comes to argue from this, he calls it the tenth part of the spoils, Verse 4. And indeed it was a very ancient Custom to offer to God (whose Priest Melchizedek was) the tenth part of what they took in War. Diodorus Siculus reports it of the Greeks; and many Authors of the Romans. From whence we cannot infer that they gave only Tithe of such things; but, rather, that these were extraordinary Acknowledgements of God's Mercy to them: Which it was usual to make, out of those Possessions which he had blessed them withal. For why should they give Tithe of the Spoils, if they were not wont to pay Tithe of other things? And therefore St Chrysostom makes this Reflection upon this Practice of Abram; That it should teach us to be willing and ready to offer unto God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the First-Fruits of all that he hath bestowed on us. This is confirmed by the Story of Jacob: Which, together with this of Abram, shows plainly the Custom of paying Tithes was before the Law of Moses: And that not only of the Spoils of War, but of their Flocks, Corn, and other Fruit, which Jacob vowed unto God, XXXVIII. 22. See there. Ver. 21. Give me the Persons, etc.] A truly generous Disposition becoming a King; to love the Persons of his Subjects better than their Goods. Ver. 22. I have lift up my Hand.] i. e. Sworn, as the Phrase is used in many places, Exod. VI 8. Numb. XIV. 30, etc. Possessor of Heaven and Earth.] See Verse 19 Ver. 23. I will not take from a Thread, etc.] i.e. The meanest thing. I have made Abram rich.] He would have this to be only the Work of God; who promised, a great while ago, to bless him, and had now renewed his Promise by Melchizedek. And he would not have it thought that love of Spoil had carried him to the War; but only love of Justice. In short, here is a most noble Example (as Maimonides observes, P. III. More Nevoch. c. 50.) of Contentedness with what he had, of despising Riches, and seeking Praise rather from Virtue. Ver. 24. Except only that which the young Men (i. e. the Soldiers) have eaten.] For which he did not think it reasonable they should pay. And the Portion of them that went with me.] He could not bind his Confederates by his own Act; but left them to deal with their Countrymen as they pleased: In either keeping their share of the Spoil, or parting with it, as he had done. The Jews truly observe, that they who stayed with the Stuff and Carriages, had their Portion equal with those that fought: As we read in the Story of David, 1 Sam. XXX. 25. But it is not certain that this Custom was as old as Abrams time; which they would gather from this place. For here they take the young Men for those who fought and pursued the Enemy: And Aner, Eshcol, and Mamre, stayed to guard the Carriages. But I see no ground for this; it being most probable, as I observed before, that they attacked the Enemy, as well as Abrams Servants; and thereby acquired a Title to part of the Spoil. But whether we consider it this way, or the other, Abram could not give away their Right, when he generously parted with his own. CHAP. XV. Ver. 1. AND after these things.] After this great Victory, and his generous refusal of the King of Sodom's offer. The Word of the LORD came to Abram.] God revealed himself more clearly to him. For this is the first time we read, of the Word of the LORD coming to him; and of his having a Vision: That is, being made a Prophet, and that in an high Degree; God revealing his Mind to him, not in a Dream, but in a Vision; when he was awake, but having his Senses (as Maimonides explains it) bound up from their ordinary Functions; during the time that the heavenly Influence came upon his Mind, and diffused itself to his Imagination; where it represented several things to him. More Nevochim, P. II. c. 41. But these words may be understood, of his having these things represented to him, by the Divine Majesty; when he was perfectly awake, and used all his Senses. Fear not, Abram.] He heard these words, while he was in the Ecstasy, (according to Maimonides' Explication) encouraging his hope in God, that he and Lot should be safe from any new Invasion by these, or any other, Enemies. For, perhaps, there were some Rumours abroad of the Assyrians recruiting their Forces; with an intention to renew the War. I am thy Shield.] I will protect and defend thee. And thy exceeding great Reward.] Will give thee far more, than thou hast lately denied to take, for my sake. Ver. 2. LORD God, what wilt thou give me, etc.] What good will all the Riches in the World do me, if I have not a Child to inherit my Estate? To go childless.] Is to die, (to go out of the World without Children) as Luke XXII. 22. truly the Son of Man goeth, i. e. must die shortly. He doth not slight God's Promise made in the foregoing Verse; but only desires him to be so gracious as to give him a Child for his Reward. And the Steward of my House is this, etc.] He that takes Care of all I have, (and therefore deserves best of me) is not of my Kindred. Eliezer of Damascus.] Some think this signifies no more, but that he was born of a Syrian Woman. Ver. 3. And Abram said, etc.] He repeats the same again, out of a great Concern to have God's Promise fulfilled: Which he did not disbelieve, but earnestly longed for, more than for all the Riches in the World. One born in my House is my Heir.] It is likely, that Eliezer was one of those Souls (i. e. Servants) gotten in Haran, (XII. 5.) and had been such a wise and faithful Manager of all things committed to his Care, that Abram intended, before the Promise made to him, to have left him his Heir: Thinking he should have no Child of his own; Sarah being barren, as we read, XI. 30. Ver. 4. And behold, the Word of the LORD came to him, etc.] A new Assurance is given him, from the Schechinah, or Divine Majesty, that he should have an Heir begotten by himself. Ver. 5. And he brought him forth abroad, and said, etc.] Maimonides thinks (More Nev. P. II. c. 46.) that all this which follows was done in a Vision. But others will have it, that he was really conducted out of his Tent into the open Air, and looked upon the Stars. The former Opinion is more probable, because the Sun was not yet gone down, verse 12. and therefore the Stars were not to be seen with the Eye, but were represented only in a Vision. So shall thy seed be.] Nehem. IX. 23. He not only promises him an Heir; but that this Heir should have a numerous Posterity. Which, as before XIII. 16. he compared to the Dust of the Earth; so here he compares to the Stars of Heaven. Showing (say some of the Jews) by the former their Humiliation; and by this their Exaltation and Advancement. And indeed, in this Chapter, he speaks of both. Ver. 6. He believed in the LORD.] Was fully persuaded that God both could and would perform his Promise; though it seemed to be very difficult, if not impossible, according to the ordinary course of Nature: He and Sarah both, being very old. And he counted it to him for righteousness.] The Lord esteemed it a most noble Act, and high Expression of a pious Confidence in him, (as that Act of Phineas was, in aftertimes, Psalms CVI 31.) and thereupon graciously owned him for a righteous Person: Though he was not free from all Sin whatsoever; but was guilty of some that were not consistent with perfect Righteousness. It is here to be considered, That Abram believed this Promise before, (XII. 1, 2, 3, 4.) but now his Faith was the more remarkable; because, notwithstanding some time had passed since the first making of the Promise, and he had no Issue; he still persisted in the belief, that God would bestow a Son upon him; though it grew every day more and more unlikely. Ver. 7. I am the LORD that brought thee, etc.] He reminds him of what he had already done for him; that he might confirm him in the belief of what he promised further to do. To give thee this Land, etc.] To bestow it upon thy Children for their Inheritance. Ver. 8. Whereby shall I know, etc.] This is not spoken doubtingly; for the strength of his Faith is highly commended; but he desires to have it more and more strengthened and confirmed: As some good Men did in aftertimes, when they were put upon very difficult Services. So Gideon, Judg. VI 37, etc. Ver. 9 And he said unto him, Take me an Heifer, etc.] i. e. Offer unto me (so it should be rendered, as Mr. Mede observes, Book II. p. 472.) the following Creatures: Which are of four Sorts. From whence the Hebrew Doctors would persuade us the rise and the fall of the four Monarchies are signified in these words. But it is a better Observation, That God hereby fore-signified their Sins should be expiated by Sacrifices. For these were the Creatures, and these alone, which were appointed to be offered in sacrifice to God, by the Law of Moses. And it justifies their Opinion, who think there were clean and unclean Beasts, with respect to Sacrifice, before the Law; though not with respect to Meat. Yet here is something singular, That God required Abram to offer an Heifer of three Years old, with a Goat and a Ram of the same Age; whereas afterwards, under the Law, they were commonly of one Year old. I know not the reason of this difference; but certain it is, that a Ram of three Years old, is in its full strength, and the vigour of its Age; as Bochart observes. Whence it is that Lucian introduces Ganymede proffering to offer unto Jupiter, (if he would dismiss him,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A Ram of three Years old, a big one, the leader of the Flock. Hierozoic. P. I. Lib. 2. c. 46. A young Pigeon.] The Hebrew word Gozal, signifies the young Ones of Ringdoves, Wood-Pigeons, or any other of that kind; as he also observes. Ver. 10. And he took unto him.] Now we must suppose he was come out of his Ecstasy; and really performed all that follows: Until he fell into it more profoundly than before. Divided them in the midst.] There is no footstep of this Rite any where in the Scripture, save only in the Prophet Jeremy, XXXIV. 18, 19 But this place shows it to have been very ancient: And St. Cyril in his Tenth Book against Julian, derives this Custom from the ancient Chaldaeans. As others derive the very word Berith, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which signifies a Covenant, from the word used both here and in Jeremy, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Batar, which is the very same by a transposition of Letters, and signifies to divide or cut asunder. Because Covenants were made by dividing a Beast, and by the Parties covenanting, passing between the parts of the Beast, so divided: Signifying, that so should they be cut asunder who broke that Covenant. Thus Mr. Mede in the place , truly explains this Rite; which was as much as if they had said: Thus let me be divided and cut in pieces, if I violate the Oath I have now made in the presence of my God. We find in Zenobius that the People called Molotti retained something of this Custom; for they confirmed their Oaths, when they made their Covenants, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by cutting Oxen into little bits. Laid each piece one against another.] So that there was a space left between them; through which the Parties covenanting might pass. Which seems to be meant by Homer when he says, Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 461. that after the Priest had prayed to Apollo, the Sacrifice was slain and flayed, and then they cut it up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— making Duplicates, which were exactly answerable one to the other. But the Birds divided he not.] Thus it was prescribed afterwards, Levit. I. 17. because they were but an appendage to the Sacrifice, and their Blood was not sprinkled upon the Altar. It is likely, notwithstanding, that the Birds were laid one against the other, as the pieces of the Beasts were. And there being a Prophecy of the state of Abrams Family in future times, verse 13, 14. Some fancy that the Division of these Beasts represented the Dispersion of his Posterity into divers Countries. Ver. 11. And when the Fowls came down, etc.] The Birds of prey. For the Hebrew word Ajit, signifies Avis rapax & carnivora, ravenous Birds, that feed on Flesh. Whence Bochartus thinks an Eagle is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the principal Bird of prey. Hierozo. P. I. L. III. c. 12. And by these Fowls some think the Egyptians are represented, who fell upon the Israelites; as rapacious Birds do upon dead Carcases, and endeavoured to hinder their offering Sacrifices unto God. Abram drove them away.] He sat by the pieces of Flesh (as the LXX translate it) to watch lest Vultures, or such like Creatures, should snatch them away. For he looking upon them as things hallowed, watched to see what God intended in them. Ver. 12. A deep sleep, etc.] Some would have it, That he being tired with the great Labour of fetching the Sacrifices, cutting them up, and watching them, naturally fell into a sleep. But Maimonides, more reasonably, looks upon this as the continuance of what was begun before in a Vision: Which at last was converted into a profound sleep; wherein things were represented to him in a Dream. And therefore their wise Men say, this was a Prophetical Sleep. More Nevoch. P. II. c. 45. An horror of great darkness fell upon him.] Prophecy saith the forenamed Author, gins sometimes in Vision; afterwards that Terror and vehement Passion, which follows the high working of the imaginative Faculty, being multiplied, it ends in a deep Sleep, as it did here in Abram. Such a Terror also possessed Daniel in some of his Visions, while he was awake, Dan. X. 8. as the same Maimonides observes in the XLI Chapter of that Book. This Horror of great Darkness, many think signified the dismal Condition of Abrams Posterity in Egypt: Which God now represented to him. And this Horror coming upon him, at the going down of the Sun, was, they think, a further signification of it. For we say, a Man's Sun is set, when he falls into great Calamities. And it signified, some imagined, these Calamities should come upon them a great while hence. Ver. 13. And he said unto Abram, etc.] Here he informs him, what the State of his Family should be, from the birth of Isaac: (which he had promised to him, Verse 5.) for the space of Four hundred Years. Thy Seed.] This shows from whence the Four hundred Years are to commence: viz. From the time of his having a Son. Be a stranger in a Land that is not theirs.] i. e. Sojourn partly in Canaan and partly in Egypt. There are those indeed who fancy Canaan cannot be said to be a Land that was not theirs; God having bestowed it upon Abram. But God himself teaches us otherwise, Exod. VI 4. where he calls it, the Land of their Pilgrimage, wherein they were strangers: Because they were not at present possessed of it, though they had a good Title to it. And they shall afflict them four hundred Years.] These four hundred Years are not to be referred only to what immediately goes before, [they shall afflict them] but to all the rest, their sojourning in a strange Land, and their being in Servitude. These three things were to come to pass within that space: So that it is as if he had said, Thy Seed shall not possess this Land till four hundred Years hence. During which time, they shall be sojourners in this Land and in Egypt, and also, some part of it, be no better than Slaves, nay endure sore Affliction. It must here be noted, That from the Birth of Isaac, when these Years began, to their Deliverance out of the Egyptian Bondage, was just Four hundred and five Years. But the five odd Years are not mentioned; it being the manner of all Writers to take no notice of broken Numbers, (as they call them) when they name a round Summ. Thus the Greek Interpreters of the Bible are commonly called the LXX: Though there were Seventy two of them. And the Roman Writers call those Centumviris, who were in all an Hundred and five. And Moses in another place, Numb. XI. 21. saith, the Israelites were Six hundred thousand; not reckoning the Three thousand five hundred and fifty above that Number, as appears from Numb. I. 46. and II. 32. If it seems a difficulty, that their sojourning is said in Exod XII. 40. to have been Four hundred and thirty Years, it is removed by considering, that in those Years is comprehended the time of Abrams sojourning also; as well as his Seed. And it was just twenty five Years from his coming into Canaan to the Birth of Isaac: Which, added to Four hundred and five Years , make up the Number of Four hundred and thirty. And this is so exactly true, that if we divide this Sum of Four hundred and thirty into equal parts, it is computed by the best of the ancient, as well as later Writers, that the Hebrew Nation sojourned just Two hundred and fifteen Years in Canaan (reckoning that short time Abram was in Egypt, Chap. XII.) and as many after they went into Egypt. See Vsser. Chronol. Sacra, C. X. Ver. 14. I will judge.] i. e. Punish them. Ver. 15. Go to thy Fathers.] i. e. Die, and departed to the other World. In peace.] And see none of the forenamed Calamities. Ver. 16. The iniquity of the Amorities, etc.] Abram now lived among the Amorites, XIV. 13. But under their Name is comprehended all the other Nations of Canaan. Who were very wicked; but God forbore them till their Wickedness had overflowed the whole Country, and that to the greatest height. Their most heinous Iniquities, were abominable Idolatries, Cruelty, beastly Filthiness, to a prodigious excess, Levit. XVIII. 22, 23, etc. See Theodoret upon Psalm CV. 44. and P. Fagius upon Levit. V. 1. But in Abrams time their Iniquity was not full: i. e. There were several good Men still remaining among them, as Mamre, Eshcol, and Aner seem to have been, who were confederate with Abram; and Melchizedek certainly was, who being Priest of the most high God, had some People sure worshipped together with him. And therefore God stayed till there was an universal Corruption, and they were all ripe for Destruction. For we read of none but Rahab whose Faith saved her and her Family, when the time of their Destruction came. Ver. 17. Behold, a smoking Furnace.] If the great horror, Verse 12: represented the extreme Misery of the Children of Israel in Egypt: Then this seems to signify God's Vengeance upon the Egyptians, for oppressing them in the Furnaces, wherein they wrought, Exod. IX. 8. A burning Lamp, or a Lamp of Fire.] i. e. The Schechinah, or Divine Majesty, appeared in great Splendour, (so Maimonides rightly explains it, P. I. More Nev. cap. 21.) like to a flaming Fire. So it appeared to Moses, when God came to deliver them from the Egyptian Bondage, Exod. III. 2, 6, etc. Passed between the pieces.] In Token, as it follows, verse 18. that he entered into a Covenant with Abram and with his Posterity: For passing between the pieces, he consumed them, (as St. Chrysostom rightly understands it,) and thereby testified his Acceptance of the Sacrifices which Abram offered. I noted before, that there is no such Rite we read of any where in Scripture, but in Jeremiah, of making a Covenant in this manner. But there are those who think they find this Custom in other Nations: For if Dictys Cretensis do not Lie, after the manner of the Cretians, (as Bochart speaks) both the Greeks and Trojans, from the time of Homer, did make Covenants, in this fashion. Certain it is, the Boeotians and Macedonians passed on some occasions, through the parts of a Beast dissected: But it was for Lustration, not for Covenanting, as the same Bochart observes, P. I. Hierozoic. L. II. cap. 46. Ver. 18. Unto thy Seed will I give this Land, etc.] Here is the utmost extent of the Donation made to Abram: Which began to be fulfilled in David, (2 Sam. VIII. 3, etc.) for till then they did not enlarge their Borders, as far as Euphrates. The River of Egypt.] So Nile is commonly called, but cannot be here meant; because the Israelites never enjoyed all the Land of Egypt, on this side Nile. Therefore we are to understand by it, that little River, which came out of that Branch of Nile, called Pelusiacum Brachium: From whence a small River not Navigable, ran toward Judaea; falling into the Egyptian or Phoenician Sea. For this River was the Bounds of Palestine; and is mentioned by Strabo and others, whom G. Vossius citys, L. II. De Idolol. c. 74. It is called, Amos VI 14. the River of the Wilderness; because it run through the Wilderness, which is between Egypt and Palestine, into the Sea. Ver. 19 The Kenites, and Kenizzites.] These are put into the Number of the Nations, whose Country God gave to Abram; but whether they were descended from any of the Sons of Canaan we cannot tell: Nor are we certain where they dwelled. Only Eustathius, Bishop of Antioch, says the Kenites dwelled about Libanus and Amanus: And the Kenizzites it's likely were their Neighbours. But the Names of these People were quite extinct between the times of Abram and Moses, for we find no mention of them by Joshua in the Division of the Land of Canaan; nor in the Account he gives of the Nations he conquered. We read indeed of the Kenezites, Numb. XXXII. 12. Josh. XIV. 6, 14. but they were of the Children of Israel. And of the Kenites, Judg. I. 16. iv 11, 17. but they descended from the Father-in-law of Moses. And therefore those whom Moses here speaks of, it is probable lost their Name, being incorporated into some of the seven Nations who inhabited this Country when Joshua subdued it. The Kadmonites.] These are not where else mentioned: But are thought by Bochartus to be the same with the Hivites: Who living about Mount Hermon, toward the East of the Land of Canaan, were thence called Kadmonites, i. e. Orientals. See X. 17. Ver. 20. Hittites.] See X. 15. Perizzites.] They were a People inhabiting the Mountainous and woody Country of Canaan, as appears from Josh. XI. 3. XVII. 13. From whence we may gather they were a wild sort of People, who lived far from Cities, in little Villages; and thence perhaps had their Name: For Pherazoth in Hebrew signifies, Pagi, Villages. But from which of the Sons of Canaan they descended, there is not the least signification in Holy Scripture. Rephaim.] They dwelled in Bashan; and perhaps in other Countries thereabouts. See XIV. 5. Ver. 21. Amorites.] These were the mightiest People in the Land of Canaan. See X. 16. Canaanites.] These were some of the Posterity of Canaan, who peculiarly inherited his Name; living upon the Sea-Coast, and upon the Banks of Jordan, Num. XIII. 30. Deut. I. 7. XI. 30. And it is a reasonable Conjecture, That they sprang from such of Canaan's Sons, as had, for a time, the greatest Power and Authority in that Country: And therefore had the Prerogative of being called by his Name. Or else, they were so called, because they were Merchants, and great Traders by Sea. For so the word is used in Scripture. Gergasite.] See X. 16. Jebusite.] See there also. CHAP. XVI. Ver. 1. SArai bore him no Child.] Still the fulfilling of God's Promise was deferred; for the greater trial of Abrams Faith. Which now had held out ten Years, (Verse 3.) without seeing any Fruit of it. She had an handmaid, an Egyptian.] An Egyptian by Nation; but a Proselyte to the true Religion. St. Chrysostom thinks Pharaoh bestowed her upon Sarai, when he took her into his House, or when he sent her away, XII. 15, 20. Which he learned from the Jews, who say the same; as may be seen in Pirke Elieser, c. 26. who says also, as R. Solomon Jarchi doth, that she was Pharaoh's Daughter, by his Concubine. But it is more likely she was such a Servant to Sarai as Eliezer was to Abram; born in his House of an Egyptian, as he was of a Syrian Woman. Ver. 2. And Sarai said unto Abram, etc.] It is likely he having acquainted her with the Promise, she grew impatient to have it fulfilled, some way or other. Go in unto my Maid.] i. e. Take her to Wife, Verse 3. It may be I may obtain Children by her.] Being born of her Bondslave, they would be Sarai's Children; according to the Custom of those Times, XXX. 3. Exod. XXI. 4. And Abram harkened to the Voice of Sarai.] Thinking, perhaps, that God might fulfil his Promise this way; because he had only told him he should have Seed, but had not, as yet, said by Sarai. Ver. 3. Gave her to her Husband Abram to be his Wife.] A secondary Wife, (which was a Liberty they took in those days) who was not to be Mistress of the House; but only to bear Children, for the increase of the Family. Now I can see no good Reason, why Sarai herself should persuade her Husband (contrary to the Inclination of all Women) to take another Wife, which she herself also gave him; but only the eager desire she was possessed withal of having the promised Seed. Which gives a good Account also, of Jacob's Wives contending so earnestly, as they did, for his Company. Ver. 4. Her Mistress was despised in her Eyes.] Hagar began to take upon her, as if she had been Mistress of the House; at least much more favoured by God, who had made her Fruitful: Which was accounted a great Blessing, and Honour in those days; especially in a Family that had no Heir. Ver. 5. My wrong be upon thee.] Thou art the cause of this Injury (or these Affronts) which I suffer, by being too indulgent to my Maid, and not repressing her Insolence. Or, it is incumbent on thee, to see me redressed of the Wrong that is done me. See Lud. de Dieu. The Lord judge between me and thee.] Sometimes this Phrase signifies an Appeal to God, as the Avenger of Wrongs: But here it seems only to denote her committing the Equity of her Cause to the Judgement of God. Ver. 6. Behold, thy Maid is in thy hand.] Is subject unto thee. Do with her as pleases thee.] Use her as thy Maid, and not as my Wife. And when Sarai dealt hardly with her.] Beat her perhaps; or, imposed on her, too much, or too servile Labour. She fled from her Face.] Run away, to avoid her cruel usage. Ver. 7. And the Angel of the LORD, etc.] This is the first time that we read of the appearance of an Angel. By whom Maimonides will scarce allow us to understand more, than a Messenger, (More Nevoch. P. II. c. 42.) But some Christians go so far into the other extreme, as to understand hereby, the Eternal ΛΟΓΟΣ, or Son of God. It seems to me more reasonable, to think, that though the Schechinah, or Divine Majesty, did not appear to her; as it had often done to Abram: Yet one of the heavenly Ministers, who were Attendants upon it, and made a part of its Glory, was sent to stop her Proceed. And a great Favour it was, that the LORD would dispatch such a Messenger after her: Who was sufficient to do the business. In the way to Shur.] She was flying into Egypt, her own Country, (upon which the Wilderness of Shur bordered) and only rested a while at this Fountain, to refresh herself. Ver. 8. And he said, Hagar, Sarai's Maid.] He takes notice of her being Sarai's Maid, rather than Abrams Wife; to put her in mind of her Duty; and that she could not honestly leave her Mistress without her Consent: For so it follows in the next Verse. Ver. 9 Return to thy Mistress, and submit, etc.] It is the same word here translated submit, with that Verse 6. where it is rendered dealt hardly: Signifying that she should be Patient, and endure the Hardship of which she complained, (or, suffer herself to be afflicted by her.) Ver. 10. I will multiply, etc.] I will make thee partaker of the Promise, I have made to Abram, XV. 5. The Angel delivers this Message to her, in the Name of God, who sent him. Ver. 11. Behold, thou art with Child, etc.] Do not doubt of what I say; for thou art with Child of a Son, who shall be the Father of a great People. This Promise was renewed to Abram in the next Chapter, XVII. 20. and we find was performed, XXV. 12. Shalt call his Name Ishmael.] Some of the Jews take notice of the Honour which was here done him, in calling him by his Name before he was born: There being but Six they say, who were thus distinguished from others; the two first were the Sons of Abram, (Ishmael, and Isaac,) and the last was the Messiah. The LORD hath heard thy affliction.] Thy Complaint under the Affliction thou hast endured from thy Mistress, and here in the Wilderness. This Passage shows it was an Angel which appeared and spoke to her from the LORD, and not the LORD himself. Ver. 12. A wild Man.] The Hebrew word Fear here joined with Man, signifies a wild Ass: And so is well translated by Bochart, tam ferus quam onager, as wild as a wild Ass. Which loves to ramble in Deserts; and is not easily tamed, to live in society. His Hand shall be against every Man, etc.] He shall be very Warlike: And both infested all his Neighbours, and be infested by them. He shall dwell in the presence of his Brethren.] Be a Nation by himself; near to all his Brethren, whether descended from Isaac, or from the rest of Abrams Sons by Keturah: Who, though annoyed by him, shall not be able to dispossess him. This is such an exact Description of the Posterity of Ishmael, throughout all Generations, that none but a Prophetic Spirit could have made it; as Doctor Jackson truly observes, (Book I. on the Creed, c. XXV.) wildness being so incorporated into their Nature, that no change of Times hath made them grow tame. Ver. 13. She called the Name of the LORD that spoke to her.] By his Angel, for she looked upon the Presence of the Angel, as a Token of the Divine Presence; though she saw it not in its full Glory. Thou God seest me.] Takest Care of me, wheresoever I am. For she said, Have I also here looked after him that seethe me?] There are various Interpretations of these words: The plainest is that of De Dieu: Who observes that the word Halom always signifies Place, not Time; or, that which is done in any Place; and so we translate it by the word here. But there he makes a stop, after that word, by way of admiration; in this manner: And even here also! Or, even thus far! It had been less wonder, if God had taken Care of me in my Master's House; but doth he follow me with his Favour, even hither? This is wonderful. And then the next words, (have I looked after him that seethe me) carried this sense, Have I beheld God, who taketh Care of me? What a Favour is this that he would so far Condescend to me? It ought never to be forgotten; therefore she called his Name, Thou God seest me. Ver. 14. Beer-lahai-roi.] Some would have this refer, both to Hagar, and to God; in this manner: The Well of her that liveth, and of him that seethe, (i. e. who preserves me in Life.) So it was an acknowledgement that she owed her Life and Safety to God. Ver. 15. Abram called his Son's Name, etc.] Hagar having told him at her return the foregoing Story, he gave his Son this Name; in Obedience to the Angel's Command, Verse 11. Ver. 16. Fourscore and six Years old.] He was seventy five Years old when he came into Canaan, XII. 4. and had been ten Years there when he took Hagar to Wife, (Verse 3. of this Chapter) and therefore was then eighty five Years old; and consequently eighty six the next Year, when Ishmael was born. CHAP. XVII. Ver. 1. WHen Abram was ninety nine Years old.] Thirteen Years after Ishmael's Birth. The LORD appeared to Abram.] In a visible Majesty; to satisfy him that the Promise made, (XV. 4, 5.) should not be fulfilled in Ishmael. I am the Almighty God.] Or, All-sufficient. This is the first time we meet with this Name: Which was most fitly used here, when he speaks of a thing very difficult to be done; but not beyond the Power of God, who can do all things, and needs none to assist him. Walk before me.] Go on to please me. And be thou perfect.] Till thou hast completed thy Faith and Obedience. Ver. 2. And I will make my Covenant, etc.] Establish and perform my Covenant: For it was made before, and now only confirmed, by a Sign or Token of it, verse 11. Ver. 3. Abram fell on his Face.] Being astonished at the Brightness of that Majesty which appeared to him, verse 1. Ver. 4. As for me, behold, my Covenant, etc.] Be not afraid, for it is I, who am constant to my Word, and now again engage myself unto thee. Thou shalt be a Father of many Nations.] Not only of Jews, and Ishmaelites, and others; but, in the Spiritual Sense, of all the Gentile World. Ver. 5. Neither shall thy Name, etc.] Abram is commonly interpreted, high Father; and Abraham the Father of a Multitude. So the very Text expounds the reason of this Name: For a Father of many Nations have I made thee. There are many ways of making out this meaning; but none seems to me so plain, as that of Hottinger's; who makes it a composition of Ab, (a Father) and the old word Raham, which still in Arabic signifies a great Number. Smegma Orient. Cap. VIII. §. 19 Ver. 6. And I will make thee exceeding fruitful, etc.] I observed before, XII. 7. that Abrams Obedience was constantly rewarded in kind, etc. of which here is a new proof. For upon his submission to be circumcised, (wherein his Obedience was next tried) which might seem to weaken the Power of Generation, (as Maimonides affirms it doth, More Nevoch. P. III. c. 49.) God promises that he would make him so exceeding Fruitful, that Nations and Kings should proceed from him: As there did both by Israel, Edom, and Ishmael, from whom the Saracens came, etc. Ver. 7. An everlasting Covenant.] The word Olam, which we translate Everlasting, hath often a limited signification, to the end of such a Period, (as Exod. XXI. 6. a Servant for ever, is till the Year of Jubilee) though with respect to the thing signified, this Covenant is absolutely everlasting; and continues now that the sign is abolished. The next words tell us what was signified in this Covenant of Circumcision. To be a God unto thee, etc.] I think Maimonides hath truly observed, that in Circumcision, they covenanted with God, to have no other God but him; Or, in his Phrase, they covenanted concerning the belief of the Unity of God, More Nev. P. III. c. 49. Who promised to be their God; that is, to bestow all manner of Blessings upon them, and at last to send the Messiah. Ver. 8. And I will give thee, etc.] Here he again renews his Promise, (XII. 7. XIII. 15. XV. 18.) and confirms it by this Covenant, to give him that Land, wherein he was at present a stranger, and to put his Seed in possession of it. An everlasting possession.] If they did not forfeit it by their disobedience to him. Ver. 9 Thou shalt keep my Covenant therefore, etc.] Now follows Abraham's part of this Covenant; which was mutual between God and him. Ver. 10. This is my Covenant.] Which the next Verse explains, by the Sign or Token of the Covenant. As the Paschal Lamb is called the Passover of the Lord, Exod. XII. 11. That is, the memorial of the Angel's passing them by, when he killed the Egyptian Children, XIII. 9 But Circumcision was such a Sign, that they entered thereby into a Covenant with God to be his People. For it was not a mere Mark, whereby they should be known to be Abraham's Seed, and distinguished from other Nations: But they were made by this, the Children of the Covenant, and entitled to the Blessings of it. Though, if there had been no more in it but this, That they who were of the same Faith, as Maimonides speaks, should have one certain Character, whereby they should be known and joined one to another, without the mixture of any other People; it had been a very wise appointment. And this Mark was very fitly chosen, because it was such a Token, as no Man would have set upon himself and upon his Children; unless it were for Faith and Religion sake. For it is not a Brand upon the Arm, or an Incision in the Thigh; but a thing very hard, in a most tender part: Which no Body would have undertaken, but on the forenamed account. P. III. More Nev. c. 49. It may be proper here to add; That Covenants were anciently made in those Eastern Countries, by dipping their Weapons in Blood, (as Xenophon tells us) and by pricking the Flesh, and sucking each others Blood, as we read in Tacitus. Who observes, (L. XII. Annal.) that when Kings made a League, they took each other by the Hand, and their Thumbs being hard tied together, they pricked them, when the Blood was forced to the extreme parts, and each Party licked it: Which he saith was accounted Arcanum foedus, quasi mutuo cruore sacratum, a mysterious Covenant, being made Sacred by their mutual Blood. How old this Custom had been, we do not know: But it is evident God's Covenant with Abraham was solemnised on Abraham's part, by his own and his Son Isaac's Blood, and so continued through all Generations, by cutting off the Foreskin of their Flesh, (as it follows in the next Verse) whereby as they were made the Select People of God: So God in conclusion, sent his own Son, who by this very Ceremony of Circumcision, was consecrated to be their God and their Redeemer. Ver. 11. Ye shall circumcise the Flesh of your foreskin.] i. e. The Foreskin of your Flesh: For that Member, which is the Instrument of Generation, is peculiarly called by the Name of Flesh, in many places, Leu. XV. 2. Ezek. XVI. 26. In which part of the Body, rather than in any other, God appointed the Mark of his Covenant to be made; that they might be denoted to be an Holy Seed, consecrated to him from the beginning. The Pagans made Marks in several parts of their Bodies, (some in one, some in another) whereby they were consecrated to their Gods: But the Character which God would have imprinted upon his People, was in one peculiar part and no other, (from which they never varied,) viz. In that part which served for the Propagation of Mankind. Of which some have given Natural, others Moral Reasons; but the most plain and obvious is, That it might be an apt Token of the Divine Covenant made with Abraham and his Posterity: That God would multiply their Seed, and make them as the Stars of Heaven, XV. 5. It is probable also, that this part was chosen, rather than any other; to make them sensible, that this was a Divine Sacrament: For nothing but God's Institution, could at first engage Men to lay that part bare, which Nature hath covered. It is of late indeed made a Question by some learned Men, whether this were the Original of Circumcision: Which they fancy the Jews borrowed from the Egyptians, and not the Egyptians from the Jews. Certain it is, That not only the Egyptians, but several other Nations, did very anciently use Circumcision. Now it is improbable, say they, that the Egyptians, (who seem to have had it the most early of all Nations, who sprang not from Abraham) would borrow this Custom from the Hebrews, whom they perfectly hated, (Shepherds being an abomination to them, XLVI. 34.) and therefore they give themselves the liberty to say, That God did not now enjoin Abraham a new thing, when he ordered him to be circumcised; but only made this a Sign of his Covenant with him, which it was not with other Nations. But unless it can be proved that Circumcision was in use before Abraham's time, (which doth not appear from any good Authors, though such as Celsus were so bold as to affirm it, as we find in Origen, L. V) such Arguments as these will not persuade us to believe, that it came from the Egyptians or any other Nation: But they had it, if not from the Hebrews, yet from the Posterity of Ishmael, or other People descended from Abraham. Who being highly beloved of God, it is not credible that God would set the Mark of Ham's Race upon him and his Posterity: Much less make it the Token of his Covenant with them. See J. Ludolphus, L. III. Comment. in Histor. Aethiop. C. I. n. 3. The only Authority upon whom the broachers of this Novelty rely is Herodotus: Who in his Second Book, cap. 104. says, The People of Colchis and the Egyptians, were the only Nations that were circumcised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the beginning: The Syrians and Phoenicians who live in Palestine acknowledging they had this Rite from them. Which is just such a Tale as he tells in the Second Chapter of that Book, that the Egyptians were the first inhabiters of the Earth, unless perhaps the Phrygians. This Opinion proceeded from their own vain Conceit; which made them loath to confess they received Circumcision from any other People. Though I think there is a convincing Argument of it in Moses himself; who tells us in Chapter X. 14. that the Philistim came from the Casluchim, i. e. the People of Colchis; as that People came originally from Egypt. (So Herodotus himself, Diodorus, and abundance of other credible Authors, testify.) This, it appears by what I noted there, was before the time of Moses, nay, before Abraham: For the Philistim had a King among them in his days: As we read in this Book, XX. and XXVI. Now these Philistim were an uncircumcised People, and therefore the People of Colchis no doubt were so also, when they went out of their Country, and drove the Avim out of Palestine. And consequently the Egyptians had no such Rite among them, when the Casluchim came from Egypt; but put a gross cheat upon Herodotus when they made him believe they had been circumcised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the beginning. And, in like manner they imposed upon him, who told him the Inhabitants of Palestine, (whom he calls Syrians and Phoenicians) confessed they received Circumcision from the Egyptians. For there were no Inhabitants of Palestine circumcised but the Jews, who always professed they received it from Abraham. Who, we may be confident was the first Person in the World that was circumcised: There being nothing to induce any Body to use such a Rite, unless they had been directed to it by God, as Abraham was. From whom the Ishmaelites received it; and from them the Arabians: And from those Countries, or from Abraham's Children by Keturah, it was derived (as seems most probable to me) to the Egyptians: From whom the People of Colchis, who knew themselves to be an Egyptian breed, embraced it; in imitation of their famous Ancestors. But, after Abraham's time, who found no such Rite among the Philistim, a Colony of theirs; to whom in all likelihood they would have communicated it, as the Egyptians did to them, if it had been then used in that Country. Ver. 12. And he that is eight days old, etc.] Maimonides thinks that if Circumcision had not been performed in their Infancy, it might have been in danger to have been neglected afterward. For an Infant felt not so much Pain as an adult Person would have done; in whom the Flesh is more compact, and his Imagination stronger. The Parents also, (especially Fathers) have not so strong an Affection to a Child when he is newly born, as they have when he is grown up: And so more easily submitted to this harsh Rite, at their first appearance in the World; than they would have done, after they were more endeared to them. But the Child could not be circumcised before the eighth Day after his Birth; because till then he was looked upon as imperfect; and not yet sufficiently cleansed and purged: For which reason Beasts were not accepted by God, till seven Days were passed, after their Birth, Exod. XXII. 30. See More Nevoch. P. III. cap. 49. And, as the Child was not to be circumcised before the eighth Day, so he was not (unless perhaps in case of great weakness) to be kept uncircumcised beyond that Day. On which, if the Parents did not cause it to be circumcised, the House of Judgement, as the Jews speak, were bound to do it. And if they did not (being ignorant perhaps of the neglect) the Child when he came of Age, (i. e. was thirteen Years old) was bound himself to get it done. If he did not, the Judges (if it were known to them) were obliged to take care of it: As Mr. Selden observes, L. I. de Synedr. cap. 6. p. 96, 97. Ver. 13. He that is born in thy House, or bought with Money, must needs be circumcised.] Not whether they would or no: For Men were not to be compelled to Religion; which had been a profanation of this Covenant. But Abraham was to persuade them to it; and, if they consented not, to keep them no longer in his House: But to sell them to some other People. So Maimonides expounds it, in his Book of Circumcision, Cap. I. which is true both of Servants born in the House, and bought with Money: But as for the Children of these Slaves, they were to be circumcised whether their Parents would or no: Because they were the possession of their Masters, not of their Parents. For which cause, when the Parents were set free, their Children were left behind, as their Master's Goods, Exod. XXI. 4. Ver. 14. That Soul shall be cut off from his People.] That is, if when he came to the Age of thirteen Years, he did not cause it to be done. What it is to be cut off is very much disputed. The simplest Sense seems to be, he shall not be accounted one of God's People. But the Hebrew Doctors generally take this to have been a Punishment inflicted by the Hand of Heaven, i. e. of God: Though they be much divided in their Opinions about it. Of which Mr. Selden treats at large in L. VII. De Jure N. & G. c. 9 and De Synedr. L. I. c. 6. and more briefly L' Empereur in his Notes upon Cornel. Bertram De Republ. Jud. p. 351. Some say it was the shortening of the Man's Life; others say it was the making him Childless; so that his Family and Name perished in Israel. Maimonides would have it the extinction both of Soul and Body, like a Brute. And Abarbinel takes it for the loss of the Happiness of the World to come. Some Christians would have it, to be Excommunication: Which cannot be, because such a Person never was a Member of the Church, which he was to be made by Circumcision. The first of these Opinions seems more probable than the rest: For God himself saith of several Offenders, to whom he threatens this Punishment, I will cut him off, and I will set my face against him, Leu. XVII. 10. XX. 5, 6. XXIII. 30. Yet in other places, it must be confessed, this Cereth, or cutting off, signifies more largely, a Punishment by the Judge, and not by the Hand of God. And therefore the signification of it must be determined by the Matter, with which it is joined. Thus the violation of the Sabbath is threatened with cutting off, Exod. XXXI. 14. which was to be done by stoning him: And so were incestuous Persons, Blasphemers, Idolaters, and others, to be judicially cut off by the Rulers. Ver. 15. Sarah shall be her Name.] The same Letter is added to her Name, that was to Abraham's, and for the same reason; for in the next Verse it is said, she shall be a Mother of Nations. Ver. 16. Give thee a Son also of her.] Here now the promised Seed is determined to spring from Sarah. See XVI. 2. Ver. 17. Abraham fell on his face.] Worshipped God with the humblest Reverence. And laughed.] Not doubting of the Promise, (for the Apostle tells us quite contrary, Rom. IU. 19) but out of the exceeding great Joy wherewith he was transported; and the Admiration wherewith he was surprised. Which produced the following Questions. Shall a Child be born unto him, who is an hundred Years old? etc.] As if he had said, strange! that I and Sarah at this Age should have a Child. What joyful News is this! Accordingly the Chaldee translates the word laughed; he rejoiced. Ver. 18. O that Ishmael might live before thee!] In his Posterity; as appears by God's Answer to this Petition, verse 20. Ver. 19 Call his Name Isaac.] He had this Name from Abraham's, not from Sarah's Laughter: For that was after this; and proceeded not from the same Cause with Abraham's. Ver. 20. I have heard thee.] He shall have a numerous Posterity. See Doctor Jackson's First Book on the Creed, c. 26. where he shows how the Hagerens grew a mighty Nation: And at last (when they were called Saracens) became the Scourges of all these parts of the World. Ver. 21. But my Covenant will I establish with Isaac.] The great Blessings I have promised in the Covenant I have made with thee, shall come to thy Posterity by Isaac, not by Ishmael: Particularly the Messiah. Ver. 22. And God went up from Abraham.] That visible Majesty wherein he appeared to him, (Verse 1.) called often, in aftertimes, the Glory of the LORD, went up to Heaven from whence it came. Ver. 25. Ishmael was thirteen Years old, etc.] From hence it was that the Saracens, descended from him, did not circumcise their Children till they were thirteen Years old. So it was in the days of Josephus, L. I. Antiq. c. 13. And the Saracens in Spain and afric observed the same Custom. Ver. 26. In the selfsame day.] The Jews will have this to be the same, with the great Day of Expiation, instituted in Moses his time: So that God every Year remembered, say they, the Covenant of Circumcision. But this is an ungrounded Fancy. Ver. 27. And all the Men of his House.] Maimonides understands by the Men of his House, those whom Abraham had converted from Idolatry, and made Proselytes to the true Religion. So do others among the Jews (see his Treatise of the Worship of the Planets, C. I. §. 9 But it is more proper to understand by the Men of his House, all his Family in general. Who were either (as it follows) born in his House, (and therefore it is likely were bred up in the true Religion, and so easily persuaded to receive the Mark of Circumcision) or bought with his Money; who submitted to Abraham's Arguments, not to his Authority: For Religion is to be chosen, not compelled. CHAP. XVIII. Ver. 1. AND the LORD appeared to him.] The Glory of the LORD, or the Divine Majesty, which the Jews call the Schechinah, as it had done lately, XVII. 1. And as the LORD than appeared to establish his Covenant with him, by Circumcision: So some of the Jews imagine he again appeared to visit, comfort, and heal him, now that he was very sore of his Circumcision. Or, rather, I should think, to testify by this illustrious Manifestation of his Glory, (Verse 2.) his high Approbation of Abraham's ready Obedience to so harsh a Command. So the Jews themselves esteem it, and therefore think that by receiving it, Abraham fulfilled that Precept, which goes just before it, XVII. 1. be thou perfect. Which may have some Truth in it, if rightly understood: For his Faith and Obedience grew more perfect, by submitting to this Command; and was completed, when he sacrificed his Son. However this be, I think it is plain from Verse 10. that this Appearance of the Divine Majesty, was not long after the former. In the Plain.] Or, the Oaks, of Mamre; mentioned before, XIII. 18. This Place continued famous till the time of Constantine; both Jews, Gentiles, and Christians, meeting here once a Year, not only for Traffic, but for Religion: Christians here calling upon God; and there being an Altar here also, on which the Gentiles sacrificed, and invoked the Angels. Of which Superstition Constantine being informed by his Mother, he caused that Altar to be demolished, and a Church to be built in its place. See Sozomen, L. II. cap. 4. Euseb. in vita Constant. L. III. cap. 53. And he sat in the Tent door.] To observe what Strangers passed that way. In the heat of the Day.] In the Afternoon, when Travellers sought for places of refreshment. Ver. 2. And he lift up his Eyes, and looked.] Having fallen down on his Face, (I suppose) and worshipped the Divine Majesty, as he did, XVII. 17. he beheld, when he risen up again. And lo, there stood three Men by him.] Three Angels, in the shape of Men, (for so the Apostle to the Hebrews calls them, XIII. 2. And so Moses himself calls two of them, XIX. 1.) who were part of the heavenly Retinue, as I may call it, waiting upon the Divine Majesty, mentioned in the Verse foregoing. There is a Maxim among the Jews that no Angel performs two Ministries, (is sent, that is, on two Messages) nor are two Angels sent upon one Embassy, (as Maimonides speaks, More Nev. P. II. c. 6.) and therefore they think these three Angels were dispatched for different Purposes; one of them, and the Principal, to bring a Confirmation of the Birth of Isaac; another to bring Lot out of Sodom, and a third to overthrow the Cities of Sodom and Gomorrha. And therefore when one of these Angels had delivered that Message to Abraham, there were but two that went to Sodom, XIX. 1. and Lot speaks to one of them, as taking a particular Care of him, verse 19, etc. and then it is said, The Lord reigned Fire and Brimstone from the Lord out of Heaven, verse 24. That is, that Angel of the Lord, who was set by the LORD of Heaven and Earth over that Work. Some of them indeed assign another Work for one of them, (as we find in that Title of the Talmud called Bava-Metzia, c. 7.) but they agree in the main Notion, That they had different Offices with which they were entrusted. But some Christians, and those of great Authority, have made a Question whether they were all created Angels; one of them at least, seeming to be the LORD of all. Nay, St. Cyril in his first Book against Julian thinks there was a Representation of the blessed, individed Trinity; for Abram speaks to them, verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if the three were but one. But St. Hilary's Opinion (and Eusebius', L. V Demonstr. c. 9) is more likely, That the Son of God only appeared with two Angels attending on him: Which many think is evident from verse 22, and 25. of this Chapter. Yet, I think, another Account may be given of those Verses; and if we should make that an Argument that one of them was the increated LORD, another of them must be so also: For he is called likewise by the Name of Jehovah, Gen. XIX. 24. See St. Austin, L. II. de Trin. cap. 11. and L. III. cap. 11. where he confutes the forenamed Opinion. And when he saw them, he ran to meet them.] Was forward to invite them to refresh themselves with him: For he took them to be considerable Persons, as appears by what follows. And bowed himself towards the Ground.] After the manner of the Eastern People; in Token of the Respect and Honour he had for them. For this was a Civil Action (not Religious) it is manifest by this: That he did not know them to be Angels; but only Persons of Quality, (as we now speak) their Aspect and Habit, I suppose, being extraordinary. Ver. 3. My Lord, if now I have found, etc.] One of them appeared more Honourable and Superior to the other two; and therefore he makes his address to him, as the chief: Praying him, if he thought him worthy of such a Favour, to honour him with their Company. Ver. 4. And wash your Feet.] i. e. To wash your Feet. For this was performed by Servants, and not by the Guests themselves. And rest yourselves under the Tree.] In an Arbour under a great Tree: Where they were wont to eat, for coolness sake. See Dr. Hammond upon Psalm CXXVIII. 3. St. Hierom sometimes calls this Tree, an Oak; sometimes a Turpentine-Tree, (as J. Filesacus observes, L. I. Select. c. 13.) Unless we will say, that he thought Abraham dwelled under the one, and entertained them under the other. And so Eusebius, L. V Demonst. Evang. c. 9 expressly relates it, That God appeared to him under the Oak, where he dwelled: And that he entertained the Angels under a Turpentine-Tree; which was had in great Honour in his time. Ver. 5. I will fetch a morsel of Bread.] Or, rather, a Loaf of Bread; as de Dieu shows the word imports: Under which is comprehended, all necessary Provision at a Meal. And comfort ye your Hearts.] Refresh yourselves. For therefore are ye come to your Servant.] Divine Providence hath directed you to come this way, at this time a day; that I may have an opportunity to entertain you Hospitably. Ver. 6. Make Cakes upon the Hearth.] Many interpret it upon the Coals, or hot Embers; according to what we read, 1 Kings XIX. 6. But Bochartus thinks the word there, signifies as it doth here, upon hot Stones. Others will have it, that they were laid upon the Hearth and covered with hot Embers, (P. I. Hierozoic. L. II. c. 34.) and so they prepare them at this Day, as Leon. Rawwolff tells us in his Travels, P. II. c. 9 where he saith, That as he went through a Country, that lies between Mesopotamia and Media, a Woman presently made them Cakes, about a Finger thick, and of the bigness of a Trencher: Which she first laid upon hot Stones, and turned them often; and then threw Ashes and Embers over them: Which he says were very savoury. Ver. 7. A Calf tender and good.] Which was a noble Entertainment in those Countries. Ver. 8. And he took Butter.] Though we read of Cheese in Homer, Euripides, Theocritus, and others; yet they never mention Butter: Nor hath Aristotle a word of it, (as Bochart observes, Hierozoic. P. I. c. 2. c. 41.) though he hath sundry Observations about Cheese: For Butter was not a thing then known among the Greeks; though we see by this and many other places, it was an ancient Food among the Eastern People. And he stood by them.] Waited upon them and ministered to them. For he did not stand unmovable; but as Servants do that attend upon the Table; who, as there is occasion, bring or take away, etc. See P. Fagius on Deut. I. 38. Ver. 9 And they said unto him, Where is thy Wife?] One of them (the rest signifying some way their Consent) asked him for his Wife; not being ignorant, but to introduce the following discourse. In the Tent.] In her Apartment: For Women had their Apartments by themselves. Ver. 10. And he said.] The Principal of the three Angels; or, rather, the LORD himself, as it is explained, verse 13. For, as Theodorick Hackspan judiciously observes, this appearance of the Divine Majesty was different from the foregoing: Not being immediate by himself alone, like that XVII. 1. nor merely mediate by an Angel, like that XVI. 7, 10, 11, 12, etc. But mixed, the LORD himself (ver. 1.) being conjunct with the Angels, whom he employed in this Embassy. I will certainly return to thee.] To fulfil the Promise which I made thee, XVII. 19 According to the time of life.] Nine Months hence; which is the time of perfecting the Life of a Child in the Womb. This appears to be the Sense from verse 14. where he calls it the time appointed, or a set time. In the Tent door, which was behind him.] The Angels sat with their Backs to Sarah's Tent: Unto the Door of which she was come to listen, having heard that they asked for her. Behind him.] This shows the Truth of what Hackspan notes, That this was a mixed Apparition: For this word him plainly relates to the Angel, whose words were in truth the LORD's, who was there present. For as he observes in another place, (Disput. II. de Nominibus Divinis, n. 15.) the Scripture relates these Matters so, that sometimes it mentions the principal Cause, whose words are related; sometimes only the secondary Cause: In which latter Case, it must be understood, That when the words exceed the Dignity of the Minister, the LORD himself spoke them. For the Sacred Writers mind more by whose Authority any thing is spoken, than by whose Ministry: So that it is not much material, from whose Mouth any Message comes; but what is said, must be attended. This will be made plainer, when I come to Gen. XXII. 11, 12, etc. Ver. 11. It ceased to be with Sarah after the manner of Women.] She was no longer capable of Conception; according to the ordinary course of Nature. Ver. 12. Laughed within herself.] Not as Abraham for Joy; but out of Incredulity: Not thinking it possible for an old Woman, to Conceive by an old Man. And her smiling at this, was the more excusable, because she did not know them to be Angels of the LORD, but took them only for some great Men. Ver. 13. And the LORD said.] The Divine Majesty (mentioned Verse 1.) said, Why doth she not believe my Messenger? The Angel spoke these words, but the words were the LORD's, (not his) who was now present with the Angels, and in a little time appeared without them, verse 17, etc. Ver. 14. At the time appointed will I return to thee.] Take it from myself, that what hath been told thee by them, shall be effected. Ver. 15. Sarah denied.] Fear (as it follows) put her into a confusion: So that she did not mind what she said. Otherwise she would not have denied, what she might well think they knew. Therefore she is only made sensible of her Fault, by a simple Affirmation, of what she denied; without any further Reproof. Nay, but thou didst laugh.] The Person that speaks, seems to have turned to her, and said, Do not deny, what I know to be true. Ver. 16. Looked toward Sodom.] As if they intended to travel that way. And Abraham went with them, to bring them on the way.] A piece of Civility like the former: Having entertained them, he accompanied them so far as to direct them in the Road to Sodom. Ver. 17. And the LORD said.] The Divine Majesty, mentioned Verse 1. began now to discourse plainly and openly with him; not by the ministry of Angels, but by himself. For, I take it, the three Angels, had now left Abraham alone: Who returning towards his Tent, saw the Glory of the LORD, and heard him speak what follows. Shall I hid from Abraham, etc.] These words seem to have been spoken to Abraham: Otherwise, how came he to expostulate with the LORD, as he doth, verse 23, etc. unless we will conceive, (as we may) Verse 20, 21. to be the declaration of God's Intention to destroy Sodom: And these words and the next, to be his resolution within himself, to acquaint Abraham with that Intention. Ver. 18. Seeing that Abraham shall surely, etc.] This is one reason why the Divine Majesty resolves to acquaint Abraham with his intended Proceed: Because he had already revealed to him greater things, and made him most gracious Promises. Ver. 19 For I know, etc.] This Verse contains another reason; because he knew Abraham would approve himself so faithful to him: That he would not fail to enjoy all that he had promised. To keep the way of the LORD.] Is to persist in the True Religion and Worship of God. To do Justice and Judgement.] Includes in them all those Virtues which were opposite to the Sins of Sodom. Ver. 20. Because the cry.] Of their Sins: Which are said to cry first, to show the enormous greatness and impudence of them: For grandis absque dubio clamor est, qui a terra ascendit ad coelum: As Salvian speaks. And, Secondly, to show that the Goodness of God could no longer bear with them; their Sins compelling him, as one may say, to punish them. For Deus eos noluerit perdere, sed ipsi extorserint, ut perirent. They not only called, but cried to him for Vengeance, as he also speaks, L. I. de Gubern. Dei, p. 19, 20. Edit. Baluzii; and L. IU. p. 75. L. V p. 113. Of Sodom and Gomorrha.] As they were the principal and greatest Cities, so they were the most wicked; and led the rest into all manner of Impiety: Who therefore also perished with them. Very grievous.] Not to be tolerated any longer. There are prodigious Stories related of the wickedness both of their Judges and of the People, in the Gemara Sanhedrim, cap. XI. which are there alleged as an explication of this Verse. Ver. 21. I will go down now, etc.] He uses the Language of a good Judge, (Verse 25.) who never passes Sentence, much less executes it, till he hath examined the Cause. Whether they have done altogether, etc.] Whether they are come to the highest pitch of Wickedness: Or, (as the Dieu) whether they are so resolved to go on in Sin, that there is no hope of them. If not, I will know.] That so I may use means for their Reformation. Ver. 22. And the Men.] The three Men mentioned Verse 2. It is commonly said that only two of them went away from Abraham, and that the third remained and held discourse with him. But I see no reason for this: They that came in and eat with him, and risen up from the Table, (Verse 16.) who no doubt were all three, being the Persons that are here said now, to have turned their Faces from thence, i. e. From the place where they had been entertained by Abraham: Or, where he parted with them. And went towards Sodom.] As they intended, Verse 16. But Abraham stood yet before the LORD.] Not before any of those three, but before the Divine Majesty: Who appeared to him, verse 1. and had spoken to him, verse 13. and discoursed with him, verse 17, 20. in whose Presence he still continued. Some by stood understand, he prayed: But that follows in the next Verse. Ver. 23. Abraham drew near.] Approached towards the Divine Majesty, to make his Addresses by Prayer and Supplication to him. Perhaps the Divine Majesty remained in the place where it first appeared, verse 1. and Abraham by conducting the three Men some part of their way, being gone further from it, now came nearer to it. Though the Phrase doth not necessarily import it, to draw nigh to God, in the Holy Language, signifying no more but to worship him. Wilt thou destroy the righteous with the wicked?] As much as to say, I know thou wilt not. For such Questions strongly deny; as in verse 17. Ver. 24. Fifty righteous within the City.] Of Sodom, which was the Chief, and comprehended the rest of the Country of Pentapolis: Which one would guests, by Gen. XIV. 17. depended upon Sodom as the Metropolis. So what is said here of it, I take to refer to the whole Region. Wilt thou not spare the place for the fifty, etc.] He desires two things of God. First, That he would not destroy the Righteous with the Wicked. Secondly, That he would spare the Wicked for the sake of the Righteous; if any considerable Number of them were found among the Wicked. Ver. 25. Shall not the Judge of all the Earth do right?] This refers (as we translate it) only to the first part of his Request, not to destroy the Righteous with the Wicked. Which was contrary to common Justice, much more to that exact Justice, which is administered by the Supreme Lord of the World: From whom there lies no Appeal. But, according to the Vulgar Translation, which is this, [Thou who judgest all the Earth, wilt by no means execute this Judgement,] it refers to the other part also: That God would not be so severe as to destroy a whole Country; whilst there were many good Men still remaining in it: And so the word Right, includes in it Clemency. And indeed this Passage seems to relate to both parts of his Request: And is to be interpreted thus; Shall not the Supreme Judge show Mercy, as well as do Justice? Ver. 26. And the LORD said, If I find fifty, etc. then will I spare, etc.] This shows the foregoing Interpretation to be right: God promising most graciously to be merciful to all, for the sake of a few, in comparison with the Multitude of Offenders. Ver. 27. Who am but Dust and Ashes.] Very mean and vile. Ver. 28. Lack five of the fifty righteous.] A great Argument of Abraham's Modesty; who durst not presume to ask too much at once; but by degrees proceeds, in the following Verses, to petition for greater abatements: And that with fear and trembling, lest the LORD should be angry with his importunity. Ver. 32. I will not destroy it for ten sake.] A wonderful representation of the tender Mercy of the most High; who condescended so low as to grant a Reprieve to the whole Country, for the sake of so small a Number, if they could have been found in it. And his Mercy was still greater, even beyond Abraham's desire; for he spared one of the five Cities: For the sake of three or four Persons, as we read XIX. 20, 21. We do not find, that Abraham makes express mention of Lot in any of the foregoing Petitions: But it is plain from XIX. 29. that he was in his Thoughts, which God knew; and he is comprehended in those words, Verse 23. of this Chapter; Wilt thou destroy the Righteous with the Wicked? Ver. 33. And the LORD went his way.] The Divine Majesty, or the Glory of the Lord, disappeared (and ascended perhaps towards Heaven) after this Communication with Abraham was finished. And Abraham returned to his place.] In the Plain of Mamre, verse 1. CHAP. XIX. Ver. 1. AND there came two Angels.] There were three at the first, (XVIII. 2.) but the Chief of them was gone; having dispatched his Message to Abraham; unto whom he was peculiarly sent. See XVIII. 2. At even.] They had been with Abraham in the heat of the Day: And were now come to the Gates of Sodom. Lot sat in the gate of Sodom.] The Hebrew Doctors will have it, that he was made a Judge in this City; and the prime Judge of all: For they adventure to Name five (in Bereschith Rabath) and say Lot was the Precedent of the Court, which sat in the Gate of the City. But this is only a fancy of theirs: He rather sat in the Gate of this City, as Abraham did at his Tent door; to invite Strangers to his House, (according to the Hospitality of those days) which was the greater Charity, because he knew the City to be so wicked, that (if we may believe the Hebrew Doctors) they not only denied them all assistance, but abused them and were cruel to them, (see Gemara Sanhedrim, C. XI. & Pirke Elieser, cap. 25.) for which last, they quote those words of Ezekiel, XXII. 29. they have oppressed the stranger wrongfully. Which are spoken of Israel, whom XVI. 49. he had compared with Sodom: One of whose Sins he says was, want of Compassion to the poor and needy. Risen up to meet them, etc.] Just as Abraham did; whose Civility he imitates, as well as his Charity. For the bowing himself so lowly, was a Token of the great Honour he paid them: Who had the appearance of great and noble Persons. And therefore he calls them Lords in the next Verse. Ver. 2. Turn in, I pray you, and tarry all night, etc.] It is late, and the Night draws on, take up your Lodging with me, and refresh yourselves; and go away as early as you please. And they said, Nay, etc.] It was as great a Civility in strangers, not to be forward to accept, as it was in him to invite. And therefore they refuse him at first, to try his Kindness: But intending, no doubt, to embrace his offer, if he pressed them further. So the following words are to be understood. We will abide in the street all night.] Unless you persist in your Invitation. In those hot Countries, it was not unusual to lie in the open Air, especially in Summer. And in a City, they were safe from being infested by wild Beasts, or Robbers. Concerning washing the feet, see XVIII. 4. Ver. 3. He pressed upon them greatly.] Would not be denied, but was so earnest that they yielded. It is the same word with that verse 9 Bake unleavened Bread.] which would be soon ready, that so they might, in good time, repose themselves. Ver. 4. And before they lay down.] To take their rest. Both old and young.] A manifest Token of an universal Depravation of Manners, and Dissolution of Government. From every quarter.] Or, as some understand it, from the most extreme parts of the City: As in Psalm XIX. 4. One, it seems, told another, what goodly Persons were come to their City: And all ran to the House where they heard they were; with the same wicked Inclinations. This is a proof there were not ten righteous Persons in Sodom. Ver. 5. That we may know them.] A modest word for a lewd Fact. Some indeed will have it understood simply, of their examining what they were, whence they came, and what their business was. Which might perhaps be their pretence; but Lot's answer to them, verse 7, 8. interprets their meaning to be filthy. Ver. 6. Went out at the door.] To try if he could persuade them to departed. From whence, perhaps, the Jews gathered he was a Man of Authority among them. Ver. 7. Do not so wickedly.] As to break the Rights of Hospitality; and violate the Laws of Nature. Ver. 8. Behold now, I have two Daughters, etc.] This must be understood to have been spoken, in a great perturbation and perplexity of Mind; and out of a vehement Desire to preserve the Men whom he had entertained: Which made him say, he had rather they should abuse his own Daughters, than those Strangers. For therefore came they under the shadow of my roof.] He pleads the Laws of Hospitality, which obliged him to protect them; though he himself suffered by it. Ver. 9 And they said, Stand back.] Give way to us. This one fellow, etc.] Here is one, and he but a Sojourner; who takes upon him to be a Censor Morum, and control the whole City. This shows he was no Judge. Now will we deal worse with thee, etc.] Abuse thee more than them. For it is the same word with verse 7. doing wickedly. Ver. 11. Smote the Men with blindness.] Not with a total Blindness, (for then they would not have sought for the Door of Lot's House, but rather have groped for the way home) but such a Dimness that they could not see any thing distinctly, or in its right place: But there seemed to be a Door, suppose, where there was none: Or, there was such a Confusion in their Brain, that all things were turned topsie turvy, (as we speak) in their imagination; and appeared quite otherwise than they were. Ver. 12. Son-in-law, and thy Sons, and thy Daughters.] Here the Copulative and, must be expounded or: As it is used in many places. XIII. 8. Let there be no strife between me and thee, or between my herdsmen and thine. And so we translate it, Exod. XII. 5. Thou shalt take it out of the Sheep, or out of the Goats: And Exod. XXI. 15. He that smiteth his Father, or his Mother, shall be put to death. And so it should be translated here, Hast thou any here besides, Son-in-law, or thy Sons, or thy Daughters: As much as to say, we are desirous to save all that are nearly related to thee, for thy sake. Ver. 14. Which married his Daughters.] Had espoused them for their Wives, but had not yet consummated the Marriage; as some understand it. Others will have it, that, besides those two Virgin Daughters at home with him, he had other Daughters, who were actually married in the City. Which they gather from the next Verse; take thy Wife and two Daughters, which are here: As if he had more Daughters elsewhere. And R. Jehuda (in Pirke Elieser, c. 25.) names one of them married to one of the great Men of Sodom, and calls her Pelothit. But this seems rather to have been the Name of one of them who were saved by the Angels, and thence so called: For it signifies delivered, or snatched from destruction. He seemed as one that mocked.] Who was not in earnest; but only made sport with them, and spoke in jest. For it is the same word from whence Isaac is derived, which signifies Laughter. Ver. 15. And when the morning arose.] At break of Day: For the Sun did not rise, till Lot was got into Zoar, verse 23. Take thy Wife, and thy two Daughters, which are here.] These last words, which are here, are not without Emphasis: And are paraphrased thus by the Chaldee Interpreter, which are found faithful with thee: Are not corrupted by the common Wickedness of this place; or, that believe what we threaten. Ver. 16. While he lingered.] Being loath to leave his Goods, or his Sons-in-law, and Children: Or, as some think, praying God to spare the City. The Men laid hold upon his hand, etc.] One of the Angels laid hold upon him and his Wife; and the other upon his two Daughters: Whom they pulled out of the House with some kind of constraint; and led them out of the City. Ver. 17. He said.] That Angel who had a peculiar Charge of preserving Lot and his Family. See XVIII. 