COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY ]inirlitn \ M, A COMMENTARY UPON EXODUS A COMMENTARY UPON THE Second Book of MOSES, EXODUS B Y The Right Reverend Father in God, STMON, LordBifhop of ELT. %ty £>econ& Coition Cojtecteo, LONDON, Printed for lii.C^iftoeU, at the Rofe and Crown in St. Paul's a«rct>-Yard, MDCCIV. A COMMENTARY UP O N THE Second Book of MOSES, CALLED EXODUS. CHAP. E TH I S Book hath its Name from the Princi- Chapter % pal Sub je& of it, viz, the Departure of the ^^V^^ Children of Ifrael out of Egypt. For fo the Greek word "e^®- fignifies, going out^ or departing from one Place to another. It contains an Hiftory of about an hundred forty and five years (fome make it two or three years lefs) from the Death ofjofeph, to the Building of the Tabernacle, For it treats of feveral Things which went before their Departure 5 and which followed after it : but they all relate to that, and depend upon it. Verfe 1 . Now thefe are the Names of the Children of Verfe I- Ifrael which came into Egypt, dv.] Being to relate B the 2 A COMMENT ART Chapter L the Departure of the Children of Ifrael out of Egypt? ^/■"VN^it was very proper firft to fet down, the Number of thofe who came into it $ and the Heads of them : Whereby it might the better appear alfo how God had fulfilled his Promife to Abraham, of multiplying his Seed : Which Mofes had recorded in his firft Book {Genefis) where he (hows this Prcmife was made at that very time, when he declared, after a long Af- fliction in Egypt 1 he would conduct his Pofterity in- to Canaan? XV Gen. 5, 13, 18. Verfe 2, Ver. 2, 3, 4. Ruben Simeon, &c.j He doth not fet g? 4. down their Names (in thefe three Verfes) according to their Birth : but firft the Children of Leah 3 then one of Rachels 5 and then thofe of his Handmaids ^ and laft of all (in the next Verfes) Jofeph $ who was in Egypt before. Verfe 5, Ver. 5. And all the Souls.'] i. e. Perfons. Who came out of the Loins.] In the Hebrew, out of the Thigh, which fignifies that part whereby Mankind is propagated: as was obferved upon XLVI Gen. 26. And fo the Author of the Tripartite Hiftory ufes the word femur? when he fpeaks of the Martyrdom of Benjamin fas Bochart obferves, P. 2. Hierozoic. L. 5. cap. 1 5.) Alium rurfum acutum Calamum in ejus femur $ unde humana origo defcendit? jujfit immitti. For Jofeph was in Egypt already.] In the Hebrew the Particle Van (which we commonly tranflate and? and here for ) fometimes alfo fignifies with. See IV Gn. 20. And fo it doth in this place: which {hould be translated feventy fouls? with Jofeph 5 who wjs in Egypt already. For Jofeph is not to be added to the LXX, but reckoned among them 5 to make up that number: as appears from XLVI Gen. Ver. 6,. upon E X O D U S. ''Ver. 6. And Jofeph died. See Gen. L. 26. And all his Brethren, and all that Generation^ All that came with Jacob into Egypt. Verfe 6. Ver. 7. And the Children oflfad were fruitful, &c.]Verfe 7< Here are feveral words for the fame thing} to ffaow their extraordinary Increafe, beyond what was ufual in that or any other Country. And becaufe there are fix words in all, to exprefs this great Increafe , fome of the Hebrews conclude they brought forth fix Children at a Birth. Which others of them ga- ther from the fecond word here ufed Jefchretzu : which is a word whereby the Increafe of Fifties is ex- preffed in iGen. 20. SoTheodorick Harjpan obferves out oiBaal-hatturim and Jalkut, and thinks the Tra- dition is not to be reje&ed, becaufe they bring fri- volous Conceits to fupport it. For Arijlotle faith (L. VII. Hiflor. Animal, c. 4.) the Egyptian Women were fo fruitful, that fome of them at four Births brought Twenty Children. No wonder then, if fome of the Ifraelites brought Six at a time, by the extra- ordinary Bleffing of God upon them. For Cafper Schottus names the Wife of a Citizen in Florence^who had Two and fifty Children, and never brought lefs than Three at a Birth, L. III. Phyf. Curiofe , Cap. XXIX. where he hath colle&ed a vaft number of Examples of fuch ftrange fruitful nefs. But no Body hath explained this Verfe more fober- Iy and unexceptionably than Abarbinel^ who confi- ders every one of the words here ufed, very judici- oufly 5 and fhows they are not multiplyed in vain. For as the firft word, Were fruitful."] Signifies, he thinks, that none among them were barren $ but brought forth every year, as Trees are wont to do. So the next word, B 2 And 4 A COMMENT ART Chapter I. And increafed abundantly^ Signifies, that they com- monly brought forth more than One at a time, as creeping things do $ to which this word alludes.- And becaufe, when more than one are born at a Birth they are frequently very weak, and not long lived ; Therefore he adds, And multiplied^ Which fignifies, that they grew up to be Men and Women 5 and lived to have Chil- dren of their own. And thofe not feeble, but lufty and ftrong 3 as the next words, he thinks, imports, waxed exceeding mighty: of which more prefently. Now this vaft Increafe began at their firfl: coming into Egypt, XLVII Gen. 27,28. and fo continued till the death of all that Generation, mentioned in the foregoing Verfe. When it began to be taken no- tice of by the Egyptians ; who thought it might prove dangerous to them. For the Israelites having multipli- ed exceedingly, during the fpace of XVII years, that Jacob lived in Egypt 5 there is no doubt they increa- sed proportionally in the fpace of LIV years more, which Jofeph lived after the death of his Father. And fo in LXIV years more, from the Death of Jofeph to the Birth of Mofes, muft needs be grown fo nume- rous, as to fill the Country. So that in LXXX years more, they were increafed to Six hundred thoufand Men befides Children, XII Exod. 37. And the next year their Number being taken, they were found to be Six hundred and three thoufand, Jive hundred and fifty Men, from Twenty years old and upward 5 as we read I Numb. 45, 46. And therefore reckoning Wo- men , Children, and Youths under the Age of Twenty • we cannot but think they were three times as many : or perhaps Two Millions. Which is not incredible, by a moderate Computation, if we con- sider upon EXODUS. 5 fider how many might fpring from LXX Perfons, Chapter I, in the fpace of Two hundred and fifteen years ("which ^w^~V^w the fore- named Sums make ) as Bonfreriusy and feve- ral others from him in our own Language, have been at the pains to demonftrate. And waxed exceeding mighty.~\ This is common- ly thought to fignifie, that they were not only nip merous, but robuft and ftrong. And it may as well denote, that their vaft Numbers made them ve- ry Formidable to the Egyptians: who began, it ap- pears by the Sequel 5 to be jealous of their power., if they (hould have a will to attempt any thing againffc them. And the Land was filled with them, ] i. e. The Land of Gofien 5 and perhaps, fome other Parts of the lower Egypt . Ver. 8. Now there arofe up a New King over Egypt.] Verfe 8," Some by a New King underftand a King of another Family, or Race (as Jofephus interprets it) nay , a Stranger of another Nation : juft as New Gods are ftrange Gods, in Scripture Language. Thus Sir John Marfham^ and then it is no wonder, that he knew notjofeph, as it here follows, But this is not cer- tain : and the Conceit whereby Aben-Ezra juftifies it ( which is, that the word rofe up implies as much) is juftly cenfured by Abarbinel as frivolous : it being the common word which is ufed every where, whea a new King fucceeds his Predeceffor. It is moft' like- ly therefore, that Mofes means no more, but that the King in whofe time jofeph died, being dead likewife (whom many take to haw been Mephramuthofis) and another after him, whom they call Thutmofis 5 the next Succeffbr in the Throne ( Amenophis ) either heard nothing of Jojeph • or did not mind what was 6 A COMMENTART Chapter I. was faid of him. Our great Primate of Ireland give§ a different account of the Succeffion of the Egyptian Rings 5 and takes this King to have been Ramajfes Miamum : but ftill fuppofes him to have been of the old Line, and not a Stranger. Who knew not Jofeph.] There is no doubt that Jofeph died, as he lived, in high Efteem and great Reputation in that Country : and that his Memory continued precious, as long as any of that Generati- on lafted. For Diodorus Siculus faith (L. I.) that the Egyptians above all other People, ^xae/r»* ™- ov \°y<£iv , were difpofed to be grate- ful to all thofe who had any way merited of them: looking upon the requital of the kindnefs of Benefa- ftors, to be one of the greateft Supports of Humane Life. And fomething to the fame purpofe is noted by Clemens Alex an dr inns (L. I.Strom, p. 303.) where having faid that Barbarous Nations highly honoured clvtcov vouodbrcts $ cNc/w^ak? , their Lawgivers and In- flrucfers, whom they called Cods 5 he prefently adds that the Egyptians , ideoKbynuVt*, the Key of Egypt : becaufe it was the inlet from Syria into this Country. Which was the reafon, as Dlado- rus faith, L/^XV.) that they moft of all fortified 7$ n jamin Tudelenfis, that this City is that called Ein~ Alfchemes, i. e. the Fountain of the Sun 5 in Greek Heliopolk. fSee his Itincr. p. 120. and CEmpereur's Annot. p. 223.) for this City was in the upper Egypt $ whereas Ramefes was in the lower, in the Land of Gofoen: and gave Name to the whole Country where the Ifraelites dwelt, XLVH Gen. 1 1. And it is moft likely, it was a Frontier Town, which lay in the entrance of Egypt from Arabia, or feme of the neigh* bouring Countries. They that take the Name of the King, who now Reigned, to have been RameJJes 9 think this City had its Name from him, and the other called Pithom (as Mercator thinks) from the Name of his Queen. %rfei2. Ver. 12. But the more they affli&ed them, the more they multiplied and grew.9] Here is a new word, dif- ferent from all the former (Ver. 7.) to exprefs their extraordinary Increafe 5 for {ojiphrots fignifies, break- ing out 5 as Water doth which burfts out with a great- er force, when it hath been pent up. This as St. Au- flin obferves, (L. XVIII. de Civ. Dei, c. 6.) is to be afcribed to the Divine Blefling 5 for naturally tirefome Labours would have difpirited them, and made them iefs fruitful. And they were grieved becaufe of the Children 0/Ifra- el.1] It vext them to fee this Device prove fo un- fuccesful, that it promoted what they thought to hinder. Verfe 13. Ver. 13. And the Egyptians 5 rather therefore.*] The Egyptians refolved to take a more fevere Courfe with them. Made the Children of Ifrael to ferve with rigour.] ilfed them more tyrannically and cruelly 3 without any upon E X O D U S. 1 1 any Mercy: whereby their ftrength , in all likdy- Chapter L hood, would be broken, as the Hebrew word figni- ^""V^w ties. Some of the Jews think they beat and fcourged them forely. Ver. 14. And they made their Life bitter, .] The He- Vcrfe 14. brews call all things bitter, which extreamly grieve and affiift the Soul, XXVII Gen. 34. Ill Lament. 15. Whence Naomi bids her Daughters call her no more by that pleafant Name, but call her Mara, i. e. bitter : becaufe of the very great Afflictions (he had endured in a ftrange Country. With hard Bondage!] Such Drudgery as if they had been meer Bondflaves. In Mortar and in Brick."] iimao? &? that the Mid wives might the better do their Office. For they could not tell whether they brought forth Male or Female, till they were delivered : unlefs the Hebrew Doftors fay true, who conftantly affirm, That Eoys come into the World with their Faces downward , and Girls with their Faces upward $ whereby they might know what Sex a Child was of before it was quite born. See Tit. Sofa in the Ge- mar a. Cap. 1. Seft. 53. If it be a Son, then ye /hall kill him.~\ The Egyp- tians feared the Men of Ifrael only^ without whom they could have no Children at all, but fuch as would be half Egyptians 5 and in time be wholly in- grafted into that Nation. But if it be a Daughter ^ then fheftall live.*] For as Clemens Alexandr. well observes, L. l.Stromat.p. 343.) i.&tvU «* nroxifj.lv ywr>, Women are feeble and unfit for War* therefore they had no fear of them, but referved them to increafe the Egyptian Breed. Ver. 17. Bnt the Midwives feared God, Sec] They Verfe 17/ that take them for Egyptians fay, thefeMidwiveswere Vrofelites to the Jewifh Religion. But fuch Faith in God, as made them not fear a great King, is hardly to be expefted from any but thofe who had been al- ways bred up in a deep ftnfeof his Divine Majefty. Which gave them fuch Courage, that as Chytr $ vdv \k$*v ri* MaUs Tin!]*™ , they can do the Office of Midwives themfelves, and are brought to Bed before we can get to them. Thus the Vulgar alfo take it, They have skill in Midwifry. And the Author of the Life of Mofes9 (as feveral other Jews do J take it in the third fenfe, expounding it thus 5 They are like other living Creatures, who do not need any Midwives to help their young ones into the World. And fo Rafi aKo, and The- odotion, who thus tranflates it £*>yov*v which doth not fignifie (as Gaulmyn obfervesj they bring forth living Children, but ad injlar animantium pari- unt, they bring forth like Animals. Such lively Wo- men undoubtedly there have been, and are ftill in fome Parts of the World. For Varro reports ( L. II. 4e R. R. cap. 10.J that the Women of Illyricum , .when they found their Pangs coming, were wont to upon EXOD US. 15 to go a little afide from the Work they were about, Chapter L and prefently were delivered of a Child, quern non ^"""V"^ feperijfe, fed inveniffe pules, which one would think they had found, not brought forth out of their Womb. Which place our Gataker mentioning in his Cinnus, p. 213. faith, it is credibly reported, by thofe who had lived there a great while, that the Jrtjh Wo- men fometime rife from the Table, and are delivered, and return to the Company again before all be taken away, Ver. 20. Therefore God dealt well with the Mid- Verfe 20, wives, &c] He rewarded their Services 5 whereby the Children of Ifrael ftill more multiplied and waxed very mighty. Ver. 2 1 . Becauje the Midwives feared God, he made Verfe 2 1 , them Houjesr\ Thefe words feem to dedare, where- in God rewarded them 5 which was in making them Houfes, Some indeed f particularly Mr. Calvin) re- fer this to the Israelites 5 becaufe the word them is of the Mafculine Gender : and therefore cannot, they think, be meant of the Midwives 5 but muft be in- terpreted, by this means the Children of Ifrael were ex- ceedingly increajed. But, befides that this was faid juft before, it is not unufual in Scripture, when the Speech is of Women, to ufe the Mafculine Gender. Thus Ruth ( 1. 8.) prays for her Daughters in Law in thefe words, the LORD deal kindly with you, where in the Hebrew the Mafculine Gender is ufed, and not the Feminine. But we need go no further for an in- ftance of this than the very next Chapter to this, (II Exod. 17O where Mojes is faid to water their ifoc^fpeaking ofjethro's Daughters,and the word for " their is of the Mafculine Gender. It agrees alfo beft with the whole dory, to take it fo here 5 that God made 16 A COMMENTART Chapter I. made the Mid wives Houfes, (fo the Chaldee and \*s^v~^j the LXX underftand it) that is, gave them a nume- rous Offspring, out of which arofe many Families, which in Scripture Language are called Houfes , XXX Gm. 30. When /hall I make my felf an Houfe > (the fame Phrafe with this ) i. e. take care of my own Family, XXV Dent. 9. IV Ruth 5. Or elfe the meaning may be, he increased their EJiate, and gave them great Riches : Which the Pfalmift may be thought to mean, when he iaith, Except the Lord build the Houfe, ( i. e. preferve and increafe the E- ftate of a Family ) their labour is in vain that endea- vour it. Seealfo2 Sam. VII. it. CXFII Pfal. 9. Some that take thefe Mid wives to have been Egyptian Wo- men, profely.ed to the Jewifh Religion, think the fenfemay be, that they Married to Israelites, and God made their Families eminent in Ifrael. Verfe 22. Ver. 22. And Pharaoh charged all his People, fay ing, every Son, &c. ] Not being, able to effeft his end by the Mid wives, he commanded every 'Body to inform his Office rs w hen any Hebrew Woman fell in Labour, and appointed Searchers fit Is likely J to examine whether they were delivered of Male or Fe- male, and to aft according to what is here ordered. Seme that underftand the fore-going words of the If raelites, make this the Senfe of the two laft Veries: Becaufe the Midwives feared God, and, thereby the Fa- milies of the Ifraelires ivere increafed, not dhn:mjlo:d 5 Pharaoh took a new Courfe, and charged all hjs People to fee that done, which the Midwizes ref/fed. The Jews (fin the Book called The Life of Moles J fay, that many of the People , upon this Decree of Pharaoh, refolved not to marry, or not to come near their Wives: and thole who did, \vc:q fc to upon E X O D U S. 17 to have them brought to Bed alone , and throw Chapter their Children into the Fields , where the Angels II. took care of them, &c. But this is confuted by what follows in the next Chapter. And yet they are fo fond of fuch Fables , that in one of their Me- drafchim (or Books of Homilies) they fay, God made Milk to come out of one Stone$ and Honey out of another, to Suckle them, while they lay hid in the Earth. See Buxtorf of the Education of their Children, Synag. Judaic. Cap. VI L CHAP. IL Verfe 1. A ND there went a Man of the Houfe of yer# r# ±\ Levi, &cJ] We are told both the Mans Name, and the Womans whom he married, VI Exsd. 20. XXVI Numb. 59. Where Antrum, Grandfon of Levi, is faid to have been Mofes his Father 5 and Jochabed, Daughter of Levi, to have been his Mo- ther. SoAmram married his Father's Sifter (as the Text exprefly tells us.) Which Mofes was fo ingenu- ous as not to conceal, though it might not be for his Credit in future Ages : when fuch Marriages were forbidden by that Law which he gave them from God 5 though pra&ifed before the giving of his Law. See Selden, L. V. de Jure N. & G. c. 9. The Jews alfo fancying, his Mother Jochabed to have been born as foon as the Israelites came into Egypt, make the Birth of Mofes a Miracle : becaufe (he muft be by that account, an Hundred and thirty years old, when he was born. But it may as well bethought, that (he was born to Levi in his old Age, by another Wife $ and fo (he was younger, than her Nephew Amram^ D and iS A CO MMENTART Chapter and bat his half Sifter. Which makes their Marri- II. age no more ftrange, than Abraham's Marriage with Sarah. Befides, it is not certain fhe was his Fathers Sifter (in the ftrid fenfe of that word) but might be only one of his Cofins, who in Scripture are fre- quently called Sifters. And then when it is faid, (he was a Daughter of Levi, the meaning muft be , his Grandaughter ^ or the Child perhaps of one of his Grandaughters : who, in thefe Writings, are com- monly called Daughters. And fo, all the Objections againft this Marriage vanifh ^ and the firft words of this Verfe expound the laft. A Man of the Houfe of Levi, took to Wife a Daughter of Levi : that is, one of the fame Houfe or Family. But fee VI. 20. Verfe 2. Ver. 2. And the Woman conceived, and hare a Son.'] She had one before this, viz. Aaron $ who, it is pro- bable, was born before this Perfecution began ^ being three Years elder than Mofes, VII. 7. And when JIk faw him, that he was a goodly Child. ] His goodly Afpeft (which feems to have been an early indication of his future GreatnefsJ is taken no- tice of by Strangers 5 particularly by Juftin, out of Trogus an ancient Heathen Hiftorian, L. XXXVI. c. 2. where he faith, That befide the Inheritance of his Fathers Knowledge ( whom he takes to have been Jofeph) eiium formd pulchritudo commendabat , the gracefulncfs of his Perfon recommended him to o- thers. Infomuch, that the whole Fable of Adonis a- niong the Heathen, was fram'd ( as Huetius conje- ctures J out of this Story of Mofes. For Appollodorm relares (L. III. J how Venus, admiring the great Beau- ty of the Infant, took him away privily, without the knowledge of the Gods, and hiding him in an Ark, delivered him to Proferpina, &c SzeDemonJIr. Evang. Fropof. IV. Cap. III. n. 3, ' She upon EXODUS. i9 She hid him three Months. ] R. Simeon, in Pirl^e Chapter Eliefer, Cap. XLVIIL faith, (he hid him in a Vault II. under-ground. But in Sota they fay (in the Gema- ^^V*^ ra, Cap. I. Seft. 38.J he being hid in a fecret inner Room of their Houfe, was in danger to be dete&ed by his crying : when fome of the Egyptians came in- to the outer Room, and brought a crying Child with them on purpofe^ fuppofing the Ifraelites Infants would anfwer, if any were in the Houfe. But there is no certainty of this. Ver. 5. And when /he could no longer hide him. 3 Verfe 3. Some difcovery being made of him, by fome means or other, by their Neighbours^ or the fearch after new born Children being now more narrow and dili- gent 3 fhe thought he could no longer be concealed, and therefore refolved to expofe him, in the manner following. She took for him an Ark of Bulrufhes^] or of Wicker $ for Kimchi obferves the Hebrew word Gome fignifies the lighted Wood. Patricides, an Arabian Writer, faith, it was made of that which the Ancients call Pa- pyrus: and fo the LXX. and Jofephus and Clemens Alexandrinus (*Strom. !• p« 345*} **> &€** rfc ifccoei* ^ Opinion is, that it waspitcht both within and with- out 5 and plaiftred within over the Pitch. And fie laid it in the Blags by the Rivers brinkj] That it might not be carried away with the Stream • but (he might come in the Night and fuckle it. Some think that the Ark, notwithstanding,, was made be- low in the form of a Boat ^ that, if it fhould chance to be carried from among the Flaggs upon the Shore it might fwim in the River. For it is certain the £- gyptians made Ships of the forenamed Reed, as we find in Pliny and Solinu s, who both mention Papyracea Na- ves $ and in Theophraftus, who mentions uxolct # atrl fpeaking of Papyrus; as Salmafius obferves in his Plin. Exercit. pa 1003, 1 115, 1 1 1 6. Herodotus alfo menti- ons riAo7& c4L f dKcLvSns troidjuevct , in his Euterpe , Cap,, XCVI. See XVIII. Ifa. 2. Verfe 4. Ver. 4. And his Sifter ftood affar off, to wit whatr &C-3 By her Mothers order no doubt 5 that (he might not feem to be fet there, on purpofe to watch him, We read of no other Sifter he had but Miriam, XXVI NumL 59. who therefore is thought to be the Per- fon. Verfe 5. Ver. 5. And the Daughter of Pharaoh.] Called Ther mutts by Jofephus (L. II. Antiq. c. 5.] but by Jr- tapanus in Eufebius hisPr£par. Evang. (L. IX. c. 2j.) called Meris, or Merris. Which is her Name (as Ja- cobus Capellus obfervesj in the Fafti Siculi. The fame Artapanus there fays, (he was married to Cenephres King of rhe Country above Memphis : but had no Child by him. Clemens Alexandrinus fays the fame, that (he was not only a married Woman , but had been long married, without being with Child, ?w which is proper to Sacred Cleanfing. And it feems far more probable, than that the fcorching heat of the Weaiher, fcaufed by an extraordinary Hand of God J made her betake herfelf to the cool Streams for her Refrefhment (as the Tale is told in the Hebrew Book called The Life 0/MofesJ or that the defire of Children carried her thither $ the Waters of Nile being thought to make Women fruitful. Clemens Alexandrines feems to have put both thefe together, Refrefhment and Religion : when he faith (he came hither, a«t#7* *) >&&y?arr**. elotf xf« L. I. Strom, p. 343. It is (till a fur- ther fetch of Jonathan, who would perfwade us that at this time God had fmote the Egyptians with a burning Ulcer 5 which made their Flefli fo hot, .that they could not endure it, but run to the River to cool their Bodies. And in Pirke Eliefer, Cap. XLVilL this Iuflamation is faid to havefeized on Pharaoh's Daugh- ter, whom he calls Bathia. Which is indeed the Name of a Daughter of one Pharaoh, 1 Chron> IV. 1 3. but to make her the Daughter of Pharaoh King of Egypt ("as G. Vorftius obferves they do, in Schemoth Rabba, and Vaijra Rab.) is altogether fenflefs. And yet it is upon that ground they make her a Profelyte aifo, ^and fay in the Title of the Talmud before men- tioned, called Sota (Cap. I. of the GemaraSedi 40.J) that ni A COMMENTART Chapter that {he went into the River to purge her felf from the II. Idolatry of her Fathers Honfe : i. e. to become a Pro- ^V^^ have the fame fignification in her Language, that it had in Hebrew ^ there being a great affinity between thefe two Tongues. See XL Gen. 45. Clem. Alexan- drimis fiith, that the Name he had given him by his Parents at his Circumcifion was Joachim. Which he bad, I fuppofe, out of fome fabulous Book 5 for, in the fame place, he lpeaks of the Name was given him after he was tranflated to Heaven, L. I. Strom, p. Verfe n. ^er# "' ^n^ lt came t0 Paft *n t^j0fi ^aJs w^en Mofes was grown.] When he was not only arrived at Man's eftate, but was full Forty years old, as St. Stephen obferves, (VII A3s 23.) and may be gathered from this Hiftory. That he went out unto his Brethren^ Sec."] He had a motion from God (as St. Stephen there feems to in- terpret it) to go, and acquaint himfelf with the Con- dition of his Brethren ^ and to own himfelf, more than he had done hitherto, to be one of them. The Jews tell many Tales what pafled between him and Pharaoh till this time 3 but there is no more credit to be given to them, than to what Artapanus , an Hea- then Hiftorian, relates of his Military Exploits in a War with the Ethiopians, againft whom Cenephres lent him as General of his Forces : Though this is remarkable, that his Name and feveral PafTages of his Life (mixed with fome Fables) were known to other Nations, and by them magnified and admired. As appears by what Eufebius hath extracted out of Artapanus, Eupolemus, Demetrius, and other Heathen Writers, L. IX. Pr7\ The Caufe of it is reported (in The Life of Moles, in Hebrew, and in Schalfchalah Ha%abalah) that this £- gyptian had broken the Hebrews Houfe, and bound him, »and ravifhed his Wife, and now endeavoured to murder him. But this looks like a Tale : which is a little better told by the Author of Schemoth Rabba, and other mentioned by Mr. Selden, L. II. de Synedr. c. 1. who fay, that this Egyptian was one of the Taskmasters , who called this Man out of his Bed in the Night, to go to work, and then took his opportunity to flip into it, and lye with Selo- mith his Wife, who took him for her Husband. The plaineft account and moft likely, is this of Philo (in the place above mentioned J that fome of Pharaotis Officers, little differing from the moft furi- ous Beads, not at all mollified, but more exafperated by Intreaties^ one of them, of the moft violent tern- Eer, fell in an outragious manner upon an Hebrew , ecaufe he did not do his work fo faft as he would have him, beating him moft cruelly till he had almoft kill'd him. One of his Brethren. *] All the Hebrews were his Brethren $ but this Man, was of his own Tribe, and one of the Children of Kohath, as the forenamed Authors take it. E 2 Ver. ^3 A COMMENTART Chapter ^er. 12* And he looked this way and that way^ Sec."] II. Round about him$ that he might not run into dan- o^v^wy gerhimfelf, by delivering his Brother from it. Yerfe 12. He flew the Egytian,] Being ftirred up to it, by a Divine motion : otherways he could not have ju- ftified this Faft, to God and his own Conference. And therefore St. Stephen plainly makes this an Indica- tion to the Children of lfrael , that God intended to deliver them by his means 5 and fays , Mojes thought they would have fo underftood it, VU AcJs 25. Nay, Maimonides himfelf gives this account ot it, (Pars II. Cap. XLV. More Nevochim) where , he making this the firft Degree of Prophecy , when a Man is moved and animated by God to fome great and heroick Enterprife ("either for the Prefervation of the whole Church, or the Deliverance of eminent Men from Oppreffion)he reckons Mofespmong others, as an Inftance of it , in thefe words .- Mofes was indued with this Power , when he grew up to be a Man$ by the impulfe of which he flew the Egyptian , and checked him rcho unjujlly flrove with one of his Bre- thren,, Sec. The Hebrews generally fay that Mofes did not kill this Man with a Sword , or any other Weapon, but meerly by the word of his Mouth , pronouncing him Dead in the Name of God. Which Tradition is fo old, that it is mentioned by Clemens Alexandrinus, L. I. Strom, tpaai £* ot MuVaw xby

u^on EXODUS. 41 appeared fo glorfoufiy, that he {howed God to be Chapter prefent : and accordingly we find. In the f oiiowiilg words, that he himfetf fpeak to Mofes. And thus the LORD isfaidto have Cent his Angel, when they cried to him, and brought them out of Egypt, XX Nnmk 16. Which Angel is called MiSael by Menachem ;, and the fame which they alfo call Goel9 who redeemed Jacob from all evil , XLVIII Gen* 16. In a flame of fire ] The Glory of the LORD (as the SCH EC H IN AH is frequently called J appeared in a flaming manner like fire : exceeding bright, and with an amazed fpleador. So it ap- peared, though not fo bright, wlren the firft Pro- mife was made of their Deliverance, XV Gen. 17, 18. Out of the mldjl of a BuJhJ] To (how, fay the Jews, in Pirke Eliezar, Cap XL. that God was pre- fent with them, in their great Affliftion and Tribu- lation : which was reprefented by this Bjfh of Thorns or Briers (for fo the Hebrew word fignifies, fuch a Bufh as pricks thofe that touch itj or, as the Prophet Jfaiah fpeaks, LXHI. 9. in all their afjli&ion he was affiled. And by his Providence ordered things fo, that their Affliftion did notconfume them, "but rather multiplied and increafed them ; for, as it there follows, the Angel of his prefence faved them. And thus Eufebms tells us fin the latter end of L. V. Demonjlr. Evang. c. 15.) fome Chriftians underftood it, eu/iTls&eu 0 t, «th- This Fire alfo in the Bufli might be intended to (how, that God would there meet with the Ifraelites, and give them his Law in Fire and Lightning} and • G yet rV» 4a ^ COMMENTARY Chapter yet not confnm* ^ por this is the pIace whem III. God, after they came out of Egypt, delivered the Law to them : which thence was called Sinai (faith the fore-named Author in Pirke Eliefer) from this Bufli} which in Hebrew is Sene, and fignifies in A- rabick^ a Thorn-bufh : whereas before this it was cal- led Horeb, from its drinefs and barrennefs, as that word imports. And behold the Bujh burnt with fire, and the Bujh wa* not confumed^] The Heathens had either read, or heard of this wonder, as appears by Artapanui who mentions it (in Enfebitts. L. IX. Proper. Evang. c. 27.) but he difguifes it and mifreports it$ faying it was a Fire which fuddenly broke forth out of the Earth, and named, ann uA«£ //hts aAAw* twos %vk&&{ *, when there was no Matter, nor any kind of Wood in the place to feed it. But in the nexc Chap- ter but one an ancient Tragedian reports it exa&Iy, faying juft as Mofes doth here, That the Bufh burnt in a great fire, and yet remained intire and green in the flame, which he calls xegfci* piyt XXXVI. where he faith the Perfians relate concern- ing Zoroafler, that the Love of Wifdom and Vertue leading him to a Solitary Life, feparate from Com- pany, upon a Mountain he found it one day all in a flame, fhining with Celeftial Fire : out of the midft of which he came without any harm, and inftituted certain Sacrifices to God, who then he made account appeared to him. Which Joh. Renricus TJrfinus a good while ago endeavoured to prove, was nothing slfe but a corruption of this Apparitiqp to Mofes*. • And upon EXODUS. 43 And Huetius lately (in his Demonflr. Evang. Propof. Chapter IV. Cap. V.) had made fuch a laborious comparison III. between what is faid of Mofes and of Zoroafter, as is ^"V"*^ fufficient to make it probable the ancient Per/tans de- rived their Religion from thefe Books of Mofes. Ver. 3. And Mofes faid^ I will now turn afideT] It Verfe 3, feems this glorious Appearance, was not dire&ly be- fore him, but on one fide of him, and fome diftance from him. And fee this great fight .] This wonderful Appear- - ance^ or as Phllo tranflates it, Uv^mtfoaty, this moft ftupendious and aftonifhing Sight or Vifion. Why the Buffo is not burnt.] A Fire which did not burn (that is, confume what it laid hold on) was very amazing. Yet the Gentiles did not think foot things incredible, as appears out of Seneca in his Thyefte, where he fpeaks of a Foreft which appeared all on a flame, without fire : and out of Lucany and divers other Authors, among the Pagans, produced by the Learned Huetius in his §>ueftiones Alnetana^ L. It Cap. XII. n. 10. Ver. 4. And when the LORD faw that he turned Verfe 4. nfide, &c] It is plain by this, that the LORD himfelf was here prefent : his Angels being but At- tendants, as I faid, upon his Majefty. See XXII Gen. 11. 15. God called unto him out of the midjl of the Buffo.*] He now calls him God, whom juft before he called LORD. Both which are fometimes put together, as comprehending all thq Divine Attributes. Mai- monides, who makes Eleven Degrees of Prophecy for Divine Communications to Men) juftly thinks this the very high eft of all, and it was peculiar to G 2 Mofes A COMMENTART Mofes, to hear God himfelf fpeaking to him in a Vifion, when he was intirely awake. And j aid, Mofes, Mofes.] He repeats his Name, to excite his attention. And fome take it for a token of Familiarity. See XL VI Gen. 2. This is called by Gregor. Nyffen (de Vita Mo/is, p. 172.) tin ^^ (ptovhy 8cc. a Voice of that Light, or Splendour: i. e. of the Divine Majefty which appeared to him. And he [aid, here am 17\ A common expreffion of readineft to harken and to obey. Verfe 5. Ver. 5. And he faid, draw not nigh hither^] He commands him to keep his diftance, and not to ap- proah nearer to him. This, and what follows, plainly demonftrate what I laid before, that this was an Appearance of the S CHE CHIN AH, or Di- vine Majefty 5 to whom he could not pay too great a Reverence. Put off thy fooes from off thy feet7\ Many frivo- lous Reafons have been given of this Precept, as may be feen in Braunius, L. I. c. 3. de Veftitu Sacerd. Hebr. But the plain Reafon is immediately added in the Text, becaufe the place where he flood was holy . into which it wasirreverend to enter with their Shoes on 5 becaufe thereby it might be defiled with the dirt that adhered to them. Certain it is, that in the Temple afterwards, the Priefts officiated barefoot \ and all the Eaftern People came into their Holy Pla- ces in the fame manner: which Juftin Martyr thinks they learnt from this Example of Mofes. But Mr. Medes Opinion feems truer, That Mofes did not give the firft beginning to this Rite 5 but it was derived from the Patriarchs before him, and tranfmitted to future Times from that ancient general Tradition. For upon E X O D U S. 45 For we find no Command in the Law of Mofes, for Chapter the Prieft performing the Service of the Tabernacle m without Shoes $ but it is certain they did fo, from ^~v^- immemorial Cuftom: and fo do the Mahometans and other Nations at this day. See Mr. Mede, Book II. p. 442, 8cc. and p. 516. And HuettHs in his Demon- fir. Evang. Propof. IV. Cap. XI. SeU. 2. The place whereon thou jlandefi is holy ground?] It was made holy by the fpecial Prefence of God, which was now there, who is moft holy, and makes every thing relating unto him to be holy alfo. For thus the Tabernacle, the Temple, and the Utenfils the;eof, with all things deftined to the Divine Ser- vice, were called holy. Ver.,6. Moreover he f aid, lam the God of thy Fa- Verfe 6. ther.~] i. e. Of Amram: who it feems was a very pious Man. And the God 0/ Abraham, the Godoflhac^ and the God of Jacob/] Who were fo dear to him, that he made a Covenant with every one of them (which is the reafon he is diftin&ly called the God of each of them) as Maimonides obferves, More, Nev. P. Ill, c. 51. from XXVI Ltv. 42. And this Covenant was, that he would be their God after a peculiar manner. For otherwife, he was the God of Noah, and of all the Holy Patriarchs before him : but he is called the God of Abraham, Ifaac and Jacob for a peculiar rea- fon, becaufe of the Promife made to thefe three of the blefled Seed which (hall fpring from them^ in opposition to the Pretentions of other Neighbouring People 3 who ( as the Learned Dr, Alix obferves^ were their Rivals in that Hope. Thefe words being as much as if he had faid, the God of Abraham, and not of Lot, as the Ammonites and Moabites pretended : the 46 A COMMENTART Chapter the God oflfaac, and not of Ifhmael, as his Pofterity III. pretended : the God of Jacob, and not of Efauy as <-^v*^> the Edomites boafted. And Mofes hid his face.*] In token of Humility, Submiffion and Reverence. So Elijah did in after times, i Kings XIX. 12. Nay, the Angels cover their Faces in the prefence of God, VI Ifa. 2. For he was afraid to look^ upon GodJ] The Splen- dour of the Divine Majefty was fo great, that it daz- led his Eyes j and he was not able to behold it. For though he ftirr'd not a ftep further, after God pro- hibited him to come nearer, yet we may fuppofe him to be now nearer to it, than he was at the firft, (Ver. 3O and it's Glory alfo was much increas- ed. Yerfe 7. Ver. 7. And the LORD faid I have furely feen the affihion, &c] To fee fignifies more than to ob- ferve and take notice 5 including in it fuch Refolu- tions of Divine Providence, as would certainly pro- duce their Deliverance. For the doubling of the Expreffion (Seeing I have feen, as it is -in the He- brew) denotes there was no doubt of it. And have heard their cry.*] Both this and the next Phrafe, know their forrowr, fignifie more than the fimple words hear and know import, viz* fuch a regard to their miferable Condition, as moved him to order fpeedy Relief to be given them. Verfe 8. Ver. 8. And, I am come down to deliver them!} I now appear untothee, for that purpofe. Out of the Hand of the Egyptians.'} From their ty- rannical Power. And to bring them up out of that Land."] Where they are Strangers, and ufed as Slaves. Into upon EXODU S. Into a good Land.] A fruitful Country of their own. And a Large.9] Where they (hall not be pent up fo as they are in Gojhen. And if it were coniidered according to the extQnt of the Original Pronnfe, it was large and fpacious indeed, even from the Ri- ver of Egypt unto Euphrates, XV Gen. 18. Z)unto a hand flowing with Mill^and Honey.'] By which Phrafe the Poets exprefs the greateft Plenty 5 as Bochart fhows out of Euripides, Horace, Ovid, &C Hierozoick. P. II. L. IV. c. 12. For abundance of Milk and Honey argue a Country to be well water- ed, fruitful, full of fair Paftures and Flowers : from whence the Flocks may fill their Duggs with Milk, and the Bees their Cells with Honey. JFJian L. III. de Hijl. Animal, c. 3 5. faith the Goats of Syria (which includes this Country) afford fuch plenty of Milk 0 as is in no other Country. Unto the place of the Canaanites, &C.3 See con- concerning all thefe People here mentioned, XV Gen. - 19, &c. Ver. 9. Now therefore behold, the cry of the Chil- Verfe Q. dren oflCrael is come up to me, &C."] This was faid before, Ver. 7. but here repeated as a reafon of the Commiffion he intended immediately to give to Mo- fes, to go and Deliver them. Ver. lb. Come now therefore, and I will fend thee Ve'rfe 10. unto Pharaoh, &c7] Leave thy Flock ^ for I have another more weighty Bufinefs, wherein 1 will im- ploy thee. For thou (halt go with my Authority to Pharaoh 5 and command him not only to Releafe my People out of their Servitude, but to let them go alfo out of Egypt. He had called them by the Name of his People, Ver. 7. and now mentions it again, to 48 A COMMENTART Chapter to incourage their hope, that he would take care of III. his own. What Pharaoh this was fit being a comman Name to all the Egyptian Kings) is very much difputed. The common opinion is, that after Orus (in whofe time Mofes fled into MiJian) Acenceres (or Achcres) reigned Twelve years 5 and after him Achoris reigned Seven years more 5 and then fucceeded Cenebres, the worft of them all, to whom Mofes was now fent. But Clemens Alexandrine tells us that Apion (a great Enemy of the Jews, and who wrote againft them J mentioning their going out of Egypt (in his fourth Book of his Hiftory of Egypt} faith, it was in the reign of Amofis. For which he quotes Ptolomms Mmdefius an Egyptian Prieft, who wrote three Books about their Affairs, in which he faith, **? "a^m A)^/V7r% Bct&ihict) Ncobficot ny*(J.kvx y ytyoviveu 'lxfauoj; $ $i A}yu7r1* tos&avj L. l.Stromat. p. 3 20. But Tacitus .calls him Bocchoris, or as fome read it, Occoris, L. V. Hift. c. 3. That thou mayefl bring fourth my People, 8cc.] From this time we are to confider God as the King of this People: Not in general only, as he is Lord of the whole World 5 but in a proper and peculiar man- ner. For whatfoever Authority or Power of jurif- diftion the Rings of other Nations did exercife over their Subje&s (as Power of Life and Death, of ma- king Laws and Leagues, &c.) the fame Prerogative did the Lord of Heaven and Earth referve to himfelf alone, over the Children of Ifrael. Upon which ground, as Dr. ^ackfon well obferves, Mofes was de- legated to be his Ambaffadour to the King of Egypt 5 and conftituted (it appears by the whole Story) his Deputy or Viceroy over Ifrael. Ver. upon EXODUS. 49 Ver. ii. And Moks faid unto God, who am I, that Chapter I jhould go unto Pharaoh, &c] He modeftly de- clines the Service, confidering how mean a Perfon he was, in comparifon with Pharaoh $ and how un- able to do any thing for the Ifralietes. He had felt fome extraordinary motion in himfelf, Forty years ago 5 which he took to be an Indication, that God would ufe him as an Inftrument of their Delive- rance, (fee Chap. II v. 11, 12.) but at that time he was a far greater Man than now 5 and had more in- tereft at Court: the Princefs who adopted him for her Son being then perhaps alive, or having left him what made him very confiderable. In fhort, he was then the Son of Pharaoh's Daughter but now a poor Shepherd. Ver. 12. And he faid> Certainly I will be with thee.'] Verfe 12, In anfwer to his Objection, God bids him depend on this 5 that he would preferve him by a fpecial Pro- vidence, from being hurt by Pharaoh. So Maimoni- des (how this Phrafe (I will be with the) fignifies in Scripture, More Nev. P. III. c. 18. And the con- fidence which God wrought in him of this, gave him Courage and Refolution : which is alfo denoted by this Phrafe, as he (hows, P. II. c. 38. For all the Prophets were indued with an extraordinary Fortitude and Magnanimity 3 which was in Mofes above all the reft: he encountering a great King, and all his Court and People, barely with a Staff in his hand. And this fl) all be a Token to thee that Ihavefent thee$ when thou haft brought forth the People out of Egypt, ye full ferve God upon this Mountain.] This could not be a Token to him now but was afterward .- when God by his Power brought them to this very H place. 50 A COMMENTART Chapter place, to worfhip him, according to this Promifer, III. upon this Mountain. In the mean time, there were v^^V"^ many other Tokens God gave him (as we find in this Hiftory) which were all confirmed by this at laft. Verfe 13. Ver. 13. And they /halt fay unto nte, What k his Name ? What fljall I fay unto them f\ This doth not argue that they knew not what the Name of their God was ^ for they and the ir Fathers had been long acquainted with him : and they crkd unto him, and he heard them (II. 23, 24.) Boc Mofes being the firft that ever fpake to Men in the Name of God, ("none of the Patriarchs, either before the Flcod or after it, having faid any fuch words as thefe , God hathfent me to you : the Lord commands mz to bid yon do fo or fo, as Nmman. obferves in feveral places of his More Nevoch. P. I. c. 63. P. II. c. 3 9. ) it was na- tural for the Ifraelkes to ask him by what Name, or peculiar Attribute, God had made himfelf known unto him, fo as to authorize him to fpeak to them as never any Man before did. He had fpoken unto Noah and unto Abraham, &c. but it wras only for their own Inftru&ion ^ He never bid them deliver any Meffage unto others : and yet it is obfervable, that upon particular occafions, he ftill made himfelf known to them by different Names or Titles. As he faith to Abraham, \V Gen, 7. I am Jehovah who brought thee out of Ur of the Chaldees. But XVII. i* he faith, 1 am Elfhaddau And to Ifaac he faith, I am the God of thy Father Abraham, XXVI. 24. To Jacob he adds, I am the LO RD God of thy Father Abraham, and the God of Ifaac, XXVIII. 1 3. And after this, I am the God of Bethel, XXXI. 13. No wonder then that Mofes (hould think the People wouldl ^EXODUS. 51 would expeft, upon fo great an occafion, when he Chapter came to them as an Ambafiadour from Heaven, that III. the God of their Fathers (hould fpeak to them in a V-^"V-N^ New Stile, beyond all that had been known in for- mer days. Ver 14. And God faid unto Mofes, I ^4M Verfe 51, THAT I AM^ That is, faith Mximonides , in the place above-named 5 He that necejfarily Exip. He who fo is, that he muft needs be* Or as fome tranflate it, I will be what I will be $ i. e. the Eternal Immutable Being, (fo Elmacinus inter- prets it, the Uternal that never dies) who am faith- ful to my Promifes $ and will be to you, what I told your Fathers I would be. Whatfoever I faid in the days of Abraham, concerning the giving the Land of Canaan , I will certainly perform 3 for I change not. Jhus Jhalt thou [ay to the Children of Ifrael, 1 AM hath fent me unto you7\ The former words were a Declaration of God's Nature to Mofes $ and in thefe he bids him, in brief only fay to the Israelites that he was fent by him Who is. That is (as was faid before necefTarily Exifts: always was, and ever will he^ Who alters not 5 but by whatfoever Name he makes himfelf known, is ftill the very fame God. Which was a Name not unknow to the Gentiles, as one would think by the word E L0 which was infcribed in the front of the Delphick^ Temple fas Plutarch tells us) and was nothing elfe but the con- traction of EIMI, which fignifies , 1 AM. Or if we take EI to be an intire word (as it is com- monly thought ) fignifying thou art, Ammonim rightly underftood it to be *uVfls;ui t« e5« ^o^S- i&vtv £ I** off> £9 c& yincw P «* tx#\ a Being that is always but had no beginning, from thefe words of Mofes. And Numenius a Pythagor£n fpeaks it more plainly , when he faith , rb $ o\ a\/w &Ccu. i/li ohv aA kaia rctvjbv £ rovjfo 9 that which is 5 is eternal and ftedfajl, always the very fame without vari- ation. And no wonder thefe Men, if they met with this Paffage in Mofes, were highly pfeafed with it 5 for St. Hilary himfelf tells us, that he lighting upon thefe words (as he was mufing about God and Re- ligion) before he was a Chriftian, was ftruck with admiration : there being Nothing fo proper to God as to be. And therefore he thought it worthy of God, to fay of himfelf, I AM THAT I AM, and HE THAT IS (fo he tranflates the laft words ) hath fen t me unto you^ LA.de Trinitate. Verfe I*. ^en J5' And faid moreover unto Niofes, Thus fialt thou fay, See] For a further Explication of what he had now faid., and a further Satisfaction, of thek Minds. 7he upon EXODUS. 55 The LORD God of your Fathers, the God of A- Chapter Braham, &cj] The Name JEHOVAH (as we III. pronounce it) feems to be in fenfe the fame with L^v^u Ehjeh, before mentioned. Which, as it declares his Nature, fo the word God added to it, expreffes his Favour, Care and Providence. And confequently he bids Mofes tell the Children of Ifrael, that He who is the Eternal^ was the God of their Fathers,, of A- braham, lfaac and Jaoob: To whom he had made many Promifes that he would be gracious to their Pofterity. This was fufficient for them to know of him. This is my Name for ever, and this is my Memorial^ 8cc] Some refer the fir ft words (this is my Name) unto the foregoing Verfe, I AM: and the next, ( this is my Memorial) to thofe which immediately preceed, the LORD God of your Fathers: which in truth include the whole, Jehovah being the fame with 1 am. And the meaning is I will be for e- ver remembred, celebrated, prai fed and invoked, by the Name of the LORD God of your Fathers,. &c. Ver. 1 6. Goy and gather the Elders of Ifrael toge- yerre .* ther^\ The word Elders in thefe Books, fometime. fignifie the Men of the great Sanhedrin, as they fpake; in after times for the Judges in the Higheft Court) XXI Dent. 2. 8cc. Sometimes the Judges in the- Lower Courts, XIX Duet. 12. XXII. 15. Sometimes it only fignifies the Head of the Tribes, as here in this place : For now there were no fuch Courts of Judicature conftituted. S?eSelden< Uxor. Hebr. L. I. Cap. XV. Some indeed ("particularly Corn. Bertram) think it reafonable to fuppofe that the Ifraelites had Judges among them, all the time they dwelt in; 54 A COMMENTART Chapter gypt9 though not mentioned in Scripture 5 as they lit had no doubt, a Form of Religion, though we read nothing of it. And Mofes, he thinks, is here or- dered to fend for thefe, who were their Rulers, and adminiftred Publick Affairs among them. But there is this Argument againft it, that after this time, when Mofes had brought them out of Egypt, there were no fuch Judges amoug them, but Mofes (as we find XVIII Exod.) judged all himfelf, to his exceeding great trouble. And therefore by Elders we are here to underftand only the Wifeft and graveft Men of the Nation , who were in greateft efteem among them (as Mr. Selden afterwards fpeak, L. I. de Sj- mdr. Cap. XV. p. 523, &c.) or, as was faid before, the Heads of their Tribes. The famous H. Grotius confirms this by a nice Obfervatiorr, that both here and Ver. 18. they are barely called Zihne , not Ha- zitye, becaufe they was not as yet, certum Collegium fed fola qualitas denotatur (as he (peaks JU de Imp. Sum. Voteji , circo Sacra, Cap. XI. n. 15.) a certain Colledge or Society of them, hut their quality only is de- noted. And no doubt the word always fignified Men of Dignity, or chief Rank among others, both among the lfraelites, and among the Egyptians 3 as X have obferved on XXIV Gen. 2. L. 6. And fay unto them, The Lord God of your Father s9 &C.3 See this explained, Ver. 6. Hath appeared unto me7\ Ver. 2, 4. Saying, furely I have vifited you7\ So Jofeph, when he died, allured them God would do, LGen. 24. where I obferved to vifit them, was to bring them out of Egypt. And fo it fignifies here, as is evident from what God faid to Mofes when he appeared to himyv. 8. 1 am come down to deliver them out of the hand upon EXODUS. 55 hand of the Egyptians. Which was not yet a&ually Chapter done, but fo abfolutely decreed in the Mind of God, III. that he might fay he had already done it. Or the ^-/^Y^s^ word Pakad may be tranilated here, as it is e]fc- where, 1 have remembred yon, (i Sam. XV. 2.) that is, fo as to refolve to deliver them. And then the next words may depend on this. And that which is done to you in Egypt] For the word Seen< is not in the Original But either way, it relates to what God faith to Mojes, Ver. 7, 9. Ver. 17. And I have faid.*] Determined, or re- Verfe 17, folved. I will bring you out of the affliUion of Egypt, into the Land of the Canaanites, &c'J See v. 9. Ver. 18. And they flail hearken to thy voiced A Verfe I®« great incouragement to carry this Meffage to the El- ders of Ifrael : which God promifes to incline their hearts to receive and obey. The LORD God of the Hebrews hath met with ks7\ We have received a fpecial Command from the Eternal God, whom we, and our Fore-fathers^ worfhip : who hath appeared to us. And now let m go (we befeech thee) three days journey into the Wildernefs. They intended to go quite away; but at firft are direfled to demand only to go as far as Mount Sinai : which was but three days Journey from Egypt, if they went the neareft way to it. For this they were humble Petitioners 3 which is implyed in thofe words, We befeech thee. That we may Sacrifice to the LORD our God.*] When they delivered this Meflage to Pharaoh (V. 1.) they call it holding a Feaji to him : which was to be made upon the Sacrifices that they offered. For^r.3. of that Chapter,they (peak in the fame Phrafe,which is uledhere*. Ver,. A COMMENTART Ver. 19. And 1 am fare the King of Egypt will not let you go7\ God underftood before hand the hardnefs of his heart 3 and that he would not yield 5 Verfe 19. no not to let them depart for three days, much lefs for altogether. No not by a flrong hand. ] In the Margin , But by a flrong hand^ i.e. by cutting off all the Firft- born in the Country: till which, he knew Pharaoh would be obftinate. Verfe 20. Ver. 20. And I will ftr etch out my hand!} As the hand of God fignifies his Power, fo the flreching it out, feems to fignifie the exerting of that Power in mighty Deeds. Smite Egypt with all my wonder ■/.] The Hebrew word for wonders, comes from a Root, which im- ports fomething (ingular , and not common. Such were all the Plagues God fent upon Egypt, which made them the more wonderful. After that he will let yon go.] They grew fo terri- ble, at laft, that he was afraid the next ftroke would be upon his own Perfon: which made him content to difmifs them. Ver. 21. And I will give this People favour in the fight of the Egyptians, &c] Difpofe their hearts to be kind to them, fo that they fhould readily furnifli them, with any thing they defired. Verfe 22. Ver. 22. But every Woman /hall borrow.'] The word Shaal is of a doubtful meaning : for it fignify- ing, in general, to ask^ ox to pray, one may pray a- nother, either to give or to lend. And if the Israe- lites askt their Neighbours to beftow fuch things up- on them, as are here mentioned 3 and they out of a defiretoberid of them, or hoping fpeedily to re- cover their Goods, granted their Requefts^ no wrong upon E X O D U S. 57 wrong was done to them. And if they borrowed Chapter them of the Egyptians, it was by the Authority of IV. God, whofe the World is and the fulnefs thereof: and who doth no Man any wrong when he is pleaf- ed to transfer what he enjoys, unto another. See more XL 2. XII. 3 5. Of her Neighbour and of her that fojourneth in her Honfe.*] By this it appears that the Egyptians were intermixt with the Hebrews, in the Land of Go/hen .- and fo might the more eafily go along with them when they left Egypt 3 as many of them did, XII. 38. Jewels of Silver , &c] Rather , Veffels of Silver* &c. Which were of greater ufe to them than Jew- els $ unlefs they pretended to deck up themfelves , for the Feaft they were to keep. See more XL 2. XIL 36. And ye Jhall fpoil the Egyptians."] Not by Rapine or Stealth, but by their own Confent. CHAP. IV. Verfe i-T) ^^ behold they will not believe me, nor Verfe 1. Jj hearken to my voice, &c] This feems dire&ly to contradift what God had faid unto him, III. 18. They Jhall hearken to thy voice. Which Mai- monides endeavours to reconcile, by faying, that Mo- fes was fatisfyed they would believe what he told them concerning the Name of God who fpake to him 5 but not believe, without further proof, that he was jent by him. P. I. More Nevoch. c. 63. But the plaineft Anfwer is, that God did not mean they would hearken to Mofes immediately: but that he I would A COMMENT ART would fo Convince them by undeniable Signs and Tokens, that they Ihould give credit to him, when he faid he came from God to them : Such Signs he now asks, and God grants 5 that they might believe the LORD appeared to him, and gave him Com- miffion to deliver them. Verfe 2. Ver. 2. And the LORD faid vnto him, What is that in thy hand . upon EXODUS. 61 iho, perhaps, did not malicioufly devife out of his Chapter own head, fo thofe Hiftorians from whom he bor- IV. rowed his Work, might have but an imperfeft Tra- ^""Vs* dition of the Truth, derived from this Paflage of Mojes appearing with a leprous Hand before Pha- raoh : which was prefently noifed about the Coun- try, without the other part, of his being immedi- ately cured. And thus Helladius Befantinus, an E- gyptian Writer in his Chrefto-Mathia mentions one who faid Mofes was called ax?* , becaufe his Body Tols ■ d^olf K&lclrtfl©- US* was markf with white leprous fpots. And unto this lye he calls Philo to be a Wit- nefs. The very fame is affirm'd by Vhilem&us Heph£- ftionfr, as jf. Mmrfms obferves in his Notes upon the fore-named Author* Ver. 7. And he plucked it out of his bofom^ and be- Verfe 7. hold it was turned again as his other flefh. 3 A mani- feft token (as Con. Pellicanus rightly takes it) that God could, with as much eafe, reftore his opprefled People to perfeft liberty. Ver. 8. And it {hall come to pafs, if they will not be- Verfe 8. lieve thee, nor hearken to the voice ofthefirJl/ignJ] Here he gives the reafon, why he was pleafed to add an- other fign to the former $ that he might overcome the Incredulity , which he forefaw would be in many of them. That they will believe the voice of the latter fign. ] Yeild their confent to that which is plainly taught them by both thefe figns, viz. that God had appear- ed to him, and ordered him to fay what he did. And he faith they would believe 5 becaufe it was rational tofuppofe they would: though he like wife fuppofes in the next Verfe, (ome might (till remain incredu- lous 3 and therefore he adds another, Ver. 6s A COMMENTART Chapter Ver. 9. Thou /halt take of the Water of the River , IV. and ponr it upon the dry Land 3 and the Water fl) all be* ^~v~^ come Blood. ] This fign was not wrought now , Verfe 9. when God talked withhira, as the two former were : for he was in the Defert, far from the River here fpoken of, and near no River at all. Therefore, in cafe the lfraelites did not believe upon the fight of the two former figns, this is ordered to be wrought, when he came into Egypt ^ for their Conviftion ; by taking the Water of Ni/Vr, and turning it into Blood. Which might be well looked upon as an Indication, that God was able to fpoil that Water, which was the great Inftrument of the fertility of that Country, and make their Land barren. And alfo put them in * mind that the cry of the innocent Blood of their In- fants, which had been drownd in that River, was come up to God. There was a neceffity that Mofes (hould be inftruft- ed with all thefe Powers, becaufe he came with an unufual Commiffion : which would not have been credited, if he had not brought fuch extraordinary proof of it. All the Prophets after him did not work Miracles, which were necefiary only when fome great Change was to be made in the World 5 as there was now at their bringing out oiEgypt. After which they were to be put into a new form and order, by a body of peculiar Laws, both Civil and Religious : which when they were notoriously violated , God was pleafed by fuch wonders as Mofes wrought, to turn their hearts back again ^ as he did in the days of Elijah, 1 Kings XVIII. 37. Verfe 10. Ver. 10. And Mofes faid unto the LORD, 0 my Lord. ] This is a Form of Speech, whereby he declines this great Imployment 3 and defires to be excufed. upon EXODUS. excufed. The Reafon of which follows. J am not Eloquent^ In the Hebrew , Am not a man of 'words 5 i.e. not a good Speaker 5 or, not accuftomed to make Speeches 5 or, as fome take it, a Man of few words : and therefore unfit to be fent to the Ifraelites^ and much more to the King of E- gypt: to whom none but great Orators make Ad- drefles. Clemens in his Epiftle to the Corinthians , makes this an Argument of Mofes his Humility, and faith, he added thefe words ("from I know not what Authour) ky» «/*/ dirfiU &< yjflett , 1 am a reek^from a Pot. Neither heretofore, nor fince thou haft fpoken unto thy Servant. ] This hath been always my Imperfeftion, that I could not fpeak fluently : nor do I find that I am altered, fince thou haft been pleafed to appear to me, and give me this Commiflion. But I am flow of fpeech , and of a flow tongue. ] Cannot bring forth my words readily 5 nor pro- nounce them well. The Jews think he had fome impediment in his Speech 5 fo that he could not pro- nounce fome Letters or Words exa&ly : at leaft, not without fuch difficulty, that it was long before he could bring them forth. But the LXX. undeff- ftand thefe words flow of fpeech , as if he had but a weak, (mail, or flender voice $ fpeaking voce graci- U & exili fas it may be tranflated in Latin) which made him very unfit, he thought, to be an Ambafia- dour. And this doth not difagree with what St. Ste- phen faith, that he was mighty in Words, as well as Deeds, VII Adts 22. for the fenfe of what he fpake was great and weighty ^ though his pronunciation was not anfwerable to it. Nor did his ill or weak pronunciation, nor his flownefs in bringing forth his 64. A COMMENTART Chapter his words, hinder him from being an excellent Judge, IV. and deciding Caufes from Morning to Night 5 as v^~v~^ we read XVIU Exod. In the determination of which there was no need of Oratory 3 but of a quick Apprehenfion, exa& Judgment, and proper Language 3 which he never wanted. One would think alfo, that by life and Exercife he grew prompt in the delivery of his Mind ^ for he made feveral ve- ry long Speeches to the People : and efpecially an incomperable Difcourfe before his departure out of the World, in the beginning of the Book of Deute- ronomy. In the latter end of which, his Song (hows that he wanted no eloquent words, when he pleafed to ufe them* ' And who made them all blind, that they could not fee, when thou madeft thy efcape ? which is very ingenioufly invented $ but we have no affurance of the truth of this Explica- tion. Ver. upon E X O D U S. 65 Ver. 1 2. Now therefore go, and I will be with thy Chapter mouthy and teach thee what thou ft alt fty. ~\ Excufe IV. thy lelf no longer ^ but obey the Commiffion I have ^^v^-^- given thee: and I will both help thy Speech, and Verfe 12 fuggeft to thy Mind what thou (halt deliver. ' This doth not fignifie, as I take it, that if he had with- out further difputing gone about his Bulinefs, God would have given him a better Elocution: but that he would have made his words as powerful, as if they had been pronounced, with the greateft advan- tage. Or the meaning may be, that he fhould never want either words or thoughts, to inftruft his Bro- ther Aaron 3 whom God always intended to fend a- long with him. Ver. 13. And he faid, 0 my Lord."\ The fame Verfe 13. form of Speech with that v. to. Send I pray thee by the hand of hint, whom thou wilt fendr\ The Vulgar Latin having tranflated the word SCHILO, XUXGen. 10. qui mittendus eft, him that is to be fent, it hath inclined feveral great Men to think, that Mofes here defires God to fend the MESSIAH. And feveral of the Ancient Fathers (Juji. Mart. Tertull. and S. Cyprian, &c. ) were of this mind : as many later Interpreters, both of the Roman and of the Reformed Church , have been. Particularly Flacius lllericus ( in his CI avis upon the word MITT O ) thus explains this Paflage, c Man- 1 da idfunUionis, &c. commit this Office to the true * MeJJiah, or bleffed Seed 3 whom thou haft refolved to * fend , who will difcharge this Truft far better than * I can do, &c. But there have been and are other very confiderable Perfons, who think Mofes means no more than this 3 Send a more proper Perfon $ one fitter for this lmployment than 1 am. And the truth is K fuch 66 A COMMENTARY Chapter fucb Speeches as thefe in Scripture, do not denote a«- IV. ny certain Perfon or Thing 5 but fignifie fomething orv"^-' indefinite, and in general. Examples of which we have in 1 Sam. XXIII. 15. 2 Sam. XV. 20. upon Which Phrafe \Vado qno vado] I go whither I mayy the fame Flacius obferves, that it denotes an uncer- tain motion. In like manner Mofes here determines his defire to no particular Perfon : but only wiflies God would fend any Body rather than himfelf. And that he did not think of the Mejfiab, there is this Argument 5 that he had no reafon to believe he was now bom: and yet God's Promife was to fend one immediately to relieve the Israelites. Upon which Errand alfo, if he had prayed God to fend him, it would argue Mofes to have been in tfie fame Errour with the prefent Jews, that the Mefiah was to be a Temporal Deliverer. ¥crfe 14. Ver. 14. And the Anger of the LORD was kind- led againjl Mofes. ] Thefe words feem to import , that God was highly difpleafed with him 5 and con- fequently that he had very much offended him. Yet fome of the Fathers, particularly St. Hierom and St. \afd^ impute his backwardnefs to ferve in this Im- ployment, unto his great Modefty, Humility, and a deep Senfe of his own Infirmities : of which the wifeft and beft Men are far more fcnfible than other PerfonSc And then this Anger amounts to no more, than fuch a Difpleafure as a Father hath at his Child, when he is too diffident, notwithftanding all that he hath faid and done to breed in him a juft confi- dence0 And therefore no Punifhment followed this Anger (unlefs we think as R. Solomon doth, that be- caufeof this backwardnefs God preferred Aaron s Fa* gaily above his, or that this was the Caufe he would not upon EXODUS. 67 not Cure his Imperfeftion of Speech) hut only a Chapter Chiding : which we may fuppofe went before the IV. following Queftion, Is not Aaron the Levite thy Bro- ther ? which carries fomething of fharpnefs in it. And indeed this may be faid In Mofes his Excufe , That the moft Excellent Perfons, are the leaft for- ward to embrace the Offers of great Advancement. According to the obfervation of Plato , L. I. de Re- publ. ("which I find Eufcbiut alfo hath noted cut of him, L. XIL Pr£p. Evang. c. 9. ) that no Magiftracy being defigned for the Profit of him that Governs, but of thofe that are Governed 5 I muft needs con- clude, faith he, ^/W i&tiw. Iko/Ia Zfx*9-* ^iat no Man (who is confiderate he means) will voluntari- ly take upon him the Government of a People : but he muft be hired to it 5 or he muft be punifhed if he will not undertake it. For he that will ufe his Pow- er Well, kJWo-3"' kctv]$ 19 fikhTtrov T££t7«, ctAAct ttJ &%yj>[t.lVG> ; never doth that which is bejl for himfelf, hut for thofe whom he governs. Such an one was Mofes •, who fought not his own Profit or Glory (as thofe that now feek for great Places, by which they defign a Benefit to themfelves, and not to their Neigh- bours) and therefore was not eafily perfwaded to accept of the high Authority, which was offered to him. Is not Aaron the Levite thy Brother ?] One would think by this, that Aaron was now a principal Per- fon, and of moft eminent Quality in the Tribe of Levi : as may be concluded alfo from his Marriage with the Sifter of the Prince of the Tribe of Judah , VI. 23. For it is but a fancy of R. Solomon's, that he is therefore called the Levite, becaufe the Levitt- cal Order (hould have proceeded from him, and the K 2 Priefi- 68 A COMMENTART Chapter Priejihood been entailed on Mofes his Family : but IV. becaiife of Mofes his backwardnefs to ferve God in L-^V^SJ this prefent Imployment, he in anger quite changed his Intention, and advanced Aaron ro the Priefthood. Iknorv that he can fpeal^ well."] Is Eloquent, and can deliver his Mind in fluent words. There are two things which compleat a Commander, as Pericles fpeaks in Theucydides 3 kt df$$iif&$ , kt' ciyofiniuu. Behold he co met h forth to meet thee, &c.^ By God's dire&ion no doubt, who fuggefted to him that Mofes was coming by his order towards Egypt: which was fuch comfortable News to him, that when he faw him (after fuch a long Separation) it could not but be a very joyful Meeting. The fulfilling of this Pre- diction, was a new fign unto Mofes, that God would be with him. Vcr. 15. And thou fi alt fpeal^ unto him , and put words in his month. ] Tell him from me, what he is to fpeak. And upon E X O D US. 6? And I will be with thy mouth, and with his mouthy Chapref Thou (hale have Directions from me what to fay to IV. him: and I will enable him to fpeak to the People ^"v*^ and to Pharaoh. And will teach yon what you {hall do.*] Inftrutt you in all your Proceedings. Ver. 16. And he (hall be thy fpokgfman to the People!] Verfe 16. Acquaint them with what thou haft to deliver them. And he {lull be, even he to thee7\ He doubles the words, to denote that he (hould need no other Af- fiftant, but Aaron ; who being his Brother, he might the more fecurely rely on his fidelity. Injiead of a mouth f] To fpeak what thou canfl: not fo well deliver thy felf. And thou {halt be to him, instead of God.] Deliver my Mind and Will to him. The Chaldee translates the Hebrew word Elohim, in this place, a Prince, or a Judge : who hath the Power of Life and Death 5 ("See Grotius in VH ABs 35. andL. de Dieu V1F. 1 .) For Mofes by God's order and appointment executed all thofe Judments upon Pharaoh, which Aaron pro- nounced. See Selden L. I. de Synedr. cap. ult. If Jufiin Martyr did not mifapprehend Diodorm Sicu- hs, he faith the Jews called Mofes a God. For fo he reports Diodorus his words (Adhort. ad Gr We read hitherto but of one Son born to him : but it is plain he had another, from XVIII. 4, He carried h s whole Family wi:h him, to let his Brethren fee he was fo confident of their Deliverance, that he ven- tured not only himfelf, but his deareft Relations in their Society. And A COMMENTART And fet them upon an Afs.] One Afs could not carry them all, with every thing neceflary for their removal: therefore the lingular number (as is very ufualj is put for the plural. Though one Afs might perhaps carry her and two Children, one of which, if not the other, was very fmall : See Dm/ins, £>h£- fliones per EpifioL 86. and Simeon de Muis in his Va- ria Sacra : Affes are vile Creatures here with us, but they were not fp in thofe Countries : for the noblefl: Perfons anciently rode on them 5 as appears by a great many places of Holy Scripture, XXII Gen. 1. XXII Numb. 21. 2 Sam. XIX. 6. and feveral others, which are reckoned up by Bochart, P. I. L. II. Cap. XIII. Hierozoic. And he returned to the Land of Egypt.] Set out and began his Journey to that Country. And Mofes took^the Rod of God.'] So called, be- caufe God ordered him to carry it withjiim, (v. 17.) and had appointed it to be the Inftrument wherewith he fhould work wonders. In his hand.*] As a fign of his Authority. So ■Com. Peliicanus hath not unfitly explained it $ here- turned with the Rod of GoA.Jigno Apojlolatus & duca- tus, a fign or token of his Embafly and Government. Verfe2i. Ver. 21. And the RORD [aid unto Mofes, when thou goefi to return into Egypt.] When thou art come thither, j See that thou do all thefe wonders before Pharaoh.] The Signs mentioned in the beginning of this Chap- ter, with which he was to begin. Which I have put in thjhand.] Given thee power to do. Bui upon E X O D U S. But I will harden his heart, &o] The meaning is not, that God would harden his heart ac the firft, as foon as Mofes began to work his Signs : no more than that he would, at the firft, flay his firji-born, as he threatens v. 23. But,as at laft he intended to flay his Firft-born, if he would not be humbled by other Plagues 3 fo in conclufion he refolved to harden his heart, after Pharaoh had often hardned it himfelf. There are three diftinft words ufed in his Story, a- bout this matter. The firft is Chazak, the next is Rajhah, and the third is Cavad. Which fcem to fig- nifie a gradual Increafe of his Obftinacy, till at laft it grew very grievous. For the laft word (Cavad) intends and increafes the Senfe, whether it be in good or evil qualities. Ver. 22. And thou jhalt fay unto Pharaoh.] In this Verfe 22, God begins to fulfil his Promife to Mofes, that he would teach him what he Jhould fay, v. 12. and 15, ^ 16. Thus faith the LORDS] This (hows he came to Pharaoh in the Name and by the Authority of God. Ifrael is my Son even my Firft-born.] Moft dear to me, and beloved above all People (as the Firft- born Son commonly is above the reft of the Chil- dren) God having chofen and adopted them to be his peculiar People $ on whom he beftowed fingular Priviledges and Bleffings. Thiis God fpeaks of Da- vid, LXXXIX PfaL 28. And Aben-Ezras interpreta- tion of this Phrafe is not improper 3 That their An- ceflors from the beginning had been Worflrippers of him the true God. Ver. 23. And I fay unto thee.*] I command and Verfe 23. require thee (fo the word fay here fignifies.) L Let 74 A COMMENTARY Chapter Let my Son go, that he may ferve me."] Not to IV. keep my People in thy Servitude any longer ^ but ^•Sr^ to difmifs them that they may worfhip me, as my Servants ought to do. And if thou refufe to let him go , behold I will flay thy Son, even thy Firfi-bow.~\ Not upon his firft refu- fal (See v. 21,) but after a long courfe of other Jadgments, which would end, if he were not re- formed by them, in this at laft. With which he therefore terrifies him, that he might prevent it. Verfe 24. Ver. 24. And it came topafs by the way."] To Egypt in the Inn where they took up their Lodging at Night That the LORD met him.'] The SCHECHI- NAH,I fuppofe, appeared to him, from whence an Angel was difpatched, to do as follows. And fo both the LXX-and the Chaldee interpret it, The Angel of the LORD: becaufe the L O R D fent an Ange! to Execute what is here related. And fought to kill him.] Appeared in fuch a man- ner, as if he intended to fall upon him (with a drawn Sword perhaps, as he did to Balaam and Da- vid) which threatning Pofture could not but very much affright him, and put him into diforder. O- thers imagine he inflifted a fudden Difeafe upon him; or made as if he would ftrangle him. They that interpret this of killing his Child, as many do (See Mr. Selden, L. I. de Synedr. Cap. VI. p. 88.) feem to me to have noreafon on their fide: there being no mention of a Child in the foregoing Story 5 but on- ly of his Sons. Therefore Chaskunihz&h rightly ob- served that this Verfe is conne&ed with the laft words of the 20th, (the three following coming by a Parenthefu) and can refer to none but Mofes. All the difficulty is to find, why the Angel of the Lord (hould ■upon EXODUS. 75 fliould put him in fear of prefent death $ when he Chapter was going upon God's Meffage. The Refolution of IV. which feems to be contained in the following words. ^^\r^^ Ver. 25. Then Zipporah.] His Wife prefently ap- Verfe 25. prehended what was the Caufe oiMofes his danger, viz. becaufe her Child f of which (he is fuppofed to have been not along ago delivered J was not Cir« cumcifed. And therefore the immediately difpatcht that work: her Husband being in fuch a Confterna- tion, that he could not doit himfelf 5 but ("as Kim- chi will have it) called to her to do it $ or (he of her felf went about it, having been the Caufe that it was not done before. Took a /harp Stove.*] Or a (harp Knife made of a Flint : for fuch they ufed 5 which Jufiin Martyr (m his Dialogue with Trypho ) calls **nh*4 v^x^es*- And fo the LXX : and the Jews fay that fuch Knives were commonly ufed in this work. And cut the Foreskin of her Son.] But how came Mofes to neglett this Duty? Moft fay his Wife was unwilling to it : not becaufe (he abhorred this Rite, as cruel and unnatural ("for (he was of a Race, which came from Abraham, who firft received this Command of Circumcifing all his Children 5 and (he underftood, it appears, how to do it readily, wirhout indangering the Child, which had fcarce been poffible, if (he had been a Stranger to it) but becaufe the Midianites perhaps did not Circumcifefo foon as the Israelites 5 but imitated their Neigh- bours the Jfhmalites, who deferred it till their Chil- dren were Thirteen years old, at which Age lfhmael was Circumcifed fXVil Gen. 25.) or rather, be- caufe they were about to take a Journey, when (he thought it might be omitted, till they came to be L 2 fettled A COMMENTART fettled among the Israelites. And truly, this feeros to have been a good reafon, to defer Circuracifion beyond the Eight day : motion being dangerous* when the Child was fore. But fueh a Man as Mofes fhould have trufted God to take care of his Child 5 and not have been afraid of the Confequence, if he had performed his Duty. And becaufe he followed the tender Inclination of his Wife, rather than a plain Precept (XVII Gen 12, 13, &c.) he fell into this great danger. Many other accounts are given of this, ("for the truth is, the whole matter is very ob- fcure) but I fee none more probable, than what I have mentioned. And cafi it at his feet!] It is uncertain at whofe feet (lie caft it : whether at her Husband's, or the Child's, or the Angel's. The firft feems moft proba- ble 5 if the next words be fpoken to Mofes, as they feem to me to be. And f aid, furely a Bloody Husband art thou to me^\ If the foregoing Interpretation be true, thefe are not the words of an angry Woman 5 but fpoken with great affeSion : fignifying that (he had efpoufed him again ^ having favcd his Life by theBlood of her Son. Our famous Mr. Mede indeed, ( D/fcourfe XIV. ) carries the Senfe quite another way : becaufe an Huf- band, he faith, is never called Chatan after the Mar- riage Solemnity was over. Which, if it be true, makes nothing againft what I have faid , becaufe (he lookt upon her felf as a fecond time efpoufed for married ) to him by this aft : which had reftored him to her, when his Life was in danger. It mufl: be granted that the word Chatan doth not fignifie only a Spoufe 5 but fometime a Son in Law : but why ZipporaMhouli call her own Childby this Name, I do, not fee. Yet fo upon E X O D U S. fo Mr. Mede underftands it 3 and adds that the bins tell us, it was the cuftom of the Hebrew men to call their Children , when they were Gircumcifed, by the Name of Chatan, (1. e. Spoufe) as if they were now efpoufed unto God. And in- deed Aben-Ezra faith fo: but I cannot find that this was an ancient Notion among them. If it were, his Interpretation might be the more eafily embraced, which is this : That thefe were a folemn form of words ufed at Circumcifion 5 fignifying as much, as I pronounce thes to be a Member of the Church by Cir* cumcifion. Thus Vol. Schindler alfo expounds it (in his Lexk. Pentaglot.p. 677.) a Child was called Cha* tan upon the Day of his Circumcifion, becaufe then he was firfl j oyned to the People of God, and as it were efpoufed unto God. And he thinks the Tar gum coun- tenances this Senfe, when it thus expounds thefe words, by this Blood of Circumcifion a, Spoufe is given torn. Which may as well be underftood of Mofes being given to her, as of the Child : for he was, as I faid, reftored to her and to his Family* upon the Circumcifion of the Child. So it follows in the next Verfe. They that have a mind to fee the Senfe of an eminent Writer of our Church, concerning this PafTage, may confult Hookers Ecclefiafiical Polity Book V. in the latter end of the LXII Seftion* where he thus far agrees with me, that thefe words were fpoken out of the flowing of abundance of Commiferati- on and Love, with her hands laid under his feet. For fo he thinks thefe words, She caji it at his Feet9 import. Ver. 26. So he let him go.~] u e. The Angel no Verfe 260 longer threatned Mofes with death: but his Wife, to her great joy, faw hira reftored to her in Safety. From which 7* A COMMENTART i^^r\j Chapter which in aftertimes fprang the <$*\hr\$oeicu, which IV. were fo famous among the Greeks and Egyptians, in " the Feafts of Bacchus and Ofiris : whofe Stories Hue- tiuf hath lately (hown were framed out of this of Mofes. From whence alfo, as he probably conje- ctures, they uled Remedies for Difeafes, in forma fa- fcini, which they hnng, as Amulets, about their Chil- drens Necks, Demonfl. Evang. Propof. IV. Cap. IV. n. * Then foe faid, or when fhe faid, a Bloody Husband thou art, &c«3 £ e. As foon as Zipporah had Circum- cifed the Child, and thrown the Fore-skin at her HuP- band's Feet, and faid thefe words, Mofes was deliver- ed from his danger. Or ^according to our Tranfla- tlon) as foon as her Husband was fafe, (he repeated the foregoing words, faying, 1 have redeemed thy life, by circumcifing thy Son. They that make thefe words to have beenfpoken in a rage, becaufe (he was forced to do what (he did, fuppofe her to have had little kindnefs for her Husband ^ and as little regard to Circumcifion. I (hould rather Tranflate the words, So fie let him go $ i. e. let Mofes go to Egypt 3 and went back her felf to her Father : only repeating thefe words before (he went, Remember me, how I have faved thy Life, and made thee my Husband again (when Death was at hand) by the Blood of thy Son, whom I have Circumcifed. There is only this Excep- tion to it, that the Hebrew word for let him go is of the Mafculine Gender : which is of no great weight, becaufe it is ufual in this Language, when they fpeak of Females (as I obferved on I. 2 1 .) and it is cer- tain (lie returned to her Father ^ but whether in this manner no body can certainly determine. For we are not told any whereupon what occafion (he went back upon EXODUS, back to Jethro (unlefs it be here infinuatedj as we find (he did ( XVIII. 2.) together with her Chil- dren. But it is very probable, that (he fearing fome other danger, into which fhe and her Children might fall by the way, or in Egypt: might defire Mofes to fend her home again, till he had finifhed the work he went about : unto which he con- fented. Ver. 27. And the LORD [aid unto Aaron.] In Verfe 27^ Egypt* I fuppofe, he received this order from God : but we do not know how $ whether by an Appari- tion of the Divine Majefty to him, or in a Dream or otherways. Go into the Wilderness to meet Mofes.] The Wil- dernefs was a wide place: therefore he directed him, no doubt, into what part he fhould go. And he went and met him in the Mount of God.*} He went almoft to Midian ^ that he might have the more time to hear what Mofes's Commiffion was, be- fore they came to Egypt. Ver. 28. And Mofes told Aaron all the words of the Verfe 28? LORD, &c] Mentioned III. 6, 7, 8, &c. and in this Chapter 14, 15, 16, &c. And all the figns, &c!] See v. 2, 3, &c which he told him to confirm his belief, that God had fpo- ken thofe words to him. _ Ver. 29. And Mofes and Aaron went7\ . Came in- Verfe 2$» to Egypt. And gathered together all the Elders of the Children 0/lfreal. The chief Perforis in every Tribe, who bore a great fway among them. See III. 16. Ver. 30. And Aaron fpoke all the words which the Verfe 3©. LORD had fpoken unto Mofes.*] According to what God had promifed v. 15, 16. And A COMMENTART And did the figns!} The Signs are done^ by Mo- fes, as the Words werefpoken by Aaron, v!\j. In the fight of all the People.] Who came along with the Elders. Verfe t%. Ver. 31. And the People believed?] All the reft of the People alfo, (to whom the Elders reported what they had heard and feen) believed that God had fent Mofes to be their Deliverer. And when they heard that the LORD had vijtted, &c] See III. 7, 16, 17. Then they bowed their heads and wor/hipped.] Mo ft humbly acknowledged the Goodnefsof God, and his Faithfulnefs to his Word. CHAR V. Verfe 1. Verfe 1. A N-D afterward Mofes and Aaron went in ±\ and told Pharaoh.] When they had convinced the Elders of Ifrael of their Commiffion, they defired Audience of Pharaoh. Which having obtained, they went to Court 5 taking fome of the Elders along with them, to attend them. Which is not a meer Conje&ure, from the decency of the thing, that they fhould not go alone on fuch a So- lemn Embaffy 5 but fo they were commanded to do, III Exod. 18. and it will appear, from v. 3. of this Chapter, that fo they did. I have obferved before III. 10. that this Pharaoh is commonly thought to be him called Cenchres. Thus faith the LORD God of Ifrael, Let my People go, &c] Thefe w oids container ]y thtSub- v ftance of what they faid : which was delivered, we /inay well fuppofe $ in a longer Oration. Wherein thev upon EXODUS- 8 1 they declar'd they had received a Commiffion from Chapter their God, the LORD of Heaven and Earth, to V. make this Addrefs to him. In all Nations there were fome Perfons, who pre- tending to greater Familiarity with their Gods, than other Men, were highly reverenced, both by their own Country-men, and by Strangers. And there- fore it is no wonder Pharaoh offer'd no Violence to them, when they came to make this Demand 5 becaufe their Perfons were held Sacred 5 as thofe of Ambaf- fadours now are, who come from one Prince to a- nother. This is a better account , than that which fome of the Jews (in Schalfalah Ha%ahalahs) give of it: who fay, that when they came into Pharaoh's Pre- fence, they appeared in fuch Majefty, as daunted him : being like the Angels of the Miniftry 5 and raifed to a taller Stature than they had before 5 and having a fplendour in their Countenances, like that of the Sun, &c. In which, they feem to imitate the^tory of St. Stephen, whofe Face (hined like that of an Angel, when he appeared before their Coun- cil. That they may hold a Feaji unto me in the Wildernefs.'] In order to which, it was neceffary they fhould of- fer Sacrifice, (v. 3.) which they could not do in Egypt : and therefore defired to go into the Wilder- nefs 5 where they might ufe their own Rites and Ce- remonies of Religion, without offence to the Egyp- tians. Every word hath its weight in it : For a Feaft denotes an extraordimry Service 5 and to me fignifies fuch peculiar Rites of Worthip, as (hould be prefcribed and inftituted by the LORD, in whofe Name they fpake : For which, the Wildernefs was moft proper, becaufe there was no Concourfe of Peo- M pie 82 A COMMENTART Chapter pie likely to be in that place, to difturbthem in their V. Solemnity. ^-v~^ Ver. 2. And Pharaoh faid, Who is the LOR D . He foon made them underftand it was by his Decree, and not his Servants pleafure , that they were thus ufed. .And, which was worfe, they faw he was fixed in his Refolution^ being void of all pity 5 and mocking at their Complaints. For nothing could be more Sarcaftical, than to tell them they were idle,, when they funk under their Burdens. Ver. 88 A COMMENTART Chanter Ver. 18. Goy therefore now and work, &c] Do V. not fpend your time in making Complaints to me 5 ^v^ but return immediately to your Labours, and conti- Verie 18. nue at them, till my Commands be executed: and expedt no mitigation. Verfe 19. yer. 19. An A the Officers did fee that they were in evil Cafe, &c.] By thi9 Anfwer they found them- felves reduced to fuch Straits, that now they defpair- ed of all Relief : the King himfelf being fet againft them. Verfe 20. Ver. 20. And they met Mofes and Aaron who flood in the way, as they came forth from Pharaoh.] They had placed themfelves there on purpofe, to hear what Succefs the Officers had in their Petition. Verfe 21. Ver. 21. And they faid, the LORD look upon yon and judge.] This feems to be an Imprecation : or, at leaft, the Officers bid Mofes ad Aaron expect, that God would take them to task (as we fpeak) for bringing his People into fo bad a Cafe. Ye have made our Savour to be abhorred in the Eyes, Sec] Made us odious 5 as this Phrafe fignifies, XXXIV. Gen. 30. To put a Sword into their hand to flay us.*] Who may take an occafion from hence,and make this a pre- tence, for the deftroying onr whole Nation. Verfe 22. Ver. 22. And Mofes returned unto the LORD.] -this plainly intimates, that the L ORD had appear- ed to Mofes fince he came to Egypt 5 as he did at Mount Horeb: and that he appeared in fome ft tied place, where he might upon all Occafions refort to him. And ftid, LORD, wherefore haft thou fo evil tn- treated this People? &o] It was to no purpofe to anfwer the Officers who expoftulated with him 3 for they upon EXODUS. 89 they were too much exafperated, and thereby preju- Chapter diced againft any thing he could fay. And there- VI. fore he chofe rather to reprefent to God the Com- ^""Vn. plaints they had made to him: that he might be di- rected what Satisfaction to give them. For he was not able of himfelf, to give an account, why the L O R. D (hould . fuffer their Condition to grow worfe, rather than better, fince he delivered his Mef- fage to Pharaoh : No, nor why he (hould fend him on an Embaffay, which was not at all regarded. Ver. 23. Forfiuce I came to Pharaoh tofpeal^in thy Verfe 22, Name, he hath done Evil to this People $ neither haji thou delivered thy People at allJ] He might have re- membred that God told him more than once, that Pharaoh would not obey him at the firft, HI. 19. IV. 21. But the bitter Reflexions which the Officers of the Children of Ifrael made upon his Conduft, had fo difturbed his Mind, that he forgot himfelf fo far, as to ask the undecent Queftions mentioned in the foregoing Verfe, and complains here that God had done Nothing to fulfil his Promife of Deliverance to his People. CHAP. VI. Verfe 1. A ND the LORD (aid unto Mofes.] yerfe 1 J\ The SCHECHINAH, I fuppofe, appeared to him (See v. 12.) as it had done often before, fince he was firft fent upon this Bufinefs , (IV. 22.) and gracioully condescended to fatisfie his two Complaints, in the latter end of the fore- going Chapter. Where he complains, firft of all, that he had fent him about a fruitlefs Meflage: for, N fecondly> 9o A COMMENT ART Chapter fecondly, he had not at all delivered his People. To VI. the laji of thefe he Anfvvers in the firft place, here in v^^-v^nJ this Verfe 3 where he tells him, AW thou (twit fee what I will do to Pharaoh .^ That is, be patient *and wait a while 5 and thou fhalt fee Pharaoh compelled to difmifs my People. For with ajirong hand fl all he let them go \ &c] I will fo terribly fcourge him, that he (hall not only let them go, but thruft them out of Egypt and be glad to be rid of them. Verfe 2. Ver. 2. And God [pake unto Mofes, And faid unto him^ 1 am the LOR D.] He alfo anfwers here to his firft Queftion {Why haji thou fent me . and have fent thee to make known this great Name, that is my felf 5 who am conftant to my Word, and will faithfully perform all my Promifes.. Verfe 3. Ver. 3. And 1 appeared unto Abraham, unto Ifaac, and unto Jacob, by the Name of God Almighty.'] Or, God All-fufficient, as the word El-fhaddai may be in- terpreted (See XVII. Gen. 1.) God infinite in Pow- er and Goodnefs: of which he gave their Fathers abundant proofs, by delivering them in many and great Straits. But by my Name J E HOV A H was I not kpown to them!] This Name of four Letters^ as the Jews fpeak, is by the Ancients called the ineffable Name : For they would never pronounce it. Not becaufe they could not, as Drufius well obferves (L. I. Obfervat. Cap. I.) Sed quod religione & &h&Q ing which, I did /ware to give it, &c.^ Two things were promifed to Abraham in that Vifion mentioned XV Gen. Firji, That he would deliver his Seed from this Nation which opprefled them (v.. 14.) And fecondly, That he would bring them into the Land of Canaan, v. 16. Both thefe he now declares fhould be fullfiled (the former in the foregoing Verfe, and the latter in this) and thereby they (hould be convin- ced, that he was indeed Jehovah, true and conftant to his word* I am the LORD.'] He concludes as he began 1 having faid this twice before, v. 2, 6. Ver. 9. And Mo&s fpakefo unto the Children of If- Verfe -p rael.] He delivered this Meffage, as he was com- manded : which one would have expe&ed, fhould. have raifed their drooping Spirits, But quite con- trary, They harkned not unto Mofes.] They did not be- lieve, or receive what he faid, (So Maimon. More. Nev. P. I. cap. 45.) or it made no Impreffion upon them. The Reafon follows, For anguifl) of Spirit \] In the Hebrew, becaufe of Jhortnefs of Breath. They were fo extreamly oppref- fed, that they could fcarce fetch their Breath, as we fpeako. 96 A COMMENTART Chapter fpeak.- Or, had no heart fo much as to think of De- VI. liverance, much lefs hope for it : but funk under their vw/~v~n_> burdens. And for cruel Bondage.*] Common Slaves, though they cannot deliver themfelves, re Joyce to hear the good News that they are likely to be delivered by thofe, who have power and will to do it. But in mis Slavery, they were ufed fo cruelly, that they were quite dcje&ed, and uncapableof any Comfort. So the LXX. tranilate the foregoing words (for an- guijlj of Spirit) e| lxiyo<\,vxW) out of faint-hearted- nefs: they being quite difpirited. Verfe 10. Ver. 10. And the LORD /pake unto Mofes, faj- ing7\ It is likely that Mofes finding the Israelites fo regardlefs of what he faid, Went to the ulual place, #here he was wont to have recourfe to the Divine Majefty, (See v. 22.) to receive new Dire&ions what to do. ■Verfe. 11. Ver. 11 Go in, fpeak, unto Pharaoh King ofE- gypt, &e.~] The LORD bids him go again to Pharaoh, and renew the Demand lie made before, v. 1. Verfe 12. Ver. 12. And Mofes fpa\e before the LORD.'] This Phrafe Hphne Jehovah, before the LORD, plainly denotes that God appeared unto him in a vi- fible Majefty, as I obferved above v. 1. and See XI. 4. Behold, the Children of Ifrael have not hearkened to me, how then /hall Pharaoh hear tnef] Their faint- heartednefs diiheartened Mofes alfo, and made him unwillins; to renew his Addrefs unto Pharaoh. And there feems to be good reafon in what he fays 5 if the Children of Ifrael, whofe intereft it was to give ear to him, did not believe him $ what hope was there upon EXODUS. 97 there that Pharaoh flhould comply againft his inte* Chapter reft. VI. Who am of an uncircumcifed Lips!] This Reafon he ^V\ had alledged before, and was fully anfwered (IV. 10, 1 1, &c!) and therefore ought not to have been repeated now. For his being of uncircumcifed Lips fignifies no more than that he was an ill Speaker, and wanted Eloquence : It being the manner of the He- brews to call thofe parts uncircumcifed, which are inept to the ufe, for which they were defigned, and cannot do their Office. Thus Jeremy faith of the Jews, that their ear was uncircumcifed ^ and adds the Explication, they cannot hearken, VI Jer. 1.0. In like manner uncircumcifed Lips0 are Lips that cannot utter words 3 as uncircumcifed in hearty IX Jer. 26. are fuch as cannot underftand. St. Stephen puts both toge- ther, uncircumcifed in heart and ears, VII AUs 51. Perhaps Mofes thought it fome difparagement to him, that he was not able himfelf to deliver his Mind, in an handfome manner unto Pharaoh : and therefore mentions this again , to move the Divine Majefty, to circumcife his Lips, (as they fpeak) that is, remove this impediment. Vet. 13. And the LORD fpake unto Mofes W Verfe 13. unto Aaron.] Here is no exprefs Anfwer made to his Objeftion, but it fmees to be included in God's fpeaking unto Mofes and unto Aaron ^ whereas before he had fpoken only to Mofes, v. 1, 10. And it is likely Mofes was admoni(hed, that the LORD having given him Aaron to fupply his defeft,he ought to be fatisfied therewith: and go with him, and re- new his Addrefs, both to the Children of Ifrael, and alfo unto Pharaoh. So thefe words have refpeft to both parts of the foregoing Objection. O And 98 A COMMENTART Chapter And gave them a Charge unto the Children of IfraeL] VI. He laid his Commands upon them, ftri&Iy requiring V-/~y"^ them to obey him. Which is an higher expreffion than we meet withal before in the foregoing Injun- ctions ( either in v. 6. or n.) and makes me think this Verfe is not a meer Recapitulation of what had been faid, as fome take it 5 but an Inforcement of what he had before commanded. And unto Pharaoh King of Egypt, to bring the Children of Ifrael out of the Land of Egypt.3 1 fup- pofe he now gave them Authority to Threaten him,if he did not obey. Verfe 14. ^er« T4- Thcfe are the Heads of their Fathers Hon- fesJ] The Principal Perfons of the feveral Families of Ifrael. The Sons of Reuben the firft-born, &c] See XL VI Gen. 9. where the Sons of Reuben are reckoned up in this very order 5 in which they are here mentioned again, to introduce the Genealogy of Mofes and Aa- ron. Who being chofen by God to be the Delive- rers of his People, it was fit to (how that they were of the fame Stock, though not of the eldeft Family, of the Children of Ifrael. To whom God promifed, when he went down into Egypt, that he would furely bring him up again, XLVI Gen. 4. that is, in his Po- fterity : which would not have been fo manifeftly the Work of God, if they that were the Instruments of it, had not been of his Pofterity. Verfe 1 5. Ver. 1 5. The Sons of Simeon, &c.~] They are mentioned for the fame reafon, and in the fame or- der, that they were in Genefis XLVI. 10. Verfe 16. Ver. 16. Theft are the Names of the Sons of Levi, &c7\ Having briefly fetdown the Heads of the two eldeft Families of Ifrael, he enlarges now upon the upon E X O D U S. 99 the third : from which he himfelf was defcended. Chapter Gerfoon, Kohath, and Merari.*] Thefe three are VI. mentioned alfo in the XL VI Gen. 1 1, as coming with ^""V^n^ Jacob into Egypt. And the years of the Life of Levi were an hundred thirty and J even years \\ He is thought to have lived the longeft of all the Sons of Jacob : none of whofe Ages are recorded in Scriptures, but only his and Jo- fephJs-0 whom Levi furvived Twenty feven years, though he was much the elder Brother. Kohath alfo the fe- cond Son of Levi, attained near to the fame Age with himfelf, v. 18. And his Grandfon, Mofes his Father, lived juft fo long as Levi did, v. 20. Next to Levi , the longeft Liver of all Jacob's Sons was Naphthali, if we may believe the Tradition in R. Be- chai, who faith he lived to the Age of an Hundred thirty and three years 3 which was the Age of Ko- hath. Ver. 17. The Sons of Gerftion, Libni and Shimi, Verfe 17. &c7\ Thefe were born in Egypt, from whom de- fcended two Families mentioned afterwards, III Nun/. 18, 21. Ver. 18. The Sons of Kohath, Amram, &c^\ He Verfe 18. had the moft numerous OfF-fpring of all Levis Sons, III Numb. 28. from the eldeft of which Mofes came. And the years of the life of Kohath, were an hun- dred thirty and three years. He fets down the Age of none but only of Levi his great Grandfather, and Kohath his Grandfather, and of Amram his Father. And Primate Vfher makes account that Kohath was Thirty years old when Jacob came into Egypt, and lived there an Hundred and three years 5 and died Thirty two years before Mofes was born. See Chrono- hg. Sacra, Cap. V. O 2 Ver. 100 A COMMENT ART Chapter Ver. 19. The Sons of Merari, Mehali.3 From this VI. Mehali, ir is thought, fprung the famous Singer He- ^/-v-^> man, who compofed the LXXXVIII Pfalm^i Chron. Verfe 19. yi. 33. And Mufhi.] From whom defcended Ethan, who compofed the LXXXIX Pfalm , 1 Chron. VI. 44. Verfe 20. Ver. 20. And Amram took him Jochabed his Fathers Sifter to Wife.*] It muft be acknowledged that the Hebrew word Dod fignifies an Uncle: and there- fore fome would have the word Dodah, in this place, to fignifie only his Uncles Daughter. So the Vul- gar, and the LXX. tranflate it. But Mofes tells us fo exprefly that (he was bom to Levi in Egypt, (XXVI Numb. 59.) that it unavoidably follows (he was Sifter to Amram s Father. Which the forenamed great Primate maintains (Cap. VIII. of the fame Book) againft Scaliger and Pererius, who would have Jo- chabed called Levi his Daughter, only as Ephraim and Manajfeh are called Jacob's Sons. Which would make a very eafie Senfe (as I obferved II. 1.) if it would confift with thofe words in Numbers XXVJ* 59. whom her Mother (for that muft be underftood) bare to Levi : which (how (he was his Daughter. And thus R. Solomon underftood it: and fo did Tojiatur and Cajetan , and divers others, whom our Vfher there mentions. And fee our moft Learned Selden, L. V. de Jure N. & G. Cap. IX./>. 584. Which (hows how fincere a Writer Mofes was, who doth not (tick to relate what might be thought in after Ages (when the Law againft fuch Marriages was enafted) a blot to his Family. And it is obfervable that he doth not fay one Syllable in Commendation of his Parents^ though their Faith deferved the greateft Praife, as the Apoftle upon EXODUS. 101 Apoftle to the Hebrews (hows, XI. 23. But Mofes, Chapter as Jac. Capellus truly obferves, did not write for his VL own Glory, but for the Service of God and of his v^-v~\ Church, ad A. M. 2481. And/he bare him Aaron and Mofes.] This (hows, that God exa&ly fulfilled his Promife of Delivering the lfraelites out of Servitude in the fourth Genera- tion, XV Gen. 16. (i.e.) the fourth from their De- fcent into Egypt) for Mofes was the fourth from Le- vi ^ being his great Grandfon. And the years of the Life of Amram were gypt, I Numb. 7. II. 3. The knowledge of this,, he thought might breed in Pofterity a greater Reve- rence to the Priefthood : which was f tied in the Fa- mily of Aaron. AndfieJ?ore him Nadab and Abihuf) Thefe two perifhed in the very firft Sacrifice which their Father offered: becaufe they did not take Fire from the Altar, but offered with ftrange Fire, X Lev. 1, 2. Eleazar.'] Who fucceded his Father in the Prieft- hood, {Numb. XX. 25, &c.) and affifted Jojhua in the Divifion of the Land of Canaan, XIV Jojh. 1. XIX. 51. XXI. 1. From him fprung Zadok and the following High-Priefts, till the Deftruftion of Jeru- falem, 1 Chron. VI. 4, &c And Ithamar.] From whom came Eli, and Ahi- tnelech, and Abiathar (in the time of David) in whom this Family was Extinfr. Verfe 24. Ver. 24. And the Sons of Korab, &c7\i Though he himfelf periled in his Rebellion againft Mofesy who was his Cofin-German 5 yet his Family remain- ed (XXVI Numb. 58.) and were famous in the days of David 5 being often mentioned in the Book of Pfalms. Verfe 25. Ver. 25. And Eleazar tooh[ one of the Daughters of Putiel to Wife.'] Who this Putiel was, is not' cer- tain. Dr. Lightfoot thinks he was an Egyptian Con- vert, whofe Daughter Eleazar married. But I fee no good ground for this Opinion, but rather think it more likely, Eleazar would marry one of the race of Abraham 3 being Son to the High-Prieft. He was married indeed before his Father was promoted to that Dignity 5 yet Aaron was fo great a Man in his own upon EXODUS. 103 own Tribe, (See IV. 14.) and married into fo ho- Chapter nourable a Family in Ifrael, (v. 23.) that it is not VI. probable he would fuffer his Son to match with an ^~Y~s* Egyptian Profelyte. Thefe are the Heads of the Fathers of the Levites, &c] The great Perfons, from whom fprung the principle Families among the Levites. He faith no- thing of the other Tribes 5 becaufe his intention was only to derive his own Pedigree and his Brother Aa- ron % from Ifrael. Ver. 26. Thefe are that Mofes and Aaron, to whom Vcrfe %6« the Lordfaid, bring out the Children of Ifrael, &c7\ Thefe are the two Perfons, to whom God gave Com- miffion, to be the Deliverers of their Nation out of the Egyptian Bondage. He had mentioned, juft be- fore their Genealogy, the Charge God gave them, both to the Children of Ifrael and unto Pharaoh, v. 13. And now he goes on to (how that they were the Men, who were peculiarly chofen by God to dis- charge that Office 5 firft by going to the Children of Ifrael, which he mentions here 5 and then to Pharaoh, which he mentions in the next Verfe. Bring out the Children of Ifrael from the Land ofE- gypt.] Allure them of their Deliverance, notwith- standing the Preflures under which they groan. According to their Armies^] Not by a diforderly Flight 5 but every Family in fuch good order, as an Army keeps, XII Exod.^i, 51. XIII. 18. Ver. 27. Thefe are they that fpake to Pharaho, &c] Verfe 27. Who carried the Meffage from God to Pharaoh, re- quiring him to let Ifrael go out of Egypt, V. 1, 2, &c VI. 13. Thefe 3 io4 A COMMENTART Chapter Thefe are that Mofes and Aaron.*] He repeats it a- VI. gain, that all Generations might mark who were the Men that God imployed, in this great and hazardous Work of Demanding the Liberty of the Children of Ifrael from Pharaoh's Servitude: and effecting it in fuch manner as is afterward related in this Book. There have been Critical Wits, who made this an Argument that Mofes was not the Author of thefe Books: becaufe it is not likely, they imagine, he would write thus of himfelf. But no Body but thefe Creticks can fee any Abfurdity in it, that he and his Brother, being the Inftruments in Gods hand of effecting fuch wonderful things, (hould not let Pofterity be ignorant of it : but take care not only to Record it, but to fet a fpecial Note upon it, that none might rob them of the Honour God beftowed on them 5 and He (by whofe dire&ion this was writ- ten) might have the glory of working fuch mighty things, by fuch inept Inftruments, as Mofes often ac- knowledges himfelf to have been. Nor is this more than Ezra, Nehentiah and Daniel fay concerning themfelves: and St. John may as well be denied to be the Authour of the Gofpel which bears his Name, becaufe he faith, This is the Dilciple that te- Jiifieth thefe things, Sec. XXI. 24. And befides this, the Hiftory of fucceeding Ages (how us ti e neceffi- ty of this, which Mofes hath faid of himfelf. For if he had not told us what his Progeny was, we fee by what we read in Jttftin and Corn, Tacitus, and fuch like Authors, what falfe Accounts we (hould have of him: for Jitftin. from Trogm Pompeius, makes him (as I oblerved before) the Son of Jofeph. Nay, the Jewifh Writers have been fo fabulous, that we (hould have learnt as little Truth from them, if Mofes had not told it us himfelf. Ver. upon E X O D U S. 105 Ver. 28. And it came to pafs on the day when the Chapter Lordfpake unto Mofes,dv.] Having finilhed the Ac- VII. count he thought fit to give of himfelf and of his ^O^V Brother, whom God was pleafed to imploy ir this verfe 20* great Embafly $ he refumes the Relation of it, which he broke off' at the end of v.i%. Ver. 29, That the LORD fpake unto Mofes fay- Verfe 29, jag, J am the L OR D, &c] This and the next Verfe, feem to be a Recapitulation of what God faid in his laft Appearances to him, v. 2, 10, &c. and of his defire to be excufed from the Employment on which he was fent^ urged by two Arguments, v. 12, 13. where they are related fomething more largely than they^re here, in the laft Verfe of this Chap- ter. In which he mentions them again $ that there might be a clearer connexion, with what God fur- ther added for his Encouragement, when he gave him the forenamed Charge (v. 13.) to deliver a new Mefiage unto Pharaoh. Ver. 30. And Mofes [aid before the LORD.'] We Verfe 30. read the very fame v. 12. which makes me think this is not a new Obje&ion 5 but meerly a Recital of what he had obje&ed there. See what I have faid on the foregoing Verfe. Behold I am of uncircumcifed Lips, &c] See ©. 12. CHAR A COMMENTARY CHAR VII. Verfe i. Ver*"e *• A ND the LORD faid unto Mofes.] J~\. He received new Orders from the SCHECH1NAH, or Divine Majefty; before whom he ftood, VI. 12, 30. See.'] Mark what I fay> in anfwer to all thy Ob- jections. / have made thee a God to Pharaoh. ] Therefore why fhouldeft thou fear to appear before him, who is but a Man? Mofes is not called abfolutely a God 5 hut only a God unto Pharaoh. Which denotes that he had only the Authority and Power of God over him : or rather, he was God's Ambaffadour to fpeak to him in his Name ^ with a Power ready to Execute all that he defired, for the Humbling of Pharaoh^ and Punifhing his Difobedience to his Mefiage. And Aaron thy Brother floall be thy Prophet.] Let therefore the TDncircumcifion of ihy Lips, be no lon- ger an Obje&ion: for he (hall interpret thy Mind, as Prophets declare the Mind of God. Some flight Wits have from this place alfo drawn an Argument, that this Book was not written by Mo- tes : but by fome other Author long after his time. Becaufe the word Nabi, they fancy, was not now iir ufe to fignifie a Prophet: as appears, fay they, from i Sam. IX. 9. where it is faid, He that is now called (Nabi) a Prophet, was before time called (Roeh) a Seer. Which feems to fignifie that the word Nabi. (V/hich Mofes here ufes for a Prophet) was but new- ly come into ufe, in Samuel's days. But this is very far from Samuel's meaning: whofe plain fenfe is this, that he who foretold things to come, or difcovered fecrets upon E X O D U S. 107 fecrets, rwas anciently called a Seer, not a Prophet. Chapter Which fignified heretofore only an Interpreter of the VII. Divine Will : but now they began, in Samuel's days, <*/"V~n to apply the word Nabi (or Prophet) to thofe who could reveal any Secret, or forefee Things future. Which had not been the ufe of the word formerly : but it fignified, as I faid, one that was familiar with God, and knew his Mind, and delivered it to others; as I obferved upon XX Gen. 7. where God himfelf calls Abraham a Prophet 5 as he here calls Aaron. And what holy Writer would dare to alter the word which God himfelf ufed ? Which is far more proper alfo to this purpofe than either RO EH or CHO- SEH (which thefe Men fancy were the words in ufe in -Mofes his time, not Nabi) for they do not anfwer the intention of God in this Speech concern- ing Aaron. Who was not to fee, and Divine, or to receive Revelations from God 5 but to be a Mouth to Mofes 5 to utter what God revealed to him, not to Aaron. Which is the original fignification of the word AW: there being no derivation of it fo natu- ral, that I can find, as that of R. Solomons, from the word Nub, which fignifies to utter, or to bring forth, X Prov. 3 1. Ver. 2. ThoH /halt fpeak all that I command thee, Verfe 2. Sec] This explains the latter end of the former Verfe : that Mofes fhould deliver God's Mind to Aa- ron^ and Aaron Chould deliver it to Pharaoh: re- quiring him from God todifmifs the Children of lf- rael out of his Country. Ver. 3. And I will harden Pharaoh's heart.'] Or, Verfe 3, but I will harden, &c. which Avenarius tranllates, / mil permit his heart to be hardened. Though there is P 2 no 108 A COMMENTART Chapter .no need of it $ for God here only foretels what Pha- VII. raoh would force him to do, (See IV. 21.) after fe- MyrmVmKsJ veral Signs and Wonders had been wrought to move him to Obedience. For he was fo ftupid, and hard- ned his heart fo often, (VIII. 1 5, 32.) that in con- clufion God hardned him, by withdrawing all good motions from him. And therefore , the firft time that Jehovah is (aid to harden his heart, there is a fpecial remembrance of this, that the LORD had foretold it, IX. 12. And multiply my Signs and my Wonders, &c] The firft Plagues that were inflifted on him, proving in- effectual 5 it was neceffary to fend more and greater,, that if it had been pofGble, his heart might have been mollified. Verfe 4. Ver. 4. But Pharaoh will not hearken unto you!] Or rather, and Pharaoh {hall not hearken to your de- mands. For this was the effeft of his hardning. That 1 may lay my hand upon Egypt/] Smite all their Firft-born: upon which immediately followed their march out of Egypt. And bring forth mine Armies , &c] All the Tribes of the Children of lfrael: which were fo multiply- ed, that every one of them fingly made an Army. See VI. 26. By great Judgments!] That is, grievous Plagues 5 which he infii&ed on them, one after another. And thereby made good his word , that Mofes fhould be a God to Pharaoh, v. 1. that is a Judge, as the word Elohim fometimes fignifies. See VI. 6. Verfe 5. Ver. 5. And the Egyptians flail know that I am the LOR D.] Be convinced, or made fenfible that none can withftand me. When upon EX ODU S. 109 When 1 flretch forth my hand againft Egypt, &c7\ Chapter This was moft efpecially fulfilled, when he fmote VII. their Firft-born, which made them look upon them- ^~VN felves as loft Men, if they continued difobedient, XII. 33. Ver. 6. And Mofes and Aaron did as the LORD Verfe 6. commanded them, Jo did they7\ He repeats what he faith of their Obedience to God's Commands , be- caufe from this time forward, they no longer difpu- ted, nor made any Objeftion^ but roundly went a* bout their bufinefs. Ver. 7. And Mofes was four] core years old, &c] The Verfe 7, Israelites were under an heavy Perfecution when Mo- fes was born ^ and God excercifed their Patience (it appears by this) a very long time, that their Deli- verance might be for ever remembred with the great- er Thankfulnefs and Obedience. Such grave Per- fons as thefe were fitted to be imployed as God's Commiflioners in this Affair: for they could not well be thought to be hot-headed Men, who thruft themfelveS forward into this Embafly , without a Warrant. So fome of the Jews very judicioufly have o^ferved, that God made choice of aged Men to work all his Miracles before Pharaoh, and to re- ceive his Revelations, becaufe they were not apt to invent, nor to be under the power of Fancy, at thofe years. See Sepher Cofri, L. I. Self. 83. where Buxtorf notes that Aben Ezra obferves upon this place, That now befides Mofes and Aaron ever prophefyed in their old Age^ becaufe they were more excellent than all the Prophets. Ver. 8. And the LORD fpake unto Mofes and Verfe 8. Aaron, faying. *] When they were about to renew their Addrefs to Pharaoh, God was pleafed again to appear no A COM MENTART Chapter appear and give them his dire&ions in their Pro VII. ceedings. v-/-v~*^ Ver. 9. When Pharaoh JJiallfpeak unto you, faying, Verfe 9. J]mv a Miracle for you^] It was likely that Pharaoh would, when he v/as not in a Paffion, ask, How (hall I know that you come from God with thisMef- fage to me.*? give me fome proof of your Authority: And fuch a proof as can be done by none, but by the Power of God. And therefore God dire&s Mofes what to do in this cafe. Say unto Aaron, Take thy Rod7\ The fame Rod, is fometime called the Rod of God, (IV. 20.) fome- time Mofes his Rx>d, and fometime Aarons: as we find it in many places, v. 10. Sc 19. of this Chapter $ and VIII. 5. 