2. Escape for thy life.] Make haste, if thou lovest thy Life. Look not behind thee.] To see what becomes of thy Goods; or, as if thou wast loath to leave Sodom Make no delay, no not so much as to turn about and look back. Neither stay thou in the Plain.] Do not rest, till thou hast got out of the Plain: For every Place in it is to be destroyed. Ver. 18. And he said unto them, etc.] Both the Angels were still with him: But he seems particularly to speak to him that led him and his Wife out of Sodom; who had spoken before to him, and bid him make haste, verse 17. But there are those (Franzius for instance) who would have the word Adonai translated not, my Lord, but my Lords, as if he spoke to both. Ver. 19 I cannot escape to the Mountain, etc.] He that lingered before, verse 16. now thought he could not make haste enough. Either being crazy; or, tired with sitting up all Night; or, fearing the destruction would overtake him, before he could reach the Mountain; and desiring, perhaps, to have a better dwelling than that. Ver. 20. My Soul shall live.] Rejoice, and be exceeding thankful. Ver. 21. See, I have accepted thee.] Granted thy Request. I will not overthrow, etc.] A wonderful instance of the Divine Clemency: Which in the midst of Wrath remembered Mercy. Ver. 22. Haste thee.] Make no more delays: No, not to make any further Petitions. I cannot do any thing till thou be come thither.] Having made thee this Promise, I must defer the Vengeance till thou art safe there. Called Zoar.] In aftertimes it had this Name; from the smallness of it; which he twice mentions, verse 20. Ver. 24. The LORD reigned from the LORD.] It cannot be denied that here is an intimation of a Plurality of Persons in the Deity. Yet there are many both ancient and modern Interpreters, who think the meaning is no more, than the LORD sent this Rain from himself, it being the manner of the Scripture Phrase, to repeat the Noun instead of the Pronoun, (as Grammarians speak) of which Cocceius (upon the Gemara of the Sanhedrim, C. IV.) gives these Instances, Gen. II. 20. 1 Sam. XII. 11. Zech. I. 16. And there are others, which come nearer to these words. Exod. XXIV. and he (i. e. the LORD, verse 3.) said unto Moses, Come up unto the LORD. Hos. I. 7. I will save them by the LORD their God. Zech. X. 12. I will strengthen them in the LORD, etc. The Council of Sirmium indeed anathematizes those who thus interpret these words, and do not say, the Son reigned from the Father, Socrat. L. II. c. 30. Yet St. Chrysostom did not fear to say this is an Idiom of the Scripture-Language, which intended only to show, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the LORD brought this Punishment upon them. Others also have observed, that the Scripture-Phrase being very concise, by the LORD (in the beginning of the Verse) may be meant the Angel of the LORD. For wheresoever mention is made of the LORD it is to be understood of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his house of judgement, (as the Jewish Doctors speak) i. e. of the Angels which attend his Divine Majesty. And thus I find Arethas, (or Andreas Caesariensis) in his Commentaries upon the Revelation, p. 729. understand these words. For he there compares that Captain who was over the Locusts, Revel. IX. 11. to the Angel that was sent to cut off the Army of Senacherib, and to this Angel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who had the Charge of executing the fiery destruction upon Sodom committed to him. For all Angels, saith he, are not ministering Spirits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for men's Preservation, but some serve, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Punishment. And that they can bring Fire from Heaven, and raise Storms and Tempests, appears by the Story of Job. Out of Heaven.] From the Lord whose Seat is in Heaven. The like expression we have, Revel. XX. 9 Upon Sodom and upon Gomorrha.] And the neighbouring Cities, Admah and Zeboim; as appears from Deut. XXIX. 23. Brimstone and fire.] A most hideous Shower, or, rather Storm of Nitre, Sulphur, or Bitumen, mingled with Fire, fell upon this Country from above; and, as the Tradition was among the Heathen, accompanied with a dreadful Earthquake: Which made an irruption of those bituminous Waters, whereby this Country was turned into the Lake called Asphaltites, or the salt, or dead Sea. So Strabo, L. XVI. in his description of that Lake. And indeed it doth not seem improbable, that the Earth quaked, while the Heavens did so terribly frown, and the Almighty's Voice thundered from the Clouds, as Doctor Jackson speaks, Book I. on the Creed, c. 15. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which St. Peter uses, 2 Pet. II. 6.) may be thought to import some such subversion. But it was his Ignorance of the Sacred Tradition in the Scriptures, which made Strabo wholly ascribe the desolation of that Country to the Earth; and not at all to the Heavens. Whereas Tacitus was better informed: Who says these Judaical Cities (as he calls them) fulminum jactu (or ictu) arsisse, were burnt by the stroke of Thunderbolts from Heaven: And, a little after, igne coelesti flagrasse, were set on fire and consumed by Lightning, L. V Histor. With which fell such abundance of bituminous Stuff, that the Valley which had only some Pits of Bitumen in it before, XIV. 3, 10. became a Lake of it. Ver. 25. And he overthrew those Cities, etc.] Super impium populum gehennam misit è coelo, as Salvian glosses, L. I. & L. IU. de Gubern. Dei. He sent Hell from Heaven upon an impious People. Of whose destruction there remains an everlasting Monument in the Salt-Sea: Into which that plain Country is turned. The quality of which, and of the Soil about it is so contrary to the Nature of all other Seas, or Inland Lakes, that no Philosopher can give an account of it, like that which Moses hath given us: As the same Doctor Jackson truly observes. He that will read Tacitus in the place , or Pliny, or Diodorus, may be satisfied of this. The Country where these Cities stood, being become a Pan, or Receptacle (as the forenamed Doctor well calls it) of such a strange moisture, that it may be called Liquid Pitch, rather than Water. For it is so stiff that no Wind will move it; nor will a Camel sink, if thrown into it; nor any Fish, or Bird, that uses the Water, live in it: And therefore called the Dead-Sea, and Salt-Sea, as Salmasius thinks, (Exerc. Plinian. Pag. 577, 614.) because no Creature can live there, and because the noisome Steams that come from it, blast all that grows of itself, or is sown in the Earth about it. Nor do the Rivers that run into it, at all alter it; but it infects all their Waters, with the loathsome Qualities of those Dregs of God's Wrath (to use Doctor Jackson's words once more) which first settled in it, at this overthrow: Just like bad Humours, when they settle in any part of our Bodies, plant, as it were, a new Nature in it, and turn all Nourishment into their substance. Ver. 26. His Wife looked back from behind him.] She not only lagged behind, as we speak, but turned about and stood still a while, bewailing perhaps the loss of all there: Or, as some of the Jews fancy, to see what would become of her Kindred, and whether they would follow her or no. Became a pillar of Salt.] Or, as some understand it, an everlasting Monument: Whence, perhaps, the Jews have given her the Name of Adith, (as they call her in Pirke Elieser, cap. 25.) because she remained a perpetual Testimony of God's just Displeasure. For she standing still too long, some of that dreadful Shower , overtook her; and falling upon her, wrapped her Body in a Sheet of Nitro-Sulphureous Matter: Which congealed into a Crust as hard as Stone: And made her appear like a Pillar of Salt, her Body being, as it were candied in it. Kimchi calls it an heap of Salt; which the Hebrews say continued for many Ages. Their Conjecture is not improbable, who think the Fable of Niobe was hence derived: Who the Poets feign, was turned into a Stone, upon her excessive Grief for the death of her Children. Ver. 27. Get to the place, where he stood before the LORD.] Where he prayed, say the Jews, or communed with God, XVIII. 22, 33. Ver. 28. The smoke of the Country, etc.] Some think, the Hebrew word signifies, like the smoke of a Limekiln; or, of a boiling Cauldron. After the Shower was over, the Reek or Steam of it remained: And made that Country look dismally, which before was like the Garden of God, (XIII. 10.) but now become a stinking Puddle of filthy. Water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Diodorus speaks, noisome beyond expression. Ver. 29. Overthrew the Cities, wherein Lot dwelled.] In one of which he dwelled: Which is an usual manner of speaking in Scripture, Gen. VIII. 4. the Ark rested on the Mountains, (i. e. on one of the Mountains) of Ararat. Judg. XII. 7. Jepthah was buried in the Cities (i. e. one of the Cities) of Gilead. Which explains that of St. Matthew, XXVI. 8. when his Disciples, (i. e. one of his Disciples, Judas) saw it, he had indignation, etc. Ver. 30. And Lot went up out of Zoar, etc.] It appears from hence, that this good Man was very timorous, not having so strong a Faith as his Uncle Abraham. For he that had lately obtained a Pardon for this Place, because he was afraid he should not have time enough to get to the Mountain, now forsakes it: For fear, I suppose, a new Shower should come from Heaven and destroy it, after the rest; because the Inhabitants, perhaps, continued unreformed, though they had seen such a terrible Example of the Divine Vengeance upon their wicked Neighbours. If his fear to dwell in Zoar proceeded from this Cause, it was the more reasonable; because he might think, though God had spared them for the present, yet they taking no warning by the Calamity of their Country, would shortly perish as the rest had done. And so Theodoret and others think this City was afterwards destroyed: Of which there is no certain Record; and if the Tradition be true, it was not speedily swallowed up, as they report, but retained for some time the Name of Zoar; being before called Bela, XIV. 2. Dwelled in the Mountain.] It is not said what Mountain; but it is probable one of the Mountains in the Country afterward called Moab; from one of his Children, which he here begat. For Epiphanius Haeres. LIII. describes the Country of Moab, as lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. beyond the Salt, or Dead Sea. See Salmas. Exerc. Plin. p. 615. Ver. 31. There is not a Man in all the Earth.] Not one remaining of their Kindred, that they knew: For they were not much acquainted, we may suppose, beyond that Country which was destroyed; and those of Zoar were so wicked, that they looked upon them as Beasts, rather than Men. Ver. 32. Let us make him drink Wine.] Which they brought with them out of Sodom, to support their Spirits in their flight; or, else got at Zoar: Of which they invited their Father to drink liberally, and cheer himself under his extreme great Sorrow. That we may preserve Seed of our Father.] This Fact of theirs being objected by Celsus against our Religion, Origen gives this account of it, (Lib. IU. contra Cells.) That these two Maids having learned something of the Conflagration of the World, and seeing their own City and Country destroyed by Fire, imagined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the Seminary of Mankind remained only in their Father and them. And if what they did was upon this supposition, That there was no other way to restore the World; they did no worse than the Stoics thought their wise Man might do, if the Race of Mankind were extinct, so that none but he and his Daughter were left alive. Irenaeus makes the same Excuse for them, and says they did this innocently, and in their simplicity, believing all Mankind were destroyed, L. IU. cap. 51. But I take their Conjecture to be highly probable, who conceive that the eager Desire, which then possessed the Hearts of Good People, to fulfil the Promise of the Messiah, was that which put them upon this, otherwise monstrous, Crime. For which there are these Reasons. First, That they had lived so chastely in the midst of the Impurities of Sodom, that one cannot think a Spirit of Uncleanness now entered into them, and carried them to this Action. And indeed, Secondly, Their joining together in this Contrivance, (whereas Matters of this Nature use to be carefully concealed from the nearest Friends, or make them fall out, if they find themselves engaged in the same Intrigue) shows that they were acted by Counsel and Design, and not by brutish Lust. And, Thirdly, Their perpetuating the Memory of this Fact, in the Names of their Children, is a demonstration there was something extraordinary in it; and that they were not ashamed of it, but rather gloried in it; desiring it might be remembered that these Children were descended from Lot. Who they thought, perhaps, might pretend to fulfil the Promise as well as Abraham: Being the Son of Abraham's elder Brother; and called out of Sodom by the Ministry of Angels, as Abraham was called out of Chaldaea. Ver. 23. He perceived not when she lay down, etc.] This seems hard to be understood: But it must be noted, That Moses only says he did not perceive when she came to bed to him, and when she got up again; not that he did not perceive when he lay with her, of which he could not but have some perception. Though M. Montaigne in his Essays, relates a Story of a Widow, who, being drunk, was abused by a Hind in her House, and afterward finding herself with Child could not remember how it came to pass. But the Fellow at last confessed his Fact: Of which, whatsoever Sense she had then, she had perfectly forgot it when she awaked. Ver. 34. Go thou in, etc.] If he had retained any remembrance of what he had done the Night before, one cannot think he would have fallen into the same Snare so soon again. For which reason, it is probable he did not think he had been intoxicated, but only drank so freely, as to make him sleep sound, and forget his Sorrow. Ver. 37. Moab.] Most will have this word to signify, from my Father. But Drusius in Deut. II. 8. takes the import of it to be, Aqua Patris. Ver. 38. Ben-ammi.] This signifies as much as, the Son of my People. Which doth not acknowledge so plainly, as the other, That this Son was begotten by her Father: But only that he was the Son of one of her own Nation, or Kindred; not by a Stranger. CHAP. XX. Ver. 1. JOurneyed from thence.] i. e. From Mamre, where he had dwelled a great while, and where many remarkable Passages had happened, XIII. 18. XVIII. 1. Toward the South Country.] Toward Egypt: For some fancy the very Stench of the Lake of Sodom was offensive to him in Mamre. Sojourned in Gerar.] The Metropolis of Palestine; and, as some compute it, not much above six Mile from Mamre. Ver. 2. Abraham said of Sarah, etc.] Just as he had done in Egypt, XII. 13. when there was greater reason for it; she being then thirty Years younger than now; when she was no less than ninety Years old. But it seems her Beauty remained at this Age; being healthful, and having born and suckled no Children: And Women in those days living so long that they were as fresh at ninety, as they are now at forty or fifty. When many that are of excellent Constitutions, and naturally handsome, continue very lovely. Abimelech.] The Name of all the Kings of Palestine; as Pharaoh was of the Kings of Egypt. It is not improbable, as the Author of Tzemath David conjectures, that the succeeding Kings took the Name of him who was the first King of the Country: Ad A. M. 2600. Sent and took Sarah.] By Violence, some think; but I see no ground for it. He desired to have her; and might think Abraham would look upon it as a great Honour, to have his Sister become Wife to a King: And Abraham it is likely showed no unwillingness, not being in a Condition to deny him. Ver. 3. And God came to Abimelech in a dream by night.] Two differences are observed by Maimonides, between this manifestation, which God made of his Mind to Abimelech; and that which he made to the Prophets. For it is only said here, God came to Abimelech, and that he came in a dream by night. The very same is said of Laban the Syrian, who doth not seem to have been so good a Man as Abimelech, XXXI. 24. But of Jacob it is said, God spoke unto Israel, and he spoke to him in the Visions of the Night, (not in a Dream) and said, Jacob, Jacob, XLVI. 2. See More Nevoch. P. II. c. 41. God was not a Stranger to other Nations, when he was peculiarly kind to Abraham: But spoke to them in Dreams, and sometimes in Visions; as appears in Eliphaz and Elihu, Job IU. 13. XXXIII. 14, 15, etc. Thou art but a dead Man.] viz. If thou dost not restore Abraham his Wife, verse 7. She is a Man's Wife.] Or, married to a Husband, (as we translate it in the Margin) so completely, that he hath enjoyed her as his Wife. For from this place the Jewish Doctors prove, that the Marriage Contract was not perfected in these Days, till the Parties had lain together: After which if any other Person lay with the Woman, he was to be put to death, as an Adulterer; but not, if he lay with her after the Contract, before it was consummated by actual Enjoyment. See Mr. Selden, de Jure N. & G. L. V c. 4. p. 551. Ver. 4. But Abimelech had not come near her.] To use her as his Wife. Wilt thou slay also a righteous Nation?] He was afraid (as became a good Man and a good King) lest his People should suffer upon his account; who, in this Particular, had no Gild upon them. Ver. 5. Said he not unto me, etc.] The Fault is in them, not in me: For I had both their words for it, that he was her Brother; and he said nothing of her being his Wife. In the integrity of my heart.] Not with any Intention to defile her; but to make her my Wife. And innocence of my hands.] I did not take her by Violence from Abraham; but he and she consented to it. Ver. 6. And God said unto him in a dream.] The same Expression is still retained, which we had verse 3. to show, that this was a lower Degree of Divine Manifestation, than was in Abraham's Family. I know thou didst this in the integrity, etc.] i. e. That thou didst not design any Evil. For I also, etc.] Or, rather, And I also withheld thee. I dealt well with thee, because of thy Integrity. Some think he was withheld by a Disease in the Secret Parts, verse 17. From sinning against me.] From committing Adultery. Ver. 7. He is a Prophet.] This is the first time we meet with the word Nabi, a Prophet: And Abraham is the first that is honoured with this Name. Which signifies one familiar with God; who might come to him, to consult him upon all occasions; and be authorized to declare God's Mind and Will to others; and also prevail with him by his Prayers for a Blessing upon them. So it here follows. He shall pray for thee.] Obtain Life and Health to thee. The greater any Prophet was, the more powerful he was in Prayer: As appears by the Stories of Moses, Elias, and Samuel. See Psalm XCIX. 6. It appears by this whole History of Abimelech, that he was a Man of great Virtue in those Days: And not an Idolater, but a worshipper of the True God, as Melchizedeck the Highpriest of that Country was: Yet not so well acquainted with Divine Revelations as Abraham was. Ver. 8. Abimelech risen up early in the Morning.] This is a further Token of his Goodness, that he delayed not to obey the Divine Command. Called all his Servants.] His Privy Council, (as we speak) who were all of the same Mind with him; That this was a Divine Admonition; which it was not safe to disobey. From whence we may probably gather, his Court was not so corrupted, as Abraham suspected. Ver. 9 What hast thou done unto us?] Into what Danger hast thou brought us? Thou hast brought on me and my Kingdom a great Sin.] Run me into the hazard of committing a great Sin, or suffering an heavy Punishment, (for so Sin is sometimes taken) in not telling me the Truth. Thou hast done deeds unto me, that ought not to be done.] This is not fair dealing; such as I might have expected from thee. Ver. 10. What sawest thou, etc.] What didst thou observe in my Country, that made thee think we would meddle with thy Wife? What Tokens of Injustice, or Impurity didst thou see among us? Ver. 11. Because I thought surely, etc.] The word Rak which we translate surely, signifies only: And may be thus well translated here, this only I saw wanting in your Country, the fear of God: i. e. A Sense of Religion, which restrains Men from all manner of Wickedness. It seems the People were not so good as their King. Ver. 12. And yet indeed she is my Sister.] Do not condemn me of telling a Lie; for she is truly my Sister. Such was the Language of those Days, to call their Wives, Sisters; and their Nephews, Brothers. As he calls Lot, XIII. 8. who was his Nephew, and the Brother of Sarah; as was observed upon XI. 29. She is the Daughter of my Father.] i. e. His Father's Granddaughter; who are frequently in Scripture called the Children of their Grandfather's. For she was Daughter to Haran, elder Brother of Abraham. But not the Daughter of my Mother.] It seems Terah had two Wives, by one of which he had Haran, the Father of Lot and Sarah; and by the other he had Abraham. So Sarah was Daughter to one who was his Brother by his Father's side, but not by his Mother: And with such a Niece they thought it not unlawful then to marry. No regard being had to consanguinity (if we may believe R. Solomon Jarchi) by the Father's side, before the Law of Moses, but only by the Mother's. The more received Opinion indeed of the Hebrew Doctors is, (as Mr. Selden observes, L. V de Jure N. & G. cap. 2.) that Sarah was indeed the Daughter of Terah by his second Wife, and so Abraham's half Sister. And Said Batricides (Patriarch of Alexandria above seven hundred Years ago) in his Arabic History, tells us the Name of Terah's first Wife was Jona; and the Name of his second Tevitha, by whom he had Sarah. But there is no other Authority for this. Ver. 13. When God caused me to wander.] The Hebrew word which we translate wander, being in the Plural Number, the LXX render the word Elohim (God) the Angels: Who by the Command of God led him from his Father's House, through divers Countries. But the Chaldee translates it, when because of the Idols of Chaldaea I was called away from my own Country, etc. For so the Gods, that is, the Idol Gods, might be said to cause him to wander: Because it was by reason of them, that God would not have him stay any longer in his own Country. But there is no need of these Devices: Nothing being more usual, in the Hebrew Language, than for the Plural Number to be put instead of the Singular; especially when they speak of God, as Bochart observes in many places. Gen. XXXV. 7. Exod. XXXII. 4. Psalm CXLIX. 2. Eccles. XII. 1. See Hierozoic. P. I. L. II. c. 34. Nay, Hackspan hath rightly observed, that there are Nouns of the Plural Number in their termination, which in signification are singular; with which it is usual to join a Verb of the Plural Number, because of the Plural termination of the Noun. A plain Example of which we have Gen. IU. 6. Why is thy Countenance (in the Hebrew Faces) fallen. The like he observes in the Syriack Language, John I. 4. The life (in the Syriack lives) was the light of Men. Ver. 16. I have given thy Brother a thousand pieces of Silver.] The word pieces is not in the Hebrew. But by Ceseph Silver, all, in a manner, understand Shekels. For anciently there were no Shekels of Gold or Brass, but only of Silver. Yet there are those who think he did not give him thus much in Money; but in the Goods , verse 14. which were worth a thousand Shekels. See XXIII. 16. He is unto thee a covering of the Eyes, etc.] These words are very variously expounded, according as the first word hu is interpreted: Which may relate either to the Gift , and be translated, this; or, to Abraham, and be translated, he, as it is by us. If they refer to the former, than the Sense is; I have given him that sum of money to buy thee a veil, that all who converse with thee here, or in any other Country, (where thou shalt come) may know thee to be a married Woman. For a Veil was worn in Token of subjection to the Power of the Husband; and that thereby their Chastity might be preserved safe from the Snares of others. As G. Vorstius observes upon Pirke Elieser, cap. XXXII. Or, as others interpret it, This money will be a covering to thine Eyes, (that is, a defence to thy Modesty) it being a testimony that Abimelech paid dear for taking thee into his house. If they refer to Abraham, than the meaning is; Thou needest no other defence of thy Modesty and Chastity than he, nor hast any reason to say hereafter, he is thy Brother; for he is so dear to God that God will defend him, and he will defend thee, without such shifts as this thou hast used: Nay, not only thee, but all that are with thee; and that even against strangers. I omit other interpretations: And refer the Reader to L. de Dieu. Thus she was reproved] Or, instructed (as some translate it) not to dissemble her Condition. Or, this was the Reprehension he gave her, for saying Abraham was her Brother. Ver. 17. So Abraham prayed unto God, etc.] Beseeched God to restore them all to their Health, now that his Wife was restored to him, verse 14. Ver. 18. For the LORD had fast closed up, etc.] By such swell (some understand it) in the Secret Parts, that the Men could neither enjoy their Wives; nor the Women who were with Child, be delivered. CHAP. XXI. Ver. 1. AND the LORD visited Sarah, etc.] Bestowed upon her the Blessing he had promised her, i. e. made her conceive. For so the word visit signifies; either in a bad Sense to inflict Punishment (Exod. XX. 5.) or, in a good Sense, to confer Blessings; as here, and Exod. III. 16. and many other places. And he did unto her as he had spoken.] Performed his Promise, by making her bring forth a Child: For so it is explained in the next Verse, Sarah conceived and bare Abraham a Son. Ver. 2. Sarah conceived, etc.] God not only made her Womb fruitful, but brought the Fruit of it to perfection; and then brought it into the World. At the set time, of which God had spoken to him.] XVIII. 14. It is not said, where Isaac was born: For we are not told here, whether Abraham departed from Gerar into any other part of this Country, as Abimelech kindly offered and gave him liberty to do, XX. 15. But it appearing by the latter end of this Chapter, that he continued a long time in Abimelech's Country, though not at Gerar; it is probable Isaac was born at Beersheba, verse 31. Ver. 6. God hath made me to laugh.] i. e. To rejoice exceedingly. So that all that hear, will laugh with me.] All my Friends and Neighbours, will congratulate my Happiness, and rejoice with me. Ver. 7. Give Children suck.] It is usual to put the Plural Number for the Singular, as was observed before, XIX. 29. Or, she hoped perhaps to have more Children after this. And her giving him suck, was a certain proof, that she had brought him forth of her own Womb; and that he was not a supposititious Child, as Menochius well observes. Others note, That the greatest Persons in those ancient Days, suckled their own Children: Which Favorinus, a Greek Philosopher, pressed as a Duty upon a Noble Woman by many strong Arguments: Which are recorded by A. Gellius, who was present at his discourse, L. XII. Noct. Attic. cap. 1. Ver. 8. The Child grew, and was weaned.] At the Age of five Years old, as St. Hierom reports the Opinion of some of the Hebrews. Made a great Feast the same Day.] Rather now, than at his Nativity; because there was greater hope of life, when he was grown so strong, as to be taken from his Mother's Breast. Ver. 9 Sarah saw the Son of Hagar, etc. mocking.] He laughed and jeered, perhaps, at the great bustle which was made at Isaac's weaning: Looking upon himself as the Firstborn, and by the right of that, to have the privilege of fulfilling the Promise of the Messiah. This gives a good account of Sarah's earnestness for the expulsion, not only of him, but of his Mother also; who, it's likely, flattered and bore him up in those Pretensions. Many think he did more than mock him, because St. Paul calls it persecution, Gal. IU. 29. which St. Hierom takes for beating Isaac: Who, perhaps, resenting his Flouts, might say something that provoked Ishmael to strike him. And it is very probable his Mother encouraged him to this, or maintained him in his Insolence: Which was the reason Sarah pressed to have them both turned out of doors. Some think he jested upon his Name, and made it a matter of Merriment. For so the word is used, XIX. 14. Ver. 10. Cast out, etc.] Let them not dwell here any longer; nor continue a part of thy Family. Shall not be Heir, etc.] She judged, by what she had seen of his fierce and violent Spirit, that it would not be safe for her Son, to let Ishmael have any share in his Father's Inheritance: For she was afraid he would make himself Master of all. Ver. 11. Grievous, because of his Son.] His Wife is not here mentioned; because his principal Concern was for his Son: But it appears, by the next Verse, he had some Consideration of her also. Ver. 12. God said unto Abraham, etc.] By this he was satisfied that Sarah's Motion proceeded not merely from her Anger; but, from a Divine Incitation. For in Isaac shall thy Seed be called.] Here the Blessing promised to Abraham's Seed, XVII. 7, 8. is limited to the Posterity of Isaac: And the meaning of the Phrase is; they that descend from Isaac, and not they that descend from Ishmael shall be owned by me for the Children of Abraham; particularly the Messiah shall be one of his Seed. Ver. 13. Also of the Son of thy handmaid, etc.] He renews the Promise he had made him before, XVII. 20. that Ishmael should have a numerous Posterity: Because he was descended from Abraham. Ver. 14. Risen up early in the morning.] Delayed not to fulfil the Divine Will. Took Bread and a bottle of Water.] Which includes all sort of Provision for their present necessity: Till they came to the place unto which, in all probability, he directed them to bend their Course. For it is not reasonable to think, that he sent them to seek their Fortune (as we speak) without any care what became of them. It may seem strange rather, that he did not send a Servant to attend them, but let Hagar carry the Provision herself: Which I suppose was done to humble her; and to show that her Son, was to have no Portion of Abraham's Inheritance, nor of his Goods; of which Servants were a part. Doctor Jackson, Book I. on the Creed, chap. 25. thinks that Abraham would scarce have suffered them to go into a Wilderness, so poorly provided, when he had store of all things, unless he had been directed by some secret instinct; presaging the rude and sharking kind of life, unto which his Progeny was ordained. Yet, it is probable, he was as kind to him, as he was to the Sons he had by Keturah, and sent him some Tokens of his Love afterwards. See XXV. 6. Ver. 15. She cast the Child under one of the Shrubs.] He being faint, and ready to die with thirst. A Presage (saith the great Man beforenamed) that his Posterity should be pinched with the like Penury: Scantness of Water (which was their best Drink) straightening their Territories in Arabia, as Strabo observes, L. XVI. And after they had enlarged their Bounds, even in Mesopotamia itself, they were still confined to the dry and barren Places of it. Ver. 16. And she went and sat her down, etc.] Her Strength carried her further than he could go: But her Affection still kept her within sight of the place where he was. Ver. 17. And God heard the Voice of the Lad.] Who cried, it seems, as well as his Mother: And it moved the Divine Pity to send an Angel to their Relief. Fear not.] Do not think I come to terrify thee: Or, do not fear the death of thy Child. Ver. 18. Lift up the Lad, etc.] It seems he was so faint, that he was not able to stand without support. Ver. 19 Opened her Eyes.] Made her see what she did not observe before; by reason of her Tears, or the great disturbance of her Mind. Ver. 20. And God was with the Lad.] Preserved and prospered him: So that he grew to be a Man. Became an Archer.] A skilful Hunter and Warrior also, with Bow and Arrows. Am. Marcellinus, L. XIV. tells us, that the Saracens, who were of the Posterity of Ishmael, never set their Hands to the Plough, but got their living for the most part, by their Bow. For such as they were themselves, such was their Food, (Victus universis caro ferina, etc.) they all lived upon wild Flesh, or Venison, and such wild Fowl as the Wilderness afforded, with Herbs and Milk. Dr. Jackson observes that he compares them to Kites; ready to spy a Prey, but so wild withal that they would not stay by it, (as Crows or other ravenous Birds do by Carrion) but presently fled with what they caught into their Nests. Ver. 21. He dwelled in the Wilderness of Paran.] Which was near to Arabia: In which Country all the Oriental Writers say the Posterity of Ishmael lived. Particularly Patricides, who says he went into the Land of Jathreb; which is that part of Arabia, in which is the City of Medina. A Wife out of Egypt.] Out of her own Country, where she was best acquainted. The Jewish Doctors say he had two Wives, whose Names they tell us were Aischah and Phatimah: The first of which received Abraham churlishly when he went to visit his Son; and therefore he put her away and took the other, who proved more civil, when he made a second Journey thither. Which, though it look like a Fable, yet I think it not improbable that Abraham might go to see how his Son lived, and that Ishmael might sometimes wait upon him, (as the Author of Schalscall. Hakab. and Pirke Elieser affirm) for we cannot think they were so unnatural, as never to have any correspondence: Especially since we read that Ishmael, as well as Isaac, took care of Abraham's Funeral, XXV. 9 After which, it is not improbable Hagar might have another Husband; Which is the account Aben Ezra (upon Psalm LXXXIII. 6.) gives of the People called Hagarenes, who are there mentioned as distinct from the Ishmaelites: They were, saith he, descended from Hagar by another Husband, not by Abraham. Ver. 22. Abimelech and Pichol, etc.] It is plain by this that Abraham still lived, if not in the Country of Gerar, yet very near it. God is with thee in all that thou dost.] They saw him so thriving and prosperous, that they were afraid he might grow too strong for them; if he should have a mind to disturb them. Ver. 23. Swear that thou wilt not deal falsely, etc.] That as there hath been a long Friendship between me and thee, so thou wilt not violate it; but always preserve it, even when I am dead: According to thy frequent Professions, and (perhaps) Promises. According to the kindness, etc.] Abimelech thought he might claim this Oath from Abraham; by Virtue of the Obligations he had laid upon him. Ver. 24. I will swear.] He was as forward to confirm his Promises, as to make them. Ver. 25. And Abraham reproved Abimelech.] But before he swore, he thought it necessary to settle a right Understanding between them: And therefore argued with Abimelech (as it may be rendered) about a Well of Water digged by Abraham's Servants, which Abimelech's had injuriously taken from him. This was Wisdom to complain of Wrongs now, before they entered into a Covenant, that they being redressed, there might remain no occasion of Quarrels afterward. Ver. 26. Abimelech said, I wots not, etc.] This is the first time I heard of it. If thou hadst complained before, I would have done thee right. Ver. 27. And Abraham took Sheep, etc.] Some think they were a Present he made to Abimelech; in gratitude for what he had bestowed on him, (XX. 14.) or in token of Friendship with him. But others think they were designed for Sacrifice; by which they made a Covenant one with another. At least, some of them served for that use. Ver. 28. And he set seven Ewe-lambs by themselves.] The meaning of this is afterwards explained, verse 30. That though they were part of the Present he made him; yet they should be understood also (being set apart from the rest) to be a purchase of a quiet possession of that Well. Ver. 30. A witness unto me that I have digged this Well.] By this Token it shall be remembered hereafter, that I digged this Well, and that thou didst grant me quiet possession of it. Ver. 31. Called the place Beer-sheba.] The Hebrew word Sheba signifies both an Oath, and also seven. Perhaps for both reasons this Place had this Name. We are sure for the first, which is here mentioned: Because they swore to each other. Ver. 32. Thus they made a Covenant, etc.] By giving and accepting those Sheep and Oxen, mentioned verse 27. and perhaps by offering Sacrifices; or, at least, by eating and drinking together: As Isaac and Abimelech did in aftertimes, XXVI. 30. Here some observe it was not unlawful, by the Law of Nature, to make Covenants with Infidels and Idolaters, for mutual Defence and Commerce, or such like reasons. But I see no proof that Abimelech was such a Person. In future Ages the People of Canaan were so corrupted by this, as well as other Sins, that God commanded them to be exterminated, and made it unlawful to enter into a Covenant with them, Exod. XXXIV. 15. But as the Philistines were none of them: So it still remained lawful to make Leagues with other Gentiles, who were not of the seven Nations of Canaan, as we see by the Examples of David, and Solomon, and others. They returned into the Land of the Philistines.] Into that part of the Country, where they dwelled: For both Abimelech and Abraham were now in that Land, as appears from the last Verse of this Chapter. Ver. 33. Abraham planted a Grove.] For a solemn and retired Place wherein to worship God. For, as Servius says upon the IX. Aeneid. Nunquam est Lucus sine Religione. There never was a Grove, in ancient times, without Religion. And therefore here, we may well suppose Abraham built an Altar: Which was fenced and bounded with an Enclosure, and shaded with Trees, as Mr. Mede (Discourse XIX.) observes their Proseucha's or Places of Prayer to have been in aftertimes. For that this was intended for a Place of Prayer appears by the following words, and called there on the Name of the Lord, etc. From hence, some think, the Custom of planting Groves was derived into all the Gentile World: Who so profaned them by Images, and Filthiness, and Sacrifices to Daemons, that God commanded them, by the Law of Moses, to be cut down. But Abraham made use of a Grove before this, XII. 6, 8. where we find he built an Altar on a Mountain, which I question not was compassed with Trees. See XIII. 18. Therefore I take this only to have been the first Grove that he planted himself. Called upon the Name of the LORD, the everlasting God.] I find that Maimonides in several places, of his More Nevochim, translates the last words, The LORD God of the World, or the LORD the Almighty Creator of the World. For this was the great Article of Faith in those Days, That God made the World. Par. II. cap. 30. & Par. III. c. 29. Ver. 34. Sojourned many days, etc.] The word Days often signifies Years: And, it is likely, signifies so in this place. For here Isaac was born, and here he was weaned: And after that Abraham found so much friendship from Abimelech, and so many conveniencies of Life, that they invited him to stay a long time in this Country. CHAP. XXII. Ver. 1. AND it came to pass after these things.] That which follows, fell out while Abraham dwelled at Beer-sheba, or near it, verse 19 God did tempt Abraham.] Proved or tried his Faith, in a very difficult Instance. The Hebrews take great notice, that the Name of Elohim (which they call Nomen Judicii) is here used; as it is in several of the following Verses. And said unto him, Abraham.] I suppose there was such a visible appearance of the Divine Majesty to him, as he had often seen, XV. 1. XVII. 1. XVIII. 1. Here I am.] A Phrase, expressing readiness to hearken, and to give answer, verse 7, 12. Ver. 2. Take now.] Immediately. Thy Son.] A hard thing, had it been Ishmael. Thy only Son Isaac.] His only Son by Sarah, and the Child of the Promise, XXI. 12. Whom thou lovest.] Who was far dearer to him than any thing in this World; dearer than his own life: For Men will venture that to preserve their Children. According to an old saying in Euripides: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children are to all Mankind, their very Life, or Soul. Whence it was that Pacatus Drepanius said in his Panegyric to Theodosius the Great, Instituente Natura plus ferè filios quam nosmetipsos diligimus. We are taught by Nature to love our Sons, in a manner, more than ourselves. But the love of God in Abraham was stronger than either. Get thee into the Land of Moriah.] So it was called afterwards, from God's appearing there (verse 14.) for the Deliverance of Isaac, as many think. Certain it is, that the Temple of Solomon was built upon Mount Moriah, 1 Chron. III. 1. But this Name belonged not only to that Mountain; but to all the Mountainous Country thereabouts: Which is here called the Land of Moriah. Which Aquila translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conspicuous: For it is derived from the word Raah, to see. And the LXX translate it not amiss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, high Country: Which is very conspicuous. But Mount Zion, and Acra, and other neighbouring Mountains being also very high, this Name of Moriah belonged to them; because they were very conspicuous. In so much that Mount Zion is often used in Scripture for Mount Moriah: For all that Mountainous Country, went by one and the same Name. And offer him there.] The Hebrews observe the word is ambiguous, and may be translated, make him to go up: But Abraham understood it in the usual Sense, That he should kill him, as they did the Beasts for Sacrifices. A very hard injunction; which some think God would not have laid upon Abraham, if he had not had a Power thus to dispose of Isaac, inherent in him, as his Father. See Dr. Taylor, Dust. Dubit. L. III. c. V Rule 2. n. 1. Upon one of the Mountains.] There were more Hills than one thereabouts, (Psalms CXXV. 2.) as I observed on the foregoing Verse. And it may be further here noted, That, in ancient Times, they chose Mountains, or high Places, whereon to worship God and offer Sacrifices, XII. 8. Which God himself approved of, till they were profaned, as the Groves were, (see XXI. 33.) and then he commanded Abraham's Posterity, not to worship in high Places, but only in one certain Mountain, where he ordered his Temple to be seated. Nothing is plainer in the Gentile Writers than that they chose Mountains for Places of Worship: And herein Celsus the Epicurean compares them with the Jews; observing, particularly out of Herodotus, that the Persians offered Sacrifices to Jupiter, going up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the top of the highest Mountains, as his words are in Origen, L. V contra Cells. It is well known also that these Mountains were well shaded with Trees; so that commonly Groves and Mountains are mentioned together, as Places for Religious Worship. Ver. 3. And Abraham risen up early in the Morning, etc.] Some here take notice of the readiness of his Obedience, in several Instances. First, That he risen up early. Secondly, Saddled his Ass himself, (though the Phrase doth not certainly import so much.) Thirdly, Carried Wood ready cleft along with him, for the Offering; lest he should find none there. And Isaac his Son.] It is an Enquiry among the Jews, how old Isaac was at this time. Some of them say seven and thirty, whom the Arabic Christian Writers follow, Patricides and Elmacinus. Aben Ezra more probably saith he was thirty. But there is no certainty of such things. For I find in the Gemara Sanhedrim, Cap. X. n. 4. it is said, this fell out a little after he was weaned. See verse 9 And went unto the place.] That is, toward the Place: Which he did not see, till the third Day after he set out. Ver. 4. On the third Day.] It was not much above one Day's journey from Beersheba to Moriah: But an Ass goes slowly; especially being loaded, as this was, with a burden of Wood; and with Provisions, we must suppose, for their Journey: And Abraham, and his Son, and Servants, went on foot, and could not travel far on a Day, (Isaac being but young) for it doth not appear, they had more than one single Ass, verse 5. And saw the place afar off.] It is most reasonable to suppose, that God had given him some Token or Sign, whereby he should know it. And I cannot but think it highly probable, that the Divine Glory appeared in the place, where he was to make the Oblation. Which Conjecture I find confirmed by R. Elieser, among other of the Jews, who says, That when God bade him go to the place, he would tell him of, verse 2. and there offer his Son; he asked how he should know it? And the Answer was, Wheresoever thou seest my Glory, there I will stay, and wait for thee, etc. And accordingly now, he beheld a Pillar of Fire reaching from Heaven to the Earth, and thereby knew this was the Place. See Pirke Elieser, c. 31. Ver. 5. Go yonder and worship.] This confirms the Conjecture, That the Divine Glory appearing upon the Mountain, he went thither to worship God. And come again to you.] He either speaks of himself alone; or, believed God would restore Isaac to Life, though he did slay him. Ver. 6. And laid it upon Isaac his Son.] A Figure of Christ, who carried his own Cross, John XIX. 17. according to the Roman Custom. Philo's Reflection upon Isaac's carrying the Wood for his own Sacrifice is, That nothing is more laborious than Piety. Ver. 7. Behold, the Fire and the Wood, etc.] It appears by this, that he had not hitherto acquainted Isaac with his Intention. Ver. 8. So they went both of them together.] It seems they stayed a while, (as they were going together, verse 6.) till Isaac had finished this Discourse with his Father; and then they proceeded. Ver. 9 Built an Altar there.] Of Turf, some think; or, of such Stone as he could gather there. And bound Isaac his Son.] Both his Hands, and his Feet; as it is explained in Pirke Elieser, Cap. XXXI. When the Gentiles offered humane Sacrifices, they tied both their Hands behind their Backs, as appears from Ovid, L. III. de Pont. Eleg. 2. and other Authors. Whether Isaac was thus bound, it matters not; but we cannot doubt that Abraham had now acquainted him with the Will of God, and persuaded him willingly to comply and submit unto it: Wherein he pre-figured Christ the more exactly, who laid down his Life of himself, and no Man (without his Consent) could take it from him, as he speaks, John X. 17, 18. We have reason to believe this of Isaac, because he being younger and stronger could have made resistance, had he been so minded. Josephus says he was twenty five Years old, L. I. Antiq. 14. And Bochartus makes him twenty eight; the word Naar, which we translate Lad, being used for one of that Age; nay, Joseph is called so when he was thirty Years old, Hierozoic. P. I. L. III. c. 9 This is certain, That he was old enough to carry such a load of Wood, (Verse 6.) as was sufficient to make a fire to offer up a Burnt-Offering. There are those also, who think Isaac was laid upon the Altar to be offered, in that very Place where Christ was crucified. And thus much is true, That though Mount Calvary was without Jerusalem; and therefore different from Mount Moriah, on which the Temple stood: Yet they were so near, and it's likely only Parts of one and the same Mountain, that they were anciently both comprehended under the Name of Moriah. Ver. 10. Abraham stretched forth his Hand, etc.] His Obedience proceeded so far, that it evidently appeared he was fully resolved to do as he was bidden: For the Knife was just at Isaac's Throat, ready to do the execution. Insomuch that God made account of it, as if it had been actually done, and accepted his Obedience as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as entirely perfect, and absolutely completed, as Philo speaks. And yet there have been those, who disparage this Obedience, by endeavouring to make the World believe, that the Sacrificing of Children was in use before Abraham's time. And the very first thing that hath been alleged, as a proof of it, is the very Objection in Philo, made by cavilling Calumniators (as he calls them) who said, Why should such Praise be bestowed on Abraham, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had attempted a thing altogether new, which private Men, and Kings, and whole Nations do upon occasion? The learned Reader cannot but know that one of our own Countrymen, (Sir J. Marsham in Canon. Chronic. §. V) hath set this in the front of all his Arguments, to prove that Abraham was not the first who sacrificed his Son: Without acquainting the Reader with Philo's Answer to this, which quite overthrows all his Pretensions. For he says (Lib. de Abrahamo, p. 375, 376. Edit. Paris.) That some Barbarians have done this, following the Custom of their Country, or being in great distress, etc. But nothing of this Nature could move Abraham to it, for the Custom of Sacrificing Children was neither in Babylon, nor Mesopotamia, nor Chaldaea, where he had lived a long time: No, nor (as it follows a little after) in that Country where he than lived; But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was to be the Beginner of a perfectly new and unusual Example. What plainer Confutation can there be of what the forenamed Author pretends, than this: Which he most disingenuously concealed? Nor is there more strength in what follows in him, out of Sanchuniathon; who says that Saturn offered his only Son. For by Saturn it is evident he meant Abraham, as appears by the Name of that Son, whom such like Authors call JEUD; which is plainly the very same with JEHID, as Isaac is called in the Second Verse of this Chapter. I omit the rest, which is of the like stamp. Ver. 11. And the Angel of the LORD called to him, etc.] That is, the LORD himself, by his Angel. See upon XVIII. 10. To which I shall here add, That, whether it be said in these Holy Books, the LORD said any thing, or an Angel spoke, we are always to understand both to have been present: For the Angels ever attend upon the Divine Majesty; and being Ministers of his, do nothing but by his Order. Therefore when he is said to speak, it is by them; and when they are said to speak, it is from him. It is the LORD therefore that speaks, whosoever be the Minister. Of which St. Austin gives a demonstration from this very place, L. III. de Trinilate, Cap. XI. In the beginning of this Chapter, verse 1, 2. we read that God tempted Abraham, and bade him go and offer to him his Son: But here the Angel of the LORD called to him and bade him not to do it. What is the meaning of this? Will they (whose Opinion he there opposes) say that God commanded Isaac to be slain, and that his Angel forbade it: And that Abraham obeyed the Angel who bade him spare his Son, against the Command of God, who bade him slay him? This Sense is ridiculous and not to be endured. The plain meaning is, That God spoke both times; in the one Case and in the other: But by an Angel who was his Minister. That's the reason Angels sometimes speak as if they were the LORD, because they speak in his Name: Just as when a Public Crier pronounces the Sentence of a Judge, Non scribitur in gestis, ille praeco dixit, sed ille Judex, it is not written in the Records, That the Crier, but the Judge pronounced that Sentence. And thus R. Jehuda understood this Passage, whose gloss is this (in Pirke Elieser, cap. 31.) He, i. e. the Lord, made his Voice to be heard from between the two Cherubims, and said, Lay not thy hand upon the Lad. I do not know whether it be worth observing, That God is not called in all this Story (as the Jews note) by the Name of Jehovah, till now: Which being, say they, Nomen misericordiae, is most agreeable to this part of the Story, as Elohim was to the former part, verse 1. Abraham, Abraham.] He ingeminates his Name, that he might make him attend to what he said, and put a stop to his proceed. Ver. 12. Now I know thou fearest God, etc.] Thou hast given sufficient proof of the regard thou hast to God and his Commands. It is apparent from what thou hast done; and thou needest do no more to evidence it. And so Hackspan translates the word know in this place, now I have proved, or approved, as Psalm I. ult. Matth. VII. 23. Which Proofs do not argue Ignorance, no more than Questions do, Gen. III. 9 John VI 5, 6. No Body (that I know of) hath better explained this whole Matter than Moses Maimonides, whose words are these, (More Nevochim, P. III. c. 24.) This Story of Abraham makes good two great Foundations of the Law. One is, to show us how far the Fear and Love of God extends itself. For here was a Command to do that, with which the loss of Money, or of Life itself is not to be compared; nay, that from which Nature abhorred, viz. That a Man very Rich and in great Authority, who earnestly desired an Heir, which was born to him, when he had no hope of one, in his old Age; should so overcome his natural Affection to him, (which could not but be exceeding great) as to forgo all the Expectations he had from him, and Consent, after a Journey of three Days, to slay this Son with his own Hands. This is the greatest thing that ever was performed. For, if he had done it, in that moment when he was commanded, it might have been thought a sudden, precipitant, and inconsiderate Act: But to do it, so many Days after he received the Command, upon mature deliberation, is the highest Proof of his Obedience; and that this Act proceeded from nothing but from the Fear and Love of God. For he did not make haste to slay his Son, out of any fright he was in, lest God should have slain him, or taken away his Estate, if he had disobeyed: But took time to consider of it, that he might show to all Men what one ought to do for the Love and Fear of God, and not for fear of Punishment, or hope of worldly Reward: For the Angel saith, Now I know thou fearest God. The Second thing we are taught by this History is, That the Prophets were fully assured of the Truth of those things, which God spoke to them, either in Dreams, or in Visions, or any other way: Which they believed as strongly, as things of Sense. For if Abraham had in the least doubted whether this were the Will of God or no, which he received either in a Vision, or a Dream, he would never have consented to a thing, which Nature abhorred. This very Story is told by Alexander Polyhistor, as Eusebius relates out of him, L. IX. Praepar. Evang. §. XIX. Ver. 13. Abraham lift up his Eyes.] From looking upon Isaac, or upon the Angel. And looked.] He heard, we may suppose, a bustling Noise, which the Ram made, when it was caught in the Thicket: Which made him look that way, from whence the Noise came. And behold, behind him a Ram, etc.] Bochart gives many Reasons to prove that the most ancient reading, and much better was, Behold, one Ram: Achar, which we translate behind, being put for Achad, one or a singular Ram, P. I. Hierozoic. L. II. c. 49. But it is not material which way we take it: Nor need we inquire how the Ram came there. Nothing is more common than for Sheep to go astray; and by God's Providence this Ram was caught in a Thicket not far from Abraham: Whereby he made good what Abraham had told his Son, God will provide a Lamb for a Burnt-Offering. In which this Ram was a notable Type of Christ, who was a Sacrifice provided by God, not by Man; as this Ram was brought by Divine Providence to be offered, not by Abraham. And Abraham took the Ram, and offered him up for a burnt-offering, instead of his Son.] Saying, as R. S. represents it, Lord, accept this Sacrifice, as if my Son himself were slain, and his Blood shed, and his Skin flayed off, and he were burnt and reduced to Ashes. And the Ram being accepted instead of his Son, may be thought to signify that the offering of the blessed Seed, God's only Son, should be suspended till future times, and that in the mean season the offering the Blood of Beasts should serve as a Pledge (to use the words of Mr. Mede) of that Expiation which the blessed Seed of Abraham should one day make, Discourse XXV. where he observes, that the more lively to express this, God so disposed, That the very Place where the Ram was offered instead of Isaac, should be the Place of Sacrifice for Israel. For there it was, where the LORD answered David by Fire from Heaven, (1 Chron. XXI. 26.) and so designed it for the Place he had chosen for his Altar: There David pitched him a Tabernacle, 1 Chron. XXII. 1. and there Solomon built him an House, 2 Chron. III. 1. Ver. 14. Jehovah-jireh.] The LORD will see or provide: That is, take care of their Safety who steadfastly obey him. As it is said to this day.] Which is thus called to this day. Or, as others interpret it, now it is a proverbial Speech when Men are in great straits, in the Mount of the LORD it shall be seen: Where a double variation is observed, from what was said before: For here is Jehovah instead of Elohim, (verse 12.) and then Jeraeh, instead of jireh, i. e. the Passive instead of the Active: Signifying, that the LORD will not only see or provide, but make himself conspicuous, by so providing, that all shall behold the Care he takes of those that fear him. Ver. 15. And the Angel of the LORD called, etc.] This confirms what was noted on verse 12. that it was God himself, who called to Abraham to stay his Hand, and now says, By myself have I sworn, saith the LORD, etc. What can be clearer, as Hackspan glosses, (Disput. II. de Nominibus Divinis, n. 16.) than that we are to turn away our Eyes from the Angel, and fix them upon God; who blessed Abraham, and is called the LORD, for whose sake (verse 12.) Abraham spared not his only Son. In all like Cases therefore, which exceed the Angelical Dignity, we are always to understand, some such words as these, here mentioned, Neum Jehovah, thus saith the LORD. Ver. 16. By myself have I sworn, etc.] I observed upon XII. 7. and XVII. 6. That God enlarged his Mercies to Abraham, proportionable to his Obedience. Which is apparent in this great and last Trial of all, the offering his Son: Which was rewarded by the Ratification of God's former Promise or Covenant, by a most solemn Oath: By myself have I sworn, I will multiply thy Seed, etc. This was promised before, but not confirmed by an Oath: And besides the very Promise is now more Affectionate, (if I may so style it) in blessing I will bless thee, and in multiplying I will multiply thee, etc. In the latter end also of the Blessing, there seems to be couched the highest of all Blessings, That God would make his own only Son such a Sacrifice as Abraham was ready to have made his Son Isaac: That all the Nations of the World (verse 18.) might be blessed in him, i. e. all that would follow the Faith of Abraham. So Abarbinel himself interprets it upon XII. 3. Ver. 17. Possess the Gates, that is, the Cities of his Enemies.] And consequently their Country. For the Gates being taken, thereby they entered into their Cities: And their Cities being surrendered, the Country was conquered. Ver. 18. In thy Seed shall all the Nations of the Earth be blessed.] God promised to make Abraham's Seed as numerous as the Stars of Heaven, XV. 5. which Promise he assures him here shall be fulfilled in Isaac, verse 17. But moreover directs him to expect after the multiplying of his Posterity, One particular Seed, who should bring a Blessing to all Mankind. This Singularity St. Paul observes and presses very much, Gal. III. 16. applying it to the Messiah. And it is further observable, that there is an increase of Sense in these words, as there is in the former. For he doth not simply say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall be blessed, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall bless themselves, or count themselves blessed in him: To show, as Jacobus Altingius thinks, that this Person should not stand in need of any Blessing himself, as the rest of Abraham's Seed did: But be the Author of all Blessings unto others, who should derive them from him alone, L. II. Schilo. c. 2. Because thou hast obeyed, etc.] As a Reward (the word in the Hebrew signifies) for obeying my Voice. Ver. 19 Went together to Beer-sheba.] Where he had for some time settled his abode, XXI. 33. Ver. 20. Milcah hath born Children, etc.] The following Genealogy is set down to show, whence Rebekah the Wife of Isaac was descended. For she alone of all Bethuel's Daughters (which is probable were many) is mentioned, verse 23. Ver. 21. Huz his firstborn.] There were two other of this Name. One the Son of Aram, X. 23. another of the Posterity of Esau, XXXVI. 28. But this Us here mentioned, is be from whom Job descended: Whose Country was called Ausitis, (so the LXX translate Us, Job I. 1.) and his Posterity called Ausitae by Ptolemy; who were a People of Arabia Deserta, near Chaldaea, not far from Euphrates. Buz.] From whom came Elihu the Buzite, Job XXXII. 2. a People in some part of the same Country, or near it. Aram.] Who inhabited, perhaps, some part of Syria: Which had the Name of Aram from another, mentioned X. 23. Ver. 22. Chesed.] He was the Father of the Chaldaeans, who are called Chasdim in Scripture from this Chesed or Chasad, as some read it. Where the rest that follow settled, or whether they had any Posterity or no, I cannot find. It's likely they never grew to make a Nation or a Family, and so left no Name behind them. Ver. 24. And his Concubine.] This was not an ill Name in these ancient Times: But signifies a Wife, who was not the Mistress of the Family; but only taken for the increase of it, by Procreation of Children. Such Wives were generally Servants; whereas the Prime Wife was a Freewoman; or made so by being married to govern the Family, and bring Children to inherit the Estate. CHAP. XXIII. Ver. 1. AND Sarah was an hundred and seven and twenty, etc.] The whole Verse may be thus translated, And the years of the life of Sarah, were (in the whole) an hundred twenty and seven years: It being usual with the Hebrews to repeat a word (as Life is here) when they would signify any thing to be complete. And Sarah is the only Woman whose entire Age is set down in Scripture. Ver. 2. Kirjath-arba.] i. e. The City of Arba, who was a famous Man among the Anakims, (as we read, Josh. XIV. ult.) and either built this City, or made it the place of his residence; from whence it took his Name. It doth not appear, when Abraham left Beer-sheba, and removed to this place. The same is Hebron.] A very ancient City, as appears from Numb. XIII. 22. When it assumed this Name, instead of Kirjath-Arba, is not certain: But some conjecture it might be after Abraham purchased a Burial-place in this Country. See XIII. 18. Abraham came.] Some fancy he was in some other Part of the Country, when his Wife died. And several of the Jews have a Conceit, that he came from Mount Moriah, (which is confuted by what we read, XXII. 19) where Sarah hearing he was gone to sacrifice her Son, died with Grief. But Maimonides speaks better Sense, when he says, Abraham came from his own Tent, which was separate (as I noted before, XVIII. 9) from his Wife's: As appears further from XXIV. 67. To mourn for Sarah, and to weep for her.] The first relates to Private Sorrow: The other to the Public, especially at the Funeral Solemnities; when they made great Lamentation. After Abraham had performed the former, he made preparations for the latter: But what the Rites of Mourning were in those days we do not know. It's likely they shut themselves up from Company, neglected the Care of their Bodies, abstained from their ordinary Food: Which, with many others, were the Customs of Abraham's Posterity; who made it a part of their Religion, to mourn for the dead. Ver. 3. And Abraham stood up from before his dead.] By this it seems to be apparent, that in Abraham's time they sat upon the Ground while they mourned, as it is certain they did in future Ages. In which Posture they continued till they had satisfied natural Affection, and the decent Custom of the Age and Country where they lived. Then they risen up as Abraham here did, to take care of the Interment of his Wife. Seven Days, in after Ages, were the common time of Mourning: And for Illustrious Persons, they mourned thirty Days. Spoke unto the Sons of Heth.] In whose Country he now lived: Concerning whom see X. 15. By the Sons are meant the Principal Persons of that Nation. Ver. 4. I am a stranger and a sojourner with you.] Though I am not a Native of your Country; yet I have lived long enough among you, to be known to you. Give me possession of a burying place, etc.] I do not desire any large Possessions among you, being but a Sojourner, let me only have a Place, which I may call my own, wherein to bury those of my Family, which die. Ver. 5. And the Children (or Sons) of Heth answered, etc.] By one of their Body, who spoke in the Name of the rest: As appears by the first words of the next Verse. Hear us, my Lord: In which form they were wont to address themselves to great Men, verse 11, 13, 15, 16. Ver. 6. Thou art a mighty Prince.] We have a great Honour for thee. In the choice of our Sepulchers, etc.] Make choice of any one Sepulchre; and no Body will deny to let thee have it. Every Family (at least great ones) had their proper place for Burial: Which, I suppose, were sometime so large, that they might spare others a part of them; or, of the Ground wherein they were made. Ver. 7. Abraham stood up.] It seems they had desired him to sit down among them, while they treated this business: Which when they had granted he stood up to thank them. And bowed himself.] The Hebrew word signifies the bowing of the Body: And there are other words in that Language proper to the bowing of the Head, or of the Knee. Ver. 8. Entreat for me to Ephron, etc.] He desires them to mediate between him and this Man (who perhaps was not then present in the Assembly) for a Purchase of a convenient Place in his Ground. Ver. 9 Cave of Machpelah.] We take this word Machpelah for a proper Name, as many others do: But the Talmudists generally think it to have been speluncam duplicem, (as the Vulgar Latin also, with the LXX understand it) a double Cave. Yet they cannot agree in what Sense it was so; whether they went through one Cave into another; or, there was one above another. For that by a Cave is meant, a Vault, arched over with Stones, or Wood, which the Ancients called Cryptae, no Body doubts. Salmasius hath described them in his Plin. Exercit. p. 1208. where he says this Cave is said to have been double, in the same Sense that the Greeks called theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they had a double Entrance, so that one might go into them at both Ends, as Hesychius expounds it. Which shows, as he adds, it was a large Place, and would contain many Bodies. And of this he is so confident as to say, Non quaerenda est alia duplicis speluncae interpretatio. No other Interpretation of this double Sepulchre ought to be sought after. But learned Men will not hearken to such Dictates; and particularly Theodorick Hackspan maintains Machpelah to be a proper Name (as we take it) by these two Reasons. First, Because the Field itself wherein this Cave was, is called the Field of Machpelah, verse 19 Which doth not signify sure that there was a double Gate to this Field, but that it was in that Tract of Ground, called Machpelah. And, Secondly, This Field in Machpelah, is said to be before Mamre, verse 17. Which plainly denotes it to be a Place so called. Miscell. Lib. I. cap. 10. For which last Reason, Guil. Vorstius also takes it to have been the Name of a Country, or Province, in which this Field and Cave lay. Animadv. in Pirke Elieser, p. 179. Which is in the end of his Field.] Burying-Places were not anciently in the Cities, much less in their Temples; but in the Fields, in Caves, or Vaults made to hold a good Number of Bodies. And so they continued its manifest in our Saviour's Time among the Jews; as appears by Lazarus his Monument, John XI. 30, 31. and by the Burying-places for strangers, Matth. XXVII. 7. and their carrying the Widow's Son out of the City, Luke VII. 12, etc. This seems to have been in the Corner of the Field before mentioned; which perhaps was near the Highway: For there they sometimes affected to bury their dead, as appears from Gen. XXXV. 8, 19 Josh. XXIV. 30. Ver. 10. And Ephron dwelled.] The Hebrew word for dwelled signifies literally sat. Which hath made some think that Ephron was a great Man (a Ruler, or Governor) among the Children of Heth: Who sat as a Prince or Judge in this Assembly. And that this was the reason why Abraham (Verse 8.) addressed himself to others of the same Rank, that they would make way for him into his Favour. In the audience of the Children of Heth, etc.] It is judiciously observed by Cornel. Bertram, that all weighty Matters in those Days were determined by the King, (if they had any) or the Elders, with the Consent of the People. De Repub. Judaic. cap. 3. Marriages were a Matter of Public Right, XXIX. 22. as Sepulchers were it appears by this place: Both of them being held to belong to Religion. Ver. 11. In the presence of the Sons of my People, etc.] Contracts, or Grants, were wont to be made before all the People, or their Representatives, till Writings were invented. Ver. 12. Abraham bowed, etc.] Because by their Intercession this Favour was granted him. Ver. 13. I will give thee Money for the Field.] This was the surest Title, he thought, by Purchase. And it was but reasonable he should buy it, if he would have any Land in Canaan; for the time of possessing it, according to God's Promise, was not yet come. Ver. 15. The Land is worth four hundred Shekels.] This is the first time we meet with the Name of Shekel. Mention was made of Money before in general, XVII. 12, 13. and of pieces of Silver, XX. 16. (which shows the use of Money was found out in those early Days, and they did not Trade merely by the exchange of one Commodity for another) but we have no Name for the Money till now: And cannot exactly tell of what value a Shekel of Silver was. But Josephus, L. III. Antiq. c. 10. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was as much as four Attic Drachms; that is, half an Ounce: Which in our Money wants not much of half a Crown. What is that between me and thee?] Some will have this to signify, as much as, This is not worth speaking of between Friends, and therefore I had rather thou wouldst accept it as a gift. But it is more reasonable to think, that he only pretended to use him kindly, and not to exact upon his Necessity. It being as much as to say, This is no great Price, but a friendly Bargain: Pay it therefore, and bury thy dead. Ver. 16. Abraham weighed to Ephron, etc.] They did not tell Money as we do now, but weigh it; for it was not stamped anciently, as Aristotle observes: But in the beginning of the World was received, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by its bulk and its weight. Which being very troublesome, they learned in time to set a Mark upon it, to free them from that inconvenience. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that Mark was set upon it to denote its Quantity, i. e. how much it was worth. For having the Public Stamp, that made it current, at a known value. Which must not be understood of Foreign Money, which was still weighed, though stamped: But of that of their own Country, which they were assured was worth so much as the Mark expressed. Yet it continued to be weighed among the Jews in David's time, 1 Chron. XXI. 25. nay, till the Captivity of Babylon, Jerem. XXXII. 9 And indeed the very word Shekel comes from Shakal to weigh. And may be interpreted as Waserus observes, the weight. From all which Herm. Conringius well concludes there is no Truth in what the Jews say, in Bereschith Rabath, and other Books, that Joshua, David, and Mordecai; nay Abraham, coined Money in their Days. To support which Fiction they have counterfeited some Coins, with the Inscription of Senex & Anus on one side, and Juvenis & Virgo on the other. As if Isaac and Rebekah were now married: Or Abraham had Power to coin Money in a Country where he did but sojourn and was no Sovereign. Ver. 17. Which were before Mamre.] Over against Mamre. See XIII. 18. Were made sure.] By a solemn Contract, in a Public Assembly, (verse 11.) where the Money was tendered and accepted; and all there present desired to be Witnesses to it. Ver. 18. In the presence of the Children of Heth.] See Verse 11. Ver. 19 And after this Abraham buried Sarah, etc.] It is not likely that Ephron had ever buried any of his Family here, but had only begun to make a Vault in this Field which Abraham bought of him, with all the Trees therein, (verse 17.) or, if it were finished, he sold it before he had made use of it. For we cannot think Abraham would lay his Wife's Body among those of the Hittites: But in a vacant place where he intended to be interred himself: As his Family after him also were, XLIX. 30, 31. Ver. 20. Was made sure.] He repeats this, which had been said verse 17. because now the Purchase was more confirmed, by the laying Sarah's Body in this Place: It being a kind of taking actual possession of it. CHAP. XXIV. Ver. 1. AND Abraham was old.] Some of the Hebrews, and Christian Writers also, refer this to his Wisdom; as the next words [well stricken in Years] unto his Age: No Body being called Zaken (though far more aged) in the Holy Scripture till now: And therefore they translate it Elder; which is the Name of a wise Man. See Selden, L. I. de Synedr. cap. 14. p. 556, etc. Certain it is that Abraham was now an hundred and forty Years old: For he was an hundred when Isaac was born, XXI. 5. and Isaac was forty when he married Rebekah, XXV. 20. Ver. 2. And Abraham said unto his eldest Servant of his House.] Or, rather, as the LXX translate it, He said to his Servant, the Elder of his House: That is, the Steward, or Governor of his Family, as the Hierus. Targum translates it. See Mr. Selden, L. I. de Synedr. cap. 14. p. 550. And Dr. Hammond upon Act. XI. not. b. All take this Servant to have been Eliezer, mentioned XV. 2. Put thy Hand under my Thigh.] Some will have this Phrase to import no more than, Lift me up, that I may stand, and call God to witness. But Abraham, no question, was now so vigorous, as to be able to rise of himself: Having many Children after this. Others therefore follow the Opinion of the Jewish Doctors, which is this, in short; Before the giving of the Law, the ancient Fathers swore by the Covenant of Circumcision. They are the words of R. Elieser in his Pirke, cap. 49. And it is not improbable that this manner of Swearing, by putting the Hand under that part which was the subject of Circumcision, had respect to the Covenant God made with that Family, and their right to accomplish the Promise of the Messiah. But this was not a Custom peculiar to Abraham's Family, for we find it among other Eastern People: And therefore, it is likely, more ancient than Circumcision. For which Cause, Aben Ezra himself, thinks putting the Hand under the Thigh, was a Token of Subjection and Homage, done by a Servant to his Lord: He sitting, and the Servant putting his Hand under him. Grotius imagines, that the Sword hanging upon the Thigh, (Psalms XLV. 3.) this was as much as to say, If I falsify, kill me. Which is very witty; but the other seems plainer; signifying as much as, I am under thy power, and ready to do what thou commandest. Ver. 3. Swear by the LORD.] It was not lawful to swear by any Creature; but only by him that made them all. For they took the greatest Care to declare, that they worshipped him alone. That thou wilt not take a Wife unto my Son.] It seems he intended to leave the Guardianship of his Son to him, (if he should die, before he had disposed of him) as unto a wise and faithful Servant, who had managed his Affairs above fifty Years; and we do not know how much longer. Of the Daughters of the Canaanites.] For though there were some good People among them, as appears by Melchizedek and Abi●…elech; yet he saw them degenerating apace into all manner of Wickedness; especially into Idolatry: Which would bring them, he knew, to utter Desolation when they had filled up the measure of their Iniquity, XV. 16. Ver. 4. But go into my Country.] i. e. Into Mesopotamia, where he lived for some time in Haran, after he came from Vr: Which was also in that Country, as I observed upon XI. 31. It seems also his Brother had removed hither: Following his Father Terah's and Abraham's Example. See XI. 31. And my kindred.] The Family of his Brother Nahor, which he heard lately was increased, (XXII. 20.) who, though they had some Superstition among them, retained the worship of the True God; as appears from this very Chapter, verse 31, 50. And take a Wife unto my Son Isaac.] Which, no doubt, was by Isaac's Consent, as well as his Father's Command. Ver. 5. Must I needs bring thy Son again into the Land from whence thou camest?] He desires (like a conscientious Man) to understand the full Obligation of his Oath, before he took it. And his doubt was, whether, if a Woman would not come with him into Canaan, he should be bound to go again, a second time, and carry Isaac to her. Ver. 6. Beware, that thou bring not my Son thither again.] He would by no means his Son should go to that Country, which God commanded him to forsake: That Command obliging not only himself, but his Posterity. See Verse 8. Ver. 7. The LORD God of Heaven, etc.] He who Rules all things above, as well as below, who brought me from my own into this Country, and hath promised, and confirmed that Promise with an Oath, that my Posterity shall inherit it, will prosper thy Journey, and dispose some of my Kindred to come hither, and be married to my Son. Send his Angel before thee.] Good Men were ever very sensible of God's Providence, governing all things, and prospering their proceed by the Ministry of Angels: Which Abraham's Servant takes particular notice of, verse 40. Ver. 8. And if the Woman will not be willing to follow thee, etc.] If it fall out otherways than I hope, thou hast done thy Duty: If thou bring not my Son into that Country again. He speaks (both here and verse 6.) as if Isaac had once been there: Because Abraham himself came from thence, and this Servant also, and a great many of his Family, (XII. 5.) who, if Isaac went to settle there, must have gone with him, as part of his Substance. Ver. 10. And the Servant took ten Camels, etc.] Camels were of great use in those Countries, as they are at this day: Some of them being made for carriage of Burdens; and others for swift travelling; which latter sort were called by a peculiar Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dromedaries, as Salmasius observes in his Plinian. Exercit. p. 987. These perhaps were of that kind, for the greater expedition: Like those we read of 1 Sam. XXX. 17. For all the Goods of his Master were in his Hands.] He might choose what Accommodations he pleased for his Journey; having every thing belonging to his Master at his command: Who being a great Person, it was fit his principal Servant should be well attended, (as it appears he was verse 32.) especially when he went upon such an ●…rand, as to court a Wife for his Master's Son. Most refer this to the Presents he carried along with him: And R. Solomon will have it that he carried a Writing with him under his Master's Hand, (an Inventory we call it) specifying all his Goods and Riches, that they might know what a great Match his Son was. City of Nahor.] Which was Haran, from whence Abraham came, XI. 31. and to which Jacob went to find his Kindred, XXVIII. 