19,80:. Becaufe God wrought all the following Miracles by this Rod 5 which fometimes Mofes and fometimes^wz held in their Hand. But commonly Mofes delivered it unto Aaron, as an Agent under him, to ftrerch it out for the effecting of Won- ders. For he tells Pharoah in this very Chapter, that with the Rod, which was in bis Hand, he would fmite the Waters &c. v. 17. And immediately the LORD bad him Say unto Aaron , Take thy Rod, and fir etch out thy hand upon the Waters of Egypt, 2/. 1 9. By which it appears he had delivered the Rod unto Aaron. For a Rod being the Enfign of Authority , Prophets were wont to carry one in their Hand, in token of their Office. And fo did the Egyptian Ma- gicians a!fo, who had every one their Rod ready to throw down, v. 12. And Mercury, whom the E- gyptians counted a Prophet (and thence called him Ambit*) was reprefented with a Wand in his hand. And cafl it before Pharaoh.] As Gcd had before dhtStcd Mofes, IV. 3, 21. Ver. fnEXODUS. in Ver. 10. And Mofes and Aaron went in unto Pha- Chapter raoh, and did fo as the LORD commanded themT] VII. At their firft Addrefs to Pharaoh they only delivered ^"-~v\. their Meflage^ but did ncihirg to confirm it, V. i, Ver^e Ia &c. Nor were they commanded now to work any Miracle, unlefs Pharaoh demanded one. Which it is likely he did 5 this fecond Addrefs to him, moving him to ask, How (hall I know that you come from God? And Aaron caft down his Rod before Pharaoh and before his Servants J] The great Men of the Court, who are always fuppofed to be prefent where the King was 3 though not mentioned in the foregoing Ver(e. And it became a Serpent^] See IV. 3. where we read that Mofes himfelf, when this Change was firft made, fled from before it 5 the fight of it was fo ter- rible. And therefore ic is highly probable, that Pha- vaoh and his Servants were no lefs ftartled, at the firft appearance of it. Artapanns relates feveral other Mi- racles befides this, in Eufebim his Pr£par. Evang.p. 434, 435, & 441. which I mention to fhow that the Fame of Motes'* Miracles was fpread among the Hea- then : who were lb far from disbelieving them, that they gave credit to other falfe Reports, which fome ill People had mingled with them. Ver. 11. Then Pharaoh alfo called the Wife men.! Verfe 1 1, When he had recovered the fright in which we may- well fuppofe him to have been, he lent fome of his Servants, to call in thofe who he thought could cope with Mofes and Aaron in wonderful Works. Wife men.'] This word is fometimes ufed in a good fenfe : and therefore to (how they were fuch, as we now call Cunning-men y he joyns another word: U2 A COMMENTART Chapter word to it, which is never taken in a good fenfe, Vlf. vi&- Sorcerers^] Which moft take to be fuch as we call Juglers^ who caft mifts, as we f peak, before Men eyes 5 and make things appear otherwife than they really are. For the Hebrew word Gjcheph (from whence comes Macafchephim , which we tranflate Sorcerers') fignifies to delude the fight with falfe Ap- pearances. Sir John Marram put thele two words together, and (by the figure of ^v «h*JW) tranflates them, accerfivit peritijjimos artis- niagictf, he called the moft skilful Perfons in the Magical Art, Chron. Can. Seoul. IX. Now the Magicians of Egypt. ] This is a third word, which feems to be of worfe import, than the two former. Some tranflate it Necromancers : but it being a foreign word, we cannot determine its par- ticular meaning : though in general, no doubt, it fignifies Men, that by evil Arts, performed amazing things : Such as Simon Magus and Elyvtas in after times, See XLI Gen, 8. and Bochart in his Hierozoi- con P. 2. L. IV. Cap. XVIII J where he hath a large Difcourfe about the meaning of this word Chartu- nint\ which, after all that others havefaid about it he thinks comes from the word Ret an : which in A- rabicl^znd Chaldee fignifies to murmur, as Magicians, were wont to do in their Incantations. So Hartun is properly l-xAioau an Inchanter. And the Name of yA§Tiy.j< (the fame with Hecate) he thinks al'udes to it :, whom Magicians were wont frequently to in- voke. The Names of the principal Magicians at this time among the Egyptians, were Jannes and Jambres, as not only St. PW, 2 Tim. 111. 8. but feveral , both Jewifi, fnEXODUS, 113 Jewifl), Greek and Roman Writers tell us. I will Chapter mention but one, the Author of Schalfch-Hakkaba- lah, who calls them by thefe names 5 and faith that ' in our Language we would call them Johannes and Ambrojlus. The Reader may find a great many more, if he pleafe , in Primate Vfiers Annals ad A. M 2513. and in Boch art's Hierozoic. P.l.L. II. c. 53.^ 645. Artapanus in Eufebius calls them 114** C<&i$ uk^tv, Priefts at Memphis, whom Pharaoh fent for to op- pofe Mofes. The Original of which fort of Men feems to have been this^ that God being pleafed to admit the holy Patriarchs to familiar Colloquies with him, the Devil indeavoured to imitate him 3 that he might keep Men in his Obedience, by pretending Difcoveries of Secret things to them. And when God was pleafed to work Miracles for the confirmation of the Truth, the Devil dire&ed thefe Men, who were familiar with liim, how to invoke his help, for the performance of ftrange things, which confirmed them in their Er- rours. They alfo did in like manner with their Inchant- ments.'] If the Hebrew word come from lahat which fignifies a flame, (See III Gen. 24.) it feems to denote fuch Sorcerers as dazzled Mens eyes, and then impofed on them by (hows and appearan- ces of things, which had no real being. But it may be derived from laat, which fignifies hidden and fe- cret$ and then denotes thofe that ufed fecret Whifpers or Murmurs, as Inchanters did (as Bochartus in the place now mentioned interprets it) or fuch as had fe- cret Familiarity with Daemons^ as it is expounded in the Gemara Sanhedrin, Cap. VII. n. 10. where there are many Examples of the former fort of Inehant- Q merits, ii4 A COMMENTART VII. merits, by the deception of the fight. For inftance, Chapter R. Afche relates that he faw a Magician blow his Nofe, v^~yNw> and bring pieces of Cloth out of it. And R. Chajah faw one cut a Camel in pieces with his Sword, and then fet it together again : which was nothing, faith he, but the delufion of the Eye. Several other fto- ries are told of the fame Nature. Verfei2. Ver. 12. For they cafi down every Man his Rod J] They were fent for to confront Mofes, and there- fore attempted to do the very fame thing that he had done. For they took him for a meer Magician, like themfelves} and it was a common thing in ancient times, for fuch kind of Men to contend one with another. And their great ftudy was (as Gaulmyn hath obferved in his Notes upon The Life and Death of Mofes, written by a Jew, p. 241, &c.) to find out the Genius that attended their Oppofer 5 whom they ftrove to gain to their fide 5 or to terrifie him by a greater and more powerful Angel. And they only were infuperable who had a Deity to their ge~ nius 5 as Porphyry faith Plotinus had. Who contend- ing with Olympius an Egyptian, when his Genius was called aVavToVw, to appear vifibly 3 there came a God and not a Daemon. Which made the Egypti- an Cry OUt , MctHcLetQ- &s Siov Vxjw rov faipova , he is happy who hath a God for his Genius, as I fuppofe it fhould be interpreted. And thus the Jewifli Au- thour of The Life and Death of Mofes , fancies that thefe Magicians who refifted Mofes, turned over all their Books to find out the Name of that Deity, by which he did wonders, fo much fuperiour to theirs, And upon E X O D U S. 115 And they became Serpents. *] Not real Serpents , Chapter but feeming as Jofephus underftood it, and feveral VII. Chriftian Writers : Particularly Sedulius L. IV. Carm. -imagine fi&a Vijibus humanis Magic as tribuere figuras. I omit other ancient Authors, who fuppofe that as Spirits can affume Bodies like to Men, fo they can as eafily, out of the fame Air, make the appearance of a Serpent^ juft as Circe is faid in Homer to have changed Vlyjfes's Companions into Hoggs. But there are thofe who take thefe to have been real Serpents, brought hither by the power of the Devil : who withdrew their Rods, and put thefe (which he fud- denly tranfported from fome other place) in their room. Which if it be true, it makes the Power that wrought by Mojes the more wonderful 5 whofe Ser- pent devoured them all. But Aaron V Rod fa allowed up their Rods.~] The Serpent, into which Aaron s Rod was turned, moved towards thera, and eat them up. Which was, as I faid, the more aftoniftiing, if they were real Ser- pents, of the fame bignefs (as we may well fuppofe they would indeavour to bring) with that of Mofes. However their Serpents (wbatfoever they were) could not ftand before his $ but were fwallowed up, while his ftill remained. This might have convin- ced Pharaoh, if his Magicians had not made him believe, that they would in time find a Power fupe- riour to Mofes. The Jews alfo imagine Pharaoh him- felf was a Magician 5 and helpt to get out of Mofes the Secret, whereby he wrought thefe Wonders. Which were the greater, becaufe Mojes, no doubt, in Q a con- u6 A COMMENTART Chapter conclufion, took this Serpent by the Tail fas God VII. had commanded him, IV^4») and it became a Rod v^-V^w> in his hand again. Whereas the Egyptian Sorcerers had no Rods remaining to take up ^ they being va- niftied with their Serpents. Greg. Nyffen. L. de Vtta Mofis, p. 173. takes the devouring of their Reds to have been a plain Argument, fri MtpUv dixiwltKUJ t? %*vJ\Hi &c. that the Rods, i. e. Serpents of the Magicians , had no vital power in them, able to defend themfelves , but were meer Delufions, with- out any real vertue. And here I cannot but take no* ticeof a remarkable Pafiage in Numemus a Pythagor r£an Philofopher, recorded by Eufebius L. IX. Pr£r par. Evang. Cap. VIIL where he tells us, that Nume- nius (in this third Book met ay*&*) exprefly faith * that Jannes and Jambres ' were : A)>m»/ h&y&& Sti"'1& , inferiour to none in Magical Skill 5 and ' therefore chofen by the common confent of the i 'Egyptians to oppofe Mufieus fas the Heathens call c Mofes( the Leader of the Jews: of whom he gives * this noble Charafter, that he mas a Man moft pow~ * erfnl with God in Prayer, &v£d ytvop&vt* QaS> <&'&&& c SiwcltutcL™. Which is a plain Confeffion, that he took Mofes to be as he is called in thefe Books, a Man of God : and may (erve to fhame thofe, who either believe not this Hiftory, or think Mofes to have beea only a great Magician. Yerfe 13. Ver. 13. And he hardned Pharaoh\r heart ^ or xzr ther Pharaoh's heart was hardned!] For fo we tran- flate this very Hebrew Phrafe, v. 22. and I can give no, account, why we tranflate it otherwife here. E- fpecially fince the Vulgar and the Chaldee fo render it, and the LXX. ajfo in this Verfe, *.Ai%ym » **$*}* fecgeftL upon E X O D U S. M7 «a#t». Pharaoh/ heart grew flijf^ or, waxed ftrong Chapter and ftubborn. And v. 22. s is heavy, and will not ftir. Nor is there in any of thefe three Verfes the leaft mention of any Perfon by whom his heart was hardned. That he hearkned not unto them,as the Lord had faid^] It is likely upon thefirft fight of the Serpent, his heart was inclined to hearken 5 but feeing the Magi- cians do the fame, it returned to its firft bent: and there fixed, notwithftanding Mofess Rod devoured theirs. This God had predicted III. 19. knowing his wicked Difpofition would not yield to any means he (hould think fit to ufe, for his Reformation. . Ver. 14. And the LORD faid unto Mofes, &c] Verfe 14, It is likely Mofes, after he had been with Pharaoh, and wrought this Miracle, returned to the place where the Divine Majefty was wont to appear unto, him, (VI.12, 30.) and gave him an account of what had palled. Whereupon the LORD told him, he faw Pharaoh was refolved in his way 5 and there- fore it would be to no purpofe to Wait to fee, what would be the effeft of the late Miracle: but bid him go the next Morning, and carry a threatning Meffage to him. PharaohV heart is hardned, he refufeth to let the People goJ] It is obfervable that he doth not fay, J have hardned Pharaoh'/ heart, (and therefore there (hould have been no fuch intimation, in our tranfla- tion of v. 13.) but Pharaoh's heart is hardned. Which can imply no other hardning. than what proceeded from his own fettled Refolution, not to lofe the Ser- vice of the Ifraelites, Ver* nS A COMMENTART Chapter Ver. 1 5. Get thee unto Pharaoh in the Morning?] VII. Of the very next day, after he had wrought the fore- <^~y~^ going Miracle: And now begins the firft of the Ten Verfe 15. p]agues which God fent upon the Egyptians, for dis- obeying his Ambaffadours. Whofe Treaty with Pha- raoh, as Jacobus Capellus (ad A. M. 2 502 .) thinks, continued about a Eleven Months 5 from the end of Harveft (which he makes acccount was in our May) to the beginning of the next year: which is the O- pinion of the Hebrew Doftors. But our excellent Primate Vfier thinks, that all the following Plagues were inflifted within the fpace of One Month 5 in fuch order of time, as I (hall obferve in the begin- ning of each of them. And Bochartus gives good reafon for it, in his Hierozoic. P.2.L. IV. Cap. VIII. For we are told here, v. 7. that Mofes was fourfcore years old, when he began to treat with Pharaoh: and in V Jo/h. 6. that they walked forty years in the Wil- dernefs. Now if he had fpent a year in infli&ing thefe Plagues, Mofes who died juft as they were en- tring into Canaan, muft have been an Hundred and one and twenty years old: whereas he was but an Hundred and twenty, as we read XXXI V Dent. 5. Nor was it futable to the Divine Goodnefs to be fo long in delivering his People, who were reduced to extream Mifery. It was but juft alfo, that God fhould follow Pharaoh, whofe heart was fo obftinately hard, with one Plague upon the neck of another 5 and give him no time to breathe, after one was removed,before another came upon him. ho he goeth out unto the Water.'] God, who knows all things, forefaw his motion before hand} and Fpeaks as if he then faw him a&ually going out of his Palace to the River: Either to walk there for Recre- upon E'XOD US. 119 Recreation 5 or to Worfhip the River Nile. For as Chapter Bochart (whofe words thefe are) obferves out of VII. Plurarch, vHv «V» ri^n Atyvvfliois- & 0 n£ao^ Nothing y>^m*v~**~ was had in fuch honour among the Egyptians as the Ri- ver Nile. If it was fo in Mofes his days, it is not unlikely that he went to pay his Morning Devotions to it. Or, if he were a Magician, as the Hebrews fancy, he might be skilled in that which they call Cf &?*$#*• For fo, he obferves, they fay in the Talmud : and make this the reafon of Pharaoh's go- ing to the River. Which Jonathan follows in his Paraphrafe, Behold, he goeth out to ohferve Divinati- ons upon the Water, as a Magician, Hierozoic. P. 2. L. IV. Cap. XV. And thou Jfjalt Jiand by the Rivers brinks againjl he cornel] Perhaps Pharaoh (as the fame Bochart ob- ferves) had forbid him to come any more to the Court 5 and fo God dire&s him to take this occafion to meet with him. And the Rod which was turned into a Serpent, foalt thou take in thine hand.] To givq him the greater Authority, and to put Pharaoh in fear at the fight of that Rod, which had lately fwallowed up all the yotfJtKA Zvkct (as Greg. Nyjfen calls them) Magical Staves which encountred him. Ver. 16. And thou fhalt fay y the LORD God 0/Verfe i& the Hebrews hath fent me unto thee, faying.] See V. 3. To which add, that it is plain by this whole Story, that all the Meffages delivered by Mofes, and all the Anfwers which Pharaoh returned, were true and formal Treaties of a Solemn Embaffage as (Dr. Jackfon fpeaks) upon which Mofes was lent to the King of Egypt, from the LORD God of the He- brews 3 that is, their King as he was become in a pecu- no A COMMENTARY Chapter peculiar manner) under whom Mojes afted as his VII. Deputy or Viceroy. <^~V~^> Let my People go, that they mayferve me, &c] The merciful kindnefs of God to an hardned Sinner is here very remarkable, in renewing his Meffage, and giving him Warning of what would come upon him, if he did not yield. Whereas he might in Juftice have infli&ed it, without any Notice of his Intentions. He fets before him alfo his Sin, and his Danger, in being hitherto Difobedient^ and behold, hitherto thou wouldfl not hear : ii e. thou haft provo- ked the Divine Majefty, by difregarding ieveral Meffages I have brought to thee from him. vVerfe 17. Ver. 17. Thus faith the LORD.'] Attend to this new Meflage I bring to thee in his Name. In this thou /halt know that I am the LORDJ] He bad askt in a contemptuous way, Who is the LORD} and faid after a fupercilious manner, I know him not, (v. 2.) nor indeed cared to know him^ but flighted him and his Meffengers$ as the word know not fometime fignifies, being as much as not to regard. Therefore now he bids Mofes tell him, He would make him know , that he was the Omnipotent LORD of the World $ by the change of the Waters of the River (which Pharaoh perhaps adored) into Blood. Behold, I will fmite with the Rod, that is in mine >hand7\ God and Mofes are reprefented in this Hi- ftory, as one Perfon (accordiug to what he had faid v. 1. of this Chapter) and therefore it was the fame thing to fay, the LORD (whofe words Mofes had begun to recite) will fmite 5 or, to fay, / wiB fmite. See v. 16. It is to be obferved alfo, that Aaron fmote the River, v. 19. but it being by Mo- • fes upon EXODUS. in fits his Dire&ion and Order, it was counted his Aft : Chapter fo that he might fay, 1 will fait^ &c. VII. The Waters of the River , and they Jhall be turned v^y-VNJ into Blood.'] This Plague was the more remarkable, becaufe, as Theedoret here obferves, they having drowned the Hebrew Children in this River, God now punifhed thgm for it, by giving them bloody Water to drink, XII Wifd. 7, 8. And if they had the fame Notions then, that the Egyptians had in future times, the Plague was the more terrible, be- caufe it fell on that, which they thought had forne Divinity in it, and (as the fame Theodoret obferves) was honoured as a God 5 becaufe it made Plenty when it overflow'd its Banks. The Hebrew Doftors add another Reafon for this PuniChment} becaufe the Egyptians had hindred them from their wonted Baptijms, (as the Author of The Life and Death of Mofes fpeaks) that is, faith Ganlmyn, from Purifying themfelves in the River by Bathing, after they had lain in of their Children : which in the fcarcity of Water in that Country, could no where be done but in the River. Ver. 18. And the Fijh that is in the River Jhall die, Verfe 18. &o] Here are three grievous EfFefts of this Plague : It deprived them of their moft delicious Food , for fo their Fifh were, XI Numb. 5. And took away the Pleafure they had of wafhing by the Ri- vers fide, becaufe it ftank (both by the death of the Fifh, and the corruption of the Blood, through the heat of the Sun) by which means the Water was made unfit for their Drink. Ver. 19. And the LORD fpake unto Mofes.] Verfe 19, After he had been with Pharaoh, and delivered this Meflage to him. R Say ii5 A COMMENTART Chapter Say unto Aaron, take thy Rod and ftretch out thy VII. hand. This Warning being defpifed by Pharaoh, ^/"V"^ who would not relent 5 God requires them a&ually to do as he had threatned. And nov^ Mofes had de- livered his Rod to Aaron, that he might by his Au- thority execute this Judgment. Upon the Waters of Egypt.] Thefe are general words, comprehending all the particulars follow- ing. Upon their Streams!} There were [even Branches into which the River Nile was divided, before it fell into the Sea: which feem to be here underftood 5 being called, IX Ifa. 15. the [even Streams, or Rivers of Egypt. Upon their Rivers!] There were feveral Cuts made by Art, out of every Stream, to draw the Water into their Grounds: which feem to be here meant by Rivers. And upon their Ponds!] Thefe were digged to hold rain water, when it fell 5 as it did fometimes : and near the River alfo, they digged Wells it is likely, which may be here intended. And upon all Pools of Water!] There were, here and there, other Colleftions of Water: particularly in their Gardens, derived by Pipes from the River, into Citterns. In Vejfels of Wood, or of Stone.] Wherein W7a- ter was kept in private Houfes, for their prefent ufe. fe 2a Ver. 20. And Mofes and Aaron didfo, as the LORD commanded, &C. ] This firft Plague our Primate Vjber makes account was infli&ed about the XVIIIth day of the Sixth Month : which in the next year, and ever after, became the Twelfth Month. An- tap amis upon E X O D 11 S. 113 tapanus tells this Story otherwife $ but it is evident Chapter he had heard of it among the Gentiles : and Ezekiel VII. the Tragedian relates it all right 5 together with the ^^V^ following Miracle. See Eufeb. Prdper. Evang. L. IX. Cap.XXiX. />. 442. Nor is there any thing more fre- quent in the Roman Story (as Huetius obferves, L. IL Alnet. £>u£ftion Cap. XII. n* 12. ) then Rela- tions of Rivers, of Blood flowing out of the Earth 3 Pits full -of Blood, (hewers of Blood, and Waters of Rivers changed into Blood, &c. And he lift up the Rod, and fmote the Waters that were in the River, 8cc] Here is mention only of Smiting the Water in the River. And it is likely, that only the Waters of the River were turned into Blood ( as it here follows) at the firft lifting up of his Rod ^ and then all the reft of the Waters men- tioned in the precedent Verfe. Ver. 21. And the Fi(h that was in the River died% Verfe 21. &c] All the effefts of this Plague which were threat- ned, v. 1 8. ( See there ) immediately following. The firft of which was the death of the Fifh 5 which periftied in fuch great numbers, that the River ftank, &c. And there was Blood throughout all the Land of E- gypt] The Waters were in all places turned into Blood, except perhaps the Land of Gofhen : which is not comprehended under the Land of Egypt. Ver. 22. And the Magicians of Egypt did fo with Verfe 22. their Inch ant ments.~\ See v. 1 1. In fome of the Pools or Lakes of Water they made an appearance of the like Change: which made Pharaoh think his God was as powerful as the God of the Hebrews. The Land of Gofhen, as I faid, might poffibly be free from this Plague 3 as it was certainly from feve- R 2 ral iH A COMMENTART Chapter ral of the reft 3 f VIII. 23. IX. 4. &c.) and foms VII. fancy the Magicians had Water from thence, to (how ^"V>^ their power upon. But I cannot think it probable, that they made Pharaoh ftay fo long : and one may as well fay, they had it out of the Sea 5 or out of the Pits that the People digged, v. 24. as Aben Ezra con- jectures, and Juftin Martyr, guaft. & Refp. XXVI. ad Orthodox. But there is no need of any of thefe Conjectures, if it be granted (as the Hiftory leads us to conclude) that Mofes did not in a moment change all the Waters of the Country 5 but only fchofe of the River fas I faid on v. 20-) and after- wards by degrees all the reft 5 when the Magicians had tried their Art upon fome of them. Which Mofes alfo turned into real Blood 5 fo that neither they, nor any body elfe , was able to Drink of them. And Pharaoh5/ Heart was hardened?] The very fame Words in the Hebrew, which we had before v. 13. where they fhould have been tranflated (I there ob- ferved) as they are here 3 and alfo in VIII. 19. Neither did he hearken unto them^ as the LORD had faid. ~] III. 19. This was more apt to move his Heart than the former Miracle, becaufe it continued longer, v. 25. and the Magicians could not by all their Spells and Skill in Sorcery, remove this Plague* in all that time. See next Verfe. Veriest. Ver. 23. And Pharaoh turned and went unto his Houfe. ] It feems that upon his refufal to hearken unto Mofes his Monition (a. 15, 16. &c. ) God fent this Plauge that very Morning, before he got home to Dinner. So that there was not time to fetch Wa- ter from diftant places : but the Magicians exercifed their Inchantments upon fome Ponds, which were not as yet turned by Mofes into Blood* jMrf- upon EXODUS- Neither fet he his heart to this alfo.*] Here is the reafon why his heart was not moved by this Mira- cle. He did not ferioufly confider what Mofes had done, and examine the Difference between the Effeft of his Power, and that of the Magicians. Which was the caufe that his heart was hardened (as we read before J as all Men are, who will think of nothing $ but only to have their own Humour fatif- fied. Ver. 24. And all the Egyptians digged round about Verfe 24* the River for Water to drink, See] The whole Coun- try was forced to try to get Water to quench their third:, by this great labour. How it fucceeded we are not told 5 but it is likely they found clear Water, by percolation through the Earth. For Mofes fmote only the Pits that were then in being, when Aaron ftretcht out his Rod : which had no effeft upon thofe which were digged afterwards. Why they did not fetch it from Gojhen, if there was any clear Water there (as we cannot but think there was, for the ufe of the Ifraelites) is not eafie to determine. Their Pride perhaps would not fuffer them, till they had tried other ways, to fupply their wants. Ver. 25. And feven days were fulfilled, after that the Verfe 2£o LORD had fmitten the River.*] The Rod of Mor fes could effeft nothing without the L O R D 5 by whofe Power this Change was made in the Waters. Which fofadfeven days before this Plague was re- moved. By which means they were convinced that all the Waters were really corrupted : and they felt the heavy effetts of it, in a grievous ftench, and per- petual Labour in digging Pits all about the Riven Whether Pharaoh at laft begged to have this Plague removed, or no^ we are not told. It is likely he wa& 126 A COMMENT ART Chapter was fo obftinate, that he would not ftoop to ask VIII. this favour of them: which might be the reafon it lafted fo long $ to fee whether he would be moved to humble himfelf fo far. To which when he would not yield, God took it away, to make room for a- nother ftroke : or, as fome think, it continued to- gether with the Plague of Frogs $ and were both re- moved upon his Petition. It is a weak Conje&ure of the Hebrew Doftors, from thefe Words, that all the Ten Plagues lafted feven days apiece 3 which is plainly contrary to the Story. CHAP. VIII. Verfe 1. Ver. 1. A ND the LORD fpake unto Mofes.] ±\ Who attended upon the Divine Majefty, we may reafonably fuppofe, every day, to know his Pleafure. And after the feven days (mentioned v. lad, of the fore going Chapter ) were fulfilled^ the LORD commanded him to Addrefs himfelf a- gain to Pharaoh : and to threaten him with a new Punilhment 3 which was infli&ed upon the XXVth day of the fixth Month $ and taken away the day after, v. 10. Go unto Pharaoh, and fay unto him, thus faith the LORD, &c] The very fame MeiTage, in effeft, which he had delivered to him before, VI. VII. 16, 17- Veffe 2. Ver. 2.Andifthourefufeto letthentgo, behold, &C.] He again threatens the Plague before he infli&s it 3 both that Pharaoh might know it came not by chance, but by the determinate Counfel of God 5 and that he might upon EXODUS. i ay might prevent it by Repentance and Submiffion to Chapter God's Command. VII. I mil Jmite."] This word commonly fignifies in the Scripture Language, to kill $ but here only to af- fli& grievoufly. See LXXVIII Pfalm 45. where to deftroy them, fignifies to annoy them. All thy Borders. ] Every part of his Country, to the utmoft extent of it, u e. in all places where the Egyptians dwelt. For it is not likely the lfraelites were infefted with them. See «. 4. With Frogs. "] The Hebrew word Tfaphadea figni- fies 3 as Aben Ezra thinks, an Egyptian Fi(h : which fome will have to be a Crocodile : as Gaulmyn obferves in his Annotations on the Life and Death becaufe he defended and delivered them from this fore Calamity, which their Neighbours fuffered. For thus this Phrafe is ufedin many places, VII Deut. 22. XXIII. 14. XLVI Pfal. 6, &c. And thus Conr.Pel- licanus feems to have underftood this Paffage, which he interprets, you (hall know that I am the LOR D, and Prince of this Country. Verfe 23. Ver. 23. 1 will put a divifion between thy People and my People, &c] It is repeated again, becaufe it was a remarkable thing, and denoted the IJralites to be God's peculiar People 5 for whom he had a Angular favour. Which is the reafonthat this Mercy is cal- led here a Redemption (as the word in the Hebrew fignifies, which we tranflate divifion) becaufe God exempted and delivered the Israelites from thofe Flies, which forely infefted all the reft of PharaoKs Domi- nions. To morrow foal I this fign be^] The finger of God was fo remarkable in the laft Plague, (v. 19.) that his contemptuous difregard of it was very provo- king : So that God would forbear no longer than till the next Morning, before he fcourged him with this new Judgment. Which wTas very grievous and noifom, as appears by the following words } efpe- cially by his willingnefs to grant more than he had done before, that he might be rid of it. Verfe 24, Ver. 24. And the LORD did fo^ Here is no mention of Aaron s ftretching out his Rod, (as at other times) but this was done immediately by God himfelf : That the Egyptians might not imagine there was any fecret Vertue in the Rod 5 but afcribe all to the. Divine Power. This upon E X O D U S. 4r This Plague was threatned about the XXVIIIth day Chapter of the ftxth Month $ and intiifted on the XXIXth : vill. and removed on the XXXth, <^~v~^ And there came a grievous fw arm of Flies , &C."]] Or, a vajl number of Flies : for fo the word Cavid (which we here tranflate grievous or heavy) is ufed in L Gen. 9. See there. And the Land was corrupted by reafon of the fwarm ofFlies7\ We are to underftand here, by theLandr the Inhabitants of the Land : whofe Blood thefe Flies fuckt, and left fuch a poifon in it5 that their Bodies fwell'd, and many of them died. So the Pfalmift un- derftood it, LXXVIII. 45; There is fomething like this recorded in Heathen Stories 3 particularly they fay, that when Trajan made War upon the Agarens, he was fo affaulted with Flies, when he fat down to eat, that he lookt upon thremasfentby God, and de* fitted from his Enterprife. And that whole Coun- tries have been infeftcd with them, appears from a number of Gods that were worfhipped, becaufe they were fuppofed to have drove them away, at Acaron and feveral other places mentioned by the Learned Huetius (in the place above quoted ) from whence came the Names of Jupiter, 'At^®- and m^W* , and of Hercules , Mtfa^w, &c, Ver. 25. And Pharaoh called for Mofes and Aaron Verfe 33, &c] Sent a Meffenger to call them to him. Go ye, Sacrifice to your God in the Land.*] He had confented to let them Sacrifice, when he laft fent -for them, v. 8. But he named no place 5 and alfo quick-1 ly repented of the Conceffion. But now he deter- mines it to the Land of Gofhen$ where he grants them Licence to offer Publick Sacrifice. But this Mofes tells him (in the next Verfe^ was not fit for i4* A COMMENTART Chapter for them to accept 5 nor was it what God demand- VIIL ed. ^-^v-^ Verfe 26. And Mofes faidjt is not meetfotodo.^ikfides Verie 26* thac t\^]S [s not t|ie thing that God requires, it is not prudent, becaufe it is not fafe for us to do it. For wejloall Sacrifice the Abomination of the Egyp- tians to the LORD our God7\ There is no Indi- cation, that I can find, of any fuch SottiQi Idolatry now among the Egyptians, as was, ■ it is certain, in after Ages, but what feems to be fuggefted in this place: which Learned Men have generally interpre- ted, as if the Senfe was this: Wemufi Sacrifice to our God, Oxen, Sheep, and Goats, which the Egyptians Worjhip and Adore : and that would he fuch an abomi- nable thing in their Account (to kill their Gods) that it would give them the higheji Provocation. Thus both the Chaldee Interpreters, the Syriack^ St. Hieorem, and others: which Bochartus himfelf approves of in his Hierozoic.P. 1. V. II. Cap. XXXIV. & LIII. and more largely P. 2. L. IV. Cap. XVII. But there is an Ob- jeftion lies againft this Interpretation, that long af- ter Mofes his time the Egyptians thcmfelves did offer all the forementioned Creatures to their Gods : For Heredotus relates (in his Euterpe, Cap. XLI. ) after what manner they Sacrificed an Ox in his time : and though fome parts of the Country abftained from Sheep, yet they facrificed Goats; as, on the contrary, others abftained from Goats and facrificed Sheep. See upon XLU Gen. 23. Therefore it may be a Quefti- on, Whether thefe words do not refer only to the Rites and Ceremonies of Sacrificing $ and to the qualities and conditions of the Beaft which were of- fered: about which the Egyptians in after Ages were very curious. For the fame Herodotus tells us in the fame upon EXODUS. fame Book, Cap. XXXVIiL) how the Sacrifices were examined by the Prieft, and none allowed to be of- fered, but thofe which had his mark upon them. And fo Plutarch (in his Book de Ifid. & Ofir.) that the Egyptians thinking Typho to have been red, facri- ficed only fuch Oxen as were of a red colour: ma- ing fuch an accurate Scrutiny, nih&tvAv « hdjidrjs a-d-vrop $y$&*u 9 that if a Beajl were found to have one hair blacky or white, it was judged un- fit for Sacrifice. The fornamed Herodotus indeed faith, they would not Sacrifice Cows, becaufe they were (acred to Ifis ■: which (hows that in his time there were great Superftition about fuch Creatures^ fo that none durft offer the leaft Violence to them. But, as we have no Evidence, that in the days of Mofes they were infefted with fuch Opinions, fo their Sa- crificing fuch Creatures, as the Jews did long after his days, and all Mankind had done from the begin- ning, feems to be a prejudice againft thatfenfe of the words, which is generally put upon them. But there were fo many various ways of Sacrificing in the World, that it is very probable the Egyptians differ- ed very much from the Israelites : who might offer alfo ( it's likely ) fuch Creatures as the Egyptians thought unclean ^ whereby they might be inraged at their Profanenefs. Maimonides fancies the Egyptians worfhipped the Sign or Conftellation called Aries jj and that this was the occafion of this Speech : for which I can fee no- reafon, More Nevochim, P. HI. Cap. XLVI. And will they not Stone us? ] We cannot gather from hence, that there was fuch a Puniftiment among the Egyptians, as floning Men to death. For he dcth not fpeak here of Puniftiment by their Laws 5 but 144 A COMMENTART Chapter but of what might happen from a Popular Furyc VIII. Ver. 27. We will go three days journey into the Wil- ' very much. Ver. 10. And they took afhes of the Furnace, Sec] Verfe td This Plague was inHi&ed about the third Day of the Jivcnth Month, according to Archbifhop TJjhers Com- putation: who thinks it probable (as many others doj that from hence the tale was fpread among the Heathens, that the Egyptians drove the Israelites out of Egypt, becaufe they were Scabby 5 left the Infe- ction fhould fpread all over the Country. For they endeavoured, in future Ages, to make it be believed that what befei themfelves, was a Plague upon the Ifraelites. Ver. II. And the Magicians could not ftand before Verfe I f, Mofes, becaufe of the Boils, &c] This Plague feiz- ed on them, as well as the reft of the Egyptians, and that in the Prefence of Pharaoh, (as thefe words feem to import) which perfeftly confounded them, For though, fince the Plague of Lite, which they could not counterfeit, we read of no attempt they ventured to make, to vie Miracles with Mofes and Aaron : yet they (till continued about Pharaoh (it appears from this place) and endeavoured to fettle him in his Refolution, not to let Ifrael go: per- fwading him, perhaps, that though Mofes for the prefent had found out fome Secret beyond their skill, they (hould at laft be too hard for him. But now, being on a fudden fmote with thefe Ulcers, they were io amazed, that we do not find they appeared again to look Mofes in the Face. For now, as the A- poftle fpeaks, their Folly was manifefled to all Men9 i Tim. til 8, 9, In that they could not defend them- felves r52 A COMMENTART Chapter felves from this terrible ftroke$ which publick- IX. ly feizing on them before Mofes^ in the fight of ^^V^w' Pharaoh and all his Servants : rendered them fo con- temptible, that we never h^ar more of them. Verfe 12. Ver. 12. And the LORD hardened the heart of Pharaoh, &c. ] If we fuppofe that the Magici- ans, who had hitherto confirmed Pharaoh in his ob- ftinacy, were forced to withdraw in great Confufi- on, when they were fmitten with the Boils 5 one would have thought the next thing we fhould have heard, would have been that Pharaoh relented. But here is not the lead token of that mentioned in this Hiftory, but rather the exprefs contrary 5 that God was fo angry with him, that he himfelf hard- ned his heart, which he had never done before. This hardning therefore which is faid to be God's doing, was fomething fure very extraordinary. Yet it was not an infufion of any bad Qualities or ungodly Re- folutions into Pharaoh's heart, but only that God did not vouchfafe him thofe Convi&ions that might have foftned him, and gave him up to his own heart lufts$ and likewife ordered things fo to fallout, that he (hould hereafter be made by them, more and more obdurate. For he had hardened himfelf againft five Plagues 3 therefore God leaves him to himfelf, and refolves he (hall continue in his hardnefs. Ac- cordingly he doth not fo much as defire to be freed from this Plague, no more than he had done in the former, which was nothing fo grievous. The effedl: of fuch Induration is well exprefled by D.iv. Chjtr*e*t» I have raifed thee $ i. e. from the foregoing Sicknefs, (IX Rom. 17.) fpared thee in the midft of malignant Ulcers. Fortofoow in thee mj Power P\ By fending more dreadful Plagues upon him 3 and at laft overwhelm- ing him in the Sea. And that my Name may be declared throughout all the World."] If Pharaoh and his People had all perifhed by the Peftilence, when the Cattle did, or died when fmitten with Blains^ the terrour of God's powerful Difpleafure had not been fo vifible to all the World, as it was in overthrowing the whole Strength of E- gypt in the red Sea. Verfe 17. Ver. 17. As yet exaltejl thou thy felf againji my People, Sec] In thefe word he returns to finifti his Meffage begun, v. 13. which he concludes with this Epoftulation, which upbraids him with his fenflefs Obftinacy. Which, in other words, may be thus pa- raphrafed ^ Doji thou ftill (notwithstanding all that I have done to humble thee) proudly infult over my Peo- ple, and refolve to keep them in Bondage ? This Expoftulation, which is very (harp and cut- ting, may feem to fome unfeafonable, now that God hirnfelf had hardned him, and taken his Under- ftanding from him 5 though before nothing could have been more proper, while there was a poffibili- ty of penetrating his heart. But God cannot lofe his right to demand that Obedience, which Men have made themfelves unable to pay: and it was but jufl: he fhould be upbraided with his Obftinacy, even when he could not comply, becaufe he had brought upon hirnfelf this Punifhment, of ftupid Infenfibility. See v. 13. Ver. upon EXODUS. 157 Ver. 18. Behold, two Morrow about this time.] As Chapter his DeftriKiion was determined, fo it was to come IX. fpeedily upon him 5 and thereto: e there was but one y^y^-^ Day between this Plague and the former. Verfe 18. / will fend a very grievous Hail?] Great Hail-ftones^ falling very thick, as we fpeak. Such as hath not been in Egypt, fince the foundation thereof?] Since it hath been inhabited. This (hows that though Rain was not frequent in Egypt ^ yet fometimss ihey had both Rain and Hail alfo. Other- wife there could not have been a Comparifon made between this and former Hail, if there never had been any at all. Ver. 19. Send therefore now, and gather thy Cattle, Verfe 19* Sec] It appears by the next Verfe, that though Pha- raoh and his Grandees could not be moved by all thefe Judgments, yet there were fome Perfons in the Court who were better difpofed, for whofe fake God gives this Warning of their Danger, that they might avoid it. Ver. 20. He that feared the Word of the LORD Verfe 20. among the Servants of Pharaoh, &c7] That which is oppofed to this in the next Verfe is, He that ft not his heart unto the Word of the LO RD-0 or, as we tranflate it, regarded it not : i.e. did not attend to what was faid and done by Mofes, and feriouOy confiderir. Unto which the fear of God moves all thofe who are pofieffed with it 5 and feriotts confede- ration will not fail to work in Men the fear of God, and of his Judgments. Ver. 2 1 . And he that regarded, not the word of the Verfe 2 1 . LORD^ &x.] This was the Caufe of the Ruin of all that perifhed} they did notfetthemfelvesto con- fider the irrefiftible Power of him, who infiifted fuch 158 A COMMENT ART Chapter fuch terrible Judgments upon them, as Mofes threat- IX. ned. For at laft they grew fo ftupid that they could v-/~"v~x^ not confider 5 but were perfectly infatuated. Verfe 22. Ver. 22. And the LORD faid unto Mofes, ftretch forth thy hand.} With his Rod in it, as it is explain- ed in the next Verfe 5 and as he had direfted on other cccafions VIII. \6, 17. where it is faid, Aaron Jlretch- ed out hk hand with his Rod. Towards Heaven^] To (how the Plague was fent from God. That there may be Hail on all the hand 0/Egypt, &c/] Here be more fully exprefles the Damage it would do both to Men and Beafts, and to the Herb of the Field, which comprehends all the Trees, v. 2 5. Verfe 23. Ver. 23. AndMofesftretched forth hk Rod!} Some- times Aaron did it 3 but it was at the Command of Mofes, and as his Minifter: who fometimes did it himfelf, and was Commanded by God fo to do, v. 22. He gave warning of this Plague about the fourth Day of the VIIth Month, and inflifted it upon the fifth, and removed it the fixth. The Author of the Life and Death of Motes, fancies that God fent this Plague to punifh the Egyptians, for the drudgery they im- pofed upon the Ifraelites, in making them till their Fields for them. And the LORD fent Thunder and Hail, &C.} It was no wonder there (hould be Thundery but the Claps of this were far more terrible, than any that had been heard before in that Country. As the Hail alfo was more ponderous, and came down with a greater force, and was miked with Fire. Which the Author of the Book of Wifdom obferves ( Chap. XVI.) as a thing unufual. And herein confifted the miraculoufnefs of this Plague; That whereas other upon EXODUS. 159 other Storms of Hail generally reach but a little way Chapter (foraedmes not a Mile) this fpread it felf over the IX. whole Country, v. 25. And Flafties of Lightning ^"~Vv were not only mingled with it, but Fire ran upon the Ground, and killed their Cattle, (LXXVIII Pfal. 48 J when at the fame time, all the Land of Gojlwi, though a part of that Country, felt nothing of this Storm, v. 26. And the LO RD rained Hail upon the Land of Egypt/] This is repeated, to (how that it fell as thick as Rain, and was not a meer fliowr, but a continual Hail : and that this was the principal part of this Plague, being alone mentioned v. 22. and 26. C where nothing is faid of Thunder or Fire) and put in the firft place by the Pfalmijifroth in LXXVIII. 48. and CV. 32. Ver. 25. And the Hail J 'mote , 8cc] That is, kil- Verfe 25, led every Man and Beaft that was in the Field, v. 19. And fmoie every Herb, and broke every Tree of the FieldT] Efpecially their Vines and Figtrees, as the Pfalmift tells us, LXXVIII. 47. CV. 33. Very great Hailftones have falln in feveral Countries ^ feme of a prodigious bignefs fas credible Hiftorians relate J whereby fome living Creatures have here and there been killed : but none ever made fuch a general de- ftru&Ion as this Storm did. Yet we are not to nn- derftand it as if no green thing efcaped, nor a Bough of any Tree was left: but the meaning is, that a great many of every kind were deftroyed 5 though fome, as appears by the following Chapter, ftill remained. Ver. 160 A COM MENTART Chapter Ver. 26. Only in the Land of GoChen, &c7] So IX. that the Egyptians that liv'd among them, fared the v^v^^ better fit i's thought) at this time for their fake. Verfe 26. Ver. 27. And Pharaoh fent and called for Mofes Verfe 27. a„j Aaron.] This is no more than he had done fe- veral times before, (VIII. 8, 25.) but it may feem ftrange he fhould do it now, after the LORD had hardned his heart. The cleareft account of it is, that he afted now as a Man diftra&ed and frighted out of his Wits 3 which made him rave and cry out for help, in very paffionate words, without anyferious meaning. I have finned this time, &c] The meaning is not that he had not finned before $ but, I now acknowledge my Offence, and the Jujiice of God in pwijlring the wickednefs of me and of my People. Which Confef- fion doth not argue any tendernefs of hearty but was extorted by the horrible Fright he was in of being undone, if he did not make fome fubmiffion. Verfe 28. Ver. 28. Intreat the LORD (for it is enough).*] Or, befeech him that what I have already fuffered may fuffice. That there be no more mighty Thitndrings and Hail.'] The words import frightful Claps of Thunder, which founded as if God was angry with them 5 efpecially fince the Hail fell like Thunder -bolts upon their Heads, and (truck thole down that walkt abroad. This was the reafon that he begg'd their Prayers: For he and his Servants could not always continue with- in Doors ^ and while the Hail lafted, there was no Safety abroad. And I mill let you go.'] Not quite away $ but three days Journey into the Wildernefs, as they defi- And upon EXODUS. } 61 And ye Jhall Jiay no longer.*] He promifes to di(- Chapter mifs them immediately. IX. Ver. 29. And Mofcsfaid unto hint, as foon as Lam ^s~\^^ gone out of the City.] By this he demonftrated the Verfe 29* great Power of God, who he knew would proteft him, from receiving any harm by the Thunder . Lightning and Hail, which killed all others that went abroad into the Fields, J will fpread forth my hands unto the LORD.} This was an ancient Pofture of Supplication, in all Nations (as many Learned Men have fhown) where- - by Men declared, that God is the Giver of all good things 5 and that they hoped to receive Help from him. For our Hands are the Inftruments, whereby we receive any Gift that is beftowed upon us. That thou mayeji know, hove that the Earth is the L 0 R D's.~\ Have a demonftration (which was fuf- ficient to make him know) that the LO R D governs all things: as appeared by the ceafing of this dreadful ftorm, upon Mofes his Prayers to God, as well as by the powring of it in fuch violence upon them. Ver. go. But as for thee, and thy Servant s^ 1 know Verfe 20. that ye will not yet fear the LORD God.] The ge- nerality of the Court he knew, would continue as obftinate as their Prince; though fome of them had fome fenfe of God, and of his Judgments, as we read v. 20. Ver. 3 I. And the Flax and the Barley were fmitten, Verfe 31. Sec."] From hence our Learned N. Fuller gathers, that this fell out in the Month of Abib, as Archbifhop Vfier obferves in his Annals. For it appears by Pliny and others, that Barley began to ripen in thofe Coun- tries in March 5 but Wheat not till April. Herm. Con- ringius differs from this account a little 5 for he thinks Y (in i6a A COMMENTART Chapter (in his Treatife de initio anni Sabbaiki) that this IX. Hail fell in the Month of February $ Flax be:ng ^-^vnj fown here, and among the Romans, from the Ca- lends of OUober, to the VIIth of the^Ides cf December, as he obferves out of Columella. Verfe 32. Ver. 3 2. But the Wheat and the Rye were notjmitten : for they were not grown up.*] In the Hebrew , they were hidden 3 i. e. were as yet under ground, as Kim- chi, and from him Junius and Tremellim expound it. But that cannot be the meaning 5 for there was but a Months diiference between the growth of Wheat and of Barley to maturity. And therefore Bochartm hath more truly expounded the meaning (H'mozoic. P. II. L, IV. c. 3.) that they were not yet eared: and fo being tender and flexil, yielded to the ftroke of the Hail $ and received lefs barm than the Barley which was in the ear, and the Flax which was boiled. Verfe 33. Ver. 33. J/w/Mofes went out of the City, &c] As- he had promifed v. 29. And the Rain was not powred out J] It femes there was Rain together with the Hail and Fire: which made this Plague ftill the more wonderful. Or, by Rain mud be underftood, the fhowr of Hail which the Lord rained from Heaven v. 18. which fence is confuted by the next Verfe. Verfe 34. Ver. 34. And when Pharaoh faw that the Rain, and the Hail, and the Thunder were ceajed.*] As foon as the Storm was over, and the Heavens clear again, He finned yet more, and hardned his heart, &cQ That which (hould have made him acknowledge the Power of God (which was as apparent in flopping the Hail, as in powring it on his Country) made him the more contumacious. For feeing this danger over, he fancied there would be no more. Ver. upon EXODUS. 163 Ver. 35. And the heart of Pharaoh was hardned, Chapter Sec] Continued in hard- efs 5 for God would not foften it, having refolved (till to harden him, as he "^TY^* had begun to do v. 12. and did now, X. 1. For he Verle 35 neither moved his heart to remember his Confeffion, and his Promife, v. 27, 28. nor continued the means which extorted that feeming Repentance from him. But by granting his Defire, to have this ftroke re- moved , fuffered him to return to his wonted Ob- ftinacy. C H A P. X. Verfe 1. \ ND the LORD faid unto Mofes, G^Verfe 1. 2± in unto Pharaoh.] Perhaps Mofes might think, that after feven Meffages delivered to him, and as many Plagues for his Refufal, and God's Declaration that he had hardned his heart, it was to no purpofe to make any new Addrefs unto him. Which it is likely he would have forborn, if he had not received this exprefs Command from God, to go to him again. For 1 have hardned his heart, Sec] This is rather a Reafon why he (hould not go 5 and therefore the Particle ki is not to be translated for, but although, as it many times is ufed in thefe Books, and then the fence is clear, Although I have hardned his heart, yet let not that hinder thy going to him., but ftill im- portune him 5 becaufe I intend to take occafion from his Refufing to obey me, to work greater Signs and Wonders, for your benefit (as it follows in the next VerTe) and for his Ruin. That I might flew thefe my Signs before him^\ The Y 2 Signs, 164 A COMMENT ART Chapter Signs, hefpeaksof, were thofe already done fince he X. hardned him, and thofe which were to follow. For V^"V*^-/' he had threatned, when hefaid he would harden Pha- raoh's heart (VII. 3 J to multiply hk Signs and Won- ders in the Land of Egypt. Verfe 2. Ver- 2- An* tkat thoH m«>ye$ tel1- 1 The LXX. translate it, that ye may tell : for he fpeaks to Mofes, as fuftaining the Perfon of the whole People of If- raeL In the ears of thy Son, and thy Sons J on, ,] All fu- ture Pofterity. What things 1 have wrought in Egypt.] This may refer to the Ten Plagues, which he inflifted on the Egyptians. And my Signs which I have done among them.~\ The turning of his Rod into a Serpent, and two other Miracles, mentioned at his firft Million, are called Signs, IV. 8, 9. and fee VII. 9, 10. That ye may know how that I am the LOR D.~] That there is no other God but me. Verfe Ver. 3. And Mofes and Aaron came in unto Pha- raoh.] As God had commanded Mofes, v. 1. Thus faith the LORD God of the Hebrews^ This is the (Hie wherein they began to deliver their Meffage to him, and which they continued all along, V. 1, 3. VII. 16, &c. How long wilt thou refufe to humble thy felf before mef] We meet not with this chiding Queftion in any of the former MefTages 5 which was mod proper now that he had fo often refufed to yield 3 or, in- ftantly revolted from his feeming SubmilTions. Verfe 4. Ver. 4. Behold, to morrow7\ This word behold, denotes the fpeedy Execution of a remarkable Judg- ment. See IX. 3. And according to the Computation before upon EXODUS- 165 before menntioned, it was threatned on the feventh Chapter day of the Moruh Abib, to be executed the next X. day. v-^v—^ I will bring the Locujis into thy CoaJls.~\ The He- brew word Arbeh comes from rabah, which fignifies to be multiplied* For there is no living Creature multiplies more than this. Whence they are faid (in the next Verfe J to cover the face of the Earth: and the Pfalmifl, fpeaking of them, faith they came with- out number, CV Pfal. 34. Ver. 5. And they /hall cover the face of the Earth, Verfe 5. 8cc] So that nothing could be feen but Locufts. See v. s. And they flail eat!} How devouring they are and deftruftive to the Fruits of the Earth, Vojfius (hows at large, L. IV. de Orig. & Pr. Idol. c. 19. and Bo- chart us P. I. L. IV. Hieroz. c. 3. whole Countries ha- ving been laid fo bare by them, in a few hours, that it hath brought a Famine upon the Inhabitants. See Pliny L. XI. Hift, Nat. c. 29. The rtfidue of that which is efcaped, &X.] By this it appears, that as the Wheat and the Rye efcaped the ftroke of the Hail, IX. 31. fo the Trees were not broken, but fome Boughs remained. Andjhall eat every Tree, Sec] Thefe Creatures fpare not the very Bark of the Trees 5 eating all things that come in their way, zsPliny teftifies in the fore- cited place, Omnia morfu erodentes, & fores quoque te&orttm. Ver. 6. And they flail fill thy Houfes, &c] The Verfe 6, Author of the Book of Wifdom, XVI. 9. feems to think that they killed Men and Women. But that miftake, it is likely, arofe from v. 17. which may -<^ have another Interpretation, See there. Though if the 166 A COMMENT ART Chapter the Locufts died in their Houfes, the ftench of the*r X. dead Bodies was fo offensive, that it often bred the *s~^"Vv^-' Peftitence, as Bochartus obferves, P. I. Hteroz. L. IV* '• 3 5- Which neither thy Father /, 8cc] They exceeded all that had been feen (and they were a frequent Plague in thofe Countries) either in bignefs, or in number, or in both. That is, all that had been feen in Egypt : For in other Countries, perhaps there might have been as large 5 if Pliny may be believed, that in India, there had been fomefeen three foot long. The Jews in the Book called, The Life and Death of Mofes, fancy thefe to have been of fuch a vaft Bulk, that their Jaw-teeth were like thofe of Lions. But it's likely Mofes fpeaks here only of their multitude. For the Prophet Joel hath fuch an Expreffion, when he fpeaks alfo of their being without number, I Joel 6. Whofe Teeth are the Teeth of a Lion : i. e. they devou- red all things greedily and fpeedily. And he turned himfelf and went out from Pharaoh.] Either Mofes did not ftay for an Anfwer, knowing he^would give him none better than formerly $ or Pharaoh anfwered fo churlifhly, that Mofes haftily turned about (as the words feem to import) and went away in fome indignation. ■Verfe 7. Ver. 7. And PharaohV Servants faid.") Some of his Counfellors, or Courtiers, who feared the word of the LORD, IX. 20^ Or, perhaps the whole Court began now to be fenfibleof their Danger. How Ion?, fhall this Man. ] They feem to fpeak contemptibly of Mofes, to pleafe Pharaoh : who they were afraid would not like their Counfel, unlefs they flattered him. Be upon EXODUS. 167 Be a Snare to us . &c as the fame Author f peaks J People looking on them in great fear, left thy fall down and cover their Country ; as the words following tell us they did here in Egypt. And refled in all the Coajis of Egypt. *] After they had hovered a while in the Air over the whole Coun- try, they came down and fettled upon the Ground in every part of it. Very grievous were they. ] By their vaft Numbers. For fo the word Caved, I have otten obferved, figni- fies : and fo the Vulgar Latin here translates, Innu- merable. Before them there were nofuch Locujls. ] See v. 6. Neither after them /hall be fuch.'] i. e. Not in the Land of Egypt 5 though in other Countries there might, particularly in Jud£ay when God brought this Plague upon it, 1 Joel 2. Verfe 15. Ver. 15. For they covered the Face of the whole Earthy &c. ] The word in the Hebrew which we translate Face, Signifying properly the Eye, it induced Onkelos to tranflate this Paflage, they covered the Sun^ which is the Eye of the Earth : That is, there was fuch a thick Cloud of them before they fell, that they darkned the Sun 5 as when they were falln, they dark- ned the Land, as it here follows. Or, the meaning is, there were fuch Numbers that they not only co- vered the Earth, but the Sun alfo. For many Authors mentions fuch prodigious Clouds of them, as have fo thickned the Sky, that the Day hath been turned in- to Night. See Bochart, P. II. Hieroz. L. IV. c . 5. And upon EXODUS. i7i And they did eat every Herb of the Land, &C. ] See Chapter v. 5. X. Ver. 1 6. Then Pharaoh called for Mofes and Aaron '^/V^- in hafie. ] This Dr. Jack/on not improperly calls, *#- ^er*e ^ 0/^er raving fit, or phrenetical fywftow 5 into which new Calamity threw him. i have finned again fh the LORD your God, and againjl you. ] Whom he had lately caufed to be driven out of his Prefence, (v. 11.) but now hum- bles himfelf before them, more than he had done at any time before. For this was fuch a Plague as all Men accounted a manifefl: Token of the Divine Dif- pleafure. According to that of Pliny, L. XL c. 29. Deorum ir 1 Kings IX. 26. XXI Numb. 4. From whence, the Greeks, who knew not the reafon of the Name, called it \^^ $&KcLaj&yi the Red-fea $ becaufe Edom in Hebrew, fignifies red, as we find XXV Gen. 29. Now this Sea (which late Writers call Sinus Arabicus) lies Eaft of Egypt : and therefore a Weft-wind was moft proper to drive the Locufts thither. There remained not one Locufl in all the Land of Egypt.] The Power of God appeared no lefs in Sweeping them all away, than in bringing them up- on the Country : for both were done at the inftance of Mofes. Ver. 20. But the LORD hardned Pharaoh*/ heart, Verfe 20. 8cc] See IX. 12. He left him to himfelf^ and did not move him to perfift in his late good Refolu- tion. Ver. 21. And the LORD faid unto Mofes. ] Verfe 22.: He left off now to treat with Pharaoh 5 and only pro- ceeds in the Execution of the Sentence of utter De- ftrufrion, which he had decreed againft him. Stretch out thine hand towards Heaven.^ See IX. 22. That there may be Darhpefs over all the Land of Egypt-] So that they could not fee any thing at Noonday. Even Darhpefsthat may be felt. ~\ In the next Verfe he calls it thick Darhpefs : which was made, I fup- pofe, by fuch clammy Foggs, that they fenfibly af- feftedthe Egyptians. ' Ver. 174 A COMMENTART Chapter Ver. 22. Andtherewasthick Darknefs in all the hand X. of Egypt three dap.'] Some think, that during this ^s~\^u three days Darknefs the Ifraelites were Circumcifed $ Verfe 22. when the Egyptians, by reafon of the great Horrour they were in all that time, could take no Advantage of them. And fo Dr. Lightfoot expounds CV PfaL 28. They rebelled not againji his word 3 but fubmitted to be Circumcifed. For the words feem to fignifie , fome fpecial piece of Obedience, which they then performed. The Author of The Life and Death of Mofes, will have it, that they punifhed and cut off feveral wicked People among the Ifraelites themfelves$ which they did at this time, that the Egyptians might not know it, and rejoice at it. But that which is more certain, is, that if the former Plague ended on the ninth day, this Judgment was ordered upon the tenth of the Month Abib. On which Day they begun to prepare for the Paffbver, by taking up the Lamb which was to be then ihinfour days after. And God appointed this to be the firft Month of the Year, which hitherto had been the feventh, XII. 2, 3, 4. Verfe 23. Ver. 23. They faw not one another. 3 We may well look upon this as an Emblem of the Blindnefs of their Minds 3 which was fo great, that they had not the leaft difcerning of their approaching Deftruftion. Some of the Romans mention fuch Darknefs for a fhorttime, as was counted prodigious, by Livy and Julius Obfequ'ens. Particularly at the Death of the Emperour Cams, there was fuch a Mift, that one man could not knovo another. ("See more Examples in Hue- tius, L. II. Alnet. §>u£jl. c. 1 2. p. 203, &c.) But of fuch a Darknefs as this, which continued to obfcure all things three days together, there is no Record, but in this Sacred Story. Which no Man hath the leaft reafon upon EXODUS. 1 75 reafon to disbelieve $ it being as eafie for God to Chapter continue it for three days, as for one hour $ there X. being alfo a very great reafon for it, both to punifh ^-^v^v-/ the Egyptians, and relieve the lfraelites. Neither rofe any from his place. ] None ftirr'd out of their Houfes$ for they could not fee one another within Doors : no, not by the help of a Candle, or a Fire, as the Author of the Book ofWifdom under- ftood it, XVII. 5. where he alfo fuppofes, that they were affrighted with Apparitions 5 and their own evil Confciences were alfo a great Terrour to them, while they remained Prifoners fo long in difmal Darknefs. And the Pfalmift juftifies him, in part, when inftead of mentioning this Plague of Darknefs (as he doth the reft which were infli&ed on the Egyptians) he faith, God fent evil Angels among them, LXXVIII. Pfal. 49. But all the Children of lfrael had light in their dwel- lings. "] Whereby they were enabled to go about their bufinefs, and get all things ready for their de- parture, without any notice of the Egyptians, much iefs any hindrance from them, who were in a Mift, and could not fee what they were a doing. Ver. 24 And Pharaoh called unto Mofes.] Heyerfe 24, was fo terrified by the horrible Apparitions he had feen that at the end of the three days of Darknefs, he fent a Meflenger to call Mofes : for before that time none could find their way to him. Or perhaps, the meaning may be, that in his ravening fit, he cal- led for Mofes , as if he had been near him. And faid7\ When Mofes came, he made his for- mer Confeflion a little larger : but had not the heart to comply intirely. Go A COMMENTARY Go ye ferve the LO R D 5 only let the Flocks and the Herds be flayed , &c. ] It was a perfect infatuati- on to higgle fas we fpeak) with Mvfes, and ftill drive his Bargain as low as he could, when he was reduced to fuch Diftrefs, that he was upon the brink of De- ftm&ion. But this was the effeft of his Covetoufnefs> which was incurable 5 and would not fuffer him to part with them, but ftill to keep a Pawn for their re- turn to his Servitude. Let your little ones go with you?\ His Blindnefs made him think this a great Condefcention, becaufehe had denied it before, v. 10. Verfe 25. Ver. 25. And Mofes faid, Thou mufl give us alfo Sacrifices and Burnt-offerings ^ that we may Sacrifice y &c. ] The difference between Sacrifices and Burnt- offerings •, See XVIII. 12. As they were to Sacrifice to the LORD their God, which was the Service he required, fo they were to hold a Feafl unto him 5 at which both Sacrifices and Burnt- offerings were ne- ceffary. Verfe 26. Ver. 26. Our Cattle alfofhdl go with m7\ i. e. There- fore we cannot leave our Cattle here, becaufe we muft ufe them in Sacrifices, &c. There Jhall not an Hoof be left behind. 3 i. e. The fmalleft thing. For this was a Proverbial Speech in the Eaftern Countries, as appears by the like faying among the Arabians 5 which was firft ufed about Horfes, and afterwards tranflated to other things : Trefent Money even to an Hoof: That is, they would not part with an Horfe (or any other CommodityJ till the Buyer had laid down the price of it, to a Farthing, as we now fpeak. Or according to the prefent German Language, the Hoof may be put for the whole Beaft 3 and the meaning be,we will not leave fo L upon EXODUS. fo much as one behind us. So Conr. PeUicanus. For thereof muft we take to ferve the LORD our ■God'J] To offer Sacrifice to him. And we kpow not with what w& muflferve the LOR D, &c] Who was to appoint his own Sacrifices: as he afterwards did, when they came into the Wilder- rnefs. Ver. 27. But the LORD hardned Pharaoh 's heart, Verfe 27. Sec] He did not incline Pharaoh to comply with this motion 5 but fuffered him to perfift in his Ob- ftinate Refolution, not quite to part with them. See #. 20. Ver. 28. And Pharaohp/d unto him, Get thee from Verfe 28. me!} This founds, as if he intended again to have him driven from his Prefence, (as v. 1 1.) fo foon did he forget his own humble Confeffions and Supplica- tions to him, v. 1 6, 17. and returned to his frantick Rage and Fury againft him. Take heed to thy jelf fee my face no more: for in that day thonfeefl my faee, thou foal t die.~] A Speech more foolifh than proud, ("as Dr. Jackfon obferves ) to come from a Man whom the LORD had fo much im- poverifhed, and fo often humbled;, and given fuf- ficient Proofs of his Power, not only to bring great- er Plagues immediately upon him, but to cut him off. Ver. 29. And Mofes / aid thou haft fpoken well, I Verfe 29. will fee thy face again no more.^Thzt is, unlefs I be cal- led for ^ as one would think he was^ becaufe Mofes did deliver one MefTage more to him, XI. 4 8.Though we may fuppofe he delivered it now 5 or, that he did not deliver it himfelf, but by fome other Perfon. but that doth not agree with the laft words of v. 8. *>f the next Chapter, And we read alfo,XU. 3 u that A a Pharaoh i7S A CO MMENTART Chapter Pharaoh called for Mofes and Aaron by night: who XI. perhaps did not go, but only receive his Meffage. CHAP. XI. Verfe i. Verfe i: A ND the LORD /aid unto Mofes. ] Jl\ It it uncertain, when the LORD fpake this. I fuppofe it was, as foon as he came out from Pharaoh, at the end of the three days Darknefs: which continued the eleventh, twelfth and thirteenth of the Month Abib^ and on the fourteenth, in the Morning, Mofes received this new Revelation. Tet I will bring one Plague more upon Pharaoh and up* on Egypt.] The killing of their Firft born $ which was the laft Plague infli&ed on them in Egypt. Afterwards he will let you go hence, &c] Not on- ly confent to difmifs you intirely 5, but be earneft with you, and urge you to depart. So we find it came to pafs XII. 31, 33. Thruft you out altogether.'} Perfe&ly and com- pleatly, with ibme kind of compulfion. Verfe 2. Ver. 2. Speak^now in the ears of the Children of If- rael.] Give order therefore to the Ifraelites, as I for- merly promifed to direft, III. 21; 22. And let every Man borrow of his Neighbour, 8tc] See III. 21, 22. Unto which this may be added, that fome of the ancient Fathers lookt upon this as a piece of Juftice, that they fhould be paid their Wages, for the Labour they had undergone, in the Service of the Egyptians 5 which God orders in this manner. So Epiphanus in his Ancoratus, Num.CXH, CXIII. where he gives this account of the lfraelites (polling the JS- gyptians, that they had ferved then* along time for Nothing, upon E X O D U S. 1 79 Nothing ( he makes account CCXV. years) and Chapter therefore »* ioT Nk&iov *} ^ ©«£ ^ eM?*^/* > &c. XI. was it not juft, both before God and Man, that their ^""V*^ Wages (hould be paid them before they left the Coun- try ? See Petavius on that place. And Hxref. LXVI, LXXL LXXX1II. and lrinaus L. IV. c. 49. Tert.nl/. adv. Marcion L, IL c. 20. And fo the Author of the Book of Wifdom took it, X. 17. where he faith, the Lord gave the lfraelites the Goods of the Egyptians tu&h Kb™ ctvrw, the Reward of their Labours. See more XII. 35. Ver. 3. And the LORD gave the People favour in Verfe 3. the fight of the Egyptians^ According to his Promife HI. 21. Moreover the wan Mofes was very great , &cf] This feems to be given as a reafon, both why the Court durft not meddle with Mofes though he had brought fo many Plagues upon them 5 and why the People were forward to grant the lfraelites what they defired becaufethey all highly efteemed him, and had him in great reverence, as a Perfon that had extraordinary power with God : From whence fome think it cre- dible, that their Pofterity might give him Divine Honours, as is reported by fome ancient Writers. Ver. 4. And Mofes faid, Thus faith the LOR D.] Verfe 4. It is manifeft ( from v. 8.) that thefe words were fpoken from the LOfiiD to Pharaoh 5 but it is a great queftion, when they were fpoken. It is com- monly thought that Mofes faid this, when he laft part- ed with Pharaoh, and told him, he would fee his face no mortal 29. And then the firft words of this Chap- ter, muft be tranflated in the time part, the LORD had faid unto Mofes, that he would bring one Plague more upon the Egyptians: which he now denounced- A a 2 to iU A COMMENTARY Chapter to Pharaoh, becaufe he faid he fhould not have the XI. liberty of being admitted to him again. Or elfe C~y^> Pharaoh^ contrary to his peremptory Refolution, fent once more to fpeak with Mofes^.zs it is plain he did, after the Firft-born were flain* XII. 31. About midnight."} About the midft of the follow- ing Night. For they having kept the PafTover, in the Evening of this fourteenth day of Abib, the Firft-born were (lain in the middle of that Night. Not pre- cisely (as the Hebrew indicates) but it might be a lit- tle before or after Midnight. See Theodoret Hackfpan^ offuch kind of Speeches. Difput. de locut. Sacris. N.IV. Will I go out.*] By an Angel who was fent from the S C H E C H I N A H, (which refided in fome part of the Land of Go/hen) and ordered to go and do this Execution. Into the midfi of Egypt.] Perhaps he means the Royal City 5 where he began this Execution, and then frnote the whole Country round about. Verfe 5. Ver. 5. And all the Firft-born in the Land of E~ gypt Jhall die.} This was the foreft Plague chat had been hitherto inflifted^ Nothing being fo dear to Parents as their Children, efpecially their Firft- born.* From the Firfi-born of Pharaoh, &c.~\ i. e. From the higheft to the meaneft Perfon in the King- dom. That ft eth upon his Throne7\ It is uncertain whe- ther this relate to Pharaoh, or to his Firfl-bom. The LXX. feem to incline to the former $ having left out the Pronoun his, and (imply tranflated ir, that fitt eth ■upon the Throne. But the Chaldee determines it to the latter, by translating it, who is to fit upon the Throne 4 upon EXODU S. i8t •fhir Kingdom ^ \, e. to be Pharaotis SucceiTor, the Chapter Heir of the Kingdom cA Egypt. XL The Maid-ftrvant that is behind the Mil/.~] None ^~V^- were more miferabie than thofe Slaves, whofe Work it was to turn the Mill with their Handstand grind Corn perpetually f, efpecially when they were condemned to this in a Prifon, nay,iii a Dungeon : that fo we are to underftand this, appears from XII. 29. The an- cient Com£dians often mention rhis 5 and we find aa inftance of fuch Drudgery, in the Story of Sampfon^ XVtJndg.21. Ver, 6. And there jhall he a great Cry throughout the Verfe 6. Land of Egypt, &c] The Calamity being general in every Hcufe, it made a general and very loud Lamentation : Men, Women, Children and Servants bewailing the lofs of the prime Perfon in the Fa- mily. Ver. 7. But \againfl any. of the Children of Ifrael, Verfe 7. full not a Dog move hk Tongue, 8cc] A great won-> dcr ! that when fo many Thoufand People were up- on their March, with abundance of Cattle, &c. not a Dog fhould ftir$ who, though never fo gentle, yet commonly bark when they hear the leaft noife, efpe- cially in the Night. All Travellers know this. That yi may know how. that the LORD doth put a difference between the Egyptians and IfraeL"]. This was indeed a plain Teftimony of God's fpecia! Care and Providence over the Ifraelites x, that when there was fuch a great Cry throughout all the Land of Egppt, (v. 6.) all was quiet, ftill and filent among them/ Ver. 8. And all thefe thy firvants Jhall come dorcn to Verfe 8. me, &c] You that now forbid me to come to you (for Pharaoh himfelf is included, it appears from XIF. 31, SccJ (hall be forced to come to me 3 and fubmifr fively 181 A COMMENTART Chapter fively intreat ^ nay, prefs me to be gone, &c. XI. Come downt\ It was a defcent from that part of ^■y^r^^ Egypt where the Court was, unto Gofien : though it may fimply fignifie, come to me. Get thee out, and all the People that follow thee7\ In the Hebrew the words are, that is at thy feet : that is, to the very lajl man. For they that bring up the Rear, as v.e fpeak, or march laft after their Commander, are faid in Scripture, to be at their feet : As Wagen- feil hath obferved in his Confutation of R. Lipmans Carmen M.zmori ale. See XLIX Gen. 10. And after that I will go out.~] When you fhall think I oblige you, to leavejour Country. And he went out from Pharaoh in a great anger. ~J It moved the meekeft Man on Earth to a juft Indig- nation ("which, it's likely, heexprelfed in his Coun- tenance and Behaviour) to fee Pharaoh remain fo ftu- pidly infenfible, as not to regard this Threatning 3 which he might well think would be as certainly Ex- ecuted, as all the reft had been. '.Verfe 9. Ver. 9. And the LORD faid unto Mofes, Pha- raoh full not hearken unto you7\ That is, I told thee at the firft how it would be, and the reafon of it, III. 19, 20. Of which it was very proper to put Mofes in mind at this time, when he was going to fulfil the laft part of thofe words 5 after that ( after this laft Plague) he will let you go. That my Wonders may be multiplied in the Land of Egypt.] That he might do one Wonder after ano- ther, till he had finifhed Pharaoh's Deftru&ion. See VII. 3. Verfe 10. Ver. 10. And Mofes and Aaron did all thpfe Won- ders before Pharaoh. This feems to be a Summary of what hath been faid hitherto, concerning the won- derful upon EXODUS. 183 derful Plagues of Egypt: which, as God defigned to Chapter inflift upon that Country, fo he did, by Mofes aftd XII. Aaron as his Inftruments. And the LORD hardned Pharoah's heart, fo that he would not let the Children of Tfrael got tkc] The Obftinacy of Pharaoh under feveral fevere Judgments is fo notorious, that it need be no wonder that the LOUD himfelf hardned his heart, fo that he would not fuffer the People to depart, till what is here threatned was Executed upon him. There is nothing more agreeable to the Rules of Juftice, than to in- Hid: heavy Judgments upon contumacious Offenders 5 and no Punithment heavier than to let them undo themfelves by their own Wickednefs, and blindly run on, without any flop, in their evil Courfes unto utter Ruin. This was the Cafe of Pharaoh ^ of which the Heathen had a broken Notion, when they faid, Siuos Jupiter vult perdere^prius dement at : Thofe whom God intends to deftroy, he firft infatuates. CHAR XII. Verfe 1. A ND the L ORD fpakg untoMo&s and Verfe * jl\ Aaron, &c7\ We are not told here, when the LORD fpeak this to them ^ but it is very likely it was on the Ttnth day of this Month 5 before he brought the Plague of Darknefs on the Land 5 wherein he gave the Ifraelites opportunity to prepare for their Departure: And then he changed this Month from the Seventh fas it was before J to the Firfir as it here follows. Ver, A COMMENTART Ve. 2. This Mmth7\ Which in procefs of time was called Abib, XIII. 4. XXIII. 15. becaufe then the Corn was eared, and grew towards ripenefs (for Verie 2. ^y fignifies an gar 0j Com) and. was in after Ages called Nifap, II Nehem. I. III. Eflh. 7, which is a Cbal- dee word, denoting this to be the Month wherein they went out to War. : from Nijftn, which fignifies Enfigns or Banners (as Bochart probably conje&ures) which at that Seafon were ufually advanced 5 viz. in the Spring time. So the Hebrews underftand that place, 2 Sam. XL 1. Shall be unto yon the beginning of Months.^ i. e. The principal Month of the Year, Itfoall be thefirfi Month of the Tear to you7\ And therefore was hereafter to begin the Year. Which is a plain intimation that the Year had another begin- ning before this time, which was in the Month they called Tifri, about Autumn 5 but was now tranflated unto the Spring. And fo we find that all the anci- ent Nations began their Year, after their Harveft and Vintage, which were the conclufion of their Year. But from hence forward the Jewifh Computation,was from this Month of Abib $ at leaft, as to their Feafts and Things Sacred 5 though their Civil Year (till be- gan where it did before. For after this, we find the old account continued, as appears from the XXIIL 16. where the harveft is faid to be in the end of the Tear. And yet the Author of Meor E Najim (as Guliel. Vorjiius (hows in hisObfervation upon jR. D. Ganz) affirms, that the Ancient Hebrews followed this new account from the time of their going out of Egypt, till the building of the Temple (in all their Contrafts and Affairs ufing this IEra of Exodus, in memory of that illuftrious Deliverance) as after that time upon EXODUS. 185 time till the Captivity of Babylon, they dated all their Chapter Writings from the Building of the Temple. XI f. Ver. 3. In the Tenth day of this Month. ] This is "^^f^^ a Law which hath refpedt to all future Ages, as well ^criC 3« as to this prefentTime $ that rfiey [hould begin to pre- pare for the PaJJbver, four days before: For which the Jews give fuch Reafons as thefe : viz. It was neceifary when they went out of Egypt > to make this preparati- on, left a multitude of Bufinefs, when they wrere prefied to be gone in hafte, (hould have made them negleft it. And it was neceifary afterwards, that they might more narrowly obferve, if there were any Blemilh in the Lamb 5 and that they might be put in mind to difpofe themfelves for fo great a Solemnity. And it is obfervable that our BlefTed Saviour ( the true Pafchal Lamb ) came to Jerufalem on this very day ( viz. the Tenth of Nifan ) four days before he was offered, XII Joh. 1,12. Yet there are thole who think, that this Precept was peculiar to this Time of their Departure out of Egypt. For they that came, in after Ages, out of all parts of the Country to worfhip God at this Feaft, could not fo well obferve it 5 unlefs we fuppofe them to have come fome days before to Jerufalem fas its certain fome did, XI JoL 55. ) or to have fent before hand thither, to have a Lamb prepared for them, which is not unlikely. They alfo, who think the Egyptians now worfhipped fuch kind of Creatures, imagine withal, that this day was chofen in opposition to them : who, becaufe the Sun entered then into Aries, began on this day the So- lemn Worfhip of this Creature, and of that Celeftial Sign. Thus the Author of the Chronicon Orientalejn ex- prefs words : This was the day in which the Sun en t red the firji Sign of Aries, and was mofl Solemn among the B b Egyptians. i86- A COMMENTART Chapter Egyptians. And therefore God commanded the If- XII. raelites to Sacrifice that Creature which they worfliip- <-/-V"s^ed. But there is no certainty of this, nor of what the Author of Tzeror Humor obferves, that the Feaft of the Egyptians being at its heighth on the fourteenth day, God ordered the killing of this Lamb at that time : which was the greateft contempt of their Co- niger Amnion (whom they worfhJpped then with the greateft Honours) (bowing he could be no God, whom the lfraelites eat. They fhall take to them every Man a Lamb. ] The word Seh fignifies a Kid as well as a Lamb, XV Nttmh. ii. XIV Dent. 4. and it is evident, from the fifth Verfe of this Chapter, that they might take either of them for this Sacrifice. But commonly they made choice of a Lamb, as the fitteft of the two $ being of a more mild and innocent Nature. They that are of opinion, the Egyptians now worfhipped fuch Crea* tures, imagine alfo this was ordained to preferve the lfraelites from their Idolatry, by commanding them to kill fuch Beafts as they adored. So R. Levi ben Gerfom, God intended by this, to expel out of the Minds of the lfraelites, the evil opinion of the Egypti- ans, &c. A Lamb for an Houfe. ] Some tranflate it for a Fa- mily. But that is not true : For as Tribes were divi- ded into Families, fo were Families into Houfes : and when many Lambs were few enow for a whole Fa- mily, fome Houfes were fo fmall that they could not eat one, and therefore were to call in the affiftance of their Neighbours, as it follows in the next Verfe. Verfe 4. Ver. 4. And if the honfooldbe too little for the Lamb, let him and his Neighbour, 8tc. ] They were not to be fewer than Ten Perfons, nor more than Twenty, to the upon EXODUS. 187 the eating of one Lamb. At which meal, Men, Wo- Chapter men, and Children, Matters and Servants (if Cir- XII. cumcifed ) were entertained, and every one did eat a ^"V^ piece, at lead as big as an Olive, if we may believe the Hebrew Doctors. Every Man, according to his eating, flail make your count for the Lamb. ] That is, every Mafter of a Hotife, fhall take fueh a number of Perfons to him, as will be fufficient for the eating of the Lamb. Ver. 5. The Lamb jlull be without blemifl). ] In the Verfe 5. Hebrew, perfeS, or without defeft. There are ten Blemifhes mentioned in XXHLe^/V.22, 23,24. which made a Sacrifice unfit for the Altar. About which the Heathen themfelves were very curious, as I noted a- bove out of Herodotus : who relates how exaft and fcrupulous the Egyptian Priefts were in their Scrutiny., whether a Beaft were fit to be offered. See VIII. 26. A Male. ] Becanfe the Male was counted more excellent than the Female, I Malachi 14. and there- fore all who'e Burnt-offerings (which were the mod perfedt fort of Sacrifices ) were to be Males only, I Lev. 3, 6. From hence this Cuftom ( as Bochart thinks ) was derived to the Egytians $ who offered only Males, as he proves out of Herodotus, P. l.Hieroz. L- III. c. 33, 50. But whatfoever the Egyptians did, the Romans did otherwife. "For Servius faith fin VIII Mneid.) In omnibus Sacrk feminini generis plus valent viHim£ * that Sacrifices of the Female kind, were of greateft value in all their Holy Offices. Such different fancies there were in the World in after A- ges : but what Opinions they had in Mofes his time, none can certainly refolve. Bb 2 Of iS8 A CO MMENTART Chapter Of the firfl year."\ It doth not fignifie that the XII. Lamb was to be a year old ( for then it was uncapa* <^\~^ b!e to be offered ) but under a year old. It was fit for Sacrifice at eight days old, though not before, XXU 30. XXII Lev. 27. ( which Laws, Maimonides. faith, were obferved in the Pafchal Lamb, as they were in the Daily Sacrifice, XXIX Exod. 38. XXXVIIL Nuwb. 3, and in others, XXUI Lev. 18, 19.) and fa it contiuned fit from that time, till it was a year. old : after which it was not accepted. For which Bochart gives a very likely reafon in the fore- named Book, P. I. L. II. c. 50. 585. Verfe 6. ^Qr% ^' ^"^ }e fl)a^ keeP ** unt^ the fourteenth day of the fame Mmth. "] When it was to be offered to God by all the People, as our Saviour was upon the very fame day. Which the Jews expefted, as ap- pears by a memorable pafTage which Andr.Mafius (in V Jcfl). 10J quotes out of that Traft in the Talmud, called Rofch nafianah, where they fay it was a famous* and old opinion among the ancient Jews, that the day of the New Year, which was the beginning of the J fasc- iites deliverance out of Egypt, fiould in future time be the beginning of their Redemption by the Mejfiah* Which was wonderfully fulfilled in our Lord and Saviour 5 who keeping the Paffover the day before the Pvulers of the Jews obferved it, it fell out that he, the true Lamb of God, was offered on that very day, which Mofes here appointed for the Offering this Ty- pical Sacrifice. And the whole Affembly of the Congregation of Ifrael Jhall {ill it.*] God here grants a Liberty to any Man among the Israelites to kill .the Paffover. Which aft did not make him a Prieft ( whole work it was to offer the Blood ) for in other Sacrifices any Man that brought upon- E X O D U S. . i%- brought them might do the fame, I Lev. 3,4,5. And Chapter this is given as a reafon, why the People did not kill XII. the Paiiover in Hezekiah's time, becaufe they were unclean $ and therefore the Levites had the charge of it, II Chrcn. XXX* 17. But betides this, Mofes feems to mean., that all the Company who were to eat, were to be prefent at the Sacrifice : By which means, the whole Affembly of the Congregation of Ifrael were engaged in this Service, And this was exa&ly alfo fulfilled in our BleiTed Sa- viour ( who the Apoftle calls our Paffover ) againft whom the Priefts, and Scribes, and Pharifees, and ail the People, confpired to take away his Life. In the Evening."] In the Hebrew the words are (as is rioted in the Margin of our Bibles ) between the two Evenings. The firfl of which began, when the Sun began to decline from its Noon-tide point, and lafted till Sun-fet. Then began the fecond Evening, and lafted till Night. Between thefe two Evenings, about the middle of them, was the Paflbver offered. For after the offering of Incenfe, they began on* this day to kill the daily Evening Sacrifice, between two and three in the Afternoon fa little fooner than on other daysj and having finifhed that, and trimmed the Lamps ( as Maimonides in his Treatife on this Subjeft, Cap. 1. Sell. 4. defcribesthe order of kj they went about the Pafchal Sacrifice 5 which continued till Sun-fetting. That is, there were about two hours and an half, for the difpatch of all the Lambs. For the daily Evening Sacrifice, and all belonging to it, being over in an hours time ( by half an hour after three J) all the reft of the day till Sun-fet f which was two hours and an half at this time of the Year J) re- mained for the killing of the Pafchal Lambs. See Bo- chart, 19° A COMMENTART Chapter chart. Hieroz. P. I. L. II. c. 50. p. 558. and our Learn- XII. ed Dr. Lightfoot, in his Gleanings on Exodus. Now -s*v~^j our */>ra? a Clock in the Afternoon, being the fame with the Jews ninth hour, it is evident our blefled Sa- viour offered up himfelf to God for our Redempti- on, about the fame time that this Lamb was llain, for their deliverance out of Egypt, XV Mark 34, 37. Verfe 7. Ver. 7. And they Jhall take of the Blood ] Which was the Means that God now appointed for their Pre- fervation. And flrike it. ] By dipping a bunch of Hyfop in- to it, v. 22. On the Wo Sids-Pojis. ] Upon which Folding-doors moved. For from thence, Bochart thinks, they had their Name in the Hebrew. And on the upper Door-PojisT] The Hebrew word Maskuph is nowhere to be found, but in this Chapter $ and its carrying in it a fignification of looking-through, may induce us to think they had Lattices at the top of their Doors, through which they could peep, to fee who knockt, before they opened them. Both thefe were fprinkled with the Blood, but not the Thre- fhold, left any Body (hould tread upon it, which had been prophane, this being an holy thing. This (hik- ing or fprinkling of the Blood upon the Pofts, feems to have been peculiar to the firft Paffover, at their go- ing out of Egypt 5 and not to have been ufed in after Times : when there was not the fame occafion for it, viz. to diftinguifh their Houfes from the Egyptians, for their prefervation from the deftroying Angel. In the Houfes wherein they fl? all eat it. ] In which the whole Nation was gathered together 5 and fo all delivered. Ver. upon EXODUS. 101 Ver. 8. And theyfcall eat the Flejh in that Night. Chapter For it was net lawful to let any of it remain till XII. the Morning, v. i o. And the Hebrews fay, they were v^"v~s. to eat it after they had Supped, and were well filled Verfe 8. with other Meat. Roji with Fire!] Neither raw, nor fedden fas it follows in the next Verfe) for it might be fconer roft- ed than fodden: and they were in hafte to be gone, when it was offered. And unleavened Bread.] Partly to put them in mind of their hardfhips in Egypt ( for unleavened Bread is heavy and unfavouryj) and partly to com- memorate their Deliverance from thence in fuch hafte, that they had not time to leaven it, ©.39* XVI Dent. 3. And with hitter Herbs. "] They were ufed for the fame end, to put them in mind of their hard Bon- clage in Egypt, which made their Lives hitter to them, I. 14. Maimonides fays, there were five of thefe Herbs, whofe Names he mentions: but it is hard for us to tell what they were. That great Man Bochar- tus hath given fome gueiTes at them 3 and thinks the firftofthem was wild Lettice, w bich- is extream bit- ter. See Hierozoic. P. I. L. 11. c. $o.p. 603, Sec. and hisCanaanL. II. c. 15./?. 857. Ver. 9. Eat not of it raw."] i. e. Half roafted$ Verfe 9. when fome of the Blood remains ftill in it. So Mai- monides expounds it: aid fee Hottinger in his Smeg- ma Orhnt. p. 169. For it doth not feem necefiary to forbid them to eat it quite raw, Mankind gene- rally abhoring fuch Food 5 unlefs we iuppofe there were fuch barbarous Cuftomsnow, as there^were in after times: hen in fome of the Gentile Feafts ( particularly ;aofe of Bacchus) which had their ori- ginal l#3 A COMMENTART Chapter g-inal in Egypt, as Herodotus tells us, L. II. c. ^. and XII. Plutarch alfo L. de Jfid. & Ojir.) they tore the Mem- bers of Living Creatures in pieces, and did eat them, the Blood running about their Mouths, as JhUus Firwkus cbferves. But the opinion of Theodora feems to me probable ( Serin. X. nse* xv^v-w ) that in old time, the wicked Daemons were in love with the Sacrificing of Men to them: but when they faw Mankind began to abhor fuch Sacrifices, and to ab- ftain from them, as abominable Cruelty, then they invented w ^la^a^tycoo-c^ ^ dy^ayia,^ &c. Scourgings and Whippings, Eating of raw Flefh, and of other fuch like Rites, Tom. IV. p. 625. Nor fodden at all with Water.~] It feems fuperflu- ous to fay (odden, or boifd, with Water : there being no other way of boiling things. But the Hebrew word bafod fignifying to .Rofi, as well as to Boil, ac- cording as the matter is, Mofes takes away that am- biguity, by adding with Water: and alfo by exprelly naming the oppofite to it, but Roji with fire. Which was ordained in oppofition to fome Gentile Cuftcms in the Eaftern Countries ( if they were fo ancient as the times of Mofes ) where they boiled the Flefh of their Sacrifices, when they prayed to their Gods a- gainft Drought, by the fcorching Heat of the Sun. So Athenians relates out of Philocorus, that the Athe- nians did, in their Sacrifices to the £&*> who came in all likelyhood, from the Egyptian Horns, which fignifies Apollo ox the Sun. The Zabii alfo were wont to boil Kids in Milk. Roji with Fire. ] Contrary to the manner in all other Peace^Ojferings, whofe Flefh, that was allowed to be eaten, either by Prieft or People, was to be fodden 5 even in the Feaft of the Pajfover : as we read exprefly upon EXODUS. exprefly i Chron. XXXV. 13. where theie things are accurately diftinguifhed. And Maimonides gives this as the reafon of it ("why they are commanded to eat it rojied) becaufe they went out in great hafte, and had not time to Boil it, P. III. More Nev. c. 46. Some of the Gentiles in after-times rojied their Meat in the Sun , as Heliodorus tells us, L. I. JEthiopic. And fome Grecian Women (as Plutarch tells us) did the fame in their Feaft called 0«^o$ ve/*. His Head with his Legs, and the Purtenance there- of7) They were to roft the Lamb whole : to avoid per- haps the Superftition of the Gentiles, who were wont to rake into the Bowels of their Sacrifices, to make cu- rious obfervationS} and alfo (in the awayi* of Bacchus) thought themfelves full of their Deity, when they ate the Entrails of their Sacrifices, with the Blood running about their Mouths, as Arnobius tells us. Ver. 10. And yefoall let nothing of it remain until Verfe 10. the Morning^ This was a Law about Euchariflical Sacrifices, XXII Lev. 30. and before that VII Lev. 15. ("only there is an Exception in the two follow- ing Verfes, 16, 17. for Sacrifices that were a Vow, or a voluntary Offering) by which God provided that Holy Things ihould not be in danger to be corrup- ted, or put to profane Ufes 5 and that they might not lofe their juft Eftimation: as even common Meat doth, which is not fo much valued, when it is kept till the next day 5 for Men defire that which is frefh and newly drefled. In this Pafchal Sacrifice alfo, it was the more ne- ceiTary it {hould not remain, left they (hould have been forced, either to carry it away with them, which might have been troublefome 3 or if they left it be- C c hind 194 A COMMENT ART Chapter hind them, it might have been profaned, and expo- XII. fed to contempt by the Egyptians, or at lead have ^^v^-^ been corrupted, which would not have befeemed fo holy a Meat. Befides, there might have been danger alfo of turning fuch reliques to Superfluous Utes, as the brazen Serpent was : God working as great a Deliverance by the one, as by the other. And this we may the rather think, becaufe it is certain the an- cient Idolaters were wont to fave fome part of their Sacrifices for Superftitious Purpofes, as appears from VI Baruch 27. Herodotus teftifies the fame concern- ing the ancient Per/tans, L. I. c. 132. Which the Hebrews might have been eafily inclined to do, if they had left any Remains of this Sacrifice, which had fuch wonderful Effefts for their Prefervation. And that which remaineth of it till the Morning, ye [lull burn with fire.*] We read in Macrobius of fuch a Cuftom among the ancient Romans, in a Feaft cal- led Protervia: where the manner was (as Flaviamts there faith) ut ft quid ex epulis fitferfuiffet, igne con- fumeretur : that if any thing was left of the good Cheer, it fhould be confumed with Fire, L. II. Satur- nal. Cap. 2, Verfe 1 1. Ver. 1 1. And thus fhall ye eat it!] He here orders the Habit and Pofture wherein they fhould partake of the Pajfover : which was like Travellers, or like thofe who were going about fome laborious Work. So the three following Particulars plainly import. With your Loins girt.] They wearing long and loofe Garments, in the Eaftern Countries, it was ne- ceflary to tie them up, and gird them about their Loins, whenfoever they either went a Journey, or undertook, as I faid, any great Labour $ that fo their Garments might not be an Impediment to them, as the^ upon EXODUS. 195 they would have been, if they had hung down about Chapter their Heels. See 2 Kings IV. 29. XII. Tour {hoes on your feetJ] Many fancy this refers to the ancient Cuftom of putting off their Shoes (which God now forbids^) when they went to eat, leaft they fhould make the Beds dirty, on which they lay leaning. But Bochart hath deraonftrated that this Cuftom was not fo ancieot^but that in M-jfes his time and after, they fat at their Tables as we do now : of which their are many Inftances, in the Book of Ge- nefis, and elfewhere. And therefore it is more likely the Jews were wont to go without Shoes, when they were in Egypt 3 for anciently Men did fo $ and that being an hot Country, there was no need of them. And befides, they were foopprefled, that they may well be fuppofed to want many fuch Conveniencies of Life. But now God commands them to put on Shoes, being to travel along Journey. See his Hierozoicon, P. I. L. 2.c. 50. p. 508. And your Staff in your hand.'] Still the Pofture of Travellers, who never went without a StafF; both to fupport them in flippery places, and to defend them againft Aflaults, XXXUGe*. 10. They feem now to have eaten the Lamb, leaning on their Staves 3 and therefore ftood all the time, as Men ready to de- part. Buc thefe were things peculiar only to that Patfover which they kept in Egypt: afterwards they were not tied to them. Ye fraU eat it in haJieJ] As Men expe&ing every moment to begin their Journey. This was the Foun- dation of many of the Laws about the Paffover, as Maimonides obferves P. III. More Nev. £.46. Cc 2 Ver. A COMMENTART It is the LOR D's Pajffover.~] To be kept in me* mory of his wonderful Mercy in fparing the lfrae- litcs, when he deftroyed the Egyptians $ and deliver- ing them from their cruel Bondage. Verfe 1 2. Ver. 1 2. For I will pafs through the Land op Egypt this Night.'] See XI. 4. And will fmite all the Firft-bom, See/] A moft grie- vous Judgment • all Children being very dear to their Parents, efpecially their Firft-born:, and thofe more efpecially who are their only Children, as ic is likely they were to many in Egypt. It was the forcr Plague alfo, becaufe no Man's Children were fpared, that he might comfort his Neighbours: but they were all at the fame time bewailing their lofs. It is not certain, by what fort of Death they were fmitten;, but it was fudden, and extinguidit them all in the fame mo- ment. And againji all the Qods of Egypt I will execute Judgment^] And fo Mofes tells us he did, XXXIII Numb. 4. From whence it appears that the Egyptians were Idolaters in Mofes his days$ and the Jewifli Doctors will have it, that all their Idols were de* ftroyed this Night. So Jonathan in his Paraphrafe $ Xheir molten Images were diffolved and melted down • their Images of Stone wexe dafied in pieces-^ their Imar ges made of Earth were crumbled into bits, and their Wooden ones reduced to AjJjes. Of the truth of which we cannot be allured 5 though we meet with it not only in Pirke Eliefer, c. 48. but in the Author of Di- bre hajamim, &c. or, The Life and Death 0/MofeS': whofe words are thefe ; All the Firfl-bom, both of Man and Beaji, were fmit ten 5 the Images alfo and Pi- ctures dejiroyed 5 whereupon the Jews borrowing Gold, Silver, and Garments of the Egyptians, they went a- way-. upon E X O D U S. 197 way laden with Riches, according to what God faid to Chapter Abraham, XV Gen. 14. That Nation whom they Jhall XII. ferve, will I judge 5 and afterward full they come XXXVI. c. 2.) that when Mofes led the Israelites out of Egypt, Sacra JEgyptiorum furto abjlu- lit; he ftole away the Holy Things of the Egyptians , which he makes the reafon why Pharaoh purlued them. Artapanits2L\fo\nEufebius\dL\ihi that mod of their Temples were overthrown by an Earthquake, L IX Pnepar. Evang, f. 27. There are thofe,who by Elohim underftand nothing but their Princes or Judges, the great Men of the Kingdom, upon whom the Judgment of God was now executed. But another place in this Book, XX. 22. plainly determines it to fignifie Images. lam the LORD.'] There is no other God but me : as he had faid he would make both the Ifraelites and Pharaoh alfo to know, X. 2. XI. 7. Ver. 13. And the Blood floall be to you for a Token.] Verfe rj Or a Sign, by which the Ifraelites were allured of Safety and Deliverance from the deftroying Angel. Of which Token, if we may believe Epiphanies, there was a Memorial preferved even among the Egyptians themfelves, though they were ignorant of the Ori- ginal of their own Rites. For at the Mquinox ( which was the time of the PaflbverJ they market their Cattle, and their Trees, and one another, u //iats^, with red Oker, or fome fuch thing, which they fancied would be a Prefer vative to them. And A COMMENTART Chapter And when I fee the Blood,'] Wherefoever my An- XII. gel finds this Blood upon the Door-pofts. ^^v^-^ I will pafs over you, &c] Here is the reafon of the Name of Pefach, as the Hebrews call it 5 or Pifcha, or Pafcha^s it is called by the Chaldees : becaufe God ordered his Angel to pafs over, or pafs by the Chil- dren of Ifraelj and not to fmite any body in their Families, when he fmote every Firft-born of the £- gyptians^ v. 23* Verfe 14. Ver. 14, And this dayfhallbe unto you for a memori- al^ To preferve in mind God's wonderful Works, which he made to be remembred, GXl PfaL 4. that is, ordered and difpofed things in fuch a manner, that they (hould not be forgotten : particularly, by in- ftitutinga Feftival Solemnity upon this day, as it here follows. And you /hall keep it a Feaft to the LORD, &c] Called the Feaft of the Paffover : the Rites of which are all manifeftly contrived to preferve a Memory of the Benefits they now received. An Ordinance for everT] To the end of that Oec*- nomy. For it often fignifies only a long Duration, as XV Dent. 17. And here imports no more, but that they fliould keep this Ordinance, not only now, but when thfcy came into the Land of Canaan. Verfe 15. Ver. 15. Seven days full ye eat unleavened breads] The feven days following the Feaft of the Paffover^ were obferved as a diftinft Feftival, and called The :Feafi of unleavened Breads v. 17. becaufe no Bread that had any leaven in it, might be eaten all that time. Which the Jews expound thus: Not that they were bound to eat unleavened Bread all thofe feven days (which was neceflary only on that Night when the Paffover was killed) but only not to eat leavened upon EXODUS. 199 leavened Bread. That was utterly unlawful 5 but ^ Chapter they might eat Rice, or parched Corn, or any fuch XII. thing. See Petavius in Epihpan. H Save only that which every man mujl eat, &C.] He that did any other Work, was to be beaten. For they equal thefe days mth the Sabbath in this regard 3 that whatfoever Work was forbidden on the Sabbath, might not be done on any fuch days as thefe, which they call good days. But they might provide good Cheer on thefe days 5 though not more than could be eaten. See Buxtorf Sjnag. Jud. c. 19. where he (hows at large what things might be done, and what not on thefe days, according to the Opinion of their Doftors. •Verfe 17. Ver. 17. And ye/hall obferve the Feaji of unleavened . Bread, &c/] He repeats it again 5 becaufe it was a thing of great moment, to have thefe feven days ob- ferved intirely, and not only the Pajjbver upon the fourteenth day in the Evening: that they might eve- ry year think fo long of God's great Goodnefs, in delivering them from their miferable Condition in Egypt, as not to let the fenfe of fo Angular a Benefit flip at any time quite out of their Minds. By an Ordinance for ever.*] See v. 14. Verfe 18. Ver. 18. In the firji M&nth, on the fourteenth day of the Month at Even, &c/] The Pajfover was cele- brated in theConclufion of the fourteenth day of this Month 5 juft before the beginning of the fifteenth day. For the next Morning, when the Ifraelites, immedi- ately after they had eaten the Lamb, were haftned out of Egypt, was not part of the fourteenth day, but of the fifteenth : as we read XXXII Numb. 5. Until the one and twentieth day of the Month at E- vzn7\ That is, fox feven days (as was faid before, v. 15. and again is repeated v. 19.) which began im- mediately after the eating the Pafchal Lamb, in the end upon EXODUS. soi end of the fourteenth day. For if they ftiould be Chapter reckoned from the beginning of the fourteenth day, XII. there would be notfeven, but eight days of unleaven- ^/-V"X^ ed Bread. Ver. 19. Seven days fldall there be no Leaven found in Verfe 19. your Houfes.~] This ftill makes the Precept ftri&er $ that they were not only to abftain from any thing leavened, but not fo much as to have it in their Habi- tations. Accordingly the Jews tell us, of an exaft Search which every one was bound to make, with lighted Wax-Candles, leaft it (hould remain in any Corner or Crevife of the Houfe. Their Scrupulofity in this matter is exa&Iy defcribed by Buxtorf in his Synag. Jud. cap. I J. p. 394, &C. Whether he be a fir anger ^ &c] That is, one of a- nother Nation ; but had embrac'd the Jewifh Reli- gion, by receiving Circumcifion. For none elfe were admitted to eat of the Pajffover, v. 48. Such a Per- fon was called by the Greeks, a Profelyte. Ver. 20. Ye jhall eat nothing leavened.*] This, ac- Verfe 2c. cording to the Jews, explains what follows, in all your Habitations fljaU ye eat unleavened Bread. That is, if they did eat any Bread at all, it was to be with- out leaven. See v. 15. Accordingly, on the day before the Pa/Jbver, they were very bufie in making Cakes, which they call Mazzoth, without any Butter, or Oyl, or fo much as Salt in them ^ of meer Water and Flowre. Which being very infipid, fome made bold (as their Authors tell us) to add Eggs and Su- gar ^ and fometimes the Richer fort made them of meer Almonds $ both for the honour of the Feaft fas they pretended^) and for the comfort of fick and •infirm People, as well as to render them more plea- D d fanr. ao* A COMMENTART Chapter fant. Yet on the firft day of the Feaft, they would XII. eat none of thefe, but only the Bread of Affliction ,, <^~\r^> fas they called it) made meerly of Meal and Wa- ter. Verfe 21. Ver. 21. Then Mofes called for all the Elders of IfraeL] Immediately after 'he had received uie Command from God, he fiimmoned them to deliver it to the People, that it might be put in Execution. Concerning Elders, fee III. 16. Draw out, and take you a Lamb7\ It is thus ex- pounded by Jonathan in his Paraphrsfe, Withdraw your hands from the Idols of Egypt, and take a Lamb to your Families, &c. By which it appears, he thought this wasoppofed to the Rites of the Egyptians: but I know not on what ground 3 for the Israelites offered no Sacrifices there. According to your Families f) See v. 5. And kjU the PaffoverT] It belonged to every Man to do it (fas was (aid v. 6.) and now there was 00 Prieft, as yet, ordained : but every Father of a Fa- mily exercifed that Office. I need not mention the manner, after which the Jewifti Writers fay it was to be (lain. The PajfiverJ] The Hebrew word Pefah fignifies principally, the Angel's pajfing by the Ifraelites when lie (lew the Egyptian Children. From whence it came to fignifie alfo the Lamb that was offered in memory of this Deliverance, and was a means of it at this time. So it fignifies here.and in many other places. And likewife it fignifies all the Sacrifices which were wont to accompany this Lamb, and were offered to God with it, at this Feftival, XVI Dent. 2. And (laftly) the Feaft it felf is called by this Name, XXII Luke 1. And upon EXODUS. ao3 And here it may be fit to note, that the Lamb be- Chapter ing firft killed in Egypt, it was killed in every man's X . Houfe ; for they had no Altar there, nor any other V^-^V^^ place where they had liberty to kill it. But after they came to the Land of Canaan, it was not lawful to Sa- crifice it any where, but in the place which God ap- pointed for his Worfhip, XVI Dent. 2. From whence Maimonides concludes, that whatfoever they did with other Sacrifices 5 yet this could not be offered in the High Places, but only at the Temple. And it is like- ly they did fo in the Wildernefs, the Tabernacle be- ing newly erefted at the keeping of the fecond Pafs- over, IX Numb. 5. Ver. 22. And ye {hall take a bunch of Hyfop.'] So Verfe 22, the Leper was to be cleanfed, and the Houfe infe&ed with Leprofie, XIV Lev. 6, 7, 49, 50, &c. and lb the Prophet David prays to be purged from his fin, LI Pfal. 9. Whence it is that Hefychius calls this Herb /W™ that time. And faid, -Rife up!] One would think by this that they found them lleeping fecurely in their Beds, when this deadly blow was given to the Egypti- ans. And get you forth from antongfimy People, both yon and the Children of Ifrael, &c!) For he was forely afraid, if they ftaid any longer, they would bring fome greater mifchief upon him. Go,ferve the LORD, as ye have faid!] He had feveral times made this Conceffion 5 bat was never fo much in earneft as now. Werfe 32. Ver. 32. Alfo take your Flocks and your Herds, &c] Though his heart had been often hardened, yet this Slaughter of all their Firft-born made fuch a deep impreffion upon him, that he comes fully up to their Terms, yielding for the prefent to all they had defi- red 5 though he did not continue eonftant in this mind, but foon revolted. And blefs me alfo.] Pray for me, as the Chaldee tranilatesit. Verfe33. Ver. 33. And the Egyptians were urgent upon the People.] They that brought from Pharaoh a grant of all the Ifraelites defired (and others alfo who had loft their Children) prefled very hard upon them to ac- cept it, and that with all fpeed : not out of love to the Ifraelites, but for fear they Ihould perifti themfelves, if they did not leave their Country. Pharaoh efpeci- ally, feeing his Firft-born, the Heir of his Crown, ftruck (nddenly dead, had reafon to conclude the next blow would be at his own Life. To ufon E X O D U S. 209 To fend them out of the Land of Egypt.] This Chapter (hows they were not meerly dimiiled, bat intreated, XIL nay importuned to depart. Such a change had this ^^v^-^ Slaughter, and the general Out-cry that followed upon it, made in their hearts. In hafie.] They that were unwilling before to hearken to the Ifraelites Petition, now make their Pe- titions to them : and were fo glad to be rid of them, that they would not fuffer them to delay their de- parture: Nay, made a Golden-bridge (as we fpeakj for their fpeedy paffage out of Egypt, v. 35, 36. For theyfaid^ we be all dead men.'] They were de- firous the Ifraelites (hould enjoy their Liberty, rather then lofe their own Lives. Ver. 34. And the People took their Dough, before it Verfe 34, was leavened!] They feem to have newly mixed their Flower and Water together, and kneaded it into a Pafte or Dough, as we tranflateit^ but had not put any leaven into it 5 nor had time to make it into Cakes and bake them. Their kneeding-troughs.*] The Hebrew word com- prehends both the Dough, and the Thing wherein it was contained : which in VIII. 3. we tranflate Ovens, and here Kneading-troughs, in which their Dough was carried. Being bound up in their Cloathes. The Hebrew word for Clothes9 fignifies any thing that covers another 5 or, wherein it is wrapt : as the Dough was in Linnen- clothes, it is moft likely, (for that is ufual^ to keep it from the cold Air, which was (harp in the Night, and would have hindred its riling. On their [boulder s7\ For we do not read of any Wagons or Horfes they had, for the Carriage of their Goods out of Egypt. E e Ver, sio A COMMENTART Chapter Ver. 35. And the Children 0/Ifrael did according to XII. the word of Mofes.] Who had commanded them from ^"^y~Nw> God, to do as it here follows, (XI. 1, 2.) which was Verfe 35. their warrant, and juftified theFaft. And they borrowed of the Egyptians , 8cc] So moft underftand it : though fome think it was a free gift which the Egyptians beftowed upon them 5 when they were very defirous ("as wre read before J to have them gone out of their Country ^ which made them not only intreat, but hire them to depart. So Jacobus Capellus ad A. M. 2503. They that had denied them leave to go away for a few days (faith he) now prefs them to depart with all fpeed$ u£~ fit a per Epiflolam 51. Was four hundred years?\ That is, from the time of Abrahams coming from Charran into the Land of Canaan ("when this foj our ning began) till their going out of Egypt, was juftfour hundred and thirty years* For from Abrahams coming to fojourn in Canaan, to the birch of Ifaac, was twenty five years 5 and Ifaac was 2i6 A COMMENTART Chapter was flxty years old when he begat Jacob ^ who was XII. an hundred and thirty years old when he went down into Egypt ; which Numbers put together, make two hundred and fifteen years. And from his Families coming into Egypt, till their departure, was juft as many more. Which agrees perfe&ly with what the Apoftle faith, that the Promife made by God to A- braham and his Seed, could not be made void by the Law, which was four hundred and thirty years after, UlGalat. r6, 17. Now the fit ft Promife made to Abraham was, when God bad him go to Canaan. XII Gen. 3. See XV Gen. 1 3. There are Tome indeed that reckon their ftay in Egypt, to have been only two hun- dred and ten years 5 and then they took in the five years Abraham ftay'd at Charran, after he left Vr of theChaidees, to make up thefe four hundred and thirty years: of which Opinion is Drufius, in the place a- bove mentioned. But Jofephus faith expreily, that they departed out of Egypt, JWo*-* 0/* Two hundred and fifty years after Jacob came into it, L. II. Anliq* c. 5, All the Difficulties that have been raifed by Com- mentators in the Expofiticn of thefe words, are avoid- ed by this Interpretation. If we admit, that is, only thefe two Synechdoches (the figure of part for the whole) firji, that under the Name of the Children of Ifrael, is comprehended Ifrael himfelf, with his Fa- ther and Grand-father : dXi&fecondly, that thdrfojoum- ing comprehends the whole time that this Nation dwelt in a Land that was not theirs^ half of which time, at leaft, was fpent in Egypt. See Guil. Voftiu* in his Notes upon Tzemach David, p. 200. (^"205. Ludov. CapellusChron. Sacra, p. 135. But efpecially our tnoft Learned Primate Ufher, Chron. Sacr. *v8. where he upon EXODUS. 