10. How far it was thither we are not told, nor how long they were going to it: And Moses omits also whatsoever passed in the way, as not pertinent to his Story. Ver. 11. Camels kneel down.] The Posture wherein they rest themselves. Ver. 12. O LORD God of my Master Abraham, etc.] He had observed the Kindness of God to have been so great to Abraham, and Abraham to have such a peculiar Interest in his Favour; that in confidence he would make good Abraham's words, (verse 7. & 40.) he not only begs he might have good success in his Journey, but desires a sign of it, to confirm his Faith; and such a sign as was most apposite to denote the Person that would make a good Wife; by her Courtesy, Humility, Condescension, Hospitality, prompt and laborious Charity: All which are included in what he desires, and she did. Ver. 14. Thereby shall I know that thou hast showed kindness to my Master.] He had no Confidence that God would do any thing for his own sake, but for his Master's; whom God had most wonderfully blessed. Ver. 15. And it came to pass before he had done speaking, etc.] This shows it was by a Divine Suggestion, that he made this Prayer; which was answered immediately. Such is the Divine Goodness; or, rather, (to use the words of Sam. Bochartus, upon occasion of many such Instances) Sic enim parata & obvia esse solent Dei beneficia, ita ut preces nostras non tam sequantur, quam occupent alque antecedant, P. I. Hierozoic. L. 2. cap. 49. So forward is God to bestow his Benefits upon us, that they do not so much follow our Prayers, as prevent and go before them. See Verse 45. With her Pitcher upon her Shoulder.] Behold the Simplicity, Frugality, and Industry of that Age. Ver. 20. Drew for all his Camels.] There were ten of them, (verse 10.) and they are a very thirsty sort of Creatures: And therefore she took a great deal of Pains to serve him who was but a stranger, in this manner. Which showed extraordinary Goodness, and a most obliging Disposition; at which he might well be amazed, as it follows in the next Verse. Ver. 21. Wondering at her, held his peace, etc.] He was so astonished at her Kindness, readiness to do Good, and laborious Diligence, etc. and also at the Providence of God in making things fall out, so pat to his Desires; that for the present he could not speak: Having his Mind employed in marking and observing every Passage; whereby he might judge how to conclude, whether this was the Woman, or no, whom God designed for his Master's Son. Ver. 22. The Man took.] Gave her, as the Phrase is often used. But he first asked her whose Daughter she was, as appears from verse 47. A golden Ear-ring.] Or, rather, (as the Margin hath it) a Jewel for the Forehead. And so we translate the Hebrew word, Ezek. XVI. 12. and this Person himself expounds it, verse 47. I put the Ear-ring or Jewel, upon her Face, i. e. her Forehead. For such Ornaments were used in those Times and Countries, hanging down between the Eyebrows, over the Nose. Two Bracelets for her Hands.] i. e. Wrists. Ver. 26. Bowed his Head, and worshipped the LORD.] Gave solemn Thanks to God for hearing his Prayer: And acknowledged that by his Providence he was conducted to the execution of his Desires; as it follows in the next Verse. Ver. 27. Mercy and truth.] Mercy in promising, and Truth in performing: Or, hath truly been merciful to him according to his Promise, verse 7. See Verse 49. The House of my Master's Brethren.] i. e. His near Kindred. Ver. 28. Told them of her Mother's House.] The Women in the Eastern Countries, had their Apartments by themselves; as was before observed, and appears again, verse 67. Thither it was proper for Rebekah to go, and acquaint her Mother with what had passed. Ver. 30. When he saw the Ear-ring, etc.] This was the reason, why he ran to invite the Man to their House. He stood by the Camels at the Well.] Expecting to see the issue. Ver. 31. Come in, thou blessed of the LORD.] Whom God favoureth, and I pray may still continue in his Favour. For it refers both to the time past and future. Ver. 32. Water to wash his Feet, etc.] As the Custom was in those Countries. See XVIII. 4. Ver. 33. I will not eat, etc.] An excellent Servant; who preferred his Master's Profit, to his own Pleasure. Ver. 35. The LORD hath blessed my Master greatly, etc.] Enriched him exceedingly, so that he is become a Person of great Eminence, XXIII. 6. Ver. 36. Given all that he hath.] Declared him his Heir, and settled his whole Estate upon him. Ver. 40. The LORD before whom I walk.] Whom I worship and study to please; keeping a grateful remembrance of his Benefits always in my Mind. For so Abraham's own words are, verse 7. The God which brought me from my Father's House, etc. Ver. 41. Thou shalt be clear from this my Oath.] Or Curse, as the Hebrew word imports: For all Oaths were made anciently with some Imprecations upon themselves, if they swore falsely. Ver. 42. O LORD God of my Master, Abraham, etc.] He doth not relate just the very words which he said; but the Sense of them, and most of the words. Prosper my way which I go.] The Design in which I am engaged. Ver. 48. My Master's Brother's Daughter.] The Granddaughter of his Brother Nahor. Ver. 49. If ye will deal kindly and truly.] Be really and sincerely Kind. That I may turn to the right-hand, or to the left.] A kind of proverbial Speech; signifying, that I may take some other course (which way God shall direct) to fulfil my Master's desire. It is the fancy of some of the Hebrew Doctors, that he meant, he might go either to the Ishmaelites, or the Children of Lot. Ver. 50. Laban and Bethuel.] The chief manager of this Affair was Laban; for Bethuel is not mentioned till now; because, perhaps, he was old, and unfit for business: But consent to all that is desired. The thing proceedeth from the LORD.] It appears to be the Divine Will and Pleasure. We cannot speak unto thee good or bad.] No way contradict it. Ver. 51. Rebekah is before thee.] Is by us delivered to thee, to be disposed of according to thy desire: As the Phrase is used XX. 15. As the LORD hath spoken.] Declared, by those Signs which thou hast related to us. Ver. 52. Worshipped the LORD, to the Earth.] Gave the most humble thanks unto Almighty God, for his Goodness to him. Ver. 53. Gave to her Brother and Mother.] Here is no mention of the Father: Which hath made some think, as Josephus did, that the Father was dead; and Bethuel, mentioned verse 50. was her younger Brother. But I take it to be more likely, that her Father being infirm had committed the Care of his Daughter to Laban and his Wife: And so appeared no more, than was just absolutely necessary in this Treaty of Marriage. Which was carried on principally by Laban, who is mentioned therefore before her Mother. Precious things.] Presents of great value. Ver. 55. Let the Damsel abide with us a few days, at least ten.] There is nothing more common in Scripture, than by Days to express a Year. And therefore we have exactly translated these words in the Margin, a full Year, or ten Months. See IV. 3. Leu. XXV. 29. 1 Sam. I. 3. compared with verse 7, and 20. Some think this cannot be the meaning, because the Servant was in such haste to return to his Master. But it was as fit for them to show their Love to Rebekah, as it was for him to show his Concern for his Master. Besides, there was something of Decency in it, the Custom being in all Countries, for her that was espoused to a Husband, to stay some time with her Parents, before the Consummation of the Marriage. And one would think the Custom than was, for to keep her a Year or near it; which makes them desire she might stay at least ten Months, that they might not departed too far from the common Usage, and that she might have the longer time to fit herself with the usual Nuptial Ornaments. Thus Onkelos it is certain understood it, and the Paraphrase of Vzielides, and the Mauritanian Jews, as Mr. Selden observes, L. V de Jure N. & G. cap. 5. Ver. 56. That I may go to my Master.] Whom he would have to rejoice with him. Ver. 57 Inquire at her Mouth.] Let her resolve, how it shall be. St. Ambrose observes upon this Passage, That they do not consult her about the Marriage, for that belonged to the judgement of the Parents, but about the time of going to complete it. Upon which occasion he quotes the words of Hermione when she was courted by Orestes, (in Euripides his Andromacha) which he thinks were taken from hence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. My Father will take care of my Marriage: These things do not belong to my determination. Lib. I. de Abrahamo Patriarcha, cap. ult. Ver. 58. Wilt thou go with this Man?] That is, presently, as he desires. For that she should be Isaac's Wife was agreed already between them; and we are to suppose she had consented. The only Question was, whether so soon as the Man desired? And she said, I will.] I agree to go, without any delay: Which, no doubt, very much endeared her to Isaac. Ver. 59 And her Nurse.] Whose Name was Deborah, XXXV. 8. who did not suckle her, perhaps: But was (as we speak) her Dry-Nurse: For whom, it is likely, she had a great Affection. It being a piece of ancient Piety and Gratitude, to keep such Persons as long as they lived, who had taken Care of them in their Infancy. It is probable also she was remarkable for Prudence, and other eminent Qualities; or, else Moses would scarce have let her Name, and her Death and Burial had a place in this History, XXXV. 8. Ver. 60. And they blessed Rebekah, etc.] Her Father and Mother, with all the rest of their Family and Kindred, prayed God to make her exceeding Fruitful; and to make her Posterity Victorious over their Enemies: Which were the great things they desired in those Days. The Hebrews look upon this (as Mr. Selden observes in the place beforenamed on verse 55.) as an Example of the solemn Benediction, which was wont to be given (even before the Law of Moses) when the Spouse was carried to her Husband. Thou art our Sister.] Near Cousin or Kinswoman: For all that were near of Kin called one another Brothers and Sisters. Ver. 61. Her Damsels.] Who waited upon her; and were given as part of her Portion. Ver. 62. Well of Lahairoi.] Mentioned XVI. 14. By which it appears that Abraham, after the death of Sarah, returned to live at Beer-sheba, or thereabouts; for that was nigh this Well: And it is probable Abraham and Isaac were not parted. Ver. 63. To meditate, etc.] The cool of the Evening and Solitude, are great Friends to Meditation. Ver. 64. She lighted off the Camel.] As they always did, who met any Person whom they honoured. Ver. 65. Took a Veil.] Not only out of Modesty, but in Token of her Subjection to him. Many will have this to have been a peculiar Ornament belonging to a Bride, called by the Romans Flameum, by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Mr. Selden observes, L. V de Jure N. & G. cap. 5. Whence those words of Tertullian, de Veland. Virgin. c. II. Etiam apud Ethnicos velatae, (i. e. sponsae) ad virum ducuntur. Even among Heathens, Brides are brought to their Husbands with a Veil over their Faces. Ver. 66. And the Servant told Isaac all things that he had done.] How she had consented to be his Wife. Ver. 67. Brought her into his Mother Sarah's Tent.] That Apartment wherein his Mother dwelled: Which was distinct from that of the Husband's. And Isaac was comforted after the death of his Mother.] The Love he had to his Wife helped to alleviate the Sorrow he had conceived at his Mother's death: Which was so great, that now it had continued three Years. Such was the pious Affection Children had for their Parents, in ancient Days. Isaac was forty Years old when he married Rebekah, (XXV. 20.) and, if we can believe the Jews, (in Seder Olam) she was but fourteen. CHAP. XXV. Ver. 1. THAN again Abraham took a Wife.] Sarah being dead, and Agar long ago sent away, and his Son Isaac lately married, he wanted a Companion in his old Age. For, having given up Sarah's Tent unto Rebekah (XXIV. ult.) it is probable he gave up his own to Isaac, and so dwelled in a Tent by himself; where he found it necessary to have a Wife to look after his Family. And her Name was Keturah.] We are not told what Family she was of: But it is not unlikely she had been born and bred in his own House, as Elieser his Steward was; and, perhaps, was Chief among the Women, as he among the Men-Servants. Many of the Jews will have her to be Hagar, whom (Sarah, who was the cause of her expulsion, being dead) he now received again. So the Jerusalem Paraphrase, and Jonathan also: But Aben Ezra confutes this Opinion with good reason; for no account can be given of Abraham's having more Concubines than one (verse 6.) unless we make Keturah distinct from Hagar. Nor can any Body tell why he should call Hagar by the Name of Keturah here, when he calls her by her own Name, verse 12. Ver. 2. And she bore him.] He was now an hundred and forty Years old: But so vigorous as to beget many Children. Which need not seem strange, considering the Age to which they then lived, (for he lived thirty and five Years after this Marriage, verse 7.) and that now, in our time, Men have had Children after they have been seventy, nay, eighty Years of Age. To the Truth also of this History we have the Testimony of Pagan Writers. For Alexander Polyhistor (mentioned by Josephus and by Eusebius, L. IX. Praepar. Evang. cap. 20.) tells us that Cleodemus (called by some Malchas) writing the History of the Jews, reports just as Moses doth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That Abraham had a good many Children by Keturah: Three of which he mentions by Name. Zimran.] This Son of his, with all the rest of his Brethren, were sent by Abraham into the East Country, (as we read verse 6.) and therefore we must seek for them in those Parts, viz. in Arabia, and the Countries thereabout; where some footsteps of them have remained for many Ages; particularly of Zimran, from whom we may well think the Zamareni were descended, a People mentioned by Pliny, with their Towns in Arabia Foelix, L. VI cap. 28. And Jokshan.] Concerning whom I can find nothing but only this, That Theophanes a Chronographer, in the beginning of the IX Century, after he hath treated of the Ishmaelites and Madianites, (the latter of which came from one of Keturah's Children) and the Parts of Arabia where Mahomet was born; immediately adds, that there were other People, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more in the Bowels of Arabia, descended from Jectan, called Amanitae, that is Homeritae. Perhaps it should be written Jokshan, not Jectan: For Philostorgius expressly says of the Homerites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That they are one of the Nations descended from Keturah and Abraham, L. III. Hist. Eccles. §. 4. where he relates a famous Embassy which Constantius sent to them, to win them to Christianity, and the good success of it. And there is this strong proof of their descent from some of Abraham's Family, that they retained the Rite of Circumcision, even when they were Idolaters. For he says expressly, That it was a circumcised Nation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and circumcised also on the eighth Day. Which was not the Custom of all the Arabians, if we may believe Josephus, L. I. Antiq. c. 23. and Eustathius in Hexaemeron, etc. who say the Arabians stayed till they were thirteen Years old before they were circumcised. Medan.] From whom the Country called Madiania, in the Southern part of Arabia Foelix, it's likely, had its Name. Midian.] From whom Midianitis, in Arabia Petraea, had its Denomination. And Ishbak.] I can find no footsteps of his Posterity, unless it be in Bacascami, which Pliny says was one of the Towns of the Zamareni; who descended from his eldest Brother Zimran. There were a People also hard by, called Bachilitae, as he tells us, L. VI Nat. Hist. cap. 28. And Shuah.] Perhaps he had no Children, or so few that they were mixed with some of their other Brethren, and left no Name behind them. Yet Pliny in the next Chapter, mentions a Town called Suasa, in that part of Arabia which is next to Egypt, L. VI cap. 29. Ver. 3. And Jokshan begat Sheba.] I observed before upon X. 7. that there are four of this Name, or near it, all comprehended by the Greek and Roman Writers under the Name of Sabaeans. One of them the Son of Raamah had a Brother called Dedan, as this Sheba here hath. But they were the Fathers of a distinct People; as is evident from the Scripture-Story, and from other Authors. For, besides the Sabaei in the furthermost parts of Arabia, near the Persian and the Red-Sea, there were also a People of that Name (descended, it is very probable, from this Son of Jokshan) in the very Entrance of Arabia Foelix; as Strabo tells us. Who says, that they and the Nabataei were the very next People to Syria: And were wont to make Excursions upon their Neighbours. By which we may understand, (which otherwise could not be made out) how the Sabaeans broke into Job's Country, and carried away his Cattle. For it is not credible they could come so far as from the Persian or Arabian Sea: But from this Country there was an easy Passage, through the Deserts of Arabia, into the Land of Us or Ausitis, which lay upon the Borders of Euphrates. See Bochart in his Phaleg, L. IU. cap. 9 And Dedan.] There was one of this Name, (as I said before) the Son of Rhegma, Gen. X. 7. who gave Name to a City upon the Persian Sea, now called Dadan. But besides that, there was an Inland City called Dedan in the Country of Idumaea: mentioned by Jeremiah, XXV. 23. XLIX. 8. whose Inhabitants are called Dedanim, Isai. XXI. 13. And this Dedan here mentioned, may well be thought to be the Founder of it, as the same Bochart observes, L. IU. cap. 6. And the Sons of Dedan were Ashurim, and Letushim, and Leummim.] If these were Heads of Nations, or Families, the memory of them is lost. For it is a mistake of Cleodemus (who mentions the first of these in Euseb. Praepar. Evang. L. IX. c. 20.) to derive the Assyrians from this Ashurim: They having their Original from Ashur, one of the Sons of Shem, X. 22. Ver. 4. And the Sons of Midian, Ephah.] The Name of Ephah, the eldest Son of Midian, continued a long time; for these two are mentioned by Isaiah as near Neighbours, LX. 6. And not only Josephus, Eusebius, and St. Hierom, but the Nubiensian Geographer also, tells us of a City called Madian in the Shoar of the Red-Sea: Near to which was Ephah in the Province of Madian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epha or Hipha is the same with that Place the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Ptolemy mentions both a Mountain and a Village of this Name, on the same Shoar, a little below Madiane, which is the Madian here mentioned, as Bochart, observes in his Hierozoic. P. I. L. 2. cap. 3. And Epher.] I can find no remainders of his Family, unless it be among the Homeritae , whose Metropolis was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In which Theophilus (sent by Constantius to convert that Country) built a Church; as Philostorgius relates, L. III. Hist. Eccles. §. 4. Which City is mentioned by many other Authors, as Jacobus Gotofredus observes in his Dissertations upon Philostorgius: Particularly by Arrianus in his Periplus of the Red-Sea, where he calls the Metropolis of the Homeritae expressly by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Which one cannot well doubt came from this Epher. And Hanoch.] In that part of Arabia Foelix where the Adranitae were seated, there was a great trading Town called Cane as Ptolemy tells us, and shows its distance from Alexandria. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. L. VIII. Pliny also mentions a Country in Arabia which he calls Regio Canauna; which may be thought to have taken its Name from this Person and his Posterity. And Abidah.] The Relics of this Name remain (if the two last Syllables, as is usual, be inverted) in the People called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who lived in an Island called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which lay between Arabia and India, and is by Authors said to belong sometimes to the one, and sometimes to the other. Philostorgius saith only they bear the Name of Indians, (in the place beforenamed, where he saith Theophilus, who was sent to convert the Homerites, was born here.) But Pliny reckoning up the Tracts of Arabia, places the Isle called Devadae (which I take to be this) over against the forenamed Region called Canauna, L. VI cap. 28. And Strabo, (as Gothofred observes) Agatharcides, and others call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Eldaah.] I know not where to find any Remains of this Name, unless it be in the City Elana, (which might easily be form from Eldaah, by leaving out the Daleth and turning the Ain into Nun, than which nothing more common) which was seated in the Sinus Arabicus, toward the East; called by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Aelana) from whence the Sinus itself was called Elanites, and the People that lived in it Elanitae, as Salmasius shows out of many Authors. Exercit. in Solinum, p. 482. Ver. 5. Gave all he had to Isaac.] As he designed long before, XXIV. 36. Ver. 6. Sons of his Concubines.] Which were Hagar and Keturah: Who were Wives; but of an inferior sort, according to the manner of those Times and Countries. Keturah is expressly called his Concubine, 1 Chron. I. 32. as she is above, verse 1. of this Chapter called his Wife. Which R. Bechai (in Mr. Selden, cap. 3 de Successionibus) thus explains. She was his Concubine, because of a servile Condition; but his Wife, because married with Covenants, to provide for her and her Children; though they were not to heir his Estate. The Talmudists indeed do not perfectly agree in this matter: For though they all agree (and prove it evidently) that they were real Wives; yet some say they were made so only by Solemn Espousals, without any Marriage Settlement in Writing, as the principal Wives had: Others think they had a Writing also, but not with such Conditions as the principal Wives enjoyed. Abarbinel hath an accurate Discourse about this, which Buxtorf hath translated into his Book de Sponsalibus, n. 17. And see also Mr. Selden, L. V de Jure N. & G. cap. 7. p. 570, etc. and G. Sckickard, de Jure Regio, cap. 3. p. 70. Gave gifts.] Some Portion of his Money, or movable Goods: Or, perhaps, of both. Which, in all probability, he gave to Ishmael, as well as to these Sons, (though it be not mentioned Gen. XXI. 14.) because Moses here saith, he gave Gifts to the Sons of his Concubines; of which Hagar was one. Into the East Country.] Into Arabia and the adjacent Countries, as was said before. For the Midianites are called the Children of the East in Judg. VI 3, 33. VII. 12. VIII. 10. Ver. 7. These are the Days of the Years of Abraham, etc.] This is spoken by anticipation, (to finish the Story of Abraham) for Esau and Jacob were born before he died: And were now fifteen Years old. For Isaac was but sixty Years old when they were born, verse 26. and seventy five when Abraham died: Who was an hundred Years old at Isaac's birth, and lived to the Age of one hundred seventy and five. Ver. 8. Abraham gave up the ghost.] Died of no Disease, but old Age. In a good old Age.] Without Pain, or Sickness. Full of Years.] The Hebrew hath only the word full. We add Years to make up the Sense. Which some think rather to be this, That he was satisfied and had enough of this World, desiring to live no longer. Like that Expression in Seneca, Epist. LXI. Vixi, Lucili charissime, quantum satis est; mortem plenus expecto. Gathered to his People.] It doth not relate to his Body, which was not buried with them; and therefore must relate to his Soul, which is supposed by this still to live in that place, where his pious Forefathers were gone. Or else, it is an Hebrew Idiotism, signifying no more, but that he left this World as all his Fathers had done before him. Ver. 9 His Sons, Isaac and Ishmael, etc.] By this it appears that Isaac and Ishmael were not strangers one to another. Nay, some of the Orientals tell us that Abraham went to see Ishmael at his House, and that Ishmael came to see him after he was sent away: Which is not at all improbable. For no doubt Abraham provided for him suitable to the Condition of his Birth: And Ishmael could not but be convinced that the Inheritance of his Father belonged of right to Isaac, who was the Son of a Freewoman, and he only of a Bondwoman. Nor could he well be ignorant that Isaac was to be Heir of Abraham's Estate, by God's Designation. In the Field of Ephron, etc.] See XXIII. 17. Ver. 11. Isaac dwelled by the Well Lahairoi.] He continued, after Abraham's death, his former Habitation which he had when he married, XXIV. 62. Ver. 12. Now these are the Generations of Ishmael, etc.] Having mentioned the Blessing of God which went along with Isaac, after his Father's death (in the foregoing Verse) he takes this occasion to show that God was not unmindful of his Promise made to Abraham concerning Ishmael also, XVII. 20. Ver. 13. Nebaioth.] As he was the firstborn of Ishmael, so his Posterity gave the denomination to the whole Country of Arabia Petraea, (in the best part of which, see verse 3. they inhabited) which Pliny, Strabo, and Ptolemy call Nabataea; and sometimes other Authors call Nabathis: As the Inhabitants were called Nabataei; who are mentioned also by Dionysius Periegetes in his Description of the World, and by Plutarch in the Life of Demetrius; who, he saith, was sent to subdue the Arabs called Nabataei, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) where he was in great danger to perish, by falling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into places where there was no Water. These are commonly called in Scripture Ishmaelites, as if they had been the sole Heirs of their Progenitor: And they dwelled near to the Midianites, (their half Brethren) for in the Story of Joseph, he is said in one place to be sold unto the Ishmaelites, in another to the Midianites, (Gen. XXXVII. 27, 28, 36.) they being Neighbours, and Copartners in Traffic. The Country of Moab also was near to these Nabataei, as appears from Epiphanius, Haeres. LIII. where speaking of the Countries that lay beyond the Dead-Sea he mentions this, which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Region of Nebaioth, Ituraea, and Moabitis. See Salmasius, Plin. Exercit. p. 615. Kedar.] His Posterity called Kedareni were also seated in Arabia Petraea, together with their elder Brother. And their Name also was so famous, that some Authors call the whole Country Kedar. For the Language of Kedar is the Arabian Language: And when David complains that he had dwelled long in the Tents of Kedar, the Chaldee expounds it, in the dwelling of the Arabians. But those Arabians called Scenitae were properly the People of Kedar. And yet not all the Scenitae, (i. e. all the Arabs who dwelled in Tents) but those only who dwelled in Arabia Petraea. For there were divers kinds of them, (all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) some near Euphrates, others in Arabia Foelix, etc. as Salmasius shows in his Plin. Exercit. p. 484. Some take them to be the same with those whom Ptolemy calls Pharanitae: For what the Psalmist calls dwelling among the Tents of Kedar, is called, 1 Sam. XXVI. 1. dwelling in the Wilderness of Paran. Pliny only says Pharanitis bordered upon the Arabs, (in or a contermina gentis Arabiae) and so later Writers make Pharan and Arabia Petraea to be near Neighbours, as the same Salmasius shows, p. 485. Ver. 14. Dumah.] He seems, by Isaiah XXI. 11. to have been seated near Idumaea. Ver. 15. Hadar.] Some think the Athritae in Arabia Foelix came from him. In which likewise there was a City called Tema, from the next Son of Ishmael. And Jetur the next Son to him, may well be thought to have been the Father of the Ituraei in Coelo-Syria. And Kedemah the last of his Sons to have dwelled near his Brother Kedar. For so Jacobus Capellus expounds those words, Jer. XLIX. 28. Go up to Kedar, and spoil the Men of Kedem, (which we translate the Men of the East.) And there are some other People in those Countries, whose Names sound something like the rest of the Sons of Ishmael, but not so like as these I have mentioned. Which makes me omit all further search after them, enough having been said to show the truth of this Account which Moses gives us of Ishmael's Posterity. Ver. 16. These are their Names, by their Towns.] Though some of them dwelled in Tents (and thence were called Scenitae Arabes) yet they did not live so scatteringly; but pitched them together and made a Town. And their Castles.] They had even then Places of Defence: Which may make it probable, that they had also walled Towns, to which they resorted from their Tents in the Fields, when they were in any danger, Isai. XLII. 11. For it must be here noted, That as there were divers People of this Name of Scenitae Arabes; so there was this difference among them (as Salmasius observes in the forenamed place) that some of them were Nomades, who wandered from place to place; others of them were not. Particularly the Sabaean Scenitae, and most of the rest dwelled in Tents, but were fixed in their Habitations, and did not remove from one place to another: As those that dwelled in Mesopotamia did, who were both Scenitae and also Nomades. They therefore who were settled in Tents, as the Sons of Ishmael were, had reason to build Fortresses for the security of their slender Habitations. Twelve Princes according to their Nations.] Or, rather, (as Dr. Jackson well glosses, Book I. on the Creed, c. 25.) twelve Heads of so many several Houses, Tribes, or Clans. Which kind of Government they continued till four hundred Years after Christ; and is better expressed by Heathen Writers than by many Christian Interpreters, when they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rulers of their Tribes, as Strabo speaks, L. XVI. in his Description of Syria. And so the later Writers speak of the Saracens (who were the same People formerly called Scenitae Arabes) whose Governors they called Phylarchi Saracenorum, as may be seen in Sextus Rufus, and Jornandes. See Salmas. as before, p. 484, 485. Ver. 17. Gathered unto his People.] The same Phrases being used here of the death of Ishmael, that were Verse 8. of the death of Abraham; they show the meaning is no more, but that they left the World as others had done before them. We do not read where Ishmael was buried. It is likely in his own Country, not in the Cave of Machpelah: For that had been to give his Posterity a claim to a share in the Land of Canaan. Ver. 18. They dwelled from Havilah unto Shur, etc.] See Gen. X. 7. Josephus L. I. Antiq. cap. 12. makes the Ishmaelites to have possessed the whole Tract between Euphrates and the Red-Sea: Which appears by this place not to be true. For between them and Euphrates were the Amalekites and Moabites, who did not reach to Euphrates neither. The Ishmaelites therefore possessed the Country, which in that part Eastward, that was next to the Amalekites, was called the Wilderness of Havilah; and in that part next to Egypt was called the Wilderness of Shur. And in other places of Scripture is called Kedar, the Wilderderness of Paran; and the Wilderness of Sin. All which was comprehended afterward under the Name of Arabia. For Stephanus (as Salmasius observes, Plin. Exerc. p. 488.) makes but two Arabia's. One which he calls the Spicy, between the Persian and the Arabian Sea: The other on one end of it Westward, was next to Egypt; on the other end Northward, next to Syria. As thou goest towards Assyria.] The Wilderness of Shur was over against Egypt; and touched it in that part, by which the Way lay from Egypt to Assyria. Or, as some understand the whole Verse, The Sons of Ishmael dwelled from Shur, which is towards Egypt; unto Havilah, which is towards Assyria; in the way from Egypt thither. He died (Heb. fell) in the presence of all his Brethren.] Of all his Relations, or Kindred: Which are called Brethren in Scripture. But his death has been spoken of before, and in this Verse mention being made only of the situation of his Country, some interpret it in this manner, His Lot fell, i. e. he had his Portion in the presence of all his Brethren: According to the Promise made to his Mother, XVI. 12. The Children of Keturah lying on the East of his Country, and Isaac's Seed on the West. Or, if we take it to relate to his death, it may have the same Sense: Till death he dwelled in the presence of all his Brethren, and was in a flourishing condition. Ver. 19 These are the Generations of Isaac.] His principal design being to give an Account of those descended from Abraham by Isaac; Moses returns to that, after a short Account of his other Posterity. Ver. 20. The Syrian, of Padan-Aram, etc.] Bethuel and Laban are called Aramites or Syrians; not because they were of that Nation, but because they lived in the Country of Aram or Syria, that is in Padan-Aram; as it is here explained, and appears more fully from Rebekah's discourse with her Son Jacob, when she sent him thither, XXVIII. 2, 5. where he living twenty Years with his Uncle Laban, was upon that account called a Syrian, though born in Canaan, Deut. XXVI. 5. Padan-Aram, was a part of Mesopotamia. I say a part of it; for Mesopotamia itself was called Aram-Naharaim; that part of Syria (for there were many other Arams) which lay between the two great Rivers of Euphratis and Tigris. Which Country had two parts also: One toward the North, from the Mountains of Armenia to the River Chaboras, i. e. Araxes, (from whence Balaam seems to have been fetched, Numb. XXIII. 7.) which was exceeding fruitful, and upon that account called Padan. Which signifies in Arabic, the same that Seed doth in Hebrew, i. e. a Field. And therefore what Moses calls going to Padan-Aram, Gen. XXVIII. 2. the Prophet Hosea calls fleeing to Sede-Aram, into the Country or Field of Syria, Hosea XII. 12. This being a cultivated Country, abounding with all plenty. The other part of Mesopotamia was Southerly, from the forenamed River unto Babylon: And was very stony and barren. The Syrians lived in the former: And the Arabians in the latter; as Bochart observes, L. II. Phaleg, cap. 6. Ver. 21. Isaac entreated the LORD for his Wife, etc.] The Hebrew word Atar doth not signify barely to entreat or pray: But to beseech with earnestness, vehemence, and importunity. It's most likely he continued these importunate Prayers several Years: The desire of seeing the Messiah, making them very uneasy under barrenness. And some of the Hebrews fancy, That she remaining barren twenty Years, Isaac at last carried her with him to Mount Moriah (where he should have been offered) and there made most fervent Supplications for a Son: As if he would remember God of the Promise he had there made him, that he would multiply Abraham's Seed, as the Stars of Heaven, XXII. 17. Ver. 22. And the Children struggled together within her.] Some time before her delivery (verse 24.) she felt as if two were wrestling together in her Womb: And put her into Pangs, by striving which should get out first. If it be so, why am I thus?] If I cannot be delivered, why did I conceive? And she went.] The Struggling and Pangs, we must suppose, ceased for some time: So that she was able to go and consult the Divine Majesty, about this unusual Contest. To inquire of the LORD.] There was some Place where the Divine Majesty used to appear, which was the settled Place of Worship. See IV. 3. Maimonides will have it, that she went to the School of Sem, or Heber, who were Prophets, to desire them to consult the Divine Majesty about her Case. More Nevoch. P. II. cap. 41. And it is very probable, that there was some divinely-inspired Person attending the SCHECHINAH wheresoever it was: Such as Melchizedek was at Salem. Whom Patricides takes to have been the Person, to whom Rebekah resorted, for Resolution of her Doubt. Ver. 23. And the LORD said unto her.] By Melchizedek, saith the forenamed Patricides: By an Angel, saith Maimonides. Who tells us (in the place now mentioned) their Masters are so settled in their Opinion, that she went to inquire of the forenamed Prophets, and that by the LORD is meant his Angel; that they will have Heber to be him that gave the answer, (for Prophets, say they, are sometimes called Angels) or the Angel that spoke to Heber in this Prophecy. But it is most reasonable to think that the LORD spoke to her by an Angel, from the SCHECHINAH. Two Nations are in thy Womb.] The Heads of two Nations. Two manner of People shall be separated.] Greatly differing in their Dispositions, Manners, course of Life, and Country: Which will make them perpetually disagree. From thy Bowels.] Shall issue from thee. The elder shall serve the younger.] In his Posterity, not in his own Person. Ver. 24. When her days to be delivered were fulfilled.] This demonstrates, the time of her delivery was not come, when the struggling first began. Ver. 25. Red all over.] Some will have it with red Hair, not only on his Head, but all over his Body. Like an hairy Garment.] As rough as Haircloth: Just as the Poets describe Satyrs. He was hirsutus; not only hairy all over, but those Hairs as stiff as Bristles; arguing great strength of Body: And a rough, fierce Temper. They called his Name Esau.] Which signifying made in Hebrew, this is commonly taken for the reason of his Name; that he was as full of Hairs when he was born, as others are at Man's estate. But I think it may as well denote his active Genius, which they thought this presaged. Ver. 26. Jacob.] He certainly had his Name, from his taking his Brother by the Heel at his birth: As if he would supplant him; as he afterwards did. Was threescore Years old.] God exercised Isaac's Faith and Patience (just as he had done Abraham's) for the space of twenty Years, before he gave him a Child. For he was forty Years old when he married (verse 20.) and now sixty. Ver. 27. A cunning Hunter.] Had great skill in Hunting, in which his active genius delighted. A Man of the Field.] That took pleasure to be abroad, pursuing wild Beasts, in Woods and Mountains: Where afterwards he had his habitation. A plain Man, dwelling in Tents.] He loved not violent Exercise, but kept at home; or looked after the Flocks of Sheep, and the breed of Cattle. Ver. 28. And Isaac loved Esau, etc.] Not only because he was his Firstborn, and because his love of Hunting argued him to be a Man of great Activity and Valour, who was likely to prove a great Person: But because he also took care frequently to entertain his Father with Venison, (which was of divers sorts) and afforded him such variety at his Table, as gave his Father frequent occasion to commend him. But Rebekah loved Jacob.] Being a Man of a more meek and quiet Temper, suitable to her own Disposition; and more at home also with her, than Esau was; and designed by God to inherit the Promise, verse 23. It is likely Esau made great court (as we speak) to his Father; and Jacob to his Mother: Whereby they won their Affection. Ver. 29. He was faint.] With too violent and long pursuit of his Sports. Ver. 30 Feed me, I pray thee, with that same red, etc.] It was made of Lentiles, as we learn from the last Verse of this Chapter. And St. Austin upon Psalm XLVI. saith they were Egyptian Lentiles; which were in great esteem, and much commended by Athenaeus, and A. Gellius: And gave the Pottage, it is probable, a red tincture. Some think Esau did not know what it was, and therefore calls it only by its colour; ask for that red, that same red, as it is in the Hebrew. Therefore was his Name called Edom.] This repeated eager desire of he knew not what, for which he sold his Birthright, gave him the Name of Edom: Which signifies red. Whence the City which he built, and the whole Country his Posterity inhabited, was called by the same Name; and by the Greeks Idumaea; bordering toward the South upon Judaea, Arabia, and Egypt. Ver. 31. Sell me this day thy Birthright.] The eldest Son had several Privileges belonging to him above the rest: The chief of which was to have a double Portion of his Father's Estate. As for the right of Priesthood, there are many reasons to prove it did not belong thereunto. But whatsoever they were, Jacob cunningly made an Advantage of Esau's Necessity, to purchase them all for a small matter. In which some think he did not amiss: About which I shall not dispute. Ver. 32. What profit shall this Birthright do to me?] He speaks very slightly, if not contemptuously of it: Preferring the present satisfaction of his Appetite, before his future Dignity and Greatness. For some are of Opinion he pretended to be fainter than really he was; out of a vehement longing for the Pottage; which, perhaps, was a rarety. Ver. 33. Swear to me this day.] That I shall peaceably enjoy the Prerogative of the Birthright. Esau seems to have been very violent in all things; and to have pursued this as eagerly as he did his Sports: Jacob, on the contrary, very sedate and crafty to make the best use of the Opportunities he met with, to promote his Ends. Ver. 34. Risen up and went his way.] Well satisfied, and without any trouble for what he had done. Which the Apostle censures as a piece of Profaneness: Parents being wont to give a special Blessing to their Firstborn. Despised his Birthright.] He thought, perhaps, he could recover that by Force, which he had lost by his Brother's Craft. CHAP. XXVI. Ver. 1. AND there was a famine in the Land, etc.] Such a scarcity of Provisions, as were in Abraham's days (XII. 10.) when he was newly come into Canaan, happened again in the days of Isaac. And Isaac went.] It is not said from whence he went: But it is probable, after the death of Abraham, he went and dwelled where his Father had often done, at Mamre near Hebron. For he was not now at Beersheba, or the Well Lahairoi, (which was the last place of his habitation that we read of, XXV. 11.) for that was in this very Country of Gerar, to which he now went. Unto Abimelech.] The Son, it is most likely, of him to whom Abraham went: For he is not to be thought the same; it being an hundred Years since that time. And all the Kings of that Country were, for many Ages, called by the Name of Abimelech; as appears from the Story of David: Who fled to one of that Name called Achish in 1 Sam. XXI. 10. but Abimelech in the Title of the XXXIV Psalm. See Gen. XX. 2. Ver. 2. And (or for) the LORD appeared to him.] He intended to have gone into Egypt, as Abraham his Father had done in the like Case, XII. 10. But God forbade him, (appearing to him either in a Vision, or a Dream, or as the Glory of the LORD appeared afterward to Moses and the Congregation of Israel upon several occasions) and directed him to stay in this Country, which was in the way to Egypt: Where he promises to provide for him. Though Egypt was a most plentiful Country; yet the King of it at this time, was not so good a Man, perhaps, as him that reigned in the Days of Abraham. Ver. 3. Sojourn in this Land, etc.] He not only promises to take care of him at present, during the Famine: But renews the Promises made to Abraham his Father at sundry times, and in divers places, XII. 3. XV. 5. XVII. 2, 8. and at last confirmed by an Oath, XXII. 16, 17. I will be with thee, and bless thee.] These, and such like words Maimonides shows express a special Providence over those to whom they are spoken, and over all belonging to them. More Nevoch. Par. III. cap. 18. Unto thy Seed will I give all these Countries.] Which he repeats again in the next Verse; having mentioned the vast multiplication of his Seed. Ver. 4. In thy Seed shall all the Nations of the Earth be blessed.] In this is contained the Promise of the Messiah, the highest Blessing God could bestow: Which he assured Abraham should spring out of his Family, XXII. 18. and now assures the same to Isaac. Ver. 5. Because that Abraham obeyed my Voice.] In going out of his own Country, when God called him; in circumcising himself and his Family; but especially (XXII. 18.) in offering his Son Isaac. And kept my charge.] i. e. Observed the Sabbath-Day, says Menasseh Ben-Israel, out of the Hebrew Doctors. L. de Create. Problem. VIII. But it seems more rational to understand by this word which we translate charge, all that he commanded him to observe: The Particulars of which follow. My Commandments, my Statutes, and my Laws.] These are nicely distinguished by some of the Jews; especially Abarbinel: Who, by Commandments, understands not only that of Circumcision, but of expelling Ishmael: And by Statutes, (Hebr. Chukkothai, which always relates to Ceremonial things) not only binding his Son Isaac to offer him in Sacrifice, but his offering a Ram afterwards in his stead: And by Laws, (which include the Judicial part of Moses his Writings) his taking a Wife for Isaac out of another Country; and bestowing Gifts upon the Children of his Concubines, reserving the Land for Isaac. But this may seem too curious: And so many words may be thought rather to be used, only to express his exact Obedience to God in every thing, whether belonging to Religion, or to Justice, Mercy, or any other Duty: According to what he required of him, XVII. 1. Walk before me, and be thou perfect. Ver. 6. And Isaac dwelled in Gerar.] This is a fresh Instance of his constant Obedience; in trusting to God's Providence here, and not going down into Egypt, as he was inclined. Ver. 7. She is my Sister.] Or, Cousin; for so she was. He told part of the Truth, but not all. For he feared to say, etc.] He imitated his Father; as Children are apt to do. Ver. 8. Sporting with Rebekah his Wife.] Using such familiarity with her, and blandishments, as were not allowable between Brethren and Sisters; but common between Man and Wife, even openly. As embracing her in his Arms, and kissing her, perhaps, very often: He having an exceeding great love to her, XXIV. 67. Ver. 9 Of a surety, she is thy Wife.] It seems he took Isaac to be so good a Man, that he looked upon the Liberties he took with Rebekah, as tokens of conjugal Love, not of incestuous Desires. Ver. 10. Brought guiltiness upon us.] It is likely the Punishment inflicted upon his Father and Family, (XX. 17.) only for taking Sarah into his House, with an intention to make her his Wife, was yet in memory among them. Ver. 11. He that toucheth this Man or his Wife, etc.] This looks like a modest word, as it is used, XX. 6. and 1 Cor. VII. 1. But the Chaldee Paraphrast (and the Hebrew Doctors) interpret it of not doing them any injury: Because he speaks of the Man, as well as his Wife; and so it is explained verse 29. Ver. 12. Then Isaac sowed in that Land.] Most take this to have been in the time of Famine: Which makes it the greater wonder, that the Ground should then bring forth so plentifully. But it seems more likely to me, that the Dearth was at an end: For it is said Verse 8. that he had been in that Country a long time, when Abimelech saw him sporting with his Wife. An hundred fold.] This, in itself, is not wonderful; though, at this time, it was a singular Blessing of God, after there had been some time ago a dearth; and, perhaps, the Soil not rich, which afforded so large a crop. Otherwise, Varro says (L. I. de Re Rustica, c. 44.) that in Syria, about Gadera, and in Africa about Byzacium, they reaped an hundred Bushels for one, (ex modio nasci centum.) Pliny and Solinus say the same of that Country Byzacium: In so much that Bochartus fancies the Metropolis of that rich Country, viz. Adrumetum, had its Name from hence; signifying in the Phoenician Language, as much as, the Region of an hundred fold. Lib. I. Canaan, cap. 24. Nay, some places in Africa were so rich that they produced two hundred, yea three hundred fold, as he shows out of several good Authors in the 25th Chapter of that Book. Whence he thinks Africa had its Name; being as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Terra Spicarum, a Land of Ears of Corn. All which I have noted, that this Passage may not seem incredible to any Reader. And the LORD blessed him.] Or, for the LORD blessed him. This is the reason of the fruitfulness of that Soil; which naturally would not have yielded so much. Ver. 13. And the Man waxed great, etc.] I suppose he had many such friutful Years; so that his Riches increased till he grew very great, and bought more Cattle than he had before. For in them consisted the ancient Riches, as Servius tells us on the first of Virgil's Eclogues. Omne Patrimonium apud majores peculium dicebatur, a pecoribus; in quibus universa eorum substantia constabat. Vnde etiam PECUNIA dicta fuit, à PECULIO. The same also we find said by Columella. Ver. 14. Great store of Servants.] The Margin hath, store of Husbandry. Which is very likely; because he was encouraged in it, by his great Crops: Which could not likewise but increase the Number of his Servants. The Arabic set forth by Erpenius hath only, a great revenue, or vast increase: Which among the Eastern People, as I said, was principally from their Cattle. But God blessed him with abundance of Corn also. Ver. 16. Thou art much mightier than we.] As the People envied him, verse 14. so the King himself, it seems, began to fear him. And therefore desired him, in a friendly manner, to leave his Country. For they were not yet grown so wicked, as to attempt to destroy those who lived quietly among them; when they apprehended they would become richer and stronger than themselves. Ver. 17. The Valley of Gerar.] Where that was, is uncertain; but at some distance from the City where Abimelech dwelled, and near to which Isaac had inhabited before. Ver. 18. Which they had digged in the days of Abraham.] He chose to open the old ones, rather than dig new; both because he was certain there to find a Spring of Water, and because it was most easy, and less obnoxious to Censure or Envy: And because he would preserve his Father's Memory; for which reason he did not give them new Names, but those they had in his Father's Days. Ver. 19 They digged in the Valley, etc.] In process of time, they found a necessity of more Water; and so digged till they met with a new Spring, in the Valley. Ver. 20. The Water is ours.] Because it was found in their Soil, as Menochius observes. But they having let the Ground to Isaac, the Water was truly his, as long as the Contract lasted. Ver. 21. And they digged another Well.] I suppose in the same Valley: For rather than contend, he receded from his right in the other Well. Ver. 22. He removed from thence.] To avoid strife, he quitted that part of the Country, and went to another: Where he was not disturbed in his Pasturage. For now the LORD hath made room for us.] He was straightened before for want of sufficient Water for his Flock: Which now he enjoyed in abundance. And we shall be fruitful in the Land.] Increase more than formerly: Now that they could water their Flocks quietly and plentifully. Ver. 23. Went up from thence to Beer-sheba.] Where he and his Father had anciently lived, XXI. 33. XXV. 11. Ver. 24. And the LORD appeared unto him the same Night.] As he had done before he came to Gerar, verse 2. I am the God of Abraham.] Who was so kind to him, and made a Covenant with him. I am with thee.] My special Providence is over thee; as was explained before, verse 3. Ver. 25. Built an Altar there.] To offer Sacrifice unto the LORD. Called upon the Name of the LORD.] As Abraham had done before him, in this very place, XXI. 33. And pitched his Tent there.] Resolved to settle in this place. Ver. 26. Phicol, etc.] The same Name and the same Office that he had, who is mentioned XXI. 22. but he was not the same Man, no more than Abimelech the same King. It is probable this was a Name of some Dignity among them; like that of Tribunus or Dictator among the Romans: Which passed from one to another. Ver. 28. We saw certainly the LORD was with thee, etc.] We have observed such a special Providence over thee, that we come to establish a perpetual Friendship with thee, by a solemn Oath, if thou wilt consent to our desire. They were afraid, it seems, lest being disobliged by their sending him out of their Country, he should fall upon them, one time or other; being mightier than they, as they acknowledged, verse 18. Ver. 29. Have sent thee away in peace.] They remember him how they dismissed him peaceably; and did not go about to seize upon his Estate, while he lived among them: Which they make an Argument, why he should contract a nearer Friendship with such civil People. Thou art now the blessed of the LORD.] This looks like an high Compliment, or flattering Expression. Ver. 30. He made them a Feast, etc.] So Covenants were made, by eating and drinking together. Ver. 32. Told him concerning the Well they had digged, etc.] They had begun to dig before Abimelech and Phicol came, verse 25. and now they came at a Spring of Water. Ver. 33. He called it Sheba.] From the Oath which was lately made between him and Abimelech. It had been called so before by Abraham, XXI. 31. but that Name, perhaps, was forgotten, and so he revived it, as he had done others, verse 18. Ver. 34. The Daughter of Beeri the Hittite, etc.] Josephus saith these two Men, Beeri and Elon, whose Daughters Esau married, were Dynastae, powerful Men among the Hittites: Which is not improbable. But his Father sure had given the same charge to him, that Abraham had done concerning his own Marriage, XXIV. 3. and then it was a very undutiful, nay, an impious action, to marry with those People, who were under the Curse of God. The Scripture might well call him profane: Who seems not to have regarded either the Curse or the Blessing of the Almighty. Ver. 35. A grief of mind.] His very marrying with them, sorely afflicted his Father and Mother. Or, as others interpret it, their Idolatry and bad Manners extremely grieved them. CHAP. XXVII. Ver. 1. When Isaac was old.] An hundred thirty and seven Years old, as many have demonstrated. He said unto him, My Son, etc.] It appears by this and what follows, that though Esau had displeased him by his Marriage; yet he retained his natural Affection to him, which he had from the beginning. Ver. 3. Thy Quiver.] Some take the Hebrew word to signify a Sword: Which was as necessary for a Huntsman, as a Bow and Arrows. Ver. 4. Make me savoury Meat, etc.] To raise his feeble Spirits, and enable him to deliver his last and solemn Benediction, with the more Vigour. My Soul may bless thee before I die.] It seems Isaac did not understand the Divine Oracle, XXV. 25. as Rebekah did; Or, she had not acquainted him with it. For he intended to bestow upon Esau the promised Land; which was that God told Abraham he would bless his Posterity withal. For the last Benediction of these great Men, was the settling of their Inheritance; and making those their Heirs upon whom they bestowed their Blessing. Now the Birthright which Esau had sold Jacob gave him right only to the greatest part of Isaac's Estate: But not to the Land of Canaan, which was to be disposed of by Isaac, according to Divine Direction. Ver. 7. And bless thee before the LORD.] These words show it was not a common Blessing, but a solemn Benediction, and by Divine Authority or Approbation, which Isaac meant to give his Son Esau. Ver. 8. Obey my Voice, etc.] Rebekah having just reason to conclude, that Esau had forfeited the Blessing, which she was desirous to preserve in her Family, by marrying with the People of Canaan, who were cursed by God; thought of this Device to get Jacob preferred before him. And indeed, it cannot be denied, that it was a profane thing (as I noted before) to marry with a Daughter of Heth. And he seems afterwards to have had no good Design in marrying with a Daughter of Ishmael, (XXVIII. 9) for it looks as if he went about to set up the Pretensions of that Family, against Isaac's. Ver. 9 Two good Kids of the Goats.] Two fat sucking Kids, as Aben Ezra expounds this Phrase, Kid of the Goats, (upon Exod. XXIII. 19) which in old time were accounted very delicious Meat: A Present fit for a King, 1 Sam. XVI. 20. and which Manoah prepared for the Angel, whom he took for a Noble Guest, Judg. XIII. 15: And (which is most proper to be here considered) allowed to decayed and weak People, as an excellent Nourishment. Both these Kids were not prepared for Isaac: But she took the most tender and delicate parts of both, and dressed them for him. And I will make them savoury Meat.] Dress it so, as to please his Palate; and not to be distinguished by him from Venison. For, we know, the natural taste of things may be quite altered, by various sorts of Seasonings, as we call them: And ordered in such manner, that Bochartus says he knew skilful Huntsmen take a Pastry made of Beef, for Venison. Ver. 11. An hairy Man.] In the Hebrew, isch Sair, a rough Man, hairy like a Goat. For the same word Sair signifies a Goat, Gen. XXXVII. 31. Leu. IX. 15. and other places. Ver. 12. A deceiver.] One that cheats his Father; imposing on his Age, and on his Blindness: Which, he wisely considers, would have been an high Provocation if it had been discovered. Ver. 13. Upon me be thy curse.] i. e. There is no danger: I will warrant the success. Ver. 15. Took goodly Raiment, etc.] His best Clothes; which most suppose were laid up in a Chest, among odoriferous Flowers, or other Perfumes: Both to preserve them from Moths, and to comfort the Brain when they were worn: For their smell is mentioned verse 27. It is a groundless fancy of the Jews, that these were Sacerdotal Garments, (and the very same that Adam wore, which descended to Noah, etc.) for, as there was no Sacrifice now to be made, so the Primogeniture did not make him a Priest, more than Jacob, as was noted before. One may rather say, these were Garments belonging to him, as Heir of the Family: Between whom and the other Sons, it's very probable the Affection of Parents was wont to make some difference in their Apparel. Ver. 16. Put the Skin of the Kids of the Goats.] It is observed by Bochartus, That in the Eastern Countries, Goatshair was very like to that of Men. P. I. Hierozoic. L. 2. c. 51. So that Isaac might easily be deceived, when his Eyes were dim, and his Feeling no less decayed than his Sight. Ver. 18. Who art thou, My Son?] He suspected him, from his Voice, and returning so soon from Hunting. Ver. 19 I am Esau thy firstborn, etc.] Here are many untruths told by Jacob, besides this, (for his Father did not bid him go, get him some Venison, nor did God bring this Meat to him, which he had prepared, etc.) which cannot be wholly excused: But it must be confessed, he and his Mother were possessed with a false Opinion, That they might deceive Isaac, for the good of his Family. Arise, I pray thee, and sit and eat, etc.] He was lying upon his Bed, one would guests by this, being aged and infirm: And he entreats him to raise up himself, and sit: For so they did in those Days (as we do now) at their Meals. This appears afterwards, when Joseph's Brethren sat down to eat Bread, XXXVII. 25. and sat when they eat with Joseph in Egypt, XLIII. 33. And so Homer makes all his Hero's sit at their Feasts, as Athenaeus observes: Which Custom continued among the Macedonians in the days of Alexander, as Bochartus observes in his Hierozoic. P. I. L. II. c. 50. Ver. 21. Come near, etc.] Isaac still suspected by this long discourse with him, wherein he observed his Voice, that it was not Esau. And the Hebrews, in Bereschith Rabath say, that he fell into a great sweat, and his Heart melted in him like Wax, while he talked with him: So that an Angel came to support him, from falling down. Ver. 23. So he blessed him.] After he had once more asked him whether he was his very Son Esau, which Jacob affirmed, verse 24. who was punished for this Deceit, when he was cheated himself by Laban, in the business of his Wives, as well as in other things: And (as the Hebrews observed) he that deceived his Father by the Skins of the Kids of Goats, was deceived himself into a false opinion that Joseph was killed; by his Brethren dipping his Coat in the Blood of a Kid of the Goats, Gen. XXXVII. 31. Ver. 26. Come now and kiss me.] Some think he had a desire to be satisfied that way, whether he was Esau or not. But I take it rather, to be a Token of his great Love and Affection, wherewith he bestowed his Blessing upon him. Ver. 27. He smelled the smell of his Raiment.] As he embraced him, he perceived the fragrancy of his Garments: Which he could not before, while he stood remote; his Senses being weak and dull. The Jews who fancy these to have been the Garments wherein Adam ministered; imagine also that they retained the scent which they had in Paradise. So Bereschith Rabath, and R. Sol. Jarchi, as Braunius observes, L. I. de Vestib. Hebr. Sacerd. c. 4. See, the smell of my Son.] The apprehension of one Sense, is, in this Language, often used for the apprehension of another, (as Maimonides speaks, P. I. More Nevoch. cap. 46.) as, see the Word of the LORD, Jer. II. 31. i e. Hear his Word. And so in this place, See the smell is as much, as Smell the Odour of my Son, etc. But it may simply signify, Behold, or observe; no Field that God hath adorned with the greatest variety of the most fragrant Flowers, smells sweeter than my Son. Ver. 28. Therefore God give thee, etc.] I take it for a sign that God will give thee, (for so it may be translated, as a Prophecy, as well as a Prayer) the greatest abundance: Which proceeds from a rich Soil, well watered from Heaven. These two are the causes of Plenty. The Dew of Heaven.] Rain fell only at certain Seasons, in that Country: But there was a recompense for it by large Dews; which very much refreshed the Earth; and are represented in Scripture as a Divine Gift, Job XXXVIII. 28. Micah V. 7. which God threatens sometimes to withhold, because of men's Offences, 1 Kings XVII. 1. Ver. 29. Let People serve thee, etc.] As the former part of the Blessing relates to Wealth: So this, to Dominion and Empire: Which was signally fulfilled in the Days of David, when the Moabites, Ammonites, Syrians, Philistines, and Edomites also were subdued under him. Let thy Mother's Sons bow down to thee.] This is a third part of the Blessing, giving him a Prerogative in his own Family: And in the next words he pronounces a Blessing upon all that should be Friends to him; as on the contrary, a Curse upon his Enemies. Ver. 33. Isaac trembled very exceedingly.] What the Hebrews say upon verse 21. (see there) had been more proper here: That his Heart melted; and he was ready to swoon away. Who?] A broken form of Speech. Yea, and he shall be blessed.] He had blessed him so Seriously, and with such Affection, and (it is likely) extraordinary Confidence of God's Approbation, that he would not revoke it. For he felt, as I take it, the Spirit of Prophecy upon him, when he pronounced this Blessing: And it enlightened him to understand the Oracle formerly delivered, XXV. 23. Ver. 35. Taken away thy Blessing.] Which I intended to have bestowed on thee; looking upon it as thine, by the right of being my Firstborn. Ver. 37. All his Brethren.] His Kindred. What shall I now do unto thee, my Son?] Having given Jacob so much; it was but a small matter he could do for him. Ver. 39 Behold, thy dwelling shall be the fatness, etc.] Some have translated it, Thy dwelling shall be without the fatness of the Earth, and the Dew from above: But by thy Sword shalt thou live, etc. i. e. He prophesies that he should inhabit a poor Country: But maintain himself plentifully by his Sword. For, otherwise (they think) his Blessing would be the same with Jacob's, verse 28. But if we retain our Translation, there is a manifest difference between this and Jacob's Benediction. For here he makes no mention of plenty of Corn and Wine; and gives him no such Dominion as he did to Jacob, (the Jews observe other differences) and whatsoever fatness was in the Soil of his Country, it did not last, as appears by Mal. I. 3. Ver. 40. By thy Sword shalt thou live.] Live upon Spoil. Or, as others interpret it, be in perpetual War to defend thy Country. And shalt serve thy Brother.] Here Isaac speaks out, the very words of the Oracle mentioned before, XXV. 23. which was fulfilled in the days of David, 2 Sam. VIII. 14. and 1 Chron. XVIII. 13. (the Circumstances of which Conquest are more fully described, 1 Kings XI. 15, etc.) And again, after they had recovered some strength, Amaziah made great slaughters among them, 2 Kings XIV. 7. As the Maccabees did afterwards, 1 Macc. V. 65. and at last were utterly disabled by Hircanus, the Son of Simon Maccabaeus, as we read in Josephus, L. XIII. Antiq. c. 17. When thou shalt have the Dominion.] St. Hierom and the LXX do not understand this of their having any Dominion over the Seed of Jacob (which we never read of) but only of their regaining Power to shake off subjection to them, as it follows in the next words. Thou shalt break his Yoke from off thy Neck.] Which they did in the Days of Joram, as we read, 2 Kings VIII. 20, 22. 2 Chron. XXI. 8, etc. Ver. 41. And Esau said in his Heart.] Designed and resolved within himself: And, as it should seem, was so full of it, that he could not contain his Purpose within his own Breast, but in his Anger blurted it out to some Body; who told it to Rebekah. The days of mourning for my Father, etc.] He will die shortly, (in which he was deceived, for he lived three and forty Years after this) and then I will be revenged. He had some regard to his Father still remaining (whom he would not grieve) but no consideration of his Mother, who had helped Jacob to supplant him. Ver. 44. Tarry with him a few days.] A Year or two. But herein she also was mistaken: For he did not return in twenty Years time. Until thy Brother's fury.] Time, in which various things happen, very much alleys Fury and Rage. Ver. 45. And he forget, etc.] The memory of it be much worn out, and grown weak. Why should I be deprived of you both in one day?] She had reason to think, that if Esau killed Jacob, and the Public Justice did not punish it (according to the Precept, IX. 6. which had settled Courts of Judicature) God himself would prosecute Esau with his Vengeance, as he did Cain. Ver. 46. I am weary of my life, because of the Daughters of Heth.] The two Wives of Esau, who were Hittites, were such a continual vexation to her; that she wished rather to die, than to live among them. If Jacob take a Wife, etc.] She pretends only this reason for sending Jacob among her Kindred; and says not a word of the danger his Life was in: For she would not afflict her Husband; but only preserve her Son. What good shall my life do me?] I had rather die than live in such perpetual vexation: Therefore let him go and take a Wife, as Abraham did for thee, of our Kindred. CHAP. XXVIII. Ver. 1. AND Isaac called Jacob.] Sent for him to come to him. And blessed him.] Renewed and confirmed the Blessing he had already given him: That it might not be thought to be of less force, because procured by Artifice and Subtlety, XXVII. 35. Ver. 2. To Padan-Aram.] See XXV. 20. Ver. 3. And God Almighty bless thee, etc.] This is the solemn Blessing mentioned verse 1. wherein he ratifies what he had done: And more fully and distinctly settles the Land of Promise upon him; and makes him the Father of the promised Seed. Ver. 4. Give thee the Blessing of Abraham.] The Blessing of Abraham was, that he should inherit the Land of Canaan; and that in his Seed all the Nations of the Earth should be blessed, Gen. XV. 18. XXII. 18: Both which he now confirms to Jacob. Ver. 5. And Isaac sent away Jacob.] In some haste, as the LXX. translate verse 2. Arise, flee, i. e. depart without any delay. Which looks as if Rebekah had at last, suggested something to him of the Danger he was in. And he went to Padan-Aram.] Prepared himself to go, and set forward. Or, else it is spoken by anticipation; for he did not come thither till after several Passages; which are related in this and in the next Chapter. Son of Bethuel the Syrian.] See XXV. 20. Jacobs and Esau's Mother.] Now Jacob is put first; as being lately declared Isaac's Heir, and Heir of all the Promises. Ver. 9 Then went Esau unto Ishmael, etc.] To the Family of Ishmael; for he himself died fourteen Years ago. And therefore Nebaioth (his eldest Son, XXV. 13.) is here mentioned, as the present Head of the Family: Whose Sister Esau married. Whereby he showed himself not to have any great regard to the Divine Revelation: Otherwise he could not but have known, that this Family, being descended from a Bondwoman, was not to inherit the Promises made to Abraham and Isaac. Ver. 10. Jacob went out from Beer-sheba, etc.] Quite alone, without any Servants to attend him, and without any Presents to court a Wife, or gain the Kindness of Laban: Neither of which were wanting, when Abraham sent Eliezer to take a Wife for Isaac. But as he was sent away in haste, (as I noted before, verse 5.) so hereby the Anger of Esau was mitigated, who at present was left the sole Possessor of all Isaac's Riches, and saw Jacob departed in a poor Condition. This also was an act of Divine Faith, that God would take a singular Care of him, and let him want nothing. And as they could not but hope that Laban, being so near a Relation, would be glad to see him and entertain him: So it is probable he might carry Letters of Credence with him, that he was to be Heir to Isaac; as Eliezer assured them Isaac was to be to Abraham, XXIV. 36. We are to suppose likewise, that he was not sent without Money to bear his Charges, (as we speak) and had some Provision with him: For we read of Oil, verse 18. which he poured on the top of the Pillar. Ver. 11. And he lighted upon a certain place, etc.] A convenient place (shaded with lovely Trees; see verse 19) to lodge in: Unto which he did not go by design; but happened (as we speak) upon it, when he did not think of it. And he took of the Stones of that place.] One Stone, from among many others that were there: As appears from verse 18. The same form of Speech was observed before, XIX. 29. XXI. 7. Ver. 12. And he dreamt.] He had the following Representation made to him in a Dream. Behold, a Ladder, etc.] It is judiciously observed by Maimonides in his Preface to his More Nevochim, that there are two sorts of Prophetic Parables (as he calls them,) in one of which, every word hath some peculiar signification: In the other, the whole Parable represents the thing intended, but every word hath not its weight; some serving only for Elegance. Among the first sort he reckons this: In which the Ladder may be thought to represent the Divine Providence, which governs all things; and particularly now directed Jacob in his Journey, every step of which was under God's Guidance. It being set upon the Earth denoted, he thinks, the steadfastness of Providence, which nothing is able to shake. And the top of it reaching to Heaven signifies, that it extends itself all the World over; to every thing, great or small, high or low: And the several steps in the Ladder, the Motions and Actions of Divine Providence. The Angels which went up and down, signifies that they are the great Ministers of God's Providence, by whom he manages all things here below: And that they are never idle, but always in motion to serve those especially who serve God faithfully. Their ascending represents their going to receive the Divine Orders and Commands; and their descending, the execution of his Orders. Or, (with a peculiar respect to Jacob's present Condition) the one signified, their safe Conduct of him in his Journey to Padan-Aram; and the other, their bringing him safe home again. This is infinitely more solid, than the Conceit of almost all the ancient Rabbins, that God represented in this Ladder, the rise, and the fall of the four great Monarchies. For where is there any mention in this Dream of four Angels? Or, of seventy Steps representing the seventy Years Captivity in Babylon? Or, of two and fifty Steps representing the time of the Reign of the four Kings of Persia and Media, according to their computation? etc. All this is the pure invention of idle Men, who dream upon the Holy Scriptures. Ver. 13. And behold, the LORD stood above it.] Finally, he saw the Divine Majesty, or Glory, (so the Targum here expounds it) as the unmovable Mover of all things. From whom all comes as the first Cause, and to whom all returns, as the last End. I am the LORD God, etc.] This is the first time that we read of God's appearing to Jacob: And it was only in a Dream. But it made such a deep impression upon him, that he doubted not of the Truth of what was now expressly promised him by God himself; that he should have the blessing of Abraham, as his Father had told him, verse 4. Ver. 15. Behold, I am with thee.] Or, will be with thee, i. e. My peculiar Providence shall be over thee, and take Care of thy safety, as Maimonides well expounds it; in his More Nevoch. P. III. cap. 18. I will not leave thee, etc.] This shows the intent of the Dream was to comfort Jacob, in his solitary and poor Condition, by an assurance that God's watchful Providence should attend him, till he had accomplished all his Promises to him. Ver. 16. Surely the LORD is in this place.] By his special extraordinary Presence: For here he had manifested himself to him, and given him singular Assurances of his Favour; and that the very first Night, after he went from home: Which made this place more acceptable to him than his Father's House. For now he was become a Prophet, as Maimonides observes, More Nevoch. P. II. cap. 45. where he says, That they who Prophesy in a Dream, do not call it a Dream after Prophecy is come to them in a Dream, but simply say, it was a Prophecy. Thus the Patriarch Jacob, after he awakened out of his Prophetic Dream, (wherein he heard the LORD speak to him, verse 13, 14.) he doth not call it a Dream, but roundly says, Surely the LORD is in this place, etc. And I knew it not.] I did not expect to meet with such a Divine Appearance and Revelation to me. Ver. 17. And he was afraid.] Possessed with a Religious, Awful Apprehension of God. Which made him say, How dreadful is this place?] With what Reverence ought I here to behave myself? This is none other but the House of God.] The Divine Majesty dwells here: This is not a common Place, but a Sacred; having a Divine Presence in it. And this is the Gate of Heaven.] Here God keeps his Court, attended by his Holy Angels: Whom he had seen come from Heaven hither, and go up from hence thither. So Mr. Mede explains it, Book II. p. 436. The Presence of God in one Place more than another, consists in his Train or Retinue. A King is there, where his Court is: And so God is there specially present, where the Angels keep their Station. Which is the meaning of the Gate of Heaven, i. e. Heaven's Court: For the Gate was wont to be the Judgment-Hall, and the Place where Kings, and Senators used to sit, attended by their Guards and Ministers. Ver. 18. Took the Stone and set it up for a Pillar.] Upon the top of some other Stones, which he heaped up together: That it might remain as a Monument of the Divine Mercy to him; and preserve the Memory of this Heavenly Vision: And that by this Token he might know this Place, when God brought him back again, and commemorate his Goodness to him here. This Stone was held in great Veneration by the Jews in future times, and translated to Jerusalem. After the destruction of which by Titus, they were wont (upon that Day when it was taken, which was the only Day they were permitted to come thither) with great Lamentation and rending their Garments, to go and anoint this Stone. Such is the Power of fond Superstition. See Vossius, de Idolol. Lib. VI cap. 38. Poured Oil on the top of it.] Not in honour of this Stone, (as Bonfrerius himself confesses) much less of any Idol to which it was dedicated: But to consecrate it as a Monument of God's great Mercy to him, in the Celestial Vision. Oil, it appears by this, was anciently used, in consecrating things, before the Law of Moses: And not only in this Family, but in others also it is probable; from whence the Pagan Custom came of anointing Stones, which by Theophrastus are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon which Superstitious People were wont when they met with them in the Highways, to pour Oil and fall down and worship. A great many Author's mention them, which are collected by Elmenhorstius in his Observations upon Arnobius, p. 37. They that would be satisfied how wretchedly some of the Romish Writers plead for the worship of Images from this very place, may read Dr. Jackson's Treatise of the Original of Unbelief, Chap. XXXV. where he excellently explains this action of Jacob, n. 5, 6, 7. Ver. 19 And he called the Name of that place Bethel.] From this word Bethel, came the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Scaliger in his Animadv. upon Euseb. p. 198. and others think) among the Heathen: Whereby they denoted rude Stones, which they worshipped either as Symbols of Divinity, or as true Gods, animated by some heavenly Power. Of which worship see Photius in his Bibliotheca, CCXLII But especially Bochartus, L. II. Canaan, cap. 1. where he shows the Phoenicians (at least as the Jews think) first worshipped this very Stone which Jacob anointed: And afterward consecrated others, which they called Baetylia, and Baetyli, in memory of this Stone anointed at Bethel. See p. 785, 786. Certain it is, this Idolatrous Practice came very early into the World: Which made Moses forbid the erecting of such Pillars, they being in his time converted to a profane use, Leu. XXVI. 1. Deut. XII. 3. XVI. 22. But the Name of that City.] Which was near to the place, where this Pillar was set up. Was Luz at the first.] So called, perhaps, from the many Almond-trees which grew there, (for Luz signifies an Almond, see XXX. 37.) among which it is probable Jacob took up his lodging, because they were a kind of Covering to him. Both this Luz in the Tribe of Benjamin, and the other among the Hittites in the Tribe of Ephraim, Judg. I. 26. Bochart doubts not had there Name from this Original, L. I. Canaan, cap. 35. Ver. 20. Jacob vowed a Vow.] This is the first Vow, that we read of in Scripture: Which all Men allow is a part of Religion, and so was acknowledged by the Law of Moses, Deut. XXIII. 21. Psalm L. 12. Psalm LXV. 2, etc. Perhaps Jacob was the first, that in this manner expressed his devout Affection towards God. If God will be with me, etc.] Perform his Promise to me, verse 15. Give me Bread to eat, etc.] Support and maintain me; which is the explication of the Promise. Ver. 21. Then shall the LORD be my God.] I will most Religiously worship and serve him. Which doth not imply, that he would not worship him, if he did not bring him home in Peace: But that, if he did, he would perform some special Service to him, and worship him with extraordinary Devotion: Consecrating (as it follows) this Place to his Honour; offering him Sacrifice, and giving him the Tenths of all he had, to maintain his worship. Ver. 22. And this Stone, which I have set for a Pillar.] All Pillars were not unlawful, but such only as were for Idolatrous uses: As Maimonides resolves, L. de Idol. cap. VI §. 8. And therefore the Jews so expound those words, , Thou shalt not set thee up any Statue or Pillar, which the LORD thy God hateth, Deut. XVI. 22. concerning Pillars set up for worship, not of those for memorial. Shall be God's House.] Here will I set apart a Place for God's Solemn Worship and Service: Build an Altar, and offer Sacrifice, etc. See XXXV. 3. Give the tenth unto thee.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Josephus, the Tithe of all his Income; for the maintenance of Burnt-Sacrifices, and such like pious Uses; and, perhaps, for the relief of the Poor. As for the Priests we do not yet read of any Tithe given to them: Though Mr. Selden (in his History of Tithes, p. 4, etc. and Review, p. 451.) thinks they were paid to Isaac, who was then Priest of the Family. And so Bishop Montacute in his Book against him, p. 199. who observes that we read only of Abraham and Jacob paying Tithe, not of Isaac; Because Isaac was a more special Type of Christ than either of these. And Abraham and Jacob were Types of those two People who were to have part in the true Isaac; for Abraham was Father of all the Faithful; and Jacob was the Type of the Synagogue; as St. Ambrose handles these Matters in the Life of Abraham. Yet the same Bishop confesses, That many doubt whether Jacob paid the Tenth of all to Isaac, or immediately to God: Because Jacob also was a Priest himself. See p. 205, etc. This, I think, we may certainly conclude from this place, That Jacob, the Grandchild of Abraham, vowing the Tenth of all, as Abraham had given the Tenth of the Spoil, he was induced to it, by the Custom, which was then among Religious People. How they came to pitch upon this Portion, rather than a Fifth, Sixth, or any other, is not so easy to be resolved. But they seem to speak with much Reason, who observe that in this Number Ten, all Nations in a manner end their Account (Aristotle in his Problems, §. XV. L. 3.) and then begin again with compound Numbers. Or, as others phrase it, This is the end of less Numbers, and the beginning of greater. So that it was looked upon as the most perfect of all other; and accordingly had in great regard. But, after all, it seems most likely to me, that they had some Divine Direction for it, as they had for Sacrificing. And it may be further noted, That what they gave to their Kings was the Tenth Part, as well as what they gave to God. And nothing more common among the Gentiles than Tenths paid to their Kings; and that very anciently, for it appears from 1 Sam. VIII. 14, 15, 17. that it was part of the Jus Regium among the Eastern People. Aristotle himself mentions it under the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an ancient Law in Babylon: And it was also used in Athens, which was a Commonwealth, as Dr. Spencer shows in his Learned Work, de Leg. Hebr. Ritual. L. III. cap. X. §. 1. And Bishop Montague shows they were paid among the Romans, p. 248, etc. CHAP. XXIX. Ver. 1. AND Jacob went on his journey.] Because the Hebrew Phrase, for went on, is lift up his Feet; some will have it that he proceeded most cheerfully in his Journey, after this Glorious Vision. Which we may believe to be true, though not signified by this manner of speaking. To the People of the East.] To Mesopotamia, which lay Eastward from Canaan. Ver. 2. A great Stone upon the Well's mouth.] To keep the Water clean and cool. Ver. 5. Laban the Son of Nahor.] Grandson of Nahor: Who is mentioned rather than Bethuel; because he was the Head of the Family. Ver. 6. Rachel his Daughter.] Her Name in Hebrew signifies a Sheep. For it was anciently the manner to give Names, even unto Families, from Cattle both great and small. So Varro tells us, Lib. II. de Re Rustica, c. 1. Multa nomina habemus ab utroque pecore, etc. a minore PORCIUS, OVILIUS, CAPRILIUS; a majore, EQVITIUS, TAURUS, etc. See Bochart, P. I. Hierozoic. Lib. II. cap. 43. Ver. 7. It is yet high day, etc.] A great deal of the Afternoon yet remains. It was the Custom of those Eastern Countries, where the Sun had great Power in Summer time, to bring their Flocks towards Noon into shady places, where there was Water to refresh them: Otherwise the extreme Heat would have killed them. There they rested (it appears by many places of Scripture; particularly Cantic. I. 7.) till the Heat of the Day was over, and then having watered them again, they carried them out to feed till Sun set. Ver. 9 For she kept them.] It was a noble Employment in those Days to keep Sheep: Whence God himself hath the Name of the Shepherd of Israel. She had those under her, we are to suppose, who took the greatest Pains about them; but she was the Chief Shepherdess, who inspected them all. Ver. 10. Went near, and rolled the Stone.] He was stronger, or more dextrous at such things, than any Body there: Or, the meaning is, he assisted in this Work; and, perhaps, was the first that set to his Hand about. Ver. 11. Jacob kissed Rachel.] Having told her who he was, and satisfied her of the Truth of it, than (after the Custom used among near Relations, at their first meeting) he saluted her: And that with more than ordinary Affection, for he wept for Joy to see her. Laban in like manner kissed him. Ver. 12. Her Father's Brother.] So all near Relations are called, verse 15. Ver. 13. He told Laban all these things.] Which are mentioned in the foregoing and this Chapter: The reason of his coming from home; God's Providence over him in his Journey; and his happy meeting with Rachel. Ver. 14. Surely thou art my Bone and my Flesh.] So very near of Kin to me, that I can deny thee nothing. Ver. 15. Because thou art.] Or, as de Dieu translates the word Haci, (and gives many Instances of it) Art thou not my Brother? Is it fit then, that thou shouldst serve me for nothing? Ver. 17. Leah was tender-eyed.] Some translate it, had delicate Eyes. So the Chaldee: And then the meaning is, All her Beauty lay in her Eyes. Beautiful and wellfavoured.] Was every way amiable: Being well shaped, having good Features, and a fine Complexion. Ver. 18. I will serve thee seven Years for Rachel, etc.] He had not brought Money enough with him to purchase a Wife, (as the manner was in those Days) and therefore offers his Service, for seven Years, instead of it. Ver. 19 It is better that I give her thee, etc.] He seems to answer cunningly: And yet one cannot but take it for a Contract; as it appears to have been, by verse 21. Ver. 20. They seemed unto him but a few Days.] He valued Rachel so much, that the Price at which he purchased her seemed inconsiderable. Ver. 21. Give me my Wife.] So she had been by Contract, ever since it was made, (verse 19) and he doth not now demand that he might have her to Wife; but that he might enjoy her: Being already his Wife by that solemn Agreement made seven Years ago. Ver. 22. Laban gathered together the Men of the place.] All such private Contracts were completed, by the Elders or Governors of the Place, in the presence of all the People. We had an Instance of this before in Abraham's purchase of a Sepulchre for his Family, XXIII. 11, 18. Which was a Sacred and Religious thing, as well as the Rites of Marriage; and therefore both of them Publici Juris, as Cornel. Bertram speaks, part of the Public Care. Ver. 23. In the Evening.] At Bedtime. Brought her to him.] The Modesty of those Times made them bring the Bride to her Husband's Bed, veiled, and without lights: So that it was the easier for Laban to deceive Jacob by bringing Leah to him. Whom he could not hope so readily to dispose in Marriage, as Rachel; because she was homely. Ver. 24. Gave unto his Daughter, Zilpah his Maid, etc.] A very poor Portion: Yet all that he gave to Rachel afterward, verse 29. which made them say, That he used them as Strangers, not as his Children; putting them off without any Portion, XXXI, 14, 15. Ver. 26. It must not be so done in our Country, etc.] We do not read of any such ancient Custom: And therefore this seems a mere shift, or a jest. Or, if it had been true, he should have told it Jacob beforehand. Ver. 27. Fulfil her week, etc.] Perfect this Marriage with Leah by keeping a seven Days Feast, (as the Custom was) and then thou shalt have Rachel also. For he doth not speak of a Week of Years, but of Days; as Mr. Selden shows out of many Authors, L. V de Jure N. & G. cap. 5. where he hath this plain Commentary upon these words. Marriages are to be celebrated, according to Custom, by a seven Day's Feast: Complete this Marriage thou hast begun with Leah, and then upon Condition of another seven Years Service, thou shalt marry Rachel also; and keep her Wedding-Feast seven Days. Ver. 30. And served with him yet other seven Years.] After he had solemnly married Rachel, and bedded her, (as we speak) for that he did, seven Days after his Marriage with Leah was accomplished. So this Verse gins, And he went in also unto Rachel, and then began his other seven Years Service. There was no positive Law, as yet, against such Marriages as this, (with two Sisters) which were afterwards expressly condemned: But at present indulged; as the Marriage of a Man's own Sister was in the beginning of the World. Whence that saying of the Jews in the Gemara Hierosol. upon the Title Sanhedrim, The World was built by Indulgence. And Jacob, it is very likely, thought there was an unavoidable necessity for his marrying these two Sisters. For Rachel was his true Wife; Leah being imposed upon him by a Cheat. But, having known her, he concluded he could not honestly leave her; no more than he could Rachel, to whom he was first contracted. Ver. 31. Leah was hated.] Comparatively, not absolutely. For Leah having joined with her Father to deceive him, he could not love her so well as Rachel; to whom he had engaged his first Affection. Ver. 32. Reuben.] The Name of this Son, and of all the rest that follow, are derived from the Hebrew Tongue: Which shows that Laban's Family spoke the same Language with Abraham's; with some little variation, as appears afterward, XXXI. 47. CHAP. XXX. Ver. 1. ENvied her Sister.] Was so grieved, that it made her fret, into Impatience and Rage. For it is a frantic Speech which follows. Give me Children or I die.] I shall make myself away, (as we now speak) or die with Grief. See here the great danger of two eager and impatient Desires: The fulfilling of which, was her death indeed. Ver. 2. Jacob's Anger was kindled.] He conceived a just Indignation against her Impatience, which he expresses with some heat. Am I in God's stead, etc.] Is it in my Power to give, what God thinks fit to deny? Thus he puts her in mind of what the Psalmist said afterward, Children are a gift that cometh of the LORD, as the old Translation hath it, CXXVII. 3. Ver. 3. Behold my Maid Bilhah, go in unto her.] She followed the steps of Sarah, Jacob's Grandmother, (XVI. 1.) in adopting the Son of her Maid-Servant: Whom she gave to Jacob out of the same Principle, that Sarah gave Hagar to be Abraham's Wife; a vehement Desire to fulfil the Promise, that their Seed should be as the Stars of Heaven; and especially the Promise of the Messiah; which made them so extremely troubled at Barrenness. She shall bear upon my Knees.] Bring me a Child, whom I may set upon my Knees, as my own. For so it follows. That I may have Children.] Though not by my own Body, yet by her. For she being Rachel's Servant, the Children that were born of her, were Rachel's Children, not her own. Ver. 4. And she gave him Bilhah her handmaid to Wife.] Of such kind of Wives as this and Zilpah, verse 9 see XXV. 6. Ver. 6. God hath judged me.] Decided the Controversy between me and my Sister; and given Sentence on my side. She called his Name Dan.] The Mother's sometimes gave Names to their Children (as Leah had done to hers, mentioned in the foregoing Chapter) but with the Approbation of the Father, who sometime controlled them, XXXV. 18. Ver. 8. With great wrestle, etc.] I have struggled exceeding hard (i. e. in incessant, vehement Desires, and perhaps in Prayers to God) to have another Child, before my Sister; and have prevailed. Ver. 9 Took Zilpah her Maid, and gave her to Jacob to Wife.] Imitating her Sister, and perhaps out of the same Principle; hoping some or other of her Children might be the Father of the Messiah: And therefore the more Children she had, the more likely some of them might be so happy. Ver. 11. A troop cometh.] The Hebrew Writers generally expound it, Good fortune cometh: as Mr. Selden shows in his Syntagm. de Diis Syris, Cap. I. And the LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a lucky hour: And other Greek Versions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in St. Chrysostom, (Hom. LVI. on this Book) who expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have obtained my aim. Others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same: Whence the Latin anciently had it, Beata facta, or Foelix sum, as in St. Austin, Q. XCI. in Gen. And this seems to some to be nearer to the Hebrew than any other Translation; because what other way soever we expound the word Gad either for a Troop, or Fortune, we must make two words of Bagad, as the Masorites do, and take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according as we translate it, A Troop cometh, or Good Fortune cometh. But I see no necessity of this, for taking Gad for a Troop, it may be simply translated, With a Troop; a Troop shall follow this, i. e. a great many more Children. And it must be confessed that Jacob in his Blessing, XLIX. 19 doth allude to this signification of the word, which I doubt not is the truest. For Gad, or Gada never denotes Fortune any where, but in the Targum of Onkelos and Jonathan, and among the Rabbins who follow them: And therefore this may be looked upon as a later not the ancient signification of the word. Ver. 14. In the days of Wheat-harvest.] Which began at Pentecost, when the First-Fruits of it were offered; as Barley-harvest began at the Passover. Mandrakes.] In the Hebrew the word is Dudaim: Which here signifies the Fruit of a Tree or Plant, (whatsoever it be) and in the Book of Canticles VII. 13. it signifies the Flowers; and these are the only two places where this word is found in the Bible. Which Job Ludolphus gives many reasons to prove, cannot signify a Mandrake: For the Flowers of that have a bad smell, and the Fruit of it a bad taste. And therefore, after great variety of Opinions, he concludes it to be that which in Syria they call Mauz: Which is an excellent sort of Fruit, growing upon a Plant, in the top of which there are great Bunches of it, like a cucumber. From whence he fancies this Fruit was anciently called Dudaim: From the Hebrew word Dud, which signifies, propinquus, cognatus, amicus, a Neighbour, Kinsman, or Friend. Such were these Dudaim, which he calls Cognatos antony's patrueles ab una stirpe profectos, vide Comment. in L. I. Histor. Aethiop. cap. 9 n. 72. Ver. 15. Taken away my Husband.] It seems he had estranged himself, for some time, from Leah's Bed, out of his great Love to Rachel, or because he took little Delight in her. Or, Rachel's envy at her having so many Children, when she herself had none; made her contrive ways to keep him from Leah. Ver. 16. Thou must come in to me, etc.] I cannot think of any good Reason, either of this Contention among Jacob's Wives for his Company, or their giving him their Maids to be his Wives, or for Moses his taking such particular notice of all this; but only the earnest Desire they had to fulfil the Promise made to Abraham, That his Seed should be as the Stars of Heaven for Multitude; and that in one Seed of his (the Messiah) all the Nations of the Earth should be blessed. It had been below the Dignity of such a Sacred History, as this is, to relate such things, if there had not been something of great Consideration in them. And what can that be, but chief the Birth of the blessed Seed; which was the Object of the Hopes of all pious People in those Days. For it is evident, both by Rachel and her Sister, that it was Children they desired, and not merely the Company of their Husbands: As it here follows, verse 17. Ver. 17. God harkened to Leah.] To her earnest Prayer, or vehement Desire: And gave her another Son. Ver. 18. God hath given me my hire.] I purchased my Husband's Company, and God hath repaid me, by the Gift of another Son. Unto which she adds a further Reflection; as if this was the Reward of her Kindness to her Husband, in bestowing her Maid upon him, to be his Wife. Ver. 19 Conceived again.] The birth of this Son begat a greater Kindness between them; and made him less a stranger to her Bed. Ver. 20. God hath endowed me with a good Dowry.] By restoring her Husband to her, and bestowing new Fruitfulness upon her: For she had ceased to bear, XXIX. ult. Ver. 21. Dinah.] No reason is given of her Name: But it seems to have the same with that of Rachel's Firstborn by Bilhah, verse 6. For, as if she had now got the better of Rachel, she calls this Child by a Name, importing Judgement. Ver. 22. God remembered Rachel.] He would not have Leah insult over her, nor triumph too much; and therefore blessed Rachel with a Son out of her own Womb. For that was to remember her. Ver. 24. Joseph.] His Name seems to have been taken both from ending her Reproach, which she mentions before, verse 23. The LORD hath taken away (Asaph the Hebrew word is) my reproach: And from adding another Son to this. God shall add to me another Son.] This was a great Expression of her Faith; more than we find in all the former Births. Ver. 25. Send me away.] It is plain, by this, that the seven Years Service for Rachel were now finished; just when Joseph was born: And therefore he desires to be dismissed, having lived with him fourteen Years. To my own Place, and to my Country.] i. e. To his Father's House in Canaan: Which was his Country, because he was born there. Ver. 26. For thou knowest what service I have done thee.] He appeals to himself, whether he had not served him with all Diligence and Fidelity: And therefore deserved to be dismissed after such long Labours. Ver. 27. I have learned by experience.] Or, as the Ancients understood the word Nichashti, I have found by Divination: And Aben Ezra thinks he learned it by consulting with his Teraphim. But there needed no such advice with them; the thing was plain in itself, that he had brought Prosperity along with him into his House. Ver. 29. Thou knowest how I have served thee.] With how much Care and Fidelity, as he had admonished him before, verse 26. And how thy Cattle was with me.] How they prospered under my Care. Ver. 30. Blessed thee since my coming.] So St. Hierom explains the Hebrew Phrase, at my Foot: Ever since I set my Foot within thy Doors; or, since I entered into thy Service. Others expound it, Wheresoever I went, or by my leading thy Flock. But Maimonides says this Phrase, Leragli (at my Foot) signifies because of me; for my sake. And so he explains the like Phrase, XXXIII. 14. P. I. More Nevoch. cap. 28. Ver. 31. Thou shalt not give me any thing, etc.] I will take nothing of thee at present; but make this following Bargain with thee, for the future. Ver. 32. All the speckled and spotted, etc.] In this place, and in XXXI. 10. there are four distinct words used to express what should be his. The first of them is Nakod, which we well translate speckled. For the word signifies little Points or Pricks, which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: As many have observed; particularly Bochart in his Hierozoic. P. I. L. II. c. 45. The second is Talu, which signifies broader and larger Spots; which we frequently see in Cattle. The next is Akod, which signifies spotted with divers Colours: But most properly, Spots, or rather Circles, or Rings about the Feet or Legs (which we translate Ring-straked) so Symmachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, white-footed: And Onkelos and Jonathan, having Marks on their Feet; rather Lists round their Legs or Feet; for the word denotes binding or twisting about any thing. And then the last word Barud signifies whitish Spots like Hail. For Barud, in Hebrew, is Hail. This shall be my hire.] He doth not mean, that those Cattle which were already speckled and spotted, etc. should be given him: For that doth not agree with what went before, thou shalt not give me any thing, (i. e. I will take nothing that is now thine) and besides, it would have been no wonder, if those that were spotted already should bring forth others like to themselves. Therefore the Sense is, That he would separate all the spotted Sheep and Goats; and then out of those which were of one Colour, he would have all that should prove hereafter at all marked with any of the variety. Now this was a thing so unlikely to happen, that Laban, in the next Verse, embraces the motion very greedily: Thinking that white or black Cattle, would bring forth none but such as were like themselves. Ver. 33. So shall my Righteousness, etc.] This separation being made, it would appear that if he had any spotted, they were not taken from Laban's Flock; but given to him by God out of them, as a Reward of his honest Diligence. Ver. 34. I would it might be according to thy word.] He thought this so good a Bargain, that he was afraid Jacob would not stand to it. Ver. 35. Into the hands of his Sons.] i. e. Of Laban's Sons, who were now grown up: Though, perhaps, when Jacob first came to him, they were so little as not to be able to look after the Flocks; which his Daughter therefore fed, XXIX. 9 As for Jacob's Sons, the eldest of them was scarce seven Years old; and therefore could not be fit for such Employment. Laban therefore went and separated the spotted Cattle from the rest; and then, lest Jacob should get any of them to mix with those of one Colour, he committed them to his own Sons, to be fed apart by themselves. And, as it follows in the next Verse, made a distance of three days journey, between the one and the other; that none might be in danger to stray to the Flock which was fed by Jacob: Unto whose Care were committed all that had no Spots at all. Ver. 36. Set three days journey, etc.] That they might be sure, not to come near, so much as to see one another. Ver. 37. Of the Hazel.] The Hebrew word Luz signifies an Almond, as Bochart proves at large, out of a great many Authors. And therefore St. Hierom here rightly translates it, Virgas amygdalinas. And the Hebrew Interpreters, who will have it signify an Hasel-tree, confess that herein they depart from the Opinion of those that went before them. So Aben Ezra and Kimchi, who both acknowledge that the ancient Doctors expound it, Almond-rods. And peeled white strakes in them.] He had three Artifices to compass his end. The first was this, To peel off the Bark from the Rods, at certain distances, till the white appeared between the Bark, which was of a different Colour. And these Rods, thus discoloured, he laid in the Channels of Water, at that time when the Cattle were wont to couple, (as it follows in the next Verse) that their Fancies might be painted with such divers Colours, as they saw in the Rods. See verse 40, 41. Ver. 39 And the Flocks conceived before the Rods, and brought forth, etc.] The Greek Fathers ascribe this to the miraculous Operation of God, as Bochart observes in his Hierozoic. P. I. L. II. cap. 49. But the Latin Fathers, particularly St. Hierom, look upon it as done by the natural Operation of the Imagination. For which he alleges the like thing done in Spain among Horses and Mares: And brings Quinctilian and Hypocrates to justify the like Conceptions in Women. Which he backs with a great Number of Authorities, out of Galen and other Writers: Who have observed indelible Marks, to have been impressed upon Children, by the Objects that were presented to their Mother's Imagination, at the time of her Conception. And St. Austin says the Egyptians, by the like Device with this of Jacob's, had still a new Apis, or Pied-Bull, to succeed that which died: To whom they gave Divine Honour. But whatsoever Power there might be in natural Imagination to produce such Effects, it must be acknowledged that God gave an extraordinary Blessing to this Contrivance: As appears by the Vision which Jacob says he had, wherein God (who had directed him to this Invention) promised to give it success, XXXI. 10, 11, 12. For Beasts have very rarely such a strong and vehement Imagination, as produces such Effects; unless it be moved by some unusual Passion. And therefore we must confess that God excited and stirred up their Imagination; which otherways would not have wrought in that manner; at least, not in all the Cattle. For, let any Shepherd now try this Device, and he will not find it do, what it did then by a Divine Operation. Vide G. Vossius, L. III. the Idolol. cap. 22. Ver. 40. And Jacob did separate the Lambs, etc.] One Species is put for all: And the meaning is, That those young Cattle (whether Lambs, or Kids of the Goats, etc.) which were thus brought forth spotted, he did not suffer to remain with the Flock of Laban; lest he should say that he did him wrong by letting them mix together, and so bring forth spotted Cattle, (and perhaps he might also think that they looking upon Laban's one-coloured Cattle, might bring forth young ones like to them.) But, instead of this way of enriching himself, he had a second Artifice; which was to put the spotted Cattle (produced by the former Device) foremost: So that Laban's Flock should always look upon them, and thereby be the more apt to conceive the like. And then it follows, in the end of this Verse. He put his own Flocks by themselves, and put them not to Laban's Cattle.] Which looks like a repetition of what was said in the beginning of the Verse: But the meaning is, That those which brought forth spotted, by this second Artifice, he also put by themselves; and suffered them not to be mingled with Laban's Cattle: As before he had separated those that were brought forth spotted, by looking upon the Rods. Ver. 41. And it came to pass, when the stronger Cattle did conceive, that Jacob, etc.] This was his third Artifice: Which is thus expounded by the Chaldee and a great number of other Authors, (which may be seen in Bochart, P. I. Hierozoic. L. II. cap. 46.) that he laid the Rods before the Cattle only in the Springtime, when the Sun was ascending, and the Cattle lusty and vigorous: But let them alone when the Cattle came together in September, or the declension of the Year, (for they bred twice a Year in those Countries) at which time they were become more feeble. If he had always laid the Rods before the Cattle, there might have been none but spotted, and so Laban have been quite impoverished. Therefore he chose to do it only in their first and prime Copulation, which was in the Springtime: And omitted it in the latter, which was in the Autumn. Our famous Mr. Mede follows this Interpretation, Discourse XLV. p. 355. But there is no certainty in it: For Pliny and Columella prefer these begot in Autumn, to those begot in the Spring. And therefore our Translation is most proper, which represents Jacob, as using this Artifice, of laying the Rods before them, only when the stronger Cattle came together, and not when the weaker. And so the LXX understood the words, without respect to the former or latter breed: And so the Hebrew words import, as Bochartus shows in the place beforenamed, pag. 514. Ver. 43. And the Man increased exceedingly, etc.] Some have made it a question, whether he got all this Riches honestly; because Laban did not think of his using any Art, but only of bare casual Productions. But, as what was not directly against the Contract, may be thought to be allowed by it; so it is certain that Jacob might lawfully take what God bestowed upon him: Who seems to have directed him by an Angel to use this Artifice; or, at least, testified his Approbation of it: Intending to transfer unto Jacob the Wealth of Laban, as he gave the Riches of the Egyptians to the Israelites. For the World is his, and the fullness thereof: And he may dispose of every thing in it, as he pleases. Maid-Servants, etc.] To look after his Cattle; and after his Camels and Asses, which he also purchased. CHAP. XXXI. Ver. 1. HE heard the words of Laban's Sons.] Who uttered such discontented or threatening Speeches, as made him fear they would fall upon him and do him mischief. This was the first Cause of his resolved flight. Hath taken away all that was our Father's.] They speak of him, as if he had been a Thief: Which made him suspect they would use him accordingly. All this glory.] All these Riches, verse 16. Ver. 2. And Jacob beheld the countenance of Laban, etc.] This was the second Cause of his Resolution to be gone; That he saw by Laban's Looks things were not likely to go well with him, if he stayed any longer. Ver. 3. And the LORD said unto Jacob, etc.] This was the third Cause, the Divine Majesty appeared to him, and bade him be gone. And as he had his Warrant, so he seals it with his Promise to Protect him in his Return to his own Country. Ver. 4. Jacob sent and called Rachel and Leah.] Rachel is first mentioned as his Chief Wife: For so she was in his designment: And so the Posterity of Leah afterward acknowledged, naming her first in the Blessing of Ruth, IV. 11. To the Field unto his Flock.] That he might discourse them privately: Fearing also, it is likely, that he might be seized by Laban and his Sons, if he went to the House. Ver. 5. The God of my Fathers hath been with me.] Hath appeared to me (verse 3.) and bid me not fear your Father. Ver. 6. With all my power.] I have omitted nothing that I could do, to promote his Interest. Ver. 7. Hath deceived me.] Dealt unjustly with me, in not standing to his Agreement. Changed my Wages ten times.] i. e. Very often; as many interpret it from the like Expression in other places, particularly Levit. XXVI. 26. where ten Women are put for a great number of Women. But others think that he really changed his Wages, just ten times. For he served him six Years, after he made the Agreement with him, mentioned in the foregoing Chapter, verse 31, etc. And the first Year he stood to his Bargain: But seeing him thrive exceedingly, he altered the form of their Covenants, at the end of that Year. And in like manner, every half Year, when the Ewes brought forth young ones (which they did twice a Year) and he saw them spotted; he broke his Contract, and made a new one, less advantageous to Jacob: Sometimes restraining it to one sort of Cattle, sometimes to another: And not letting him have the whole benefit of his Contract. Which is not at all improbable: For Jacob mentions his ill dealing with him in the very same words, verse 41. And in the next Verse to this he relates how Laban would sometimes let him have only the speckled; at another time, none but the ring-straked; and so we may suppose of the rest. See this explained by St. Hierom in Quest. Hebr. and by St. Austin, Q. XCV. in Gen. But God suffered him not to hurt me.] To defraud me of my Wages, by these changes which he made in them. Ver. 9 Thus hath God taken away, etc.] He prudently conceals his own Artifice, and only relates what hand God had in the business, (which indeed was the Chief, for without his Blessing it could not have prospered) for fear perhaps that they should any way divulge it, and bring him into danger with Laban. For every Body cannot keep a Secret, (the Hebrews make too severe and foolish Reflections on Women upon this occasion) and his whole Estate depending on this, he thought it best to keep it to himself for the present. Ver. 10. It came to pass, at the time the Cattle conceived, etc.] To confirm them in the Opinion, that the hand of God had transferred all the Riches of their Father unto him; he relates what was represented to him in a Dream. The Rams that leapt, etc.] He beheld them such, as he had agreed to have for his Hire; and therefore likely to produce others spotted, and streaked, like themselves. According to the common Observation of the Poet: Sic catulos canibus similes, sic matribus hoedos. For in the Hebrew the words ring-straked and speckled, may be referred to the Ewes as well as to the Rams. And it is probable he had this Vision before he made his Agreement with Laban; whereby he was directed to the Artifice, of which he made use: Or, else God represented to him afterward, that he approved it, and would make it successful. Grizzled.] This word (Barud) is not used before: But I took notice of it in the foregoing Chapter, verse 32. that it signifies as much as great white or grey Spots, like to Hailstones. It is just the quite contrary to Nakod, speckled or sprinkled, with little black Spots, which were upon the Sheep that were white: As these were whitish or grizzled Spots, upon those that were black. Ver. 11. And the Angel of God spoke unto me, etc.] In the Name of God, as his Ambassador: God being supposed to be present, where his Angels, who are his Retinue, are said to appear; as I have often noted. See XXVIII. 17. Ver. 12. Lift up now thine Eyes.] He said verse 10. that he did lift up his Eyes: Therefore the meaning here is, Observe now, and mark what thou seest. I have seen all that Laban doth unto thee.] Taken such notice of it, that I will do thee Right. Ver. 13. I am the God of Bethel.] It is plain by this, that though the Angel only appeared, verse 11. yet God himself was present and remembered him, how he had appeared unto him in Bethel, XXVIII. 11, 12, etc. and how Jacob had anointed the Pillar, and vowed a Vow unto him. So Maimonides expounds it; for Jacob, no doubt, saith he, made the Vow to God, and not to the Angel: And therefore the Angel (as he understands it) speaks here in the Name of God and not of himself, More Nevoch. P. I. cap. 27. See Chapter XXII. 11, 15. But I see no reason why we should not suppose the Divine Majesty himself to have appeared also, as he did at Bethel: When Jacob saw the Angels ascending and descending upon the Ladder, and the LORD himself standing at the top, and speaking to him, as he doth here. For upon a serious Consideration of all the Circumstances, this Vision, here mentioned, seems to me to be distinct from what was represented by an Angel in a Dream, verse 11. For he had that it is evident, at the beginning of his last six Years Service; this, at the conclusion of them: But he puts them both together, because they belong to the same matter. And God now remembers his Vow, to show him that he was well-pleased with it; and to excite him to perform it, when he had brought him (as he assures him he would) to that place again. Ver. 14. Rachel and Leah answered, etc.] They immediately consented to go along with him; and not so much as to acquaint their Father with it: For they knew he would give them nothing. Is there any Portion, etc.] We shall get nothing by staying with him: The reason of which follows. Ver. 15. Are we not counted as strangers? etc.] He hath not dealt with us, as if we were his Children: But as if we were of some other Family; whom he had bought, and sold again. Sold us.] Not so much giving us in Marriage; as selling us for the Price of Jacob's Labour. Quite devoured our Money.] Kept to himself all the Money he got by thy Service; and given us not a Farthing of it. Ver. 16. For all the riches, etc.] God hath but given us that which was our own: And therefore thou mayst lawfully keep it, and go away with it. Ver. 17. Jacob risen up.] Prepared himself for the Journey. And set his Sons.] As was but needful: Reuben his eldest, being scarce fourteen Years old; and Joseph his youngest, scarce six. Upon Camels.] They used to ride upon Camels in the East-Country; especially when they made long Journeys. See XXIV. 10. Ver. 18. He carried away all his Cattle.] But nothing of Laban's; as Josephus, without any reason, fancies. Ver. 19 Laban went to shear his Sheep.] Which gave Jacob the better opportunity to escape, whilst he was busy about that; and feasting, perhaps, his Shearers. And Rachel had stolen.] In all likelihood his Wives returned to the House, to fetch what they had left there, when Jacob sent to speak with them in the Field, (verse 4.) and then Rachel took away these Images. The Images that her Father had.] These Images in the Hebrew are called TERAPHIM: Of which we read very often, afterward, in the Holy Scripture. Mercer and Simeon de Muis take it for an exotic word: But others derive it from the Hebrew word Rapha, which signifies to cure or heal; as if these were looked upon as Salvatores, Saviour's and Deliverers, or Preservers from Mischief. There are other derivations, of which there is no certainty: But most agree they were a kind of Penates, as the Romans called them, Household Gods: In which Style Laban speaks of them, when he says, verse 30. Wherefore hast thou stolen my Gods? But it is a great Question among the Hebrew Doctors, Whether, in these ancient Times, they worshipped them as Gods, or only used them as Instruments of Divination; as Mr. Selden observes, de Diis Syris. Syntagm. I. cap. 2. Where he shows, that several of the Hebrew Doctors take them to have been Figures in humane Shape, (1 Sam. XIX. 13.) made by Astrologers to be capable (as they fancied) of the heavenly Influences. And for this reason, they think, Rachel stole them, that Laban might not inquire by them, which way Jacob and his Family were gone. Hottinger also hath many ingenious Arguments to prove, that they were the same with the Arabian Talismans', in aftertimes: Which were Images made under such or such Constellations, to receive the heavenly Influences: Either to be a Phylactery, or an Oracle. See L. I. Histor. Orient. cap. 8. But the Conjecture of Lud. de Dieu upon this place, seems to me far more probable, that they were the Representations of some Angelical Powers, (Teraphim and Seraphim being the very same, by the change only of a Letter) who, they imagined, declared the Mind of God, by them. For, in those Countries where the SCHECHINAH, or Presence of the Divine Majesty did not appear, as it did in Abraham's Family, they had at least some Tradition of it, and of the Angels that were its Attendants: The resemblance of which they made, in hope they might by that means have a Communication with them, and gain Intelligence from Heaven. Of which, evil Spirits made their Advantage; and abused Mankind by the lying Answers they gave to their Inquiries. For there is no reason to think that God allowed, much less appointed the making of these Teraphim: Which Gaffarel adventures to say, were Piously used before the Law of Moses, and God manifested his Mind and Will by them. This had been to lead Men into Idolatry, by Image-worship: Unto which they were too prone of themselves. Expositors differ very much about Rachel's Intention in stealing them. Some fancy, she still retained a tang of Superstition: But I take it to be more likely, that Jacob, who loved her extremely, and was no less beloved by her, had brought her off from the false Notions and bad Customs of her Country. And then she did not carry them away, for fear Laban should inquire by them, which way they were gone: (for she knew they were but vain Idols, which could give no Direction) But, rather designed to convince her Father of his Superstition; by letting him see, that his Gods (as he called them) could not preserve themselves, much less do any service to him. Or, perhaps, she intended to give herself some Portion of his Goods, which she thought justly belonged to her: And so took these Teraphim, which were of some value (though small Images) because they are generally supposed to have been made of Silver. Ver. 20. Jacob stole away unawares.] Without the knowledge of Laban. For the word Heart (as it is in the Hebrew) is here put for the Understanding and Will. Laban the Syrian.] There being no necessity of mentioning his Country, (which was well known from the preceding Story) some think he is here called the Syrian, to denote that as cunning as he was, Jacob was too hard for him. For the Syrians, in ancient Authors, are observed to have been a very crafty, subtle People. But there is no certainty of this; there being a frequent redundance very obvious in this Language. See verse 25. Ver. 21. So he fled, etc.] Packed up his Baggage (as we now speak) and made all ready for a speedy flight: And (as it follows) risen up, and made all the haste he could to get over the River. And passed over the River.] i. e. Euphrates, frequently called in Scripture, the River, in regard of its eminence. Mount Gilead.] So called afterward, from what Jacob and Laban did there, verse 48. It joined to Mount Libanus. Ver. 22. On the third day.] There was such a distance between Jacob's Flock and his (XXXII. 36.) that he could not hear sooner: Especially when he was taken up with other business, (verse 19) and did not make enquiry. Ver. 23. Took his Brethren.] Some of his near Kindred. They overtook him.] The Hebrew word imports, They came close up to him. Ver. 24. And God came to Laban the Syrian in a Dream, etc.] See concerning this Expression, XX. 3. Speak not to Jacob either good or bad.] About his return to thee. Unto which God charges him, he should neither allure him by Promises, nor affright him by Threats. Ver. 25. Then Laban overtook Jacob.] This is a different word from that in verse 23. signifying he came near, or approached just to him: So that they might confer one with another. Now Jacob had pitched his Tent, etc.] For Jacob and Laban had both pitched their Tents in the same Mount; not far from one another. This Josephus thinks they had done, in the Evening; when Laban came up so close to him, that if the Night had not parted them, they might then have discoursed together: Which they did next Morning, when they came nearer one to another; after God had warned Laban not to stop his Journey. Here Gilead is redundant, as the word Syrian was before in verse 20, 24. Ver. 26. As Captives taken with the Sword.] As Prizes in War; which are wont to be carried off with force and violence. Ver. 28. Thou hast now done foolishly in so doing.] He seems to pretend, that he would have been very kind to him, if they had parted with mutual Consent: And would have him think he had lost by stealing away, not only the Music and Merriment, (, verse 27.) but such Gifts as he would have bestowed upon him. Ver. 29. The God of your Father spoke unto me, etc.] There is no ground to think that the SCHECHINAH, or Divine Majesty appeared to him; for we do not read either here or verse 24. of his seeing any thing, but hearing one speak to him, and that in a Dream: Who told him, I suppose, that he was the God of Isaac, and of Abraham. Or, if he saw a glorious Appearance, it was in his sleep only; not when he was awake. Ver. 30. Stolen my Gods.] See verse 19 Ver. 31. Because I was afraid.] This is an Answer to the first part of Laban's Expostulation, verse 26, 27, etc. Ver. 32. With whomsoever thou findest, etc.] This is an Answer to the last part of it. From which some gather, that Theft was punished with death, in those days. Sacrilege perhaps was. Ver. 33. Laban went into Jacob's Tent, etc.] This shows that Men and Women had every one of them, their distinct Tents, apart by themselves; as was noted before, XXIV. ult. Ver. 34. Camel's furniture.] The Saddle upon which they road, or laid their Carriage. Searched all the Tent.] Except that place where she sat. Ver. 35. Let it not displease, etc.] She begs his Pardon that she did not stand up to do him Reverence, as became a Child to her Father: And excuses it, by an Infirmity which was upon her. And he searched.] He looked all about the place where she sat. Ver. 36. Jacob answered and said, etc.] He proceeded farther in his Answer; and expostulates with Laban, as he had done with him: Setting forth the causlessness of his Pursuit, the injustice of charging him with Theft, and all his unkind usage of him, from the time he came to him, till his departure; notwithstanding his faithful Services, which he represents most admirably. Ver. 38. Thy Ewes and She-Goats have not cast their young.] I looked so carefully after them, and such was the Blessing of God upon my Care, none of them miscarried. A most high Commendation of his Service. Who would not have valued such a Servant, for whose sake God bestowed such an unwonted Fecundity upon Laban's Flock? The Rams of thy Flock have I not eaten.] Under Rams are comprehended the Lambs also: For if he had eaten any of them, it had been no great Commendation to abstain from the Rams. But he contented himself with Pulse, or such like mean Diet, to promote his Master's Profit. Ver. 39 That which was torn of Beasts, etc.] And that also which was stolen by Theft, was not brought to Laban's Account; but Jacob made them good. Which was not only an unjust exaction, but an inhuman: For the most careful Shepherd in the World could not have his Eye every where, to prevent such things, especially in the dark; as it follows. Whether stolen by day or by night.] A most barbarous usage of a Nephew, and a Son-in-law, to make him pay for that which wild Beasts devoured, or Thiefs stole, against his will; when no Body could see their approach in the Night. Some question where Jacob got Money to pay for them. But it is to be considered, that he did not come quite unprovided, from his Father's House; with which also, we may reasonably think, he still held some Correspondence. Ver. 40. Thus was I, in the day the drought, etc.] While I served thee, the Heat consumed me in the Daytime, and the Frost nipped me by Night. For in those Country's Shepherds were wont to watch their Flocks; especially about the time that Ewes were likely to yean: As we read Luke II. 8. See Bochart in his Hierozoic. P. I. L. II. cap. 44. My Sleep departed from mine Eyes.] Many times he took no rest; being awakened by wild Beasts, or by Thiefs, or kept awake by his great solicitude for his Flock. Ver. 41. Thus have I been twenty Years in thy House.] This hath been my manner of life, for no less than twenty Years, that I have been a Servant in thy Family. Ver. 42. The fear of Isaac.] The God whom Isaac feared; that is, worshipped: As the Chaldee interprets it. Thou hadst sent we away now empty.] Without Goods, Wives, or Children: For he seems to have been so barbarous, that if he had been left to himself, he would have made them all his Slaves. God hath seen my affliction.] How ill thou hast treated me; and taken care to relieve me. For so the word seen signifies in many places; particularly XVI. 13. Ver. 43. These Cattle are my Cattle, etc.] Because they belonged to his Daughters, and their Children, therefore he calls them his. That is, now he is in a good mood, and pretends the same Care of every thing that Jacob had, as if it were his own. So it follows. And what can I do this day unto these my Daughters? etc.] How can I do them any harm, when they are so very dear to me? Ver. 44. Let us make a Covenant, etc.] Enter into a strict League, by some Monument or other; that shall remain as a Testimony of our Friendship. Ver. 45. Set it up for a Pillar.] For a Monument of what Laban desired. Ver. 46. Jacob said to his Brethren, Gather stones, etc.] He prays every one, whom Laban had brought with him, to bring a Stone; and they did so, and laid them together on an heap; which was flat at the top like a Table: So that they did eat upon it the next Morning, verse 54. Ver. 47. Laban called it Jegar-Sahadutha, etc.] One of them gave it a Syriac Name, signifying the heap of Testimony: The other an Hebrew, signifying the heap of Witness. For Gal is an Heap in Hebrew, and Ed, a Witness. These two Languages were different: But not so much that they did not understand one another, as appears by the whole Story. Ver. 48. This heap is a witness between me and thee this day.] It shall remain as a Monument, that we agree; not to transgress these Bounds, as it is explained, verse 52. Ver. 49. Mizpah.] A Watch-Tower. This shows that Laban understood Hebrew as well as Syriac: Or, rather, that these were two Dialects: Which differed in pronunciation, and in many words, (as those mentioned verse 47.) but in most, had the same common to them both. The LORD watch between me and thee.] Observe how we behave ourselves, when we cannot see one another. Here he uses the Name of Jehovah; which shows he was acquainted with the Religion of Jacob, as well as his Language; and worshipped, it's likely, the LORD of Heaven and of Earth; though not without some superstitious mixtures. Ver. 50. If thou shalt afflict my Daughters, etc.] It seems to be a short form of Speech, importing; God who observes all things will punish thee for it. If thou take other Wives besides my Daughters.] Which might have been worse for them and their Posterity: And therefore he lays this restraint upon him. No Man is with us, etc.] Though here be no Man besides ourselves, to be Witness of this Agreement; yet, consider that God (which is infinitely more) knows it, and will punish him that transgresses it. In these two last Verses, he discourses very Religiously; which revived also his natural Affection to his Children. Ver. 52. This heap be witness, and this pillar be witness, etc.] It seems that Laban and his Company set up an Heap, made of the Stones which every one brought; and Jacob set up one single large Stone (verse 45.) in the form of a Pillar. And, it's likely, his Pillar looked towards the Land of Canaan; and their Heap towards Haran. That I will not pass over this heap, etc.] As Stones were set in the Confines of Fields to be Boundaries, and Landmarks (as we call them) to distinguish men's Possessions, and limit them from encroaching one upon another: So were this Heap, and this Pillar intended to be in the nature of such Boundaries; beyond which neither of them should pass armed, to offend the other. Ver. 53. The God of Abraham, and the God of Nahor.] These two were Brethren, (for he doth not mean, sure, their Grandfather, the Father of Terah, XI. 24.) and before Abraham was called out of Vr, they both worshipped other Gods, Josh. XXIV. 2. But then Abraham renounced those Gods; and worshipped only the Creator of Heaven and Earth. As Nahor, I have formerly conjectured, also did; when he followed him to Haran. Therefore, I think, we need not make a question by which of Abraham's Gods Laban now swears: For I take him to have been bred up in the true Religion, which made Abraham desire his Son should have a Wife out of this Family; for which reason Isaac also sent Jacob hither. The God of their Father.] As much as to say by the God of our Ancestors: Who, after God's appearing to Abraham and calling him out of his own Country, became the Worshippers of the LORD of Heaven and Earth alone. See XI. 31. Jacob swore by the fear of his Father Isaac.] By him whom Isaac worshipped, verse 42. He mentions the fear of Isaac rather than the God of Abraham; to declare more plainly and undoubtedly, by what God he swore. For Abraham had been an Idolater; but Isaac never was. Ver. 54. Jacob offered sacrifice.] Peace-Offerings, (as they were afterward called) part of which were eaten by him that offered them, and by his Friends. This further shows they were of the same Religion, by their partaking of the same Sacrifice: Which Jacob no doubt offered to the True God. Called his Brethren to eat Bread.] Invited them to Feast with him upon that Sacrifice: Whereby they confirmed the Covenant lately made between them. Ver. 55. Laban blessed them.] Prayed God to preserve and prosper them. Returned to his place.] viz. Haran. CHAP. XXXII. Ver. 1. THE Angels of God met him.] To encourage and comfort him, with the assurance that God was with him. This is a remarkable Passage, showing the singular Care God had of him: Who, as he appeared to him when he went from Canaan, so now appeared to him again in his return thither; that he might depend upon the Promise he then made him, XXVIII. 13, 14, 15. Ver. 2. This is God's host.] Which attend upon the SCHECHINAH, or Divine Majesty; to execute his Commands. Mahanaim.] i. e. Two Hosts, or Camps, as it is in the Margin. Either, because there were several Squadrons (as we speak) of the Angels; drawn up like an Army, ready for his defence: Or, because, besides his own Family, which was pitched here in order like a Camp, there was that of the Angels also. The former seems most probable, because this Name relates to God's Host, mentioned before; which consisted of several Troops of Angels. Ver. 3. And Jacob sent messengers before him, etc.] As he was about to pass over Jordan (verse 10.) he sent some to wait upon his Brother. Unto the Land of Seir.] Which Esau, it seems, had conquered in Jacob's absence, according to the Blessing of his Father, XXVII. 40. By thy Sword shalt thou live. This Jacob thought fit to congratulate to him; and at the same time to try how he stood affected towards himself. The Country of Edom.] So it was called in Moses his time. Ver. 4. Thus shall ye speak to my Lord Esau.] He calls him his Lord, that he might mollify his Anger, if any remained, by humble Language. Which sounded as if he had no thoughts of the Birthright he had purchased of him. This also was the Style wherein others addressed themselves to Esau, after he had won the Principality of Seir. Thy Servant Jacob.] These are submissive words also; importing his Inferiority. I have sojourned with Laban, etc.] This hath the same design with the foregoing words; to insinuate that he was much inferior to Esau; having been a Servant a long time to Laban. Ver. 5. And I have Oxen, etc.] Yet he adds this, That he was plentifully provided for, lest Esau should think he came a begging, and might prove a burden to him; so the Hebrews understand it. And Maimonides observes, that he mentions only Oxen, Asses, and Flocks, (i. e. of Sheep and Goats) because these were the common Possessions of all Men, and in all Countries, that had any thing. But Horses and Camels were not ordinary Goods, but the Possessions of a few great Persons, and in some Countries only. More Nevochim, Par. III. cap. 39 Jacob indeed had Camels, (verse 7, 15. and XXXI. 17.) but, it is likely, they were not many, and he had no great breed of them. Men-Servants and Maid-Servants.] These were a part of their Possessions, as Oxen and Sheep were; which they bought and sold; and were no where more plentiful than in Syria, (from whence Jacob came) if it were then such a Country, as it was in aftertimes, when the Roman Writers say, they were servituti nati, born to slavery. That I may find grace in thy sight.] He courts his Friendship, and desires he would favour him, and not hinder him in his Passage to their old Father. Ver. 6. We came to thy Brother Esau, and also he cometh to meet thee.] They reported, no doubt, what he replied to Jacob's Message; and this coming to meet him signifies, that he gave them a civil reception: And pretended, at least, to be glad to hear of his Brother's return; and therefore prepared to come and welcome him into his own Country. Four hundred Men with him.] Nobly attended; partly to show his Greatness, and partly to do honour to Jacob by a Public Salutation. Ver. 7. Then Jacob was greatly afraid, etc.] Being conscious to himself what cause Esau had not to love him. He interpreted his coming to meet him, with such a Number, otherwise than it was represented. The Vision of Angels indeed, who met him (verse 1.) might have fortified him against all fear of Esau's meeting him: But the first Motions of such Passions cannot always be prevented. He divided the People that were with him, etc.] Put his Family and all belonging to him, in as good a Posture, as he was able. Ver. 9 O God of my Father Abraham, etc.] As he had prudently disposed all things for the preservation of his Family, at least of some of them: So he addresses himself to God, (of whose Goodness both Abraham and Isaac had had very long experience) without whose Favour, he knew the Angels themselves could do nothing for him. For they are his Host, verse 2. and act only by his Command. Return unto thy Country.] He represents to God that he was in the way of Obedience to his Orders: And then remembers him of his gracious Promise, I will deal well with thee. Ver. 10. I am not worthy, etc.] Next, he acknowledges what God had done for him already; and how unworthy he was of the smallest part of it. With my Staff.] As a poor Traveller, having no more than I could carry about me. Travellers used Staffs then, as they do now; for their Ease, and for their Defence. Ver. 11. The Mother with the Children.] i. e. My whole Family: Which could not consist with God's Promise, mentioned in the next Verse. Ver. 12. As the Sand of the Sea.] The words of God's Promise are as the dust of the Earth, XXVIII. 14. But that signified the same with what God had said to Abraham, XXII. 17. which this Promise authorized him to apply to himself, as the Seed whom he intended to bless. Ver. 13. He lodged there.] i. e. In Mahanaim, or thereabouts: Where he hoped God would command the Angels, which he had seen, to Protect him. And took of that which came to his Hand, etc.] According to this Translation, he took what he first light upon, without any choice; being still in a Passion of Fear. But the Hebrew Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which was in his Hand, signifies what was in his Power to present him withal, viz. Such Cattle as are after mentioned; though he had no Jewels, or precious Raiment. And it appears that he chose them with great Consideration, in exact Proportions: For having commended himself, upon such good Grounds, to the Protection of the Almighty, his Fear vanished. Ver. 14. Two hundred She-Goats, and twenty He-Goats, etc.] The Males bear the proportion of one to ten Females. And so it was in the Rams and Bulls; which was the proportion Varro saith was observed in his Days and Country. See Bochart in his Hierozoic. P. I. L. II. cap. 54. Ver. 15. Milch Camels.] Who had lately foaled: For nothing was more delicious in those Countries (as Bochart observes out of Aristotle, Pliny, and many other Authors, Ib. Lib. II. cap. 2.) than Camels Milk. Ver. 18. It is a present.] With which he hoped to sweeten him; there being a great Power in Gifts to win men's Hearts, even when they are disaffected: As the wise Man observes in many places, Prov. XVII. 8. XVIII. 16, etc. And behold he is behind us.] He would not have Esau think that he was afraid to see him. Ver. 19 And so he commanded the second, etc.] He therefore distributed them into several Droves, that they might make a greater appearance; and that he might still be more and more pleased, with the Respect which was shown him, and the Present intended him. For every new Drove, and new Speech, made a new Impression upon him. Ver. 21. Lodged that night in the company.] Or, Camp, i. e. where he pitched the Tents for his Family. Ver. 22. He risen up that night.] Before it was Day; in the last Watch of the Night. His eleven Sons.] i. e. All his Children: For the Daughter is comprehended. Passed over the ford Jabbok.] This was a little River, flowing from the Country of the Ammonites, and falling into Jordan, where it comes out of the Lake of Genesareth. It was in one place fordable; and there Jacob first passed over himself, to try the depth of it. Ver. 23. And he took them, and sent them over, etc.] Having tried the Ford, he returned; and caused them all to pass over: And so (as it follows) was left alone, on the East-side of the Brook. Ver. 24. And there wrestled a Man with him.] He stayed alone, in all likelihood, that he might commend himself and his Family to God, by earnest Prayer: Which seems to be confirmed by the Prophet Hosea, XII. 4. And as he was Praying, or when he had done, a Man encountered him, with whom he grappled; taking him, perhaps, for some of Esau's Attendants come to surprise him. For it was so dark, that he could not see what kind of Countenance he had: Or, if he could, Angels were wont to appear so like to Men, that at the first they did not discern the difference. Maimonides fancies all this was done in a Prophetic Vision. More Nevoch. P. II. cap. 42. but the whole Narration confutes this. The only question is, whether this was a created Angel, or the Eternal ΛΟΓΟΣ, as many of the ancient Fathers understood it. Whose Opinion is opposed by St. Austin, (as I observed upon the XVIII Chapter) and seems to me not so probable, as that this Angel was one of God's Host, mentioned verse 2. sent from the SCHECHINAH, or Divine Majesty: By whose Order, and in whose Presence, he strove with Jacob, in such manner, as is here described. In short, I take him to be one of those, whom the Jews call Angels of the Presence; that wait continually upon the Divine Majesty, and make a part of his Retinue. See XXXV. 10. Ver. 25. And when he saw that he prevailed not against him.] Though Jacob, no doubt, was extraordinarily strengthened by God, in this Combat, (Hosea XII. 5.) yet the Angel who represented God, could have prevailed against him, if his Orders had not been to let Jacob have the better. He touched the hollow of his Thigh.] The Angel gave over the Combat; but made him know, by this light touch, what he could have done, if he had pleased, i. e. quite overthrown him, as easily as he made him go limping. This discovered to Jacob that he was more than a Man, who wrestled with him: And that he had not prevailed against him by his own Strength; but by the Power of God. The hallow of Jacob's Thigh was out of joint.] The Thighbone slipped out of the Cavity, or Socket, into which it was inserted. Ver. 26. And he said, Let me go.] Though the Angel ceased to wrestle any longer, yet Jacob would not let go his hold: And, the more to set off his Victory, the Angel seems not to be able to break from him, without his Consent. For the Day breaks.] It is time for thee to follow thy Family over the Brook. And he said, I will not let thee go, except thou bless me.] By this it plainly appears, Jacob began to understand who he was. Ver. 27. What is thy Name?] The Angel doth not yet own his Quality; but speaks as if he were unacquainted with Jacob. Ver. 28. Thy Name shall be called no more Jacob, but Israel.] i. e. Not only Jacob, (as this Expression is used 1 Sam. VIII. 7.) or not so much Jacob, as Israel. Which Name abolished the other, in his Posterity: Who were called Israelites, but never Jacobites. For as a Prince hast thou power with God, and with Men.] These words explain the End and Intention of this Combat; which was to show, That he having such Power with God, as to prevail over one of his Ministers, needed not fear his Brother Esau. So the Vulgar Latin expresses it, If thou hast been strong against God, how much more shalt thou prevail with Men? And it is the Sense of our Translation, which more literally renders the Hebrew words, Thou hast behaved thyself like a Prince (so the word Scharitha imports) with God, and with Men, etc. That is, hast showed such an Heroic Spirit (as we speak) in this Combat, that thou needest not fear Esau and all his followers. This Victory is an assurance that thou shalt get the better of him. There is no Body skilled in the Original Language, but easily sees no other Derivation of the Name of Israel is to be sought for, but what is contained in this word Scharitha: Which gives the reason of it. For Sar, as St. Hierom observes, signifies a Prince; and the Jod in the beginning, is the common note of a proper Name. So the meaning of Israel is as much as a Prince with God. Ver. 29. Jacob asked him and said, Tell me, I pray thee, thy Name.] Jacob having told him his own Name, desires him to requite him in the same kind: That thereby he might more certainly know, whether he was an Angel or a Man. For these words seem to demonstrate, he did not think him, to be God himself. Wherefore dost thou ask after my Name?] Do not inquire after it. Rasi thinks Angels changed their Names according to the Offices and Functions to which they were assigned. And he blessed him there.] Renewed the Blessing which God had promised to Abraham and his Seed: Whereby Jacob was fully satisfied who he was. For he pronounced this Blessing in the Name of God, from whom he came. Ver. 30. I have seen God face to face.] Been admitted to the nearest Familiarity with him. For he looked upon this Angel, as a part of the SCHECHINAH; which now also, it's likely, visibly appeared, and made him call this Place Peniel, the Face of God. Which doth not import that the SCHECHINAH appeared in an humane Figure, (for it never did) but that he looked upon it as a Token of the Divine Presence, and that it approached very near him; as when one Friend speaks to another face to face, as the ancient Phrase was. And my life is preserved.] This is commonly interpreted by the Opinion, which was in old time, that if they saw one of the heavenly Ministers, they were to be no longer Men of this World, but die presently. But it may refer (as Menochius observes) to the principal Scope of the Combat, which was to confirm Jacob against the fear of Esau: And so the meaning is, I doubt not, I am safe; God will preserve me from any hurt by Esau. Ver. 31. He halted upon his Thigh.] Because the Hipbone was out of its place. Many think this lasted only for a time: And some will have it, that the Angel cured him before he got to Esau. But there is no certainty of either of these Conjectures. Ver. 32. Therefore the Children of Israel eat not of the Sinew which shrank, etc.] That Sinew (or Tendon) which fastens the Hipbone in its Socket: Which comprehends the Flesh of that Muscle, which is connected to it. He that eat of this was to be beaten, as the Jewish Masters tell us. See Mr. Selden, Lib. II. de Synedriis, p. 552. Hottinger de Leg. Hebr. §. 3. Vorstius upon Pirke Elieser, p. 221. CHAP. XXXIII. Ver. 1. JAcob lifted up his Eyes, etc.] Being come to his Family, (whom he sent before him over the Brook, XXXII. 23.) and looking about him, he beheld Esau and his Train, at some distance: And put himself, his Wives, and Children, in good order to meet him. Ver. 2. Joseph hindermost.] As more dear to him, than any of the rest: For he did not yet know that the Messiah was to proceed from Judah, one of the Sons of Leah. Ver. 3. And he passed over before them.] Put himself in the front of them. Bowed himself to the Ground seven times.] At some convenient distance he began to bow; and so, at every other step, or more, he bowed again (seven times) till he came near to his Brother.] This was to testify the great Honour he had for him: And to take out of Esau's Mind all suspicion, that he looked upon himself, as the elder Brother. Ver. 4. Esau ran to meet him.] This declares the forwardness of his Affection: Which would not let him proceed so ceremoniously as Jacob did. Kissed him.] This word is marked in the Hebrew Text (as fourteen other words in the Bible are) with four unusual Points over it: To denote, as the Hebrew Doctors think, some remarkable thing; which some of them take to be, the sincerity of Esau's Reconciliation to his Brother. And truly, if he hearty pardoned the Injury, which he conceived Jacob had done him, it is much to be noted; and aught to be looked upon as a sign he was become a good Man. And so Mart. Bucer I remember understood it, in his Commentaries upon the Epistle to the Romans: Where he makes this an Argument that Esau was not a Reprobate, as some are apt to imagine. If it be said that God deterred him from doing his Brother any hurt, it is more than can be proved. For it is recorded indeed that God threatened Laban in such a manner, that he durst not meddle with him: But no such thing is said of Esau; though it would have been of more concern to have recorded the same here, if Moses had known of any such Divine Apparition to him. Ver. 7. Joseph and Rachel.] The Hebrew Doctors here observe, that Joseph goes before his Mother; but the Mothers of all the rest went before their Children: Of which, I think, it is not needful to seek a reason. For it is likely Moses did not take care to place his words exactly. Or, if he did, no more ought to be made of it than this; that Joseph being a goodly Child, his Mother put him before her; as we commonly do, when we would show a Child to advantage. Or, he being very young and a forward Child, stepped before his Mother; as Children are wont to do, when some fine show appears which they eagerly desire to behold. Ver. 8. What meanest thou by all this drove? etc.] The Servants, no doubt, had told him, (as their Master had ordered, XXXII. 