2*7 he largely confutes the Contrary Opinion 5 which if Chapter any one defire to fee defended, I know none that XIL hath done it better than Gerhardus J. Voffius, in his s-^-V"^' Ifagoge Chronologica Differt. VII. c. i, &c. where he fairly reprefents the Arguments on both fides 5 but inclines himfelf to think the Children of Ijrael dwelt CCCCXXX years in Egypt 5 and indeavours to an- fwer thofe who affert that Interpretation which I have given, Cap. 12. But acknowledges ingenuoufly (Cap. 6.) that it is the fenfe, not only of the ancient Jews, but of the Ancient Chriftians, (fuch as Eufe* bins, Epiphamusy and St. Chryfojiom among the Greeks, and St. Hierovty St. Auflin, &c. among the Latines) and of a vaft number of later Writers. Ver, 41. And it came topafs, at the end ofthefourYztfe 41, hundred and thirty years. ~\ Thefe years (fay^ St. Hierom in III Gal at.") are to be computed, ab eo ttm- porey quo Deus ad Abrahamum locutus efly &C. from the time, when God faid to Abrahanty In thy Seed /hall all Nations be blejjedy i. e. when he went firft to Canaan. Even the felf fame day it came to pafs7\ They all went out on oae day 5 or, they went out that very day four hundred and thirty -years, after Abraham came to Canaan. So faithful was God in his Promife to - his faithful Servant. That all the Hofts of the LORDy &c] So they are called, for the LOKD was become their King fas I obferved III. ioj and now led them forth as their Captain General. And this word H&jls imports, that they went.out not confufedly, but in good or- der, (See XIII. 18.) which is the more wonderful 5 there being fuch a vaft number of them (v. 37, 38.) that one would think they could not fo foon get to- F f gether, aiff A COMMENTART Chapter gether, efpecially in any order. But Jofephus hath XII. well refolved this 5 That Mofes, having notice of >o^Y~^ God's Intentions fome days before, (See v. i.J had difpofed them for their Departure, $ JWWf** & upon EXODU S. Ver. 45. And the LORD faid unto Mofes and Aaron.] At the fame time, I fuppofe, that he in- stituted the Paffover, (v. 1.) he added this Caution about it. This is the Ordinance of the Pajfover.] A further Rule to be obferved at this Feaft. There jloall no Stranger eat thereof f] Several of the Jewilh Dottors, by the Son of a Stranger, understand an Apoftate from the Religion of Ifrad to ftrange Worfhip, i. e. Idolatry $ as Mr. Selden obferves, L. I. de Synedr. c. 12. p. 479. But it is not to be fo re- ftrained, as appears from the nextVerfe; which is a further Explication of this. Wherein he ordains, that no Man who did not embrace their Faith and Re- ligion, (hould eat of the Paflbver, though he was a Profelyte fo far, as to be permitted to live among them. For this being a Commemoration of the great Deliverance beftowed upon the Jfraelites, none but they were to partake of it $ unlefs they would be Circumcifed, and thereby come into the Covenant made with Abraham, Which gave them a title to all the Priviledges of his Children 5 and obliged them, as well as the Natural Ifraelites, to give Publick thanks for this Work of their Redemption from Egyptian Bon- dage ^ to Worfhip and Serve their God according as he direfted. Ver. 44. And every Man-fervant that is bought for Verfe 44, money.'] As many were in thofe Times and Coun- tries ^ who became their Matters proper Goods, as much as their Cattle. When thou haft Circumcifed him, then Jhall he eat thereof!] He was not to be Circumcifed againft his Will : but if he refufed, after a years trial (fas Mai- monides expounds it) to receive Circumcifion, his F f 2 Mafter 22o A COMMENTART Chapter Matter was to fell him again. For it is very unrea- XII. fonable to think, that he was to be compelled to be o^~v"^n^ Circumcifed, as thofe Hebrew Do&ors feem to un- derftand it, who fay, That both Majler and Servant were forbid to eat of it, till the Servant was Circumcifed. See Selden, L. II. deSynedr. c. i. Where he (hows at large, that, according to the Hebrew Do&ors, no Man was to be admitted a Profelyte, to partake of the Pafchal Lamb, unlefs his whole Family was Circum- cifed with him 5 both Children and Servants. Verfe 45. Ver. 45. A Foreigner."] The Hebrew word Tofchab literally fignifies a Dweller or Inhabitant : by which Name thofe pious Gentiles were called who renoun- ced Idolatry, though they did not embrace the Jew- itti Religion 5 becaufe they were permitted to fettle among them, and dwell in their Country, which was not allowed to other Foreigners, who continued Ido- laters. See Selden, L. II. de Jure N. 6^ G. c. 3. & c. 5. Where he obferves Maimonides makes this Exce- ption, That no fuch Perfons might dwell in Jerufa- lem^ becaufe of the lingular Holinefs of that City 5 but any where elte they might, without the Profeffi- on of Judaifm. And no hired Servant?^ Some of them wTere Ser- vants to the Jews, and fo dwelt in the fame Houle with them $ and were called Hirelings when they bound themfelves to ferve their Matters for three years : as the Jews gather from XVI Ifa. 14. Verfe 46. Ver. 46. In oneHoufe jhall it be eaten, &c] In the firft Night wherein this Sacrifice was (lain, they were enjoy ned not to ftir out of Doors, v. 22. and therefore not to carry forth ought of the Flefh abroad into ano- ther Houfe. Befides, they were in fuch hafte, that they had no time to fend Meffengers from one Houfe to upon EXO D U S. a2r to another 5 which Maimonides makes the ground of Chapter this Precept, MoreNev. P. III. c 46. In aiter-times XII. alfo, that Law being in force ( v. 4. ) That lefler &c. 3 XIIL XV Gen. 18, 19, &c. O^V^n-> Xe y/j^// ^ee/? f A// Service in this Month.*] Both the Paffbver, and Feaft of Unleavened Bread, XII. 25. Verfe 6. Ver. ^ Seven days /halt thou eat unleavened Bread'] This feems to confute what the Jews fay.> That they were not bound to eat Unleavened Bread, but only when they ate the Paffover. See XII. 1 5. And in the f event h day pall be a Feaji un to the L0RQ7] As the firfk Day was holy (v. g.) fo was the laft, (XII. 16.) that they might not fail in their Gratitude for fo great a Benefit, as they now Com- memorated. Verfe 7. Ver. 7. Unleavened Bread Jhall be eaten [even daysZ] This feems ftill to make the Injunftion plainer, that for feven Days together they fliould eat Unleavened Bread. Which is fo often repeated; becaufe this made them fenfible, more than any thing elfe, of the wonderful Hand of God in bringing them out of Egypt 5 which was fo fudden and hafty, that they had not time to bake the Dough they had prepared, nor fo much as put Leaven to it, XII. 39. There Jhall no leavened Bread be feen with theeT] From whence the Jews conclude, That not only all fuch Bread is to be carefully fought for, and thrown out of their Houfes, but all their Veflels that have been ufed the Year before, thoroughly fcoured 5 leaft any thing fhould remain, in them, that might give a tin- cture of acidity to the Bread, that might be made in them. In which work they fpend fome Days before the Paffover, as Buxtorf obferves in his Synag. Jud. c. . 1 7« • Neither : upon EXODUS. 225 Neither Jhall there be Leaven feen with thee, &c. ] Chapter For which Caufe, as he there obferves, they abftain, XIII. all the time of this Feaft, from all fuch things as S^^r^^ may poffibly have fome Leaven in them. As from Honey and Sugar ■, which are often adulterated with Flow re, &c. Ver. 8. And thou /halt fhew thy Son in that day, &cf] Verfe 8, That is, on the firft day of Unleavened Bread, it was to be a part of their Religion, to inftrufr their Chil- dren in the meaning of their Killing the Lamb, and their Abftinencefrom Leaven. This the Jewifh Do- dors make one of the DCXHI. Precepts, That Parents fhould tell the whole Story of their going out of Egypt on the fifteenth Day of Nifan : when every one, according to his Ability, was bound in his own Lan- guage, to blefs and praife the Name of God, for all his Miracles which he wrought for them. They are the words of R. Levi of Barcelona; Ver. 9. And it Jhall he for a Sign unto thee.*] Thefe Verfe 9, feem to be ftill the words that the Parents were to fay to their Children upon thefe Feftivate, whereby they taught them to look upon this Obfervation, as a To- ken or Memorial of what God had done for their Forefathers, when he brought them out of Egypt. Z)pon thy hand, and for a memorial between thine eyes!} To make thee as fenfible of God's Goodnefs, as of that which thou haft in thy Hand 5 or of a Thing that is continually before thine Eyes. The Jewifh Su- perflation about their Phyta&eries took its rife from hence, but without any good ground: it being evi- dent he fpeaks not of tying Parchments, or any thing elfe, about their Wrifts, &c. but of teaching their Children the meaning of their Holy Rites. And fo fame of themfelves have expounded it $ particularly the ?jo A COMMENT ART 'Chapter the forementioned JR.- Levi of Barcelona : who gives XIII* this reafon why fuch abundant care was taken to have V"V"s^ thefe things remembred $ Becaufe, faith he, this k the foundation of our Lam and of our Religion: for which Caufe, in all our Blejjings and Prayers , we Comtnemo* rate our coming out of Egypt 5 becaufe it is a Sign to »y, and a perfeff Demonstration of the Creation of the World, and that our Lord God is the Author of all Crea- tures ^ and doth what he pleafes, &c. For who but he could change the Courfe of Nature, and wor\ fuch great and unheard of Signs as he did? This is fufficientto con- fute thofe that deny the Creation of the World 5 and to ejiablijfj us in the belief of God mofl Blejfed : and to per* fwade both that there is a Providence , and that his Power extends to all things, both in general and parti" cular. So he. See v. 16. That the LORD'S Law maybe in thy mouthy That their Children might be able to declare to their Po- fterity the Law of the LORD about thefe Mat- ters. For with aftrong Hand hath the LORD brought thee out 0/ Egypt. 3 By flaying all their Firft-born in one Night. See III. 19. Verfe lo. Ver. 10. Thou /halt therefore keep this Ordinance. 3 OfthePaJIover; and of the Feaft of Unleavened Bread. In this feafon from year to year.*] On the fourteenth, and the /even following Days of the firft Month. Verfe-Il. Ver. 11. And it {hall be, when the LORD flmll bring thee into the Land of the Canaanites^ &c. ] Under the Name oiCanaanites he comprehends all the reft of the feven Nations. And thefe words feem to im- port, that the Law of the Firft-born was not to take place, till they came into the Promifed Land. Yet we upon EX O D U S. 23 x we find' III Numb. 12, 13. that God demanded all Chapter the Firfi-born of •them, though he took the Levites XIII. in their ftead : And both being numbred, and there ^~V~s^ being Two hundred feventy three Firft-born Males more than there were Levites, (v. 41, 42, 43.) he required them to be redeemed at five Shekels apiece, and the Money to be given to the Priefts, v. 46, 47, 48. But perhaps after this, the Law was not obferved till they came to Canaan. Which he [ware unto thy Fathers, &c.] StQV. 5. Ver. 12. That thou /halt fet apart unto the LORD V£rfe 125 dl that openeth the Matrix. 3 Here he (hows what he means by that Santiifi cation of the Firft-born, which was .mentioned v. 2. and for what end and reafon this was ordained. For that which is called SanBi- fying there, is here called fetting apart, or feparatihg it from the reft of that kind of Creatures, for ano- ther ufe, viz. to be Sacrificed to the LOR D, For the word heevarta, which we tranflate/e^ apart, is in the Hebrew, make to pafs over. Which is explained XXII. 30. Thou foalt give it unto me, viz. to be offered at the Altar. The Males. ] The Firft-born are only mentioned, v. 2. but here it is explained to fignifieonly the Males. If a Female came firft, and afterward a Male ^ that Male was not devoted unto God, b&aufe it did not open the Womb, a Female coming before it. Shall be the LO RUs.~\ And therefore fet apart from common ufes, to be imployed in his Service. That is, every firftling Male of a Cow, Sheep, or Goat was to be offered in Sacrifice 5 and the Blood being fprinkled on the Altar, the Fle(h of them was given to thePriefts. See XVIII Numb 17, 18. where what is here briefly delivered, is there more largely explained: Ver* -3* A COMMENTART Chapter Ver. 13. And every firflling of an Aft.*] There wa§ XIII. the fame reafon for Horfes and Camel*: but an Aft ^v^1 is only mentioned, becaufe abundance of Ajfes were Verfe 13. bred in Jndea^ where there were few Horfes or Ci- *# they went up in the fifth Generation, ("which St. Auflin follows J taking Jacob for the firfl:^ Levi the fecond $ Coaih the third 5 Amram the f6urth 5 and Mofes the fifth. But as this Expofition doth not agree with the He- brew word, which doth not fignifie the fifth, but in fives 5 fo it cannot be faid of the Children of Ifrael in general 5 for all the Tribes were not yet come to the fifth Generation. Our Nic. Fuller hath a learned Difcourfe upon this word in his Mifcellan, L. W Ver, 338 A COMMENTART Chapter Ver. 19. And Mofes took, the bones of Jofeph with .XIII. him7\ And of the reft of the Patriarchs, it is very ^"~V~n^ probable. See L Gen. 25. To which add that the Verfe 19. Jews fay, every Tribe took care of the Body of the Founder of their Family. Which is far more likely, than the Story which the Author of the Life and Death of Mofes tells, that he carried Jofephu/s Coffin ,out of Egypt upon his own (houlders : it being more probable that fome of that Tribe undertook the care of it. That it was buried in the bottom of Nile, is not affirmed only by him, but by Jonathan : though .others fay in the Banks of Nile. And they feem all to have it out of the Talmud 3 inhere in the Gemara of the Title Sota, c. i.fett 47. they fay the Egyptians ihemieives buried their Relations in the Nile.to make -the Waters profperous. And tell a vain Story, how a Wfcman called Serach, told Mofes where the Body was, when he was at a lofs where to find it, after he had fearched for it three days, (as the fore-named Author tells the Tale, while the Jews were borrow- ing Jewels of Gold and Silver of the Egyptians) and that he called it up from thence, throwing (as he addsj the ineffable Name into the River $ which brought it up prefently, though in a Leaden, or as others fay. a Marble Coffin. For he had fir ait ly fworn the Children 0/Ifrael, fay- ing, &c] See LGen. 25. From whence Gaulmyn L. II. c. 2, Annot. in Vit. Mof. not improbably conje- ctures, that the Cuftom was derived, of carrying the Afhes of their Anceftors into their own Country; firft by Hercules among the Greeks, and long before by the Egyptians and Chaldeans : whom the Arabians, & he (hows, imitated in following Ages. Ver. upon EXODUS. 239 VetV20. And they took, their journey from Succoth.] Chapter They ftayed but one day at Succoth , (as Jac. Capel- "Xlil. //// fuppofcs) where Mofes gave the foregoing Di- ^/~V~^ reftions to them: And upon the XVI. of Nifm they Verfe 20, marched to Ethan, And incamped in Ethan.] So called, he thinks, becaufe the way here was very rugged and crag- gy. In the Edge of the Wildemefs7\ Next to the Red- fea, called the Wildernefs of Shur, XV. 22. Ver 21. And the LORD went before them.'] By Verfe 21, the LORD we are here to underhand the SCHEr CHINAH, or Divine Majefty, which appeared to Mofes in the Bufh, III. 2. when he gave him Com* million to bring his People out of Egypt , and di- rected him all along in his Embaffy to Pharaoh, and liis Treaty with him, VI. 1, &c. and now appeared in a glorious Cloud to conduft them, and allure them that he would take care of them. For this Cloud was a Symbol of his gracious Prefence with them, and fpecial Providence over them. It being an Emanation from him (Taith R. Levi ben Gerfom) which was a Sign fas others of the Jews fpeakj that God was Night and Day with them, to keep them from all evil. To which the Prophets allude, LII Ifa. 12. II Micah 15. And though his going before them, be not mentioned before this time, yet it is raoft likely he appeared in this Cloud, as their Conductor from their firft coming out of Egjpt, and led them to Succoth, and then to Ethan ^ as he did afterward to their feveral Stations, X Numb. 11, 12, 8cc. Which doth not fignifie that God himfelf moved from place to place (for he is always every where) but this Cloud was moved by him from whom Ik 340 A COMMENTART Chapter it came, as a Token that he was prefent, by his fpe- XIII. cial Favour, Care and Providence, wherefoever it went. By day in the pilar of a Cloud7\ It appeared from Heaven, I fuppofe, in the form of a great long Pil- lar ; which below fpread it felf abroad, and cover- ed the whole Hoft of Ifrael. For it is certain, it was not only their Guide, to lead them the way (as it here follows J but alfo was a covering to them, whereby they were afTured of the Divine Prote&ion. For fo we are informed ILNamb. 34. XIV. 14. CV Pfalm 39. 1 Corinth. X. i. And I can fee no reafon to think thefe were different Clouds, fince one and the fame would ferve for both purpofes. And by night in a pillar of Fire.~\ The fame Pillar appeared in the Night like Fire , which in the Day was like a Cloud. The reafon of which follows : To give them light r\ That they might be able fas the next words tell us) to travel by Night, as well as by Day, Which made the Pfalmiji fay, he went before them all the nighty with the light of fire, LXXVIII. 14. This flaming Light I take to have been a glorious appearance of Angels from the SCHECHINAH3 for they always attend upon the Divine Majefty, who makcth his Angels Spirits, his Minijiers a flaming fire, CIV Pfalm 4. Some fancy there were two diftinct Pillars, as thefe words, and the next Verfe feem to import : but it is plain by o- ther places, it was but one and the fame Pillar, which had thefe different Appearances. See the next Chap- ter, XIV. 19, 24. I Dent. 33. Therefore Salvian right- ly defcribes it L. I. de Gubem. Dei, where he calls it, Mobilem column am nnbil am die, igneamno&e, congruas colorum diver fitates pro tempomm diverfitate fumentem $ upon E X O D U S. ft. tit & diei lucem lutea obfcuritate diftingueret, & ca- liginem noftis flammeo fplendore claritatis radiant. And fee Greg. Nyfen de Vita Mop, p. 175. Now that the SCHECHIN A H, or, the Glo- ry of God, was in this Cloud, appears from hence 5 that it was the fame Cloud which afterwards refted upon the Tabernacle, as foon as it was fet up, and is called the Cloud of the LORD, XLExod.^.X Numb. 34. For the Glory of the LORD was within the Tabernacle, as the Cloud was without k, XLEx- od. 34, 55, &c; And it is there alfo defcribed juft as it is here, that it appeared as a Cloud upon the Tabernacle by Day, and as a F/ire by Night, XL. ulu And fo it is alfo IX Numb. 15, 16. At even there was upon the Tabernacle, as it were the appearance of Fire till the Morning. So it was always the Cloud covered it by Day^ and the appearance of Fire by Night. And then it conduced them in theijr Journeys, as it did now, XL Exod. 36. IX Numb. 17, 18, &a Which fhows that this Cloud, which now conduced them out of Egypt, was the very fame with that which afterwards fettled upon the Tabernacle : And theGlory of the LORD being in that, I make no doubt it was fo in this. Which is the reafon that the L O R. D is faid to go before them, and to lead them by thisCloude For though the LORD of all doth not g$ from place to place, yet this viltble Glory, which reprefent- ed him as in a fpecial manner prefent with them (and therefore called the Glory of the LORD) did go along with them in the Cloud, to their feveral Stati- ons, whither they removed. It is no improbable Conje&ure of Taubman, in his Notes upon Virgil9 that from hence it was, that the Poets never make a Deity to appear but in a Cloud I i with *4* A COMMENTART Chapter with a brightnefs in it. Ad hoc exemplttm credo Poe- XIII. tas fancivijfe nullum Numen mortalibus apparere fine ^-^^V^^ Nimbo, EJi autem Nimbus, nubes diving feu fluidum lumen, quod Deorum capita, cingit, Verfe 22. Ver. 22. He took not away the pillar of the Cloud by day, and the pillar of Fire by nighty from before the People.*] That is, it continued with them as long as Mofes lived, till they came to pafs over Jordan into Canaan $ when not thisCloud, but the Ark^ was their Guide. And it need not feem incredible, faith Cle- mens Alexandrinus ( L. I. Stromat. p. .5 48. ) that they were thus led by a Pillar of Fire, when the Greeks confider that Thrafybulus, as they believe, was thus dire&ed, ns> %*&tq- K&yyiyavw, &c. by a Fire which went before him, and conduced him in a dark Winter Night through unknown ways, when he brought back the Athenian Exiles to their Coun- try* The wonder was, that this Fire continued to lead the Ifraelites forty years in the Wildernefs^ whereas that of Thrafybulus (if it be true) was but a (hort appearance. As that Light alfo was, which they fay (hone from Heaven to bring Ttmoleon unto his Port, when he failed to Italy. This Pillar alfo the fame Clemens thinks fin the place now named) fignified rb &v&k<>vi?gv t« gsS, that no Image could be made of God. From whence he thinks likewife, it was that the ancient Heathen, be- fore they learnt to make Images, fet up Pillars and worfhipped them, »* *^/?u>*7* 0««, as Reprefenta- iives of God. Which Huetius hath lately made out In many Examples fin his guafiiones Alnetan: unto which they askt leave to go, three days Journey, And might have reached it this Night, if they had proceeded forward on the left hand, into the Wil- dernefs. But by this Order they turned to the right hand, into a Road that led them towards the Red- fea 5 which made Pharaoh think they had loft their way, And encamp before Pihahiroth •.] Before the Straits of two great Mountains 5 full of dangerous holes % as many think the word hiroth imports. And Pi in Hebrew fignifying a Mouth, this word Pihahiroth may properly be tranflated in our Language, the Chops of Hiroth. The former day, they had march- ed about eight miles 5 but now they doubled their pace, and marched fixteen miles from Etham hi- ther. Between Migdol and the Sea.'] Some take Migdol to have been a Tower or Fortrefs (for the word car- ries that fignification in it) upon the tpp of one of the Mountains before mentioned. But there was a Tower called m^jw©- by Herodotus and Hecat£us, I i 2 and 244 A COMMENTART Chapter and others $ which Bochart probably conje&ures was XIV. this place. Certain it is, there was a City in Egypt t called Migdoly XLIV Jerem. i. And Stephanus cfe TJrb , exprefly faith , that m«>m©- was t6a/? a}~ yM* $ but whether the fame with this place, I cannot determine. Over againfl Baal-zephon. ] This, I doubt not, was the name of a Town alfo, or City $ as Ezekjel the Tragedian exprefly calls it. For Baal was the name of a City, 1 Chron. IV. 33. and it is likely there be- ing moae of the fame Name, this was called Zephony to diftinguifh it from fome other Baal in thofe parts. Either becaufe it lay North ^ or had an eminent Watcfc Tower in it. There are thofe indeed, who follow- ing the Jewidi Doftors (SeeSelden de Diis Syr.Syn- tagm. I. c. 3.) imagine there was an Image of Baal fet, up by the Magicians of Egypt 9 by Pharaoh's order near this Arabian Gulf, to hinder the Ifraelites in their Paffage. And Varenius doth not quite difallow this : for he takes Baal-zephon to have been a great Plain, into which they were to enter, by the Chops of Pihahiroth : in which an Idol was worftiipped, which looking from the Red-fea toward the North, was called the Lord of the North $ as Baal-zephon im- ports. And Kircher ferioufly maintains, it had a power of Fafcination, to ftop the Ifraelites in their journey 5 which there is no ground to believe.- For fuch Images made under a certain Gonftellation, to avert evil things, &c, were not now in ufe : being no older, there are good reafons to think, than the time of Apollinm Tyanms, who was the firft Inventor of them. Ver upon- EXODUS. 245 Ver. 3. For Pharaoh will fay of the Children of If- Chapter rael. ] Here he gives the reafon for this Order $ XIV. that Pharaoh might be enticed to purfue them, imagi- .v/yNJ ning they were in fuch Difficulties, that they could Verfc .3. not avoid falling into his hands. They are entangled in the LandT] Perplexed, or dubious $ not knowing which way to go. The Wildernefs hath jlmt thzm in~] They were cooped up, he thought, by the Sea, and by craggy Mountains, which it was impoflible for them to pals, efpecially being incumbred with a multitude of Wo- men, Children and Cattle. Ver. 4. And I will harden Pharaoh'/ heart."] He Verfe 4.: Had hardned it before, IX. 12. X. 1. But now or- dered things fo, that he was more fenflefs than ever he had been. For having lately felt fuch an heavy ftroke upon all the Firft-bom, as mollified his heart for the prefent, and moved him to let Ifrael go 5 it was the higheft degree of Infatuation not to fear (as formerly they had done,XII.33.) that the next blow (if he purfued them) would be at himfelf and his fol- lowers. And I will he honoured upon Pharaoh, and upon all hfc Hofe.*] Show my Power and Juftice in their Deftru&ion. Which would not have been fo vifible, had they died of the Peftilence , when the Cattle died of the Murrain, and Pharaoh's heart was firft hardned 5 as it was by hardning him fo far as to fol- low the Israelites into the Red-fea, where he and his whole Hoft was overthrown: which made the ter- rour of the LOR D's Wrath manifeft to all the World. That * 24& A CO MMENTART Chapter That the Egyptians may know that I am the LORD.*] XiV. Have the greateft demonftration of my irrefiftible ^^v^^ Power, Vil. 5. For the more ftrange the Infatuati- on was, which led Pharaoh and his Hoft to fuch an ignominious Death, the more apt the hearts of the People that remain'd would be, to acknowledge the Hand of God therein. And they did fo.] They marched to this place on the XVIIch day of Nifan 5 which was their third days Journey. Jacobus Capellus thinks they refted this day, being the Sabbath, and came not hither till the XVIIIth. ■Verfe 5* ' Ver. 5. And it was told the King of Egypt that the People fled.*] Some of the mixt Multitude that went along with them, ("XII. 38.) feeing this ftrange turn, it is likely forfook the Ijraclites, and returned to Pharaoh, to inform him that they had loft their way 3 and were fluffing for themfelves by flight in- to dangerous places. Or, as it is commonly inter- preted, fome Spies which Pharaoh had upon them , feeing them leave the way to Horeb, whither they defired to go three days Journey to offer Sacrifice 5 concluded they never intended to return to Egypt, but would run quite away from them. This news, we may fuppofe, was brought to Pharaoh on the XVIIIth day. And the heart of Pharaoh, and of his Servants, was turned againji the People.] They had quite forgot their late Fears (XII. 33,) which made fuch a change in them, that th.ey would not iuffer the Israelites to ftay any longer in their Country : but thofe Fears being vanifhed, their Minds altered ag.un, and they re- pented they had difmiffed them, And upon EXODUS. And faid, what have we done that we have let Ifrael go from ferving m f\ What a grofs Errour have we committed, in lofing the Labour of fo many Slaves? Covetoufnefs, as I have obferved often, had a prin- cipal hand in hardning Pharaoh's heart. Ver. 6. And he made ready his Chariot.'] Caufed Verfe 6* it immediately to be made ready; which we may fuppofe was done on the XIXth day, fahen he began to purfue them. And tooj^ his People with him.'] All that were wont to attend him on fuch occafions. Ver. 7. And he took fix hundred chofen Chariot x] Verfe TV The beft Chariots in Egypt, which were always ready prepared for fuch Expeditions. And all the Chariots of Egypt.] That could be got ready on a fudden 5 for he had no time to mutter all his force 5 but made all the hafte poffible, left the Ifraelites fhould get out of the ftraits wherein they were, and go fo far away that he could not over- take them. For which reafon he purtued them with Chariots and Horfmeh, who could make larger mar- ches than the Ifraelites on foot. The ftrength alfo of this Kingdom confifted in Chariots, which carri- ed Men in them, who fought out of them. And every one knows that Egypt abounded with Horfes, as well as Chariots $ and that they were accounted very ftrong in thefe, XXXI Ifa.i, yet Bochartm thinks all befides ihe/x hundred Chariots Royal, were only Carriages for their Baggage. Hierozoic, P. I. L JL c. 9. And Captains over every one of them7\ This fhows there were Men in them, and that to every Chariot there Belonged a Troop of Horfemen (we know not of what numberj who were commanded by a Cap- tain, A COMMENTARY tain. The Hebrews fay there were Fifty thoufand Horfemen $ the Arabians make them as many more. Ver. 8. And the LORD kardned the heart of Verie 8. pharaoh King of Egypt.] As he faid he would, v. 4. And he purfued after the Children of Ifrael] Of all the infatuated Refolutions ("to life the words of a famous Diving of our own, Dr. Jackfon , Book X. chap. 1 1.) that either Ring or People adventured on, the purfuing of the Jfraelites with fuch a mighty Ar- my, after they had moft earneftly intreated and ur- ged them to leave their Country, may well feem to every indifferent Reader, the moft ftupid. And fo the Author of the Book of Wtfdom juftly cenfures it, XIX. 3. For whilji they were yet mourning and making lamentations at the Graves of the Dead, they added another foolifl) device, and purfued them as Fugitives, whom they had intreated to begone. Yet Jofephus gives good hints, that even this effeft of Divine Infatua- tion, was but fuch as hath feized upon worldly wife Princes, and States-men in former Ages, and may hereafter be infli&edupon more. Aad the Children of Ifrael went out with an high hand.'} Boldly and with affured confidence 5 not fncakingly, like Slaves or fugitives. So Onkelos un- derftood it, when he tranflated it bare- headed , i. e. confidently, fearing nothing : having been delivered and conduced by the powerful hand of God ^ as it is often repeated, XIII. 9, 14, 16. unto which feme refer this Phrafe, and not to the Ifraelites. See Dru- fi/s L. XVI. Obfervat. c. 2. Verie o. Ver. 9. But the Egyptians purfued after them!} This did not difcourage Pharaoh and his Servants: who, perhaps, were of the fame mind with the Syrians -y who upon EXODUS, 249 who fancied the God of Ifiael might not be alike Chapter powerful in all places 3 but though he was ftronger XIV. than their Gods in the Hills, yet they might be too < hard for him in the Plain, 1 Kings XX. 23. So the Egyptians, who had feen how much fuperiour Mofes was to their Magicians , might poffibly thus reafon with themfelves, (as the lame Learned Dr. exprefles itj ' Who knows whether all this Power was given c unto Mofes to be exercifed only within the Meridian * or Climes of Egypt 5 or whether his Commiffion ex- * tend over Palefiine and Midian . 254 A COMMENTART Chapter River. For that innocent Blood he reckons with XIV. them now, and made them the Executioners of his ^^v^-' Vengeance on themfelves, by giving them over to their own proud Prefumptions of good Succefs, in purfuing thofe whom they had lately befeeched to depart out of their Land. Verfe 1 8. Ver. 1 8. And the Egyptians Jhall know that 1 am the LORD.] See*/. 4. When I have gotten me honour upon Pharaoh, upon his Chariots, &c] By overthrowing them in the Red- fea 5 that the Blood of the Hebrew Infants might be required of them, according to the Law of Retaliati- on, or moft exquilite Rule ( as the above-mentioned Author fpeaks) of Punitive Jufiice. Verfe 19. Ver. 19. And the Angel of the LORD which went before the Camp, removed and went behind them.*] The LORD himfelf is faid to go before them, XIII. 21. (See there. ) But we muft underftand that where the LORD is, he is attended by his Angels. Some of which were fent from the SC HE CHIN AH which was in the Cloud, to conduft the Ifraelites , and take care of them. The Jews take this Angel to have been Michael, as we read in Pirke Eliefer, c. 42, He fent Michael the great Prince, &c. for fo he is cal- led XII Dan. 1. Others fay it was Gabriel. But which foever of them it was, he was only the Com- mander of that Hoft, which by the LOR D's Com- mandment went before the Ifraelites to fight for them. The Jews call him by the proper Name of Metraton 5 becaufe he markt out their Camp for them where they were to ftay ^ and defcribed their way in their Journey to their feveral Stations 3 efpecially here in the Red-fea. Vid. Buxtorf Hijior. Arc£. u 14. ^.131. Sec. And upon EXODUS. 255 And the pilar of the Cloud went from before their Chapter face, &c. ] This, it is evident, was done in the day XIV. time, before the night came : for the Cloud appeared ^"""V*^ only in the day 3 in the night there was no appear- ance of Fire. And flood behind them!] To protect them from the Egyptians, who were at their backs, v. 9, 10. but, by the intervention of this Cloud, quite loft the fight of them 5 as it follows v. 20. It may be noted here therefore once for all, that there were feveral ufes of this Cloud. Firjl, to guide them in their Journeys. Secondly, to prevent them from the heat of the Sun in the Wildernefs 5 where there were few Trees, and no Houfes to (heifer them* Thirdly, to defend them from their Enemies, that they might not affaulc them. And laftlj, God from hence, when there wasoccafion, fpake with Mofes. For, it is plain, he appeared in this Cloud, XXXI Deut. 15* And from thence talked with Mofes, XXXIII Exod. 9, 10. And out of it called for Aaron and Miriam to come before him, XII Numb, 5, Ver. 20. And it came topafs between the Camp of the Verle 20* Egyptians, andtheCampoflhadl.] This was done, as I (aid, in the day time : and in the next words Mo- fes informs us, how it appeared in the night. And it was a Cloud and Ddrknefs to them.] i. e. To the Egyptians. But it gave light by night to thefe.] To the Israelites. It was at the fame time both a Cloud and a Fire : being dark on the one fide, next to the Egyptians ; but bright andftiining on the other fide? next the Israelites, So that they might fee their way, and the Egyptians not fee them, nor come near them (as it here follows) all the Night Ver Lj a56 A COMMENTART Chapter Ver. 21. And Moks flretcied outhk hand over the XIV. Sea.] Having his Rod in his hand, v. 1 6. This was *^~v*^o done in the beginning of the Night. Verfe .2 1. ^ tfc LORD canfed the Sea to go back.] By this it is evident, that the S CHECH IN AH, or Di- vine Majefty, was prefent, and imployed his Angel (v. 19,) in this work. As it is well explain'd by Pirke Eliefer, c. 42. The holy bleffed God appeared in hfc Glory upon the Sea, and it fled back^, &C. So the Pfalmlfl underftood it, LXXVIL 16. The waters f aw thee, 0 God, thee Waters faw thee : they were afraid, &c and v. 19. Thy way is in the Sea, and thy paths in the great Waters, &c By a flrong Eajl-wind.] Or rather a South-wind, as the.LXX tranflate the Hebrew word kadim. Which though it properly fignifie the Eaji, yet in many pla- ces it is ufed, as Bochart hath demonftrated, for the South, P. II. Hierozoic, L. I. c. 15. All that Night.*] All the forepart of the Night. And made the Sea dry hand, and the Waters were divided."] Or rather, after the Waters were divided, as Bochart (hows it (hould be translated. Thus LXIV If a. 5. Thou art wroth, and we have finned 5 the mean- ing is, for we have finned, as Kimchi, and we our felves alfo there tranflate it, Hieroz. P* II. L.IIL c. 2, • p-4°9- Dry Land.] The memory of this was preferved by the Heathen, as we find in Diodorm Siculus, L.IIL Sec. fc There is a Tradition among the Icthyopha- ' gi , who border upon the Red-fea, which they ' had received U v&yhvw , from their Progenitors , c and was preferved unto that time 5 how that upon c agreatrecefsof the Sea, every place of that Gulf 4 ( KOhTT* ) ■upon EX ODUS. 257 * (^atO was quite dry, and the Sea falling to the Chapter c oppofite part, the bottom of it appeared green, XIV. c (Irom the Weeds, I fuppofe, that were ink J but <^^v^^ * returning back with a mighty force, pofieffed again ' its former place. No Man is fo blind as not to fee, that this is a Defcription of the miraculous Work of God for the Ifraelites: the memory of which thofe barbarous People did not fuffer to perifh, but propa- gated it to their Pofterity : as Bochart well obferves in his Phaleg. L. IV. c. 29. The Egyptians indeed, we may well think endeavoured to blot out the memory of this fhameful Overthrow, and kept no Record of it 5 for Diodorus, it feems, could learn nothing of it among them f though he lived a confiderable time there) but received this Intelligence from the poor Ickhyofhagi^ among whom this Tradition was care- fully preferved. The Waters were divided!] Into twelve paths («* JWae* oAV) according to the number of their Tribes, as the Tradition is in Epiphanius Haref LX1V. n. 6, 9. which he had from the Hebrews, who affirm the fame in Pirke Eliefer, c. 42. And Kimchi mentions it up- on CXXXVI Pfal. 13. where becaufe God is faid to have divided the Red-fea into parts, they fancy there were twelve Divitions^ every one defended with a Wall of Water. But there is no foundation for this in thefe words, nor in LXXVII Pfal. 19. where paths being in the Plural Number, they thence alfo deduce the fame Conceit, of a feveral path to every Tribe. See Simon de Mufc on that place. Ver. 22. And the Ifraelites went in to the mid ft of the Verfe 22. Sea.] About the fecond Watch of the Night v (which was at Midnight^ and about break of Day, they were got quite through. L 1 Vpon A COM ME NT ART Upon the dry ground!'] This was not look* upon by the ancient Heathen as incredible : For Homer makes Neptune driving his Chariot upon the Waves 5 and the Sea withdrawing its Waters, And the Waters of Scamander being fwelled to deftroy Achilles, he makes to be dried up by Vulcan. As Nonnusd\(o makes Bacchus drying up Hydafpes-0 and fmiting Orontes with his Thyrfus to have gone over it. See the Learned Huetius in his- ^u^jiiones Alnetana, p. 206, Sec. And the Waters were & Wall unto them on the right hand, and on the left.*] The ftrong Eaft-wind con- tributed, no doubt, to the cutting of the Waters in two 5 though not without the help of Angelical Pow- ers. But I do not fee, how it could do any thing to the compa&ing of the Waters to fuch a degree, that they were no longer fluid, but firm as a Wall or Bank on each fide of them, (See XV. 8.) which was effefted wholly by the Angelical Miniftry; who up- held the Waters in that folid pofture, till the Ifrae- Utes were got quite out of the Sea. It hath been an old Queflion, Whether they went quite crofs the Red-fea5 or only fetcht a compafs, and came out upon the fame Shore, from which they wentino The Hebrew Do&ors are of opinion, that they did not go over to the oppofite Shore : but ma- king a kind of Semicircle, found themfelves, when they came out, in the fame Country where they were before : Their reafons are,becaufe they could not in fo fmall a time have march: fofar^ for in the narroweft place, that Gulf is XII. or XV. German Miles over 5. fo that they could not all have palled through, in lefs than three or four days, as David Chytrtus makes the computation But efgecially, becaufe Mofes exprefly makes- upon EXODUS. 256 makes their next Station to be in the Wildernefs of Chapter Etham, XXXIII Numb. 8. in which place they were XIV. the day before they came to Sea, XHI Exod. 20. ^~s~Y~^* Therefore they were ftill in the fame Wildernefs. Ver. 23. And the Egyptians purfued, and went in Verfe 2 J. after them into the midft of the Sea, &c] Imagining perhaps they were ftill upon the Land, or on the Shore where the Sea was retired 5 the darknefs of the Night not fuffering them to fee the Mountains of Wa- ter on each fide : or rather, their Minds being fo in- tent to overtake the Israelites, that they regarded no- thing elfe : For when Men are ingaged in a fierce chafe of any thing, with eager defires and confident hopes of it, it takes up all their thoughts, and makes them overlook what lies before their eyes. Thus by their own violent Paffions, and proud Imaginations, God blinded their Minds, and hardned their Hearts (as he faid he would, v. 17.) to rufh into their own deftru&ion. Ver. 24. And it came to pafs that in the morning Verfe 24. watch.] The Romans, and the Hebrews alio, divided the Night into four parts, containing three hours a- piece. At the beginning of which the Guard of Sol- diers, who kept watch by Night, was changed 5 and thence they were called Watches. Two of them we find mentioned by St. Luke XII. 38. and St. Mark, men- tions them all, XIII. 35. and particularly the fourth Watch, VI Mark 48. called here the Morning W7atch 5 which was the laft of them: between Day-break and the Morning. The LORD looked unto the Hoji of the Egyptians.*] He fro wned upon them 5 as we fpeak now in our Lan- guage. For in Scripture, God is faid fometimes to look upon thofe, whom he is about to punifh, L I 2 CIV a6o A 'COMMENTART Chapter CIV Vfalm^i. WLAmes^ III Habak^6. XIV. Through the pillar of fire and the Cloud'.] By this ^^V^w' it is manifeft there was but one Pillar, which had different Appearances: and that the SCHECHI- N A H, or Divine Majefty was in it. It leems to me alfo very probable, that whereas the cloudy part of the Pillar had been towards the Egyptians hitherto -7 now it turned the other fide towards them : and the fiery part appearing, let them fee the danger where*, in they were ; and by its amazing brightnefs perfect- ly confounded them. So Philo feems to have under- flood it, when he faith (L. III. de Vita Mofis) that from the Cloud that was in the Rear of the Ifraelites, there f/ione a fiery Appearance of the Deity. Which may well be the meaning of the LOR D's looking through the Pillar of fire. And troubled the Hojl of the Egyptians.*] This glo- rious Light, I fuppofe, fialhing in their Faces, put them into a Confternation. But Jofephus adds, in the conclufion of his Second Book^ of Antiquites^ that there was a dreadful Storm or Tempeft , with Thunder, Lightning and Hailftones from the Cloud , which put them into the greatefl: diforder $ as it follows in the next Verfe. Hither Dr. Hammond refers thofe words of thePfalmiji, LXXVIF. 17, 1 8. The Clouds poured out Watery the Styes fint out a found: thine Ar- rows djo went abroad. The Voice of thy Thunder was in the Heaven : the Lightnings lightned the Worlds the Earth trembled andfhook^ See. Verfe 25. Ver. 25. And took off their Chariot wheels.'] Some of their Wheels were broken by the Hail-ftones, or burnt with Lightning: with which, its likely, their Horfes were lo affrighted , that they fell into diforder 5 and one Chariot running againft another, fome of their Wheels were taken off. That upon EXODUS. 061 That they dravz heavily.] They could fcarce move. Chapter or but very ilowly, when their Wheels were broken, XIV. or taken off: And thofe Wheels that remained funk ^Y^ deep into the Sand, when the Waters returned up- on it. So that the Egyptians J aid, &c] They cried one to another, Let us give over the purfuit. For the LO R Dfightethfor them, &c] Now Mo- fes his words were made good, (v. 14.) and the Egyptians themfelves acknowledged it, v. 18. Ver. 26. And the LOR Dfaid unto Mofes.] He Verfe 26* (pake to him out of the Cloud, where the S CHE- CH I N A H was 3 as I have often faid. Stretch out thy hand over the Sea, that the Waters may return again upon the Egyptians, Stc] God was pleated to ufe the Miniftry of Mofes in the drowning of the Egyptians, as he had done in the Prefer vation of the Israelites in the Sea, (v* 16,21.) that all the Peo- ple might honour and reverence him, and be obedi- ent to his dire&ion. Ver. 27. And the Sea returned to his flrength.] The Verfe 27.' fenfe is truly expreffed by the Vulgar, the Sea return- ed to its former place. The great Walls, or heaps of Water which were on either fide of them, falling down, and rufhing upon them with a mighty force, overwhelmed them, and filled the whole Channel as before. When the Morning appeared.*] When it was light. And the Egyptians fled againfl it.'] They were fo frighted by the Light which (hone in their Faces, and by theThunderand Hail, &c. that they turned back 5 and, like Men diftra&ed, ran and met the Waters, which came tumbling down upon them. And the LORD overthrew the Egyptians in the midjl 262 'A COMMENTART Chapter midft of the Sea.] The Hebrew word imports throw- XIV. ing down with violence and precipitation : and may ^•""V^ be tranflated , threw them headlong. Artapanus in Eufebius (L. IX. Pr 22. Ver. 30. Thus the LORD [aved Ifrael.] As he Verfe go, had promifed v. 13, That day.J Which was the XXIfcof Nifanh and the laft day of the Feaft of Unleavened Bread 5 which, by God's command, was to be kept holy, XII. 1 6. And now there was a very great reafon for it 3 and for that triumphant Hymn which they fung upon this Solemnity, Chap. XV. Mr. Mede will have this Day to have been that which they after- ward kept for their Sabbath, in memory of their Re- demption out of the Land of Egypt , and the Houfe of Bondage. This he gathers from the Repetition of the Decalogue in the Fifth of Deuteronomy -0 where leaving out the reafon for this Commandment, from the Creation of the World, Mofes inferts this other of their Redemption out of Egypt, as the ground of obferving that Seventh day rather than any Other, #.15. Therefore the LORD commanded thee to keep the Sabbath • namely, not for the quotum of one day in feven ("of that there was another reafon , from the Example of God in the Creation) but for the deftgnation of that day, after the preceding fix days; *64 A COMMENTARY » Chapter days rather than any other, Dlfcourfe XV. p. 74. XIV. And Krzdfaw the Egyptians dead upon the Sea-Jl)ore7\ \~s^v~^J It may be interpreted, that, as they flood upon the Sea-fhore, they faw their dead Bodies floating upon the Waters. But it is likely alfo, that by the work- ing of the Sea, and by the Divine Providence, ma- ny of their Bodies were caft on (hore, that the Ifrae- lites might have the benefit of the Spoil, and efpe- cially of their Arms, which they wanted, and were now by this overthrow furnifhed withal. This Shore was inhabited by the lchthyophagi9among whom the memory of this Recefs and Return of the Sea was preferved, (as I obferved upon v. 21.) nd unto whom the dead Bodies were given for food, as the Pfalmfi faith, LXXIV. 14. that is, to the Beafts and Birds of Prey, which peopled the neighbouring Wilderneft. This was done by the righteous Judg- ment of the LORD God of the Hebrews : who made this proud Prince, his States -men and Army a Prey, not only to the Fifties and Sea-monfters^ but a via- ble booty (as Dr. Jachfon fpeaks) to the promifcuous forts of ravenous Creatures which inhabit the De- ferts. Verfe 31. Ver. 31. And Ifrael^a? that great work, &c] Of making a path for them to walk on dry Ground in the middle of the Sea 5 and then drowning theE- gyptians when they followed them in the fame path. And the People feared the LORD.'] They be- holding and confidering the powerful hand of God, which appeared in this great work} it begat in them, for the prefent, high aud awful thoughts of him, and devout Affe&ions to him. For the fear of the LORD includes all Religion. Or, if we take the word upon EXODUS. 265 -word fear in a reftrained fenfe, for a dread of the Chapter Divine Majefty 5 the meaning is, they were fenfible XV. liow dangerous, as well as vain, it is, to oppofe his Authority, to fet themfelves againft his Will, or flight his Warnings, as Pharaoh and the Egyptians did. And believed the LOR D, and his Servant Mofes,] Believed the Promifes which God had made them by Mofes, of bringing them into the Land of Canaan, (III. 17.) looking upon Mofes as a Servant of his, who faithfully declared the Mind and Will of God unto them. CHAR XV. Verfe 1/ f ^Hen fang Mofes and the Children of If- Verfe i, I rael, &c.~\ Upon the XXI* of Ni- fan as I (aid before, which was the laft day of Un- leavened Bread $ when they came fafe through the Sea, and faw the Egyptians drown d, they fang this Song of Praife to God, for their wonderful Delive- rance. So the conftant Tradition of the Hebrews is, and there is great ground for it. This Song.'] Called the Song of Mofes the fervant of the LO R D, ("XV Rev. 3.) becaufe he compofed it by a Divine Infpiration, to be furig by all the Peo- ple. And it is the mod ancient Song of which there is any memory. Unto the LORD.'} In praife of the Divine Power and Goodnefs$ which remarkably appeared in this Deliverance. • M m Jofephm L 266 A COMMENTART Chapter Jofephus, L. II. cult, of his Antiquities, faith that XV. this Song is compofed i» &*#**%$ tov?, of Hexame- ter Verle: which Eufebius reprefents as the Opinion of many others, L. XL de Prar*ohys Chariots.] The Hebrew word Mercavah comprehends the Horfes by which they were drawn 3 which were commonly four to each Chariot, as Maimonides probably gathers from 1 Kings X. 29. Where a Horfe is faid to come up out of Egypt at an hundred and fifty (hekels, and a Chariot at fix hun- dred ; upon EXODU S. dred^ becaufe it comprehended four Horfes, More Nevoch. P. I. c. 70. Chofen Captains?] The Hebrew word Schalifi im- ports fbmething extraordinary 5 either in their Sta- ture, or in their Command, which they had, perhaps over three Squadrons, as we now fpeak. Bur Hen. Valefius, a very Learned Man, thinks the LXX. right- ly tranilated the word by Tew** 5 which he tran- (lates three fighting out of a Chariot. For ^fjordm? and kcl&sxtk are both words belonging to Military Difcipline, (which they called TaSicks) and r^drm he takes to be of the fame kind, and rightly rendred bv Rufinus temos Jlatores, in Eufeb. Hiftor. Ecclef. L. IX. c. 9. p. 358. Ver. 5. Sank to the bottom as aftone.] The Waters Verfe 5. which flood up like a Wall, falling down with great violence upon them, they fank under their weight to the bottom of the Sea ^ from whence, after fome time they rofe up again, and were thrown upon the (bore, (XIV. 30.) though not all of them 5 but fome feem to have been buried in the bottom of the Sea. See v. 12. Ver. 6. Right-hand.] Is frequently ufed for the Verfe 6. height of Power exerted in the Prefervation of good Men, or the Deftru&ion of the bad, XX P faint 6. XXI. 8. Ver. 7. In the greatnefr of thy excellency, &zc] All Verfe 7, words being to low to declare the greatnefs of God's Power, which appeared in the overthrow of the £- gyptians 5 he indeavours to rife higher and higher in his Expreffions, to (how how much he admired it. Thou fentefi forth thy wrath*] He feems to allude unto God's looking upon them, through the Pillar of Fire and of the Cloud, XIV. 24. and to the Thun- der 27* A COMMENTART Chapter der and Lightning, which are fuppofed to have come XV. from thence. v^~V~svJ Ver. 8. And with the blaji of thy noflrils^] This Verfe 8. may relate to the ftrong Wind, which drove the Sea back, XIV. 21. The waters were gathered together^ This word A- ram, or Haram% fignifies to heap up together ; From whence the Arabians call thofe great Banks, which are raifed to keep in Waters from over-flowing a Coun- try, by the name of Arem or Harem., as Bochartus hath obferved in his Phaleg.L. II. c. q6. And fothe word may be here tranfiaced, the waters were heaped up as banks, on each fide of the Ifraelites. Verfe 9. Ver. 9. 1 will divide theJpoiL'] It belonged to Kings, and chief Commanders to divide the Spoil $ as Mo- fes, David, and Jofoua did among the Soldiers. My hand {lull dejiroy them7\ Or repojjefs them (as it is in the Margin) bring them back to their Slavery in Egypt. Verfe ic. Ver. 10. They fanj^like lead7\ It fignifies the fud- denefs of their deftru&ion : for a Talent of Lead finks in a moment. Verfe II. Ver. 11. Who is like unto thee, among the Gods threefcore Dan- cers, the Daughters of the Ocean, Ver. 21. And Miriam anfwered them, 8cc. ] u e. yerfe 2I. She and the Women anfwered Mofes and the People, Verfe by Verfe 3 or after every Verfe, fung by Mo- fes and the Men, Miriam and the Women interpofed and repeated this Verfe, (which is the firft of the Song) faying, Sing to the LORD, for he hath tri- umphed glorioufly, &c. And this was a way of fing- ing in After- times, as appears from the CXXXV Pfalm, and III Ezra 11. of which I have given fome account in my Preface to the Paraphrafe of the Book^ of Pfalms. Which juftifies, or rather commends our way of Reading, or Chanting the Pfalms interchange- ably, by Refponfes, as we call them, or Anfwering one to another : which certainly, it appears by this place, is the moft ancient way of all other. And is repre- fented in VI lfa. 3. as pra&ifed by the Angels them- felves, in their Worlhipof the Divine Majefty. Ver. 22. So Mofes brought Ifndfrom the Redfea.'] Verfe 22. Not without fome importunity 5 they being eagerly bent upon gathering the Spoil of the Egyptians. Some fuch thing the Hebrew word feems to import , which isjajffa, he made them to go up. Which fignifies fome unwillingnefs, or backwardnefs^ arifing either from that Caufe, or from a defire to return to Egypt ( as fome fancy ) which now perhaps they thought to be fo empty , that they might get it for them- felves. And they went out7\ From the Station, where they were at the Red-fea. Into *78 A COMMENTART Chapter Into the Wildernefs ~^j which was the general Name for this Defert, XXXIII Numb. 8. And they went three days in the Wildernefs!] Viz. the XXII, XXIII and XXWofNifan. And found no Water!] Which was a very great Trial of them. For their Cattle, as well as they, fufFered much by it .5 and could not afford them Milk fuffici- ent to quench their thirft. Verfe 23. ^"VV>- to the voice of the LO RD thy God : where he gave us a Statute and a "judgment* And it is a certain Tra- dition, that the Statute was the Sabbath 5 and the Judg- ment was , the taking away all iniquity 5 i. e. doing Juftice. I will put none of thofe Difeafes upon thee, which 1 ^ have brought upon thz Egyptian*."] He incourages their Obedience by a gracious Promife , to preferve them from thofe terrible Plagues, which he inflidred upon the Egyptians for their Difobedience. Which is an Indication withal, that if the Israelites proved like them, they (hould bepunifhedin the fame manner $ as he threatens afterwards, XXVIII Deut. 59, &c. 1 am the LORD that healeth thee."] There are- two parts of a Phyficians Office^ to cure Men, when they are fick 3 and to preferve them in heath , when they are well. The latter is here chiefly intended : which the Pfalmijl takes notice of, when he faith, CV. 37. There was not one feeble P erf on among their Tribes, Ver. 27. And they came to Elim.] They feem to Verfe 27. have ftayed but a day at Marah, and on the XXVth of Nifan to have come to this place, called Elim , (which fignifies Rams) from the good Pafture which was here for the feeding Sheep 5 as jacobus Capellus will have it. But Bochartus thinks that El fignifies in general a Field 5 as El-Varan XIV Gen. 6. he in- terprets the Field or Plain of Par an : and confequent- ly Elim fignifies a part of the Wildernefs,where there were large and fpacious Plains. Thu« I find Ezekiel the Tragedian (mentioned by Eufebius ) underftood Oo k 285 A COMMENTART Chapter it, in his Exagoge: where he brings in one talking XV. with Mofisj and pointing him to this place 5 where a great Light {hone, on a fudden, as a Pillar of Fire, to (how it to them. Which he calls *«**&* k&IcLmov , a fhady Meadow, and faith it was 9 out of one Rock, which was in this beatiful Plain. No more, than there is for what follows in him3concerning a marvellous ftrange Bird, fuch as no Man ever faw before, as big again as an Eagle, of various Colours, and a moft fweet Voice, which appeared to them upon this occafion. Which he feemsao have had out oiioKssTalmudical Fable. falm upon EXODUS. *§3 Palm-Trees.~\ This Tree delights in watery Pla- Chapter ces : and therefore no wonder io many were plant- XVI. ed here by thefe Fountains. For it i; noted by Pliny, that gandet rignis, & toto anno btbere amat, the Palm- Tree delights in places well watred , and loves to drink all the year. There were two forts of thefe Trees: the common, and that which was called **fi/*7^ becaufe it bare Dates $ as 'Salmafius hath obferved in his Pliniana exercit. p. 472. 1326. If thefe were of the latter fort, they gave them the better enter- tainment. And they encamped there by the Water.*] To refrefh themfelves and their Flocks, in this delightful place. CHAP. XVI. Verfe 1. \ND they toohjheir journey from Elim.] Verfe 1, ±\ After they had refted a good while there 3 as appears by the end of the Verfe. And all the Congregation came unto the Wilderness of Sin.9] Not dire&ly*} but firft they went back towards the Red-fea 5 which was their next Station after they left Elim: as Mofes tells us XXXIII Numb. 10. where he gives an exaft account of all their Stations 5 one of which is here omitted, becaufe nothing remarka- ble, I fuppofe, fell out there : and they did not ftay long in it. This Sin is different from that where Miriam died, XX Numb. 1. and written with different Letters. Which is between Elim and Sinai.] So the direft way to Sinai had been into this Wildernefs of Sin z but, for fome reafon which we know not, they firft O o 2 returnd 2% A COM MENTART Chapter return'd to fome part of that Sea, where they brad XVI. been before. ^0°^ On the fifteenth day ofthefecond Month, &c.] Juft a Month after they came out of Egypt. And there- fore, it feems, they ftayed a good while at EUm% where there was plenty of Water, and fome (hadc^ which was now very comfortable: this fecond Month (which they call Ijar) anf.vering to part of our April and May. Or otherwife, we muft fuppofe they fpent fome time at the Red-fea: whether God conduced them, perhaps, to put them in mind of his late great . Mercy to them there 5 which might incline them to be more obedient to his Commands, mentioned XV. . 