17, etc.) but he asks Jacob, that he might have an opportunity to declare how little he needed or desired such a Present. These are to find grace in the sight of my Lord.] To testify my Respect to thee, that I may obtain thy Favour and towards me. For Inferiors were wont to approach to their Superiors with Presents, to make themselves the more kindly accepted. And it is observable, that as he and all his made such Obeisance to Esau, as signified he was his Servant, (as he calls himself, verse 5.) so he still Honours Esau by the Name of his Lord. Ver. 9 I have enough, my Brother, etc.] In this he shows himself not to be of a covetous Humour: But as free from that Vice, as from Revenge. Ver. 10. If I have found grace in thy sight.] If thou lovest me. As though I had seen the face of God.] For Esau's kind Reception of him, he could not but look upon as a Token of the Divine Favour towards him. Some think by God may be meant an Angel, or great Man: Into whose presence, Inferiors, as I said, were wont to approach with Presents. And thou wast pleased with me.] Received me kindly. Ver. 11. Take my Blessing.] i. e. My Present, as we expound it in the Margin of 1 Sam. XXV. 27. I have enough.] It is a larger word in the Hebrew, than that used by Esau, verse 9 signifying that he had enough to spare of all sorts of things: And therefore Esau need not fear his impoverishment, by accepting this Present. Ver. 12. And he said, Let us take our journey, etc.] Esau invites him to go along with him, to the Land of Seir, and there refresh himself. I will go before thee.] Show thee the way and conduct thee. Ver. 13. And he said unto him, etc.] i. e. Jacob said this in excuse, that he could not go so fast as Esau; and therefore desired to follow after by easy Journeys. Children are tender.] Joseph was not above six or seven Years old. Flocks and Herds with young.] The Hebrew word Aloth (in 1 Sam. VI 7.) signifies Kine that had sucking Calves. Unto which Sense Bochart inclines in this place; and so do Jonathan, Onkelos, and other ancient Interpreters. See his Hierozoic. P. I. Lib. II. cap. 30. Are with me.] Must be looked after very carefully. All the Flock will die.] i. e. All that are big with young; or, have newly brought forth young. Ver. 14. I will lead on softly.] Fellow thee with a gentle pace; such as the Flocks and Children can bear. According as the Cattle that go before me.] It was observed before, XXX. 30. that Maimonides interprets this Phrase [Leregel] for the sake: And so he understands it here, with respect to the Cattle and Children. More Nevoch. P. I. cap. 28. Or, because of the Cattle, etc. that they may not be over-driven. Until I come to my Lord, unto Seir.] Moses omits this Journey to Seir, as he doth his Visit to his Father: Which one cannot think he deferred for so many Years, as were between his return to Canaan, and the mention of his coming to Mamre, XXXV. 27. Or, Jacob was hindered, perhaps, by something which he could not foresee, from performing this Promise to his Brother: Of which, no doubt, he gave him an account, that he might not be thought to break his word. Ver. 15. Let me now leave with thee, etc.] He would have left some of his Followers with Jacob, to show him the way, and to be a Guard to him; or honourably attend him. Let me find grace in the sight of my Lord.] In this also be so kind, as to gratify my desire, XXXIV. 11. Ver. 16. Esau returned that day.] The same Day they met together; because he would not be a burden to Jacob. Ver. 17. Journeyed to Succoth.] After he had been with his Brother in Seir, if he did follow him thither; as it is likely he did, though not here mentioned: No more than the Entertainment he gave him, and such like things; which one cannot think were wanting at this meeting. Built him an House.] Intending to make some stay in this place. Ver. 18. And Jacob came to Shalem, a City of Schechem.] Or, he came safe and sound (so the Hebrews generally understand the word Shalem) to that City called Schechem. And it may refer either to the soundness of his Leg; which was perfectly well, so that he halted no longer: Or, to the safety of his Person; in that he was not at all hurt by Esau: Or, rather, to the safety of every thing he had; no evil accident having befallen him, of any sort, since he left Laban. Which is the rather now mentioned, because in the next Chapter Moses gives a relation of a very sad misfortune, which befell his Family. When he came from Padan-Aram.] Some think this needed not to have been added: Whereas it expresses more fully what was said before, that he came safe all the way from thence hither. And pitched his Tent before the City.] Because it was the Sabbath-Day, saith Menasseh been Israel, out of the Hebrew Doctors (Probl. VIII. de Creatione) which made him stop and rest here, and not enter the City, till it was ended. But this is a mere fancy, for the Rest from all Labours on this Day, was not commanded to be observed, till they came out of Egypt: And the true reason of pitching his Tent here, was for the convenience of Pasturage. Ver. 19 And he bought a parcel of a Field.] He made a small Purchase, that he might be the less imposed upon by the Inhabitants of that Country: Who had disturbed Abraham and Isaac, about the Wells they digged in the Ground they hired of them. For an hundred pieces of Money.] The Margin hath an hundred Lambs. But this is the right Translation, it appears from Act. VII. 16. And Bochart hath taken a great deal of Pains to show that Resita doth not signify a Lamb; but some sort of Money: Though of what value is uncertain. P. I. Hierozoic. Lib. I. cap. 2. and Lib. II. cap. 43. For a great while before this time, money was in use; with which they trafficked, and not by exchanging one Commodity for another. See XXIII. 16. Ver. 20. Called it El-Elohe-Israel.] This Altar is dedicated to God, the God of Israel; who had delivered him from Laban and Esau, and lately honoured him with a new Name; importing his great Power with him. CHAP. XXXIV. Ver. 1. WEnt out.] From her Mother's Tent, which was without the City, XXXIII. 18. To see the Daughters of the Land.] Into the City of Shechem, to look about her with the young Women, (as the Hebrew word imports) who, as Josephus relates, celebrated a Festival at this time, where some fine Spectacles were presented. Ver. 2. And when Shechem.] From whom the City, perhaps, had its Name. Prince of the Country.] Or, one of the Prime Nobility of the Country, verse 19 Took her, etc.] By force (as both the Targums and many others understand it) and ravished her. From whence we learn, that this was done some Years after Jacob's return into Canaan: For then Dinah was not much older than Joseph; and now we must suppose her, at least fifteen. And indeed the bloody Fact of her Brethren shows as much, who must be grown up to be Men: Which they were not when Jacob returned to Canaan; the eldest of them being then scarce a stripling of fourteen Years old. Ver. 3. His Soul clavae unto Dinah.] He could think of nothing else but her: For he loved her extremely, as it follows in the next words. Spoke kindly to the Damsel.] Courted her to marry him; with such professions of sincere Affection, as might gain her Heart, notwithstanding the Injury he had done her. Ver. 4. Get me this Damsel to Wife.] Treat with her Father about our Marriage. Ver. 5. And Jacob heard, etc.] By some of Dinah's Servants, or Companions; for it is not to be thought, that she went out alone. Now his Sons were with the Cattle in the Field.] Which he had lately purchased, XXXIII. 19 or, in some hired Ground remote from the City. Held his peace, etc.] Took not notice of what he heard; till he could have their Advice and Assistance. Ver. 6. And Hamor went out.] Of the City, to treat with Jacob in his Tent, XXXIII. 18. Ver. 7. And the Sons of Jacob, etc.] As they were treating, in came Jacob's Sons: Who, hearing how their Sister had been abused, were very much afflicted, and no less angry. Wrought folly in Israel.] Or, against Israel. Committed a Wickedness, highly to the disgrace and injury of Israel's Family. Which thing ought not to be done.] Contrary to the Law of Nations; That a Virgin should be violated without Punishment. So Rasi. Ver. 8. Hamor communed with them.] With the whole Family, Jacob, Leah, and Dinah's Brethren. Longeth.] Is extremely in Love. For your Daughter.] The Daughter of Jacob and Leah; unto whom he speaks in the presence of her Brethren. Ver. 9 And make ye marriages with us, etc.] Become one People with us, verse 16. Ver. 10. And ye shall dwell with us.] Settle yourselves among us. And the Land shall be before you.] In any part of our Country. Dwell ye.] He repeats it again, to beget in them a confidence of a Settlement among them; in the enjoyment of all their Rights and Privileges; as much as if they had been Natives. And trade ye.] Exercise what Traffic you please up and down the Country, without any or impediment. And get you possessions therein.] Purchase Land. Ver. 11. Let me find grace in your Eyes.] Grant this Petition, which my Father makes in my behalf, XXXIII. 15. And what ye shall say unto me, etc.] Make your own Terms, I will agree to them. Ver. 12. Ask me never so much Dowry and Gift.] This shows more fully, That the Custom of those times was (as was noted upon XXIX. 18.) for Men to give Money for their Wives. But there was a greater reason for a Dowry now, and a large one too; that he might make compensation, for the wrong he had done. For there was a natural Equity in those Laws of Moses, (Exod. XXII. 16. Deut. XXII. 28.) by which Men were bound to make satisfaction to the Fathers; if either by Enticement or Violence, they had abused their Daughters. Dowry and Gift, seem to be distinct things: The Dowry being given to the Parents; the Gift, to the Kindred. Ver. 13. The Sons of Jacob answered, etc.] Hence some infer that by the Custom of those Days, the Consent of the Brethren was required, rather than of the Parents: For the Sons of Jacob here make the Contract, as Laban had done with Abraham's Servant XXIV. 50. But it is more reasonable to think, that Jacob left it to them to consider what was fit to be done, in a matter which required great deliberation; and then to report their Opinion to him: Who had the greatest interest in her, and right to dispose of her. Ver. 14. We cannot do this thing.] It is against our Religion. Which was partly true; for though Jacob himself had married one whose Father was uncircumcised (as Isaac had done before him) yet by degrees this Opinion prevailed among them; till it was established by the Law of Moses. For that were a reproach to us.] They plead Honour, as well as Conscience. Ver. 15. In this will we consent unto you.] Upon these Terms, we will agree to the Match. Ver. 17. We will take our Daughter, and be gone.] By this it appears they treated in their Father's Name, as was noted before, verse 13. Ver. 18. And their words pleased Hamor, etc.] It may seem strange, they should so easily consent to be circumcised, till we consider how passionately Shechem loved Dinah, and the great Affection Hamor had to Shechem: Who was his beloved Son, verse 19 Besides, this was but a poor Prince, and his City little and mean: Which he thought to enrich and strengthen by Jacob's Family (who were very wealthy) being incorporated with them, verse 23. Ver. 19 He was more honourable.] In greater esteem with his Father, and all the Family, than any other belonging to it. Ver. 20. Came unto the Gate of their City.] Where all Public Affairs were transacted. And communed with the Men of the City.] Such great Matters could not be concluded without the Public Consent. See XXIII. 18. XXIX. 22. Ver. 21. These Men are peaceable.] They use many Arguments to persuade the People to Consent: And the first is that the Israelites had hitherto lived inoffensively among them. Let them dwell in the Land and trade therein.] By a Public Decree, or Law. For the Land is large enough.] This is the second Argument, there was Land enough in their Country uncultivated; which these Men would improve. Ver. 23. Shall not their Cattle, etc.] This is the greatest Argument of all; taken from the Profit they should have by them; the gain of no less than all they had. Which is not to be understood, as if they intended to overpower them, and seize upon all their Stock: But that by intermarriages, their Estates would be inherited by them, as much as by the Israelites. Ver. 24. All that went out of the Gate of his City.] i. e. All the Citizens (XXIII. 18.) who were met together in the Common-Hall (or Place of Public Assemblies) and were soon persuaded to yield to the Reasons, which had persuaded their Rulers. Ver. 25. On the third Day, when they were sore.] And began to be a little Feverish. For the greatest Pain and Anguish, the Jews observe, was upon the third Day after Circumcision; which very much indisposed them. See Pirke Elies. cap. 29. and Vorstius his Annotations, p. 195. And indeed Hypocrates observes the same of all Wounds and Ulcers; that they are then most inflamed, by a conflux of sharp Humours to them. Two of the Sons of Jacob, etc.] With their Servants: For they two alone, could not destroy a whole City, though but small. Slew all the Males.] The Women and Children in those Days were always spared in the most deadly Wars: As when the Midianites were killed, Numb. XXXI. 7, 9 and the Edomites, 1 Kings XI. 16. And so Moses commanded they should do even with the Canaanites, Deut. XX. 13, 4. See Bochart, P. I. Hierozoic. L. II. cap. 56. Selden de Jure N. & G. Lib. VI cap. 16. p. 745. and de Synedr. L. I. p. 81. Ver. 26. Took Dinah out of Shechem's House.] Where it seems she remained, after the Rape he had committed, in hope of a Marriage. And went out.] Carried her home. Ver. 27. And the Sons of Jacob.] The rest of his Sons (who were able to bear Arms) came after the slaughter; and helped to plunder the City. Thus they were all involved in the Gild; which was very great and manifold; as Bonfrerius, and, out of him, Menochius have observed. Because they had defiled.] Their Prince had defiled her: Whose Fact, it seems, they did not disapprove: And therefore it is imputed to them all, as the cause of their slaughter. Ver. 28. They took their Sheep, etc.] It is a reasonable Conjecture of Bonfrerius, That Jacob caused all these to be restored to the Wives and Children of the slain: Whom he set at liberty. And spoiled even all that was in the House.] Of Hamor and Shechem: Which, perhaps, they kept to themselves, in compensation of the wrong he had done; and none of the Family, perhaps, surviving to own them. Ver. 30. Ye have troubled me.] Disturbed my Quiet, and made it unsafe for me to live in this Country; where I hoped to have settled. Made me to stink, etc.] Made me odious to all the Country, as a Murderer, a Robber, and a breaker of my Faith. Ver. 31. Should he deal with our Sister, as with an Harlot?] As with a common Whore, that prostituted herself to his Lust? If she had done so there had been no ground for their Quarrel, (according to the Hebrew Doctors) because Shechem had not then offended against the Laws of the Sons of Noah, (as they speak) i. e. The right of Nations: Which was not violated by a Man's lying with a single Woman, by her free Consent. But Dinah being forced and violently ravished, (as they take the Sense of verse 2. to be) they tell their Father they might right themselves by making War upon them. For there was no other way to deal with Princes, whom they could not implead in any Court; and therefore betook themselves to Arms. See Mr Selden, L. VII. de Jure N & G. juxta Hebr. cap. 5. CHAP. XXXV. Ver. 1. AND God said unto Jacob.] There were several ways, as Maimonides observes, whereby God communicated himself unto the Prophets. Unto whom he is said, sometimes, to speak by an Angel in a Dream, as he did to Jacob, XXXI. 11. Sometimes by an Angel, without any mention how it was, whether in a Dream or Vision, or not: Of which he takes this place to be an Instance; and Verse the 10th of this Chapter, and XXII. 15. Thirdly, In other places there is no mention of an Angel, but of God alone speaking; yet in a Vision, or Dream, XV. I. And, Lastly, God is said to speak absolutely, neither in a Dream, nor Vision, nor by Angel, XII. 1. XXXI. 3. More Nevochim, P. II. cap. 42. In which Classis, I think he might have put this Aparition to Jacob, as well as that last mentioned: For there is no difference between them, but this; That in the former place (XXXI. 3.) it is said, The LORD said unto Jacob; and here, God said unto Jacob. Arise, go up to Bethel, and dwell there.] By this Advice God showed, he still took Care of him; and delivered him from the Fear he was in of the Canaanites and Perizzites. Who, one would think, detested the Fact of Shechem; or, else it may seem strange that they did not immediately cut off Jacob and his Family, who had taken such a terrible Revenge for it; but let them remove quietly to Bethel. But Moses gives us the true reason of this, verse 5. Make there an Altar.] Perform the Vow which thou madest in that place, XXVIII. 20, 21, 22. Some wonder Jacob made no more haste to this place, after his return to his own Country, (for now he had been about nine Years in Canaan) and some of the Hebrew Doctor's fancy God punished him for deferring so long to go thither (where he promised to worship him, if he prospered his Journey and brought him back again in safety) by suffering his Daughter Dinah to be ravished. But it is more probable, that he met with obstructions, which made it not safe for him, as yet, to go thither; or, that he waited till God, who had conducted him hitherto, should direct him to take his Journey to that place. For, it is very probable, he enquired of him about his removal. Ver. 2. Then Jacob said unto his householder, etc.] Being to perform a solemn Sacrifice to God, he calls upon his Family to prepare themselves for it. And to all that were with him] Hired Servants who lived with him. Put away the strange Gods.] Rachel had her Father's Teraphim, which now, it is to be supposed, she confessed. And he suspected there might be some among the Men-Servants and Maid-Servants, he brought with him out of Mesopotamia, (XXXII. 5.) where there was much Superstition: And that in the sacking of Shechem they might bring away some Images with them (for the sake of the Silver and Gold) which they kept secretly among them. And be clean.] Wash your Bodies, as Aben Ezra truly interprets it: For this was the ancient Rite of cleansing. Wherein he seems to have followed Jonathan, who thus paraphrases it, Purify yourselves from the pollution of the slain, whom you have touched; referring it to the foregoing slaughter of the People of Shechem. And change your Garments.] Put on clean . Which was but a reasonable Injunction, being to appear before the Divine Majesty: In whose Presence it was rudeness to be seen in sordid Raiment: Especially in those, wherein they had newly defiled themselves, by a bloody slaughter. These two, I doubt not, were pious Customs, which their godly Ancestors had observed, from the beginning of offering Solemn Sacrifices. It being very unseemly to appear before a great Man, in dirty Apparel, or with a sweaty Body. And I do not see, why we should not look upon these, as an external Profession, of the like Purity in their Minds and Hearts. All Nations retained these Washings, and white Raiment, when they performed the Solemn Offices of Religion: Which were not derived from Idolaters, but from the purest Antiquity. Ver. 4. And they gave unto Jacob all the strange Gods.] Which, it seems by this Expression, were numerous. And the Earrings that were in their Ears.] In the Ears of the Idols; for there was no harm in the Earrings they wore themselves. So some interpret it; not considering, that besides the Earrings which were Ornaments, there were others worn in the nature of Annulets; or, for some other superstitious Uses: Having the Effigies of some God or other; or, some Symbolical Notes, in which they fancied there was some Power to preserve them from several Mischiefs. Maimonides in his Book of Idolatry, cap. 7. mentions such Idololatrical Rings, as were utterly unlawful to be used; and Vessels marked with the Image of the Sun, the Moon, or a Dragon: Which were Symbols of Divinity among the Heathen; who made Marks also, in several parts of their Bodies. And Jacob hide them.] Buried them in the Earth; after he had first broke them in pieces (as some think) or melted them, as Moses and Hezekiah did, Exod. XXXII. 20. 2 Kings XVIII. 4. Which, if it be true, it is but a Tale which is told of the Samaritans; that they digged up these Idols and worshipped them. See Hottinger Smegma Orient. p. 359. Under an Oak which was by Shechem.] It was so unknown under what Oak this was, that there is no ground for their Opinion, who think this was the same Oak mentioned in Josh. XXIV. 26. For he intended to abolish the memory of these Idols; and therefore hid them, where he thought no Body would find them. It took up some time to do all this; and yet the People of the Land did not fall upon Jacob's Family: The Providence of God watching over him, as it follows in the next Verse. Ver. 5. And they journeyed: And the terror of the LORD was upon the Cities round about them, etc.] Here is the true reason why the Country did not, at least, fall upon the Rear of Jacob's Family, when they marched away: Because God made a panic Fear to fall upon them. Who, otherwise (one would guests by this) had an inclination to be revenged for the destruction of Shechem. For, though they could not justify the Fact of Shechem; yet they might think Jacob's Sons too cruel in the Punishment of it: For their own Father was of that Opinion. Ver. 6. So Jacob came to Luz.] See XXVIII. 19 Ver. 7. Built there an Altar, etc.] And offered Sacrifices of Thanksgiving to God, for performing his Promise to him, beseeching him still to continue his Care of him. Ver. 8. Deborah, Rebekah's nurse died.] She went to attend Rebekah, when she was married to Isaac: Which troubles the Jews to give an account how she came here, into Jacob's Family. R. Solomon solves it thus; That Rebekah having promised Jacob when he went away, to send for him, (XXVII. 45.) she performed this Promise by Deborah: Whom she sent to Padan-Aram to invite him home; and in her return she died here. But it is more reasonable to suppose that Jacob had been at his Father's House, before this time: And Rebekah being dead, (whether before or after, is uncertain) Deborah was desirous to live with his Wives, who were her Country-Women. And that her death is here mentioned (though we read nothing of Rebekah's) to give an account how this Oak came by the Name of Allon-Bacuth, in aftertimes. Under an Oak.] There were many about Bethel: Near to which there was a Wood, or Forest; out of which the Bears came, who devoured the Children that cursed Elisha, 2 Kings II. 23. And under an Oak also, the old Prophet Found the Man of God sitting, as he went from Bethel, 1 Kings XIII. 14. Ver. 9 And God appeared unto Jacob again, etc.] The SCHECHINAH, or Divine Majesty, who bade him go to Bethel, verse 1. appeared to him when he came there; in a most glorious manner: As he had done when he lodged there in his Journey to Padan-Aram, XXVIII. 13. Ver. 10. Israel shall be thy Name.] This is a far more honourable Name than that of Jacob: And therefore by it thou shalt be commonly called. For the Name of Jacob was given him from the supplanting of his Brother, and getting the advantage of him: But this of Israel from his prevalence over the Angel of God. And he called his Name Israel.] He solemnly confirmed that Name, which was given him before by his Angel, XXXII. 28. This seems to me to prove, That it was no more than an Angel, who wrestled with Jacob, and told him his Name should be changed. For, if it had been God himself, Jacob was as much satisfied then, as he could be now, that Israel should be his Name. But I take it, God reserved the declaration of it from his own Mouth, till this time: When he ratified what he had before spoken by his Angel. And thus I find (since I noted this) St. Hierom understood this Passage: Whose words are these. Dudum nequaquam ei nomen ab Angelo imponitur, etc. This Name was not heretofore imposed on him by the Angel; who only foretold that God would impose it on him: That therefore which was there promised should be, we are here taught was fulfilled. Ver. 11. I am God Almighty, etc.] Here God renews his Promise to him, as he had often done to Abraham. He had first blessed him by Isaac, XXVIII. 3. when he sent him from home. Then he himself blessed him; when he appeared to him, the first Night of his Journey, verse 13. of that Chapter. And now again, when he was come back to the very same place; where he blessed him before. And he speaks to him, by the Name of El-Shaddai, i. e. God All-sufficient: The very same whereby his Father had blessed him, XXVIII. 3. and whereby God blessed Abraham, XVII. 1. Ver. 13. And God went up from him.] It is evident by this, that a visible Majesty, or Glory appeared to him at this time: From whence the foregoing words were spoken to him: Which being done, it went up towards Heaven. In the Hebrew the words are, went up from upon him, or, over him; and the very same is said of Abraham, XVII. 22. as if the SCHECHINAH appeared over his Head, in great Lustre; whilst he, perhaps, lay prostrate upon the Ground. Ver. 14. Set up a Pillar in that place.] To be a Monument of the Divine Goodness; Who there appeared to him; and made him such gracious Promises, as those , verse 11, 12. And to serve for an Altar whereon to offer Sacrifice. For so the word Matzebah signifies, Hosea III. 4. And therefore Isaiah seems to make an Altar and a Pillar the same thing, XIX. 19 Poured a drink-offering thereon.] To consecrate it unto the Solemn Service of God. For which end he poured Oil upon it, as he had done upon the Stone, (XXVIII. 18.) which, in all likelihood, was a principal part of this Pillar. And having done all this, we are to suppose he not only offered Sacrifice; but paid the Tenth of all that God had given him, according to his Vow, XXVIII. ult. Ver. 15. Called the Name of the place.] Or, rather, of that place; that famous Place; which God had made so remarkable by his Goodness to him. For the Hebrews, not without Reason, make the He before Makom, to add an Emphasis to that word. Bethel.] i. e. The House of God. So he said he would make this Place, XXVIII. 22. and now he is as good as his Word, by renewing the Name he had given it thirty Years before, when he first went into Mesopotamia. Ver. 16. And there was but a little way to come to Ephrath.] When they were come within a little of Ephrath. The Hebrew word for a little is Chibrath: Whose precise signification is uncertain. Benjamin Tudelensis, saith this Place was within half a Mile and a little more of Ephrath. See his Itinerar. p. 47. and Const. L' Empereur on the Place, p. 176. Ver. 17. Fear not: Thou shalt have this Son also.] The Midwife seems to comfort Rachel with her own Prediction, XXX. 24. Ver. 18. She called his Name Ben-oni.] Rachel seems to give her former Hopes of a second Son for lost; at least she expected no Comfort from him: Being ready to expire. And therefore she called him a Son of Sorrow: His birth being her death. But his Father called him Benjamin.] To comfort Rachel in her Sorrow, and to avert the sinister Omen, Jacob immediately changed his Name into Benjamin; signifying The Son of his Right-hand, or of his Strength, as it is commonly interpreted. Though others will have it, The Son of Years, i. e. of his old Age: or, putting both together, the support and stay of his old Age. Names are ofttimes strangely adapted to things; and the Presages of Parents have anciently been observed to be fulfilled. — Heu nunquam vana parentum Auguria— Which is in no Instance more verified than in this Child of Jacob's: Who did not bear either of these Names for nought. There being two very different Fates of his Posterity (as Dr. Jackson observes in a Discourse of his upon St. Matth. II. 17, 18.) answerable to the contrary importance of the Names given him by his Father and his Mother. No Tribe in Israel more Valorous, yet none so subject to sorrowful Disasters as this Tribe of Benjamin. It was almost extirpated in the time of the Judges, XX. 35, etc. and yet before the conclusion of that Age, Benjamin became the Head of his Brethren: The first King of Israel being chosen out of that late desolate Tribe. And though that King proved at last but a Ben-oni; yet this Tribe stuck close to Judah, when all the rest revolted to his Brother Joseph. Ver. 20. Jacob set a Pillar upon her Grave.] After that Law was made (Deut. XVI. 22.) against erecting Pillars; the Jews did not think all Pillars unlawful; but only those for Superstitious uses: Not those which were in Memory of some thing; as Maimonides his words are, L. de Idolol. cap. 6. Ver. 21. And Israel journeyed.] This is the first time that Moses calls him Israel; after this Name was given him by God. Which he repeats twice in the next Verse: And then calls him Jacob again, in the latter end of it. It is in vain to search for a Reason. Some of the Jews will have it, That he calls him Israel, because he bore the death of his beloved Wife, with admirable Patience and Submission to God's Will. But they cannot give so good a Reason, why he immediately altars his Style, and calls him Jacob again. See Verse 22. Beyond the tower of Edar.] i. e. The Tower of the Flock, as some translate it. Who think there was such a Tower near Jerusalem, because of those words of Micah, IV. 8. O tower of the Flock, the strong hold of the Daughter of Zion. Which, if it be true, it doth not prove there was no Tower in Jacob's Days called by that Name: But rather, that in future Ages this Tower was renewed, in the same, or a neighbouring Place; and called by the ancient Name, which it had in the Days of Jacob. Ver. 22. Went and lay with Bilhah, his Father's concubine.] She is called his Wife, XXX. 4. and, according to the Laws of those Times, was truly so; as I have often observed all those called Concubines were: Though not the principal Wives, but of a lower Rank. See Mr. Selden, de Jure N. & G. L. V cap. 7. p. 570, 571, etc. And Israel heard it.] And highly resented it, as we find XLIX. 4. But in this short History Moses passes over Israel's Censure of this Incest till he came to die: Which shows sufficiently, how he was affected when the Fact was committed. Or, perhaps, these words, Israel heard it, may signify; That though Reuben thought to have committed this Sin so secretly, as to have concealed it from his Father; yet he came to the knowledge of it: And gave him such private Rebukes, as were fitting; but proceeded not to Public Punishment, to avoid Scandal. Now the Sons of Jacob were twelve.] Their Number being now completed by the Birth of Benjamin, after whom he had no more Children; Moses thought good here to enumerate them. And they being all born (save Benjamin alone) before he had the Name of Israel, it may be the reason, perhaps, why he calls him Jacob. Ver. 26. Which were born to him in Padan-Aram.] All except Benjamin; who (as was said just before, verse 18.) was born in Canaan. Ver. 27. Jacob came to Isaac his Father, etc.] To dwell with him, and to be the Comfort of his old Age. For, it is not to be doubted, he had been with him before, since he came from Mesopotamia: But now came to stay with him, till Death parted them. Unto the City of Arba, etc.] Called Kirjath-Arba, XXIII. 2. from a great Man (Josh. XIV. 15.) among the Anakims, whose Name was Arba; and either was born, or dwelled, or ruled here. It was afterward called Hebron, where Abraham dwelled a long time, XIII. 18. and where he bought a buryingplace for his Family, XXIII. 19 Ver. 28. The days of Isaac were an hundred and fourscore Years.] He lived five Years longer than his Father Abraham, XXV. 7. Ver. 29. His Sons Esau and Jacob buried.] As Isaac and Ishmael had done Abraham, (XXV. 9) and not doubt in the same place: He sojourning there (as was said before) as his Father had done before him. By this it appears, the Friendship between Esau and Jacob continued, after the interview they had at Jacob's return into this Country. CHAP. XXXVI. Ver. 1. THese are the Generations of Esau.] Which are here set down, to show how effectual his Father's Blessing was, XXVII. 29: And, as Maimonides thinks (P. III. cap. 50. More Nevoch.) to prevent the destruction of any of the Family of Esau, but only those of Amalek. Who descended from the Firstborn of Esau by a Concubine, the Sister of Lotan, an Horite, one of the ancient Inhabitants of Seir, verse 12, & 22. His Descendants were to be destroyed, by an express Precept, for a particular Offence (Exod. XVII.) but the Divine Justice took Care of the rest, by distinguishing them thus exactly from him: That they might not perish under the Name of Amalekites. Ver. 2. Esau took his Wives, etc.] The Names of these Wives are not the same with those, he is said to have married, XXVI. 34. Therefore it is probable his former Wives died without Issue: And so he took another Daughter of Elon (when Judith was dead) called Adah: And the Daughter of a Man called Anah; by whom he had such Children as here follow. The Daughter of Zibeon.] The word Daughter here signifies Niece; or, she is called Zibeon's Daughter, because he bred her: As the Children of Michal are mentioned, 2 Sam. XXI. 8: Though she had none at all; but only educated the Children of her Sister: As Zibeon, perhaps, did his Brother Anah's Daughter, verse 20. Ver. 3. Bashemath, Ishmael's Daughter.] She is called by another Name, XXVIII. 9 But it is likely Esau changed her Name from Mahalah, which signifies sickly and infirm, into this of Bashmath, which signifies Aromatic and Fragrant. Either because the Name better pleased him, or he thought would better please his Father: Or, she grew more healthy after Marriage; or, perhaps, she had two Names given her at the first. Ver. 6. Went into the Country from the face of his Brother Jacob.] Into another Country out of the Land of Canaan: Into which he lately came to bury his Father, as we read in the latter end of the last Chapter. Which being done, he and Jacob, no doubt, agreed about the division of Isaac's Estate: Out of which a large share came to Esau: Who had something also of his own there before, (all his Sons being born to him in Canaan, verse 5.) besides what he had in Seir. His Brother Jacob.] He knew of no other Name his Brother had; that of Israel, it's likely, being not yet published and commonly used. Ver. 7. For their Riches were more than that they might dwell together.] There was not room enough in the Land of Canaan (where they were but sojourners, and could have no more than the present Possessors would let to them) for such a vast Stock as they had between them: And therefore were constrained to separate, as Abraham, for the same reason, had done from Lot, XIII. 6, etc. And Esau having begun before to settle in Seir, did not think fit to bring what he had there hither: But carried what his Father left him thither. Where he had enlarged his Dominion, since Jacob's return to Canaan. Ver. 8. Thus dwelled Esau in Mount Seir.] It is a Question how he could be said to have gone to dwell in Seir, upon this occasion: Seeing we find him there before, when Jacob came out of Mesopotamia, XXXII. 3. But the Answer is easy, That then he had only some part of the Country, and not the best of it neither: And therefore, perhaps, had some of his Estate still in Canaan, while the rest of it was in Seir. And it seems remarkable to me, that he is not said till now, to dwell in Mount Seir, but only in the Land of Seir, or barely in Seir, to which he invited Jacob at his return (XXXII. 3. XXXIII. 14, 16.) This Mountainous Country, which was richer than the other, he got into his possession after that time. Esau is Edom.] The Father of the Edomites, as it follows, verse 9 Ver. 12. She bore to Eliphaz, Amalek.] This was necessary to be set down (as I observed on verse 1.) that there might be a distinction between the Amalekites, who were to be destroyed, and the rest of the Posterity of Esau: Concerning whom it is said, Thou shalt not abhor an Edomite, because he is thy Brother, Deut. XXIII. 7. Thus Joseph Albo. For, though they made a distinct People from the Edomites, and lived in a neighbouring Country; yet they possessed that part of Mount Seir which was near Kadesh Barnea, as may be gathered from Numb. XIII. 29. and XIV. 43. Ver. 15. These were Dukes.] The word Allouphe, if we may believe R. Solomon Jarchi, signifies Heads, Chiefs, or Rulers of Families. Who may be called Princes; though their Government was not yet Regal, but a kind of Aristocracy in the beginning. Ver. 16. Duke Korah.] He is not reckoned among the Sons of Eliphaz, verse 11. but called the Son of Aholibamah, verse 14. and accordingly said to Rule over a Family descended from hers, verse 18. We must suppose therefore, there were two Korah's; one the Son of Aholibamah; the other a Nephew of Eliphaz, by some of his Sons or Grandsons: Who came to be a great Ruler, and to get the Government of some of these Families: And, according to the Style of Scripture, is reckoned for Eliphaz his Son. Ver. 20. These are the Sons of Seir the Horite.] From this Seir the Country had its Name: But from whom he descended is not recorded. Who inhabited the Land.] Who were the ancient Inhabitants of this Country, before Esau conquered it: And, perhaps, were the first that possessed it after the Flood. Whose Genealogy, I suppose, is here mentioned, because Esau's Posterity married with some of them: Particularly his eldest Son Eliphaz took Timna, Sister of Lotan (one of Seir's Sons) for his Concubine, verse 22. Yea, Esau himself seems to have married one of this Family, viz. Aholibamah: Whose Father and Uncle are said to be Hivites, verse 2. but here plainly called Horites: Being descended from Seir the Horite, though dwelling then among the Hivites. Ver. 21. These are the Dukes of the Horites.] The Heads of their Families; who governed the Country, before Esau and his Posterity dispossessed them: And settled themselves in the same form of Government, which they found among these Horites. In the Land of Edom.] So it was called in the days of Moses. Ver. 24. This is that Anah, who found the Mules in the wilderness.] Not by Accident, but by his Art and Industry he invented (as we speak) this mixture, and produced this new kind of Creature. So it is commonly interpreted. But the word found, though used four hundred times in Scripture, never signifies (as Bochart hath observed, P. I. Hierozoic. Lib. II. cap. 21.) the Invention of that which was not before; but the finding that which already is in being. Nor doth Jemim signify Asses in Scripture: And therefore others have read the Hebrew word as if it had been written Jamim (as St. Hierom observes) imagining that as Anah fed his Father's Asses, he found a great collection of Waters, (See Vossius, L. III. the Idolol. cap. 75.) which some fancy to have been hot Waters, or Baths, as the Vulgar Latin interprets it. But then we must read the Hebrew quite otherwise than we do now: And Bochart gives other Reasons against this Interpretation; and endeavours to establish another Opinion. That by Jemim we are to understand Emim, a Gigantic sort of People, mentioned in Scripture, and next Neighbours to the Horites. These Anah is said to find, i. e. to meet withal and encounter; or, rather, to have fallen upon, on a sudden and unexpectedly; as this Phrase he shows signifies in Scripture. This Opinion he hath confirmed with a great many Reasons; to which another late learned Writer (Wagenseil) thinks an Answer may be given: Though he inclines to it, if one thing were not in the way; which makes him think, here is rather meant some Herb or Plant, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word the LXX retains, not knowing how to translate it. And thus Aben-Ezra affirms many Interpreters of the Scripture have understood it: Which seems to be the most probable Conjecture of all others. See Wagenseil in his Annot. upon that Title of the Talmud, called Sota, p. 217, 218, etc. As he fed the Asses of Zibeon his Father.] The Sons of Princes were wont to follow this Employment, in ancient Times, as Bochart shows out of many Authors: Particularly the Scholiast upon Homer's Odysseys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierozoic. P. I. L. II. cap. 44. Ver. 28. The Children of Dishan are these: Us, etc.] From this Man the whole Country, or a great part of it, is called by the Name of Us. Lament. iv 21. which was in Arabia Petraea, in the Borders of the Land of Canaan. Ver. 30. These are the Dukes that came of Hori.] This Hori was the Ancestor of Seir; by whom this Country was first planted. Among their Dukes.] Or, according to their Families; or, Principalities. Ver. 31. And these are the Kings that reigned in the Land of Edom.] It appears by this, that after several Dukes (as we translate it) had ruled the Country; the Edomites changed their Government into a Monarchy. And here follows a Catalogue of their Kings. For I can find no ground for the Opinion of the Hebrew Doctors, that Alluph, a Duke, differed in nothing from Melech, a King; but that the latter was crowned, the former not crowned. Before there reigned any King over the Children of Israel.] Moses having a little before this (XXXV. 11.) mentioned the Promise of God to Jacob, That Kings should come out of his Loins; observes it as a thing remarkable, being a great exercise of their Faith, that Esau's Posterity should have so many Kings: And there was as yet no King in Israel when he wrote this Book, nor (as it is commonly interpreted) a long time after. This Moses might well write without a Spirit of Prophecy; nor is there any reason to say, this Passage was inserted by some Body else, after the death of Moses. We might rather affirm, if it were needful, that Moses his meaning is, All these were Kings in Edom, before his own time: Who was the first King in Israel, Deut. XXXIII. 5. For he truly exercised Royal Authority over them, as Mr. Selden observes, L. II. de Synedr. cap. 1, 2. Ver. 32. The name of his City was Dinhabah.] Of which he was Governor, perhaps, before he was made King; and wherein he reigned. Ver. 33. Of Bozrah.] Which was afterward the principal City of the whole Country; as we read in the Prophet Isaiah, XXXIV. 6. and Jeremiah XLIX. 3. and Amos I. 12. It seems, by this List of their Kings, that the Kingdom at this time was Elective; for the Father did not succeed the Son. Which may have been the reason, perhaps, why it lasted but a while, before their Government was altered again, verse 40. Maimonides hath an Opinion different from all others, that none of these Kings were of the Race of Esau; but strangers, who oppressed the Edomites: And are here set down by Moses to admonish the Israelites, to observe that Precept, Deut. XVII. 15. Not to set a stranger to be King over them, who is not their Brother, i. e. One of their own Nation. Ver. 35. Who smote Midian in the Field of Moab.] The Midianites, perhaps, came to invade them; and Hadad marched out and met them in the Frontiers of their Country, which joined to that of Moab: Where he got a great Victory over them. Ver. 37. And Saul of Rehoboth by the River reigned, etc.] If by the River we should understand Euphrates, (as it usually signifies) near to which stood the City of Rehoboth, (Gen. X. 11.) it may seem strange that one should be chosen from so remote a Country, to be King of Edom: Unless we suppose him to have been born there, but to have lived in Edom: And by his great Achievements, to have got into the Throne. Otherwise, we must take this for some other City; which stood by the most known River of this Country. Ver. 38. Baal-hanan.] This Name is the reverse (as I may call it) of Hannibal. Ver. 39 His Wife's name was Mehetabel, etc.] None of their Wives, much less their Pedigree, are named besides this alone: Which shows she was an eminent Woman in those Times and that Country; either for Wisdom, or Parentage, or Estate, or some other Excellence. Ver. 40. And these are the names of the Dukes that came of Esau.] They seem now to have returned to their first Constitution; and Kings were laid aside for some time. But in future Ages, we find they changed again, and then Kings reigned successively, the Son after the Father, as they did in Israel. Some think, these were the great Men, who ruled in Edom, in Moses his time. According to their Families, etc.] They were the Heads of different Families; and lived in different Places; and, perhaps, reigned at the same time, in several Parts of the Country: So the words seem to import. Ver. 43. In the Land of their possession.] In their own Country; whilst the Seed of Jacob sojourned in a strange Country, and possessed no Land of their own. He is Esau, etc.] He ends as he began. This is the Account of Esau; the Father of the People who are now called Edomites. CHAP. XXXVII. Ver. 1. AND Jacob dwelled in the Land, etc.] Having given us an Account of Esau's removal to Seir, (XXXVI. 6, 7.) and of the Prosperity of his Family there: He now goes on to tell us, that Jacob still continued in the Country, where his Father had sojourned, in the Land of Canaan. Ver. 2. These are the Generations of Jacob.] These words are to be connected with the latter end of XXXV. 23, 24, etc. where he relates how many Sons Jacob had; and then gives an account of the Family of Esau, (in the XXXVI Chapter) which being ended he returns to finish the History of Jacob. And the Lad was with the Sons of Bilhah, etc.] These words vehu naar, signify he was very young, in the simplicity of his Childish Years; and come in, by way of a Parenthesis, in this manner. Joseph being seventeen Years old, was feeding the Flock with his Brethren, (and he was but a Youth, unexperienced, and therefore called a Child, verse 30.) with the Sons of Bilhah, etc. Which last words are an explication of the former, showing with which of his Brethren he was. Not with the Sons of Leah, but with the Sons of his Handmaids: Particularly with Bilhah's; whom we may look upon as a Mother to him, now Rachel was dead, having waited upon her. And Zilpah's Sons are also mentioned in the second place, as those, it is likely, who were thought to have less emulation to him, than the Sons of Leah. But we see by this, how much our greatest Prudence often fails: For Reuben and Judah, the Children of Leah, had more Kindness for Joseph than any of the rest. Their evil report.] What evil Lives they led. Ver. 3. Because he was the Son of his old age.] Benjamin was more so than he; and the rest were born not many Years before him. But he is so called, because he had been married a good while to Rachel before he had him: And he was the greatest Comfort of his old Age; Benjamin not being yet grown up, to give any proof of his future worth. He made him a Coat of many colours.] It is commonly thought to signify a Garment wrought with Threads of divers Colours; or, made up of pieces of Silk or Stuff, which had much variety in them; or, wrought, as some think, with Figures of Fruit, or other things. See Salmasius upon Flau. Vopiscus, p. 396. But Braunius (the Vestib. Sacerd. Hebr. L. I. cap. 17.) hath proved, I think, that the Hebrew word Passim here signifies, a long Garment, down to the Heels or Ankles; and with long Sleeves, down to the Wrists: Which had a Border at the bottom, and a Facing (as we speak) at the Hands, of another Colour, different from the Garment. See verse 23. Ver. 4. Can not speak peaceably to him.] In a kind and friendly manner: But churlishly, and with evident signs of hatred. Aben-Ezra fancies, they would not so much as salute him, or wish him peace (as the Phrase than was, peace be to thee) or, ask him how he did; as our Custom is. Ver. 5. Joseph dreamt a Dream.] This was usual among the ancient Patriarches, and others also, as appears by Elihu: Who shows that all Dreams were not Illusions of evil Spirits, Job XXXIII. 14, 15, etc. And long before his time Abimelech was warned by God in a Dream, Chapter XX. of this Book, verse 3, 6, 7. Upon which Consideration (as Dr. Jackson well observes) we should not mistrust the Reports of several ancient Historians; who tell us how Princes and Fathers of Families have had Fore-warnings of future Events: Either concerning themselves, their Kingdoms, or Posterity. Book I. upon the Creed, chap. 9 He told his Brethren.] This argues his great Innocence and Simplicity; that he had not yet Understanding enough to consider, how ill this Dream might be expounded; or, not Prudence enough to conceal, what might be ill interpreted by them. They hated him yet more.] The first ground of their Hatred was, their Father's great Love to him; and then, his informing their Father of their bad Behaviour: Which was still increased by the fine Clothes his Father bestowed on him; and now most of all, by this Dream; which they interpreted to signify his Superiority over them. Ver. 7. Your Sheaves stood round about, and made obeisance, etc.] Or, gathered round about mine: Which was fulfilled, when they came for Corn into Egypt; of which these Sheaves, some think, were an apt representation. Ver. 8. Shalt thou indeed reign over us?] It seems they could readily interpret the meaning of a Dream: Which shows how common they were in those Days. For his Dreams, and for his Words.] This seems to import, that he had more Dreams of like nature; and was wont to talk of them: Which they thought savoured of Arrogance. Ver. 9 He dreamt yet another Dream.] Which confirmed the former; by repeating the same thing, under different Figures. For as the former was taken from the Earth; so this from Heaven: And is more comprehensive than the former; for it concerns his Father, as well as his Brethren. Behold the Sun and the Moon, etc.] They seemed to descend to him, or he to be carried up to them: Where they bowed, and lay at his Feet. Ver. 10. His Father rebuked him.] Gave him a check; that Joseph might not grow conceited of himself; and his Brethren might not be provoked to hate him. What is this Dream, that thou hast dreamt?] What an idle Dream is this? Shall I, and thy Mother, and Brethren, etc.] Who can believe this? Thy Mother is dead, (which is sufficient to show the vanity of this Dream) and thy Father sure is not to truckle unto thee; no, nor thy elder Brethren. Ver. 11. His Brethren envied him.] Though Jacob seemed to slight what he said; it incensed his Brethren against him. But his Father observed the Saying.] He did not look upon it as a mere Fancy; but thought there might be something in it. And therefore, though he thought fit publicly to slight it, yet he took such notice of it privately, that he preserved it in Mind, and laid it up in his Heart; as the Scripture elsewhere speaks. And it really was fulfilled, when he went down into Egypt; and, no doubt, showed that Respect which was due to the Viceroy of the Country: And so did his Mother Bilhah, and all his Brethren. Ver. 12. His Brethren went to feed their Father's flock in Shechem.] As their Flocks increased, so they enlarged their Pasture: And they often removed to find fresh Pasture. Besides, he had made a Purchase in this Place; where they fed his Flocks in his own Ground. Ver. 13. Come, I will send thee unto them.] Make thyself ready, that I may send thee to inquire of thy brethren's Welfare. About which he was now the more solicitous; because they were gone to a Place, where they had, some Years ago, given great provocation to the Country, by their barbarous Cruelty. Ver. 15. A certain Man found him.] Some take this to have been an Angel: Who took care of him, when he was at a loss, which way to go. So Maimonides, P. II. More Nevochim, cap. 42: Where he makes this Passage the very same with that XVI. 7. The Angel of the LORD found her, etc. Ver. 18. They conspired against him.] The Hebrew word signifies, they took subtle and crafty Counsel against him to slay him. Laid their Heads together (as we now speak) to kill him so, that the Murder might be concealed from their Father. Ver. 19 Behold, this Dreamer cometh.] In the Hebrew, This Master of Dreams; or, a frequent Dreamer; one that hath Dreams at command. Ver. 20. Cast him into some pit.] Which they were wont to dig frequently in those Countries, to hold Rain-Water for their Cattle, when they could not find a Spring, or were near no River. Ver. 21. He delivered him out of their Hands.] Preserved him from being murdered by them, as they intended: Which he did by the following Counsel. Which seemed to have something of Humanity in it; and yet would effect what they resolved. Ver. 22. Cast him into this pit.] That he might perish with hunger. And lay no Hands upon him, etc.] Let not us kill him. This he said that he might save his life; intending secretly to draw him out of the Pit, and restore him safe to his Father. By which piece of good Service, Reuben, perhaps, hoped to reconcile his Father to him; who was justly angry with him, for defiling his Bed, XXXV. 22. Ver. 23. His Coat of many colours.] By this it seems he was distinguished from the rest of his Brethren: Being not yet grown up to such laborious Employments as they followed abroad; and therefore indulged to wear a richer sort of Garment, with his Father at home. For, according to the common Notion, it was wrought, or embroidered with Flowers; which was accounted Noble, as well as Beautiful, in ancient Times. As appears by Plato, who, commending the Government then admired in Greece, compares it to such a Garment that hath variety of Colours in it, L. VIII. de Republ. p. 557. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ver. 24. The pit was empty, there was no Water in it.] This shows, the use of such Pits was to hold Water: Which at this time was dried up, for want of Rain. Ver. 25. A company of Ishmaelites.] In the Language of these Times, it is called a Caravan: Merchants not daring to travel alone, or in small Numbers, in those Eastern Countries, through the Deserts; for fear of Robbers, or of wild Beasts. From mount Gilead.] They came from Parts beyond that; but passed that way to Traffic there. With there Camels.] Which were, and still are, the most proper Beasts for Carriage in those Countries: Being able to travel a great way, in the Deserts, without Drink. And the Midianites (who are here the same with the Ishmaelites, ver. 28.) had as great a breed of them, as any other Country: As Bochart observes, P. I. Hierozoic. L. II. cap. 3. Bearing Spicery.] The word Necoth, which we, and a great many others translate Spicery in general, seems to signify some particular sort of Spicery, as the following words do. A great many Conjectures there are, what sort; and Bochart most probably concludes it to be Storax. See the forenamed Book, P. II. Lib. IV. cap. 12. Balm.] So Kimchi, whom the Modern Interpreters generally follow, expounds the Hebrew word Tzeri: Which the Ancients interpret Resin; and Bochart justifies them, by such Reasons as these. That there was no Balm in Gilead in these Days; but it was brought thither out of Arabia Foelix in the Reign of King Solomon: And then it grew on this side Jordan, about Engaddi and Hiericho; not beyond Jordan in the Land of Gilead. Ib. Par. I. Lib. II. cap. 51. Ver. 26. What profit is it, if we slay our Brother? etc.] We shall get nothing by letting him die in the Pit: Had we not better make Money of him? And conceal his Blood.] Though we should be able to conceal his Murder; which is not easy to do. Ver. 27. For he is our Brother, and our Flesh.] Natural Affection persuaded to this; rather than to the other. And his Brethren were content.] As many of them as were then present; for Reuben was not among them at this Consultation. Ver. 28. Then passed by Midianites.] They are called Ishmaelites just before, verse 25: And so they are immediately in this very Verse, [Sold Joseph to the Ishmaelites.] For they were very near Neighbours, and joined together in Trade, making now one Caravan, with a joint Stock, as this Story intimates. Read Judg. VIII. 1, 3, 22, 23, 24, 26. and it will appear the Scripture speaks of them, as one and the same People, in aftertimes. For twenty pieces of Silver.] Most understand so many Shekels: Which was a very small Price; but therefore demanded and no more, that the Bargain might be clapped up the sooner. Ver. 29. Reuben returned to the pit.] He pretending some business, had withdrawn himself from the Company, with an intention, when his Brethren were gone from the Pit, to come privately and take Joseph out, and carry him to his Father. Upon that Design he now came thither. Rend his Clothes.] As they used to do, when they mourned for the dead: Whereby he expressed his real Grief for his Brother. Ver. 30. The Child is not.] He is dead; as this Phrase commonly signifies. Whither shall I go?] I know not whither to flee, to hid myself from my Father's Anger. Who might justly expect the eldest Son should take the greatest Care of him. Ver. 31. And they took Joseph's Coat, etc.] His Brethren it seems persuaded Reuben also, to join with them, in concealing the Sale of Joseph; and making their old Father believe he was devoured by some wild Beast. Ver. 32. They sent the Coat, etc.] They first sent it by a Messenger; and immediately followed themselves, with the Tale which is here related. Ver. 33. An evil Beast.] Some wild Beast, of which there were great store in those Countries, (such as Lions, and Bears) for he could not suspect his Brethren would kill him. Ver. 34. Rend his , and put sackcloth on his loins.] This was the highest degree of Mourning in those Days. We read often of putting on Sackcloth in future Ages, upon such sad Occasions: But this is the first time we meet with it; which shows the great Antiquity of such Customs. Mourned for his Son many Days.] Beyond the ordinary time of Mourning. Many Years (as the word Days sometimes signifies) perhaps, till he heard he was alive. So the following Verse seems to denote; that he resolved not to cease Mourning for him, as long as he lived. Ver. 35. All his Sons and Daughters.] He had but one Daughter: Therefore the meaning is, his Sons Wives, or their Daughters. I will go down into the Grave, etc.] If Scheol here be expounded Grave, than the next words must be thus translated, mourning for my Son; as R. Solomon interprets them. For Joseph was not buried in a Grave; and therefore he could not think of going down to him thither. And thus Christophorus à Castro upon the Second of Baruch acknowledges Scheol signifies in this place, and interprets it in this manner. Lugere non desinam, donec me sepulturae demandetis. I will not cease to Mourn, till you lay me in my Grave. But if we follow our Translation, which is most common, I will go down to my Son, than Scheol must signify the State, or Place of the dead; as it often doth: And particularly Isaiah XIV. (where the King of Babylon is expressly denied the honour of a Grave, verse 19, 20.) Scheol is said, to be moved for him, and to meet him, and to stir up the dead for him, verse 9 Thus his Father wept for him.] Continued his Mourning; not only by wearing Sackcloth, but in such passionate Expressions as these. Ver. 36. And the Midianites.] In the Hebrew the word is Medanim (a distinct Name from those verse 38.) who were a People derived from Medan, one of the Sons of Keturah, and Brother to Midian, XXV. 2. They and the Midianites lived near together in Arabia, not far from the Ishmaelites: Who all joined together in this Caravan and made one Society of Merchants; consisting of Medanites, Midianites, and Ishmaelites. An Officer.] The Hebrew word Saris, oftentimes signifies an Eunuch: By whom the Eastern Queens were attended. But it likewise signifies all the great Courtiers, (as the Chaldee here translates it) such as the Bed-Chamber-Men, the Lord-Chamberlain, (as we now speak) and such like Officers of State: And therefore is rightly translated here, for Potiphar had a Wife. The truth is, this was the prime signification of the word: Till, in after times, the depravation of Manners, and the jealousy of the Eastern Kings, made them set none but Slaves, who were castrated, to attend their Queens; by whom they were preferred to great Offices; and so came to enjoy this Name. Pharaoh.] This was a common Name to all the Kings of Egypt. See XII. 15. Captain of the Guard.] The LXX translate it, Master Cook: And so Epiphanius calls his Wife, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Haeres. XXVI. n. 17. Our Margin hath it, Chief of the Slaughtermen, or Executioners. But the word Tabachim may better be translated Soldiers, than Butchers, or Executioners: And here, some think, may denote him, whom we call the Provost-Marshal. Others, will have it, the Master of the Horse. But I see no more proper translation than ours, Captain of the Guard: Or, rather, Chief Commander of the King's Guard; such an one as Nebuzaradan was, 2 Kings XXV. 20. For Schar is more than one whom we now call a Captain. See XL. 3. This Phrase Schar-Hatabachim is explained by Hottinger out of the Tongue. See Smegma Orient. p. 85. CHAP. XXXVIII. Ver. 1. AT that time.] It is uncertain whether he mean at the time Joseph was sold (which is just before mentioned) or, at the time Jacob returned from Mesopotamia to live in Canaan, XXXIII. 18. or, when he went to settle with his Father at Mamre, XXXV. 27. But, take it any of these ways, there was time enough for all the Events following, before they went into Egypt; supposing Judah's Children to have married very young: As may be seen in most Interpreters. Judah went down from his Brethren.] Either upon some business, or in some discontent. Adullamite.] A Citizen of Adullam; which was a famous Town or City, that fell afterwards to the Tribe of Judah: Whose King was slain by Joshua, XII. 19: And where there was a famous Cave, in which David hide himself, 1 Sam. XXII. 1. Ver. 2. Judah saw there.] So as to fall in Love with her. For, according to the old Saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Daughter of a certain Canaanite.] It was not so bad for a Man circumcised to marry the Daughter of one uncircumcised; as it was to give their Daughters in Marriage to an uncircumcised Husband, (XXXIV. 14.) For an uncircumcised Man was accounted unclean, though he had renounced Idolatry: But a Woman born of uncircumcised Parents, was not so accounted; if she embraced the worship of the True God. Whence Salmon, a great Man in the Tribe of Judah, married Rahab who was a Canaanite. Such a one we must suppose this Woman, whom Judah married, to have been; or, else he had offended his Father, as much as Esau did Isaac, by marrying the Daughters of Heth. Whose name was Shuah.] Her Father's Name was Shuah, verse 12. He took her.] To be his Wife, verse 12. Ver. 5. And he was at Chezib when she bore him.] Some think this Town the same with Achzib, belonging to Judah, Josh. XV. 44. But why Moses mentions his absence when this Child was born, and why he sets down the Place where he than was, we cannot give an account: Though there was, no doubt, some special Reason for it. Perhaps it is to show, why she gave the Name to this and to her former Son, (whereas he himself named the first, verse 3.) because he was not at home when they were born. Ver. 6. Whose name was Tamar.] She seems also to have been a Woman of Canaan; but not an Idolater. Ver. 7. Was wicked in the sight of the LORD.] i. e. Exceeding impious; and that notoriously. See Gen. X. 9 What particular Sins he was guilty of, is but conjectured. Some fancy they were of the same nature with his next Brother's. See Bonfrere, or Menochius out of him. And the LORD slew him.] Cut him off suddenly, by some unusual stroke. Ver. 8. Go in unto thy Brother's Wife, etc.] This (say the Hebrew Doctors) was an ancient Custom, in force before the Law of Moses: Which only enacted what had been formerly practised, (Maimon. P. III. cap. 49. More Nevoch.) that when a Man died without Issue, his next Brother should marry his Wife, Deut. XXV. 5. Which Custom afterward extended to the next Cousin, if no Brother remained. And raise up Seed unto thy Brother.] Preserve thy Brother's Name and Family; by begetting a Child, which may be accounted his, and inherit his Estate. For so the Law was; that the Firstborn of such a match was not to be looked upon as the Child of him that begat him; but as his Brother's, who was the Mother's first Husband. All the following Children, were to be his own. Ver. 9 Onan knew that the Seed should not be his.] i. e. The Firstborn should be reputed his Brother's Child. Lest he should give Seed to his Brother.] Or, lest a Child should be born in the name of his Brother, as the Vulgar Latin interprets it very exactly, according to the Opinion of the Hebrews; as Mr. Selden observes, L. VII. de Jure N. & G. cap. 3. Ver. 10. The thing which he did displeased the LORD.] This made his Sin the more heinous, that he acted against the Divine Promise made to Abraham, concerning the multiplying of his Seed: Especially against the Belief of the Promise of the Messiah; that Seed for which all good Men longed. Ver. 11. Remain a widow in thy Father's house, etc.] It seems the Contract of Marriage at first, was so understood in those Days, that if the Husband died without Issue, the Woman must marry his next Brother; and, as long as any of his Brethren remained, they were bound to marry his Wife, and preserve their Brother's Memory: Or, else solemnly renounce her, to their great infamy and disgrace. This was so well known, that there is nothing in the Law, that enjoins any new solemn Contract in such a Case: Because the first Husband being dead, she and the next Brother were Man and Wife, without any further Agreement, by Virtue of the Original Law: Until he renounced her. Yet by the Constitutions afterwards made by their Elders, it was ordained, that he should espouse and endow her solemnly before Witnesses: As Mr. Selden shows in his Vxor Hebr. Lib. I. cap. 12. and Lib. II. cap. 2. and 10. But Judah thought Selah was too young to perform this Contract; and therefore desired her to stay till he was grown up: And to abide in her own Father's House, rather than in his; that Selah might not think of Marriage too soon. For he said, Lest peradventure he die also.] This some make an Argument, that he never intended to give her his Son. But it is more agreeable to verse 24, and 26. to think that according to the Custom of those Days, he could not refuse it. And therefore he thought it was their youthful Folly, which made his two other Sons perish: Which made him resolve to keep this till he had more Discretion, and was better instructed in his Duty. Or, if we imagine their Sin was known to none but Tamar; the meaning may be, that he thought their marrying too young was the cause of their death: And therefore he determined to keep this only remaining Son, till he was of a riper Age. Ver. 12. In process of time.] In the Hebrew the words are, The Days were multiplied, i. e. after some Years. To Timnath.] A Town not far from Adullam, it is probable, for it was also within the Lot of the Tribe of Judah, Josh. XV. 57 He went up to Timnath.] Some have made a difficulty about this Phrase: For Samson is said to have gone down to Timnath, Judg. XIV. 5. But they should have considered (as Bochart observes, P. I. Hierozoic. L. III. cap. 4.) that these were two different Places, one called Timnah, the other Timnathah: This in the Tribe of Judah; the other in the Tribe of Dan. To this they went up, because it was in a mountainous Country: To the other they went down, because it was in a Valley. To his Sheep-shearers.] It was the Custom at such times to make a Feast, (as we do now) and to invite their Kindred and Friends to it, (as he doth his Friend Hirah) which appears sufficiently from the Story of Absalon, 2 Sam. XIII. 23. For in those Countries, where they had vast Flocks, Sheepshearing was a kind of Harvest: Which made that time to be observed with such Joy, as there used to be in Harvest. Whence David's Servants said to Nabal, that they were come to him on a good Day; for he was shearing Sheep, 1 Sam. XXV. 8. Accordingly Judah having finished the time of mourning for his Wife, went to recreate himself, with his Friends, at this Festival Season. Ver. 14. She put off her Widow's Garments.] In which, it seems, such Persons continued, till they were married to the next Brother. But she, at this time, laid them aside, that he might not have the least suspicion she was the Person whom he courted. Covered her with a Veil.] As all Women did, in the Eastern Countries, when they went abroad: And there are Examples of it also in the Western Parts of the World; as Mr. Selden at large shows, in his Vxor Hebraica, L. III. cap. 17. Where he produces several Passages out of the Alcoran requiring this. Wrapped herself.] Muffled her Face with it, as we speak, that she might not be known. And sat in an open place.] Where two Ways met, as the Hebrew words seem to import: Unless we take it for a proper Name, as it is in the Margin of our Bibles. Either way, it signifies, in a Public Place, where every Body might see her. It is commonly noted, That there was so much Modesty left, in those ancient Days, that Harlots both went veiled, and also sat without the Cities, (see Origen L. IV. contra Celsum, p. 206.) But, however the latter part of this Observation be, the former part of it is not true. For, as Bochartus observes, (P. I. Hierozoic. Lib. II. cap. 46.) Proprium fuit meretricum non velari, sed revelari; it was proper to Harlots not to be covered, but to go bare-faced: As appears from Isai. XLVII. 3. Nahum III. 5, etc. All that can be answered to this is, That it might be otherwise, in very ancient Times. Which I do not take to be true: For all Women, as I observed before, were covered; and therefore Harlots were distinguished only by their sitting in the Highways, not by their Veils. For she saw that Selah was grown, and she was not given, etc.] She resolved, if she could, to have a Child by one of this Family; and hoped, perhaps, that Selah might come along with his Father, and have the same Desires his Father had: And in those Days (as I noted before) there were no such Solemnities required, as the Jews afterwards used (though the Law did not enjoin it) to the making a Marriage with one's Brother's Wife. Which was to be contracted, they say, before two Witnesses, and by giving a piece of Money, or a Writing: But this was ordained only by their Elders, not by the Original Law. See verse 11. And therefore she thought if she could have caught Selah by this Device, it would have been held Lawful: But this Plot failing her, she so far transgressed, as to admit Judah himself to lie with her. Ver. 15. Because she covered her face.] This is not the reason why he took her for an Harlot; but why he did not know her to be his Daughter-in-law, (as Mr. Selden observes in the place beforenamed, verse 14.) because he could not see her Face: And he thought her to be an Harlot, because she sat in trivio, in the Highway; where she publicly exposed herself. Ver. 16. Let me come in unto thee.] There was an express Law that there should be no Kedeshah (or Whore) among the Daughters of Israel, i. e. none who should prostitute her Body without Marriage, Deut. XXIII. 18. Levit. XIX. 29. But before the giving of the Law (saith Maimonides) if a Man found a single Woman in a Public Place, and they agreed on certain terms, to lie together without being married, they were not punished. See Mr. Selden L. V de Jure N. & G. cap. 4. What wilt thou give me?] That which made such Facts not to be punished, was (saith the same Maimonides) because of the Contract which passed between them. This Reward which he gave the Harlot for the use of her Body, being like the Dowry a Man gave his Wife, when he put her away: Which being paid, it was thought he did her no wrong. More Nevoch. P. III. cap. 49. They that would now have their wicked Practices warranted by such Examples; should consider that every thing not punished by Men, was not allowed by God: And that we now live under another Dispensation, which expressly forbids such uncleanness; and declares, that not only Adulterers, but Whoremongers, God will judge, i. e. punish, Hebr. XIII. 4. See verse 23. Ver. 17. A Kid from the Flock.] Which was looked upon as a valuable Present, in those Days; as I have observed before, XXVII. 9 Wilt thou give me a Pledge, etc.] A Pawn, as we now speak, to be returned, when he sent what he promised. Ver. 18. Thy Signet.] His Ring, wherewith he sealed. Thy Bracelets.] The Hebrews generally understand by this word, his Cloak, or some such Garment. Others, his Girdle. And thy Staff, etc.] Which, it is likely, had something in it, to distinguish it from other Mens Staffs. And she asks so many things, that by some or other of them (if not by all) it might be certainly known, who was the Father, if she proved with Child. And he came in unto her.] Not publicly; but in some buy place, to which they retired. And she conceived by him.] Though he did not know her, yet she knew him: Which aggravated her Crime, and made it Incest in her, though only Fornication in him. Unto which, one would think, she was tempted, by her vehement desire to have a Child, by one of this Family; unto which the Promise of the Messiah belonged. For though she seems to have been one of the Seed of Canaan, (as I said before, verse 6.) yet embracing the Religion of Jacob, she renounced the Impiety of the Canaanites: And so is mentioned in the Genealogy of our Saviour, as well as Rahab and Ruth. Ver. 19 Laid by her Veil from her, etc.] Retired into her Father's House (for within Doors they did not wear Veils) where she clothed herself again, like a Widow. Ver. 21. Where is the Harlot?] By this it is apparent that the word Kedeschah, signifies a common Whore (as we speak) who publicly prostituted herself for hire: As the Hebrew Doctors observe upon this place, and upon Deut. XXIII. 17. But whence this Name should be given to Harlots is a great doubt; it coming from a Root, which signifies that which is Sacred. Which hath inclined some learned Men to think, that the Women-Priests consecrated to the Service of Baalphegor, or Priapus, who were no better than Whores; and the Men-Priests, who served Ashteroth, mentioned 2 Kings XXIII. 