25, 26. ¥erfe 2. Ver. 2. And the whole Congregation of the Children of Ifrael.] Their Elders and all are included in thefe words, they being the fame with thofe v. 1. which certainly comprehend all that came out of Egypt. Though itdikely, there were forne more pious among, them, who were not guilty of what follows ^ when the generality were. fo mutinous, that they who were better difpofed, could (carce be difcerned. Murmured againfl Mofes and Aaron.] This feems to be an higher difcontent than the former, XV. 24. , becaufe the whole Congregation were ingaged in it.; whereas there it is only faid, the People were concern- ed in it. And there they qnarelled only with Mofes; but here with both their Leaders. And as that was for want of Water, fo this for want of Bread:, all their Dough which they brought out of Egypt , being now fpent. So Jofephus, and R. Bcchai, which latter faith, the Dough they brought out of Egypt fuf- ffced for a whole Month} from the XVth ofNifavj to the- XVth biljac, and the Night, of the XVIth, they am upon EXODUS. 285 ftil! ate of it. And then on the XVIth," he thinks, Chapter the Manna defcended .• which fell on the firft day of XVL the Week, as he argues from thofe words v. 5. when ^-^v^-^ on the fixth day, they are commanded to gather twice as much as one other days. Which was, fays he, both the fixth day of the Weekr and of the defcent of the Manna. Ver. 3. Would to God we had died by the hand of the Verfe 3... LORD, &c] As fome of the Egyptians did. A ftrange with! proceeding from great ingratitude to God, and forgetfulnefs of his Benefits. When we fat."] That was the ancient pofture of eating, before this time, XXXVII. 25. XL1II. 33, and afterward4 XXXII Exod. 6. XlXjudg.,6. By the Flefi pots, and did eat Bread to thefulLThh is not likely 5 when they were not only meer Slaves, but under cruel Hardfhips. But they untruly magni- fie their former Condition, that they may reprefent their prefent to be more miferable, than really -it was. For ye have brought us forth into this Wildernefs. ] They were glad to be brought out of Egypt \ but their Difcontent arofe from their being brought into a Wildernefs^ where they wonted all Provifions^ hut what they brought along with them. To kill this whole Congregation with hunger?] There was no danger of their perifhing prefently 5 they having fo many Flocks to feed them. But without Bread this would not fatisfie them 3 and they were loth, it is likely to lofe any of their Stock, which they hoped rather to increafe, than to diminifh. Or elfe,they longed for Dainties, as they did afterwards: which moved God. to fend them great ftore of Fowl 5 as we underftand v> 1 2. Ver> 286 A COMMENT ART Chapter Ver. 4. Then [aid the LORD unto Motes.] He XVL fpake to him out of the Cloud of Glory, where the ^"V-^SCHECHINAH was $ as I obferved above. •Verie 4. I will rain Bread.'] Send you down that which ihaJl fupply the place of Bread, in a very plentiful manner 5 like drops of Rain from Heaven from above, out of the Clouds. Which was, as Greg. Nyjffen fpeaks, the moft incredible of all Wonders, that Bread fhould be given them, not as ufually out of the Earth, but out of the Air, where no Seed is ever fown, L. de Vita Mofis, p. 177. Every day.] It came down in daily fhowres 5 as much only, as would fuffice for one day 5 that they might be kept in a perpetual thankful dependence up- on God's Providence^ and that this might more evi- dently appear to be a miraculous Work of his, who made it fall, at all times of the year alike. The Hea- then themfelves preferved fome Memory of this, in that fable of Pan (whom Huetius (hows to be Mofes) finding out Ceres, when (he had been long wanting , to give Men bread when they were ready to ftarve with hunger. That I may prove them.] Some thinks this relates to what goes before, concerning his fending them Bread every day : which was fo ordered, that he might prove, whether they would murmur, becaufethey had not enough at once for a whole year 5 or humbly hope in his Mercy, for a conftant fupply. But the following words [whether they will walk, in my law, or no] direft us to a larger fenfe 5 which is, that he tried whether they would be obedient to all his Com- mands, when he let them want nothing to fupport and incourage them in his Service. Prove upon EX O DUS, aS7 Prove them.'] Not as if he was ignorant} but that Ghapter it might plainly appear to others, and to themfelves , XVI. what they were. Or, as Maimonides interprets it , ^""V^N. that it might openly appear to the World that God fuftains him, who follows his Worfhip and Service, by means that he did not think of. So he expounds this very place, More Nevoch P. III. c. 24. That every one may fee and tytow, whether it be bene- ficial , to give ones felf to the Service of God , or not. Ver. 5. On thefixth day they fiall prepare that which Verfe 5. they bring in.] When they had gathered it, and brought it into their Tents $ they were to grind and bake it, &c. (v. 23.) and make ready all things that were neceffary againft the next day 3 which was to be a Feftival (viz. the Sabbath) on which they were to do nothing. For the Sabbath was not to be di- fturbed with fuch kind of Work : but though on o- ther Feftival s they might prepare their Meat, and on- ly abftain from labour 5 yet on this they might not fo much as drefs their Meat $ but it was to be done the Evening before -0 on which they were to prepare e- very thing for the next day. From which prepara- tion this day was called the Parafcue, XXIII Luke 54. the preparation for the Sabbath. And it fhall be twice as much as they gather daily. ] Enough, that is for two days, viz, that fixth day, and the next, which was to be the Sabbath, v. 23. Where, what is here briefly faid in general, is more particu- larly and largely explained. " The Talmudifis are generally of an opinion,that the XVth day of the fecond Month, when they came hi- ther, (v. 1.) was the feventh- day of the week. See Mr. Selden, L. III. de Jure N. &G.c.i 1. Which if it a&8 A COMMENTART Chapter it bs true, they knew nothing of the reft of the Sub- XVI. bath; for they travelled upon this day. But Mr. ^-^v^^ Mede hath obferved, that it is altogether uncertain, whether or no, it was th^ feventh day from the Crea- tion. It might poffibly fall out fo, by the Provinence of God, that the feventh day, defigned by him for their Sabbath, might be both the feventh in order from the Creation, and alfo from the day of their delive-- ranee out of Egypt. But that which now determined this feventh day, after fix days labour, to be their reft, was their Redemption out of Egypt ^ and the Overwhelming of Pharaoh and his Hoft in the Red- Sea : which was upon this very day. The Example of the Creation, was a reafon for fan&ifying one day infeven: but the defignation of this feventh day, was, as I faid, from their wonderful deliverance. See DifcoHrfeXV.Booki. Verfe 6. Ver. 6. And Mofes and Aaron faid unto all the Chil- dren of Ifraeirj What God fpake to Mofes alone, v. 4. is delivered to the People by Aaron alio, who was afliftant to his Brother in the Government of them. At Even!} On the Evening of this fifteenth day, God fent them Sluales, as we tranflate v. 1 3. Then ye Jkall know, that the LORD hath brought you out from the Land of Egypt.] Be convinced, that it was by the LORD'S Direftion and Command, that you were brought out of Egypt, into this place. And therefore you have no reafon to quarrel with us, who did nothing of our felves without his order: but ra- ther to truft in him 5 who can make as good provi- fion for you here in the Wildernefs, as ever you faw in Egypt. Ver, " upotr EXODUS. 289 Ver, 7. And in the Morning.] When the 'Manna Chapter fell down, v. 13. XVI. Tknyejlmll fee the Glory of the LORD.'] His ^V"^ great power (Tome interpret it) in fending them ^er^ 7* Bread from Heaven, and Flefh alfo with it. But I take it rather to refer unto the vifible appearance of the Divine Majefty, which they faw prefently after this {v. 10.) and were convinced of his real Prefence in that Cloud, by the defcent of the Manna from thence next Morning, which no Power but the Divine could produce. And fol find Abarbinel himfelf interprets it 3 Their feeing the Glory of the LO R D, is not to be underflood of the Bread, or the Flefh he fent themy but of the Fire which appeared to all the People, to re- prove them for their Murmuring*. For that he heareth your Murmuring* againfl the LOR D.~] He is prefent among you 5 and takes notice of your ungrateful behaviour towards him. for what are we, that ye murmur againfl us ? ] Alas ! we are but poor Inftruments of his 5 who hath done all the Wonders you have feen, and by that means brought you hither : And therefore why do you complain of us, as if we a&edany thing by our own Authority. Ver. 8. And Moks faidjhts Jhatt be.when the LORD Verfe 8. jhall give youy&c.] I fay again f therefore mark it) when the LORD fJj all give you Flefh to eat in the E- vening, and in the Morning Bread to the full ^ then you fhall be convinced that he hath taken notice of your Murmurings: which are really againfl: him, whoim- ploys us only as his Minifters 5 and will be fo graci- ous, as not to punifti your Discontents, but provide for your Neceffities. Pp Ver. A COMMENTART Ver. 9. AndMoksfpake unto Aaron.] Who was his Minifter, as Mofes was more immediately God's. Speak unto the whole Congregation of the Children of Verfe 9. Ifrael.] Who were all ingaged in this undutifu! Murmuring, v. 2. Come near before the LORD."] Before the SCHE- CHINAH or Divine Majefty, which was in the Cloud ("as I obferved XUL 21.) and now was a- bout to break forth upon them in a glorious manner, But, becaufe of their Murmurings, the Cloud was removed, it is probable, to a greater diftance from them, than it ufed to be. Bonfrerius will have it, that they were to come near to the Tabernacle of Mofes, where the Glory of the L O R D appeared, XXXIIL 7, 9. But there is no proof that it was wont to be there, till that occafion. See upon that place. For he hath heard your murmurings?] He will (how that he is among you, and obferves how ungrateful- ly you requite him. It is not unlikely that Mofes bad Aaron go and fpeak to thePeople,becaufe he him- felf retired to fpeak to God 5 that is, to pray for them, and to acknowledge his great Goodnefs, in paffing by their Murmurings. Verfe 10. Ver. 10. And it came to pafsy as Aaron Jpake unto the whole Congregation of the Children of Ifrael.] Accord- ing to the Command of Mofes, v. 9. That they looked?] They were fuddenly lurprifed, I conceive, with an unwonted brightnefs ; which made them look about to fee whence it came. Or Aaron perhaps bad them look that way. Towards the Wildemefs.] Whither the Cloud had conduced them 3 and ftood at feme diftance from them, And upon EXODUS. $91 And behold the Glory of the LO RD appeared in a Chapter. Cloudy The Divine Majefty appeared in flaming XVI. Light 5 fuch as they had never feen before. See ^"V*^ XIIi. 2 1. Thus N, Lyra truly expounds, Fulgor qui- dam infoliiu*, &c. an unufual Splendor, reprefenting the Divine Power, to reprove the Murmurings of the People. Ver. 1 1. And the LORD flake unto Mofes.] Who Verfe 1 1. was gone, as I faid, to pray unto God 3 whilft Aaron was fpeaking unto the People. Ver. 12. lhave heard the murmurings of the Chil- Verfe X2e dren 0/Ifrael, &c] He repeats to Mofis what he had bidden him tell them (v. 4, 5, 6.) and perhaps fpake it from the Cloud of Glory, in the Audience of all the People. In the Evening ye Jhall eat Fief).} v. 8. And in the Morning ye jhall be filled with Bread.*} v. 4. And ye Jhall know that I am the LORD your God!} Who brought you out of Egypt $ and will provide for you here in the Wildernels. Ver. tg. And it came to pafs that at Even.} Ac- Verfe 15. cording to God's Promife, v. 6, 8. The Quails came up.} The only Perfon among the Jews, that adventures thus to tranflate the Hebrew word Selau ("which is ufed here, and XI Numb. 51. and C V Pfal. 40.J is Jofephus. All others, either keep the Hebrew Name, or make it another thing than Quails. For Jonathan tranflates it Pheafants 5 and Abarbinel makes them a kind of Sea-fowl : and the Talmudijls comprehend four forts of Birds under this Name, viz. that which feeds upon Figgs (which the Greeks call trvKtuU) and Thru/lies and Pheafants, and Quails. (See Bochartus, P. IL Hierozoic. L. I. c. 14.) P p 2 But 292 A COMMENTART Chapter But all this is without good ground 5 for the ac- XVI. count which Mofes gives of Stlau in the Book of -^V^ Numbers^ agrees to none of thefe, nor any thing that we have knowledge of, but a kind of Locttfts: which Job Ludolphus therefore pitches upon, and gives very folid Reafons for it ^ as I (hall fhow when I come to that place, XI Numb. 3 1. Came *//>.] From the Country over againft the Defert: from the Sea, faith Aben-Ezra$ and Jofephus from the Arabian Gulf. Not that they were a Sea- fowl 5 but were in great quantity, upon that Coaft. And covered the Camp!] It ieems they fell in the very Streets, as we fpeak : fo that they needed not do more ihan ftep out of Doors, and take up as many as they plealed. This lafted no longer than that Evenings for the Manna, which fell next Morning, was to be their conltant food. And in the Morning the dew."] Befides the Morn* ing dew, there was an Evening, VI Hof. V Cant. 2, and Mofes in the XI Numb. 9. mentions the dew that feli in the Night. From whence, I fuppofe, came the Opinion among fome of the Jews, that there was a double dew in which the Afd## &c. See Drufius in his £>H£ji. Hebraic£, L. I. £. 62. fw fAy wiji not what it was.'] Had not a diftinft conception what kind of Food it was, not having yet tafted it} nor knowing certainly fas Abarbinel fan- cies) whether this was the Bread that Mofes bad them expeft : who therefore tells them, in the next words, that it was that Bread. This is the Bread which the LO RD hath given yon to eat!] You rightly called it a Divine Gift (as A- barbind goes on) for this indeed is the Bread which the LO KD beftows upon you for your Suftenance, according to his Promife which he made you by me, v. 4. xVerfe 16. "Ver. 16, This is the thing which the LORD hath commanded^ Here now Mofes (hows how the ufe of this Food was to be regulated. Gather of it every Man according to his eating.] As much as will fuffice for his, and his Families Sufte- nance for one day. An Omerfor every Man.] That they might be fure to have enough, he allows every Perfon among them, to have an Over : which was fomething lefs, than half a Peck of our Meafure. Here Abarbinel hath a pertinent obfervation^ That this,being a Divine Food, was not to be ufed, as common things are, which Men gather into heaps $ lay up in Barns \ traffick with- al, or lay up for their Children : but it was to be fpent as a Gift of God both to Poor and Rich. Some can get more of worldly Goods, and fome lefs 3 by which means fome give, and others receive : But here upon EXODUS, 295 Here all received from the Bounty of Heaven 5 and Chapter. God ordered it fo, that they who were Poor (hould XVI. not want 5 and they who were Rich (hould have nothing beyond their wants, to lay up or to fell, as they did other things. For every one was to have only as much as he could eat : and no Man could eat above an Omer. Which doth not fignifie that they gathered it by meafure 3 but as much as they thought would amount to that quantity: with an intention, that if they had more than they needed, others {hould have it, who had gathered lefs than they needed. Take ye every Man for them which are in his Tents."] For the old and the young, who could not go out to gather for themfelves. Ver. 17. And the Children of Ifrael did fo.SccJ] Ga- Verfe 17, thered what they thought would be fufficient for themfelves and their Families, according as they were larger, or lefs in number. And when they came home, they dealt to every one the proportion which God ordered. And gathered fome wore, fome lefs7\ They were not all alike able (it is like) to gather, nor alike diligent 5 and fo did not gather an eqi al quantity. But the true reafon, I have given already, viz. that fome Families did not require fo much as others. Ver. 18. And when they did mete it with an O^tr.] Verfe 18.; When it was brought into their Tents, (v. 16.) then the Father of the Family, or fome of the Rulers of the Congregation, (v. 22.) meafured what they had gathered with an Ornery and gave to every one his proportion, according as God dire&ed. He that gathered much, had nothing over."} Had no ■ more than his Omer* And A COMMENTART And he that gathered little, had no lacl\.] He that had not gathered enough to make an Omer for every Man. had it made up to him out of other Mens ga- therings, who had more than enough. Abarbinel will have it, that they wen fo direfted by a miracu- lous Providence, as to gather juft fo much for their feveral Families, that every Perfon's (hare would come to an Omer, and neither more nor lefs. And fo Greg. Nyffen calls this the Second Miracle which was in the Manna, having obferVed one before, v. 14. But others think, thar, if any part of it remained, after every one in the Family had an Omer, it was Food for their Cattle 3 which in the Wildernefs v/anted Grafs fufficient for them. And thisfeems the more probable, becaufe otherwife we muft make a new Miracle, that every Man, Woman, and Child, fhould be able to eat an Omer : which all grant was fufficient for the Suftenance of any Man whatfoever$ but was too much, fure, for a Child. They gathered every Man according to his eating.'] As they were direfted v. 16. Verfe 19. Ver. 19. And Mofes [aid, Let no Man leave of it till the morning^] It was therefore to be all fpent, one way or other, the fame day it fell. Which 'was the Law of all the Holy Feafts, particularly of the Paf- over, XII. 10. and of the Sacrifice of Peace-Offer- ings, XXI Lev. 3c. Befides, God would have them depend upon his Providence, and truft him for frefh Supplies every day 5 as Akn-Ezra well notes. And R. Levi ben Gerforn^ He that kept it till the morning, betrayed his want of Faith, and feared God rronld fend no more: for if he believed, to what purpofe fliould tie be at the pains to keep it ? Here upon EXODUS- 297 Here was a new Wonder, that as it fell every Day Chaper for forty Years together, both in Winter and in _XVI. Summer ^ and likewife fell in fuch quantity, that eve- ^>^V^w ry one had an Onter, and none waated this Meafure$ fo it would not keep till the next Mornings which it might have done in its own Nature, and did once in a Week 5 and in the Ark was preserved to many Generations. ' Ver. 20. Notwithjlanding they hearkned not untoMo* Verfe 20* fes, but fome of them left of it till the morning!] Either through unbelief, or meer negligence, or a wanton inclination to make an Experiment, fome among them difobeyed his Command. And it bred Worms and flank.'] This was aWonda alfo, that fuch an heavenly Food, fo pure and fimple, fhould not only breed Worms, but alfo (link. Which was a Punilhment for their Difobedience, though a merciful one, in that God did not inflift it upon themfelves, but upon their Food. The Jews commonly take thefe words to be tran- fpofed 5 things being wont firft to putrifie, and then to breed Worms: and in that order Mofes relates this matter, when it was laid up for the Sabbath, v. 24. That it neither flank , neither was any Worm therein But Abarbinel thinks that Mofes here fpeaks of it ac- cording to the order, wherein they found it : which was, that firft Worms appeared in it to their Eyes, and then they fmelt the ftink. But in fpeaking of what fell out on the feventh Day, he follows the na- tural order, and faith, it did not ftink, neither was any Worm in it. And Mofes was wroth with them.'] Chid them fe- verely, for their Difobedience to him, who had be- ftowed fuch a lingular benefit upon them. Q q Ver. A COMMENTART Ver. 21 . And they gathered it every morning, every man according to hk eating.~] This is not needlefly re- peated ^ but a further Explication of their Care and. Verfe2i. Diligence, to furnilh themf elves early in the Morning, with as much as was neceffary, before the Sun grew hot and melted it:, or (asfomeof the Jews add) railed the Wind, which blew duft upon it. When the Sun waxed hot, it melted^] That it mi^ht not be trod upon, nor putrified. Which feems to be fpoken of that which remained in Jie open Field ungathered: though Abarbinel will have it, that what they had brought into their Tents melted alio when the Sun grew hot 5 which obliged them nor only to gather it early, but to bake and prepare it prefeatly, while it was yet hard, and not dilTolved. But I fee no ground for this 5 nor is it likely that they were constrained to prepare it all together:, but might any- time that Day, at Supper as well as Dinner, order it according to their liking. Others of the Jews fancy, that, being melted, it made little Brooks and Rivulets in the Fields, &c. but the plain fenfe is, that the Sun which melted it, exhaled it alfo id to the Air, from whence it came, and returned again the next Morn- Verle 22. Ver. 22. On the Jixth day they gathered twice as much Bread, &c] According to the Command of God, v. 5. It appears by this place, where it is called Bread (as it is v. 4, 1 2,) that it was of a hardSubftance when it fell, though it difiblved by the heat of the Sun 5 be- ing like the Corn of which Bread is made. And the Rulers of the Congregation came and told Mofes.]. He had bidden them gather a double quan- tity on the fixth day :, but had not told them the rea- fon of it, Qv. 5 J and therefore they come now to en- quire upon EXODUS, £99 quire what they fhould do with it. By this, one Chapter would think they were the Rulers, who faw a diftri- XVI. bution made to every one, in a juft proportion : or, ^vx, that they appointed Overfeers to take care of ir. Ver. 23. And he faid unto them, this is that which Verfb 23, the LORD hath /aid.'] This is the Command, which I have received from God about this mat- ter. To morrow is the reft.y Or foal/ be the reft. Of the holy Sabbath unto the LOR D.] To be kept holy, fo as to do no work therein. And therefore you muft not fo much as go into the Field to gather your Food 3 which is the reafon why you are ordered, to make two days Provifion in one. The words in the Hebrew, ( which we tranflate the reft of the holy Sab- bath unto the LORD) may be rendred as they lye in order, the Sabbath, the holy Sabbath unto the LO R D* Which Abarbinel explains, as if the word Sabbath be- ing repeated, fignified, that it was to be a Cejfation from all manner of Work, becaufe it was the Sabbath of the LORD himfelf, wherein he ceafed from his Works. At this time, and not before, the reft of the Se- venth Day feems to have been appointed. They per- formed Religious Offices upon one day in feven 3 but did not ceafe from all Labour until now. Thefe ve- ry words feem to fhow, there had been fome obfer- vation of a Sabbath heretofore, and was not wholly a new thing : for if it had, they could not have un- derftood Mofes, nor known what he meant. See what I have noted upon the Second of Gemfis 3 where I thought it reafonable to affert, That God intended to preferve a Memory of the Creation in fix days , by appointing the feventh day to be kept holy. And Q.q 2 there- 3oo A COMMENTART Chapter therefore the more pious any People were, the great*- XVI. er refpeft they had to this Day. But when the World grew very wicked before the Flood, as they little thought of God, fo it is likely they negle&ed all di- ftinftion between this Day and others. And the di- fperfion of People after the Flood, very much blot^ ted it out of their Minds, as it did many other good things. But in the Family of Abraham, we may well fuppofe, it was continued 5 though not with fuch ftrift abftinence from all Labour, as for fpecial Rea- fons, was afterwards enjoyned. Which is the caufe why we read nothing of their refting in their Travels upon that Day, before their coming out of Egypt. Where they were under fuch cruel Servitude, that all obfervation of the feventh Day, it is likely, was laid afide : they being prefled Day and Night, by their Task-mafters to hard Labour without intermiffion; And therefore when God brought them out of that Slavery, he renewed his Command for the obfer- vation of the Sabbath, with this addition (in memo- ry of their Deliverance from the Egyptian Bondage J that they (liould reft irom all manner of Labour up- on that Day. Both thefe Reafons are given by Mo- fes, why God commanded it to be obferved, in me- mory of the Creation in fix days, XX Exod. 1 1, and in memory of their deliverance from the Egyptian Bondage-, VDeut. 15. Bake that which you will ha\e today, &c ] The words to day, are not in the Hebrew} but are necefla* ry to make the fenfe plain, becaufe they were enjoyn- ed on this Day to prepare, or make ready all things againft the next, v. 5. And ufom EXODUS. 30 1 And that which rtnuineth over, lay up for yon to be Chapter kept nil the morning.} From which words fome have XVI., inferred, that there was no prohibition of baking and V-^"V~^; feething on the Sabbath, but the contrary rather is here fuppofed^ fSee Dr. Heylin in his Hijiory of the Sabbath , Part L p. 100O But I do not fee how this confifts with the further Explication of this matter in XXXV Exod. 3. where they are forbidden to kindle a Fire upon this Day. linlefs any one will fay, that for the prefent they might do it 5 but (hort- ly after were prohibited : which is not at all likely^ For the plain meaning is, that if they would make any baked Meats, or boiled, with the Manna, they muft do it upon the fixth Day : though what they did not then bake, nor boil, they might fafely keep till the next Day, and it (hould not breed Worms, nor ftink. But what they fo kept, was to be eaten with- out baking or boiling, as it well might 5 being a food prepared in Heaven for their eating, without any ne$d of further Art. And therefore called Bread* even when they gathered it, v. 12. Ver. 24. And they laid it up nntill the morning, ScaJVeHe 2 4*/ yVithout any Preparation of it by baking or boiling 5 and it kept the whole feventh day without any pu- trefa&ion. Ver. 25. AndMofesfaid, Eat that to day"} Simple, Verfe 25.: as it is, without baking or boiling. For to day is a Sabbath unto the LORD. ] The frequent repetition of this in this Chapter, v. 23. and again^ v. 29, 30. hath led the Jews into this miftake/ That the Sabbath was not ordained by God till they came out of Egypt : dire&ly contrary to what we* read in the Second ofGeneJts , that it was inftituted from the beginning. And therefore Mofes here onlp gives A COMMENT ART gives an account, why this Precept was renewed at their coming out of Egypt : when there was a new Religious obfervation added to it, which was not neceiiary before, viz. retting wholly from all manner of Work. There is an excellent Difcourle on this Subjeft, in a late Learned Author, J. Wagenfiel (in his Confutation of R. Lipmans Carmen Memoriale , p. 559, &c.) who well obferves, That this Precept having a peculiar refpeft to the Jews, we are not bound to obferve the reft of the Sabbath with fuch ftrift- nefs, as they did 3 but only as the Patriarchs did, be- fore the giving of the Law, p. 564. As for the tran- slation of the Day from thzfeventh to the/r/?Day of the Week, itisimpoffiblefor the Jews to prove, that the Day they obferve is die feventh from the Creati- on. And befides that, the whole World cannot be tyed to the circumftance of Time precifely : for in fome Parts of it, the Sabbath will fall eighteen Hours later than in Palejiine-^ as he evidently (hows, p. 572, &c. To day ye foal/ not find it in the Field.'] This Mo- fes faid to them, as Abarbinel thinks, in the Even- ing of the Sabbath : which was, in effeft, a Prohi- bition to them, not to go out to gather it on that Day. Verie 26. Ver. 26. Six days ye fhall gather it.] The fame Au- thor thinks, this is repeated to fignifie, that as long as they continued in the Wlldernefs, they fhould ga- ther it fix Days in a Week, as they did now : but ne- ver find any on the feventh. There jlodil k none, j As you reft, faith he, from doing any thing about the Manna, fo God will ceafe from fending it unto you. Upon which he makes this pious Refle&ion, That in this World we mud: work upon EXODUS. 305- work for our Souls, if we would be happy in the Chapter next World, which is an entire Sabbath or Reft. For XVI. he that labours in the Evening of the Sabbath. full eat ^"~V"\^ on the Sabbath. To the famepurpofe Origen, long be- fore him, Horn* VII. in Exod. Ver. 27. There went out jome of the People on the fe- Verfe 27. venth day to gather, 8cc] The fame wicked difpoiition remained in them, which made them on other Days keep it till next Morning, v. 19, 20. Ver. 28. And the LORD [aid untoMofes, how Verfe 28, long refufe ye to keep my Commandments^ &cf| Thefe chiding words, are full of Indignation 5 and yet fig- nifie the long-fuffering Patience of God, with an untoward Generation. Abarbinel expounds this paf- fage, as if upon this occafion, he upbraided them with all their other Tranfgreffions 5 faying, '■ You * kkkt againft me at the Red-fea, and believed not c my Words : at Marahitfo you murmured 5 and ut- c tered very difcontented words at Elim. Nay, after * I had given you Manna, you violated my Precepr? * in referving it till the next Morning. And now * you break my Sabbath : what hope is there that 1 you will obferve any of my Laws ? Refufe to keep my Commandments and my Laws.~\ He fpeaks thus, fay fome of the Jews, becaufe that in which they now offended, is a thing upon which the whole Law, all his Commandments depend. So the fame AbarbineL Becaufe the Sabbath intruded them in the Creation of the World, Wpcfo which sttl the Law depends, therefore he faith, Mj Command- ments and my haws. Ver. 29. See.-] Confider. Vme 29* For that the L 0 R D hath given you the Sabbath, therefore he giveth you, on the fixth day, the Bread of two- A CO MMENTAR'T tvoo day ^7] you have no reafon to feek it on the Sab- bath, being provided before-hand with as much as is fufncient for that day. Let no man go out of his place* ] The Jews fay, that a Man went out of his place , if he went above Two ■ thoufand paces from his Dwelling. That is, if he went beyond the Suburbs of his City, XXXV Numb. 5. ■Verfe 30. Ver. 30. So the People rejled on the feventh Day.9] The Reprehenfion which God gave them by Mj/ex, (v. 28.) and the folemn renewal of the Precept, (v. 29.) wrought fo much upon them, that for the prefent they refted upon this Day. And, they not having been ufed to this Reft, God did not immedi- ately puriith their Difobedience in going abroad to gather Manna : though afterward he ordered a Man to be ftoned for gathering Sticks on this Day 5 lor he had often repeated this Law to them, before that time. Werfegl. Ver. 31. And the Houfe of Ifrael called the name thereof Manna.] This is repeated again, to (how that the name which they gave it at firft, (v. 1 5.) conti- nued to it afterward : being fo apt and proper to fig- nifie God's Providence over them, that they could find no better. And it was like Coriander Seed.'] Of a round figure, like that Seed, v. 14. White.*] Being like Bedolach, as Mofes faith, XI Numb. 7. which fignifies Pearl, as Bochartus (hows in his Hierozoic. P. II. p. 678. where he obferves the Talmudick Do&ors (in the Title Joma) exprefly fay, at was like M/trgalith (or Margarith ) i. e. Pearl. The upon EXODU S. 505- Tbe tafie of it was like wafers made with honey7\ Ail Chapter things of a pleafant relifli, are compared, in Scrip- XVI. ture, to Honey. Whence thofe words of David, •^r~v~-~ XIX ?falm 11." CXIX. 103. >Qnk$los faith, Mann a rafted like Efcarittf: which was a delicious Food at Rhodes (as Bochart obferves out of Julius Pollux) between Bread and Cake (like our Bisect, I fuppofe) which was fo grateful, that they who did eat it were never fatiated, but ftill defired more. In the XI Numb. 7, 8. Manna is faid to tafte life frefh OyL Which doth not contradift this: for, as Abarbinel and others obferve, the meaning is, that when it firft fell before it was prepared, it tafted like Honey-wafers 5 but when it was baked,then it taflxd like frefh OyL And fo the words, XI Numb. 8, plainly import 5 they took it, and beat it in a Mortar, and baked it, &c. and the tafie of it (i. e. thus prepared) was like the tafie of frefh OyL Nay, the Jewiih Do- lors commonly fay it had all manner of pleafant fa- vours,according to Mens different Palates 5 and thence they fancy it is called, ^.29. the Bread Mifchne.( which we tranflate of two days) becaufe it was changed ac- cording to the diverfity of thofe that did eat it 5 Chil- dren, young men and old. Which conceit the Au- thor of the Book of Wifdom follows, XVI. 20, 21. Ver. 32. And Mofes faid, This is the thing which Verfe 320 the LORD commandeth.~\ I have this further Com- mand to deliver from God , concerning the Man- na. Take an Omer of it.*] Juft fo much, as was affign- ed to every -one for his daily Bread, v. 16. To be kept for your Generations.'] For your Pofte- rity, in future Ages. R r That 9o6 A COMMENTART Chapter That they may fee the Bread wherewith I have fed; XVI. yoHy &c] For feeing with ones eyes (faith Ifaac At k*s~v^j ramah) mightily confirms a thing, and leaves one in - no doubt of. it.. And he took, care they (hould fee both the Manna it felf, and the meafure, which he bountifully allowed to every one of them. Verfe 33* Ver. 33, And Motes faid unto Aaron.] What God commanded Mofesy he now commands Aaron to do. Take a PotJ] He faith nothing of the matter of this Pot or> Z)ri*-$ which fome fay was an Earthen Pot, others fay ot Lead, Brafs, or Iron .* and Aburbinel thinks it was of Glafs, that one might fee what was within.. But the Apoltle hath fettled this. Coo trover* fie, by calling it a Golden Pot, Y&Hefa. 4., and fo do the LXX. in this place. . And indeed all the Veffels of the San&uary being of Gold, it was but reafon that this, which contained fuch a precious Monument of God's Mercy, fhould be of the fame Metal. Lay it upt before the LOR £>,] u e. Before the Ark of the Teftimony, as it is explained in the next Verfe 2 Which fhows that this Command was given after the building of the Tabernacle 3 and is here mentioned* becaufe it belongs to the fame matter which Mofes re-, lates in this Chapter. Others fuppofe it was fpokerx - by way of Prolepfis 5 which feems not to me fo pro-! bable. Verfe 34. Ver. 34. So Aaron laid it upJ] When the Taber-^ nacle was built. Before the Teftimony, ,] This is the fame with before, the LORD* in the foregoing Verfe. For the Di- vine Glory, dwelt between the Cherubims, which were; over the Ark ^ , which is commonly called the Ark of the Tefti wony, XXX. 6. XL. 3,5. But here and XXV* 36. is (Imply called the Teftimony 3 by an Ellipfts, or leaving, upon EXODUS. 507 'leaving out the firft word, which is very ufual in o- Chapter therlnftances: For thus it is called the Ark of God's XVI. Jlrength, 2 Chron. VI. 41. but elfewhere, the firft ^*~V~^ word being omitted, it is called only hk ftrength^ LXKVIllPfalm 61. CV. 4. And therefore the Ark is called the Tefiimony • partly becaufe there God gave them a fpecial Token of his Dwelling among them 5 and partly becaufe the two Tables of Stone were in the Ark, which are called the TeJlimony,XL. 20. Where it is faid, Mofes put the Teftimony into the Arl^: and then immediately, v. 21. he calls it, the Ark^ of the Tefiimony. Ver. 35. And the Children of Ifrael did eat Manna Verfe 2%. forty yearsJ] Within a Month 5 which wanted to make compleat forty years. For it begun to fall juft XXX. days after they came out of E%ypt (on the XVth of April) and ceafed to fall on the XVth or XVIth of March the day after the Paffover, which they kept in the Fortieth year, V Jojh. 11, 12. Now in all Writers, fome days under or over, are not wont to be confidered, when there is a round Number. But there are thofe who fancy thefe words were put into this Book, after Mofes his death : for which I can fee no ground. For it is certain, he lived the greateft part of the Fortieth year after they came out of Egypt , and brought them to the Borders of Canaan% within fight of it, I Dent. 3. XXXIV. 1, 2, &c. And therefore may well be fuppofed to have added thefe words himfelf to this Hiftory, as he did the fore- going, v. 32. that all belonging to this matter might be j>ut together in one place. until they came te a Land inhabit ed7\ u e. To Car naan or the Borders of it, as it here follows. For thefe words, faith Aken-Ezra, have refpeft to the R r 2 Wil- go8 A COMMENTART Chapter Wildernefs in which they now were, which was not XVI. inhabited. ^/"■V""^-/ Until they came unto the Borders of the Land of Ca- naan.] That is, faith he, to Gilgal, which was the Borders, when they had patted over Jordan 5 when they did eat of the Corn of the Land, and had no fur- ther need of Manna. Verfe 36. Ver. 36. An Omer is the tenth part of an EphahJ] From hence alio fome would fain conclude, that Mofes did not write this: becaufe, fay they it is not ufual when Meafures are in common ufe, to tell in other words how much they contained 5 which then only is proper, when- they are grown out of ufe. But fuch Observations feem to proceed from an humour of Cavilling. For why may not an Author fet down diftin&ly , things very well known in his time, that Pofterity alfo may have as diftind a knowledge of them ? Befides, the very fame Men complain on 0= ther occafions, that the Writers of Hiftory have o~ mitted to give us an account of feveral things, which in their time were moft notorious 5 whereby Pofte- rity fufFers much * for want of fuch Information. Nor do I fee any proof, that thefe Meafures were not as common in after times, as they were when Mofes li- ved. Sevenl Learned Men have taken a great deal of pains, to reduce thefe Meafures to thdfe of the Greeks and Romans, particularly Salntafius in his Epiftles (N. LXVII.) and Herman. Conringius in a Treatife on this Subjeft de Menfuris Hehraicis. But none have done it fo clearly and exa&ly, as a very Learned Per- fon of our own Country (Biftiop Cumberland, in his Scripture Weights and Meafures , Cap. %.) who com- putes an Ephah to have containedjow Wine-Gallons, a upon E X O D II S. 509 a Pottle and half a Pint: So that an Omer was near Chapter three Quarters: which, if any one imagine too great XVII. a proportion to be allowed to one Perfon every day, he propounds the fe things to beconfidered: That Manna, being of a globular figure, (like Coriander- feed) muft needs have many empty fpaces between every three or four Grains 5 and thofe vacuities may reafonably be eftimated a third part of the Vefiels capacity. And it being a light Aerial Food, muft needs be inwardly porous, and of a fpungy contex- ture of parts. So that it wafted fomething in dref- fing by Fire^ as it melted by the Sun when it grew hot. And confequently three Quarters might, it is probable, be reduced to three Pints of an Oily li- quid Subftance. Which was not too much in an hun- gry Defert,whqre they might well be thought to have refreflied themfelves thrice a day. See alfo what I have noted before, v. 18. CHAP. XVIL Verfe 1. A N D all the Congregation of the Children Verfe "1; Jj\^ of Ifrael jom -nied from theWildernefs of Sin.] Where they had been for fome time (XVI.i.) and now pitched in Rephidim. That is, they refted here, after fome other ftations, in their paflage hi- ther: for Mofes mentions two between the Wilder- nefs of Sin and Rephidim, XXXIII Numb. 12, 15, 14* And that is the reafon of the words here follow- ing. After their Journeys.'] They proceeded in their Jour- ney to Dophekah. and then to Alufh^ and fo to Re- fhidim : where they flayed fome time. Ac- ;gio A COMMENTART Chapter According to the Commandment of the LOR D.1 XVII. By the direftion of the glorious Cloud, which went "^^v^^ before them, and fixed their Ration for them where it retted. And pitched in Rephidim.*] This place was in the Wildernefs of 6/Vzalfo: but called by a particular ' Name ^ as the place from whence they came, was called by the Name of the whole. So St. Hierom. All the Wildernefs, as far as to Mount Sinai, was •; called Sin, which was the Name alfo of one of their Stations (asMoab was both the Name of a Province and of a City) and there were four others in this Wildernefs 5 thofe by the Red-Sea, Dophe^ah, Ahfh^ and Rephidim. And there was noWater for the People to drin^This .gave occafion to another remarkable Mercy of God to them $ whereas nothing confiderable fell out at the two former Stations : which is the reafon they are here omitted. So Abarbinel judicioufly obferves. Mofes would not fet down in this Hiftory any of their Stations, but thofe in which fome new and no- table thing happened : the reft, in which no fuch thing was done, hedefcribes in the Book of Num- bers, XXXIIf. ^Verfe 2. Ver. 2. Wherefore the People did chide with Mofes^J Expoftulate with him in fuch an undutiful manner, ' that it may be tranflated fcolded with him. Saying, Give us Wafer, &c] The word for give is in the Plural Number : and therefore this was (po- * ken both to Mofes and to Aaron $ though Mofes be only mention'd as the Perfon they contended with. For there was no need (as Aben-Ezra and others ob- ferve) to mention Aaron, becaufe Mofes was not wont : to fpeak to the People, but by him. Abarbinel carries it upon EXODUS. 5 1 1 it'further, and will have this Speech dire&ed to Mo- Chapter fes and to God, becaufe they came hither by God's XVIL Commandment : which made them infolently fay, if by God's Providence we were brought to this place, let him take care v/e be not killed with thirft. And Mofes faidy why chide yon with me?*] Who brought you hither by God's Order. Wherefore do you tempt the^ LOR D f] And why doyoudiftruft his Power andGoodnefs, and Faith* fulnefs to his Promife? - Ver. 3. And the People thirfled there for Water,]] Verfe This looks like a needlefs Repetition 5 it being faid before, there was* no Water in this place, (^.1.) which made the People chide with Mofes, for bring- ing them into fuch an inconvenient Station. But i( we confider it well, we (hall find it a neceflary Ex* plication of the growth and progrefs of their Dif- content. For, as Abarbinel hath well obferved,as foon as they came to Rephidim, they faw it was no com- modious place, becaufe it would not fupply them with Water : which made them begin to quarrel with Mofes before they needed 5 meerly out of fear; thafc when the Water they had brought from. Elim was fpent, there would be none for them. And now, when after a day or two it was all gone, they were really very thirfty,. and fo fell into the murmuring here fpoken-ofj from a fenfe of then? Mifery, as be* fore only out of a fear of it. And the people murmured againfl Mofes.} They proceed from a lower, to a. higher degree of Di£ content: which made them at firft only expoftalate and argue with him ^ but now they murmur againft him $ and at length fell into fuch a rage, that they feemedtobe ready toftone him, v. 4. It is ne- cefTary ft% A COMMENTART Chapter cefiary to ftop fuch Motions , in their beginning. XVIf. Wherefore ps thk, that thou hafl brought us out of \~<^v~^ Egypt ?] This ihows the neceffity of preferving the Remembrance of God, and ot his Benefits in our Minds. Which if this People had done, they could not have fallen a third time into fuch a difcontented fit, as made them fpeak reproachfully of their Deli- verer, and flight the wonderful Deliverance it felf ^ which God had lately given them out of cruel Ser- vitude. The Character which Plato (in his Axiochus) gives of the Vulgar fort of People, belongs to the Israelites above all other ^viz. that this fort is ix***™> a^iKo&v, co[aqv, fieiTKetvov, «wr*i to (lone me*~\ He reprefents to Chapter God, not only their imports y,.but his own great XVII. danger. For having promifed to bring them to Q- ,^^r^* naan9 he was afraid (as Abarbinel fancies) that if tjiey continued to think they ftiould die with thirft, they would take him for a falfe Prophet, who had deceived them with Lies 3 and confequendy infli&the Puntfhment upon him, which the Law enafts againft a falfe Prophet, which w&sftoning. But, the Law be- ing not yet given,this could not be in their thoughts. Ver. 5. And the LORD [aid unto Mofes, Go on Verfe %, before the People.'] Be not afraid of their ftoning, (faith the fame Abarbinel) but though they murmur, and are in a great paffion, and impatient, go on be- fore them confidently through the midft of their Camps 3 and thou (halt fee they (hall not touch the liem of thy Garment. And take with thee of the Elders of Ifrael. 3 Not valiant young Men to thy Life-guard 5 but grave Per- fous to be W itneffes, that thou doft really bring Wa- ter out of a Rock 5 and the People may not fay there was a Spring there before. Concerning the Elders of Ifrael, See III. 16. And thy Rod, wherewith thoufntotefl the River y take in thy hand!} Not a Sword, or a Lance ("faith the fame Writer^ but that Wand wherewith thou fmo- teft the River of Egypt, and turnedft it into Blood $ or didft divide the Red-Sea,as fome underftand it : an Arm of the Sea, being by good Authors called a Ri- ver. And go?\ As I bid thee. When he is commanded to march before the Peo- ple, it is fuppofed they were to follow : but they could not all move fo foon as he and the Elders, who Ss went $i4 A COMAtENTART Chapter went before to the very pbce. Which che whole Bo- XVII. dy of the People x.ould not do 3 the pailage to the v^-v^^ Rock it is likely, being narro v • fo that they could not all fee him fmite the Rock, and behold the Wa- ter gufh out 5 but expe&ed till it tiowed from thence unto their Camo. Verfe 6. Ver. 6. Behold, I will jland before thee there upon the RockT\ That is, the GUry of the LORD, which in the Cloud appeared in this place (as Abarbinel truly expounds it) to Itrengthen his Faith 5 and to perfwade ihe Elders, that mis Water was Divinely given them, even as the Manna was. For before that fell from above, the Glory of the LORD ap- peared, (XVI. 10.) as it did now, before this Wa- ter tiowed to them from the Rock. So that they were fed continually by the Divine Providence ^ from whence they received both their Meat and their Drink. There is anEmphatical He (as they call ir) before the word for Rock $ and therefore it fhould be tran- flated, upon that Rock. Where Abarbinel fancies the LO RD was wont to appear to Mojes : but this be- ing a rocky place, it may only denote that particular part ot the Rock to which God dire&ed him to go 3 and was the fame ( that Author probably thinks) with that mentioned XXXIII. 22. In HorebQ This was net a diftinft Mountain from Sinai$ but only a different part of the fame Moun- tain: which was long, and had many rifings$ of which this was one. And thou Jhalt fmite the Rock!] With the Rod, wherewith he fmote the River, VIL 17, 20. And upon E X O D U S. 315 And there /hall come water out of it, that the People Chapter may drink^ According to their Petition, v. 2. XVIL And Mofes did foJ] i. e. Smote the Rock, and brought Water out of it, in fuch plenty, that the Pfalmifl faith, it ran down like Rivers, (LXXVIIL 15, 16.) to fupply the want of the whole Camp: unto which it flowed zshrzsRephidim^ io that they needed not to go to Horeb for it. Which is the dif- ference (as Abarbinel thinks) between this Miracle, and that mentioned XX Numb, where the Waters were but like a Well, co which they muft go$ and did not come to them, much lefs follow them in their Journeys, as this did. For this was a continued Foun- tain of Water, which flowed out of the Rock, (CXIV Pfal. 8.) and made this part of Arabia habi- table in future Ages, which no Man dwelt in before. Mofes doth not add, and the People dranh^ and their Cattle, becaufe (as Aben-Ezra obfervesj he ftudied brevity $ and this was eafily underftood. In the fight of the Elders by a Concubine, XXXVI Gw* 12. But to upon Exounsr $i7 It may very fairly alfo be fuppofed, that there was Chapter feme League between the Amalekites, and the People XVIL of Canaan, of mutal Defence: which might move -^"V^v the Amalekites to oppofe the paffage of the Ifraelites , and indeavour to hinder their Settlement in Canaan 3 unto which perhaps they imagined their own pre- tences to be as good 5 though the Ifraelites challenged the promife of it belong d to them alone. Then came.'] Thefe words import, that the Ama« lekjtes were the Aggreflbrs, without any provocation., If they fancied the Ifraelites would Invade them, they might have prepared to defend themfelves $ but it was no ground for Aflaulting them. Unto which perhaps they were moved (as for other Reafons, fo) out of greedinefs of Prey 3 hearing the Ifraelites were - loaded with the Spoils of the Egyptians. And fought with Ifrael.] They came out of their own Country to fight with them in the Wildernefs. Or we may fuppofe that they attacked their Rear,as they were upon their march from Rephidim toHoreb $ and cut off fome Straglers , or fuch as lagged behind, through faintnefs and wearinefs, as Mofes relates XXV Dent. 18. The Author of Dibre Hajamim makes the Army of Amalek^ to have confifted of an incredible Number -y all exercifing Divinations and Inchantments. Ver.9. And Mofes fiid unto Jolhua.] Who it Verfe fa feems was an eminent Perfon,at their firft coming out oi Egypt. Chufe us out tmn.*] Whom he knew to be as vali- ant as himfelf. And go out, and fight with Araalek,] Meet them, and give them Battle, 7<; 138 A COMMENTART Chapter To morrow, Iwilljiand on the top of the Hill.'] To XVII. pray to God, who had lately appeared to him there, With the Rod of God in my hand?] This he faid, to encourage Jojhua to hope God would not fail to deliver them -0 though a Miracle was required to bring it to pafs. Verfe 10. Ver. 10. So Jofhua did as Mofes had faid to him, i &C.3 Nothing but a ftrong confidence in God, could have animated Men unexperienced in the Arts of War, to encounter fuch mighty Enemies. And Mofes, Aaron and Hur , went up to the top of the HW.'] The Jews do but conjefture who this Hur was: But we may be certain he was a Perfon of great Eminence for Wifdom and Piety 5 otherwife he would not have been joyned with the Leaders of God's People, Mofes and Aaron. We read indeed 1 Chron. II. 19. of oneH/zr, who was the Son of Ca- leb, and Grand-father of the famous Bezaleel $ who was of the Tribe of Judah. But there is nothing to perfwade us that he was the Perfon here fpoken of 5 nor that he was the Son of Mfes his Sifter, as fome of the Jews tell us. See Pirfy Eliefer, c. 45. where ftrange Stories are told of him. But it is more pro- bable that he was Miriams Husband, as Jofephus af- firms, L.ll\.Antiq.c.2. though we cannot tell whence he himfelf was defcended. Verfe 1 1 . Ver. 1 1 . When Mofes held up Us hand!] Lifting up the hands was a pofture of Prayer, and imploring the Divine Aid, as we find in many places 5 particu- larly III Lament. 40. Let us lift up our hearts with our hands, to God in the Heavens. And it implies great Earneftnefs in Prayer $ as doth alfo lifting up the eyes, and lifting up the foul, XXV Pfal. 1. CXXI. 1, &c. But upon EXODUS. 3.19 But though tiiis be true, and no doubt Mofes and his Chapter Companions piayed to God moft eameftly, yet this XVII. was not 'he occafibn of his lifting- up his hand $ ^~^~^* which was to advance t e Rod of God. which he h J4 in his hand, and lifted up as their Standard or Banner, to which they (hbuld look, and hope for help .from the mighty Power of God, who had done fuch Wonders by hat Rod. That ifrael prevailed!] The fight of the Rod of God, infpired them with fuch Courage, that their Enemies could not ftand before them. And when he let down hk hand Amalek prevailed!] Their Spirits fagged, when they did not fee the Rod} and they began to give ground: imagining perhaps that Mofes defpaired of Vi&ory 5 who fthe Fight bung longj was not able alway to keep his hand ereft. Ver. 1 2. Bvt Mofes his hands were heavy!] Through Verfe 12. wearinefs, by lorg holding them out upon the ftretch. And they tooh^a ft one and put it under him, and he [ate thereon.] It feems he had been ftanding before 5 which gave them the greater advantage of feeing the Rod, but made him the more weary. And Aaron and Hur ft ajed up his hands.] Were his Supporters^ which it is probable was in this manner. Sometimes Mofes held up the Rod in his right-hand, and forretimes in his left ("for v. 1 1. he fpeaks only of one hand which was lifted up, or let downj and Aaron ftood on one fide of him, ffup- pofe his right hand) and Hur ftood on the other. Who,by that means,? .dpi by turns to uphold his hands in that pofture .- for it they had done it both together, they might have been as weary as he, And 'A COMMENTART And hk hands were Jieady, &c] Were kept up ftretched out, without tailing down, till Sun- fet. Verfe 13. Ver. 13. And ]oft\mdifcomfited Amalek and hk People, &C.3 Routed their whole Army. One would think the name of their Kings was Amalek(z$ the Kings of Egypt were called Pharaoh) becaufe he mentions A- malek and hk People, Other wife, if Amalek^ fignifies colle&ively the Amalefyes , then hk People muft fignifie thofe who were confederate with them. V«rfe 14. Ver. 14. And the LORD faid unto Mofes.] He appeared, it's likely, to him again in this place, (as he had done v. 6.) and gave him this order. Write thk for a Memorial in a Book.*] Make a Re- cord of it 5 as he did both here, and XXV Dent. 17. 8cc And no Body was fo fit to do it as he, who faw all that fell out in this Fight ; and was the undoubt- ed Author of what we read in this Book 5 which was written by himfelf. And rehear fe it in the ears of Jofhua.] That he, who was to be the Leader of God's People after Mofes, might never enter into any League with the Amakkiies. For his Profperity depended upon the Obfervation of the Commands given by God to Mo- fes ; which therefore were carefully written in a Book, and delivered to him, that they might not be forgotten. See I Jojh. 7, 8. Where there is a plain proof, that the Laws delivered by Mofes, were written before Joflma entred into the Land of Ca- naan. For I will utterly put out the Name of Amalek front under Heaven^] Have a perpetual quarrel with them, till they be quite extinft} as they were partly by Saul, 1 Sam, XV. and partly by David, 1 Sam. XXX. *7- upon EXODUS. 17. and partly by the Children of Simon, 1 Chron. IV. 43. Balaam alfo prophecied of their utter De- ftru&ion, XXIV Numb.- 20. Which may (eem a hard Sentence 3 but it was (as Maimonides obferves) to terrifie others from the like Malice. For as par- ticular Perfons are fometimes punifned very fe- verely, for an Example to others 5 fo are Families and Nations. And Amalek, being the very firft that drew a Sword againft Ifrael, unprovoked, God paf- fed this heavy Doom upon them : whereas Amnion and Moab (faith he) who out of meer Covetoufneft committed what they did againft Ifrael, and wrought Mifchief to them by Craft and Subtilty, had only this Punifhment inriifted upon them, that lfrael iliould not contraft Affinity with them, &c. XXIII Dent. 3, 4. XXV. ult. More Nevochim P. III.*:. 41. Ver. 15. And Moles built an Altar J] Commonly Verfe 15 Altars were built for Sacrifice: which Mofes perhaps here offered, in thankfulnefs to God for his Benefits, particularly this great Viftory. But they were alfo built fometimes, only as Memorials (XXII Jojh. 26, 27.) as this perhaps was: He thinking it fit to preferve the me- mory of this Viftory, not only by writing,but by this Monument alfo, and the Infcription he left upon it And he called the Name of it JEHOVAH-Nifi.'} Or, The LORD my Banner 5 i.e. By him we o- vercame them. Some will have it tranflated, not he called it, but he called him ^ i.e. the LORD 5 by the Name of the LORD who lifted up a Banner 3 i. e. fought for them, LX Pfal. 6. From which In- fcription Bocharim thinks came the Name of Diott}- fm among the Greeks: who from this word Njfi cairdhim Nijfievs^ oxNyftust, and adding the Name of their own Jupiter to it, called him a/*w©-> L. F. T t Canaan^ 322 A COMMENTART Chapter Canaan, c. 18. For Bacchus is faid to have been a XVII. great Warrior, and to have made mighty Conquefts. v^V^w And as Huetius obferves, is called Arfaphes, which is the very Name given to Mofes by the Egyptians, who called him Ofarjiph. Nay, in Orpheus his Hymns, Bacchus is called Mifes$ which feems to be the fame with Mofes. Out of whofe Story, all that the Greeks and others fay of Bacchus $t ems to have been framed 5 as he (hows wich great probability, Dcmonflr. Evang. Propof IV. c. 4. n. 3. Verfe 1 6. Ver. 16. For he faid. Becaufe the LORD hath fworn, 8ccT| In the Hebrew the words are, The hand upon theThrone of the LO R D. Which is common- ly interpreted The LORD hath fworn by his Throne. So R. Solomon, and Aben-Ezra 5 and the Chaldee, whofe Paraphrafe is, This isfpoken with an Oath, from the Face of the terrible One, rohofe Majejiy is upon the Throne of Glory, that the LORD will have War with Amalek, &c. That is, faith Maimonides^ he hath fworn by himfelf, (More Nevoch. P. I, c. 9,) for in this and all other places,the word Kijft (i. e. Throne) fignifies his Magnificence and Power: which is not any thing without his Elfence^ but is himfelf. But here being no mention of lifting up the hand, which is the Phrafe for Swearing, (VI Exod. 8. XXXII Dent. 40.) it may more (imply be expound- ed, becaufe the hand of the LORD fitting upon the Throne of his Majefty is ftretched out, and holds up his Banner, to fight with Amatek throughout all Ge- nerations. For Mofes feems to allude in this Phrafe^ to what he had faid v.i 1,12. When Mofes lifted up his hand, then Ifrael prevailed, &c. and bids them take notice it was his hand, u e. the Omnipotent Power of God which gave them this Vittoryj and would perpe- upon EXODUS. 523 perpetually profecute AmaUk till they were deflxoyed. Chapter Jofeph Scaligcr would have Kes-jah to be but one XVif. word, and to fignifie the fame with Kefe 3 which according to him, is tne laft day of the Month on which this Battle was fought And fo this to be a part of the Infcription upon the Altar $ as if he had faid, Thk Millar was fet up on the laji day of the fecond Month, to declare l?xov£w Toh^xoy, irreconcileable War with Amalek/ Ver. 12. And Jethro Mofes Father-in-law.*] He is Verfe 12. conftantly thus defcribed (v. 1, 2, 5, 6, 7, 8. ande- very where elfe but v. 9, 10.) to diftinguifh him from any other Jethro 5 to whom thefe things might poffibly be thought to belong. Took, a Burnt -offering'] Which was to be wholly eonfumed upon the Altar, and nothing of it eaten by any body, I Lev. 9. This now may be thought to have been done, after the giving of the Lav/ at Mount Sinai $ which Mofes here mentions becaufe he would put together all that belongs to Jethro $ ftory ( though not all done at the very fame time) juft, as I fa id he. did what belonged to the Hiftory of the Manna, XVI. 39,35. See there. And Sacrifices. \\ *• e. Peace-offerings of which the People, as well as the Priefts, were to be parta- kers, VII Lev. 34. XXVI Dent. 7. And regularly there never was any Burnt- offerings made, which were wholly eonfumed upon the Altar, but Peace-offerings attended upon them $ if they were not Offerings for the whole Congregation, but for particular Perfons 5 that fo, they who brought them, might Feaft alfo with God upon the Sacrifices. For feafting upon Sa- crifices was an Appendix unto all Sacrifices whatfo- ever, one way or other ^ if not by themfelves, yet by the Priefts, who eat of the Sin-offerings, as the Proxies of the People. Of this there are numerous Inftances, not only among the Jews, after the Law was given, but among other People, who had this Cuftom antecedent to it : As apppears from XXV Numb. 2. where the Midian'iies invite the lfraelites to l he Sacrifices &f their Gods, and the People did eat, &c. Which upon E X O D U S. 331 Which they did not learn from Mofes, but derived Chapter from higher Antiquity 3 it is probable even from A- XVIII. braham himfelf. For God.*] To be offered unto God. Who of- fered them we are not told 3 but it (hould feem by the word took, that Jethro himfelf (who was a Prieft) was permitted to perform this Office 3 in token that they owned him to be a faithful Servant and Minifter of the moft High God, as Melchizedecl^ was. And accordingly it follows that Aaron was invited, with the Elders of Ijrael, to come and Feaft with him up- on thefe Sacrifices. And Aaron earned] This feems to fignifie, that Aaron was but a Gueft, and had not been the Prieft who offered the Sacrifice. For though we fuppofe the Law to have been now given, yet it is likely Aa- ron and his Sons were not yet confecrated for the Service of God, as yet ordered, according to the Law that had been delivered 5 no more than Judicatures were eretted, as after this they were by the advice of 'jethro. But of thefe things we can have no abfolute cer- tainty, but only make probable conjectures. And all the Elders o/Ifrael.] See III. 1 6. To eat BreadS] To partake of the Sacrifices that had been offered $ for this comprehends the whole Meal, XLIllGe*. 25. Before GodJ] Before the Tabernacle where God dwelt. Or, if that was not yet fet up, in the place where God appeared in an extraordinary manner 3 which it is likely was in the Tent of Mofes , XXXIII. 7. V v 2 Ver. ^ A COMMENTART Chapter Ver. 13. And it came to pafs on the morrow!} The XVIII. next day, after this Solemn Sacrifice: which the Jews ^-^y^^ (I obferved above J fay was on the XIth day of Tifrh Verie 1 3. So Sepher Mechilta, and others from thence, as Mr. &/- den hath noted, L. II. de Synedr. c. 2. p. 75. That Mofes fate. ] That was the pofture of Judges. To judge the People.*] To hear Caufes and determine them. And the People flood by Mofes, Jkc.1] That was the pofture both of the Plaintiff, and the Defendant. And there were now fo many Caufes brought before him, that they took up the whole day : id that he had not time to eat and refrefh himfelf. Verfe 14. Ver. 14. And rvhenMofes Father-in-law faw all that he did to the People.*} He either was prefent, and ob-> ierved himfelf^ or was informed by others what in- fupportable pains he took. He/aid, what is this thing that thou dojl to the Peo^ pie f\ What a burden is this, to judge the Caufes of a whole Nation ? Whyfittefi thou thyfelf alone ?] Takeft more uporr thee than any one Perfon is able to bear. And all the People jiand by thee, from morning to the even?] Till both thou and they are tired. Verfe 15. Ver. 15. Becaufe the People come unto me to enquire of God.*] I cannot refufe to do Juftice^ and there is none but my felf, to declare what the Law of God is in fuch Cafes, as are brought before me. To enquire of God.] Doth not fignifie here, to de? fire him, to confult the Divine Majefty for them 5 but to decide their Controverfies, according to the mind of God declared in the Laws he had given him- So the.LXX, to feek for judgment, from God: and the VuU upon EXODUS. 333 gar, to feek God? s Sentence. For what was determi- Chapter ned according to God's Law, was tht Judgment oj God, XVIII. and To it is called by Mofes. See Mr. Selden, L. L de v-/"V^-> Sjnedr. c. 1 5. p. 610* Ver. 16. When they have matter,'] Of Con trover- Verfe 16. fie. The j come to me.] That I may decide it. And I judge between one and another'.] Determine where the right lyes. And I do make them know the Statutes of God, and his Laws.] This explains what is meant by enquiring of God ^ i. e. what was the Law of God ; in the Cafe brought before him. From which we may probably gather, that the Law was already given from Mount Sinai, and all the other Laws and Statutes, which follow (Chap. XXI, XXII, XXIII.) before this hap- ned. Unlefs we will fay, as fome do, that Mofes was direfted, upon the fpot (as we fpeak) by a fe- cret infpiration, how to determine every Caufe. Ver. 17. The thing that thou dojl is not good.] Nei- Verfe ij0 ther profitable for thy felf, nor for the People 3 as it follows in the next Verfe. Ver. 18, Thou wilt furely wear away.] Decay apace, Verfe 18.-' and without remedy 3 as the Phrafe in the Hebrew fignifies. Both thou and the People that is with thee.] Such tedious attendance will impare them alfo, as well as thy felf. For this thing is too heavy for thee, Stc] Too much for one Man to undergo. Ver. 19. Hearken now unto my voice.] Be advifed Verfe 19; by me. 334 A COMMENTART Chapter I will give thee councel, and God fo all be with thee. 3 XVIII. Though I am no Ifraelite, I will take upon me to be v^V"^ thy Counfellor 5 and I doubt not, God will (how my Advice to be gdod, by the good Succefs which will attend it. Be thou for the People to Godward, that thou mayfl bring the Caufes unto God7\ Appoint others to hear Caufes, and do thou give thy felf ^ th to e§?^g^^f to the Worthip and Service of God alone, as Jofephm expounds it, L. HI. Antiq. c. 3. or, as Ruffinus glof- fes, referve thy felf only to the Minifler of God^ to at- tend, that is, upon him, and know his mind. Which if it be the fenfe, muft be underftood with this Ex- ception, only in greater Caufes (as it follows afterward) which he was to hear himfelf. And that may well be the meaning of thefe words Whzn the People bring any matter to thee, which is too hard for other "fudges to determine, (y. 22.) do thou, if need be, carry it to God, that he may refolve thee. Not that he was alway to confult the Oracle^ for he knew in moft Caufes the fenfe of God's Law: but in fome it might be necef- fary to have a particular diredion from Heaven. As in XV Numb. 34, 3 5. XXVII. 5, &c. Verfe 20. Ver. 20. And thou float! teach them Ordinances and Lavps.~\ How thefe two differ is not certain: but Ordinances are commonly taken to concern matter of Religion 3 and Laws civil matters of Juftice and Cha- rity. In both which he was, if the Cafe required it, to bring it to God 5 and then to report to the People, what his refolution was about it. And Jl) alt flew them the way wherein they mufl walkJ] How to behave themfelves towards God. And upon EXODUS. 335 And the work, that they mpifi do.] How to behave Chapter thcmfelves one towards another. . XVIII. Ver. 2 1. Moreover /} Now in order to this. <^^r^j Thou fh alt provide out of all the People!] Look out Verfe 2 t, fuch Men as are quallified according to the following Dire&ions. Which he did in this manner, as he him- felf relates, I Dent. 13. where he faith to the People, take ye wife and under ft and'wg men, &c. In the He- brew it is give ye, i. e. prefent to me fuch Men as you think fit for this Office ; And then it follows, 1 will wahg them Rulers over you. They choofe them 5 and then he approved them, and gave them authority. Or, perhaps they prefented a good many whom they thought qualified $ and out of them he appointed fuch, as he judged moft meet. And thus he faith again v. 15. Soltooh^the chief of the Tribes, &c. See Mr. Selden., L. I. deSynedr. c. 15. p. 692. Able Men.'] Men able to endure labour 5 or Men who are not needy, but rich and wealthy 5 or Men of Parts, or Men of Courage : for it may refer to any of thefe, efpecially the laft $ fuch as did not fear potent Perfons, but God alone, as it here fol- lows. Such as fear God.] Men truly Religious 3 who would fear to offend God by doing Injuftice 5. but not fear to offend Men by doing Right. Men of Truth'] Honeft, upright Men : whofe love to Truth would make them fift it out 5 by hear- ing both fides patiently, with impartial attention and unbiaffed affe&ion. Hating Covet oufnefs.] Not greedy of Money 5 but abhoring Bribes, and all bafe ways of Gain. Which, as Demoflhenes fayS, \*wvtH >y nraw7rhny0 makes Judges befides themfelves, and no beuer than mad, For / 336 A COMMENTARY Chapter For all thefe good qualities, they were to be emi- XVIIL nent and noted among the People, as Mofes his words import, I Dent. 13. where he bids them prefent to him, not only wife Men and understanding, but alfo known amongthnrTribes ^ generally accounted Men of Underftanding and Integrity. And place fitch over them, to be Rulers of Thou- fands, &c. ] The Hebrew words are fuch, that it cannot be determined by them, whether this relate to the number of Rulers, or ofPe^/?/ethat were to be ruled by them f as Mr. Selden obfervesand difcourfes upon it very largely, in the fore-mentioned place, L. h de Synedr. c. 1 5. p. 615. Where he (hows that Decern vir, for inftance, was not only one fet over nn 5 but one of the ten Judges of which a Court confided : and fo the reft may be interpreted. But the raoft ancient and moft received Senfe is, that he doth not fpeak of the number of Judges ( for what a ftrange Court would that be in which there was a Thoufand Judges?) but of the People, of whole Caufes they were to take cognizance: And it is com- monly thought alfo there was but one Ruler over a Thoufand (Families or Meny it is uncertain which) and' fo of the reft : though' the words may import more than one, in each of thefe Judicatures $ whe- ther greater or fmaller. The Talmudijls make a pro- digious number of Judges of each fort 5 but it is moft rational to think that Jethros meaning was, That he (hould conftitute greater and letter Judica- tures , according to the Diviijon of their feveral Tribes, into Thousands, Hundreds, Fifties and Tens 5 and a competent number of Perfons appointed to be fudges in thefe greater or lefler Courts For upon EXODUS. 337 For that their Tribes were divided into Thousands Chapter (for inftance) is apparent from feveral Places, XXII XVI IL Jofh. 14. VI Judg. 15 (where Gideon faith) my Fa- v-^v^— mily (in the Hebrew it is my Thoufand) is the mean- eft in Ifrael, 1 Chron. XII. 20. V ADV. 2. Thefe Thou- fand*, C$rn. Bertramus takes to be Families ^ whom the Hebrew call Houfes: which were divided into fo ma- ny Heads, as they call them, as the Tribes were in- to Families. And of thefe he thinks Jethro advifes him to make fuch Rulers, as are here mentioned, of feveral degrees. But others , particularly Herman. Conringius de RepubL Hebr. Se3. 1 9O think we are to understand only Rulers over a Thoufand Men, not Families : as it is certain in Military Affairs, the Cap- tains oiThoufands were only of a Thoufand Soldiers, XXXI Numb. 14. Rulers of hundreds. Rulers of fifties, and Rulers of tens.~] There were four Orders of thefe Rulers : but •whether there was a fubordination of the lower Or- der to the higher, as in Armies there is of the Captain to the Colonel, (as we nowfpeak) and the Inferiors to him, I cannot determine. Ver. 22. And let them judge the People at al/Sea«Vetfe 22» fons^\ Sit every Day, fome or other of them, in their feveral Diftri&s. See v. 26. Every great matter they fltatt bring to thee. ] Not if they were able to determine it themfelves. For they had power to hear all Caufes^ but when they found any too difficult, they were to refer it to be heard by Mo/es himfelf. So R. Leviben Gerfom ex- plains it } Every great Caufe, in which they know not what to judge, they (hall bring to thee, and thou /halt /bow what is right): or how it is to be decided. X x There 333 A COMMENTART Chapter There are thofe indeed who think there were fe- XVIII. veral forts of Caufes, that might not be brought be- fore thefe Inferiour Courts 5 buc were tobereferved for Mofe/s hearing and judging. Thefe they make to be Four : Firfl, All Sacred Matters, or Things, belonging unto God $ which they gather from v. ty0 Secondly, All Matters of Equity 3 where the rigour of the Law was fit to be mitigated. Thirdly, All Ca- pital Caufes. And lajily, Such as the Chiliarchs, i. e* Rulers of Thoufands, and the other Judges referred to him. But this is faid without ground $ for it is plain, all forts of Caufes might be determined by the inferiour Courts, if they were able to make an end of them , whether Civil or Sacred. Only thofe which were too difficult for them 5 that is, when they did not find a Law to direft them, or it was obfcure, or they could not agree about the Punifhment, then they were to be brought before Mofes. So he him- felf charges $ not that the People fhould bring fuch Caufes to him as they thought difficult 3 but that the Judges themfelves fhould bring them, h e. order an Appeal to him, I Deut. 17. bring it unto me ffpeak- ing to the Judges ) andlwill hear it. Which fhows theCaufehad been^at the Bar of other Courts before, and that it was not unlawful for them to meddle with it, if they had been able to determine it. And accordingly we read here below, v. 26. that the Judges did fo. In fhort, thefe words do not intimate that there were fome Caufes the other Judges might not try, if they were able 5 but ; only that fuch things as \tJbey found themfelves not skilful enough to deter- mine, they (hould bring to him. See Mr. Scldenm the fore-named Book, p. 633, &c Bus upon EXODU S. 339 But every fa all matter they Jloall judge. 3 Hitherto Chapter Mofes had heard all Caufes promifcuoufly, great and XVII L imall : but Jethro well advifes him to delegate the ^""V"^ labour of judging all Caufes liquidi juris, (as the Lawyers fpeak) where the Right was clear : and to refer ve no part of the judicature to himfelf , but where the Law it felf was either defective or ob- fcure. Sojhall it be eafter for thy felf, &c] Thou wilt eafe thy felf of a great burden, by appointing others to take their {hare of it. Ver. 23. If thou relit do this things and God com- Verfe 22. mand thee foJ] If thou wilt follow this Advice, by God's approbation 5 who was to beconfulted, whe- ther he allowed it. Then thoufialt be able to endured] Thy Days will be prolonged 5 which otherwife will be (hortned with this intolerable Labour. And the People go to their place in peace7\ Go home very much fatisfied, with fuch quick difpatch , and happy compofure of their Differences. Verfe 24. So Mofes hearkned to the voice of his Fa- Verfe 24, ther-in-txn>, &c. ] Followed his Counfel, by God's approbation, with whom no doubt he advifed, v. 23. Here the Samaritan Copy inferts thofe words of Mo- fes, I Dent. 9, &c, I am not able to bear you my felf alone y the LORD your Qod hath multiplied you, &c* Which he fpake indeed when he made this Confti- tution, but did not fet it down in this Book ; where he intended only a fhort account of thefe Tranfa&i- ons. Ver. 25. And Mofes choofe able Men, &c] Out of Verfe 2$, thofe who were prefented to him by the People. See v. 20. X x 2 Ver. 34o A COMMENTART Chapter Ver. 26. And they judged the People at all SeafmsJ] XVIII Whenfoever they reforted to them : For fome Court ^^\r>^ or other fate every Day, that was not appointed by Verfe. 16. q0\ for other Bufinefs, #. e. for Religion. The hard Caufes they brought to Mofes, &c7\ It is plain by this that the Judges, not the People, brought the hard Caufes unto Mofes. For the People could not know, whether they might not have a Remedy nearer hand (than by going to him on all occafions) till they had tried. Ver. 27. And Mofes let his Father-in-law depart^ After he had ftaid fome time with him, and could not prevail with him to (lay longer, (which he earneft- ly defired) and go with them to fee the Accomplish- ment of God's Promifes to them 5 as thofe words X Numb.. 29, &c. are thought to fignifie. But per- haps that Hobab there mentioned, was not Jethro him- felf, but his Son 3 whom Mofes alfb perf waded not to return to his own Country : for he makes no reply, much lefs denies to ftay with Mofes, when he prefied him the fecond time 3 though he refufed at firft, ^.32. But this I (hall confider in that place. And he went his way into his own Land7\ To make his Children, or the People of the Land Profelytes, faith the Chaldee Paraphrafe, Which it's probable he endeavoured (i. e. to bring them to true Religion) and effetted in fome meafure : fo that Piety was pro- pagated in fome Families among them to future Ge- nerations. For the Rechabites came out of this Coun- try, 1 G6r0tf.II.55. whofe Vertue Jeremiah praifes in the latter end of the Jewifh Church, Chap. XXXV,. CHAP. upon EXODUS. CHAP. XIX. Verfe i.TN the third Months] Or in the third new Verfe ± Moon. For the Hebrew word Chodefa fignifies a new Moon, as well as a Month : nay, that is the prime fignification, from whence the other is derived. And fo we are to underftand it here 5 that on the New Moon, *. e. the firft Day of the third Month, (called Swan) after their coming out of Egypt* they came into the Wildernefs of Sinai. Which was juft XLV Days, after they departed out of Egypt. . For if we add to the XV Days of the firft Month XXIX, which made the fecond, thefe put together, with this New Moon, make XLV. Unto which if we add that Day when Mofes went up to Cod, £V. %.) and reported when he came down, the Meflage God fent by him to the Elders of Ifrael^ and the next Dayafter, when he returned their An- fwer unto God, (v. 7, 8.) with the three Days more, which God gave them to prepare themfelves for his coming down among them, (v. 10, 11.) there were juft fifty Days from their Paflbver to the giving of the Law upon Mount Sinai : which laid the Founda- tion of the great Feaft of Pentecoji. The fame day7\ i. e. On the fore-mentioned New Moon of the third Month. Came they into the Wildernefs of Sinai.] So called from that Famous Mountain Sinai, which gave the name to the Wildernefs which lay before it. This Mountain was alfo called Horeb, IV Dent. 10. they being only different tops of one and the fame Moun- tain $ but this higher than Horeb '5 fo that one may fee the Red-Sea from them, as they that have Tra~- veiled 342 A COMMENTART Chapter veiled into thofe Parts affirm. Who fay it is now XIX. called by the Arabians Tur 5 and by Chriftians the \~s~v^~> Monntain of St. Catherine. 'Verfe 2. Ver. 2. For they were departed from Rephidim, &c] 'l"hey began to move from Rephidim toward that part of the Mountain called Horeb, upon their murmur- ing for want of Water, XVII. 5,6. But feetti to have returned thither to fight with Amale\, v. 8. And then they were led by God to this other fide of the Mountain, which is called the Wildernefs of Sinai. There Ifrael encamped before the Mount.'] For the glorious Cloud having led them hither, refted upon the Mount 3 as appears from the words follow- ing. Werfe 3. Ver- 3- An& Moles went up unto God.'] Whofe glo- rious Majefty appeared upon the Mount. And the LORD called unto him out of the Moun- tain.'] Or rather, for the LORD called to him out of the Mountain, where the Divine Glory refted: unto which he would not have prefumed to go, if the LOR D had not called to him, to come up thi- ther. Which was upon the fecond Day of the third Month. Thus thou fhalt fay to the Houfe of Jacob, and tell the Children of Ifrael.] There was lome reafon, Fure, for calling them by thefe two Names, the Houfe of Jacob, and the Children of Ifrael : which perhaps was to put them in mind, that they who had lately been as low as Jacob when he went to Padan-Arant, were now grown as great as God made him, when he came from thence, and was called Ifrael. Ver. upon E X O D US. V r. 4. You have feen^\ There needs no proof you your felyes are Witnefles. What I did unto the Egyptians^ Smote them with divers fore Plagues 5 and at laft drowned them and Verfe their Chariots in the Red-Sea. And hoiv 1 l?are you on Eagles wings. ] £ept you fo fafe, and placed you fo far out of the reach of your Enemies, as if you had been borne up on high by an Eagle. Which arQ obferved to carry their young ones, not in their Feet, as other Birds were wont to do, but on their Wings : and to foar fo high, and with fo fwift a motion, that none can purfue them, much lefs touch them. Bochartus hath obferved all the Properties afcribed £0 the Eagle 5 with refpeft: to which^ Interpreters have thought God's Care of his People to -be here compared with that Bird, Hiero- w\c\ P. II. L. JI. c 5. But after all, he judkioufly concludes thatM^j beft explains his own meaning, in his famous Song XXXII .Dot*. 11. where the Ea- gles fluttering jabout her Neft, and making a noife, to ftir up her young ones to leave their dirty Nefl"5 3nd try their Wings 5 reprefents the many means God had ufed to t ouze up the drooping Spirits of the Is- raelites, when they lay piiferably oppreffed under a cruel Servitude, and incourage them to afpire after Liberty, and to obey thofe whom ,he fent to deliver them. And brought you untomyfelf!^ And by that means brought you hither, to live under my Government, For this was the very Foundation of his peculiar Em- pire over them, that he had ranfonfd and redeem'd them out of Slavery, by a mighty Hand and ftretch- ed out Arm (as he fpeaks XIII. 3. IV Deut. 54) fo as he had not delivered any other Nation : and there- by 34-4- A COMMENTART Chapter by made them his own, after an extraordinary man- XIX. ner, peculiar to them alone. This Joflma alfo recals s^"*V"vw> to their mind, when he was near his Death, and re- newed this Covenant of God with them, XXIV. 5, 6, &c. Verfe 5* Ver. 5. Now therefore.'] Having wonderfully de- livered them, and fupported them in a miraculous manner, by Bread from Heaven, and Water out of a Rock, he now proceeds to inftruft them in their Duty, as -Greg. Nyfjen obferves, L. de ViiaMojis. p. "If you will obey my voice indeed, &a] If you will fin- cerely obey me, as your King and Governour, and keep the Covenant I intend to make with you, then you fhall be mine above all the People of tne Earth : whofe LORD lam, as well as yours: but you ihaiibe my peculiar Inheritance ^ in which I willefta- •blifh my Kingdom and Priefthood $ with fuch Laws as (hall not only diftinguifti you from all other Nati- ons, but make you to excell them. This is the fenfe of this Verfe, and the following. A peculiar treafure unto me. ] i. e. Very dear to me $ and confequently I will take a Angular Care of you, as Kings do of thofe things which they lay up in their Trealury. So the Hebrew word Segullah fig- nifies. Which Origen proves they really were, (not- withftanding all the Calumnies ofCelfus') their Laws being fo profitable 5 and they being fo early taught to know God, to believe the Immortality of the Soul, and the Rewards and Punifhraents in the Life to come 5 and bred up to a contempt of Divination, (with which Mankind had been abufedj as proceed- ing rather from wicked Daemons, than from any Ex- cellent Nature 3 and to feek for the knowledge of future f^EXODUS. 345 future things in Souls, which by an extraordinary Chapter degree of Purity, were rendered capable to receive XIX. the Spirit of God, L. V \ contra Celfum9 p. 260. And ^-^noo this the Author of SepherCofri happily expreffes, when he faith, Our peculiar Blejings confijl in the conjuncti- on of our Minds with God, by Prophecy, and that which is annexed to it : that is (as Mufcatu* explains itj the Gift of the Spirit of God, And wherefore he doth not fay in the Law, if you will obey my voice, I will bring you after Death into Gardens of Pleafure but ye full be to me a People, and I will be to you a God, Part I. Seft. 109. For all the Earth k mine.'] Which made it the greater honour, that he bare fuch a fpecial love to them. Ver. 6, And ye /hall be unto me a Kingdom of Priejis.] Verfe 6. An honourable, or a Divine Kingdom: not like worldly Kingdoms, which are defended by Arms, but fupporred by Piety. Or a Princelv People, that fhoul J rule over their Enemies. For the fame word fignifies both Priefis and Princes : and in the firft times of the World none was thought fit to be a Priefl, but he who was a King, or the Chief of the Family ^ as we fee in Melchizedeck^ and Jethro. That God was peculiarly the King of this People, I obferved above, ill. 10. and here he expreily owns this peculiar Dominion over them, by faying, Ye (hall be to me a Kingdom. And one reafen, per- haps, why he faith they (hall be a Kingdom ofPriefts, is, becaufe they were governed (while they conti- nued a Theocracy) by the High Prkft, as the prime Minifter under God, who in all weighty Caufes con- futed God what was to be done$ and accordi gly they ordered their Affairs, XXVIH. 30. XXVIII. Y y Numb. 34« A COMMEJSITART Chapter. Numb. 21. Which is the reafbn why God commands XIX. Mofes to make fuch Garments for Aaron as (hould be for glory and beauty^ for, for honour and -glory) as we read v. 2. of that Chapter 5 i. c. to mak^bim ap- pear great, like a Prince 5 for they were really Roy- al Garments. And for his Sons alfo, he was to make Bonnets of the like kind for honour and glory, v. 40. they being in the form of the Tiara which Kings * wore^ and are joynedin Scripture with Crowns, XXIX Job 14. Ill Ifa. 23, &c. Whence Philo fays, in his Book de Sacerd. Honoribus, that the Law manifeftly drefled up the high Prieft, «* ta,s. But the liberty and freedom alfo wherein rhey were inflated, I doubt not is Signified by thefe words, Kings and Priejis, (as Onkelos translates them, and as it is expreffed in the New Teftament, I Revel. 6. V. 1 o. and the Syriac alfo, Kingdom and Priejihood) for Kings and Priefls were, of all other Men, freed from Oppreffion. And thus I find our Mr. Thorn- dike, a mod Learned man, gloffes upon thefe words, (Review of the Rights of the Church, p. 132.) God calls them Kings, becaufe redeemed from the Servi- tude of Strangers, to be a People Lords of them- felves} and Priefls, becaufe redeemed to fpend their time in Sacrificing, and feafting upon their Sacrifices (under which Figure he afterwards reprefents the hap- py eftate of his Church, LXl Ifa. 6.) though they Sacrificed not in Perfon, but by their Priefts appoint- ed in their ftead, by impofition of the Elders Hands, VIII Numb. 10. An holy Nation^ A People feparated to God from all other Nations, and from their Idolatry, to ferve God in an acceptable manner. Thefe upon EXODUS. 34.7 Thefe are the words which thou /halt jpeak^ unto the Chapter Children , he refolves to fpeak audibly to them 5 and hence- upon E X O D U S. 349 henceforth to dwell among them 3 and in order to Chapter it, fix his Tabernacle with them. For which he gives XIX. order (Chap. XXV. &c.J immediately after they had ^""V^w* entred into Covenant , to do as they had promi- fed. Or thefe words (which feem to be a needlefs re- petition) may relate to that which follows, and be tranflated thus : Mofes having told the words of the People unto the LO RD, the LORD faid unto Mo- fes, Go unto the People and fancfijie them, Sec. Ver. 10. Go unto the People and fanUifie them to day Verfe IO. and to Morrovpr\ This fhows that Mofes was fent down early on the fourth day, to prepare them for the Appearance of the Divine Ma jetty among them, by fan&ifying them$ that is, feparating them from all Uncleannefs 5 or rather from all common and ordi- nary ImploymentS} that they might give themfelves to Fafting and Prayer, and Abftinence from other- wife lawful Pleafures. For Pirke Eliefer takes Abfti- nence from their Wives, mentioned -zj. 15. as apart of this San&ification, rap. 41. And fo doth Gregory Nyjftn in his Book de Vita Mojss, p. 178. And M&- monides obferves, thit Separation from Wine and ftrong Drink, is called Holinefs in the Law of the Nazarites, VI Numb. 5. and therefore may be thought part of the Salification here required, More Ne- voch. P. I. c. 33. And let them wajl) their Clothes^] The Hebrews un- derftand it, of wafhing their whole Bodies. For thus Aaron and his Sons were to be confecrated to their Office, XXiX. 4. XL. 12. and therefore thus the People were now to be made a holy People un- to the LO R D, and made fit for the Prefence of the Divine Majefty. Under whofe Wings ( as they fpeak) 35o A COMMENTART Chapter fpeakj none were received in future times, i. e. made XIX. Profelytes, but by Baptifm, (or vvafhing of their v^-v-^v^ whole Body) which was taken from this pattern- And accordingly, where we read in the Law of par- ticular Purifications by wafiaing their Clothes in cafe of any Uncleannefs, as XI Lev. 25, 28, 40. XIV. 8, 47. f where Mofes fpeaks of cleanling a Leprous Per- fonj XXXI Numb 24. (where he fpeaks of clean- fing Soldiers) and many other Cafes, theyunderftand it in the very fame manner. In fome cafes indeed it is exprefly prefcribed, XV Lev. 5, 6, 7. XVI. 26, Sec. and they expounded all other, where Clothes only are mentioned, by the fame Rule 5 as Mr. Selden fhows, L. I. de Synedr. c. 3. where he obferves, that in the Pagan Language, pure Garments fignifie the wafhing of the whole Body. See p. 29, Vcrfe II. Ver. 11. And be ready again (I the third day 7\ He doth not mean the third day of the Month 5 but the third day after this command to fanftifie themfelves. In which they were bound to fpend tivo intire days 5 and then the L O R D promifed to come down in all their fight upon Mount Sinai. That is, when they were fit to receive him, by their ptoiefiing them- felves an holy People 5 of which th^t outward wafh- ing was a token. For the third day the LORD will come down &c] Not from the Mount, but from Heaven upon Mount Sinai. On which theSCHECHINAH defcended in a Cloud, which ftruck a great awe in- to them: For it was darker than the Pillar of the Cloud, by which they had been condufted hither ^ thorough which fome rays, orglimpfe of a glorious Ma jelly that was in it, broke forth upon them. Ver. upon E X O D U S. 351 Ver. 12. And thou foalt fet bounds unto the People Chapter round about.'] To keep them at a due diftance, out XIX. of a juft reverence to the Divine Majefty. VT"^""' Take heed unto your felves, that ye go not up , &C.] Ver*e 12' This Caution alfo was given them, to work and pre- ferve in their Minds a mod profound Reverence of the Divine Majefty, and to thofe Laws which were to be delivered from this Mount. Ver. 13. There foal I not an hand touch it , but hefljaltVerfe 1 3. furely be jioned, or foot through!] Be ftoned, if he were near at hand 5 or (hot through with Darts or Arrows, if at a diftance. So Aben-Ezra. And fo Jo- nathan likewifetranflates the latter Claufe, They pal/ throve darts at him: And fo our old Tranilation, Stricken through with Darts. But the Talmudijls, and - the greateft Lawyers among the Jews, expound both thefe Claufes ofjiomng ; which was twofold, as we read in the Mifna Tit. Sanhedrin. c. 6. either by throw- ing Stones at a Malefa&or^ or throwing him down from an high place upon Stones. And thus this laft Phrafe imports in the Hebrew7, and may properly be translated, projiciendo projicietur, he ftiali be violent- ly thrown down 5 .or, thrown down headlong. It is the very fame word with that XV. 4. concerning the cafting Pharaoh's Chariots into the Sea. And this was a Punifhment, as Mr. &/detf obferves, like thatamong the Rowans, from the Saxum Tarpeiumy which the Jews inflifted upon fome captive Edomites^ 2 Lhron. XXV. 1 2. and Jehu infli&ed upon Jezabel, 2 Kings IX. 3 2. On which ftory R. Leviben Gerfom obferves pertinently, That as (he caufed Naboth to be ftoned, fo fhe was punifhed her felf in the fame kind: for ftoning, faith he, was either by throwing Stones at Malefaftors, or throwing them down upon Stones. To 352 A COMMENTART Chaprer To juftifie which he alledges this place in Exodus. XIX- And David Kimchim&Qs the fame Obfervation. See ^"V^-^ Mr. Set den, L. I. de Synedr. C. 5. p. 74, &c. When the Trumpet Joundeth long.] When the found of it is protra&ed, or drawn out} and confequent- ly waslefs terrible, then while it was fhorter and bro- ken. See v. 1 6. They fid all come up to the Mount.*] To the foot of it, v. 17. that they might more plainly hear the Voice of God. Verfe 14. Ver. 14. And Mofes came down from the Mount to the People.] As he had been commanded v. 10. And fantiified the People.] Commanded them to San&ifie themfeives, fas the Author of Sepher Cofri explains it, P. LSeS. 87.) both with Internal Sar.fti- fication and External 5 among which the principal was, Separation from the company of Women : as it here follows v. 1 5. And they wafoed their Cloathes.] See v. 10. Unto which add, that it is no wonder they ufed this Purification before the giving of the Law: which had been anciently in ufe, among their Anceftors, up- on Solemn Occafions. As appears by what I obferved on XXXV Gen. 2. where Jacob before the building of an Altar to God in Bethel, as he had vowed, clean- fed his Family after this manner. For fo Aben-Ezra truly expounds thefe words be clean^ wafh your Bo- dies: which was the old Elite of cleanfing. See there. Verfe 15. Ver. 15. Andfaid unto the People, be ready againji the third day.] Prepared to hear the words of God, Come not at jour Wives.] For this time was fet a- part, for Solemn Fading and Prayer 5 that they might be fit to converfe with God, by having their Minds abftra&ed from earthly things. Ver. ^v~^j yet Confecrated, The Jews (it is commonly knowrvj Verfe 22. readily anfwer, they were the Fi.jt-bow-y whofe Pre- rogative it was 10 Minifter to Cod, as his Priefts, till the Law of Mojes ordered things othtrwife. But I have oflen obferved this not to be true ^ being confu- ted by feveral Examples of others who facrificed, and were not the Firft-born. And lately there is a Learn- ed Man, who, in a juft Difcourfe, hath overthrown this Opinion^ (SceCampcg. Vitrixga Obfirv. Sicry came near to Mofes, andfaid, &c. which (hows he was not far off from them, though nearer to God than they. But perhaps Mofes and Aaron did not come up into the Mount, till after the Ten words (or Command- ments were fpoken : when Mofes , we read XX. 21. drew near unto the thicks darknefs where God although we read nothing of Aaron there. Which inclines me to think the foregoing account of this matter, to be the truer. CHAP. upon EXODUS. C HA P. XX. Verfe i. AND God /pake all thefe words , faying."] Verfe ii ±\ After the Trumpet had fummoned them all to attend, and founded a long time louder and louder, there came a Voice from the SCHE- C H I N A H , or Divine Majefty, out of the midft of the Fire (as we read IV Dent. 12. V. 4, 22.) that is, of the Angelical Hoft, which incircled him, and appeared like Flames of Fire. Which made the A- poftle fay, the Law was ordained by Angels (III Gal. 19.) who were then in attendance upon the Divine Majefty, as his Retinue, when he /pake all thefe words, that follow to the end of the feventeenth Verfe 5 which are called the Ten words , or Commandments, in XXXIV. 28. And he fpake them with fo great a Voice, V Dent. 22. that all the People, who were very numerous, plainly heard them: which was very wonderful. This was upon the fixth day of the third Month; called Sivan. See Selden L. IH. de Jure N. & G< c, 11. Ver. 2. J am the LORD thy God, which have Verfe 2. brought thee out of the Land of Egypt, &c!~\ In this Preface to the Ten Commandments, he aflerts his kight to give them Laws, not only in general, as he is the LORD of all, but by a peculiar Title he had to their Obedience 5 whom he had taken to himfelf, after a fpecial manner, to be his People, by bringing them out of the Land of Egypt, and the Servitude under which they groaned there. This was a Bene fit frefti in their Minds, and moft apt to affe& their Hearts : and therefore he doth not fay fas the Aut thof A COMMENTARY thorofSepher Cofri obferves, P.I. SsS. 27 J / am the LO R D of Heaven and Earth 3 or, J am thy Crea- tor 5 but, 1 am the LO RD thy God, who have fhown a particular favour and kindnefs to thee, by bring- ing the out of the Land of Egypt, &c. W hen he became their King by a fpecial Title, (as I obferved III. 10.) and upon that account gave them thefe Laws, whereby they were to be governed : and gave them peculiarly to them (as the fore- named Author notes) who were tied to the Obfervance of them, by virtue of their Deliverance out of Egypt , and God's placing his Glory among them. Whereas, if they had been tied to them by virtue of their Crea- tion, they would have belonged to all Nations, as much as unto them, Thus He. Maimonides will have thefe words, lam the LORD thy God, to fig- nifie the Exigence of God $ and the next, (v. 3.) his Unity: which two are the great Foundations of Re- ligion, More Nevoch, P. II. c. 33. And indeed the word JEHOVAH, or LORD, is generally thought to fignifie, he who is of hi mf elf. And the next word ELOHIM (which is the moft ancient Name of God in Scripture J Learned Men of late de- rive from the Arabic^ word Alaha , (there being no root in Hebrew remaining from whence it can fo re- gularly come) which fignifies to worfoip, ferve, and adore. Hottinger hath taken a great deal of pains, in his Hexaemeron , and elfewhere , to confirm this out of that, and out of the Ethiopick^ Language alfo. The Jews fay indeed, that Elohim is the name of Judgment 1 as Jehovah is of Mercy $ but Abarbinel confutes this, to eftablilh a Notion of his own, (viz. the Omnipotent Caufe of all things) which others op- pofe5 as much as he doth the former. And there- fore upon EXODUS. 361 fore moft, I think, now reft in the fore-named No- Chapter tion, that it properly fignifies him, who only is to XX, be religioufly worfhipped and adored 5 as it follows ^~v"^-> in the next words. Ver. 3. Thou Jhah have no other Gods."] That is, Verfe 3, believe in one God 5 or, believe there is no other God but me, as Nachman interprets it 5 and confequently wor- fhip no other God. This is the great Foundation (as the Hebrews fpeak) of the Law : for whofoever con- fefles any other God, he denies the whole Law. And they truly obferve alfo, that this negative Precept in- cludes the affirmative, viz. a. Command to worfhip Him, the only God. As when Naaman faith, he would neither offer Burnt- offering, nor Sacrifice to any other God, but the LORD3 it is plain he meant, that he would Sacrifice to him, 1 Kings V. 17. See Selden L. III. de Jure N. & G. C I. Before me!] As they were not to forfake Him, and worfhip fome other God ^ fo not to worfhip any o- ther God, together with Him, as many did, 2 Kings XVII. 33 . For in his Prefence he could not indure any Competitor. Ver. 4. Thou /halt not make unto thee any graven J- Verfe 4 mage, &c] The difference between Pefel, which we translate graven Image, and Temunah, which we tran- flate Lihpnefs, feems to be, that the former was a protuberant Image, or a Statue made of Wood, Stone, &c. and the other only a ViBure drawn in colours upon a Wall, or Board, &c. Both which, fome have thought, the other prohibited here fo much as to make 5 whether it were the Image or Pi&ure, of the Stars, or Birds, or Men, or Bsafts, or Fifties $ for fear they fhould be drawn to worfhip them. Thus it is certain Origen underftood this Commandment, A a a when 362 A COMMENTART Chapter when he faid, there was not permitted to be fo XX. much aS { Srt dyetKiAcfloTOibs Iv t« &c. a Pi&ure-drawer, or a maker of Statues in their Common-wealth: to take away all occafion of draw- ing Mens minds from the Worfhip of God, L. IV. contra Celfp. 181. Clemens Alexandrinus was of the fame Opinion, L. V. Stromat. and Tertullian, L. de Spe&aculk, c. 23. Which they derived, in all proba- bility from the Jews, whom from the time of the Maccabees, to the Deftru&ion oijernfalem, thought they were forbidden by this Law to make an Image or Figure of any Living Creature, efpecially of a Man. This Harmannm Conringius hath plainly demonftrated (\n his Paradoxa de Nnmmk Ebrdoruw, c. 5.) out of many places in Philo and in Jofephtts. The latter of which tells us, L. XVIII. Archtolog. c. 5. That all their Governours before Pilate, were wont to ufe Enfigns in Jerufalem, without the Image of C&far in them, becaufe their Law forbad «*$** *timm the ma- king of Images. And when Vitellius was to lead the Pieman Army through Judaa againft the Arabians, with Images in their Enfigns, the People ran to meet him, befeeching him to forbear it, U $> «&-*$ % *-*- rtiov ct{ , for it was not con~ (on ant to the Laws of their Country to fee Images brought into it. But whether this was the ancient Exposition of the Lav/ before thofe times, may be doubted. The Talmudifis think it was unlawful to make any Fi- gures of Celefbal Bodies, either prominent or plain, though it were for Ornaments fake : but as for Ani- mals, they might make prominent Statues of them, except only of Men 5 the Images of whom they might draw on a Plain $ See Selden L. [. de Jure Nat. & Gent. c. 6, 7,8. Which diftinftions mod look upon as upon EXODUS. 363 as ungrounded 5 and the common Opinion is, That Chapter Mofes did not forbid the very making of an Image 5 XX. but, that they (hould not make them, to fet up in the s^Vv- place of Divine Worfhip. Ver. 5. Thou flub not bow down thy felf to them, nor Verfe 5. ferve them!] If they favv an Image fas they rnuft needs do in other Countries, though we fuppofe they had none among themfelves) he requires them not to ufe any gefture, or to do any thing that might fignifie Reverence or Honour given to them. Such were profirating themfelves before them, bowing their bodies, kjjfing their hands $ much lefs to offer Sacri- fice, or burn Incenfe, 8cc. to them. Here items to be a plain gradation in this Commandment $ three things being here forbidden, if we take the firft part of it to fignifie that they might not fo much as make a graven Image, or any likenefs of any thing, for fear they (hould be tempted to Idolatry. But though this may be fuppofed to have been a fin, yet not fo great as the next, to bow down to them^ which was a de- gree of Honour, too high to be paid unto any Image. But was not the higheft of all 5 which was to ferve them, by offering Sacrifice, burning Incenfe, making Vows to them 3 or Swearing by them 5 or confecra- ting Temples to them $ or lighting Candles before them. For I the LORD thy God am a jealous God.] This reafon (hows that this Commandment is different from the firft, and not a part of it. For worfhip- ping of Images is forbidden, not meerly becaufe he was their God , and there is but One God, but be- caufe He is a jealous God, who could not endure a- ny Corrival, or Confort, in that which was proper to himfelf. And fo the ancient Jews, and Chriftians A a a 2 alfo, 364 A COMMENTART Chapter alfo, before St. Auftin, took this for the fecond Com* XX. mandment. The Arabian Chriftians, in later times, particularly Elmacinus, diftin&ly name the Ten Com- mandments, in that order which we now do ^ as Hot- finger obferves in his Smegma Orientate, p. 436. Vifning.~\ i. e. Punifhing with heavy Judgments, XXVI Lev. 39. The iniquity of the Fathers upon the Children. This was threatned to terrifie them from this fin, which would ruin their Families 5 being a kind of High- Treafon againft the LORD of Heaven and Earth. Yet Akn-Ezra underftands it only of fuch Children as trod in the fteps of their Forefathers 5 for if they repented, the PuniQiment was mitigated, XXVI Lev. 40, See. Unto the third and fourth Generation.'] That is, as long as they could be fuppofed to live (which might be to fee the third, and perhaps the fourth Genera- tion) he threatens to purfue them with his Venge- ance in their Pofterity$ whofe Punifhment they themfelves fhould behold, to their great grief. So great was his hatred to this Sin $ and fo odious were fuch People to him. Thus Maimonides expounds it in his More Nevoch. P. I. c. 54. * Vifiting the iniqui- * ty of the Fathers upon the Children, is threatned on~ * ly againft the Sin of Idolatry 5 as appears from * what follows, that fuch Sinners are called haters of 6 him. And he mentions only to the fourth Genera- * tion^ becaufe the moft a Man can live to fee of his c Seed, is the fourth Generation. .Accordingly God 4 orders, faith he, that if any City prove Idolaters, f the Inhabitants fhould be deftroyed utterly, and all 1 that was therein, XIII Deut. 13, 14, 15. Fathers, 4 Children, Grand-children, Great-grand-children. , 1 and upon EXODUS. 3 £5. 6 and the new-born Children, were all killed for the Chapter € Sin of their Parents. Hence he faith, VII Dent. 10. XX. he repayeth them that hate him to their face: which is there twice mentioned. Of them that hate me J] For he looked on them, not only as Enemies, but as haters of him. It is an Ob- fervation of the fame Maimonides, that in the whole Law of Mofes, and in the Books of the Prophets, we fhall never find thefe words, Fury, Anger, Indignation, Jealoufie attributed to God, but when they fpeak of Idolatry: nor any Man called an Enemy to God, an Adverfary , an Hater of him , but only Idolaters , VI Dettt. 14, 15. XL 16, 17, XXXI. 29, &c. INehem.2. VllDeut. 10. XXXII Numb. 21. XII Dent. 31. XVI. 22. See More Nevoch. P.I. c. 36. which he repeats c. 54. No man is called an hater of God, but an Ido<* later 3 according to that XII Dent. 3 1. every abomina- tion to the LORD which he hateth. By which it ap- pears that they counted the Worfhippers of Images , Idolaters 5 though they did not think thefe Images to be Gods, (for no Man in the World ever thought an Image, made of Wood and Stone, Silver or Gold, to be the Creator of Heaven and Earth, or the Gover- nour of the World) but took them only for things intermediate between God and them, as he there fpeaks. This was a Law fo well known to the ancient Heathens, that the beft Men among them would fuf- fer no Images to be fet up in their Temples. In par- ticular, Numa forbad this to the Romans, which he learnt, as Clemens Alexandrinus thinks, from Mofes. Infomuch, that for the fpace of an Hundred andfe- venty years, though they built Temples, yet *>*/^* &£& > in ttk&s-qv y «T2 yih y&m\iv ittqmavtq > they made no 3'6"6 *A COMMENTART Chapter no Image, neither Statue, nor fo much as a Pi&urc, XX. L.I. Stromat. p. 304. Plutarch relates the fame in ^/~V"N_> the Life of NnmaPomplliu^^ and adds this reafon,that he thought it a great Crime to reprefent the moft ex- cellent Being, by fuch mean things 5 and that God was to be apprehended only by the Mind. The anci- ent Perfmns pretend to have recieved the fame Law from their Zoroafier 5 who, in a number of things is ib like to MoJes7 that Hnetius thinks (not without rea- fon) his ftory was framed out of thefe Books. Verfe 6. Ver. 6. And foowing mercy unto thoufands?^ To in- vite their Obedience,he promifes to be kind unto them and their Pofterity, for many Generations {To thou- fands fignifiesj) who were loyal and faithful to him. Such is the Infinite Goodnefs of God, that he delights in fhowing Mercy, more than in Afts of Severity 5 there being fuch a difproportion between the one and the other, as there is between three or four, and a thoufand. Which made the heavy Puniftiment of Idolaters the more reafonable, becaufe they might have enjoyed fuch great and long continued Bleffings, if they would have kept clofe to their Religion. Of them that love me.~\ Adhered to him alone, as the only Objeft of Worftiip and Adoration 5 with fuch an Affeftion as a chafte Wife bears to her Huf- band. For God now efpoufed this Nation to him- felf, fas the Prophets taught them to underftand it) and therefore all the Idolatry which is forbidden in thefe Commandments, is called going a whoring from him. And keep my Commandment s.~\ Not only profef- fed to be his intirely, but proved it by obferving his Precepts. Which keeping or obferving of his Com- mandments^ is mentioned here perhaps, and not in any upon EXODUS. 567 any of the following Commandments 5 becaufe this Chapter and the firtt were the principal, upon which the reft XX. depended : There being no reafon to mind what VrTV> who Created the Heaven and the Earth, as God himfelf teaches them to un- derftand it, XXXI. 13, 17. And that their Minds might be pofTefTed with this fenfe, he ordered this Solemn Commemoration of the Creation of the World, to be made once in Seven Days. For, as if there had been quicker returns of it, their Secular Bu- finefs might have been too much hindred^ fo if it had been delayed longer, this fenfe might have worn too much out of their Minds. Thou upon EXODUS. 37 1 Thou, nor thy Son, nor thy Daughter, 8cc. ] They Chapter might no more employ others in their worldly Bufi- XX. nefs on this Day, than do it themfelves : But their Children though they understood not the Reafon, were to reft$ that in time they might learn this great Truth, That all Things were made by Cod. Nor thy Cattle. ] Their Oxen, and Afies, and all other Creatures wont to be employed in their La- bours, were to enjoy the benefit of this Reft as well as themfelves, V Dent. 14. Which was abfo- lutely neceffary$ it being impoilible for their Ser- vants to reft fas is here alfo required J if they were to fet their Cattle on work. Nor thy Stranger that is within thy gates J] No (Gran- ger, who by being Circumcifed, had embraced the Jewifh Religion. But other Strangers might work § who only dwelt among them, having renounced 1- dolatry, but not taken upon them the Obligation to obferve their whole Law. Yet if any fuch Perfon was a Servant to a Jew, his Mafter might not imploy him on the Sabbath Day in any Work of his 5 but the Man might work for himfelf, if he pleafed, be- ing not bound to this Law. See Selden L. III. de Jure N. &G. c. 12. Ver. II. For infix Days the Lord made Heaven and Verfe 11. Earth. ] There were two Reafons for the San&ificati- on of this Day. One was, becaufe God retted from his Work of Creation on the Seventh Day, which is mentioned here 5 the other was, becaufe he had gi- ven them reft from their Labours in Egypt, which he mentions in the Vth of Deuteronomy. There is no Body hath explained both thefe better than Maitnoni- des, More Nevoch. P. II. c.3 1. c There are two different Bbb 2 ' Caufes, 372 A COMMENTART Chapter ' Caufes faith he, for this Precept, from two different XX. - Effefts. For when Mofes firft explained to us the c caufe of this Celebration, in the Promulgation of 1 the X. Commandments, he faith it was, becaufe in 4 fix days the LO RD made Heaven and Earth. But i in the repetition of them, he faith, Remember that 4 thou was a fervant in Egypt, &c. therefore the 4 LO RD thy God commanded thee to keep the Sab- ' bath day, V Deut. 1 5. The firft Caufe, is the Glo- 4 ry and Magnificence of this day, at it is faid, There- 4 fore the LORD blejfed the feventh day andfiirMifi- 4 ed it, II Gen. 3. This was the effeft of that Caufe, 'for in fix days he made Heaven and Earth, (this was * the reafon, he means, of the firft Inftitution of the 4 Sabbath J bat that he gave this Precept of the Sab- 4 bath unto us (/. e. the Ifraelites) and commanded 4 us to obferve it, was from the other Caufe, which 4 followed the firft Caufe, becaufe we were Servants 4 in Egypt. All which time we could not ferve ac- 1 cording to our own Will and Pleafure, nor had 4 any Pveft, or obferved a Sabbath : And therefore 4 God gave us this fpecial Precept of Retting and * Ceifation from Labours, tojoyn together thefetvvo c Reafbns, viz. the belief of the beginning of the * World, which prefently fuggefts to us the Being of 4 God 5 and then the memory of Gods Benefits unto 4 us, in giving us Reft from our intolerable Burdens 6 in Egypt. Wherefore he blejfed the Sabbath day, and hallowed it.*] In the beginning of the World he bleffed the Seventh day, II Gen. 3. and now particularly chofe this Se- venth day, for a Sabbath $ which he ordered them to obferve in memory of their coming out of Egypt on that day 5 as I obferved XVI. 5, 23. By which he pre- upon EXODUS. 373 preferved in their minds, that Angular Benefit which Chapter he had beftowed upon them: c and moft manifeftly XX. 4 (faith Maintonides ifl another place. P. HI c. 43.J) 4 procured great eafe to all forts of Men, by freeing a 'Seventh part of their Lives from wearifom Labour. 4 Which hath another Bleffing in conjunction with 4 it, that it perpetually preferved and confirmed that 4 moft precious Hiftory and Do&rine concerning the 4 Creation of the World. Ver. 12. Honour thy Father and thy Mother^] In Verfe 12, another place they are commanded to fear them, XIX Lev. 3. and as here the Father is put befpre the Mo- rher, fo there the Mother is put before the Father^ to fhow, (as Maimnides takes it, in his Treatife called M.marim, c. 6.) that we ought not to make any difference between them 5 but they are both equally to be honoured and reverenced. Which is a Duty of fuch great concernment, that we are taught by the placing of this Commandment immediately after thofe which peculiarly relate to God's Worfhip 5 that next to his Majefty, our Parents are to be honoured, with that reverence, love, obedience, and mainte- ance, which is due to them. And therefore notori- ous difobedience to them is threatned with death, as well as Apoftacy from God. Wherein this honour or fear doth confift, is taught in all Books of Religion : and Mr. Sdden hath named a great many things wherein the Jews place it, as the Learned Reader may fee, L. II. de Synedr. c. 13. p. 558, &c. I (hall only add, that this was a Law among the Heathens, mentioned by Saleucusy Charondas and o- thers , in thefe words , ?<*• tima r«v yveb t;//*t«w, let Children honour their Parents. And thus Z)lpian exprefles it , Filio fentper honejia & fanfta perfona. Patrts 374 ^ COMMENTART Chapter Patris videre debet. And afterward, Filium Pair em XX. & Matrem vmerari oportet. With much more, that ^"V""^ Ben. Stephanus hath Colle&ed, in his Fontes & Rivi Juris Civilis. That thy days may be long in the Land, &C.] As difobedience to Parents, is, by the Law of Mofes threatned to be punifhed with Death 5 fo on ihe con- trary, long Life (which is the greateft worldly Blef- fing) is promifed to the Obedient 5 and that in their own Country, which God had peculiarly inriched with abundance of his Bleffings. Heathens alio gave the very fame incouragement, faying, That fuch > Chil- dren foould be dear to the Gods7 both living and dead. So Euripides, "Or/* £1 t«* TiKQVTAt U 3*iV rictus/As 'O y6 [0zo$ faiTSt a vKhoiov tcl$cov. Do not fo much as covet the thread of a Needle, for God fees thee, being intimately prefent with thee. See more in Grotius his Prolegomena in Excerpta ex Stobta. Ver. upon EXODUS. 