7. made all Whores be called Kedeschim, which was the Name for those devoted to such impure Ministeries. See Mr. Selden, de Diis Syris Syntag. I. cap. 5. and Syntag. II. cap. 2. But such beastly Idolatry, surely, was not so old, as the Days of Jacob: And it seems more reasonable to me to think, that the Original word signifying Separation; it was applied either to those who were separated unto Holiness, or unto Uncleanness, as Harlots were. And they said, There was no Harlot in this place.] They knew of none, that publicly professed to be a Prostitute: Nor had they seen any one sit publicly to invite Customers. Ver. 23. Let her take it to her.] Keep the Pledge to herself. Lest we be ashamed.] Though the Fact he had committed was in those Days Lawful, (saith Maimonides) that is, was not punished by the Judges; yet Men did not publicly boast of it, nor were willing to own it; but were ashamed it should be known, (which was a sign they were sensible there was a moral turpitude in it) and therefore endeavoured to hid and conceal it; even with the loss of those Goods which were of greatest value. For the Sense, saith he, of Judah's words is this, It is better to lose what she hath of ours, than by inquisition after it, to divulge the business, and increase our shame, More Nevochim, P. III. cap. 49. where he bids his Reader observe, this is the Moral Virtue, which ought to be learned from this History; together with Justice and Equity: Which appears in his performing the Agreement he made of sending a Kid; of which he desires his Friend to be a Witness, that he might not lie under any suspicion of having offered Violence to her. Ver. 24. Bring her forth.] Out of her Father's House, into the place of Judgement: Where he would have her sentenced to the severest Punishment. Let her be burnt.] Not presently, (for that had been the highest Injustice and Cruelty, to burn the Child in her Belly) but after she was delivered: Till which time he would have her kept in such safe Custody, that this Execution might be done upon her. Some think burning was the Punishment for Adultery in those Days. Others think the Punishment depended on the Will of the Supreme Governor, whosoever he was: Whom some also take to have been Judah himself; as Chief in his own Family: And that he was so severe against her because she had disgraced his Family, and he was glad to be rid of her, that he might not give his Son Selah to her. But there are those, who think by burning is meant no more, but branding her in the Forehead, to denote her to be an Whore. See Mr. Selden, L. VII. de Jure N. & G. cap. 5. If Judah did mean burning her at a Stake, (as we now speak) it was a Punishment not then commonly used, but inflicted (as his words are L. III. Vxor Hebr. cap. 12.) ex more seu lege aliqua singulari: By some singular Custom or Law. All this proceeds upon a supposition, that she really was Selah's Wife, though not solemnly married (as the Jews pretend it was necessary, after the Law was given) by Virtue of the first Contract with his eldest Brother. Which was the reason of her being kept at her Father's House; that no Body else might pretend to her, but she be reserved for him: Otherwise there could have been no ground for proceeding against her as an Adulteress. Ver. 26. She hath been more righteous than I.] These words do not signify, that she had in this matter committed a less Sin than he, (for she had committed a greater) but that in another matter, which was the occasion of this, he had broken his word with her, when she had, till now, kept her Faith with him; and lived a Widow honestly in expectation of his Son. Besides, she committed this Fact, out of desire to have a Child; he, to satisfy his Lust. And he knew her no more.] Which some have translated quite contrary, and he ceased not to know her, i. e. he solemnly married her, and took her to be his Wife: Which was unlawful after the Law of Moses was given, but as lawful before, as many other things which they practised. And two of the Chaldee Paraphrasts have feigned a Bath-coll to have come from Heaven, to countenance the Fact. See Mr. Selden, L. V de Jure N. & G. cap. 9 and L. VII. cap. 5. But, it is not likely, he would take his Son's Wife, to be his own. And likewise having known her, though by an Error, most think Selah himself afterward had her not to Wife: But she rather did Penance (as we now speak) in Widowhood all her Days. For Selah, we find, had Children by another, Numb. XXVI. 19 Ver. 28. This came out first.] Perceiving there were Twins struggling in her Womb, the Midwife, to distinguish this from the other, as the Firstborn, bound this Thread about his Wrist. Ver. 29. How hast thou broke forth?] What is the Cause of this? Or, what a Violence is this? Speaking as one astonished at his eruption. For it was without Example; and therefore the Novelty of the thing, made her break out into this Exclamation. Though, if it be true which a learned Anatomist affirms; that where Twins are of the same Sex, they are wrapped in the very same Secundines, as they call them, (whereas those that are of a different, are separated by distinct Enclosures) the other Son being stronger and more vigorous, might force his way the more readily, when his Brother was nearer to the Birth. Fernelius L. VII. Physiolog. cap. 12. This breach be upon thee.] Take thy Name from this Breach. Be thou ever called Eruption or Breach; as Bochart interprets it. Hierozoic. P. I. L. II. cap. 30. Ver. 30. Called Zarah.] Which most think signifies as much as, he ariseth, (being used commonly of the Sun's rising) because this Child appeared first, by putting out his Hand before the other. CHAP. XXXIX. Ver. 1. AND Joseph.] Having ended this Story of Judah, he returns to that of Joseph, which he had begun before in the XXXVII Chapter; repeating, where he left off, how he was sold to Potiphar. Brought down.] It is a descent from Judea to Egypt: Which lies very low. Ver. 2. And the LORD was with Joseph.] To guide him in his Deportment, and in the management of all Affairs committed to him: So that, as it follows, he was a prosperous Man. He was in the House of his Master.] One of his Domestic Servants. Ver. 3. His Master saw that the LORD was with him, etc.] Found by Observation and Experience, that he was an extraordinary Person. It is not likely that Potiphar knew God, by the Name of Jehovah: But the meaning is, he observed the happy Fruits of Joseph's Service; which Moses, not he, ascribes to the LORD's peculiar Blessing. Ver. 4. And he served him.] Found such Favour with his Master, that he took him to wait upon his Person. And he made him Overseer over his House.] In time he advanced him to a higher Station, to be (as they now speak) his Major Domo; to whom all the Servants in the Family were to be Obedient. And put all he had into his Hand.] Committed all his Estate, both within Doors and without (as appears by the next Verse) to his Care and Management. Ver. 6. He left all he had in Joseph's Hand.] Did not call him to a daily Account, nor concerned himself about any Business: But trusted entirely to his Prudence and Fidelity. And he knew not aught he had, save the Bread which he did eat.] This is the highest Expression of Confidence; signifying that he was utterly careless about any thing that concerned his Estate: Not minding what his Expense or Receipts were; but, taking his Ease, left all to Joseph's Honesty. In short, he thought of nothing, but only to enjoy what he had, without any Care or Trouble. And Joseph was a goodly Person, etc.] Being the Son of a beautiful Mother. Ver. 7. Cast her Eyes upon Joseph.] Looked upon him Amorously, or rather Lasciviously: He being young as well as handsome. Ver. 9 How can I do this great Wickedness? etc.] Here are three He Hajedia's, as the Hebrews call them; pointing us to so many remarkable things. How shall I commit such a Wickedness as Adultery? Such a great Wickedness? Against so kind a Master, who so entirely trusts in my Integrity? Especially, since it cannot be committed without the highest Offence to God? Ver. 10. Day by day.] Took all occasions to solicit him. Or to be with her.] He avoided, as much as was possible, to entertain any Discourse with her, shunning her Company, etc. Ver. 11. About this time.] The Phrase in the Hebrew (where there are again two He's, of the same kind with the former) signifies some remarkable Day. R. Solomon and Josephus think it was some Festival, when the Master and the rest of the Family were gone to the Temples; and she stayed at home, feigning herself not well. But the Vulgar translates it simply, upon a certain Day. Or, it may signify, having the like opportunity, as formerly, and Joseph being about his business in the House, she caught him, etc. To do his business.] To cast up his Accounts; saith the Chaldee Interpreters. None of the Men of the House were within.] In that part of the House, where he was. Ver. 12. Left the Garment in her Hand.] If he had struggled to get the Garment away from her; the Accusation might have been more specious, that he went about to ravish her. Epiphanius hath made a good Reflection upon this Example. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. vid. Haeres. LXXIX. n. 9 He left his Garment, that he might not lose his Body. And shunned the Place, that he might not fall into the Snare. And indeed it was dangerous, to adventure himself in her Company; much more to touch her, lest he should fall into temptation. Ver. 14. She called unto the Men of her House.] Cried to them, who were in her Apartment, to come and help her. He hath brought in.] In her Rage, she reflects upon her Husband, as accessary to her danger, that she might the more incense him against Joseph. There is something like this in Apuleius his Story (L. X. Metamorph.) of the Step-Mother's Love to her Son-in-law; which was turned into hatred, and made her contrive just such a Lie as this, when he would not yield to her. To mock us.] To abuse our Family. I cried with a loud Voice.] An improbable Story, (for no Body heard it) but was easily believed against a Servant; whom they all, perhaps, envied. If she pretended it was done in Joseph's Apartment, the Question might have been asked her; What she did there? Ver. 17. Came in unto me to mock me.] To offer Violence to me (as the Hebrew Phrase signifies) and rob me of my Chastity. Ver. 18. He left his Garment with me.] Philo observes, that this was an Argument rather, that she laid Hands on him: For he could have easily taken his Garment from her, if he had not fled hastily from her Importunity. But her Husband's Jealousy made him credulous. Ver. 20. Joseph's Master took him, etc.] Caused him to be apprehended, and carried to Prison. During his Anger, he would not hearken to the Apology, which we cannot but think he offered to make for himself. Unless we suppose (which is not unlikely) that his Master would not so much as see him; but ordered him immediately to be hurried to the Gaol. A place where the King's Prisoners were bound.] Where the King himself caused those, who had offended him, to be committed. This shows Potiphar was a great Man, (see XL. 3.) and that he looked upon the Crime as very great: For this Prison, we must think, was most strictly guarded, that they who were thrown into it, might not escape Punishment. And it appears by what the Psalmist says, CV. 18. that the Prisoners were hardly used: And that Joseph (XL. 15.) was thrust into the lowest part of the Prison: Which was the most dismal; as well as of greatest difficulty to make an escape out of it. And he was there in the Prison.] His Master proceeded no further against him: But there he left him. Perhaps, Joseph found means to let him know the truth; which made him not form any Process to take away his Life, or inflict any other Punishment on him: And yet, to save his Wife's Credit, he let him lie in the Prison. Ver. 21. The LORD was with Joseph.] The same Wisdom, and Virtue appeared in him, now he was in Prison: That his Master discerned, when he came first into his House, verse 2. Gave him favour.] So that he had more Liberty than the rest, after some short Confinement. Keeper of the Prison.] The Underkeeper, it appears from XL. 4. Ver. 22. Committed to Joseph's Hand, etc.] His Favour increased so much (as it had done in his Master's House, verse 4.) that he, in effect, was the Keeper of the Prison; not a Prisoner. CHAP. XL. Ver. 1. HAD offended their Lord.] In the Hebrew is a word of the Plural Number for Lord, viz. Adonim; ratione dignitatis, saith Bochartus; because of his high Authority. And so it is used not only, when he speaks of the King, but of great Men; particularly of Joseph's Master, XXXIX. 2. Interpreters do but guests at their Offence: Which might as well be an attempt upon his Life, (by Poison, or other ways) as any thing else. Ver. 2. Wroth against two of his Officers.] They are called by the same Name of Dignity (viz. Saris) which we met withal before, XXXVII. 36. For in all Courts such Officers had a principal Place. See verse 4. Chief Butler.] Or, Cupbearer to the King, verse 13. He simply named the Butler and Baker in the foregoing Verse: But now the Schar (as the Hebrew word is) which in the next Verse we translate Captain, i. e. the Principal Officer of those kinds. Which would incline one to think, that some Under-Butler and Baker were accused of a great Fault, for which the Head-Butler and Baker were to answer: Who, perhaps, were discovered to have ordered them to do what they did. Chief Baker.] Who took care of all baked Meats, and Confections, etc. verse 17. Ver. 3. He put them in Ward, etc.] To be kept close Prisoners. In the House of the Captain of the Guard, etc.] In that Prison, of which Potiphar had the chief Custody. Who by this appears to have been such an Officer, as we call Lieutenant of the Tower. Into the Prison, where Joseph was bound.] Into that very place where Joseph had been bound. For now he was at liberty, in the Prison. Ver. 4. And the Captain of the Guard charged Joseph, etc.] By this it appears Potiphar's Anger was mitigated towards him, (having heard the Truth, it is likely, before this time) and was of the same Mind, with the Underkeeper of the Prison: Who entrusted all in Joseph's Hand. And he served them.] Attended upon them (which shows they were great Persons) to provide them what they wanted, etc. And they continued a season.] The Hebrew word is, Jamim, i. e. Days: Which frequently signifies a Year; as hath been observed before, XXIV. 55. Ver. 5. Each Man according to the interpretation of his Dream.] Suitable to the Office which he had held; and to the Events, which were shortly to befall them. Ver. 6. Joseph came unto them in the morning.] To see that they were safe, and to know what they wanted. And behold they were sad.] It was very extraordinary, that they should both of them dream, in the same Night, such Dreams as had a great resemblance, one to the other; and seemed to import a great Change in their Condition: Which made such a deep Impression upon them, that they were solicitous to know the meaning. Ver. 8. We have dreamt a Dream, and there is no Interpreter of it.] i. e. Here in Prison, we have not the opportunity, of getting them interpreted. If they had been at liberty, there were Men in those Countries who pretended to the Skill of Interpreting Dreams. Which for the most part were not to be regarded; but some Dreams carried such lively representations in them, and so suitable to their present Condition, and made likewise so great a Commotion in their Spirits; that they could not but attend to them: Nay, think God had sent them, and therefore desire to know the meaning of them. Thus we find Achilles advising Agamemnon (in Homer's Iliad. I.) to consult with the Interpreters of their Gods, for what Offence they had sent the Plague among them; saying, To what Priest, or to what Prophet shall we go? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or to what vender of Dreams? For even Dreams come from Jupiter. Do not Interpretations belong to God?] Who can show the meaning of Dreams, but he that sent them? viz, God. This shows that God did sometime admonish other Nations (as we saw XX. 6. XXXI. 24.) as well as the Jews by Dreams: Until they forgot (as Dr. Jackson judiciously speaks) that Interpretations were from God, and laboured to find out an art of Interpreting.] Then they either ceased, or were so mixed with delusions, that they could not be discerned: Or, if their Events were in some sort foreseen; yet Men, being ignorant of God's Providence, commonly made choice of such means for their avoidance, as brought upon them the Events which they feared. Book I. on the Creed, chap. 9 Ver. 12. The three Branches, are three Days.] i. e. Signify three Days. So he understood their meaning to be, rather than Months or Years; because of their sudden budding, blossoming, knitting, and ripening of the Grapes, verse 10. Ver. 13. Shall lift up thy Head.] i. e. Advance thee; or, as it is in the Margin, reckon thee; number thee among his Servants (as the Phrase is used, Exod. XXXI. 12.) For there being a Roll, or Catalogue of all the Officers of the Court, with their several Salaries, they were all called over on some certain Day (it should seem by verse 20. before the King's Birthday) and summoned to give their Attendance. And then such as the King was offended withal, were struck out, and punished according to their deserts; or pardoned and graciously restored to their Places. This Exposition best agrees with the Event, verse 20. where the Heads of both these Officers are said to be lifted up: Though one of them only, was advanced to his former Station. Ver. 14. But think on me, when it shall be well with thee, etc.] When my Prediction is come to pass, I ask no other Reward of thee, but that thou wilt be an Instrument of delivering me from my imprisonment. Joseph was not only grown expert in interpreting Dreams, (which he was not before he came into Egypt, XXXVII. 6, etc.) but fully assured he knew the right meaning of them; as appears by this Passage. And such kind of Predictions by Dreams were frequent in ancient Times, among the Heathen, as well as among the Hebrews: Though in after Ages they grew rare in both. For (as Dr. Jackson admirably speaks, in the Place beforenamed) the increase of Wickedness in the World; multiplicity of Business; solicitude of Mind about worldly Affairs; and men's too much depending on Politic Devices to accomplish their Ends; caused the defect of true Dreams, and of other Divine Admonitions, for the welfare of Mankind. Ver. 15. I was stolen.] Carried away by Violence, without the knowledge of my Father; and sold for a Slave. His Brethren, in selling him, committed that Crime, which the Latins call Plagium. For, Qui hominem liberum vendit, plagiarius est. Out of the Land of the Hebrews.] Some Men would have it thought, that these words were added by Joshua, or some other, after Moses his time: Because Canaan was not called the Land of the Hebrews in his days, much less in Joseph's. But they should have considered, that Joseph doth not call all the Land of Canaan by this Name; but only that part of it, where Abraham, Isaac and Jacob had very long lived, viz. about Hebron. There Abraham (who was the first that is called an Hebrew) settled with his Family, when he came out of Chaldaea, XIII. 17, 18. There Isaac dwelled also, XXXV. 27. and Jacob XXXVII. 1, 14. where it is said indeed, they were strangers or sojourners, in this Country: But they were Strangers of great Note and Name (as Jacobus Altingius hath well observed) who were treated as Princes, XXIII. 6. lived by their own Laws; made Leagues, not only with private Men, but with Cities and with Kings, XXI. 22, 23. XXVI. 28. XXXIV. 6. and the Fame of them could not but be spread abroad, both by the Victory which Abraham got, in a Battle, over several Kings; and by the sacking of Shechem, which the Neighbours durst not revenge. All which might well make that part of the Country wherein they had resided for three Generations, be called the Land of the Hebrews: Where they were at first planted, by the Consent of the Natives; who were confederate with Abraham, XIV. 13. That they should put me into the Dungeon.] Into which he was thrown at the first, as a great Malefactor: For this was the lowest and darkest place in the Prison, being under Ground. So the Hebrew word commonly signifies, a Pit, either with or without Water in it: And thence, this part of a Prison. Which Bochartus well translates cryptam subterraneam; and sometimes signifies a Grave, Psalm XXVIII. 1. Hierozoic. P. I. Lib. III. cap. 4. Ver. 16. The chief Baker saw the Interpretation was good.] It was well the chief Butler propounded his Dream first, which had a good signification: For if this Man had spoken first, the other, it is likely, would not have proposed his Dream. Three white Baskets.] Or, as we now speak, three Wicker Baskets, and (as the Margin hath it) the Twigs so twisted, that they were full of holes; as ours many times are wrought. Ver. 17. In the uppermost Basket.] They were set one upon another: In the lowermost of which, we may suppose, was Bread; in the middlemost Pies; and in the highest, the finer sort of Pastes of all sorts, Biscuit, Tarts, etc. Ver. 19 Lift up thy Head.] The same Phrase, which was used of the other, (verse 13.) but with this addition, from off thee. To signify, that his Name should be called for another purpose; that he might not only have his Name struck out of the Roll, but his Head struck off from his Body. Though there is no necessity so to understand it; but only simply, that he should lose his life. And shall hang thee on a tree.] They that fancy his Head was first cut off, will have the Body only hanged on a Gibbet. But it is more likely he was hanged by the Neck, as Malefactors are now among us, upon a Gallows. And the Birds shall eat thy Flesh.] He was left there, to be devoured by Birds of prey. Ver. 20. Pharaoh's birthday.] Either the Day on which he was Born, or the Day on which he came to the Crown: Which was Natalis Imperii, the Birthday of his Empire. Both of them were wont to be celebrated with Rejoicing and great Feasts; in ancient time, as well as now. See the Commentators upon Matth. XIV. 6. Ver. 21. And he gave the Cup.] His Fault we may suppose, was of a smaller Nature; or, there was not evident proof against him; or, he had better Friends, who interceded for him: So that he was not only pardoned, but restored to his Office. Ver. 22. But he hanged the chief Baker.] Ordered him to be hanged, being found guilty of what he was accused, etc. Ver. 23. Yet did not the chief Butler remember Joseph, but forgot him.] He repeats it, to show how very unmindful he was of him: After the manner of those vain Courtiers, who have no value for Wisdom or Virtue, but are wholly given up to their Pleasures. It would have cost him nothing, to mention Joseph to Pharaoh: But he seems to have been one of those who will spend their Interest, as we now speak, for no Body but themselves. Or, as it may be interpreted, he did not as soon as he came to his Place call him to mind, who foretold his good Fortune: And so, in process of time, he quite forgot him. CHAP. XLI. Ver. 1. AT the end of two full Years.] It is uncertain whether two Years after Joseph was first put in Prison, or after the chief Butler was taken out of Prison. It seems to relate to the latter, being connected immediately with that History. Pharaoh dreamt.] Had an extraordinary Dream; sent from God. He stood by the River.] Where they were wont to recreate themselves; especially in hot Wether, and when they expected its rise to such a degree, as to give hopes of a plentiful Year. Ver. 2. Behold, there came up out of the River.] This is a most apt and lively Figure; representing things exactly conformable to the state of that Country: Which was enriched by the yearly overflowing of the River Nilus. Without which the Beasts would have had no Grass to feed them, much less to fatten them. But Bochart thinks the Hebrew word Jeor (which we translate River) properly signifies, a Cut, as we speak, or a Canal out of Nile: Of which there were many, for the drawing its Water into several Parts of the Country. Hierozoic. P. I. Lib. II. cap. 42. Wellfavoured Kine, etc.] Or, Oxen. By which the Fields being ploughed, and all the business of Husbandry managed, their fatness was a proper Token of Fertility; as their leanness was of Famine. So Bochart observes; and see Vossius de Idolol. Lib. I. cap. 29. And they fed in a Meadow.] This represented Nile as having over-flowed a great way; to the enriching of a Pasture, at a distance from the River. Ver. 3. Stood by the other Kine.] This signified, the Events denoted hereby, to be near one to the other. Upon the Brink of the River.] Not feeding in a Meadow (as the former did) but picking up Grass here and there near the River. For this was a sign, it had not overflowed at all, or very little: There being no Food for the Cattle; but on the River's Bank: Where, perhaps, he saw them eating the Flags. Ver. 5. Came up upon one Stalk.] A Token of great Plenty. Ver. 6. Blasted with the East-wind.] To this Wind (which the Hebrews call Kadim) is ascribed in Scripture, all the Mischief that was done to Corn, or Fruit; by Blasting, Smutting, Mildews, Locusts, etc. and was more pernicious in Egypt, than other Places, because it came through the vast Deserts of Arabia. Ver. 7. And behold, it was a Dream.] Or, behold the Dream, continued to run in his Mind. When he was awake, he could not put it out of his Thoughts, but it perpetually presented itself to him; as it had done, when he was asleep. This showed it to be one of those Dreams, which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sent from God: As the Interpretation and the Event, shown afterward more evidently. Bochart notes out of Josephus, L. XVII. a Dream of Archelaus (mentioned Matth. II. 22.) composed of both these Figures. For he saw ten Ears of Corn very plump and ripe, devoured by Oxen. Which Simon Essaeus interpreted to signify, that he should live ten Years; and then there should be a great turn of Affairs, (because Oxen turn up the Ground, by the Plough) and accordingly it came to pass. Hierozoic. P. I. L. II. cap. 41. Ver. 8. His Spirit was troubled.] He could not rest satisfied till he understood the meaning of these Dreams: Which he thought imported some great Alteration, in the State of his Country. Called for all the Magicians of Egypt.] The word in Hebrew, (or rather Chaldee) for Magicians, had a bad signification in aftertimes: But what kind of Men they were now, we do not know. Whether they professed to interpret Dreams and expound Things secret, by natural Observations; or, such Rules as are now found in the Books of Oneirocriticks; or, by consulting Daemons; or, only by the foolish Art of Astrology, to which they were much addicted in future Ages. Our learned Nic. Fuller, Lib. V Miscell. Sacr. cap. 11. thinks the Hebrew word Chartummim imports, such as divined by certain Superstitious Characters, Pictures, Images, and Figures; which they engraved with Magical Rites and Ceremonies. All the wise Men thereof.] These were the same, I suppose, with those who were called Philosophers in Greece. From whence several great Men went to learn of the Egyptian Priests: Who were famous for Wisdom before it came into Greece. Told them his Dream.] He told them both his Dreams, as appears from what follows: But Moses speaks in the Singular Number, because they were, in effect, but one and the same Dream. But there was none that could interpret them.] Either they were amazed, and did not attempt an Exposition, as beyond their Skill; or, what they said gave no satisfaction to the king. The seven Kine, and the seven Ears, it is likely, they thought had a great Mystery in them; if the worship of the Planets were then among them. Which they invoked with secret or inutterable Invocations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Oracle mentioned by Porphyry speaks) which were invented by that most excellent of all Magicians, (saith the same Oracle) the King of the seven Sounds, whom all Men know, i. e. Ostanes or Hostanes. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which seven Sounds (of which he was the Inventor and Governor) Mr. Selden thinks is meant the Harmony, which the Ancients supposed the Seven Planets to make. Whom these Magicians called upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with seven Invocations to each Planet, upon its proper Day. As he shows, Lib. III. de Jure N. & G. cap. 19 But the more they laboured to find out this Mystery, the more they were puzzled and perplexed in their Thoughts: Nor could their Prayers (if they went that way to work) help them to disclose the Secret. Ver. 9 I do remember my faults this day.] Call to mind the Offences I committed against Pharaoh: Or, as some will have it, my Ingratitude to one, who was in Prison with me. Ver. 11. Each Man according to the interpretation of his Dream.] Just according to the Event, was each of our Dreams. Ver. 13. As he interpreted to us, so it was.] He repeats the thing often; to show how exactly Joseph hit the Truth, in his Interpretation. Me he restored to my Office. etc.] He told me, that on such a Day, I should be restored to my Office; and he told the other he should be hanged. Ver. 14. Brought him hastily.] With all speed; that Pharaoh might not continue in suspense. Out of the Dungeon.] It is reasonable to think, That though he was thrown into the Dungeon at the first, (XL. 15.) he did not continue there, when he looked after all the Prisoners, and did the whole business of a Keeper, XXXIX. 22, 23. Therefore this Part, as is usual, is put for the Whole: Signifying no more, than that they brought him out of Prison; where he had been in the Dungeon. And he shaved himself, etc.] It was the Custom in most Countries, when Men were in a mournful Condition, to neglect their Hair, both of the Head and the Beard: And not to shift their Clothes, as in Prosperity; but to continue in a rueful Dress, whereby they expressed the Sense they had of their Calamity. Ver. 16. It is not in me.] A modest answer. I do not pretend to more Wisdom, than those thou hast already consulted. God shall give Pharaoh an answer of peace.] But God, I doubt not, will direct me to give the King a satisfactory answer: Nay, an answer that shall be serviceable to him and to his Kingdom. Ver. 17. And Pharaoh said unto Joseph, etc.] We may well suppose that Joseph desired to know the Dream: Which Pharaoh repeats in this, and the following Verses, something more fully than it is set down before. Ver. 21. When they had eaten them up, it could not be known that they had eaten them, etc.] An Emblem of a very grievous Famine: Which is represented, not only by the lean Kine devouring the Fat, (as much as to say, the barren Years consuming all the growth of the Fertile) but by their remaining Lean, as if they had eaten nothing: Which represents what often happens in Famine, that Men eat greedily; but are not satisfied: Because God breaks the Staff of Bread, Levit. XXVI. 26. i. e. takes away its nourishing Virtue; as Bochart expounds it. Hierozoic. P. I. Lib. II. cap. 41. But this seems to be a straining of that Phrase, break the Staff of Bread: Which signifies no more, than want of Bread to support Man's Life. And all that can be gathered from this part of the Dream, is; That there should be such exceeding great scarcity, that Men should have but just enough to keep them alive. Ver. 25. The Dream of Pharaoh is one.] One and the same thing is represented, by two several Figures. God hath shown Pharaoh what he is about to do.] God hath in these Dreams revealed to Pharaoh, what he intends shortly to bring to pass. Ver. 26. The seven good kine, etc.] He represents in this, and in the following Verse, how one thing is signified by two Dreams. Seven good Kine, and seven good Ears, representing seven Years of plenty; and seven lean Kine, and seven empty Ears, as many Years of scarcity. Ver. 28. This is the thing which I have spoken, etc.] I have told the King in short, what the Divine Providence is about to effect. Ver. 29. Behold, there come seven Years, etc.] I will repeat it more at large. Take notice then, that in the next seven Years to this, there shall be very great crops of Corn, every where, throughout the whole Country. Ver. 30. And there shall arise after them, etc.] And immediately after they are ended, shall follow seven Years as barren as the former were fruitful; the Earth bringing forth little or no Corn. Which will make so great a Famine, that there shall be no memory of the foregoing plenty; for there shall be no Corn left, but all eaten up, throughout all the Land of Egypt. Ver. 31. And the plenty shall not be known, etc.] I say, there shall be no mark remaining of the foregoing Plenty; by reason of the extreme Scarcity, in the following Years, which will be very heavy. Ver. 32. And for that the Dream was doubled, etc.] The repetition of the Dream signifies the certainty of what I say: God having so determined; who will shortly justify the Truth of my Predictions. Both here, and in the foregoing Discourse, verse 25, 28. he directs Pharaoh to look up unto God, as the Author of all these Events; and that not in an ordinary, but extraordinary manner. For such Fertility, and such Famine did not proceed from mere Natural Causes; but from an overruling Providence. It is observed by Pliny, L. V Nat. Hist. cap. 9 that when Nile risen only twelve Cubits, a Famine followed: When thirteen, great Scarcity: When fourteen, they had a good Year: When fifteen, a very good: And if it risen sixteen, it made delicias, luxuriant Plenty: And the greatest increase they ever knew, was to eighteen Cubits. Now that this River should overflow so largely for seven Years together, as to make vast Plenty; and then for the next seven Years not to overflow its Banks at all or very little, and so make a sore and long Famine; could be ascribed to nothing but an extraordinary Hand of God; it being quite out of the course of Nature. And indeed the Dream seems to signify something beyond that; for it is unnatural for Oxen to devour one another. Ver. 33. Look out a Man discreet and wise.] One fit to manage so great an Affair. He that could foretell such Events, was fit to advise what was to be done upon the foresight of them: But, it's probable, he did not presume to give such Directions, till he was asked his Opinion. Ver. 34. Let Pharaoh do this.] When this is done. Let him appoint Officers.] Let that Chief Ruler appoint Officers under him, in the several Provinces of the Kingdom: Such as the Romans called Praefectos Annonae. Take up a fifth part.] Some have asked why not the half, since there were to be as many Years of Famine, as of Plenty. To which such answers as these have been given by Interpreters: That the greater and richer sort were wont in time of Plenty to fill their Storehouses; as a Provision against a scarcer Year, which sometimes happened. And, Secondly, That in time of Famine, Men are wont to live more frugally; and not spend so much as they do in better times. And, Thirdly, That even in those Years of greatest Famine, something might be sown; at least near the Banks of Nile. But the plainest Answer is, That ten Parts being the Tribute due to Kings in many Countries, and it is likely here, (as I observed upon XXVIII. ult.) Pharaoh was advised to double this Charge, in the Years of extraordinary Plenty: When the fifth Part was not more than the tenth in other Years. Or, (which is rather to be supposed from a good King and a good Counsellor) to buy as much more as was his Tribute; Which he might do at an easy rate, when vast Plenty made Corn very cheap. Ver. 35. Gather all the Food of those good Years that come.] The fifth Part of the growth of the next seven Years. And lay up Corn.] In places provided for that purpose. Under the Hand of Pharaoh.] Not to be meddled withal, but kept by Pharaoh's order; to be dispensed hereafter, as need shall require. And let them keep Food in the Cities.] Let this Food be reserved in the several Cities of the Kingdom. Ver. 36. And that Food shall be for store.] Shall not be spent; but laid up and preserved against the time of Famine. That the Land etc.] The People of the Land do not perish. Ver. 37. And the thing was good in the Eyes, etc.] The King and all the Court were pleased with this Advice. But some may wonder that Pharaoh and his Ministers should so readily believe a young Man; and a stranger; of a Nation whom they did not converse withal, and lately accused of a great Crime. But they may be satisfied, by considering, that Joseph had cleared himself in the Opinion of the Keeper of the Prison; where he had been known already to have interpreted Dreams exactly according to the Events, in two notorious Cases, which the chief Butler had reported, verse 12, 13. And besides, his Exposition of the Figures which Pharaoh saw in his Dream, was so natural, that it was apt to beget belief, if he had not been an Expounder of Dreams before. And above all it is to be considered, that God who sent the Dreams, and made them stick in Pharaoh's Thoughts, disposed his Mind also to receive the Interpretation, with a deep Sense of its Truth. Ver. 38. Pharaoh said to his Servants.] The great Ministers of the Kingdom, and Officers of the Court, who stood about him. In whom is the Spirit of God.] Without which, he could not foresee and foretell such things. Ver. 39 And Pharaoh said unto Joseph.] It seems all his Servants were of Pharaoh's Mind, and consented to what he said: Being amazed at the Wisdom, which appeared in Joseph. Forasmuch as God hath showed thee all this.] God wrought in him the highest Opinion of Joseph, as a Man Divinely inspired. There is none so discreet and wise as thou art.] Thou thyself art the only Person, whom thou advisest me to set over the Land, verse 33. Ver. 40. Thou shalt be over my House.] Be the chief Minister in my Court: For that is meant by his House. And according to thy word.] As thou shalt give Orders. Shall all my People be ruled.] The Margin translates it armed; as if he put the whole Militia of the Kingdom into his Hands: But this seems too narrow a Sense; nor was there any thoughts of War at this time, but of the Government of the Kingdom in time of Peace. And therefore we also translate it kiss, i. e. obey, as the LXX and Vulgar well translate it; and as it signifies in Psalm II. ult. kiss the Son, i. e. submit to him, and obey him. Only in the Throne will I be greater than thou.] Thou shalt have no Superior, but only myself. Ver. 41. See, I have set thee over all the Land of Egypt.] He had advised Pharaoh only to set a Man to be the Chief Inspector of the Stores of Corn, verse 33. (for which Pharaoh thought none so fit as Joseph himself, verse 39) but he now constitutes him Chief Governor, under him, in all Affairs of the whole Country. Ver. 42. Took off his Ring, etc.] This is well explained by Vossius, Lib. I. de Orig. & Progr. Idolol. cap. 9 in these words, Tùm ut Symbolum dignitatis, tùm ad literas & diplomata publico nomine signandas: Both in Token of the Dignity to which he was preferred; and that he might seal Letters and Patents in the King's Name. Vesture of fine Linen.] So the Hebrew word Schesch signifies, rather than Silk, (as it is translated in the Margin) though not the common Linen, but that which the Ancients called Byssus: Which Pollux saith was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sort of Linen, very pure, and soft; and very dear; because it did not grow every where. Linum tenuissimum & pretiosissimum, as Braunius shows, Lib. I. de Vestib. Sacerdot. Hebr. cap. 6. In Garments made of this, great Men only, not the Vulgar People, were clothed: Kings themselves, it appears by Solomon, being arrayed in such Vestures. Put a gold Chain about his Neck.] Another Token of the highest Dignity. Ver. 43. Made him ride in the second Chariot which he had.] In the best of the King's Coaches (as we now speak) except one, which Pharaoh reserved for himself: And attended, no doubt, with a suitable Equipage, of Footmen, and Horsemen, perhaps, for a Guard to his Person. Cried before him, Bow the knee.] They that went before his Chariot, to make way for him, required all to do him such Reverence, as they did to the King himself, when he appeared: Which was by bowing their Knees or their Body. The word they used to this purpose, as they went along, was Abrech: Which we translate bow the knee, deriving it from the Hebrew word Barach, which hath that signification. Though others will have it to signify the Father of the King: For Rach in the Syrian Language signifies a King, if we may believe R. Solomon. Others translate it, a tender Father, viz. Of the Country which he had preserved. (See Vossius, L. I. de Idol. c. 29.) And Hottinger will have it as much as God save the King; or, a Blessing light on you. See Smegma Orient. p. 131. But unless we understood the old Egyptian Language, I think we had as good rest in the Hebrew Derivation, as in any other; according to our own Translation. And he made him ruler over all the Land of Egypt.] After this manner he constituted him Supreme Governor of the whole Country, under himself: According to his Resolution, verse 41. Ver. 44. I am Pharaoh.] This is my Will and Pleasure; who am King of Egypt. Without thee shall no Man lift up his Hand or Foot, etc.] A Proverbial Speech. Let no Man presume to do the smallest thing, in Public Affairs, without thy Order. Ver. 45. And Pharaoh called Joseph's Name.] He gave him a new Name; partly, because he was a Foreigner; and, partly, to honour him; and yet to denote him to be his Subject, though Ruler of every Body else. We find Nabuchadnezzar did the same in Babylon, Dan. I. 7. And it is still the Custom in the Eastern Countries: Where the Mogul never advances any Man, but he gives him a new Name; and that significant of something belonging to him. As not long ago, he called his Brother-in-law Asaph Chán, the gathering, or the rich Lord: And his Physician Macrobius Chan, the Lord of my Health, etc. as Peter de la Valle relates in his Travels, p. 465. where he observes the same of his Wives, p. 470. Zaphnath Paaneah.] Which St. Hierom interprets, the Saviour of the World. But the whole Stream of Interpreters carry it for another signification, which is the Interpreter of Secrets, or the Revealer of future things. See Sixt. Amama, and Athan. Kirker his Prodromus, cap. V and our Countryman J. Gregory, chap. XVI. of his Observations. Who, with Mr. Calvin, thinks it is ridiculous to attempt to make this Sense out of the Hebrew Language: And yet there are those who think they have done it with success. Tzaphan being to hid or cover; whence Tzaphnath, that which is hidden, or secret: And Panah signifying, to look into or contemplate. So that Campeg. Vitrigna thinks Josephus and Philo not to have ill interpreted this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Observe. Sacr. Lib. I. cap. 5.) an Interpreter of Dreams, and a finder out of things hidden. But as Jacchiades observes upon Dan. I. 7. that the Egyptian and Persian Kings gave Names, for Honour and Glory, (in token of their Supreme Greatness and Authority) so it was most for their Glory, to give them out of their own Language. And therefore if this be the meaning of Zaphnath Paaneah, the Egyptian Tongue and the Hebrew had a great affinity one to the other. And he gave him to Wife.] Either the King then disposed of the great Nobleman's Daughters, when their Parents were dead, (as our Kings lately did of their Wards) or Asenath was of Pharaoh's Kindred, and so he provided her a Husband, and gave her a Portion. Or, the meaning simply is; he made this match for him. The Daughter of Potipherah.] This is a different Name from his, who was Captain of the Guard; and was of a different Quality. And therefore there is no reason from some likeness in their Names, to think that Joseph married the Daughter of him who had been his Master: For he would have abhorred to match with one, that was born of so lewd a Woman as his Mistress; as Vossius well observes in the place forenamed. Priest of On.] Or, Prince of On. (as the Margin hath it) for the word Cohen signifies both Priest and Prince, (See 2 Sam. VIII. ult.) Priests being anciently the Prime Men of the Kingdom; for Kings themselves were Priests. On was a famous City in Egypt, called afterwards Heliopolis: Which gave Name to one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Provinces of Egypt; whereof this Potipherah was Governor, or Lieutenant. Concerning which Province, and Asenath, and Potipherah, see Mr. Selden, L. III. de Synedriis, p. 406. And Joseph went out over all the Land of Egypt.] To see what places were fittest for Stores. Ver. 46. Joseph was thirty Years old.] So he had been out of his own Country thirteen Years; for he was but seventeen Years old (XXXVII. 2.) when he was sold into Egypt. In which time, we may well think, he had learned the Language of that Country, and gained much Experience; but never sent to his Father: In which there is visibly a special Providence of God; for his Father might have used means for his Deliverance, and then he had never come to this Greatness. When he stood before Pharaoh.] When Pharaoh made him his Prime Minister. For the great Counsellors and Ministers alone, were admitted into the King's Presence (in the Eastern Countries, and, it's like, the same State was kept here) and are said to stand before the King, Dan. I. 19 and to see the King's Face, Esther I. 14. And went throughout all the Land of Egypt.] He seems to have only taken a general view of the Country before, verse 45. but now a more particular; to give Orders for the building of Storehouses, against the plenteous Years came. Ver. 47. Brought forth by handfuls.] Such large Ears, that a few of them would make a Sheaf: Which our Translation seems here to mean by handfuls: For Sheaves are bound up with men's Hands. And so it may be interpreted, it brought forth Sheaves, or Heaps: Or, more literally, handfuls upon one Stalk, i. e. vast abundance. Some conceive the Corn was laid up in Sheaves, heaped up very high; and not thrashed out: For so it would keep the longer. Ver. 48. And he gathered up all the Food.] The fifth Part, as he had proposed, verse 34. i e. he bought it; which he might do at a small Price, when there was unusual plenty. And laid up the Food in the Cities.] It is very probable he laid it up, as it was gathered, unthrashed: That there might be Food for the Cattle also. So the Vulgar, In manipulos reductae segetes congregatae sunt in horrea. And what was laid up in the first Year of Plenty; it is reasonable to think was dispensed in the first Year of Famine, etc. Round every City.] This was very wisely ordered; for it was less charge to Pharaoh for the present, and more easy to the Country, when they wanted Provision. Ver. 49. Gathered Corn as the Sand of the Sea.] The following words explain this Hyperbolical Expression. And the reason of his heaping up so much was, that there might be sufficient to supply the Necessities of other Countries, as well as of Egypt. Ver. 51. God hath made me forget all my toil.] The great Affliction, and hard Labour he endured in Prison. And all my Father's House.] The unkindness of his Brethren, who were the cause of all his Trouble. By imposing this Name on his Firstborn, he admonished himself in the midst of his Prosperity, of his former Adversity: Which he now thought of with Pleasure. Ver. 52. In the Land of my affliction.] In the Country where I have suffered much Affliction. Ver. 53. And the seven Years of plenteousness, were ended.] It was beside the intention of Moses to relate any of the Affairs of that Country, but what belonged to this Matter: And therefore he passes over all other Transactions of these seven Years; as he doth all the things that happened in Jacob's Family, ever since Joseph came from it. Ver. 54. The Dearth was in all Lands.] In all the Countries thereabouts, Canaan, Syria, etc. It seems there was a general want of Rain. But in all the Land of Egypt there was Bread.] They did not feel the Famine presently, because they had much to spare from the former Years of plenty. Ver. 55. And when all the Land of Egypt was famished.] When they had eaten up all their own Stores: Which, we may suppose, failed in two Years time. The People cried to Pharaoh, etc.] Made earnest Petitions to the King, for relief of their Necessities. Ver. 56. And the Famine was over all the Face of the Earth.] Grew still greater in all the neighbouring Countries. And the Famine waxed sore in the Land of Egypt.] For the Egyptians themselves, having spent all their own Stores, were sorely pinched. Ver. 57 And all Countries came to buy Corn, etc.] i. e. The neighbouring Countries, as was said before, verse 54: For, if the most distant had come, the Storehouses had been soon emptied. Because the Famine was sore in all Lands.] It increased more and more, in those Country's beforenamed: Which were grievously afflicted by it. CHAP. XLII. Ver. 1. AND when Jacob saw that there was Corn in Egypt, etc.] He saw, perhaps, some pass by laden with Corn, which they had bought there. Or, one Sense (as is frequent in Scripture) is put for another: Seeing for Hearing; as it is expressed, verse 2. Why do ye look one upon another?] As idle People use to do, while none of them will stir to seek Relief. Or, rather, as Men that know not what course to take, expecting who would begin to advise for their Preservation. Ver. 2. That we may live, and not die.] He excites them to make no further delay, by the great Necessity wherein they were; no less than danger of perishing. Ver. 4. Lest mischief befall him.] He being, as yet, but young, and not used to travel, Jacob was afraid the Journey might be hazardous to him. Besides, he could not but desire to have some of their Company; though this was not his principal Reason. Ver. 5. Came to buy Corn among those that came.] People came from all Parts thereabout, upon the same Business: And Jacob's Sons among others; whom, perhaps, they met withal upon the Road. Ver. 6. And Joseph was the Governor, etc.] The Hebrew word Schallit signifies sometimes, one that hath absolute Power: And seems to be used here to set forth the high Authority which Joseph exercised under Pharaoh. He it was that sold to all the People of the Land.] Appointed at what Rates Corn should be sold, in every Part of the Country. For it is not to be supposed that he in Person, could treat with every man that came to buy: But he, by his Deputies, who observed his Orders. And Joseph's Brethren came.] It should seem by this, that all Foreigners, were ordered to come to him; in the Royal City, where he resided: Or, at least, their Names were brought to him, that he might speak with such as he thought fit: And thereby get the better Intelligence of the State of their several Countries; and be sure to see his Brethren, who, he knew, would be constrained to come thither. They bowed themselves before him, etc.] Unwittingly fulfilled his Dream. This seems to have been done after the manner of their own and other Eastern Countries; not of Egypt, where they only bowed the Knee, XLI. 40. Ver. 7. Spoke roughly to them.] Gave them hard words, as we speak. Or, spoke in a harsh Tone to them, and with a stern Countenance. Ver. 8. And they knew not him.] They had not seen him in twenty Years: In which time a Youth altars far more than grown Men do; so that, though he knew them, they might not know him. Who appeared also in such Pomp and State, that it made them not think of him: And he spoke also to them by an Interpreter, verse 23: Which represented him as a Stranger to them. Ver. 9 Ye are Spies.] He did not think they were such Persons, but said this to provoke them, to give an account of themselves, and of his Father. Nor is there any reason to look upon this as a Lye. For they are not words of Affirmation, but of Probation or Trial: Such as Judges use, when they examine suspected Persons, or inquire into a Crime, of which Men are accused. And therefore have the force of an Interrogation; Are ye not Spies? Or, I must take you for Spies, till you prove the contrary. To see the nakedness of the Land are ye come.] The weak Places of the Country; which are least defensible. Or, as others will have it, the Secrets of the Land: For it is the same word that is used to express, the privy Parts. Ver. 11. We are all one Man's Sons.] There needed no more than this to take off his suspicion. For no Man would have sent his Sons, but rather his Servants, if they had come upon an ill Design: Or, at least, not all his Sons; or, not all of them together in a Company: But dispersed them rather about the Country. Nor was it probable, that one Man could have a Design upon Egypt; but all the great Men of Canaan must have joined in it: And then they would have sent Men of different Families, not all of one alone. We are true Men.] This was a good Argument, that they said true, when they told him (verse 10.) they had no other business in Egypt but to buy Corn. Ver. 12. And he said unto them, Nay, etc.] Unless you have better Arguments than this, I must take you for Spies. He slights their Argument, as great Men sometimes do, when they know not presently how to answer it. He had a mind also to have them give a further account of their Family, that he might be informed what was become of his Brother Benjamin. Ver. 13. Thy Servants are twelve Brethren, etc.] They enforce their former Argument, by relating their Condition more fully and distinctly. But still it amounts to no more than this; That it was not likely a Parent would venture all his Children, in such a Design, as they were suspected to come about. The youngest is this Day with our Father.] This was the thing he desired to know. And one is not.] Is dead. So they thought, because they had heard nothing of him, in twenty Years space. Ver. 14. This is that I spoke unto you, etc.] This confirms what I said, and gives me just ground for suspicion, that you are Spies: Because you pretend to have another Brother, which is not likely; for why should not your Father send all, as well as so many? This was but a Cavil; but served to compass his End: Which was to see his Brother. Ver. 15. Hereby shall ye be proved.] By this very thing shall you be tried; whether you be honest Men, or no. By the life of Pharaoh, etc.] As sure as Pharaoh lives; or, ita salvus sit, so let Pharaoh be safe and in Health, as I will keep you here, till I see your younger Brother. Others expound it, If Pharaoh have any Authority here, i. e. be King of this Country, you shall not stir from hence, etc. But most Authors take this for an Oath: The Original of which is well explained by Mr. Selden in his Titles of Honour, p. 45. where he observes, that the Name of Gods being given to Kings very early, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Aristotle speaks, L. VI Ethic. cap. 1.) from the excellence of their Heroic Virtue, which made them anciently great Benefactors to Mankind: Thence arose the Custom of swearing by them; which Aben Ezra saith continued in his time (about 1170.) when Egypt was governed by Caliphs'. If any Man swore by the King's Head, and was found to have sworn falsely, he was punished capitally. And when Schach Ishmael, the first Sophi, got the Persian Empire, no Oath was held so Sacred (as Leunclavius reports) as to swear by his Head, i. e. in effect, by his Life. But St. Basil will not have this to be an Oath: But a solemn Asseveration, to persuade Belief. For saith he, (Tom. I. Hom. in Psal. XV. p. 155.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There are certain Speeches which have the fashion of Oaths, and yet are not Oaths: But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serve only to persuade the Auditors. Such he takes this to be; and that of St. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by our rejoicing, 1 Corinth. XV. 31. where he saith the Apostle was not unmindful of the Evangelical Commandment, not to swear: But by a Speech, in form of an Oath, he would have them believe that his glorying in them (or rather in Christ) was dearer to him than any thing else. And the truth is, Judah seems to have taken these words of Joseph, only for a solemn Protestation, XLIII. 3. wherein he exposed the Life of Pharaoh (which was most dear to him) unto Execration, if he was not as good as his word. So G. Calixtus understands it. Ver. 16. Send one of you, and let him fetch your Brother.] At first he proposed, that only one of them should return home, to bring their Brother to him; and all the rest remain, in the mean time, Prisoners in Egypt. Ver. 17. And he put them all together into Ward, etc.] That they might consult one with another, which of them should go to fetch Benjamin; about which, it seems, they could not agree: Every one fearing to be the Messenger of such sad Tidings to their Father; who might suspect they were all lost. Ver. 18. Joseph said unto them the third day, etc.] I have no mind to destroy you: For I know there is a God, who will punish all Injustice and Cruelty. Therefore I make this new Proposition to you. Ver. 19 Let one of your Brethren, etc.] This shall be the proof of your Honesty. Instead of sending one of you to your Father, you shall all go but one; who shall remain bound in Prison till you bring your younger Brother: And in the mean time carry Provision for your Families. Ver. 20. But bring your youngest Brother, etc.] Fail not to let me see your youngest Brother: And so shall you justify yourselves to be no Spies; and suffer nothing. And they did so.] They consented to this Proposal. Ver. 21. And they said one to another.] They that had the chief Hand, in the Conspiracy against Joseph, began upon this occasion to make the following Reflections on it. We are verily guilty, etc.] See the Power of Conscience, which flies in their Face and reproaches them for a Fact committed above twenty Years ago. In that we saw the anguish of his Soul, etc.] We would have no pity, when he besought us with Tears; and now nothing that we can say, will move this Man. They observe their Gild in their Punishment. For, as they had thrown Joseph into a Pit, so they had been thrown into a Prison themselves: And as nothing he could say, would incline them to spare him, so now they found Joseph inexorable to them. This Anguish of his Soul, and his Entreaties are not mentioned before, (Chap. XXXVII.) but could not but be supposed, if they had not been mentioned here. Ver. 22. And Reuben answered them, etc.] You should have harkened unto me, and then you had not come into this Distress. Behold also, his Blood is required.] You killed him, and now you must pay for it with the loss of your Lives. For he thought him to be dead. Ver. 23. Spoke to them by an Interpreter.] This shows the Egyptian Tongue and the Hebrew were different; though in some words they might agree. Ver. 24. And he turned himself about from them.] And went into some other Room. And wept.] Natural Affection was too strong for the Person he put on: And would not suffer him to counterfeit any longer. Returned to them, and communed with them.] When he had vented his Passion, and composed himself to his former Temper, he repeated to them what he had told them before: But added withal, That if they brought Benjamin with them, they might Traffic in the Land, verse 34. And took from them Simeon.] Who, the Hebrews say, was the Person that put Joseph into the Pit: And therefore was now served in his kind. This, I think, may be fairly conjectured, That Reuben being resolved to save him, and Judah also inclined to favour him; if Simeon had joined with them, their Authority might have prevailed to deliver him. And bond him before their Eyes.] Caused him to be bound in their presence; to strike the greater Terror into them. Ver. 25. To give them Provision for the way.] That they might carry what they bought entire, for the use of their Family. And thus he did unto them.] Thus the Person, to whom Joseph gave that Command, did unto them. Ver. 26. And they laded their Asses with Corn, etc.] It is not said how many Asses they laded; but one would guests by what follows, only each Man one. For they went only to fetch a present Supply: Not thinking of providing against a long Famine. Ver. 27. And as one of them opened his Sack, etc.] Wherein was their Provision for the Way, verse 25. Ver. 28. He said unto his Brethren, etc.] Who all presently opened their Sacks and found their Money there. For so the Story is told by Judah at their return to Egypt, XLIII. 21: And both by that place and this, it appears this happened to them when they came unto their Inn, to rest themselves, in their first Day's Journey. And their Heart failed them, etc.] Their Gild made them afraid; otherwise they would have rejoiced. But all things terrify an evil Conscience: Which made them think some Design was laid to undo them all. What is this that God hath done unto us?] Now God was in all their Thoughts, as the Chief Governor of all things; whosoever was the Instrument. Ver. 30. The Man who is the Lord of the Land.] By this it appears Joseph was little less than a King, i. e. in his Authority and Sway, which he bore in that Country. Took us for Spies.] In the Hebrew it is, He gave us, i e. treated us as Spies; by delivering us to be put in Prison. Ver. 34. And ye shall traffic in the Land.] Buy Corn, or any thing else the Country affords; without any or impediment. Ver. 35. When both they and their Father saw the bundles of Money, etc.] They had seen the same before: Therefore this is set down to express the Fear which Jacob himself was in, at the sight of the Money; though we may well suppose their Fear was increased, when they perceived him to have the same Apprehensions which they had, of some Design that might be laid against their Lives, when they returned to Egypt, though they brought their younger Brother with them. Ver. 36. Simeon is not.] He looked upon him as dead; being in the Power of so rough a Man, as they described the Lord of the Land to be: Especially if he did not send Benjamin thither, as, for the present, he was resolved not to do. All these things are against me.] Or, upon me, as the Hebrew words carry it. These are heavy Burdens, which lie upon me, not upon you: Who can be content to have Benjamin go, after I have lost two of my Sons already. Ver. 37. Slay my two Sons if I bring him not to thee.] Nothing could be more foolishly said; for what Good would it do Jacob (nay, what an increase of his Affliction would it have been) to lose two grandchildren, after he had lost another Son? But it was spoken out of a passionate Desire to redeem Simeon, and to make more Provision for their Family: Being confident that Joseph (who professed to fear God, verse 18.) would be as good as his Word. Ver. 38. He is left alone.] The only Child of his Mother. Bring down my grey Hairs with sorrow to the Grave.] You will make me, who am worn away already, die with Grief. CHAP. XLIII. Ver. 1. AND the Famine was sore, etc.] Still increased to a greater scarcity. Ver. 2. When they had eaten up the Corn, that they brought out of Egypt.] So that they had nothing to live upon, but only the poor Crop, that their own Country produced: Which could not long sustain them. Buy us a little Food.] He hoped, it is likely, the next Year would be better; and so only desired a supply of their present Necessity. Ver. 3. And Judah spoke unto him, etc.] Reuben had spoken to him in vain, (XLII. 37, 38.) and Levi, perhaps, had not yet recovered his Interest in him, since the barbarous Action at Shechem: And therefore Judah took upon him to persuade his Father; being next in Birth, and of no small Authority among his Brethren. Ye shall not see my Face.] But be taken for Spies; and so lose their lives. Ver. 5. We will not go down.] Because it would not only have been to no purpose: But also endangered their lives. Ver. 6. Wherefore dealt ye so ill with me, etc.] It was unkindly done of you, to tell him of another Brother. For what need was there to say any thing of one who was not with you? Ver. 7. The Man asked us straight, etc.] They having told him, they were all one Man's Sons, XLII. 11. he might well ask them, what Man's? And whether there were any more of them? And whether their Father and Brother were yet living? And we told him according to the tenor of these words.] Answered every Question, as Truth required. Ver. 8. Send the Lad with me.] Trust him with me. He calls him Lad, because he was the youngest of them all; and one of whom his Father was as tender, as if he had been a little Child: Though indeed he had Children of his own, XLVI. 21. That we may live, etc.] These were very moving Arguments; the Preservation of a whole Family; Benjamin and all: Who, if he went, might return in safety; but, if he stayed at home, must perish with all the rest. Ver. 9 I will be surety for him.] Be bound in what Penalty thou pleasest, to bring him back. Of my hand shalt thou require him.] Punish me (who will be answerable for him) if he miscarry. Bear the blame for ever.] Lie under thy Displeasure, as long as I live. All this signifies only, that he would do his utmost to secure him: And rather suffer the heaviest thing himself, than lose Benjamin. Ver. 10. For except we had lingered, etc.] If thou hadst not hindered us by these scruples about Benjamin, we had been there and at home again, by this time. Ver. 11. Take of the best Fruits.] The Hebrew word Mizzimrath signifies, of the most praised; or, as Bochart more literally interprets it, quae in hac terra sunt maximè decantata, (P. II. Hierozoic. Lib. V cap. 9) those Fruits which are most celebrated in the Land of Canaan: Which was as famous for the things following, as Egypt was for Corn. And it seems at this time did not want them; which might make them more acceptable in Egypt, where they grew at no time. For Egypt being a low and plain Country, and Canaan an hilly; it made their Products very different. Balm.] Rather Resin, as was observed on XXXVII. 25. Honey.] For which this Country was famous; especially in some Parts of it, about Tekoah, as Bochart also observes. And therefore was a fit Present for a King, as we see in the Story of David, 2 Sam. XVII. 29: And was carried from hence, to the Marts of Tyre, Ezek. XXVII. 17. Spices.] The word Necoth signifies Storax, as was also observed before, XXXVII. 25. Myrrh.] Which Bochart translates Mastich. Nuts.] He also proves by many Arguments, that the word Botnim signifies those Nuts we call Pistachio's. Which may well be numbered among the best Fruits of the Land: Being very friendly to the Stomach and Liver; powerful against Poison; and highly esteemed, by the Ancients, as a delicious Food. And so Maimonides and Kimchi expound the word. Almonds.] They are fitly joined with Pistachio's, as he observes; being fructus congeneres: And therefore Dioscorides treats of them together: And Theophrastus describes the Pistachio as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like unto Almonds. Vid. Canaan, Lib. I. cap. Ver. 12. Take double Money.] Other Money besides their first. Which, if it signify as much more as the first; the reason was because he thought, Corn might now be grown dearer. Ver. 14. If I be bereft, I am bereft.] I submit unto it, and will bear it as patiently as I am able. Or, as some paraphrase it; as I have been bereft of Joseph and Simeon, so now I am of Benjamin: No new thing happens to me; but I have been used to such Afflictions: Which I may therefore bear more equally. Ver. 15. Stood before Joseph.] Presented themselves to him in his Office, (as we speak) or, in the Place, where he gave Audience to those who came to Petition him, or to buy Corn of him. For it is plain, by the next Verse, that he was not at his own House. Ver. 16. Bring these Men home.] Conduct them to my House. And slay.] The Hebrew Phrase signifies a great slaughter; of several sorts of Creatures perhaps; that there might be a plentiful Provision. Ver. 18. And the Men were afraid, etc.] Every thing (as was observed before, XLII. 28.) terrifies a guilty Conscience. And fall upon us.] i. e. Kill us. And take us for Bondmen, etc.] Rather, or, take us for Bondmen and our Asses. Ver. 19 They came near to the Steward, etc.] They desired to speak with him, before they entered into the House: That they might set themselves right in his Opinion. Ver. 20. We came at the first time to buy Food.] And we paid for it what was demanded. Ver. 21. When we came to the Inn, etc.] There we found that very Money, to a Farthing, in our Sack's Mouth, etc. Ver. 22. We cannot tell who put our Money, etc.] We are ignorant how it came there; but suppose it was by some mistake: And therefore have brought it again, with new Money for another Purchase. Ver. 23. Peace be to you.] Trouble not yourselves about that Matter. Your God, and the God of your Fathers, etc.] This Steward had learned of Joseph the knowledge of the True God: To whose Kindness he bids them ascribe this Event. And he brought Simeon out unto them.] Unbound; as free as themselves. Ver. 24. Gave them Water.] Ordered Water to be brought, as the Custom was, to wash their Feet. See XVIII. 4. Ver. 26. Bowed themselves to the ground.] Here again was Joseph's Dream fulfilled. See XLII. 6. Ver. 28. Thy servant our Father, etc.] Here they made a Reverence to him, in the Name of their Father: Whereby that part of the Dream (XXXVII. 9, 10.) which concerned him, was also fulfilled. And they speak likewise of him in an humble Style; signifying his inferiority to Joseph. Ver. 29. Saw his Brother Benjamin.] He had seen him before, verse 16. but did not think fit to take notice of him at the first: Or, perhaps, was then full of business, when they presented themselves at their first appearance; and had not leisure to speak with them till Dinnertime. God be gracious unto thee, my Son.] He blessed him, as Superiors were wont to do those below them: Whom they called their Sons, with respect to themselves, as Fathers of the Country. Ver. 30. His Bowels did yern.] He felt a great commotion within himself; which he was not able to keep from breaking out: And therefore he made haste out of the Room where they were; as if some other business called him away. Ver. 31. Set on Bread.] Set the Dinner upon the Table. Ver. 32. And they set on for him by himself, etc.] There seems to have been three Tables. One, where he sat alone in State: Another where his Brethren sat: And a third where the great Men of Egypt were entertained. For the Egyptians might not eat Bread with the Hebrews, etc.] Because the Hebrews (saith Jonathan) did eat those Beasts which the Egyptians worshipped. And to the same purpose writes Onkelos. In which regard the Egyptians were as scrupulous to eat with a Grecian in aftertimes, as now with an Hebrew. So Bochart observes out of Athenaeus, L. VII. Deipnos. where Anaxandrides, a Comedian, jeers the Egyptians for worshipping an Eel, as a Great God, whom we, saith he, think to be most excellent Meat. And out of Herodotus, who in his Euterpe, cap. 41. saith no Egyptian Man or Woman would kiss the Mouth of a Greek; nor make use of a Knife, a Spit, or a Pot belonging to them; nor take a bit of Beef cut with a Greek's Knife. See Bochart's Hierozoic. P. I. Lib. II. cap. 53. And Dr. Spencer, de Rit. Hebr. p. 125. But though it appear by such Passages, that in the time of Herodotus and other forenamed Writers, several Animals were held so Sacred among the Egyptians that they would not eat them, yet it may well be questioned whether it were so in the Days of Joseph. For there is not the least sign of it in this Story; much less of their worshipping such Creatures: The worship of the famous Ox, called Apis, being a much later Invention, as many learned Men have demonstrated: And some of them having given probable Reasons that Joseph himself was the Person at first represented by that Figure under the Name of Ab, i. e. Father of his Country. See Ger. Vossius. L. I. de Idol. cap. 29. Therefore it is most likely that this Abhorrence, is to be resolved only into the very different Manners of the Hebrews from the Egyptians: Particularly at their Meals, in the way of dressing their Meat, or in their eating. For we know some of the Jews themselves afterwards scrupled to eat with those who had unwashen Hands; and several Nations have avoided such Familiarity with others, merely on the account of their different Customs. Of which the Egyptians were exceeding tenacious, as Herodotus himself informs us; particularly in their eating. For he concludes his Discourse about their Feasts with this Observation, (in his Book beforementioned, cap. 28.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Using their own Country Customs, they receive no other. And in the Ninety first Chapter of the same Book, he saith, that as they would use no Greek Customs, so (to speak all in a word) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Neither would they use the Customs of any other Men in the World whatsoever. Nay, one Part of Egypt differed extremely from another: For in the Theban Province they abstained from Sheep, and sacrificed Goats; but, in the Mendesian, quite contrary, they abstained from Goats, and sacrificed Sheep: As he tells us in his Euterpe, cap. 42. And the wisest of them were so nicely Superstitious, that some of them thought it unlawful to eat of the Head of any living Creature; others of the Shoulderblade; others of the Feet; others of some like part. So Sextus Empiricus tells us, Lib. III. Pyrrh. Hypot. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Upon which score I do not know but such kind of People might be so whimsical, as to refuse to eat with one another. Ver. 33. They sat before him.] For that was the Custom before the way of lying upon Beds was invented. See XXVII. 19 XXXVII. 25. And the Men marvelled one at another.] That they should be so exactly disposed, according to the order of their Birth: And so kindly treated by one that had lately used them very roughly. Ver. 34. And he took and sent messes, etc.] Ordered those that waited to take and carry Messes from his own Table, unto theirs. For such was the ancient Custom, for great Men to honour such as were in their Favour, by sending Dishes to them, which were first served up to themselves: From whence they were called MISSA, Messes, things sent. The ancient way of eating also is to be observed, which was not like ours: As appears by Plutarch in his Sympoes. Lib. II. Q. ult. where he disputes, which was the better Custom, to eat out of one common Dish; or, every one to have a Dish to himself: As the manner was in old time. When all the Meat being set on the Table, the Master of the Feast distributed to every one their Portion. Benjamin's Mess was five times as much, etc.] He had five Dishes to their one: Which was intended as a peculiar Respect to him. Or, as others understand it, there was five times as much Meat in his Mess, as in one of theirs. Which might well be part of the cause of their wonder, verse 33. And they drank.] After they had dined, plenty of Wine was brought in, for every one to drink as much as they pleased. For such is the Custom of the Abyssines at this Day; not to drink or talk at Dinner; but after the Meat is taken away: As Ludolphus assures us from Telezius. Who takes it to have been the ancient Custom among other Nations; particularly the Romans: For which he alleges those Verses of Virgil, Aeneid. I. Postquam prima quies epulis, mensaeque remotae Crateras magnas statuunt, & vina coronant. I mention Wine here in Egypt: For though Herodotus saith in his Days they had no Vines, but used Drink made of Barley, i. e. such as ours (Lib. II. cap. 77.) yet in the time of Joseph it seems to have been otherwise. For it is not likely the chief Butler would have dreamt of a Vine and Grapes, and pressing them into Pharaoh's Cup, (XL. 9, 10, 11.) if he had never seen them in Egypt. And were merry with him.] So we well translate the last words of this Chapter; which signify their drinking plentifully; more liberally than at home: Not till they were drunk (as R. Solomon saith some used to abuse this place, to countenance that Vice) but till they were very cheerful. For they could not be so senseless, as before so great a Man, in a strange place, where they were also full of fear, to make themselves drunk. CHAP. XLIV. Ver. 1. FIll the men's Sacks with Food, as much as they can carry.] This seems to be an Order, to load them more liberally than at their first coming, XLII. 25. Ver. 2. And put my Cup, etc.] The Hebrew word Gabiah signifies an embossed Cup, (as we now speak) or a Bowl; or Goblet with a great Belly: Which St. Hierom translates Scyphus. This he ordered his Steward to put in Benjamin's Sack, that he might make a trial of his brethren's Concern for him, and Affection both to him and to their Father: And whether they would discover any Envy to Benjamin, because of his extraordinary Kindness to him. Ver. 3. The Men were sent away.] Had a Pass, we may suppose, from Joseph; to carry so much Corn out of the Country, as their Asses were loaded withal. Ver. 4. Wherefore have ye rewarded evil for good?] Being entertained so kindly at my Master's Table; why have ye stole his Cup? Ver. 5. Is not this it, wherein my Lord drinketh?] Did you not think, this would be presently enquired after? And whereby indeed he divineth?] The Hebrew word Nachash, which we translate Divine, it is very likely was anciently of an indifferent signification. And therefore Grotius thinks that Joseph meant by this Speech, that he used this Cup in his Drink-Offerings; when he sacrificed, to prepare himself to receive Divine Presages. But, I think, we had better say, there was a kind of Divination by Cups (though we know not what it was) as we are certain there was by many other things among the Greeks, (who borrowed much of their Religion from the Egyptians) than give this or other such like Interpretation of these words: Particularly, their observing the sparkling of the Wine in their Libations. For it seems plain to me, that Joseph speaks of the Cup he used at his own Table: And it is not probable that he used the same in Sacrifices to God. Such Vessels as were used in Divine Service, were not used in their own: Being held Sacred; and therefore separated from common use; and kept so safe, no doubt, that it was not easy to steal them. He speaks therefore of some Divination that was used at their Meals: Which doth not signify that Joseph practised it, nor doth his Steward say he did; but only asks such a Question, as might make them think he did. For, being a known Interpreter of Dreams; People, perhaps, thought he was skilled also in the Arts of Divination. But the words are still capable of a more simple Interpretation. For Nacash sometimes signifies no more, than to make an Experiment: As in the words of Laban, XXX. 27. And so the meaning may be, (as Aben Ezra expounds this Passage) might you not have considered, that my Master made a trial, (so we interpret in the Margin) by laying this in your way, whether you were honest Men, or Filchers, as you are now proved to be? Or, as others will have it, This is the Cup wherein he drinks himself, and finds out what is in other Men, when they drink liberally with him at his Table; as you lately did. But the former is more likely to be the meaning. Ye have done evil, in so doing.] You have rendered yourselves very criminal by this Fact. Or, you have done very foolishly in stealing a thing of this Nature: Which, being in continual use, would be soon miss. Ver. 7. God forbidden that thy Servants, etc.] They disclaim the Charge, with the greatest Vehemence. Ver. 8. Behold, the money, etc.] And bring a very good Proof of their Honesty. Ver. 9 Both let him die, and we also, etc.] Sometimes Innocence makes Men too Confident; and less cautious than, in Prudence, they ought to be. For their Money having been put into their Sacks, they knew not how, it was reasonable to have suspected this also might prove true. Ver. 10. Now also, let it be according to your word, etc.] I desire not so much: But only that he with whom the Cup is found, be my Bondman; as you propound. My bondman.] He speaks in the Name and Place of his Master; by whom he was sent after them; and for whom he acted. Ver. 11. Then they speedily took down, etc.] They were desirous to have their Innocence cleared, without delay. Ver. 13. Rend their Clothes.] As the manner was, when any sad thing befell them, XXXVII. 29, 34. Ver. 14. Judah and his Brethren came, etc.] He is mentioned by Name, though not the eldest Son; because he was chief concerned for Benjamin, (XLIII. 9) and, as the Jews fancy, stood to him in this distress, when the rest would have delivered him up as a Bondman: Resolving either to set him free, or to be a Bondman with him. For he was yet there.] Not gone from home, since he gave order to his Steward to pursue them. They fell before him on the ground.] The Dream of Joseph was again fulfilled. See XLII. 6. Ver. 15. Wots ye not that such a Man as I can certainly divine?] Can not I who foretold this grievous Famine, discover such a Theft as this, which you have committed? Ver. 16. And Judah said.] He standing bound, as I said (verse 14.) for Benjamin to his Father, took upon him to plead his Cause: Which Benjamin, being young, could not do so well himself. And indeed Judah seems to have been a Man of the best Sense, Courage, and Eloquence among them. What shall we say to my Lord? What shall we speak? or how, etc.] A most pathetical beginning: And very apt to move Compassion. God hath found out the iniquity of thy Servants, etc.] Having made some pause, after those words, [How shall we clear ourselves?] he proceeds to an ingenuous acknowledgement, that he and his Brethren had been guilty of many Sins; for which God had now brought them hither to suffer the Punishment of them. Yet, he neither confesses this particular Gild, nor denies it, nor excuses it: But acknowledging God's Justice, casts himself and his Brethren upon Joseph's Mercy. Ver. 18. Then Judah came near to him.] The Equity which appeared in Joseph (expressed in the words foregoing) emboldened Judah to approach nearer to him. For he seems to have spoken the former words, as soon as he entered the Room: When he and his Brethren cast themselves down on the Ground, verse 14. Speak a word in my Lord's Ears.] Have a favourable Audience for a few words more. For he doth not mean to speak to him privately: And by a Word he means all the following Speech, which he makes as short as it was possible. And let not thy Anger burn against thy Servant.] And be pleased to hear me out, with Patience. For thou art even as Pharaoh.] I know before whom I speak: And therefore will not impertinently ●…ouble thee: But barely lay the state of our Case before thee. Ver. 20. A little one.] So Benjamin was, in comparison with themselves. He alone is left of his Mother, etc.] We do not read, that they had said this to Joseph before; but only that the youngest was with their Father, XLII. 13, 32. But no doubt, Judah remembers him now of nothing, but what had been then delivered; but related more briefly than it is here. Ver. 27. My Wife bore me two Sons.] He called Rachel his Wife; as if he had no other: Because she was the only Person he designed to marry; and was by consequence his principal Wife. Ver. 30. His life is bound up in the Lad's life.] It so depends upon the Life of this Son; that if he think he be dead, he will die with Grief also. Ver. 33. Let thy Servant abide instead of the Lad, etc.] It will be the same to thee, (nay, I may be able to do thee more Service) and the greatest act of Pity to our aged Father. Ver. 34. For how shall I go up to my Father, etc.] I must abide here too, if thou wilt not dismiss him: For I am not able to see my Father die. There is nothing could be said more moving, than what is delivered in this Speech of Judah; which flowed, any one may see, from such Natural Passions, as no Art can imitate. Which makes me wish that they who think these Historical Books of Scripture, were written with no other Spirit, but that with which honest Men now writ the History of their Country, or the Lives of any famous Persons; would seriously read and consider this Speech of Judah's to Joseph; together with the foregoing Dialogue between Jacob and his Sons, (from the 29th Verse of the XLII Chapter, to the 15th of the XLIII.) and, I hope, it may make them change their Opinion: And be of the Mind of Dr. Jackson, B. I. on the Creed, cap. 4. That seeing such Passages are related by Men who affect no Art, and who lived long after the Parties that first uttered them; we cannot conceive how all Particulars could be so naturally and fully recorded; unless they had been suggested by his Spirit, who gives Mouth and Speech to Men. Who being alike present to all Successions, is able to communicate the secret Thoughts of Forefathers to their Children; and put the very Words of the deceased (never registered before) into the Mouths or Pens of their Successors, for many Generations after: And that as exactly and distinctly as if they had been caught in Characters of Steel or Brass, as they issued out of their Mouth. For it is plain, every Circumstance is here related, with such natural Specifications (as he speaks) as if Moses had heard them talk; and therefore could not have been thus represented to us, unless they had been written by his Direction, who knows all things; as well forepast, as present, or to come. Philo justly admired this Speech, which he hath expressed in an Eloquent Paraphrase: And Josephus hath endeavoured to outdo him. CHAP. XLV. Ver. 1. COuld not refrain himself.] Tears began to run down his Cheeks; or, were ready to burst out with such Violence that he could not hinder them. 'Cause every Man to go out from me.] He would not have the Egyptians, to be Witnesses of his brethren's Gild; nor did it become his Dignity to be seen by them in such a Passion: And therefore he commanded those that attended him, to leave him alone with his Brethren. Ver. 2. He wept aloud.] Which we express very properly in our Language, he cried. For Tears having been long suppressed, are wont, when they break out, to be accompanied with some Noise. And the Egyptians, and the house of Pharaoh heard.] They whom he sent forth, being in the next Room, heard him cry: And reported, what a Passion he was in, to the whole Court. Ver. 3. I am Joseph.] This word made them start; as appears by the next Verse. Doth my Father yet live?] May I believe what you have told me? XLIII. 28. He saith not this, because he doubted of it: But to express his Joy at that good News. And they could not answer him.] Being astonished, as it follows, at his Presence. For they could not but reflect upon their cruel usage of him; and now saw him in full Power to punish them. Ver. 4. Come near to me, I pray you.] This, I think, signifies, that they had started back, as Men affrighted: And therefore he invites them kindly to approach him. I am Joseph your Brother.] This word Brother, added to what he said before, verse 3. was a Comfort to them. For it showed that his Greatness did not make him forget his Relation. Whom you sold into Egypt.] Nor their Unkindness alienated his Affection from them. Ver. 5. Now therefore be not grieved, etc.] Do not afflict yourselves too much for your Sin: Because God hath turned it into Good. God sent me before you, etc.] When you thought only to be rid of me, God intended another thing: Which is now come to pass. For he hath made me an Instrument of preserving all your Lives. A most happy Event of a most wicked Deed. Ver. 6. Neither ear-ring, nor harvest.] Or, no Ploughing, Sowing, or Harvest. For to what purpose should they sow, when they knew (if they believed Joseph) that nothing would come of it. Ver. 7. And God sent me before you, etc.] He repeats what he had said, verse 5. concerning the Hand of God in this business: That by fixing their Thoughts upon his Providence, they might be the less oppressed with the weight of their own Gild. To save your lives by a great deliverance.] In a wonderful manner. Ver. 8. It was not you, but God, etc.] He mentions this a third time, that they might see he did not think so much on their Unkindness, as on God's great Goodness: And therefore be confident, he would not remember what they had done to him; but what God had done for them all. Hath made a Father unto Pharaoh.] Given me the Authority of a Father with him: So that he Honours me, and doth nothing without my Advice and Counsel. And there was very good Reason for it, his Wisdom being so great and experienced, non ab homine sed a Deo responsa dari viderentur, (as Trogus, an ancient Historian among the Heathen, observes) that his Answers seemed not to be given by a Man, but by God. Which made him Regi percharum, very dear to the King, as the same Author relates: Who tells also the Story of his being sold by his Brethren, who envied his excellent Wit. See Justin, Lib. XXXVI. cap. 2. Lord of all his House.] The principal Person in his Court. And Ruler throughout all the Land of Egypt.] Chief Governor of the whole Country: In which were several Provinces, which had distinct Governors; who were all under the Government of Joseph. Ver. 10. Thou shalt dwell in the Land of Goshen.] This was that part of the lower Egypt, which lay next to Arabia and Palestine; abounding with fair Pastures: Being watered by many Streams from the Nile. Certain it is, it lay next to Canaan; for Jacob went directly thither, when he came into Egypt; and stayed there till Joseph came to him, XLVI. 28. And thou shalt be near unto me.] Therefore the Royal City (where Joseph resided, that he might be always near to Pharaoh) was at this time in the lower Egypt, at Zoan, Psalm LXXVIII. 43. which other Authors call Tanis. Which was situated, not far from that Mouth of Nile which Plutarch calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For that part of Egypt is called the higher, where Nile runs only in one Stream: That the lower, where it divides into many; and from its triangular Form is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the Eastern Part of which, or very near it, toward the Red Sea, was this Country, called the Land of Goshen. This argues the great Authority of Joseph, that he makes such Promises as these, before he had asked the Consent of Pharaoh. Ver. 12. And behold, your Eyes see, etc.] You cannot but be convinced, by the Lineaments you see in my Face, and by the Language which I speak, and by all the things which I have related concerning the state of our Family; that indeed it is your Brother Joseph, who speaks to you. Or, more simply; you have it not by Hear-say, which might deceive you; but are Eye-witnesses that I am alive, and say these things to you. Ver. 13. Tell my Father of all my glory.] Of the great Honour which is done me in Egypt. Ver. 15. His Brethren talked with him.] After their fright was over, and he had so affectionately embraced them; they conversed freely and familiarly with him: Acknowledging, it's likely, their Crime; and acquainting him with what had passed in their Family since they committed it. Ver. 16. And the fame thereof, etc.] All the Court rang (as we speak) with the News of Joseph's Brethren being come; and that they were to fetch their Father and settle in Egypt. For Joseph (it appears by the next Verse) went and acquainted Pharaoh with his Desire. And it pleased Pharaoh well, and his Servants.] No wonder that Pharaoh, who had raised Joseph so high, was pleased to be kind to his Father and Family: And the Court follows the Pleasure of the King. Ver. 17. Pharaoh said unto Joseph, etc.] This, no doubt, was the Answer Pharaoh made to Joseph's Petition: Wherein he grants him not only what he asked; but all conducing to it. Ver. 18. I will give you the good of the Land, etc.] The richest Part of the Country, which produces the noblest Fruits. Ver. 19 Now thou art commanded.] Now that thou hast my Warrant for it, go about it presently. Ver. 20. Regard not your stuff.] If there be not Wagons enough, to bring all your Stuff, do not matter it; you shall have better here. But the Vulgar seems to take it in a quite contrary Sense, as if he had said, Leave nothing behind you; but bring all you have with you, if you think good: Though whatsoever the Land of Egypt affords, is all yours. All the good of the Land of Egypt, etc.] You shall not want when you come hither, if it be to be had in Egypt. Ver. 21. Gave them Wagons.] And Horses, no doubt, to draw them; with which Egypt abounded. Ver. 22. To each Man changes of Raiment.] Two Vests, or Robes, as St. Hierom translates it: Otherwise there would not have been a change. These were part of the ancient Riches, as much as Money. Ver. 23. After this manner.] The Hebrew word Cezoth signifies, according to that which he had given to Benjamin, i. e. Money, and several changes of Raiment: Besides what follows, ten Asses laden with the good things of Egypt, etc. Bread and Meat.] i. e. All manner of Provision. Ver. 24. See that ye fall not out, etc.] About what you have formerly done to me; or, any thing else, that I have said to you. But when you reflect upon your selling me, adore the Providence of God; which by that means brought about your Happiness and mine. Ver. 26. His Heart fainted.] At the mention of Joseph's Name, he fell into a swoon: Being fully persuaded he was dead, and giving no Credit to what they said of his being alive. Ver. 27. And they told him all the words of Joseph.] When he was come to himself, they related all that had passed between them and Joseph: How great a Man he was, and how desirous to see him, etc. verse 13. And when he saw the Wagons.] Had not only heard their Relation, but saw also those Carriages (which, no doubt, were splendid, and suitable to Joseph's Quality) that were come to bring him into Egypt, he looked upon them as a sufficient confirmation of the good News. The Spirit of Jacob revived.] Which Bochart translates, Pristino vigori restutus est, he was restored to his former Vigour. Not only recovered perfectly from his fainting Fit; but raised to a greater Liveliness than he had felt since the loss of Joseph. Ver. 28. It is enough, etc.] I wish for no more, but to live to see him; and then I shall be content to die. CHAP. XLVI. Ver. 1. CAme to Beersheba.] Which was in his way from Hebron (where he now lived, XXXV. 27.) into Egypt: Lying in the most Southerly Parts of Canaan; near that Wilderness through which the Israelites went, when they came from Egypt. And offered sacrifice.] Recommended himself and his Family, unto God's Protection in his Journey to Egypt, and unto his Preservation, when he came there. And he the rather called upon God in this Place, because both his Father and Grandfather had found. Favour with him here, XXI. 33. XXVI. 23. Unto the God of his Father Isaac.] Who was his immediate Ancestor, and had conferred the Blessing of Abraham upon him: And therefore he mentions him rather than Abraham. Ver. 2. In the Visions of the Night.] See upon XX. 3. Jacob, Jacob.] He redoubles his Name to awaken his Attention; and he calls him Jacob rather than Israel, (as he is called in the beginning of the Verse) to remember him what he was Originally, and that by his Favour he was made Israel. Ver. 3. Fear not to go down into Egypt.] He was afraid, perhaps, that if Joseph should die, his Family might be made Slaves. For which he had some reason, from what was said to Abraham, in a like Vision, XV. 13. I will make of thee a great Nation.] He renews the Promise, which at the same time was made to Abraham, That his Seed should be as numerous as the Stars of Heaven, XV. 5. Ver. 4. I will go down with thee, etc.] Take care of thee in thy Journey, that no Evil shall befall thee; and preserve thee and thy Family there. And bring thee up again.] i. e. His Posterity, who should multiply there: For the Scripture speaks of Parents and Children, as one Person. Put his Hands upon thine Eyes.] Be with thee when thou leavest this World; and take care of thy Funeral, when thou art dead. For this was the first thing that was done, when one expired, to close his Eyes: Which was performed both among Greeks and Romans (as many Authors inform us) by the nearest Relations, or dearest Friends. See Mr. Selden, L. II. de Synedr. cap. 7. n. 12. and Menochius, de Repub. Hebr. L. VIII. cap. 4. Qu. XI. In short, by these words God assures him, that Joseph should not die, while he lived, (as Mr. Selden observes out of Baal-haturim, in his Additions to the forenamed Chapter, p. 737.) and that he should die in Peace, having his Children about him. Ver. 7. His Daughters.] He had but one Daughter, and therefore the Plural Number is used for the Singular, (as verse 23. Sons is put for Son) or, else he includes his Granddaughter, who, in Scripture-Language, is called the Daughter of her Grandfather. But the first seems the truest Account, if what is said verse 15. be considered. Where the whole Number of his Descendants from Leah being summed up, Dinah (under the Name of Daughters) must be taken in, to make up three and thirty; reckoning Jacob himself also, for one of them. Ver. 9 Hanoch.] From whom came the Family of the Hanochites, as we read Numb. XXVI. 5. Phallu.] From whom, in like manner, sprung the Family of the Phalluites; as Moses there notes: And says the same of the rest of Reuben's Sons, that they were the Fathers of Families, when they came into Egypt. Ver. 10. Jemuel.] This Son of Simeon is called Nemuel in Numb. XXVI. 12. and 1 Chron. IV. 24. Ohad.] He is named among the Sons of Simeon, when Moses was sent to bring them out of Egypt, Exod. VI 15. But either he had no Posterity, or they were extinct: For shortly after there is no mention of him, in Numb. XXVI. 12. Nor is he to be found among his Sons in 1 Chron. IV. 24. Jachin.] Is called Jarib in 1 Chron. IV. 24. and is thought by some to have been the Grandfather of Zimri, whom Phineas slew in his Fornication with the Midianitish Woman. Ver. 12. Er and Onan died in the Land of Canaan.] And therefore are not to be numbered among them, that went down into Egypt: But in stead of them the two Sons of Pharez are set down, though, perhaps, not now born; to supply the place of Er and Onan. The Sons of Pharez, were Hezron and Hamul.] When Jacob went down into Egypt, Pharez was so young, that one can scarce think he had two Sons at that time: But they were born soon after, before Jacob died. And St. Austin seems to have truly judged, that Jacob's descent into Egypt, comprehends all the seventeen Years, which he lived after it. Or, we may conceive it possible, that their Mother was with Child of them, when Jacob went down into Egypt. For then Pharez is thought to have been fourteen Years old; at which Age it is so far from being incredible that he might have two Sons, that in these latter Ages, some have begotten a Child when they were younger. Jul. Scaliger, a Man of unquestionable Credit, assures us, that in his memory, there was a Boy, not quite twelve Years old, who had a Daughter by a Cousin of his, who was not quite ten. Rem notam narro, & cujus memoria adhuc recens est in Aquitania. This was a known thing, the memory of which was then fresh in Aquitain. Ver. 13. And the Sons of Issachar, Tola.] Some have wondered that he should give his eldest Son a Name that signifies a Worm. Perhaps it was (as Bochart conjectures) because he was a poor shrivelled Child when he was born, not likely to live. And yet it pleased God, that he became a great Man, from whom sprang a numerous Offspring, Numb. XXVI. 23. and so fruitful, that in the Days of David there were numbered above two and twenty thousand of them, 1 Chron. VII. 2. who were Men of Might and Valour. Ver. 15. Which she bore unto Jacob in Padan-Aram.] She bore the Fathers of them there: But the Children were born in Canaan. All the Souls of his Sons and Daughters, etc.] See verse 7. Ver. 19 Rachel, Jacob's Wife.] She was his only choice, as was noted before, on XLIV. 27. Ver. 21. The Sons of Benjamin, etc.] He being now but about twenty four Years old, we cannot well think he had all these Sons when he went down into Egypt: But some of them were born afterward, before Jacob died; as was said before, verse 12. Yet they are all here mentioned, because they were most of them now born, and all became the Heads of Families in their Tribe. It is possible he might begin so early to beget Children, as to have all these before they went into Egypt. See Verse 12. Ver. 26. Came out of his Loins.] In the Hebrew, out of his Thigh. A modest Expression: The Parts serving for the Propagation of Mankind, being placed between the Thighs. All the Souls were threescore and six.] i. e. Leaving out Joseph and his two Sons (who did not come with Jacob into Egypt, but were there already) and Jacob himself, (who could not be said to come out of his own Loins) they made just this Number. Ver. 27. All the Souls, which came into Egypt, were threescore and ten.] There is a remarkable difference between this Verse and the foregoing. There (verse 26.) they only are numbered who came with Jacob into Egypt: Which were no more than threescore and six. But here are numbered all that came into Egypt, (viz. first and last) which plainly comprehend Jacob, Joseph and his two Sons: And make up threescore and ten. Ver. 28. And he sent Judah before him.] Who seems by the whole Story, to have been the most eminent among Jacob's Children, when Joseph was gone; as was noted before, XLIV. 14. To direct his way, etc.] To give Joseph notice of his coming; and to receive Directions from him, in what part of Goshen he should expect him. And they came into the Land of Goshen.] Into that part of it which Joseph had appointed. Ver. 29. Presented himself to him.] With such Reverence, as a Son owes to his Father: Who embraced him most tenderly. For some refer the next words to Jacob, he fell on his Neck, etc.] Which expresses the highest Affection. And wept on his Neck a good while.] We read before how Joseph fell upon Benjamin's Neck, and wept; which was answered by the like endearments on Benjamin's part, XLV. 14. But the Affection wherewith Jacob embraced Joseph, (as Maimonides understands it) or (as R. Solomon Jarchi) Joseph embraced his Father, far surpassed that. For they continued longer enfolded in one another's Arms; where Tears of Joy flowed so fast, that for a good while they could not speak. Ver. 30. And Israel said unto Joseph.] Some make this an Argument, that it was Joseph, who, lighting out of his Chariot, threw himself into his Father's Arms and wept, etc. Which made Moses now more distinctly mention who said the following words. Now let me die, etc.] These words signify that he now enjoyed the utmost Happiness he could desire on Earth; which therefore he was willing to leave, because nothing could be added to it. These were the first Thoughts which his Passion suggested to him; though to live with Joseph, and to enjoy his Conversation, was far more than barely to see his face. Ver. 32. The Men are Shepherds, etc.] He seems to have been afraid, lest Pharaoh should have preferred his Brethren, and made them Courtiers, or Commanders in the Army, etc. which might have procured them the Envy of the Egyptians: And, besides, have separated them one from another. Whereas by professing themselves Shepherds, and Traders in Cattle, they kept all together in a Body, separate from the Egyptians. Which two Reasons are suggested by Josephus. Ver. 33. What is your Occupation?] Your way of living: For Men did not live idly in those Days. Ver. 34. Ye shall say, Thy Servants Trade hath been, etc.] He directs them to Justify, what he told them he would inform Pharaoh. That ye may dwell in the Land of Goshen.] A rich Country, abounding with Pasturage, and also next adjoining to Canaan (as was noted before, XLV. 10.) unto which, when the time came, they might the more easily return. For every Shepherd.] Not universally, without limitation, but every Foreign Shepherd. For a considerable part of the Egyptian People were Shepherds, as Diodorus Siculus tells us, (L. I. §. 2. p. 47. Edit. Steph.) where he saith the Country being divided into three Parts, the Priests had one, their King a second, and the Soldiers a third: And there were three other Ranks of Men under these, viz. Shepherds, Husbandmen, and Artificers. The Husbandmen, he saith, served their King, and Priests, and Military Men in tilling their Ground, for small Wages, and spent all their time in it. And the like account, he saith, is given of their Shepherds, who, from their Forefathers, followed that way of living. Which makes it plain they could not abominate those who were so serviceable to them; though they might contemn them as mean People, who never risen to any higher Employment. But we need not go to him for the proof of this: It being apparent from this very Book, that the Egyptians had Sheep, and Oxen, as well as Horses and Asses, which they sold to Joseph for Corn in the time of Famine, (XLVII. 17.) and that Pharaoh spoke to Joseph to make such of his Brethren as were Men of Skill, Rulers over his Flocks, (XLVII. 6.) which is a demonstration they bred Cattle as well as other Nations. And therefore if we will understand this to be true of all Shepherds, without exception, then by Egyptians (to whom Shepherds are said to be an abomination) we must not understand all the People of the Country of Egypt, (Shepherds being a part of them) but only the Courtiers and great Men, as in XLV. 2. the Egyptians are said to hear Joseph weep, i. e. those that belonged to the Court: Who, it is likely, despised Shepherds, (as Rupertus Tuitiensis long ago expounded this Passage) but that is far short of abominating them, which the Hebrew word imports. But after all this, I do not see how they could be contemptible, if it be true which the same Diodorus saith, p. 58. That when they buried a Corpse, and made the Funeral Encomium, they never mentioned the Parentage of the deceased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making account that all the People of Egypt, were alike wellborn. We must confine therefore this Assertion to Foreign Shepherds; and it is not easy to give the reason why they were an abomination to the Egyptians, who were Shepherds themselves. Onkelos and Jonathan, with a great many others, think that they would not converse (for that is meant by abomination) with the Hebrew Shepherds, because they had no greater regard to those Creatures which the Egyptians worshipped, than to breed them up to be eaten. But there is no good proof that they worshipped Sheep or Oxen in those Days; and, on the contrary, it appears both out of Herodotus, and Diodorus Siculus, that they sacrificed such Creatures, in their Days, and also eat of the Sacrifices, when they had done. See Herodot. in Euterpe, Cap. 40, 41. And therefore the reason given by others for this Abhorrence is not solid; that the Egyptians did eat no Flesh, and upon that score could not endure those that did. This is the Account which Aben Ezra gives of this Matter; who fancies they were like the Indians, in his time, who abominated Shepherds, because they drunk Milk; contrary to their Manners, who tasted nothing that came from any living Creature. But, as it cannot be proved that this Superstition was so old as Jacob's time; so the contrary is evident from this very Book, XLIII. 16. where Joseph bids his Steward go home and slay and make ready a Dinner for his Brethren: Whom he did not intent to entertain after the Hebrew but after the Egyptian Fashion; that he might not be known by them. And so Herodotus informs us, that in his days, though they abstained from some Animals, yet they eat of others: Both Fish and Birds. Euterpe, cap. 78. And Diodorus giving an account after what manner their Kings lived, saith they used a simple Diet, eating Veal and Geese, etc. L. I. §. 2. p. 45. Edit. Steph. Jos. Scaliger therefore thinks this sort of Men were abominable, because they had often raised Rebellion in Egypt, and made a King of their own; who erected that which is called the Pastoral Kingdom. This is embraced by many great Men, who have only the Authority of Manetho for it; who says these were Phoenician Shepherds (as Josephus tells us, Lib. I. contra Appion.) who reigned in Egypt, and burned their Cities, threw down their Temples; in short, omitted no sort of Cruelties. Upon this account the famous Bochartus (Lib. IU. Canaan, cap. 4.) thinks it possible the Egyptians hated Shepherds, who had done so much Mischief: And, I may add, the Hebrew Shepherds Joseph might think would be more abominated, because they came out of that very Country, from whence those Phoenician Rovers made their Invasion. But as it doth not appear that they who did the forenamed Mischief, were all Foreigners: So the time which is assigned for this Pastoral Kingdom, doth not agree with the Scripture-Story. For it is said to have been in the One thousand one hundred and twelfth Year before the Israelites going out of Egypt; in the XVth Dynasty, as they call it: That is, about Two and forty Years after the Flood, when Mizraim the Father of the Egyptians was scarce born, or was very young. Our great Primate Vsser endeavours to avoid this absurdity, by placing this Invasion (which he thinks was out of Arabia) three hundred Years after the Flood: When they took Memphis; overrun all the lower Egypt; and their first King, there reigned nineteen Years. But I have this to except; that Abraham coming a good while after this into Egypt, was well entertained there; though he was as much a Shepherd as his Grandchild Jacob. See Gen. XII. From whence I conclude, That if this Story of Manetho be true, it happened after the time of Abraham; and so was fresh in their memory. Such a third Rebellion of the Shepherds the same Manetho mentions, within less than two hundred Years before the Children of Israel's departure out of Egypt. But this seems to be a Story framed, from that departure of the Israelites themselves (who were Shepherds) out of Egypt under the Conduct of Moses. And so Josephus, and several of the ancient Christians (Tatianus, Justin Martyr, and Clem. Alexand.) understood it. See Vsser. ad An. M. 2179. All this considered Gaulmin (in his Notes upon the Book called the Life of Moses, p. 267, etc.) hath more probably conjectured, That this aversation to Shepherds arose from their being generally addicted, in those Parts, to Robbery: Which way of life made them abominable. This he justifies out of Heliodorus, L. I. and Achilles Tatius, L. III. who describe the seat of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (whom the Egyptians called Hysch) and the manner of their Life. To which Opinion I find Bochartus himself inclined before he died, and confirms it (in his Hierozoic. L. II. c. 44. P. I.) by many Proofs, that Shepherds anciently were furax hominum genus, a thievish sort of People; which made them odious. Against which I see no exception but this; that Aulus Gellius tells us (Lib. XI. cap. 18.) out of an ancient Lawyer, That the old Egyptians held all manner of Thefts to be lawful, and did not punish them. And Diodorus Siculus mentions this Law among them, That they who would live by Robbery, were to enter their Names, and bring what they stole, immediately to the Priest. Who mulct the Man that was rob a fourth part; and gave it to the Thief. By which means all Thefts were discovered, and Men were made more careful, to look well after their Goods. But one cannot believe this Law was of such Antiquity, as the Times of Joseph: Or, if it was, those Outlaws (as I may call them) who robbed upon the Borders, were not concerned in it: Nor had their Neighbours, who were no less addicted to Theft, the benefit of it. Particularly those in Palestine, from whence Jacob came; one would guests by what we read 1 Chron. VII. 21, 22. were then much addicted to Robbery. For, before this Generation ended, we are told there the Men of Gath slew several of the Sons of Ephraim, (who himself was then alive) for they came down to take their Cattle, saith that Holy Writer; that is, to get what Plunder they could in Goshen: Where the Ephraimites defending their Cattle, were some of them killed by the Philistines, to the great grief of their Father. The Ethiopians also are noted by Strabo (Lib. XVII. p. 787.) to live for the most part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after a very poor, sharking, roving manner, by feeding Cattle, where they could find Food for them. And immediately adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all things were quite contrary among the Egyptians, who were a more civilised People, inhabiting certain and known Places, etc. Which shows that their Manners were very different; which easily bred hatred. Which appears by what Plutarch saith, (in his Book de Isid. & Osir.) that the Egyptians avoided the Conversation of black People: Which was the Complexion of the Ethiopians. And for some such reason, he saith, in the same Book, they avoided all Mariners (of other Nations, that is) as here Moses says they did Shepherds, upon some or other of the accounts . It looks like a piece of great Generosity in Joseph, not to conceal from Pharaoh the Quality of his Family: Though such kind of Men were under a very ill Character. He hoped they would distinguish themselves from such vile Shepherds, as had made the Name odious: And if they did not gain the Love of the Egyptians, they would be the more secured in the Love of God, by not learning their evil Manners and Superstitions; from which they would be preserved, by having no Conversation with them. CHAP. XLVII. Ver. 1. JOseph came and told Pharaoh, etc.] He had his Warrant some time ago, to send for his Father and his Family, XLV. 17, etc. But it was good Manners to acquaint him they were come; and to know his Pleasure, how he should dispose of them. Behold, they are in the Land of Goshen.] They stop there (which was the entrance of Egypt) till they know thy Pleasure. Ver. 2. And he took some of his Brethren, etc.] The Hebrew word Miktse (which we translate some) signifies in common Language, de extremitate, from the fagg-end, as we speak, of his Brethren. Which hath made some imagine, he presented the meanest of his Brethren to Pharaoh; that he might neither be afraid of them; nor think of advancing them to Employments in the Court or Camp. But this is a mere Fancy; the word here denoting only, that he took from among all his Brethren five of them: As Bochart observes, who translates it ex omnibus fratribus suis; taking it to be like that Phrase, XIX. 4. where we translate it, from all Quarters. P. I. Hierozoic. Lib. II. cap. 34. Ver. 3. Both we and our Fathers.] It is not an Employment we have lately taken up, but were bred to it by our Ancestors: Who followed the same Profession. For this was the most ancient way of living, as Columella observes in his Preface. In rusticatione antiquissima est ratio pascendi, eademque quaestuosissima. In Country business, the most ancient, as well as most gainful, is the way of feeding Cattle. From whence he thinks came the name of PECUNIA for Money, and PECULIUM, for Riches, à pecoribus, from Cattle; because the Ancients had no other Possessions. Et adhuc apud quasdam gentes unum hoc reperitur divitiarum genus. And to this Day, saith he, there is no other Riches to be found among some Nations. Which is still true of the Abyssines, especially of the Beklenses, as Ludolphus assures us. L. I. Hist. Aethiop. cap, 10. §. 8. and Comment. in Histor. L. IU. cap. 4. n. 13. Ver. 4. To sojourn in the Land are we come.] We do not desire to settle, but only to sojourn here, during the Famine. For the Famine is sore in the Land of Canaan.] It was an high Country, in comparison with Egypt; and the Grass sooner burnt up there, than in Goshen: Which being a very low Country, they found some Pasture in it for their Flocks, and therefore beseech him to suffer them to dwell there. For, as St. Austin observes, from those that knew the Country; there was more Grass in the Marshes and Fenny parts of Egypt, when the Nile did not overflow enough to make plenty of Corn. Quest. CLX. in Gen. Ver. 6. The Land of Egypt is before thee.] It is all in thy Power; dispose of them as thou pleasest. Any Man of activity.] Vigorous and industrious; and that understands his business. Make them Rulers over my Cattle.] Such as Doeg was to Saul, 1 Sam. XXI. 7. And those great Officers mentioned 1 Chron. XXVII. 29, 30, 31. were to King David. For the Eastern Kings raised part of their Revenue from Cattle; and so did the Egyptian (it appears by this place) who had some prime Officers, to oversee the lower sort of Shepherds. This shows that all Shepherds were not an abomination to the Egyptians, but only those of other neighbouring Nations (the Arabians, Phoenicians, and Aethiopians) who were either an ill sort of People; or, forbidden by the Laws of Egypt (which abounded with Cattle) to Traffic with them there. Ver. 7. Jacob blessed Pharaoh.] Gave him Thanks for his Favour; and prayed for his Health and Safety: For that's the Blessing of an Inferior to a Superior. Thus Naaman prays Elisha, Take a Blessing of thy Servant, i. e. an acknowledgement of my Obligations to thee. Ver. 9 Pilgrimage.] So good Men are wont to call their Life; though they never stir from their native Soil: Looking upon it as a Passage, not a Settlement. But Jacob had reason to call his Life so more literally: Having been tossed from place to place, ever since he went from his Father's House into Mesopotamia, and returned from thence into Canaan. Where he dwelled a while at Succoth; and then at Shechem; and after that removed to Bethel; and so to Hebron unto his Father Isaac; from whence he was now come into Egypt. Few and evil have been the Days, etc.] They had been few, in comparison with his Forefathers; and evil, because full of Labour and Care; Grief and Sorrow upon many occasions. Ver. 10. Jacob blessed Pharaoh.] At meeting and at parting, such Salutations were usual. See Verse 7. Ver. 11. In the Land of Ramese.] In that part of Goshen, which in the days of Moses was called Ramese; from the Name of the City which the Hebrews built there for Pharaoh. Unless, perhaps, the City was called so from the Country of Ramese, wherein it stood. Ver. 12. And Joseph nourished his Father, etc.] Though there was some Pasture in this Country for their Cattle, yet not Food enough for themselves; which Joseph therefore took care to supply them withal. According to their Families.] According as their Children were more, or fewer, so he proportioned their allowance. Ver. 13. There was no Bread in all the Land.] This was the third Year of the Famine, (XLV. 6.) in which all the Corn, which Men had stored up in their several Families, was wholly spent. Ver. 14. And Joseph gathered up all the Money, etc.] As long as the Egyptians had any Money left, they bought Corn of Joseph: Which supported them all the third; and, it is probable, the fourth and fifth Year of the Famine. And Joseph brought the Money into Pharaoh's House.] Into the Treasury; which he filled, and not his own Coffers, as Philo observes. Ver. 15. And when Money failed.] This we may probably conceive, was in the sixth Year of the Famine: When they were forced to sell their Cattle for Food. Ver. 18. They came the second Year.] i. e. The next Year after the sale of their Cattle; which was the last of the Famine, as appears from the next Verse. Ver. 19 Wherefore should we die, we and our Land?] The Land is said to die, (as Bochart observes, in the beginning of his Hierozoicon) cùm inculta jacet & desolata, when it lies untilled and desolate: As he shows by examples out of some Poets. We, and our Land will be Servants unto Pharaoh.] We, that were Free, will become the King's Bondmen: And our Land, which was our own, we will hold of him. And give us Seed, etc.] This shows it was now the last Year of the Famine: They desiring Corn not merely for Food, but also to Sow; in hopes to have a Crop the next Year. For Joseph had told them, there should be but seven Years of Famine: And it is likely Nilus had now begun to overflow the Country, as formerly; which confirmed his word. Ver. 20. And Joseph bought all the Land of Egypt for Pharaoh.] So the whole Country became the King's Demesne; in which no Man had any Propriety but himself. Ver. 21. As for the People, he removed them to Cities.] Remote from those wherein they had formerly dwelled. Under the word Cities, is comprehended all the Villages about them. From one end of the borders of Egypt, etc.] Transplanted them into far distant Parts of the Country; from whence he brought others, in like manner, into their places: That they might in time, forget the Dominion they formerly had in the Lands they had sold; and that there might be no Combination afterward to regain them: The old Owners being separated far one from another. Ver. 22. Only the Land of the Priests bought he not.] This is commonly noted, as a great piece of Religion in Joseph, that he took not away the Land of those who were God's Ministers: Though engaged, it's thought, in Superstitious, if not Idolatrous Services, (for that the word Cohanim here signifies Priests, not Princes, as sometimes it doth, the ancient Versions generally agree.) But it is plain they were in no necessity to sell their Lands, having their Diet continually from the King: Which is given as the reason (in the following part of this Verse) why he did not buy them. This therefore is rather to be observed, that the Priests had anciently some Public Lands allotted to them for the support of their Dignity. For both Herodotus and Diodorus tell us, they had a Public Maintenance, as Vossius observes, Lib. I. de Idolol. cap. 29. The Priesthood being confined to certain Families, (as it was in Israel to that of Aaron) and held in such Veneration, that they were all not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, free from paying Tributes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, next to the King in Honour and in Power; but received a third of the Royal Revenues: Out of which they maintained the Public Sacrifices, and their Servants, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, provided for their own Necessities. Thus Diodorus Siculus, L. I. as I find him alleged by Jac. Capellus in his Hist. Sacra & Exot. ad A. M. 2294. Constantine the Great, in part, imitated this Constitution, in that Law of his, which made even all the Professors of Learning free from all Public Charges of any sort, besides the Salary he allowed them; that they might the more cheerfully follow their several Studies. Ver. 23. Behold, I have bought you this day, and your Land, etc.] The Bargain could not be denied; but he would not be so rigid as to tie them strictly to it. For in the next Verse, he requires only a fifth part of the increase of their Ground for the King; and tells them, the rest should be their own. An act of great Humanity and Equity: Wherein he showed himself, both a good Man, and a wise Statesman; in taking away all matter of complaint from the People. For a tenth part of the increase was due, in all likelihood, to the King before, (XXVIII. 22.) which he now only doubles: When he might have taken all; or, given them but one or two parts, and kept all the rest for the King. Ver. 25. Thou hast saved our lives, etc.] We own our very Lives to thee; and therefore let us but have thy Favour, and we shall willingly be Pharaoh's Servants. This is an high Expression of their Thankfulness, for such good Terms as he offered them; which they readily accepted: With professions of their Obligation to be Pharaoh's Bondmen. Ver. 26. Joseph made it a Law.] By his Advice this Law was enacted; whereby the Power of the Egyptian Kings was mightily increased; for we read not of the like Constitution in any other Nation. Thucydides indeed relates that the People of Attica paid to Pisistratus the twentieth part of their Corn; and Appianus Alexandr. says, the old Romans paid the tenth of their Corn, and the fifth of their Fruit: But it was the peculiar Prerogative of the Egyptian Kings, to have the fifth of all the increase of the Field: Which Joseph procured them by his admirable Management. Ver. 27. And Israel dwelled in the Land, etc.] See Verse 11. And they had possessions therein.] They could have no Land of their own, (for all the Country was become Pharaoh's) but the meaning is, they farmed (as we speak) Land of the King; to whom they became Tenants. And grew and multiplied exceedingly.] And consequently enlarged their Habitation beyond the Territory of Ramese, where they were first placed, into other Parts of Goshen. Which we must not fancy to have been a Country now empty of People: For though, perhaps, about Rameses' there might be some vacant Ground, sufficient for Jacob's Family, when they came first to plant there: Yet when they increased very much, no doubt, they lived among the Egyptians, where they could find admission. This plainly appears at their going from thence, Exod. XII. 22, 23. where God Commands them to sprinkle their Door-Posts with the Blood of the Paschal Lamb, to secure them from the destruction, which was coming upon their Neighbours, who wanted this Mark of Safety. 29. If I have now found grace in thy sight.] This is a Phrase used a little before, verse 25. in a little different Sense. For there it signifies the Favour shown to another: But here is as much, as if thou lovest me. Put thy Hand under my Thigh.] i. e. Swear to me, as it is explained in verse 31. See XXIV. 2. Deal kindly and truly with me.] Show me true Kindness, in promising and performing what I desire. See XXIV. 27, 49. Ver. 30. I will lie with my Fathers, etc.] So all Men naturally desire to do: But he had a peculiar reason for it. Which was his belief that the Country where their Bodies lay, was his in Reversion; and that God, in due time, would put his Children into possession of it. For which time they could not but the more earnestly long, because the Bodies of their Ancestors were there buried. See L. 5. which explains the reason why Jacob exacts an Oath of Joseph; not because he doubted he might not otherwise fulfil his Desire; but that Pharaoh might be willing to let him carry his Body thither, when he found he lay under so Sacred an Obligation to do it. Ver. 31. And Israel bowed himself upon the Bed's head.] Raised up his Head from his Pillow, and bowed: Either to Joseph, in Thankfulness for his Promise; or, to God, for the Assurance he had received, that he should be buried with his Pious Forefathers: Or, else this bowing was the usual Ceremony, wherewith an Oath was attended. The Chaldee Paraphrast thinks the Divine Glory now appeared; which Jacob devoutly worshipped. But, if the Author to the Hebrews had not understood his bowing to be an act of Worship, the Interpretation of some modern Writers might, perhaps, have been thought reasonable: Who translate these words thus, He laid himself down upon his Pillow: As weak Men are wont to do; after they have sat up a while, to dispatch some business. For the Hebrew word Schacah, which signifies to bow the Body; signifies also to fall down upon the Earth: And therefore might be here translated lie down. But the Apostle, as I said, hath overruled all such Conceits, if we suppose him to translate this Passage, Hebr. XI. 21. Which to me indeed doth not seem evident. For the Apostle is there speaking of another thing; not of what Jacob did now, when Joseph swore to him; but of what he did after these things, (XLVIII. 1.) when he blessed Joseph's Sons. Then the Apostle says, he worshipped upon the top of his Staff. Which is not the translation of Moses his words in this place: But words of his own, whereby he explains the following Story; and shows how strong his Faith was, when his Body was so weak that he was not able to bow himself and worship, without the help of his Staff. This clearly removes all the difficulty, which Interpreters have made about reconciling the words of Moses here in this Verse, to the Apostle's words in that. But however this be, Jacob's bowing here, I doubt not, signifies worshipping; as the Vulgar Latin takes it: Where the word God is added, (which is not in the Hebrew) and these words thus translated, Israel worshipped God, turning himself to the Bed's head. CHAP. XLVIII. Ver. 1. AFter these things.] Sometime after, though not long (for Jacob was nigh his end, when he sent for Joseph to make him swear he would bury him with his Fathers) he grew so weak, that he concluded he could not live long. One told Joseph.] A Messenger was sent from his Father's House, to acquaint Joseph with his weak Condition. So the next Verse teaches us to understand it. He took with him, etc.] Immediately he went to receive his Blessing, and took with him his two Sons, that he might bless them also. Ver. 2. One told Jacob, etc.] Joseph sent a Messenger before him, to let his Father know, he was coming to visit him. Israel strengthened himself.] This Message revived him; and made him stir up all his Spirits to receive him cheerfully. And sat upon his bed.] Leaning, it's likely, upon his Staff, for the support of his feeble Body. See XLVII. ult. Ver. 3. Appeared to me at Luz.] He appeared twice to him in this place. First, when he went to Padan-Aram, XXVIII. 13. (upon which he gave this Place the Name of Bethel, verse 19) and when he returned from thence, XXXV. 6, 9, etc. and, both times, made him the Promise which here follows; and therefore it is likely he hath respect to both. And blessed me.] Promised to me the Blessing which follows. Ver. 4. For an everlasting possession.] We do not read this in either of the Appearances, in so many words: But he said it in effect, when he told him, in the last Appearance there, XXXV. 12. The Land which I gave to Abraham, and Isaac, to thee will I give it, etc. Now he gave it to Abraham and his Seed for ever, XIII. 15. Ver. 5. And now thy two Sons, etc.] Having assured him God would be as good as his Word, in giving the Land of Canaan to his Posterity; he tells him what share his Children should have in it. Are mine.] Thy two Sons shall be reckoned as if I had begotten them: And accordingly have each of them an Inheritance, equal with the rest of my Sons; and be distinct Tribes. As Reuben, and Simeon, shall they be mine.] He instances in them, because they were his eldest Sons: Who, he says, should have no more than Ephraim and Manasseh. And, perhaps, the meaning may be; these two shall be accounted as the Firstborn of my Family. For he gives Joseph the Primogeniture, (who was indeed the Firstborn of his first intended Wife) and bestows a double Portion upon him; by making his two Sons equal to the rest of his Children. Ver. 6. And thy issue which thou begettest after them, shall be thine.] I will make no distinct Provision for them, as I have done for these two: But they shall be called after the Name of their Brethren in their Inheritance, i. e. be reckoned among these two, Ephraim and Manasseh; and not make distinct Tribes as they shall, but be comprehended in them. Ver. 7. And as for me, when I came from Padan-Aram, Rachel died by me, etc.] He mentions her death (which doth not seem to belong to the foregoing discourse) because it happened presently after that last Promise in Bethel, (XXXV. 18.) and he thought it would be grateful to his Son, to hear him remember his dear Mother. For it is as if he had said; And now, my Son, this puts me in mind of thy Mother, who died immediately after that Promise of multiplying my Seed: And yet I see it fulfilled in those Children which God hath given thee. Or, we may look upon these words, as giving the reason why he took Ephraim and Manasseh to be his own Children; and the Sense to be as if he had said: Thy Mother indeed, and my beloved Wife, died soon after she began to bear Children; when she might have brought me many more: And therefore I adopt these her grandchildren, and look upon them as if they had been born of Rachel. And I do it in Memory and Honour of her; supplying by adoption, what was wanting in Generation. And I buried her there.] He could not carry her to the Cave of Machpelah, where he desired to be laid himself; because she died in Childbed: Which constrained him to bury her sooner, than otherwise he might have done. And it is to be supposed he had not in his Travels, all things necessary to preserve her Body long; by embalming her, as Joseph did him. Ver. 8. And Israel beheld Joseph's Sons, etc.] He saw two others stand by Joseph; but could not discern distincly who they were, by reason of the dimness of his Sight, verse 10. Ver. 9 And I will bless them.] As he had just before promised, verse 5. Ver. 10. And he brought them near unto him.] And made them kneel down before him; as the twelfth Verse seems to intimate. And he kissed them, etc.] Expressed the greatest Affection to them. Ver. 12. Brought them out from between his Knees.] It appears by Verse 2. that Jacob sat upon his Bed; and his Legs hanging down, they kneeled between his Knees: From whence Joseph took them. And then seems to have placed himself in the same posture, bowing himself with his Face to the Earth (as the following words tell us) to give his Father Thanks for his Kindness to his Children. Or, rather, we may conceive, that while Jacob embraced them in his Arms, and kissed them with more than ordinary Affection, Joseph was afraid that they might lie too long, or press too hard upon his Father's Breast; and create some trouble to a feeble old Man: And therefore he withdrew them from thence, and disposed them to receive his Blessing. Ver. 13. And Joseph took them both, etc.] Made them kneel down by himself, before Jacob: Placing Ephraim towards Jacob's Left Hand, etc. Ver. 14. Stretched out his right hand, and laid it on Ephraim's head.] Laying Hands on the Head of any Person, was always used in this Nation, in giving Blessings, and designing Men to any Office; and in the Consecration of Public and Solemn Sacrifices. This is the first time we meet with the mention of it; but in aftertimes we often read of it; particularly when Moses constituted Joshua to be his Successor, God order him to do it, by laying his Hands on him, Numb. XXVII. 18, 23. Deut. XXXIV. 9 Thus Children were brought to our blessed Saviour, that he might lay his Hands on them and bless them; and so he did, Matth. XIX. 13, 15. And the Right Hand being the stronger, and that wherewith we commonly perform every thing; the laying that on Ephraim's Head was giving him the pre-eminence. Who was the younger.] It is observed by Theodoret upon 1 Sam. XVI. that God was wont from the beginning to prefer the younger before the elder. As Abel before Cain; Sem before Japhet; Isaac before Ishmael; Jacob before Esau; Judah and Joseph before Reuben; and here Ephraim before Manasseh; as afterwards Moses before Aaron; and David the youngest of all, before his elder Brethren. Which was to show that the Divine Benefits were not tied to the Order of Nature; but dispensed freely according to God's most wise Goodness. Guiding his Hands wittingly.] He did not mistake, by reason of his blindness; but foreseeing by the Spirit of Prophecy, how much Ephraim would excel the other, he designedly and on purpose, thus laid his Hands across: So that the Right Hand lay upon the Head of Ephraim, who was next to his Left, etc. Ver. 15. He blessed Joseph.] In the Blessing he bestowed on his Children. All my life long.] The Hebrew word Mehodi signifies à die quo ego sum (as Bochart interprets it, Hierozoic. P. I. Lib. II. c. 14.) ever since I had a being. Ver. 16. The Angel which redeemed me.] Who by God's Order, and as his Minister, preserved me in all the Dangers wherein I have been. Many of the ancient Fathers (as Athanasius L. IV. contra Arianos, Cyril upon this place; Procopius Gazaeus, etc.) understand hereby an increated Angel, viz. The Second Person of the blessed Trinity. But the Discourse is not concerning the sending of the Son of God, in our Flesh to redeem Mankind, but only concerning the Preservation and Prosperity of one Man; and therefore I do not know whether it be safe to call him an Angel, i. e. a Minister, or Messenger, lest we detract from his Divinity. For in conferring Blessings, he is not a Messenger or Minister; but a principal Cause together with the Father. They are the words of that famous Divine Georg. Calixtus; who follows St. Chrysostom; who takes this Angel to be one properly so called: And thence proves the heavenly Ministers take care of Pious People. And so doth St. Basil in no less than three places of his Works: Which show it was his settled Opinion. But it did not enter into their Thoughts that Jacob here prayed to an Angel; but only wished these Children might have the Angelical Protection, by the special Favour of God to them. For it is just such an Expression as that of David, to a contrary purpose, Psalm XXXV. 6. Let the Angel of the Lord persecute them. Where no Body will say he prays to an Angel; though his words are exactly like these of Jacob. And let my Name be named on them.] Here he plainly adopts them to be his Children, as he said before he would, verse 5. For to be called by one's Name, (which is the same with having his Name named on them) is as much as to be one's Children. For thus they that are said to be called by God's Name, became his peculiar People. Therefore Tostatus well interprets it, Sint duo Capita tribuum inter Filios Jacob: Let them be the Heads of two Tribes among the Sons of Jacob. But none so plainly as David Chytraeus, whose words are these, Vera & simplicissima sententia haec est; Isti pueri, à me adoptati, etc. The true and most simple Sense is, These Youths, Manasseh and Ephraim, who are adopted by me, shall not hereafter be called the Sons of Joseph, but my Sons: And be Heirs, and in the division of the Inheritance of the Land of Canaan, receive an equal Portion with my Sons. Grow into a multitude.] The Hebrew word, as Onkelos interprets it, signifies increase like Fishes (as we also in the Margin translate it) which are the most fruitful of all Creatures, as Authors commonly observe. See Bochart, P. I. Lib. I. cap. 6. Hierozoic. Ver. 19 His younger Brother shall be greater than he.] His Family multiplied faster, according to the signification of his Name: As appears from Numb. I. 33, 35. And the Kingdom was afterward established in him; and all the ten Tribes called by the Name of Ephraim. Shall become a multitude of Nations.] In the Hebrew the words are fullness of Nations, i. e. of Families. As much as to say, his Seed shall replenish the Country with numerous Families: For that which replenishes the Earth, is called the fullness of the Earth, Psalm XXIV. 1. and that which replenishes the Sea, the fullness of the Sea, Psalm XCVI. 11. Isai. XLII. 10. See L. de Dieu. Ver. 20. And he blessed them that day.] He concluded with a solemn Benediction upon them both: And when he pronounced it, worshipped God (as the Apostle tells us, Hebr. XI. 21.) leaning upon the top of his Staff. Whereby he was supported from falling; of which he would have been in danger, when he bowed, if he had not leaned on it. In thee shall Israel bless.] When my Posterity would wish all Happiness to others, they shall use this form of Speech; God make you like Ephraim and Manasseh. Which continues, they say, among the Jews to this Day. Ver. 21. Bring you again into the Land of your Fathers.] Where your Fathers sojourned: and which God bestowed upon them in reversion. Ver. 22. Which I took out of the Hand of the Amorite, etc.] He doth not mean the City of Shechem; which his Sons took unjustly and cruelly (and not from the Amorites, but the Hivites) without his knowledge, and contrary to his will: But that piece of Land, which he bought of Hamor the Father of Shechem, Gen. XXXIII. 19 compared with St. John IU. 5. Which seems to be the reason why Joseph was himself here buried in his own Ground, given him by his Father, Josh. XXIV. 32. and not in the Cave of Machpelah. The only difficulty is, how he could say, that he took this Land from the Amorite by his Sword, and by his Bow, (which comprehend all warlike Instruments) when he bought it for an hundred Pieces of Silver of Hamor the Hivite. It is to be supposed therefore that he took it, i. e. recovered it from the Amorites, who had seized on it, after his removal to another part of Canaan; and would not restore it, but constrained him to drive them out by force. We read nothing indeed in the foregoing History, either of their invading his Possession, or his expelling them thence: But the Scripture relates many things to have been done, without mentioning the circumstances of Time and Place; as Bochartus observes. And among other Instances gives that in XXXVI. 24. where Ana is said to have met with the Emims (so he understands it) in the Wilderness: Of which encounter we find no mention in any other place. See his Hierozoic. P. II. L. IV. cap. 13. And, as I take it, we have a plainer Instance in the place a little before mentioned, Hebr. XI. 21. where the Apostle says, Jacob, when he was a dying, blessed both the Sons of Joseph, and worshipped, leaning upon the top of his Staff. Of which there is not a word in this History, but only of his Blessing them, verse 20. There are those who, with St. Hierom, understand by Sword and Bow, his Money: Which he calls by those warlike Names, to signify this was the only Instrument he used to acquire any thing. Just as the Romans, when they would signify they had got any thing, without any other help, but their own Industry alone, say they obtained it Proprio Marte; using a similitude from Military Expenses and Labours. If this do not seem harsh, it is not hard to give an account why he calls those Amorites, who before were called Hivites: For Amorites seems to have been the general Name of all the seven Nations of Canaan, they being the Chief; just as all the People of the seven united Provinces, are now commonly called Hollanders, who are the most Potent of all the rest. CHAP. XLIX. Ver. 1. JAcob called unto his Sons.] When he had done speaking with Joseph, perceiving his end approaching, he sent one to call the rest of his Sons to come to him. Gather yourselves together.] Come all in a Body to me. Let me see you all together before I die. What shall be in the last Days.] The Condition of your Posterity in future Times. Jacob is the first, that we read of, who particularly declared the future state of every one of his Sons, when he left the World. But it hath been an ancient Opinion, That the Souls of all excellent Men, the nearer they approached to their departure from hence, the more Divine they grew; and had a clearer prospect of things to come. Whence Xenophon, L. VIII. makes his Cyrus say, when he was near his end, That the Souls of Men, at the point of death, become Prophetic. Which never was universally true; for Prophecy is not a natural thing; nor were all excellent Men partakers of it; and God communicated it in what measures he pleased, to those who had any thing of it; and to Jacob more than had been bestowed upon his great Ancestors. For these last words of his, may be called Prophecies rather than Benedictions: Some of them containing no Blessing in them; but all of them Predictions. Ver. 2. Gather yourselves together.] This is repeated, to hasten them; as the two next words, hear and hearken, are used to excite their attention. It was the manner of good Men among the Hebrews, to call all their Children before them, and give them good Counsel, together with their Blessing, when they drew near to their end: The words then spoken, being likely to stick fast in their Mind. Ver. 3. Reuben, etc.] It is commonly observed, that the Style wherein he speaks to his Sons, is much more lofty than that hitherto used in this Book. Which hath made some fancy that Jacob did not deliver these very words; but Moses put the Sense of what he said into such Poetical Expressions. But it seems more reasonable to me, to think that the Spirit of Prophecy now coming upon him, raised his Style as well as his Understanding: As it did Moses's also; who delivered his Benedictions (in Deut. XXXIII.) in a strain more sublime, than his other Writings. Thou art my firstborn.] So we read XXIX. 32. To whom the Jews commonly observe belonged three Prerogatives, a double Portion of the Father's Estate, the Priesthood, and the Kingdom, (as they speak) i. e. chief Authority among his Brethren. The first of these, saith the Chaldee Paraphrast was given to Joseph, the second to Levi, the third to Judah, because Reuben had forfeited all the Rights of his Primogeniture, by his Incest with his Father's Wife. But Mr. Selden himself (who gives a full account of the Jews Opinion in this matter) acknowledges the Priesthood was not confined to the Firstborn before the Law, as appears by Abel's offering Sacrifice as well as Cain, and Moses being a Priest as well as Aaron (Psalm XCIX. 6.) unless we understand thereby the Office of Chief Priest. And so Jonathan here reports the ancient Opinion of the Jews, that Reuben lost the High-Priesthood. L. I. de Synedr. cap. 16. pag. 643, etc. My might.] Whom I begot, when I was in my full Vigour. The beginning (or the first fruits) of my strength.] The same thing, in more words. Or, it may be interpreted, the prime support of my Family. The Firstborn is called, the beginning of strength in Deut. XXI. 17. Psalm CV. 36. The excellency of Dignity.] Who hadst the Pre-eminence among thy Brethren, (being the Firstborn) if thou hadst not fallen from it by thy Folly; as it follows afterwards. And the excellency of Power.] Who wast born to the highest Authority among them. The Hebrews refer Dignity to the Priesthood, and Power to the Kingdom. But there being no solid ground to think the Priesthood, as I said before, was confined to the eldest Brother; I take Dignity to signify the double Portion of the Estate; and Power, Authority among them, while they remained in one Family. Ver. 4. Unstable as Water.] The Hebrew word Pachaz signifying haste, and in the Chaldee having the signification of leaping; the Interpretation of St. Hierom seems most reasonable; which is, poured out like Water out of a Vessel upon the Ground. And then it denotes Reuben's falling from his Dignity, and losing his Pre-eminence; as Water suddenly disappears, when it is poured out on the Earth, and sucked up into it. Many refer it, particularly Ca Vitringa in his late Sacred Observations (Lib. I. cap. 12.) unto his unbounded Lust: But that is taken notice of in the latter part of this Verse, and given as a reason of his being degraded. Others therefore translate the Hebrew word Pachaz by the Latin word, Levis; a light or vain Person (as we speak at this day) and then the meaning still is, Water is not more prone to flow, when it is poured out, than thou wast to lose thy Dignity. So Georg. Calixtus. Thou shalt not excel.] There is nothing Great said to be done by this Tribe in Scripture. And they were not so numerous (to which the Vulgar Latin refers this) by more than a third part, as the Tribe of Judah (to whom God gave part of Reuben's Prerogative) when Moses by God's Command took the Sum of all the Congregation, Numb. I. 21.27. Because thou goest up to thy Father's bed.] Committedst Incest with my Wife, XXXV. 22. Then defiledst thou it: He went up to my Couch.] Or, rather, When thou defiledst my Couch, it vanished, i. e. his Excellency departed. For the word Halah, which is here translated to go up, signifies often in Scripture, to vanish or perish. As in Psalm CII. 25. Isai. V 24. which makes the easiest Sense of this place, in this manner; Ex quo polluisti thorum meum, ascendit ut vapor aut fumus excellentia & dignitas tua, i. e. dilapsa est, extincta est, evanuit. From the time that thou defiledst my Couch, thy Excellency and Dignity went up like a Vapour or Smoke, i. e. it slid away, it was extinct, it vanished. They are the words of the forenamed Calixtus. Who well observes that this is explained in 1 Chron. V. 1. Ver. 5. Simeon and Levi are Brethren.] So were all the rest; but the meaning is, they are alike in their Dispositions, and linked together in the same wicked Designs; for so the word Brother sometimes signifies, a Companion, or Associate, that agrees in the same Inclinations or Undertake with others. As Prov. XVIII. 9 Instruments of cruelty are in their habitations.] The word Mecheroth (which we translate Habitations) is not where else found; nor is there any root in the Hebrew Language, from whence it may derive that signification. Therefore Lud. de Dieu, from the Language, translates it Counsels: For so the word signifies in that Tongue; and in an ill Sense, Conspirations, Machinations, or mischievous Devices. This Job Ludolphus approves of, and translates this Sentence after this manner, Consilia eorum nihil sunt nisi vis & arma: Their Counsels are nothing, but Force and Arms. Vid. Comment. in Histor. Aethiop. Lib. I. cap. 15. n. 106. Aben Ezra is not much different, who translates it, their Compacts: As G. Vorstius notes upon Pirke Elieser, cap. 38. where there are other various Interpretations: With which I shall not trouble the Reader, because I have given that which I think most natural. Ver. 6. O my Soul, come not thou, etc.] He utterly disclaims all knowledge of their wicked Fact beforehand; or, approbation of it afterward. For by Soul is meant himself; and so the word Honour or Glory seems to mean, in the following words; which are but a repetition of this. Or, else it signifies the Tongue, as in many places of Scripture, (particularly Psalm XXX. 12.) and the meaning is, He never in Thought, much less in Word assented to what they did. They gloried in the slaughter they made; but God forbidden that I should so much as approve it. Secret signifying the same with Assembly is, in reason, to be interpreted a secret place, or Closet; where Cabals (as we now speak) are wont to be held. Slew a Man.] i. e. Shechem; a great Man: Or, the Singular Number is put for the Plural. In their self-will.] The Hebrew word Ratson may well be translated Humour. When they were in a fit of Rage. They digged down a Wall.] Broke into Hamor's House, where Shechem was. In the Margin we translate it houghed Oxen: And indeed the Hebrew word Schor signifies an Ox, not a Wall; which they call Shur. Yet the Vulgar, the Syriack, Arabic, Chaldee, and a great Number of the Hebrew Authors interpret it a Wall. And though the LXX translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they ham-stringed an Ox; yet the Author of the Greek Scholion (as Bochart acknowledges) translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they undermined a Wall. The truth is, we read of neither in the Story, but only of their taking their Sheep and their Oxen, XXXIV. 28. which signifies not their houghing them; but their driving them away. Perhaps, they both broke down a Wall to come at their Flocks; and also houghed those which they were afraid would otherwise have escaped their Hands and got away. Ver. 7. Cursed be their Anger.] Their Fury was most execrable, and detestable: And brought a Curse upon them. For it was fierce.] Outrageous; or, as the Vulgar translates it, pertinacious. Not a sudden, impetuous Passion, that was soon over: But a settled, inflexible Rage. So he condemns them upon a double account. First, that they had such an implacable desire of Revenge; and then, that their Revenge was too cruel. I will divide them in Jacob, etc.] This is the Punishment, which by a Prophetic Spirit he foretells God would inflict upon them: That they who were associated in Wickedness, should be disjoined one from another; when his Children came to inherit the Land of Canaan. And so it fell out; for Simeon's Posterity had not a separate Inheritance by themselves, but only a Portion in the midst of the Tribe of Judah, as we read Josh. XIX. 1, 9 and accordingly we find them assisting one another, to enlarge their Border, Judg. I. 3, 17. and their Portion being too strict for them, we read how in aftertimes they acquired Possessions, where they could, far from the rest of their Brethren: Five hundred of this Tribe, under several Captains, going to Mount Seir, and there settling themselves, 1 Chron. IV. 39, 42. It is a constant Tradition also among the Hebrews (as P. Fagius observes) that a great many of this Tribe wanting a livelihood applied themselves to the teaching of Children; and were employed as Schoolmasters in all the other Tribes of Israel: Where few followed this Employment but Simeonites. If this be true, it is a further Proof of their scattered Condition. As for the Tribe of Levi, it is manifest they had no Inheritance allotted to them, among their Brethren; but were dispersed among all the Tribes: Having certain Cities assigned to them, with a little Land about them. This indeed did not prove a Curse to them; they having the Tenth of all the increase of the Land, throughout the whole Country. For this Curse seems to have been taken off, upon that eminent Service they did in falling upon the worshippers of the Golden Calf; and thereby consecrating themselves unto the LORD, Exod. XXXII. 26, 29. Upon which account Moses blesses this Tribe, a little before he died, Deut. XXXIII. 9 whereas he gives no Blessing at all to the Tribe of Simeon; but leaves them under this Curse: A great Ringleader of the Idolatry with Baal-Peor, being a Prince of this Tribe; whom Phineas, of the Tribe of Levi, slew in his Zeal for the Lord, Numb. XXV. 11, 14. Ver. 8. Judah, thou art he whom thy Brethren shall praise.] Or, thou art Judah; and well mayst thou be so called, for thy Brethren shall praise thee. The Name of Judah signifies Praise, unto which his Father alludes. It was given him by his Mother, in thankfulness to God for him, XXIX. 35. and now his Father gives another reason of his Name; because all his Brethren should applaud his worthy Acts, and praise God for them. Which is not spoken of Judah's Person; but of his Family, or Tribe: Who in future times were very famous. Thy Hand shall be in the Neck of thy Enemies.] To overthrow them, and bring them under: Which was eminently fulfilled in David, as he himself acknowledges, Psalm XVIII. 40. And so were the foregoing words; when all the Daughters of Israel came forth of their Cities singing his Praises in such an high strain, as offended Saul, 1 Sam. XVIII. 6, 7. Thy Father's Children shall bow down to thee.] Acknowledge thee their Superior. Ver. 9 Judah is a Lion's whelp, etc.] He sets forth in this Verse, the Warlike Temper of this Tribe; and their undaunted Courage, and Terribleness to their Enemies. And he seems to express the beginning, increase, and full growth of their Power; by a young Lion, a Lion, and a Lioness; which is the fiercest of all other. A Lion's whelp.] This Tribe gave early proof of their Valour; being the first that went to fight against the Canaanites, after the death of Joshua, Judg. I. 1, 2. And David, who was of this Tribe, when he was but a Youth, killed a Lion, and a bear, and the great Giant Goliath. From the prey, my Son, thou art gone up.] He speaks as if he saw them returning in Triumph; with the Spoils of their Enemies: Alluding unto Lions, who having gotten their prey in the Plain, return satiated to the Mountains. As Bochartus observes, P. I. L. III. cap. 2. Hierozoic. He stoopeth down, he coucheth as a Lion.] The Hebrew word Ariosto signifies a grown Lion, come to his full strength. By whose stooping down (bending his Knees the Hebrew word signifies) and couching to take his rest, (which all fourfooted Beasts do, but the Lion is observed, to sleep whole Days in his Den, or in Thickets, that he may be fresher for his prey in the Night) Jacob sets forth the Ease and Quiet that Judah should enjoy after their Victories, without any fear of Disturbance. And as an old Lion.] I think Bochart hath plainly demonstrated that Labi, signifies a Lioness: Which is rather fiercer than a Lion; as he observes out of Herodotus, and other Authors, P. I. Hierozoic. Lib. III. cap. 1. Who shall rouse him up?] Having overcome his Enemies, he shall live in secure Peace; free from their Incursions: None daring to invade him; no more than to stir up a sleepy Lion. Ver. 10. The Sceptre shall not departed from Judah, etc.] That the first word Schebet is rightly translated Sceptre, we have the unanimous Testimony of the three Targums of the ancient Book Rabboth, with a great many of the modern Rabbins, (such as Chaskuni, Bechai, Abarbinel, etc.) who all think the word signifies a Sceptre, and not a Tribe, as some few would have it: Whom some Christians follow; particularly Jac. Altingius hath lately asserted it in his Schilo; but, in my judgement, against the clearest evidence for the other signification. For, as Schebet doth not originally signify a Tribe, but a Rod or Wand shooting from the Root of a Tree, (from whence it was translated to signify a Tribe, who spring out of a common Stock, i. e. the Father of the Family) so the Verse foregoing being a plain Prediction of Judah's Dominion, not only over external Enemies, but over his Brethren, what can we so reasonably think to be the Design of this Verse, as to foretell the Continuance and Duration of that great Power and Authority promised in the foregoing? It is observable also that the very same Phrase is used, in this Sense, and cannot have another, Zachar. X. 11. The Sceptre of Egypt shall departed away: Where there are two of the words here used; signifying the Dominion, which the Egyptians then exercised over the poor Jews, should quite cease. And if Moses had meant a Tribe in this place, he would not have said the Tribe shall not departed from Judah, but the Tribe of Judah shall not cease: For the former looks like a tautology. The meaning of this word then being settled, it is manifest Jacob here gives Judah the highest Superiority over his Brethren; and informs them, that from the time his Authority should be established, they should continue a Form of Government in this Tribe, till the coming of the Messiah. The word Sceptre is more used in ancient Times (as Mr. Selden observes in his Titles of Honour) to signify Kingly Power, than either Crown or Diadem, which have been used more in latter times. And therefore the LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of whose Authority the Rod, Staff, or Sceptre was the Ensign. And accordingly in the Prophecy of Amos I. 5. He that holdeth the Sceptre, is used absolutely for a King. Now this Regal Power began in the Tribe of Judah, when David was King over all Israel, 1 Chron. XXVIII. 4. and his Posterity held it, till the Captivity of Babylon. But then the next word in this Verse, Mechokek (which we translate Lawgiver) signifies a diminution of this Dignity, before the finishing of this Prophecy. For Mechokkim were not of equal Power with Kings; and therefore we translate the word elsewhere Governors, Judg. V. 9, 14. who were not endued with an absolute Power, but depended on the Power of another. And thus R. Solomon Jarchi expressly says (in his Commentaries on the Sanhedrim) that as Schebet signifies the highest Authority, so Mechokek signifies a lesser Magistrate or Ruler; who was set over the People by the Authority and Licence of the Kings of Persia. For this kind of Power was settled among them, at their return from Babylon, when Zerobabel was made their Governor. And after they were invaded by the Seleucidae this Authority was recovered and maintained by the Maccabees; till they were deprived of it by Herod and the Romans. At which time Christ came; when it is evident they were become Subjects to the Romans, by the very enrolling that was made of them at the Birth of our Saviour: Which was a public Testimony of Augustus his Sovereignty over them. So that the meaning of this Prophecy is; There shall be either Kings, or Governors among the Jews till Christ come. So J. Christoph. Wagenseil (who hath discussed this place, with great exactness) gives the Sense of these words; and it is literally true; Till the Captivity they had Kings; after their return they had Governors, under the Persians, Greeks, and Romans. See his Confut. Carm. Memorialis Libri Nitzachon. R. Lipmanni, pag. 293, etc. To strengthen which Interpretation he makes this judicious Remark, in another place of the same Book, pag. 373. That the whole time, from the beginning to the end of Judah's Authority, was well nigh equally divided between Kings, and Governors. For, according to Josephus, L. XI. Antiq. cap. 4. they lived under Kings, from David's time to the Captivity, Five hundred thirty two Years; and under the Mechokkim or Governors, after the Captivity, much about the same number of Years. For there being Five hundred eighty and eight Years from the Captivity to our Saviour's Birth; if seventy Years be deducted (which was the time their Captivity lasted) and ten be added, (in which after the Birth of Christ, Herod and his Son Archelaus reigned in Judaea, and it was not yet reduced into the form of a Province) there were just Five hundred twenty and eight Years; that is, the space in which they were under Kingly Authority, and under subordinate Governors, was in a manner, of the same length. Which makes it the more wonderful, that Jacob should so many Ages before exactly divide the whole Power he foresaw would be in Judah, between them that wielded a Sceptre; and those who were only subordinate Governors. That the Letter Vau before the word we translate Lawgiver, hath the force of a Disjunctive, and is not a mere Copulative, all allow: And there are many Examples of it in other places, particularly, in the Tenth Commandment, Exod. XX. 14. The greatest Objection that I can find against this Interpretation is, That though Zerobabel, the first Governor after the Captivity, was of the Tribe of Judah; yet the Maccabees, who were their Governors most of the time after the Captivity, were of the Tribe of Levi. But it is to be considered, that the Prophecy doth not say these Rulers or Governors, should be of the Tribe of Judah; but only in that Tribe, which had a Government of their own, till the coming of Christ. Besides, by Judah is not to be understood merely the People of that Tribe; but all those that were called Jews, consisting also of the Tribes of Benjamin and Levi; who were incorporated with them: And were all called Judah, in opposition to the Kingdom of Israel. For Benjamin it is evident, was so near to Judah, that they were reputed the very same. Whence it is that Mordecai, who was of the Tribe of Benjamin, is called Isch Jehudi, a Jew, in Esther II. 5. because that Tribe was comprehended under Judah, from the time that the rest rend themselves from the House of David. When Jeroboam also set up the meanest of the People for Priests; who were not of the Tribe of Levi, 1 King. XII. 33. This made the Levites fly to Judah and become one with them. And therefore the Maccabees were, in effect, Jews, who held the chief Authority among them, till Antigonus was driven out and killed by Herod: Who was an Edomite, set over them by the Romans. From between his Feet.] The common Interpretation every Body knows, which is, of his Seed, or Posterity: But Ludolphus instead of Raglau, Feet, would have us read Daglau, Banners, according to the Samaritan Copy. Which is well confuted by the forenamed Wagenseil, p. 269. of the forenamed Book: Where he translates these words thus, Even to the last end of that State. For so the People at the Feet signifies (Exod. XI. 8. 2 Kings III. 9) those that bring up the Rear, as we now speak. And so some ancient Interpreters in the Talmud, he shows, expound it here, of the last Posterity of Judah, and the times when their Commonwealth was coming to a conclusion. Until Shiloh come.] Let the original of this word Shiloh be what it will, (which some translate to be sent, others his Son, or Child, or his Seed, others Quiet, Peaceable, Pacifick, Prosperous, and consequently Renowned, August, to whom Gifts or Offerings shall be made, as R. Solomon takes it; others, whose is, viz. the Kingdom) the Messiah or Christ is certainly hereby meant: As all the three Targums agree; and the Talmud in the Title Sanhedrim, cap. XI. and Baal-Hatturim, Bereschit-Rabba, and many other ancient and modern Jews. I will mention only the words of R. Bechai; who confesses, It is right to understand this Verse of the Messiah, the last Redeemer. Which is meant when it saith, till Shilo come, i. e. his Son, proceeding from his Seed. And the reason why the word beno is not used in this Prophecy, but Shilo, is, because he would emphatically express a Son, who should be brought forth of his Mother's Womb, after the manner of all those, that are born of a Woman. Of this Interpretation they are so convinced, that to evade the Argument we urge from hence, to prove the Messiah is come, they have invented a great many Tales of the Power they have still in some remote Parts of the World. There is a Book written on purpose, called, The Voice of glad Tidings, wherein they labour to prove, they have a Kingdom still remaining. Which if it should be granted, signifies nothing; for this Prophecy is concerning their Government in their own Country, the Land of Canaan: As they themselves very well know; which makes them so desirous to return thither again, that the Hand of Judah may be upon the Neck of his Enemies, and he may go up from the prey like a Lion, and tie his Ass to the Vine, and wash his Garments in Wine, etc. as the words are in the rest of this Prophecy. And whatsoever some of them are pleased to say concerning their Power, no Body knows where; they are sometimes in a contrary humour: For in the Gemara Sanhedrim they say, Cap. XI. §. 32. There shall not be the least Magistrate in Israel, when the Messiah comes. Unto him shall the gathering of the People be.] So this Clause is expounded by Abarbinel himself, whose words are; The People of the Nations shall be gathered to worship him, i. e. the Messiah. See L' Empereur in Jacchiad. p. 164. and Codex Middoth, p. 106, 107. Wagenseil indeed thinks the most literal Interpretation to be this, To him shall be the Obedience of the People: Which is the Interpretation of Onkelos and the Jerusalem Paraphrast. Kimchi also (Lib. Radic.) so expounds it, The People shall obey him; taking upon them to observe, what he shall command them. And in Prov. XXX. 17. which is the only place besides this, where this word Jikkah is found, it seems to signify Obedience. See Confut. Carm. R. Lipmanni, p. 295. where Wagenseil after the examination of every particular word in this Verse, thus sums up the Sense of it in this Paraphrase. That Royal Power and Authority which shall be established in the Posterity of Judah, shall not be taken from them; or, at least, they shall not be destitute of Rulers and Governors, no not when they are in their declining Condition: Until the coming of the Messiah. But when he is come, there shall be no difference between the Jews and other Nations: Who shall all be obedient unto the Messiah. And after that the Posterity of Judah shall have neither King, nor Ruler of their own: But the whole Commonwealth of Judah shall quite lose all Form; and never recover it again. The Truth of this Exposition appears exactly from their History: Of which it will be useful here to give an account. For from David to the Captivity of Babylon they held the Sceptre, for five whole Ages and more, as I observed above. After which, when seventy Years were finished in that Captivity, they lived by their own Laws in their own Country: But had no absolute Authority of their own, independent upon others; nor ever enjoyed a full Liberty. For they were at first under the Persian Monarches: Afterwards, upon the Conquest made by Alexander, under the Greeks: And then under the Kings of Asia Minor and Egypt; till the Roman Yoke was imposed upon them. Yet all this time, while they were under the Empire of others, they enjoyed Governors or Rulers of their own: Who administered their Affairs, under those Monarches. The first was Zerobabel, called the Captain, or Prince of Judah, Haggai I. 1. After him Ezra and Nehemiah. And before them it is likely there were some others, as Jos. Scaliger gathers from Nehem. V. 15. After the death of Nehemiah the Government came into the Hands of the High-Priests, as appears from Josephus, L. XI. cap. 8. where he shows how Jaddus the Highpriest met Alexander in his Expedition against Persia: Which Power was confirmed in that Order, by the Maccabees, as we commonly call them. It began in Mattathias; and was continued in his Sons. The third of which, Simon, raised it to such a Splendour, that he looked like a Prince, as the Reader may see it described in 1 Maccab. XIV. From whence his Grandchild Aristobulus seems to have taken occasion to affect the Name of King: Though he had but the Shadow of that Power. Yet his Posterity kept that Name, to the time of Herod: Who stripped them of all their Power, and destroyed their Family. After his death the Kingdom was divided by Augustus into Tetrarchies: Archelaus being made Tetrarch of Judaea; and the rest of the Country divided between Philip and Antipas. But Archelaus misbehaving himself, he was deprived of his Government, and banished to Vienne in France: And then Judaea was reduced into the Form of a Province, and ruled by Roman Governors. After which there was no King, nor Ethnarch of Judaea: So that after this time we may safely conclude, the Jews lost even their Mechokkim or Governors; as they had long ago lost the Sceptre: And had no Power remaining among them, of administering the Affairs of their Commonwealth. Now at this time our blessed Lord and Saviour, Jesus Christ, the true Shiloh came: Who was the Founder of a new and heavenly Kingdom. And nothing more was left to be done for the fulfilling of this Prophecy, but after his Crucifying, to destroy Jerusalem and the Temple, and therewith the whole Form of their Government, both Civil and Sacred. Then all Power was entirely taken from Judah, when Christ had erected his Throne in the Heavens, and brought many People, in several Parts of the Earth, unto his Obedience, and made them Members of his Celestial Kingdom. Till which time this Prophecy was not completely fulfilled: Which may be the reason possibly, that it is not alleged by Christ and his Apostles; because the Jews might have said, We have still a Government among us: Which could not be pretended after the destruction by Titus. Which is now above Sixteen hundred Years ago: And there is not the least sign of their restitution. Which so perplexed R. Samuel Maroccanus that it made him write thus to a Friend of his, above Six hundred Years since. I would fain learn from thee, out of the Testimonies of the Law, and the Prophets, and other Scriptures, why the Jews are thus smitten in this Captivity wherein we are: Which may be properly called, the PERPETVAL ANGER OF GOD, because it hath no end. For it is now above a Thousand Years, since we were carried captive by TITUS; and yet our Fathers who worshipped Idols, killed the Prophets, and cast the Law behind their Back, were only punished with a Seventy Years Captivity, and then brought home again: But now there is no end of our Calamities, nor do the Prophets promise any. If this Argument was hard to be answered then in his Days, it is much harder now in ours: Who still see them pursued by God's Vengeance; which can be for nothing else but rejecting, and crucifying the Messiah, the Saviour of the World. Ver. 11. Binding his Foal unto the Vine, etc.] This Verse sets forth the great Fertility of Judah's Country (abounding with Vineyards and Pastures) by two Hyperbolical Expressions. First, That Vines should be as common there, as Thorn-Hedges in other places; so that they might tie Asses, with their Colts to them: Or, as some will have it, lad an Ass with the Fruit of one Vine. Secondly, That Wine should be as common as Water; so that they should have enough, not only to drink, but to wash their Clothes in it. Which doth not imply, that they made it serve for that use; but only denotes its plenty: Which was so very great, that in treading the Grapes, and pressing out the Juice, their Garments were all sprinkled with Wine; which one might wring out of them. Choice Vine.] The Vine of Sorek (which we here translate choice, and in Jerem. II. 21. noble Vine) was the most excellent in all that Country. For Sorek was a place, not above half a Mile from the Valley of Eschol; from whence the Spies brought the large Bunches, as a Sample of the Fruitfulness of the Country. See Bochart. P. I. Hierozoic. Lib. III. cap. 13. Ver. 12. His Eyes shall be red with Wine, etc.] This Verse sets forth the Healthfulness and Vigour of the Inhabitants of that fertile Country. But Dr. Castell thinks this not to be a good Translation; because it can be said of none but a Drunkard, that his Eyes are red with Wine. And therefore it ought to be translated his Eyes (or his Countenance, for so Eyes sometimes signifies) shall be brighter and more shining than Wine. So the word we render red signifies in the Arabic Tongue, as he shows in his Oratio in Scholar Theolog. p. 31. and in his Lexicon. Yet the same word in the Proverbs, XXIII. 29. cannot have any other signification than red; and the red Colour of the Eyes, answers well here to the whiteness of the Teeth, which follows; and there is no more reason to think he means, they should make their Eyes red with drinking Wine, than that they should wash their Clothes in it: But it may only express the great abundance of Wine; to serve not only their necessity, but excess. And his Teeth white with Milk.] Milk doth not make the Teeth white; but gives such an excellent Nourishment, that they who live upon it are healthy and strong: And their Teeth not so apt to rot, as theirs who feed upon greater Dainties. So the meaning is, the rich Pastures in that Country, should feed great Flocks, and consequently they should have abundance of Milk, so good and nourishing, that the Teeth of the Countrymen who lived upon it, should be as white as the Milk they drank. Or, if the foregoing words be translated, His Eyes shall be brighter than Wine; these are to be translated, His Teeth whiter than Milk. Out of these three Verses foregoing, Bochartus thinks the whole Story of Silenus was forged by the Poets. See his Canaan, Lib. I. cap. 18. p. 482. Ver. 13. Zebulon shall dwell at the Haven of the Sea.] Near the Lake of Tiberias; called in Scripture the Sea of Gallilee. He shall be an Haven for Ships.] The Lot that fell to him extended from thence to the Mediterranean: Where there were Ports for Ships. His Border shall be unto Zidon.] He doth not mean the City of Zidon; for the Tribe of Zebulon did not extend themselves beyond Mount Carmel, which is forty Miles at least from thence: But the Country of Zidon, i. e. Phoenicia, (as Bochart observes in his Phaleg, L. IU. cap. 34.) which the Zebulonites touched. For as the Phoenicians were called Syrians from Sur, i. e. Tyre: so they were called Sidonians from Sidon, as Hesychius tells us. Who interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whence the LXX have Phoenicians for Sidonians, Deut. III. 9 and Phoenicia for Sidon, Isai. XXIII. 2. It is very much to be admired, That Jacob should foretell so many Years beforehand, the Situation of his Posterity in the Land of Canaan; when their several Portions fell to them by Lot, and not by their own choice, Josh. XIX. 10, 11. This could not have been, but by the Spirit of Prophecy. And it is remarkable also, that he mentions Zebulon before Issachar, who was his elder Brother, (XXX. 11.) for no other reason, that I can discern, but because Zebulon's Lot was to come up before Issachar's, in the Division of the Land: His being the third, and Issachar's the fourth, Josh. XIX. 10, 17. By this they were taught that their Habitation in the Land of Canaan, was the Gift of God; and did not come by chance: Their Forefather having so long before, predicted the very Portion they should inherit. Ver. 14. Issachar is a strong Ass.] As he compared Judah to a Lion, because of his Valour, so he compares Issachar to an Ass, and a strong Ass, because he foresaw they would be very patiented and unwearied in rustical Labours: In which Asses were principally employed in those Countries. Couching down between two burdens.] There are various Opinions about the signification of that word, which we translate Burdens. But none seem to me so apt as that, to express the great strength of an Ass: Which lies down, with its Load hanging down on both sides. Whence a she Ass is called Athon (as Bochart observes) from the word Ethan; which signifies strength: Because no Beast of that bigness can carry such heavy Burdens. Ver. 15. And he saw that rest was good.] Or, as some will have it, their resting place; the Country that fell to their share in the Land of Canaan; no part of which was more fruitful, than some parts of Issachar's Portion. Which way soever we take it, he seems to foretell they would choose to follow Husbandry rather than Merchandise (as Zebulon did) and love Quiet and Peace, as Husbandmen do: Especially when they live in a rich Soil, as this Tribe did. For so it follows. And the Land that it was pleasant. The famous Valley of Jezreel was in this Tribe: Whose Border extended as far as Jordan; where there was a very pleasant Country, Josh. XIX. 18, 22. Bowed his Shoulder to bear.] Taking any Pains to till the Land; and to carry in the Corn, with other Fruits of the Earth. And became a Servant unto Tribute.] Submitting to the heaviest Taxes, rather than lose their Repose. For the preservation of which they were content to give any Money; that they might redeem their Services in the Wars, or otherways, by large Contributions. Ver. 16. Dan shall judge his People, etc.] In the word Judge he alludes to the Name of Dan: Which signifies Judging, i. e. Ruling and Governing. A great many follow Onkelos, who expounds it thus; A Man shall arise out of the Tribe of Dan, in whose Days the People shall be delivered, etc. And accordingly we read that Samson, who was of this Tribe judged Israel twenty Years. So the meaning is, the Tribe of Dan shall have the Honour to produce a Judge, as well as other Tribes. But there is this exception to this Interpretation; that all the Tribes did not produce Judges: And all Israel (whom the Judges governed) cannot be said to be Dan's People. But by his People (whom he is said here to judge) are properly meant those of his Tribe. And therefore Jacob's meaning is, that though he were the Son of a Concubine, yet his Posterity should be governed by a Head of their own Tribe; as the other Tribes of Israel were. So by this he took away all distinction between the Sons of his Concubines (of whom Dan was the first) and those which he had by Leah and Rachel. Ver. 17. Dan shall be a Serpent by the way.] The next words show, what kind of Serpent he should be like, an Adder in the Path. The Hebrew word Schephiphon, some take for a Basilisk; others for an Asp, or a Viper; others a Snake, or Adder, etc. The Vulgar translates it Cerastes, which is a kind of Viper: And Bochartus (in his Hierozoicon, P. II. L. III. c. 12.) hath confirmed this Translation; by showing how well it agrees to the Characters which Authors give of it: That it lies in Sand, and in the Ruts, which Cart-Wheels make in the Highway; and so is ready to by't Travellers, or their Horses. Which is the harder to be avoided, because it is of a Sandy Colour; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many tread upon it unawares: And Nicander says, the Poison of these Serpents is chief felt in the Thighs and Hams of those they by't. Which perfectly agrees with what Jacob saith in the following words. That biteth the Horse-heels, so that his rider shall fall backward.] The Horse not being able to stand, when the Venom works in his Legs, the Rider must needs fall with him. All this some make to be a description of Samson, who led no Armies against his Enemies, but overthrew them by Subtlety and Craft. But it rather belongs to all the Danites (as what was said before to all the Zebulonites and Issacharians) who Jacob foresaw would, astu potius, quam aperto Marte rem gerere, manage their Wars, rather by Cunning and Craft, than by open Hostility, as Bochart speaks. An Example of which we have in Judg. XVIII. 27. Ver. 18. I have waited for thy Salvation, O LORD.] They that refer the foregoing words to Samson, make an easy Interpretation of this Verse. Which is, That Jacob foreseeing his great Achievements for the Deliverance of his Children, prays that God would upon all Occasions, vouchsafe to send such Deliverers unto them, from their Oppressors. And the Chaldee Paraphrasts make him look beyond such Deliverers unto Christ, the great Saviour of the World. For these are the words of Onkelos (in the Complutensian Edition, for they are not to be found in Buxtorf's or Bomberg's) I do not wait for the Salvation of Gideon, the Son of Joash, which is temporal Salvation, or of Samson the Son of Manoah, which is also a transitory Salvation; but I expect the Redemption of Christ, the Son of David, etc. Jonathan and the Jerusalem Targum say the same. And if we take all this Porphecy to belong to the whole Tribe, (as I believe it doth) that doth not exclude such a Sense. But Jacob foreseeing the Distresses wherein they would be, (Josh. XIX. 47. Judg. I. 34.) prays God to help them, and deliver them, and teach them to look up to him in all their Straits and Necessities: And especially to wait for the Messiah. Yet after all, I think, the words may have another meaning, which is this. Jacob perceiving his approaching death, and his Spirits beginning to fail him, in the middle of his Speech to his Sons, breaks out into this Exclamation, (which belongs to none of them) saying, I wait, O LORD, for a happy Deliverance out of this World, into a better Place. And then having rested himself a while, to recover his Strength, he proceeded to bless the rest of his Sons. Ver. 19 Gad, a Troop shall overcome him.] Or, invade him. There is an Allusion in every Word to the Name of Gad: Whose Inheritance being in a Frontier Country beyond Jordan, was very much exposed to the Incursions of the Ammonites, and Moabites, and the rest of those envious Neighbours, that dwelled in or near Arabia. And some think the word Troop hath a great Propriety in it; signifying not a just Army, but a Party, as we speak, a Band of Men, that came ofttimes, to rob and spoil. But it appears by the Prophet Jeremiah, XLIX. 1. that the Ammonites sometime possessed themselves of the Country of Gad, or, at least, of some part of it, and exercised great Cruelties there, Amos I. 13. Long before which the Book of Judges informs us, how they were oppressed by this People for eighteen Years together, X. 8. and came with a great Army and encamped in Gilead (verse 17.) which was in the Tribe of Gad. But he shall overcome at the last.] This was eminently fulfilled, when Jephtha the Gileadite, fought with the Children of Ammon, and subdued them before the Children of Israel, Judg. XI. 33. and when this Tribe (together with their Brethren of Reuben and Manasseh) made War with the Hagarites, and possessed themselves of their Country: Which they kept till the Captivity, because the War was of God, 1 Chron. V. 22. Ver. 20. Out of Asher.] i. e. Of his Country. His Bread shall be fat.] Shall be excellent Provision, of all sorts, for the sustenance of humane Life. For Bread comprehends not only Corn, but Wine and Oil, and all sorts of Victuals, XXI. 14. And he shall yield royal dainties.] His Country shall afford not only all things necessary; but the choicest Fruits, fit to be served up to the Table of Kings. For part of it lay about Carmel, (Josh. XIX. 26.) where there was a most delicious Valley. Ver. 21. Naphtali is a Hind let lose.] As he had compared Judah to a Lion, and Issachar to an Ass, and Dan to a Serpent; so he compares this Son to a Hind, which is not confined within Pale or Walls: But runs at large, whither it pleaseth. Whereby is signified that this Tribe would be great lovers of Liberty. He giveth goodly (or pleasing) words.] Which denotes their Address (as we now speak) charming Language, and Affability, to win the Favour of others: And thereby preserve their Peace and Liberty. Mercer makes this Verse to signify their speed and swiftness in dispatch of Business; and their smoothness in the management of it: Which might render them acceptable to all Men. There are no Instances indeed in Scripture to make out this Character: For Barak who was of this Tribe was very slow in undertaking the Deliverance of Israel. Nor do we read they were more zealous Assertors of Liberty than others. But yet this will not warrant us to alter the punctation of the words (as Bochart doth P. I. Hierozoic. L. III. cap. 18.) to make a quite different Sense, which is this. Naphtali is a well-spred Tree, which puts out beautiful Branches. For we do not find that they were either more beautiful, or numerous than other Tribes: But we find, quite contrary, that Simeon, Judah, Issachar, Zebulon, and Dan, were all more numerous than they when Moses took an account of them, Numb. I. 23, 27, 29, 31, 39 Besides, this Interpretation makes this Verse, in a manner, the very same with the next, concerning Joseph. Therefore though the LXX agree to Bochart's Version, we had better stick to our own; which makes a Sense clear and proper enough. Ver. 22. Joseph is a fruitful Bough.] Or, young Plant. It is an Allusion to his Name; which imports growth and increase: And may well be understood of the great Dignity to which he was risen in Egypt. Unto which he was advanced in a short time, after Pharaoh took notice of him: Like a Bough or young Plant, which shoots up apace; and thence compared in the next words to A fruitful Bough by a well.] Or, Spring of Water: Which in those dry Countries, made the Plants which were set near them, to grow the faster, and to a greater height, (Psalm I. 3.) and therefore signifies his extraordinary advancement. Whose Branches run over the Wall.] Cover the Wall that surrounds the Spring; or, the Wall against which the Tree is planted. Which seems to denote the two Tribes of Ephraim and Manasseh; which sprang from him, and were very flourishing: As appears from Josh. XVII. 14, 17. where they tell him, they were a great People, whom the LORD had blessed hitherto. And Joshua there acknowledges as much, saying, Thou art a great People, and hast great Power: And therefore assigns them a larger Portion of Land, than they had at first. The Hebrew word Banoth, which we translate Boughs, literally signifying Daughters; some think that as he speaks of the Sons of Joseph in the foregoing part of the Verse; so in this he speaks of his Daughters that they should go to the Wall, i. e. saith Dr. Lightfoot, even to the Enemy: To repair the Hostile Tribe of Benjamin; which otherwise had decayed for want of Wives. For so the word Schur signifies, and is translated by us an Enemy, Psalm XCII. 11. And D. Chytraeus understands hereby Daughters, the Cities of the Tribe of Ephraim which should be well governed, though some should set themselves against it. Ver. 23. The Archers. In the Hebrew the words Baale chitsim signify Masters in the Art of Shooting; and therefore denotes those here spoken of, to be skilful in doing Mischief: Such were his Brethren, who were full not only of Envy, but Hatred to him, XXXVIII. 4, 5, 11. Some refer it also to Potiphar's Wife; who wickedly slandered him. And others to the whole Tribe of Ephraim; who were encompassed with Enemies (who in general are meant by Archers) when the Kingdom was settled in them, over the ten Tribes. Have sorely grieved him.] By their unkind, or rather churlish Behaviour towards him; for they could not speak peaceably to him, (XXXVIII. 4.) and, it's likely, they reviled him, and threw out bitter words against him: Which are properly compared to Arrows, Psalms LXIV. 3. And shot at him.] Designed to destroy him; and did actually throw him into sore Afflictions, XXXVIII. 22, 24, 28. And hated him.] Which arose from their hatred to him. Ver. 24. But his Bow abode in strength.] He armed himself with invincible Patience; having nothing else to oppose unto their malicious contrivances. It seems to be a Metaphor from those Soldiers, who have Bows so well made, that though often, never so often bend, they neither break, nor grow weak. Such was the Temper of Joseph's Mind. And the Arms of his Hands were made strong.] i. e. He was strengthened and supported: Being like to a strenuous Archer, the Muscles and Sinews of whose Arms are so firm and compact, that though his Hands draw his Bow continually, he is not weary. By the Hands of the mighty God of Jacob.] Which Fortitude he had not from himself, but from the Almighty; who had supported Jacob in all his Adversities; and made all that Joseph did (when he was sold and imprisoned) to prosper in his Hands, XXXIX. 3, 22, 23. The Hebrew word Abir; which signifies Potent or Powerful, and we translate mighty One, is as much as the LORD of Jacob. For from Power it comes to signify Potestas, Authority and Dominion also, as Bochart observes. From thence.] From the Divine Providence over him, before mentioned. Is the Shepherd.] Joseph became the Feeder and Nourisher of his Father, and of his Family, and of their Flocks and Herds: Preserving them all from being famished. And the Stone of Israel.] Who upheld them all, and kept them from being ruined. Or, Shepherd may signify his being made Governor of all the Land of Egypt; and the Stone of Israel, the support of his Family. For Shepherd is a Name of Dignity and Authority: And Stone signifies the Foundation (as Abarbinel here expounds it) upon which the whole Building relies: As Jacob and all his Children did upon Joseph for their sustenance. Some I find (particularly D. Chytraeus) refer the words from thence unto Joseph: And then by the Shepherd and Stone of Israel understand those excellent Men, who by their Wisdom and Valour supported the Commonwealth of Israel. Such as Joshua, the Captain of the Lord's Host, and Abdon, one of the Judges, who were of the Tribe of Ephraim: And Gideon, Jair, and Jephthah, who were of the Tribe of Manasseh. But the following words incline rather to the former Sense. Ver. 25. Even by the God of thy Father.] Or, from him that blessed me; and advanced thee, to be the Support of my Family. For it refers to all that went before. Who shall help thee.] Having said what God had already done for him; he now foretells what he would do hereafter: Which relates to all his Posterity; whom God would Protect and Defend. And by the Almighty.] Or, from him who is all-sufficient; by which Name he revealed himself unto Abraham, when he entered into Covenant with him and with his Seed, XVII. 1. And bless thee with the blessings of heaven above, blessings of the deep that lieth under.] The meaning seems to be, that his Posterity should be planted in a very fertile Soil: Watered from above with the Dew of Heaven and with Showers of Rain; and watered beneath with Springs and Rivers. As G. Vossius well interprets it, Lib. I. de Idolol. cap. 77. Blessings of the Breasts, and of the Womb.] A promise of a numerous and thriving Progeny. Or, of a vast increase of Cattle, so well fed, that they should bring up their Young prosperously, as well as bring them forth abundantly. Ver. 26. The blessings of thy Father.] Either the Blessings bestowed by God upon Jacob; or, the Blessings Jacob conferred on his Son Joseph. Have prevailed.] Are greater. Above the blessings of my progenitors.] Than the Blessings God bestowed upon Abraham and Isaac: Who had not so many Sons, as God had blessed him withal: Upon every one of whom also he conferred a share in the Inheritance of the Land of Canaan; whereas Ishmael was excluded by Abraham, and Esau by Isaac. Or, the meaning may be, I have done more for thee, than they for me, i. e. thou shalt be happier than I For Jacob led an unsettled life; but Joseph flourished in great Splendour in Egypt, to the end of his days. Unto the utmost bounds of the everlasting Hills.] As long as the World shall last. For perpetuity is expressed in Scripture by the durableness of Mountains, Isai. LIV. 10. And here he seems to allude to the noble Mountains, which fell to be the Portion of Joseph's Children, viz. Bashan and Mount Ephraim. But there are those who think, he hath not respect to the durableness of these Mountains; but to their fruitfulness; translating the Hebrew word Tavath not Bounds, but Desires, as the Vulgar Latin doth. And then the Sense is, Unto all that is most desirable, in those ancient Hills; Which abounded with the most excellent Fruit. And this Translation is grounded on Moses his Blessing, which seems to be an Interpretation of Jacob's, Deut. XXXIII. 15. where he blesses him; for the chief things of the ancient Mountains, and for the precious things of the lasting Hills. Of him that was separate from his Brethren.] The word Nazir, which we translate separate; signifies one that is separated from others, vel Voto, vel Dignitate, (as Bochart observes, P. II. Hierozoic. L. V cap. 6.) either by a Vow, or by his Dignity. And in the latter Sense Joseph is called Nazir, because of his eminent Dignity; whereby he was advanced above all his Brethren: Being the Viceroy of Egypt. Ver. 27. Benjamin shall raven as a Wolf.] This sets forth the warlike Temper of this Tribe: A Wolf being both a strong and undaunted, and also a very rapacious Creature: And thence in aftertimes dedicated to Mars. From whence Wolves are called Martii and Martiales in Virgil and in Horace: And warlike Men are called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a Wolf-like Temper. And the History justifies this Character: The Tribe of Benjamin alone maintaining a War with all the other Tribes; in which they overcame them in two Battles, though they had sixteen to one against them. And they killed then more Men of Israel, than they had in their whole Army. See Bochart, P. I. Hierozoic. L. III. cap. 10. In the morning he shall devour the prey, and at night he shall divide the Spoil. This doth not signify (as the forenamed Author observes, in the same place) the whole Day, but the whole Night: One part of which is the Evening, and the other the Morning. And therefore the Particle and signifies here as much as after: And this is the Sense. The Tribe Benjamin shall be like a ravening Wolf: Who shall have his Prey to eat till Morning-light; after he hath divided it in the Evening. For the division of the Prey, goes before the eating of it. This Passage is like that Josh. VII. 25. They burned them with Fire, and stoned them with Stones, i. e. burnt them, after they had stoned them; as we there rightly translate it. And this applied to Benjamin, signifies such success in their Wars, that they should come home loaded with the Spoils of their Enemies. I omit the fancy of the Talmudists, who imagine Benjamin is compared to a Wolf; because the Altar of Burnt-Offering, where the Morning and Evening-Sacrifices were daily consumed, stood in this Tribe. They that would know what they say of this, may look into Codex Middoth, cap. 3. §. 1. And L' Empereur's Annotations there. Ver. 28. All these are the twelve Tribes of Israel.] From these sprang the Twelve Tribes of Israel: Or, these are the Blessings of the Twelve Tribes: For these words plainly show, that what he had said, was not to be fulfilled in their Persons, but in their Posterity. And blessed them; every one according to his blessing, etc.] He did not give them a new Blessing after all this: But the meaning is, he blessed them (in the manner foregoing) every one according to the Blessing designed by God for them. There seems indeed to be no Benediction bestowed on the three first Tribes; but that is to be understood only comparatively: For he provided for them all a Portion in the Land of Canaan. Ver. 29. I am to be gathered to my People.] Must die shortly. Bury me with my Fathers, etc.] The reason of this Injunction is well explained by Mercer: To whom I refer the Reader. Ver. 30. In the Cave that is, etc.] He describes the place so particularly, in this and the two next Verses; because he would not have them mistake it, when they went to bury him: And that he might show his Title to it, if the Inhabitants of Canaan (from which he had been absent some Years) should dispute the laying his Body there. Ver. 33. When Jacob had made an end of commanding his Sons.] Concerning his Burial; which he briefly added to his Prophecy. He gathered up his Feet into the Bed.] The Hebrews think that out of Reverence to God he sat up when he pronounced a Blessing on his Sons: His Feet hanging down upon the Ground. And indeed it is very probable he endeavoured to put himself into a Posture of Authority at least: And therefore sat on his Bedside while he spoke. And now the Prophetic Spirit, which had raised his Natural Spirits above their ordinary pitch, departing from him, they presently sunk so much the lower; and in a short time he expired. Yielded up the Ghost.] The Hebrews will have it to express an easy death. And was gathered to his People.] To his Ancestors. From whence there are some (particularly Theodoret) who infer the belief they had, in those Days, of another Life: In society with those who were departed out of this Life. For Brutes are never said to be gathered to those of their Kind, that died before them. CHAP. L. Ver. 1. JOseph fell on his Father's Face.] He was transported by his Affection, to the tenderest Expressions of it: Though he was a Man in great Dignity and Authority. And kissed him.] It is likely he first closed his Eyes, as God promised he should do, XLVI. 4. (and as the Custom was) and then parted from his Body with a Kiss. Of which we find many Examples both among Heathen and Christian People: But they will not warrant us to say that it was done by every Body; for all that I have observed were such near Relations as Joseph was to Jacob. Thus Ovid represents Niobe as kissing her slain Sons; and Meleager's Sisters kissing him when he lay dead: And Corippus represents Justin the younger falling upon Justinian, and weeping, and kissing him, just as Joseph did here: prius ingrediens corpus venerabile vidit; Incubuit lachrymen, atque oscula frigida carpsit Divini patris. Yet Dionys. Areopag. Cap. VII. Eccles. Hierarch. describing the Funerals of Christians, saith, the Bishop prayed over the Corpse when it was brought into the Church, and after Prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. both he himself kissed the dead Person, and after him all that were present did the same: So it seems to have been their taking a solemn leave of the Dead, till they met in another World. Ver. 2. His Servants the Physicians.] Great Men anciently, among other Servants that waited on them, had a Physician. And Joseph, being Viceroy of Egypt, may well be supposed to have kept more than one in his Retinue. To embalm his Father.] Of which there was now the greater necessity; because his Body was to be carried a great way to its Sepulchre. And both Herodotus and Diodorus Siculus tell us there were those in Egypt who professed the Art of Preserving Bodies from Corruption. Which, it is likely, was part of their Physician's Employment: For the word Ropheim (which we translate Physicians) constantly signifies in Scripture, such as cure or heal sick Bodies. But the LXX here aptly enough translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (those that prepared and fitted Bodies for their Interment, by embalming them, as we translate it) because this now was their proper business. Whence it is that Pliny saith, Lib. XI. cap. 37. Mos est Aegyptiis cadavera asservare medicata, it is the Custom of the Egyptians to preserve dead Bodies ordered by the Physicians Art. In which Art they excelled all other People: Bodies of their Embalming remaining to this Day; and are often brought into these Countries, under the Name of Mummy: Concerning which a late Germane Physician (Joach. Struppius) hath written a peculiar Treatise. And the Physicians embalmed Israel.] The forenamed Authors (Herodotus and Diodorus Siculus) tell us the manner how it was performed; and at what Rates: There being three several Prices, according to the Cost that Men would bestow upon their Friends. Upon the First Rank of Funerals they spent a Talon of Silver: The Second cost about twenty Pound: About the Third they made small Expense, as Diodorus expressly tells us, L. I. §. 2. p. 57 Edit. Hen. Steph. And Herodotus in three distinct Chapters, shows how they ordered the Bodies of the better, middle, and meaner sort, so as to preserve them; and yet with greater or lesser Expense. Vid. Euterpe cap. 86, 87, 88 If things were thus in Joseph's Days; it is not to be thought that he would spare any cost; but had his Father's Body embalmed in the noblest manner. Ver. 3. And forty Days were fulfilled for him.] That is, for his Embalming: Which could not be finished in a little time. For Diodorus tells us of several Officers who were employed about it, one after another: And says expressly they spent more than thirty Days in it. Which differs something from what is here related: But, it is likely, in future Times (when Diodorus lived) they might have attained to a greater Perfection in this Art; and made their Spices penetrate the whole Body in less than forty Days, but more than thirty. And Herodotus doth not really differ from this, when he saith, in the place beforenamed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they had done these things, (stuffed the Body with Myrrh, Cassia, and other Spices, except Frankincense) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they pickled it in Nitre, where it lay soaking seventy Days. That is, thirty Days more; till the forty were made up seventy: Longer than which neither the Bodies of the better, nor the meaner sort were to be salted. But after that, they were wrapped in fine Linen and Gums; to make it stick like glue: And so they delivered the Body to the Kindred of the deceased entire (as Diodorus writes, p. 58.) in all its Features, the very Hairs of the Eyelids being preserved. There have been some so morose, as to censure Joseph for following the perverse Customs, as they call them, of the Egyptians: Who spent too much upon dead Bodies. But they should have considered how much more perverse it is, not to follow the decent Customs of the Country where we live: And that dead Bodies, especially of the Faithful are not to be neglected, but treated (as St. Austin speaks, L. I. de Civ. Dei, cap. 13.) as the Organs of the Holy Ghost: Which the Ancients, he thinks, did well to carry to their Funerals, officiosâ Pietate. And the Egyptians mourned for him seventy Days.] i. e. All that time they were preparing his Body, in the manner before-related, for its Funeral: Which Herodotus says, was just LXX Days. He also and Diodorus describe their manner of Mourning; and say that they daubed their Heads with Mud (as the Jews sprinkled Ashes on their Heads) and went about lamenting till the Corpse was buried: Abstaining from Bathing, and from Wine, and from all delicate Food, or fine Clothes. Which latter part of their Mourning, it's likely, might be in use in Joseph's time; though not the former, of besmearing their Heads and Faces with Mud. But it is sufficient to say that they appeared in the Habit of Mourners, (all the time the Body was Embalming) which was very various in different times and places: And continued in some Countries a great many Days longer, than in others. This time of LXX Days may seem to some too long: But Jacobus Capellus proposes this to their Consideration (Hist. Exot. & Sacra. ad A. M. 2310.) that Joseph being next to their King, the Egyptians honoured his Father with a Royal Funeral, and a Mourning of LXX Days: Which he thinks is a round Number for Seventy two: For Diodorus says so many were the Days of Mourning for their King. It seeming reasonable to them, that as they gave the Fifth part of the increase of their Land, to their King when he was alive; so they should bestow the Fifth part of the Year upon him, in Mourning for him when he was dead: Which was just LXXII, not reckoning the five odd Days, which did not come into their account. As to those who object, that this was immoderate Mourning, having more of Ambition, than Piety in it; his Answer is, That (granting it to be true) Joseph did not bring in this Custom; and had peculiar reason to follow what he found in use there: That they might be the more condemned who vexed the innocent Posterity; on whose Parent they had bestowed Royal Honours. Besides, there is something due to Kings and great Men, to distinguish them from the Dregs of the People. Ver. 4. And when the Days of mourning were passed.] That is, the LXX Days beforenamed. Joseph spoke unto the House of Pharaoh.] To the great Officers of the Court; unto whom, it is most probable, he spoke by a Messenger: Strict Mourners (such as Joseph was) using to keep close in their Chambers, and not to appear in public, or make visits. At least it was against the Custom to appear in the Court (if the same usage was there in these Days, which was in the Persian Court in Mordecai's time; and such rational Customs one cannot but think were very ancient) in the Habit of a Mourner, Esth. iv 1, 2. For which reason he did not go himself to make the following Request to Pharaoh: They who were in the state of Mourning being looked upon as defiled. Ver. 5. My Father made me swear, etc.] See XLVII. 29, 30. where Jacob engaged him by an Oath to carry his Body into Canaan, to be buried there: That he might keep up some Claim to that Country, by Virtue of the Sepulchre, which his Grandfather had there purchased; and where his Father Isaac lay buried. Which I have digged for me.] In the Cave that Abraham had bought, Gen. XXIII. (which was a large place) Jacob, it seems, had taken care to have a Grave digged for himself. From which and such like Examples St. Austin argues (in the place quoted above, on Verse 3.) the Bodies of the dead, especially of good Men, are to be treated with such a Regard, as they themselves thought was due to them. Ver. 6. According as he made thee swear.] The Religion of an Oath, it appears from hence, was in those Days so Sacred, that the King who had not sworn himself, would not have another Man violate it, for his sake: Who might have pretended he could not spare Joseph so long from his business, being his Chief Minister in the Land of Egypt. Such Heathen Kings as these will rise up in Judgement against those Christian Princes, who make a Jest of their Oaths. Ver. 7. All the Servants of Pharaoh.] This seems to be explained by the next words, the Elders of his House; the Principal Officers of Court. For the word all must be understood with some limitation, as usually in Scripture: Some being left behind, no doubt, to wait upon the King. Thus in Matth. III. 5. all Judaea is said to have gone out to John's Baptism, i. e. a great many. The Elders of his House, etc.] I have observed before on XXIV. 2. that Elder is a Name of Dignity: As the Jerusalem Targum there expounds it instead of his Servant the Elder of his House, having these words, His Principal Servant, who was set over all the rest, as their Governor. And it appears by this place that this was used not only by the Hebrews, but by the Egyptians, long before Moses his time, as a Title of Honour, and Dignity: As it hath since been by all Nations whatsoever. See Mr. Selden, Lib. I. de Synedr. cap. 14. All the Elders of the Land of Egypt.] The Principal Persons in Authority and Dignity, throughout the whole Country, as well as those of the Court: Such as were Governors of Provinces, and Cities, and Counsellors, etc. Which Honour they did to Jacob, in all likelihood, by Pharaoh's Command: For how well soever they might stand affected to Joseph, they could not of their own accord desert their Charge. Ver. 8. All the House of Joseph, etc.] Their whole Family; except such as were necessary to look after their little Ones and their Flocks, etc. This Verse also shows, the word all must have a limited Sense. Ver. 9 And there went up with him both Chariots and Horsemen.] As a guard to him; which, it is likely, always attended him, as Viceroy of the Kingdom: But now might be necessary for his Safety, as he passed through the Deserts; or, should meet with any opposition, when he came to challenge his buryingplace. Though it is probable that Matter was settled beforehand with the Canaanites; who were in no Condition to oppose the Kingdom of Egypt: Which was grown very rich, and they very poor by the late Famine. And it was a very great company.] That he might appear in greater State, at such a Solemnity. Ver. 10. And they came to the threshing-floor of Atad.] Some take Atad for a Place, and translate the word before it in the same Sense, as if he had said they came to Goren-Atad. But Forsterus in his Lexicon thinks Atad was the proper Name of a Man, who was eminent in that Country for his Threshing-floor. Though there are those who take it for a Bramble, with which that Floor was fenced in: For so the word signifies, Judg. IX. 14. And the Africans called a Bramble Atadim (as Bochart observes, L. II. Canaan, cap. 15.) which is the Plural Number of Atad. But the Talmudists are so fanciful, that, not satisfied with such reasons, they say Jacob's Coffin was here surrounded with Garlands (Crowns they call them) just like a Threshing-floor, which is hedged about with Thorns. For the Tradition, they say is, that the Sons of Esau, Ishmael, and Keturah all met here; and seeing Joseph's Crown hanging over the Coffin, they all pulled off theirs, and hanged them up in the same manner. So the Excerpt. Gemarae in Sota, Cap. I. §. 45. Beyond Jordan.] Some translate it, On this side Jordan. Both are true, with respect to several Places: For it was on this side Jordan with respect to those in Canaan: But beyond Jordan with respect to those who came unto Canaan, through the Deserts; as Joseph did now, and the Israelites afterward. Why Joseph passed this way, which was very much about; and not the direct Road, which was a great deal shorter, is hard to tell. Perhaps it was a better way for Chariots: For it is not probable they feared any opposition from the Philistines, or Edomites; with whom the Matter might have been concerted (as we now speak) beforehand, if they had apprehended their passage would meet with any hindrance from them. There they mourned, etc.] Wherein this great and sore lamentation consisted, we are not able to give a certain account: But, in aftertimes, they sat with their Faces covered; having Ashes sprinkled on their Heads; crying out with a mournful Voice; sometimes wring, sometimes clapping their Hands together; smiting their Breasts, or their Thighs; with many other expressions of Grief and Sorrow. But why they made this Lamentation at the Floor of Atad, rather than at the Grave, is harder to resolve. Perhaps it was a more convenient place to stay in seven Days, than that where he was to be buried: And the Mourning being made in the Country where the Body was laid, was the same as if it had been made at the Grave. Or, it was the Fashion, perhaps, at the very entrance of the Country, where they carried a Corpse to be buried, to fall into a Lamentation: And they made the same again, when they came to the Place where it was interred: Though there is nothing of that here mentioned. Seven Days.] That that was the time of Public Mourning among Jews in succeeding Ages, it appears from many Instances: Particularly 1 Sam XXXI. 13. Ecclus. XXII. 13. Judith XVI. 29. And just so long their Joy lasted at solemn Weddings; as we read in XXIX of this Book, verse 27. Ver. 11. This is a grievous mourning to the Egyptians.] By this it appears this was a solemn Public Mourning, in which the Egyptians themselves joined, though not related to him. And therefore, it's likely, consisted in such Wail, and outward Expressions of Sorrow, as were made even by those who had no inward Grief. For in following times there were a sort of Men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lamenters, (from the Hebrew word Saphad used in the foregoing Verse) who had a Public Office, as our Bearers have, to attend upon Funerals and make doleful Lamentations. See Buxtorf. Lex Talmud. f. 1524. Abel-Mitzraim.] This shows the Lamentation was exceeding great, that it changed the very Name of the Place where it was made: Or, at least, gave a Name to it. Ver. 14. And Joseph returned into Egypt, etc.] They had a prosperous Journey: And there is no ground for what some Jews bid us here note; that not one Man was lost, though they had a Battle with the Edomites in their way to Canaan. Ver. 15. Joseph will peradventure hate us, etc.] Their Gild was so great, that it continued to make them suspicious. Ver. 16. And they sent Messengers unto Joseph.] The same Gild made them fearful to go themselves: But they first tried how he would answer a Messenger they sent to him (for it doth not appear there was more than one) in all their Names; with a Letter, perhaps, confirming what he delivered by word of Mouth. Some think this Message was sent before they went to bury their Father; while the time of Mourning lasted: When Joseph's Heart, they thought, was tender, and his Father fresh in memory. But this is not a sufficient reason, to make us think, it was not done in order of time, as it is here placed in the Story. Thy Father commanded before he died.] This was a feigned Story: For we do not find that Joseph had acquainted his Father with their usage of him. Or, if he did, it would have been more proper to have left this Charge with Joseph, than with them; or, rather, he knew him so well, that he needed not to command him to take no Revenge. Ver. 17. Forgive the trespass.] So we well translate the Hebrew Phrase, Take away the Trespass: Which is used elsewhere in this Book, XVIII. 24, 26. and in Hosea XIV. 2. And by forgive is meant, Remit paenam quam ab illis possis jure exigere propter peccatum in te commissum: As Bochart well explains this Passage, P. I. Hierozoic. Lib. II. cap. 41. Remit the Punishment, which thou mayst justly exact of them, for the Offence they committed against thee. Of the Servants of the God of thy Father.] They urge besides the Command of their Father, and the Relation they had to him as his Brethren; that they were of the same Religion with him: Which makes the greatest conjunction of Minds and Affections, if it be rightly understood and practised. For how can the Worshippers of the same God, hate one another? There are those who think they call themselves the Servants of God, not merely upon the account of their Worshipping the True God; but because they were Teachers also of the True Religion: For this made them, above other Israelites, to be the Servants of God. So Jac. Alting. L. III. Schilo, cap. 14. And Joseph wept when they spoke unto him.] By their Messenger. Which shows he was so far from being Angry at them; that he pitied them, and had a tender Affection to them. Ver. 18. And his Brethren also went, etc.] The Messenger acquainting them, how he stood affected to them; and, it's likely, carrying back a kind Message from him, and an Invitation to come to him; they went to his House and humbled themselves at his Feet. In which Joseph's Dream was still further fulfilled. We are thy Servants.] They had not yet overcome their Fear (so close did their Gild stick to their Consciences) and therefore call themselves his Servants; not his Brethren. They had sold him to be a Servant; and now they offer themselves to be so to him. Ver. 19 For am I in the place of God?] His Father Jacob had said the same to Rachel, XXX. 2. to persuade her to submit to Divine Providence: Which seems to be the scope of the words here. Shall I presume to oppose myself to what is come to pass: As if I were God, and not He, who hath ordered things so much for our Good? This appears to be the Sense by what follows: And may be thus expressed; Shall I punish you for that (for that may be meant by being in the place of God, to whom Vengeance belongs) which God hath turned so much to all our Advantage? Though the words may be simply rendered, I am in the place of God, without an Interrogation. As much as to say, I have nourished and sustained you all this while, and can you think I will now do you hurt? Ver. 20. But as for you, ye thought evil against me, etc.] It is true indeed, ye thought to destroy me: But God designed by that very evil contrivance of yours, to bring about the greatest Good both to you and me. To bring to pass, as it is this Day, etc.] To accomplish what you now see, the Preservation of our whole Family: Which he understands by much People, in the next words, who by this means were saved from perishing. Herein appears the wonderful Wisdom of God's overruling Providence: Which, contrary to the Nature of Sin, and the Will of Sinners, turns the Evil they do into Good: And directs it to the most excellent Ends. Ver. 21. Now therefore fear you not.] He again incourages their Hope; by repeating what he had said, verse 19 I will nourish you, etc.] I will still take care of you all, as I have done hitherto. And he comforted them, etc.] With such Discourse as this, he raised up their drooping Spirits: For he spoke most kindly to them. Ver. 22. And Joseph dwelled in Egypt, etc.] He continued in Egypt; and so did his Brethren, to their dying Day. And, no doubt, made his Word good to them: Being one of the greatest Examples of Heroic Virtue: To which none can arrive, unless they be meek and placable as he was. For, Nihil est magnum, quod non idem sit placidum; as Seneca truly said. Joseph lived an hundred and ten Years.] Not so long as his Forefathers; for he was the Son of his Father's old Age, and lived a great part of his time full of Thought and Care: Having the Weight of a great Kingdom's Affairs lying on him. For eighty of these Years he spent in Egypt (being but thirty Years old when he first stood before Pharaoh) in great Prosperity indeed; but in no less solicitude to discharge so great a Trust as was committed to him. Ver. 23. Ephraim's Children of the third Generation.] i. e. His great grandchildren. In which Jacob's Prediction began to be fulfilled, XLVIII. 19, 20. XLIX. 25. We find indeed that after Joseph's death (I suppose) Ephraim had some of his Children slain, 1 Chron. VII. 21, etc. But God so blessed those who remained, that when Moses took an account of them after their coming out of Egypt; they were increased to above eight thousand, more than the Children of Manasseh, Numb. I. 33, 35. Brought up upon Joseph's Knees.] He lived to embrace and dandle them (as we now speak) in which old Men and Women much delight. Machir had only Gilead by his first Wife; but he had more Children by a second, as we read 1 Chron. VII. 16. All which were born before Joseph died; and, perhaps, by Children he means the Children of his grandchildren. Joseph's great Authority, and his Child's great Increase, overawed his Brethren so that they never durst dispute their Father's Will: In which he gave a double Portion unto them. Which one would guests by their Temper, was as displeasing to them, as their Father's Kindness to Joseph anciently had been: But they durst not oppose it; nor do we find they quarrelled at it. Ver. 24. God will surely visit you.] He explains his meaning by what follows; and bring you out of this Land, etc. For the word visit is used indifferently either for bestowing good things, or inflicting evil. Thus he died in the same Faith with his Ancestors: That God would make good his Promises to them. Ver. 25. And Joseph took an Oath.] As his Father had done of him, XLVII. 30, 31. Of the Children of Israel.] Not only of his Brethren mentioned before, verse 24. but of all their Family, who were to succeed them; and might live (when his Brethren were dead) to carry his Body out of Egypt; which he desired, for the same reason his Father had done. Carry up my Bones from hence.] He did not desire to be carried immediately after his death, as his Father was when his Embalming was finished; but that they should carry him when they themselves returned to Canaan: By which time he knew his Flesh would be quite dried up, and nothing left but Bones. The reason why he did not desire to be carried away presently, was, that his Body remaining with them, they might look upon it as a Pledge and security of the Promise God had made, of giving them the Possession of that Land; wherein he desired to be buried, or not buried at all. But he had repeated it twice, that God would surely visit them, (verse 24, 25.) and was so confident of it, that he desired to be kept unburied, till the time of that Visitation. Perhaps also he considered that they could not be of such Authority, as he had been; to prevail to have his Body carried to Canaan, as his Father's was: And therefore desired them not to think of laying him there; till that time came, when they should make a solemn and universal departure thither. We read nothing what became of the rest of his Brethren, but Josephus saith they were all carried into the Land of Canaan to be buried: For they had the same desire, in all likelihood, and gave the same charge concerning their Bodies; to keep Posterity in hope, that God would certainly bring them thither. Which the words of St. Stephen also may seem to import; when he saith Acts VII. 15, 16. Jacob died, and our Fathers, and were carried over into Sichem, etc. though we read of none of their Fathers beside Joseph; yet it seems the Tradition was, that they were all carried thither, after his Example. And so St. Hierom saith, That he saw at Sichem the Sepulchers of the XII Patriarches. Epitaph. Paulae, cap. 6. Ver. 26. So Joseph died.] After he had taken the forenamed Oath of them, and assured them again of the Truth of God's Promise: Which were the last things he did. Some, perhaps, may think it strange that so wise and great a Man as Joseph, whose dying words, one cannot but think, would have left a deep impression upon his Brethren, should not give them abundance of good Counsel at his departure from this World: And lay some other Charge upon them, besides this of carrying up his Bones to the Land of Canaan. But Moses did not intent to write all that excellent Men said and did: And we may very well think, when he declared his steadfast Faith in the Promise made to Abraham (which the Apostle takes notice of, Hebr. XI. 22.) and assured them God would perform it; he enlarged himself on that Subject, in more words than are here related. Being an hundred and ten Years old.] This was said before, verse 22. but here repeated to signify he did not live a Year beyond it; and so died just fifty four Years after his Father; and an hundred forty four Years before their departure out of Egypt. And they embalmed him.] His Brethren took the same care of his Body, that he had done of his Father's, ver. 2. See there. For that Joseph died before any of his Brethren, the Jews gather from Exod. I. 6. where it's said, Joseph died, and all his Brethren. He first, and they followed him. But not content with this, some of them adventure to tell us how many Years every one of them lived; nay, the very Month and Day of their Birth, as may be seen in R. Bechai. Reuben, for instance, they say was born the XIV Day of Cisleu, and died when he was CXXV Years old, etc. And he was put in a Coffin in Egypt.] To be preserved in that Chest or Ark (as the Hebrew word is commonly translated) till they themselves went from thence. Herodotus in the Book (Euterpe cap. 86, 90.) speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chests wherein dead Bodies were enclosed after their Embalming: Which they laid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the House or Cell where these Chests were reposited, reared against the Wall of it. Whether Joseph's Coffin was put into such a common Repository, or, rather, preserved in a place by itself, we cannot determine. But the Chaldee hath an odd Conceit (as G. Schikkard observes in his Jus Regium, p. 159.) that it was kept in the River Nile. Which arose, perhaps, from a mistake of the relation which that Author had met withal, of the Place where they laid their Bodies: Which were let down very deep Wells, or Vaults some call them (some of which were not far from the River Nile) and so put into a Cave, which was at the bottom of those Wells. For so F. Vansleb and others who have gone to search for Mummies, describe the Places where they lie: And tell us they found some of the Coffins made of Wood (not putrefied to this Day) and others of Clothes pasted together, forty times double; which were as strong as Wood, and not at all rotten. The Reader cannot but observe, That from the time of Joseph's advancement to the Government, till the time of his death, i. e. for LXXX Years, there is no mention of the death of any King in Egypt. For it was not Moses his Intention to write the History of that Kingdom, or to give us the Series of their Kings: But only to acquaint us with the Series of the Patriarches, and give some account of them, from the Creation to his own time. All other things must be learned out of other Authors. And, according to Eusebius, whom Jac. Capellus follows, the first King of the XVIIIth. Dynasty (when the Egyptian History he makes account ceased to be fabulous) was Amos: Whose Dream Joseph interpreted, and was by him preferred. After he had reigned XXV Years he left the Kingdom to Chebros; who reigned XIII Years. Next to whom was Amenophis (as much as to say, a Servant of Noph, i. e. Memphis) who reigned XXI Years: And then left the Kingdom to Mephres, who held it XII Years. To whom Josephus, out of Manetho, substitutes Amersis, and says he reigned XXII Years. And then succeeded Mephramuthosis, who reigned XXVI Years: In the beginning of whose time Joseph died. The END of the Book of GENESIS. Books Written by SIMON PATRICK, D. D. now Lord Bishop of ELY; and printed for Richard Chiswell. THe Parable of the Pilgrim. Written to a Friend. 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