377 Ver. 18. And all the People faw the Thundringsfcc.'] Chapter Seeing being the principal Senfe, it is frequently put XX. for the reft: and this paflage may be tranfkted, they v~"~v^-> fenfibly perceived^ 8tc. See XL1I Gen. i . and Druftuts §Zu ivr'tCe**, $ r? nfexfr- upon EXODUS. tsV^ vamAi54-? «ef t»k •frew* bursas £%«?, Piety towards God, and to have becoming Notions and Conceptions of the Divine Nature, as transcending all vifible things, nay all our thoughts , and like to nothing that we know. And therefore he bids them, in their conceptions of him, not to look at any thing they faw, n&r liken rU t» ttclv\os vTifKei^ivlw ® \> 1 2. they interpret this Phrafe every where, to fignifie jlrangling* 4oo A COMMENTART Chapter Jirdngling. If it be faid any where his blood fo all be XXL upon him, it fignifies ftoning. Maimonidcs makes ^ ^V^^ this the reafon why fuch a Man was condemned to die, becaufe it might well be thought he intended to kill him, whom he violently carried away, ( at leaft, as 1 underftand it, if he could not find means v r to fell him) More Nevoch. P III. c. 41. Verie 17. yer# 17^ And he that curfeth his Father, or his Mo- ther, c] The Hebrews take this Law to concern thofe who curfed their dead Parents, no lefs than thofe who curfed them, when they were alive 3 but rot without Premonition, and WitnefTes, as in o- ther Capital Crimes: and not unlefs they curfed their Parents, by fame proper Name of God, as Mr. &/- den obferves out of the Jewifti Do&or*, L. II. de Sj- nedr. c. 13. This, and the other Law v. 15. enafted Death as the PuniQiment of fuch Crimes, becaufe they were a fign (faith Maimonides, More Nevoch. P. III. f.41. ) of a defperate Malice, and audacious Wickednefs v being a fobverfion of thatDomeftick Order, which is the prime part of good Government. See XX Lev. 9. And thus far the Athenians went in this matter, that by their Law a Son was difinhe- rited, who reproached his Father. And if the Fa- ther did not profecute fuch a Son, he himfelf became infamous. So Sopater ad Hermogenem $ Tov J£e«Wr* *&%& (JLH Wi^loVTA T&? TA/cT/ ATl^V 'tt). By the fSLUlQ Law alfo, if he ftruck his Father, both his hands were to be cut off 5 as we read in Heraclides Pon- ticus in Atlegor. Homer, and in §>uintillian Declam. CCCLXXII. Hyi patrem pitlfaverit, manm ei incidan- tur. And by another Law he was to be ftoned to death, as the Author of Problemata Rhetor, tells us ; upon E X O D U S. 401 Noft©- iMK&ez t Tv^avTA ttvrk r KiLTie?. Kt$oGo>$e && u*. ^ v^o vU*tx«v' For no Law-giver is able to govern Chance, X. IX. de Leg. p. 878, 879. Ver. 20. If a manfmite hk fervant. Sec] A Slave 5 Verfe 20. who was not an Ifraelite, but a Gentile: He fhall furely be punifhed.] With Death, fay the Hebrew Do&ors (in Selden L. IV. dejure N. & Q. c. 1. p. 463.) if the Servant died while he was beat- ing him : For that is meant by dying under hk hand. But it feems more likely to me, that he was to be pu- nifhed for his Cruelty, as the Judge who examined the Fa&, thought meet. For his fmiting with a Rod, not with a Sword, was a fign he intended only to eorreft him, not to kill him. And befides, no Man could be thought to be willing to lofe his own Goods, as fuch Servants were. Ver. 2 1. Notwithjlanding, if he continue a. day or Verfe 2 1* two.'] A day and a night, as the Hebrew Doftors in- terpret it. He {hall not he punifhed.] Becaufe it might be pre- fumed he did not die of thofe ftrokes. He k hk money. ] His Death was a lofs to his Ma- tter 3 who therefore might well be judged not to have any intention to kill him 3 and was fufficiently pu- nifhed by lofing the benefit of his Service. Ver. 22. If men ftrive,and hurt a woman with child.'] Verfe 2ft. Who interpofed between the contending Parties 3 or came perhaps to help her Husband. So that her fruit depart from her.] She Mifcarry. And yet no mifchief follow.] She do not die, as the Hebrew Do&ors expound it. See Selden L. IV. de Jure N. & G. c. 1. ». 461. Fff2 He 404 A COMMENTART Chapter He /hall be furely punifted, according as the vpomans XXL husband will lay upon him^ *Ier Husband may require — "-v-^ j * Compenfation, both for the lofs of his Child5 and the hurt or grief of his Wife. Yet he was not to be Judge in his own Cafe $ but it was to be brought be- fore the Publique Judges, as it here follows. And he/hall pay as the Judges determined] Who confidered in their Decree what Damage was done $ which was eftimated by the hurt his Wife received in her Body 5 and by the leffening of her price, if (he were a Slave, and might be fold. Unto which feveral other Mulfts were added, to be given to the Woman her felf, as Mr. Selden obferves in the place above-named. Verfe 23. Vzr* ^ And if any mif chief follow*] If the Wo* man did die. Thou /halt give life for life.] In the Interpretation of this, faith Jarchi, our Matters differ, . For fome by Life underftand that which is properly fo called, or the Perfon himfelf : fo that it fliould fignifie, be- ing put to death : But others underftand by it, a pe- cuniary Mulft; that fo much Money fhould be paid to the Heirs as the Perfon killed might have been fold for. The LXX. carry it to quite another fenfe^ which is, that if a Woman Mifcarry, and the Child was ijlh giuxoiHffpiw, not yet formed and fafhioned, that the Man who occafioned the Mifcarriage was to pay a fine. But if it were formed than Life was to be given for Life. So that this whole Law is to be nnderftood of an Abortion 5 and according to the condition of the Abortive ( not the Life or Death of the MotherJ fo the Punifhment was to be infli&ed. And thus Philo takes ir, and hath a large Difcourfe upon it. See Selden L. IV. de jure N. & G. c. i.-p. 464. upon EXODUS. 405 464. and Conftantin. VEmpereur in Bavakama^p. 200, Chapter Sec. XXI. Ver. 24, 25. Eye for eye, tooth for toothed] Thefe, ^^V^^ and all the reft that follow to the end of the 25 th Verte 24> Verfe, the Hebrews uuderftand to fignifie Pecuniary 25* Mul&s 5 as may be feen in their Comments upon this place. And Maimonides gives three Reafons for it, which LEmpereur takes notice of, and indeavours to confute in his Annotations upon Bava kama, p. 1875 &c. 198, &e. But after all, there feems to be a great deal of reafon, at leaft in many Cafes, to admit of a Compenfation. As in that mentioned by Diodorus Siculus, L. XII, where the one-eyed Man complained of this Law (which was among the Heathen) as too rigid 5 for if he loft the other Eye, he (hould fuf- fer more than the Man whom he injured, who had ftill one Eye left. Upon fuch Confiderations Phavo- rinus argues againft this Law, which was one of the XII. Tables, as not poffible to be juftly executed, ac- cording to the very Letter of it. For the fame Mem- ber of the Body, is far more valuable to one Man, than it is to another. For inftance 5 the right Hand of a Scribe, or a Painter, cannot be fo well fpared as the right Hand of a Singer. And therefore, the Law of the XII. Tables, concerning Taliones (Tike for Like) was with this Exception, Ni cum eo pacit. That is, if he who had put out a Man's Eye, ox pi- ken away the ufe of any other Member, woukHiot come to an agreement, de talione redimenda, to make him Satisfa&ion, and redeem the Puniftiment, he was to fuffer in the very fame kind. So Sex. dealius ex- pounds it in Aulus Gellim, L. XX. c. u Ver. r J A .COMMENTARY Ver. 26. If a Man finite the eye of his Servant, or the eye of hk Maul, &c. It is but reafon that this fhould extend to all Servants, though of another Na- V.erfe. 26, rjon> not nieerly to thofe who were Jews. And fo Maimonides feem to allow, when he faith, That is a Precept of Piety and Mercy to poor Wretches^ who flwuld not be any longer affiled with Servitude, when they have loft a Member of their Body. MoreNevoch.P.III.C.41. And therefore the common. Refolution of their Do- ctors is very cruel, That Gentile Servants (whom they call Canaanites) who were not Circumcifed, fhould not have the benefit of this, Law. For they thus diftinguifh Servants of another Nation. Some were Circumcifed and Baptifed 5 others ftill remain- ed Gentiles, or were only -Profelytes of the Gate. The former kind might be fet free three ways 5 by being Redeemed by a Price paid by themfelves, or any Friend 5 by Manumition 5 and by virtue of this Law, upon the Lofs of any Member. For though only an Eye and a Tooth be here mentioned, yet herein - are included all the reft of the principal Members of the Body, which being mutilated, cannot be repair- ed 5 which they reckon to be Four and twenty in all. If they did not difmifs fuch a Servant thus maimed, the Court of Judgment, upon an Appeal to it, com- pelled them to give him his Liberty, with a Certifi- cate of it. But the fecond fort of Gentile Servants could be made free only by the twofirft ways, having no benefit (according to this Do&rineJ by this third way here mentioned. See Selden L. VI. de Jure N. & G. c. 8. But Heathens themfelves were more mer- ciful than thefe Do&ors $ for the Civil Laws (as LEm* pereurobfexve$X)L$or\Bava kama, cap. 8.fe&. %.) made better provifion for Slaves when they were hardly u- fed. Ver. upon EX O D US. 407 Ver. 27. And if he f mite out hk man- ferv ants tooth, Chapter 8cc] The lofs of a Teoth was not fo great as that of XXI. an Eye : yet to prevent Cruelty, God ordained a Ma- ^-^V^^- fter ftiould lofe the Service of his Slave, for fo fmall Verfe 27 a lofs as this. Ver. 28. If an Ox gore a man, or a woman, that they Verfe 28. die, then the Ox JhaUbe furely ftoned7\ This was not a Puniftiment to the Ox, as the Sadducees, faith Mai- monides, cavil againft us 3 but to his Owner: who was admoniQied hereby, to look better after his Cat- tle: For which reafon alfo, the Ox was not to be eaten, More Nevoch. P. III. c. 40. And his flejh /hall not he eaten f] Becaufe God would have the Owner intirely lofe all benefit by it, as Mai- monides interprets it. And fo Jofephus L. IV. ArftaoL c.:8. wUtid?xwr®'* &c» ft was not permit- ted to be fo much as profitable to him for his Nourifla- ment. And the Hebrew Do&ors fay, that if a Man eat fo much as the bignefs of an Olive of this Flefh, he was to be Scourged. By this means both he and o- thers were admoniftied to be more careful and cauti- ous : And God alfo declared how heinous the Crime of Murder is 5 the Puniftiment of which in fome fort, reached even unto Beafts : which were therefore alfo ftoned, when they had killed a Man, that no more might be in danger of their Lives by them. Some think its Flefh therefore could not be eaten, becaufe, being ftoned, it was a Carcafe whofe Blood was in it. But Maimonides anfwers to this fin his Treatife of forbidden Meats) that the Scope of the Law is, that as foon as the Sentence for its being fto- ned was pronounced, it became unclean. Nay, if a Man, to prevent this Sentence, killed it after a legal manner, no Man might eat a bit of it. And when it 40S A COMMENTART Chapter it was ftoned, the Flefti was neither fold, nor given XXI. to the Gentiles, nor to the Dogs, &c. as Bochart ob* ^s~^s~^j ferves, L. IL Hierozoic. P. I. c. 40. The famz-Mamonides in his Treatife of Pecuniary Multfs, rightly extends this Law to other Creatures^, whether Beafts or Birds, that any Man kept 3 as L Empereur obferves upon Bava k^anta, cap. 4. fe£f. 5. And Plato, I obferve, hath the very fame Law, that 'i&v xzw^vytov $ ^aov ahho ti $op.] Beforethe Theft was tdifcovered to be done by him. He fhdll rejlore Jive Oxen for an Ox, an four Sheef for a Sheep.9] There is a fmallcr Satisfa&ion required in other things, *;. 9. and here is alio a difpropor- tion obfervable between the dealing of an Ox and of a Sheep. The reafon of both was this ^ that Mo- ney, Goods, Garments, Jewels, which Men keep in their Houfes, within Towns and Cities are better guarded, and not fo eafily (loin as Cattle in the Field : and of Cattle in the Field, an Ox was more eafie to be ftoln than a Sheep : For Sheep feeding in Flocks, may be all in view of the Shepherd } but Oxen feed- ing, fcattered one from another, are not fo eafily oh~ ferved and kept by the Netherd. Thus Mamonides More Nevoch. P. III. c. 41. But the true reafon of the difference between an Ox and a Sheep feems to be, That an Ox was of greater value, and likewife ufeful to more purpofes in Husbandry, fas ploughing, carrying in, and treading out the Corn, &c. ) which made the Puniftiment of ftealingan Ox, greater than that of ftealing a Sheep. Yet there was a difference between a Thief, who came and confefled his Sin of his own accord ^ and him that ftood out till he was apprehended andconvifted of it: For in the former Cafe, Mofes feems to require only the Reftitution of that which was ftoln, with the addition of a fifth part of the value, and a Sacrifice, VI Lev. 4, 5. All this is far more equal than Vlatds Constitutions, whict>|br all Thefts require the fame Puniftiment, which 4i4- A COMMENTARY Chapter which was paying double 5 Um piy* Um *&%& XXII. kjMIi t/*, m aS vh(xQ- Keidv, 8cc. L. IX. de Legibus, p. Verfe 2. Ver. 2« Ifa man be found breaking up.'] Some tran- flate it, if a Man be found with a digging Infirument 3 or, it may fignifie any fort of Weapon : yet he was to be taken in the very ad of breaking up, or dig- Sin§- And befmitten that he diey 8tc] The Mafter of the Houie might kill the Robber in this cafe:, becaufe it might well be thought he intended to kill him, ra- ther than lofe his booty. The Law of the XII. Ta- bles allowed this, as A. Gellius relates, L. XI. c. 18, Deodecim Tabula nociurnum fur era quo quo modo, di- urnum ant em, fefe telo defender it , interfici impune vo- luerunt. It was one of Plato s Laws alfo, That if a Thief entred a Man s Houfe in the Night, he might innocently kill him : Ni/Vfc? ?«#* A oUUv mM*% W xa*- th yjAndrvv, \dv khuv *I«T| t/?, Ka.$dLtj$ kru' L. IX. dc Legibus., p. 874. But the Hebrew Doftors make fome Exceptions 5 as, if he did not fly ^ and if there were no Wimefies prefent : for if there were, then it was like Theft in the day time. See Grotius L. II. de Ju- re B. & P. cap. l.feci. 12. Verfe. 3. Ver. 3. If the Sun be rifen, Sec] When they might poffibly know who he was^ and it might be pre- sumed he intended only to fteal, not to kill ^ then to kill him was to be accounted Murder. He fh all be fold for his theft!] For fix years. But the Hebrew Do&ors have many molifications of this Law : For they fay, a Woman was noc to be fold 5 nor a Man, but for the principal Sum. For double ox four or fivefold, he was not to be fold 5 but have credit for it, till he was able to pay. And he was not upon E X O D U S. 415 not to be fold, who rob'd a Samaritan 5 nor if he Chapter had ftoln lefs than he was worth, when fold, &c. XXIL with many other, which fo mitigate, that they almoft ^""Vs*. abrogate it. But the Law of the XII Tables thought it reafon, a Thief (houid be delivered to him whom he rob'd, to be his Slave, as A. Gdlius tells us, L. XX. c. 1. See Bochart. Hierozoic. P. 1. L. II. c. 40. Ver. 4. If it be certainly found in his band alive, Verfe 4, &c] There was a great difference between Rilling or Selling after the ftealth 5 and having thefe Cattle found alive with him. In the former cafe he was puniftied four or five-fold, *>. 1. but in this only dou- ble. Becaufe the former concealed his Theft with more induftry, and left lefs hope of difcovery and reftitutionthan in the latter, as Bwhart there obferves. Where he alfo takes notice of the like Law at Athens^ mentioned by Demofihenes, and by A. Gtllius, L. XL c. 18. But the Hebrews here alfo have their Excep- tions 5 and will not have this extended to Women, Children, and Servants. Hefial/ rejiore doubled] In cafe he did not confefs the Fad himfelf, but was otherwife found out. For if he did accufe himfelf, and had neither fold nor kill'd that which he ftole, he was not to reftore dou- ble. He that ftole from another Thief, was not bound, as Maimonides thinks, to reftore double. But in cafe a Thief kill'd what he had ftoln, and after that confecrated it to God, he was obliged notwith- ftanding to reftore fourfold : though if he confecra- ted it before he kill'd or fold it, only to reftore double. For though the Sanftification of a thing, after the Sin was committed, did not take away rhe guilt: yet before he aggravated his Fault by Killing or Sel- ling what he ftole, the Sanftification leffened the Pu- nifhment A COMMENTARY nifliment See LEvtpemtr in Bava harna, cap. 7. fe&. 1,2. Ver. 5. If a man full caufe a Field or vineyard to bt Verfe 5. eaten^\ This our Rabbins, faith R. Levi of Barcelo- na, underftand concerning the Damage done by Beafts eating another Man s Grafs or Corn, &c. Andjhall put in his Beajt.*] This they underftand of the Damage that may be done by their Feet, in treading down the tender Grafs or Corn, Of the bejl of his field, and of the befi of his vine- yard, Jhall he make rejiitution.'] What is determined in this Cafe, the Jews extend to all other.- That Men fhould make fatifa&ion for the wrong done to their Neighbour in any kind, with the beft of what they pofiefled of that kind. So the Mifma in Bava kama, cap. 1. feU. 1. and Abarbinel on this place, Damages are paid out of the beft. Which made Men very care- ful in looking after their Beafts, that they did no hurt in their Neighbours Grounds, for which Pla- to orders only fuch Satisfa&ion to be made as the 'Ay?ovb[jLot fhould judge meet, L. VIII. de Legibus , p. 843. But the Jews were fo fcrupulous in this mat- ter, that to prevent the Damage one Man might do another, they made a Conftitution that no Maa fhould keep Goats, or Rabbits, or any fuch like fmall Creatures,near the Corn-fields, or Vineyards,or Olive- yards of his Neighbour 3 no, nor in any parts of the Land of Ifrael, (as the Mifna hath it in the Bava harna, cap. 7. feS. 7*) but in Syria, or in the Deferts of their own Land. This the Talmudifts carry fo far, as to urge it to inept Superftition 5 as LEmpereur ob- serves on that place. Ver. upon EXODUS. 417 Ver. 6. If fire break out, &o] The Hebrew word Cahpter- properly imports that which breaks out of it felf(as& XXIL Levi Barzelonita obferves) fo that the meaning of ^"V^' this Law is, that though a Man kindle a fire within his own bounds, and it fpread further to the damage of his Neighbour, he (hall be guilty, thouglUie had no hand in putting the fire to the Stacks of Corn which were burnt by it 5 becaufe he (hould have lookt better after it, when he had kindled it. For every Man, faith he, is bound to watch the fire that he kindles, left it do mifchief^ it being its nature to break out, and catch hold of any thing that is near it. And therefore Plato ordains (in the place men- tioned upon the former Verfe) that e*V t^w tM ihlw w fnv*«£*$ti ft? tv yji£Jl. c. 7. where he ^~V"N^ mentions the like Law among the Athenians. For the Gree\s were extreamly addidbd tp this, efpeciai- ly in Theffaly. Of which none , that I have read, (pake fo plainly as Plato inhi$15leventh Books of Laws, p. 932, 933. where he orders Punifhments, not on- ly for thofe who deftroyed others by Potions 5 but for thofe who pretended to be able to revenge themfelves or others, » JM&fyf***^ n net xj W^&t £ Kt£\cL^ XXIII. 9. XIX Lev. 33. For ye were grangers in the land of Egypt.] There could not be a more powerful reafon to move them to treat . Stranger* kindly, than the remembrance of their own Oppreffions in Egypt, from \\ hich they were delivered by the meer Mercy of Gcd, which they ought to imitate. Verfe 22. Ver. 2 2. Te full not affliU any widow 5 or fatherless ckild.~] Give them no trouble, either in word or deed, the fame R. Levi inter prers it (Precept. LXV.) but in all their Commerce with them, in buying, fel- ling, or any other intercourfe, to treat them not only civilly, but kindly and benignly. And the reafon of the Precept, faith he, is the fame with the former 5 becaufe Widows and Orphans have few or none to proteft them, or plead their Caufe 5 and therefore the Law took care of them,as if their Huf- bands and Parents were yet alive. Verfe 22. Ver. 25. If thou affliSf them In any wljc.~] By gi- ' ving them ill Language, or by infulting over them, or deftroying. their Goods: much more if any Man fmote them, he was liable to the Judgment of God, as Nachn/anldes interprets it. And they cry at all unto we.*] A Child, faith the fame R. Levi, cries to his Father, and a Wife to her Husband : but the Widow and the Fatherlefs cry un- to me, and I will hear them, for I am merciful. I will furely hear themJ] Puniih you for your ill ufage of them, as it follows in the next Verfe. Verfe 24. Ver. 24. And my wrath flmll wax hot.'] This fi^ nifies their Punifhment fticuld be 0«M@-, fent up' on them from God $ who orders no Penalty to be i&ed upon EXODUS. 429 infli&ed by their Judges, becaufe he intended him- Chapter felf to be their Avenger, and that in a very remarka- XXII. ble manner, by ferving them in their kind} as it here follows. And I will bjil you with the fword^ and your wives Jhall be widows, and yo;ir children father! efs.'] Here th^ Hebrew Doftors cry out, Meafire for Meafire (as R. Levi obfervesj for he threatens that the Wives of thofe that affii&ed them (hould be Widows, and their Gn'dren fatherlofs, and iind none to take pity up- on them. For with the Meafure that men mete withal, others (Lai! mete to them.- If a woman ("as he goes on J Jlxall afficJ thesmy [he foall die, and her husband (bull marry another wife , which 'Jhall afftci her chil- dren. Ver. 25. If thou lend money to any of my people."] Verfe Tint is, to an lfraeliie. That is poor by thee7\ By a poor Man, they do not underftand one that goes a begging 5 but one in fuch want, that he is more to be pitied, than thofe who have the confidence to beg in the Streets. The foun- dation of this Precept (as the before-mentioned R. Levi obfervesj was to fix in them the great vertue of Mercy, Kindnefs, and Clemency: whereby poor People being helpt, in this way of lending them Money gratis, might recover again to a better con- dition, by the goodnefs of God to them. Than Jlult not be as an nftrer to him7\ Neither do- mineer over him, nor make him pray, and intreat, and wait long, as if he were a Slavey nor exadt any thing for the ufe of the Money. Neither fialt thou lay upon him nfur\7\ Not make him find Sureties : Or, as fome of them interpret it, this is a Precept requiring all Ifraelltes to have no ban] 43G A COMMENTART Chapter hand in letting out Money to Ufury $ either by wri- XXII. ting the Bonds, or by being a Witnefs to them 3 or all Differences were compofed, &c. If any Man was guilty of this Crime, he was to be fcourged three times: and if he were the Son of a Prince,he had four Scourgings. And that very juft- ly 5 for Heathens themfelves reckoned this among the greateft Offences. It was one of the Laws of Charondas (as Hen. Stepbanus obferves in his pontes & Rivis Juris Civilis ) ho J yXy^n ti XXII Dent.%. But the Jewifli Doftors(as R.Levi of Barcelona confeffes) reftrain the word Enemy, to an Ifraelite : as if they thought not themfelves bound to any fuch kindnefs for one of another Nation, This perhaps they gathered from XXII Deut. 1.2, where infead of the word Enemy, we find Mofes ufes the word Brother. But this fhould have taught them, to look upon all Men, even Enemies, as Brethren 5 having the fame common Original, and bear- ing the Image of the fame God. This Verfe may be connected with the foregoing in this manner 5 If you be inclined to flow pity, do it in fuch Inftances as thefe, but not in Judgment. Verfe 5. Ver. 5. If thou fee the afs of him that hateth thee, lying under his burden?^ His Afs is only mentiond, but Ox- en and other fuch like Creatures are intended 5 as ap- pears from the former Verfe. Yet this likewife the hard-hearted JewiQi Doftors, would have belong only to an Ifraelite who hated them. And they put feveral Cafes upon this Law 5 As, what if the Beaft be a Gen- tiles, and the Burden belong to an Ifraelite, or on the contrary 5 what is to be done ? And if they meet with two Beafts belonging both to Ifraelites, and labouring under Burdens 5 but one the Beaft of a Friend, the o- ther upon EXODUS- 439 ther of an Enemy $ which is he bound to help? In Chapter which they refolve, that he is by this Precept to have XXIII. regard to the Beaft of his Enemy : that he may fubdue v^"\o^ his evil Affe&ion, which would perfwade him other- ways. Hovv far alio the wordjee extends, is a queftion among ihem: that is, how far they were to go out of their way to lend their help : with fuch like Niceties, which I (hall not trouble the Reader withal. Aid wouldjl forbear to help him, thou /halt Jurely help with him. "\ The fenfe is clear enough: but the con- ftru&ionof the words, in the Hebrew, isnotfo plain. For the word Azab, which we tranllate help, fignifies to leave ox forfake: and fo the Chaldee here interprets it} Thoufloalt in that moment difmifs or forfake thy enmi- ty to him, and go and help him. And L. de Dieu to the fame purpofe^ Rather than leave him under his Burden, quit thine enmity to him, &c. A great many other ways there are to make out the Crammer of the Hebrew words 5 but Bochart thinks all in vain: unlefs inftead of the Particle to with a Van, we admit it with an Aleph: and then they run clearly in the Hebrew in this manner, thou flult ceaje Cor abflain) from leaving him, (u e. not follow thy own ill inclinations to pafs by him) Laving thoufialt not leave him, (i. e. by no means leave him J viz. toraife up his Beaft himfelf as if it nothing con- cerned thee. Or, Thou /halt abjlain from leaving it, (i. e. the Afs, labouring under his Burden) I fay thou fhalt by no means leave it. The fame thing is repented, becaufe it is a Command fo oppofite to iVIens depraved Affections 5 and therefore was fit robe inculcated, that they might not lightly pafs it over. SeeHierozoic.P.l. L, II. c. 40. p. 399. Ver. 6. Thou fhalt not wrefl the judgment of thy poor Verfe 6. in his caufe.'] As they might not favour a Man becaufe he was poor, (v. 3.) fomuch lefs might they wrong him 44-o A COMMENTART Chapter him 5 or not do him right, becaufe he wanted Money XXIII. to profecute it. There feems to be an Emphafis (as Conradus Pellicanus o'ofervesj iii .he word thy poor: im- porting that they had fuch a relation to them. that they ought to be as much concerned for them, as any other Member of their Body. But the Jews fancying this to be fufficiently included in the Precept before mentioned, v. 3. underftand here by the poor, a bad man : who is pauper pr&ceptorum, non facultatum, one that wants Verrue, not Money. To whom a Judge might not fay, He was a wicked Fellow, and Condemn him without any further Examination of his Caufe: for it belongs to God (faith the fame jR. Levi) to execute Judgment upon the ungodly, and not to the Judges. Ver. 7. Keep thee far from a falfe matter.*] i. e. From a falfe Judgment (for he feems to fpeak to the Judges) and neither admit that which is falfe, nor pro- nounce it. And the innocent and righteous flay thou not.] That is, faith the before-named R. Levi Barzel. beware careful- ly, left thou takeft away the Life of him, that may be innocent of that, whereof he is accufed. And there- fore, he faith, the Judges were to Condemn no Man, but by the Teftimony of two Eye-witnejfes. And they make this Precept as much as, Thou fialt not judge out of ConjeSures. Nay, if there were two Witnefles,'that did not fpeak -to the fame matter he was not to be Con- demned. As if one Witnefs faid, he faw fuch a Man break the Sabbath, and another faid he faw him com- mit Idolatry $ Judgment was not to be given againft him, upon this Teftimony 5 bccaufe Mofes faith Slay not the Innocent. Another Eximple of which is (till more clofe, which is mentioned in the T. Sanhedrim : If one faid he faw him Worfhip the Moon 5 and ano- ther upon EXODUS. 441 ther that he faw him Worfhip the Sun 5 the Man was Chapter not to be Condemned, who was thus accufed, becaufe XXIIL the Witnefs did not fpeak to the fame fort of Idolatry. ^"V~^ See Selden L. II. de Sytiedr. c. 1 3. p. 567. By the fame reafon they were not to acquit him, who was plainly Convi&ed of fuch Impieties. For I will not jnjlifie the vo\ch$d7\ i. e. Such an unjuft Judge. Ver. 8. And thou (hah take no gift!] No, not to Ab- Verfe 8. folve the Innocent^ or to Condemn the Guilty : as it is interpreted in Siphri. For a gift blindeth the wife!] Such Prefents made to a Judge, are apt to caft a Mift fas we fpeak) before his Eyes, i.e. to corrupt his Underftanding^ though he be otherwife perfpicacious enough, to difcern between Truth and Falfhood, Good and Evil. 1 Sam, VIII. 3. The word which we tranflate wife, is in the Hebrew -Piccehinty open or feeing: concerning which confult Bochart. L. I. Canaan, c. 16. p. 470. And perverteth the words of the righteous!] By words Teems to be meant the Sentence of thofe, who might o~ therwife have been inclined to be righteous and upright Judges. The Hebrew Lawyers fay, That not only Pecuniary Gifts are here forbidden, but fuch words alfo (I fuppofe they mean Promifes of RewardJ as may win the Affe- ction : and that he who gave the Prefent was guilty, as well as he that received it. See Selden de SynedwJLM. c. I3.p. 570. But efpecially Joh. Cock, ad excerpt. Gem. Sanhedrim, cap. 1. felt. ib. Annot. 4. where, among o- ther things, he gives this ingenious derivation of the Hebrew word Schochad, which we tranflate gift ( out of the Treatife called Chetuboth) where it is faid to be as much as Schechn chad, that is, whereby he k one. For the Party who receives the Gift hath his Mind fo drawn Lll to 44* A COMMENTARY Chapter to the giver, that he becomes one and the fame with him. XXIII. And no Man is fit to be Judge in his own Caufe. Plato *s~s~y^j thought this fo neceffary a Law, that heexprefly enads (L. XII. de Legibus, p. 955.) that all Men who ferved their Country in any Office , fhould ffyw %*&< «/w Kweiv, perform their Duty without Gifts, 'o. jpfl '?rcH§b[JLiv'§- aThZs, v&vdLTu *A«V t? f\*%m He that offend- ed againft this Law, was to fuffer death. Which was the Law of the XII. Tables among the ancient Ro- mans. Judex qui ob rem dicendam, pecuniam accepijfe conviUm e/2, capite punitor. A Judge that is convicted to have received Money, for giving his Sentence, let him lofe his Head. Verfe 9. Ver. 9. Aljo thou /halt not opprefs a franger.] This was faid before XXII. 2 1. but then it was a Precept to all Ifrael 5 which here is applied peculiarly to Judges. Whom he would have to deal equally with Strangers, and to make no difference between them and Ifraelites, remembring what they themfelves were not long ago 5 and that they found by experience it was Affli&ion e- nough to be Strangers. That's the meaning of what follows in this Verfe. For ye know the heart 0/ a (lrangei\ feeing ye were grangers in the land of Egypt.] Ye have fefc what a di- ftrefled Condition that is 5 how friendlefs and helplefs. See XXIV Dent. 17, 18. XXVII. 19. Verfe fo. Ver. 10, And fix years thou /halt fow thy land?] There was the fame reafon for drefling their Trees. Atfd gather in the fruit thereof] Together with the Fruit of their Trees. Verfe U. Ver. 11. But the feventh year thou /halt let itre/l, and UefiilL] Neither fow, nor reap, nor prune their Trees, nor gather the Fruit. The poor of thy people may eat.] And the Levite9, and themfelves alfo $ who might take their (hare, not to lay up, ■upon EXODUS. 443 up, but for prefentufe: though not as Proprietors,but Chapter in common with the reft of the Country. Whence it XXIH. was that Alexander the Great, allowing them to live fyy their ancient Laws, among other things granted ri its* povlT©- dw corrupt : and Galen expounds l&rilpv by the word v$w7rZv, to tend to corruption 5 as Pet. Caflellanus obferves L. I. dc Efu Carnium, c. 5. p. 4/2. Yerfe 19. Ver. 19. The firfl of the firfl- fruits of thy land, thou fhalt bring r/nto the houfe of the LORD thy God.~] This Precept hath a refpeft to the next Feaft, that ofPente- cofi. And therefore, though there were feveral Firfl- fruits, which were all to be offered in their time (which were offlven things, Barley, Wheat, Figs, Pome- granates, Olives, Dates, and Grapes} yet are here meant only the two Loaves oxCakes made of their new Wheat, which were to be offered at this Feaft, (XXIII Lev. 17.) For till this was done, they might not make ufe of their Corn. See more concerning this matter on XXIII Lev. 10. R. Levi of Barcelona, and others, rightly abferve, that this was brought, as an Acknowledg- ment upon E X O D U S. 451 merit unto God, That he was the Giver of all good Chapter things. XXIIL Thou /halt notfeethe a Kid in its mothers milhj] This Precept hath a particular refpeft to the third Feaift, that of the in- gathering of the Fruits of the Earthy in the end of the Tear, mentioned, v. *6. And the Jews common- ly take it to be a Prohibition againft eating a Kid fo boil'd, ortafting of the Milk: taking it to be a Pre- cept againft Cruelty. Buc here is not a word about eat- ^either of the Kid or the Milk 3 but only about boiling. The famous Bochartus mentions three other Interpre- tations5 but confutes them all : and taking the words fimply as we tranflate them, fuppofes there was fome fuch Cuftom as this among the Gentiles, which Mofes would not have them imitate. And fo doth Maimoni- des in his More Nevoch. P. III. c. 48. where he takes this indeed for a Command not to eat Flefti with fuch Milk : but faith, that, befides it was very grofs Nouriihment, &c. it feems to him it was prohibited, becaufe it fmelt of Idolatry ^ the Gentiles doing fo in their Worfhip, upon fome of their Feafts. He could not find indeed, as he confeffes, any fuch Rite in the Books of the Za- bii : but yet he was confirm'd in this Opinion, by the Law conftantly mentioning this, only when it fpeaks of their Feafts 5 for there are other places where we meet with it, XXXIV* 26. XVI Dent. 21, in both which he fpeaks, as he doth here, of thefe three great Feafts. At the laft of which, Abarbinel expredy affirms, the ancient idolaters were wont, when they gathered ths Fruits or the Earth, to feeth a Kid in i^s Mothers Milk, that their Gods might be the more propitious to them. But as he names no Author for his Opinion, fo he doth not explain the manner of it. Our moft Learn- ed Dr.Gtdworth was the firft Perfon who happily found this in a Karaite Writer 5 who faith, All the Trees and M m m 2 Fields 452 A COMMENTART Chapter Fields and Gardens were fprinb^ed with this broth f of a XXIII. Kid feerhed in its Mothers MilkJ after a magical man- ner, to make them more fruitful in the following Year. This Bochart aifo :akes to be the trueft Interpretation, and quotes the fore-named Doftor f jr it, ( not having feen the Author himfelf.J P. I. Hierozoic. L. II. c. 52. See Right Nation of the Lord's Supper, p. 25. To which may be added, that a Goat was anciently ufedin Magical Rites 3 and ,hat Demons were wont to appear in that form. But is muft be noted withal, that in every one of the three places, where this Precept is m ntioned, ihe LXX. tranilate the word we render Kid, by AfvaaLamh^ though every where elfe they tranilate it \ti%ov. And I make no queftion, but w7e are to underftand here either a Lamb, or Kid boiled in its Mother's Milk, and the Hebrews fay, any other clean Creature. Concerning which I (hall add no more, but that no.hing could be more contrary to Nature (and therefore agreable to the Inftkution of the Devil) than to boil any young Creature in the Milk of its Mother, from whom it came. Which they firft offered to their Gods, and then eat fome of it themfelves, and the reft they fprinkled, as before-faid. Some Reliques of which Cuftom we find even among the Romans themfelves, who propitiated Sylvan?/*, with offering him Milk, and Faunus with a Kid : and every one knows both thefe were ufed in the Worfhtp of Bacchus. Ver. 20. Beheld, lfend an Angel before thee, ] In the 23d Verfe he calls him mine Angel :. by which the Jews commonly underftand Michael 5 there being but a very little difference between Malachi ( which fignifies my Angel) and Michael. But a great many Chriftians think this was not a created Angel, bue an increated, viz. the Eternal Son of God 3 who they fuppofed ap- peared to Mofes in the Bu(h, and conduced them all along upon EXODUS. 453 along to Mount Sinai. Which I am afraid to affert, Chapter becaufe it feems dangerous tome ( as I obferved upon XXIII. XLVlllGetr. 16.) to call him (imply an Angel $ i. e. a ^"V""^ Minifter, or Meflenger, without any fuch addition as that in III Malach. 3. The An gel of the Covenant. For fo he was at his Incarnation, or which be there fpeaks : before which I dare not afcribe to him fuch Minifterial Works as thefe, of bringing the Children of lfrael out of Egypt, and going before .:hem to lead them the way to Canaan^ This was properly the Work of an Angel, to whom Mofes attributes it, when he orders his Am- baffadors to fay to the King of Edom, XX Numb. 1 5. When we cried unto the LO R D he heard our voice, and fent an Angel, and hath brought us forth out of 'Egypt, &c. But this Angel was a prime Minifter in the Heavenly Hoft, bv whom he was accompanied. So he faith to Joflma, V. 14. I am come as Captain of the Ho ft of the LORD : which is the Title of Michael in X Dam J 13,21. But though we thus understand it here, this doth not exclude the Pretence of God himfelf, but ra- ther proves it : For this Angel and his Hoft, was fent from the S C H E C H I N A H, who was in the Pillar of Cloud 3 which was moved by this Angel, and con* dufted them through the Wildernefs. See III. 2. To l^eep thee in the way, ike] To preferve and pro- fed them, as well as todireft and guide them, till they came to Canaan -^ which was thence God had prepared for them. Ver. a 1. Beware of him!] Or, obferve him. Ver(e2i. Obey his Voiced] Becaufehedid but report what God himfelf commanded 5 who was there prefent with them, as long as they obeyed him. Provoke him not."] By any difobedience. For he will not pardon your tranfgrejfions!] But punifh you, when you continually offend me. For 454 A COMMENT ART Chapter For my Name is in him^] He ads by mv Authority XXIIL and Power, and fuftains my Ptrfon, who am prefent \~ where he is. For the Name of God is faid to be there, where he is prefent after a lingular and extraordinary manner, i Kings VIII. 16. i Chron. VI. 5, 6. Maimoni- des expounds it, MjWord is in him } u e. faith he, God's Will and Pleafure was declared by the Angel, P. L More Nevoch. c. 64. In which he feems to follow the Chaldee, who tranflates it, for his Word is in my Name 5 i. e. what he fpeaks is by my Authority. Verfe 22. Ver. 2 2. But if thou fhalt indeed obey his Voice^ and do all that IfpeakJ] By this it appears that rhe words of the Angel, were the Words of God 5 who fpake by him : and both are to be underftood to be prefent. See XXII Gen. 11, 15. Then I will be an Enemy unto thine Enemies, &c/] God and the Angel feem to me to be fo diftinguiflied, in this Verfe, that we (houldnot look upon the Angel as God, but as his Minifter. Verfe 23. Ver. 23. For my Angel fi all go before thee7\ The word Malachi (my Angel) confifting of the very fame Let- ters wiihMichael, rhe Author of Baal Hatturimtzkes it, as if he had faid, ^Michael my proper or peculiar Angel , &c. And bring thee unto the Amorites.'] Who were the principal People in the Land of Canaan ^ and had made themfelves Mafters of the firft Country, which jofhud conquered. See X Gen. 16. And the Hittites, and the Perizzites. &C.J Concerning thefe, and the other People here mentioned, fee X Gen. 16, 17. XV. 10, Sec. The Reader cannot but ob- ferve that here are only VI. Nations mentioned where- as there were VII. inali, whom Ccd delivered up into their Hands, III Jofb. \c. yet i 1 ancxhet place, where he commands them all to be utterly deuroyed , mentions upon E X O D U 3. 455 mentions but VI, as he doth here XX Dwt. 17. For, as Chapter fbme have con jedured, the Gergajites, who are here o- XX1IL mitted, had been fubducd by the Amorites\ ar.d were <-/"V\- mixed with them 5 who were the moft powerful of all the VII Nations, and had fpread thernfelves into many- parts of the Country 3 as appears from XIV Gen. 13, XIII Numb. 29. I Dent. 7, 19, 44. Ver. 24. Thou /halt not bow down to their gods, nor Verfe 24, ferve themT^ This is a Caurion againft the Idolatry of the People oiCanaan : into whofe Country, when he had brought them, he charges them to be fo far from doing any honour to their Gods, either outwardly by bowing down to them, or inwardly, by ferving them, i.e. as fome of the Hebrews interpret it, praying to them, or giving them thanks, &c. (Selden L. III. de Jure N. & G. c. %.) that he commands them to break them down, and utterly deftroy them. Nor do after their work*7\ Thefe words are fo large, that they may comprehend all the abominable things which were done by the VII. Nations ("mentioned ln XVIII L%. For inftead of driving out the VII Nations, they brought Ifrael under - their 4^2 A COMMENTART Chapter their yoke, and grievoully opprefled them $ as we read XXIV. in the Story of the Judges $ particularly in the IVth Chapter. CHAP. XXIV. Verfe 1. AND he faid unto Mofes.] When God had j£\ delivered the fore-going Laws unto Mo- fes in the Mount, where he was with him (XX. 21 J after he had fpoken the X Commandments 3 he bad him go down (as we read here he did, v. 3.) and fet them before the People, XXI. 1. And when he had engaged them in a Covenant to obferve thefe Laws (v. 7. of this Chapter) then to come up to him again 3 and bring Aaron, and the reft that are here mentioned, with him. Come upr\ To receive further Orders from the Di- vine Majefty 5 together with the two Tables of Stone. Unto the LORD.~] To the Mount, where the Glory of the LORD appeared 3 and from whence he had fpoken the Ten Words. Thou, and Aaron, Nadab and Abihu, &c. But not all to the fame nearnefs unto the Divine Majefty 3 as appears by the following Verfe. And feventy of the Elders of Ifrael.] This feems to intimate that there were more than LXX. called Elders : But thefe were the Chief, being perhaps the Heads of thofe Families which came into Egypt 5 which were juft Seventy. See XVIIf. 12. For he doth notdireft Mo- fes how to chufe them (as Corn. Bertram obferves, L. de Repuk Jitd. c. 5.) but fpeaksas if they were well known and diftinguiftied from other Perfons, by the Rank they held among them. And therefore called v. \\. the No* lies, or as the Latines fpeak, Magnates, feu Optintates, the upon EXODUS. 463 the 'great Men, of the left quality in Ifrael. The reafon Chapter of their being thus called up to God, was to be Wit- XXIV. nefles of Afo/e/s afcending up to the place where the ^~\^~J Divine Majtfty appeared 5 and that they alfo might have fome fight of it, v. 10. And wor/loip ye afar off.'] All of them, before they came to the Mount, were, at a good diftance from it, to fall down proftrate before God, thatthey might bepof- fefled with fuch an holy Reverence to him, as not to prefume to approach nearer than they were ordered. Ver. 2. And Motes alone /hall come near the LORD?] Verfe 2, Unto the very top of the Mount, where the Glory of the LORD abode, v. 16, 17, 18. unto which none was admitted but himfelf. Who now came nearer than he had done before, (XX. 21.) for he went into the midfl of the Cloud, v. 1 8. But they /hall not come nigh!] Unto that part of the Mount, whether he went 3 but keep in a lower Sta- tion. Neither /hall the People go up with him.] But ftay at the bottom of the Mount, (as they did before the gi- ving the X Commandments, XIX. 17.) below the place where the Elders were. So I think Maimonides rightly uriderftands this place, in his More Nevoch. P. II. r.32. where fpeaking of the feveral degrees of Prophecy, or Familiarity with God, he obferves that Mofes was here placed in the fupreme degree, (he alone being allowed to come near the LOR D) below him was Aaron placed 3 and below him Nadab and Abihu -0 and below them the LXX Elders 5 and beneath them, the reft of the Peo- ple. Which is the meaning of that Saying of their Wife Men, Mofes is a wall by himfelf andkaxonawall by himfelf: thatis, they were in feparate Apartment?, at Vhis glorious Appearance of God. Ver;- 464 A COMMENTARY Chapter ,'Ver. 3. And Moks came.~] From the Mount, where ' XXIV. he had received the Precepts mentioned in the three fore- ±f^y~^u going Chapters. >erle 3. And told the peop[e M thew0r4s 0ftheLORDy and all the Judgments^] Some underftand here by the words of the LO RD, the Ten Commandments, called the Ten Words, XXXVIIL 18. But thefe words the Peo- ple heard fpoken by God himfelf 3 and not by the re- port of Mofes. Therefore I take thefe words to figni- ' fie rather what he had fpoken in the latter part of the fore-going Chapter, from the 20th. Verfe to the end. And then by all the Judgments^ he means thofe Laws which he had received for their good Government in the XXI, XXII Chapters, and the former part of the XXIII. And all the people anfwered with one voice , and fed. ] In all likelyhood Mofes had told the Elders what God had faid to him 5 and they went and told it to the Peo- ple, who gave the following Anfwer to them. For thus it was before XIX. 69j. All the words that the L 0 RD hath faid, will we do.~] They had confented before in general^ to do whatfoever God required of them 5 having owned him for their King and Governour ("XIX. 6, 7, 8. J) but now they content in particular •, after God had declared what he would have them do fin the XX Chapter) and Mofes had alfo reported the reft of the Judgments delivered in the XXL XXII, XXIII Chapters. Verfe 4. Ver. 4. And Mofes wrote all the words of the LOR D.] Both the Ten Commandments, and all the reft of the Judgments delivered in the fore-going Chapters. God indeed wrote the Ten Commandments himfelf : but for the prefent Mofes made a Record of them, that the People might not only hear, but read what they had to do. And upon EXODUS. 465 And rofe up early in the morning!} The next morning, Chapter it is likely, after he had received thofe Judgments and XXIV. delivered them to the People, and wrote them in a w^-^v*"^ Book 5 which was upon the feventh day ofSivan, as! obferved XX. 21. That is, on the fixth of our June, as Jac. Capellus reckons. Therefore on the eighth of Sivan he built the Altar, &c. as it here follows, And budded an Altar under the hill!] At the foot of the Hill,where the People were allowed to ftand. This Altar was to reprefent God 5 to whom Sacrifices were offered upon it. And twelve Pillars, according to the twelve Tribes of Tfrael.]. This was to reprefent all the People. The Gentiles abufing fuch Pillars to Idolatrous ufes, the erect- ing of them is afterward forbidden in the Law. But before the building of the Tabernacle, Mofes here ere&s them, as Jacob had pioufly done in former times, XXXV Gen 14. See Selden L. II. de JureN. & G. c.6. p. 185. Ver. 5. And he fent young men of the Children aflfra.- Verfe 5. el.] Thefe are faid by the Hebrews, to be the Firft born, as Onkelos here exprefly tranflates it , He fent the Firjl-born : and the Paraphrafe afcribed to Vzielides follows him $ adding this reafon , Becaufe the Aaroni- cal Priejis were not jet confecrated. The Arabick and Perjian Verfionsfay the fame, as Mr. Selden hath obfer- ved, L. I. de Succejfion. ad Pontif c. i. and moft Inter- preters have been of the fame mind. But I have often obferved before (particularly XIX. 22.) that I can fee no proof of this, that they only officiated as Priefts : every Man anciently, in his own Family, having a right to offer Sacrifice till the Law of Mofes reftrained it to the Family of Aaron. Therefore I take thdcyoung men to have been thechoiceft Perfons among them, whe- ther Firjl-born or others, who had been appointed to Q o o Mi- 466 A COMMERTART Chapter Minifter unto God. For Jofhua, who is called here (v. XXIV. 13.) Mofeshis Minifter, is in XI Numb. 28. called his ^^V^^ young man. Such were fitteft for all Service 5 efpecially for that of Sacrificing to God. For which they anci- ently chofe the ftrongeft and propereft Perfons, as we fee in the Greek ftory of Jafon (which our Learned Dr. Spencer obierves, p. 140.; whofe Sacrifices were led to the Altar by the young men of his Company, /'. e. Men of greateft ftrength and beauty, L. I. Argonaut. And this fo far remained, after the Prieftbood was confined to the Family of Aaron, that no Man was permitted to officiate at the Altar, after he was fifty years of Age ^ that is, when he was pad his beft ( as we fpeak ) the flower and ftrength of his Age, VIII Numb. 25. For- tunatus Scacchus conjectures that there were XII. of thefe young Men, one of each Tribe, who cffered in the Name of their Brethren, Myrothec. Sacr. Eltochrifmj.i. c.59. Which offered Burnt-offering , and facrificed Peace offerings of Oxen unto the LORD.'] Though Oxen are only mentioned, yet there were other Creatures Sa- crificed, as appears from IX Hebr. 19,20. And in fol- lowing times, Peace-offerings might be either of Calves, or Lambs, or Goats, as we find in fll Lev. and fo might Burnt- offerings alfo ; fee I Lev.iic. Our Learn- ed Primate Vjher thinks alfo there were Expiatory Sacri- fices offered together with thefe Burnt- offerings and Peace-offerings, and that in the firft place $ ad A. M. 2513. menf 3. Verfe 6 ^er* "** ^n^ ^ofes ^oohjdalf the blood, and put it in bafonsJ] It may be a queftion,whether he (peaks of the Blood of all the Sacrifices, or only of the Expiatory (if there were anyj or of the Burnt-offerings, or Peace- offerings. But which way fover that be determined , this half of the Blood, it is certain, was referved to be fprinkled on the People, v. 8. Con- upon EX.OD 11 S. 467 Concerning the word Agganot, which we tranflate Chapter Bafons, the Learned Reader may confult Bochartus in XXIV. his Hierozoic. P. I. p. 549. 0^"V"n^ And half of the Blood be ftrinkled on the Altar.] The Altar reprefenting God, (as was faid before v. 4/) this Blood fprinkled upon it, fignified that he for his part engaged to be faithful in the Covenant, he now made with them, and they with him 3 by performing all the Promifeshe had newly made them by Mofes in the lat- ter end of the foregoing Chapter 5 efpecially,thofe/ feveral others underftand it : and it carries lome (how of probability in it. Yet I cannot think it unlikely, that it was fprinkled upon the LXX. Elders, by whom the People confented 5 if not upon all the People, who flood next to the Altar, and are here exprefly mention- ed. The Apoflle to the Hebrews IX. 19. faith he fprink- led the Boo^ as well as the People : which is not here mentioned, but fuppofed. For when he went to fprin- kle the Blood, we muft conceive he laid down the Book, that he might be at more liberty for this other a&ion : And perhaps he laid it on one of the Pillars, where it was fprinkled, as they were, together with the People whom they reprefented. And faid, Behold the Blood of the Covenant, which the LO RID hath made with yon concerning allthefe words J] Look upon your felves as obliged by this Blood, to ob- ferve all the Commands which I have delivered to you, in the words you have heard. For there were two ways of making Covenants anciently ^ both which were here ufed. The firfi was, after a Sacrifice had been of- fered, to fprinkle the Blood of it upon both Parties, . who were to be Confedrates: which was done here v. 6, 8. And fecondly, the Confederates thereupon pro- ceeded to eat together fome part of the Sacrifice $ which follows v. 11, where we find the Elders of Ifrael (who reprefented the People) did eat and drink in the Pre- fence of God. Verfe a. Ver. 9 Then went up Mofes, and Aaron, Nadab and Abihu, and LXX. of the Elders of lfrael.] The fe things being done, they went up into the Mount, as they were ordered, v. 1. u e. they went up to that part of *he Mount, where Aaron and his Sons, and the Elders were appointed to come :, but no further. Ver, upon EXODUS, 469 Ver. 10. And they faw the God of lfrael. ] When Chapter Mofes is commanded to come near unto the LORD, XXIVo ( v. 2. ) Maimonides acknowledges it may be under- ^~y~^ flood of his local approach to the place, where the Verfe 10. Light, or Glory of God then appeared, More Nevoch. P.I, c. 18. And therefore it is fomething ftrange, that he expounds the EX^xs feeing God, of their apprehenfion of him by their under(landing$ and not rather of their beholding fome glimpfe of that vifible^Majefty, which was on the Top of the Mount. For that, I doubt not, is the meanings as appears by what follows. And fo the Chaldee expounds it, They faw the Glory of the God of lfrael 5 furrounded, we may well fuppofe, with an heavenly Hoft of Angels, attending upon the S CHE- CH IN AH, or Divine Majejly, as it was alfo cal- led. And there was under his feet \\ This hath made fome conceive, that this vifible Glory appeared in the form of a Man, with his Back towards them, (landing upon a {hining Pavement. But this is contrary to IV Dent. 15. For though that be fpoken of another time and place, viz. the Giving of the Law, which all the People heard, but faw no Similitude 5 yet if the Elders had afterward feen a Similitude, it would have fpoiledM?- fes his Argument, they being the Reprefentatives of the People. This glorious Light therefore, far furpaffing all other, had no form, nor could be described by any Art : and confequently by its feet, is meant only the lower part of it 5 which reded, as it were, upon a mod glorious Pavement. And thus the Divine Maje- fly is faid to have had a Foot-(iool, (which was the co- ver of the Ark^) though it had no Human (hape. As it were a paved worl^ ofSaphireJioneJ} The Glo- rious Majefty of God was reprefented as having under it, a Pavement fuitable to it felf, very bright and ffiine- 47o A COMMENTART Chapter ing. For there is a fort ofSaphire> called xtvwyn* fpot- XXIV. ted with little points, or pricks of Gold, which ihine <*^V~^ like Stars interfperfed in the Body of it. See Salmafius in Solinum, p. 13 1, 203. Such was this Pavement, as we may gather from the following words. And as it were the body of Heaven in its clearnefs7\ As clear as the pureft and fereneft Sky, when it is all fpan- gled with Stars. All which fignifies, as I take it, that the Glory of the LORD appeared far above the Glo- ry of the Sun, in its greateft brightnefs, upon a Pave- ment fparkling like the Stars in Heaven, when it is mod clear. The LXX. inftead of the words, faw the God 0/Ifrael, have/b? rhv tWu, the place of the God of Ifrael. As if they faw a Throne, upon which there was a vifible Majefty, beyond all defcription. And if this be admitted, then this Throne may well be faid to have feet) (tending upon fuch a glorious Pavement* And fo they tranflate it in the next Verfe, where this rjs repeated. Verfe 1 1« Ver. 1 1. And upon the Nobtes of the Children of Ifrael.]] » e. The Elders before-mentioned, v. 1, 9. called here Atzilint, to fignifie that they were the prime and choi- ceft Perfons among the Ifraelites. For Atzal fignifies to feparate 3 and consequently Atzili/n imports Men diftin- guifhed from others, either by their Birth, Office or fome excellent qualities. He laid not his hand7\ Did not hurt them. Whereas it was the common Opinion, That they who faw God (though it was by one of his Angels) (hould prefently die. The fplendour of that glorious Light was fo daz- ling, that it was a fingular favour it did not put out their Eyes, as the Light wherein St. Paul faw our Savi- our* did his. Weare told, v.ij. The fight of the Glory of the LORD was like devouring fire. Which might put them in fear perhaps,they had teen fcorched by it, when it upon EXODU ST 471 it flaflit out upon them 5 but they found not the Ieaft Cahpter hurt by it. Thus Jonathan faich in his Paraphrafe up- XXIV* on the X XXII Chapter, that when Mofes delayed to v-^v^-^ come down from the mount^ the People fancied him to be burnt up by the fire, which (hone from the Pre- fence of God, which there appeared. This fight of Cod which he vouchfafed to the Elders, was in all likelyhood, to convince them that he was among them, and had fpoken to them, and fent them the Precepts before-mentioned by the hand of Mofes. Alfo they [aw God, and did eat and drink.'] After they had feen God, they were fo far from receiving any harm, that they feafted with him upon the Rel^ques ot the Peace-offerings, with great Joy and Gladnefs. Or we may fuppofe, that the Glory of the L O R Dlhone upon them, as they fat down to eat and drink, in to- ken of their full confent to the Covenant now made, (for fo the ruftom was of making Covenants , XXIV Gen. 30. XXXI. 54.) and that notwithftanding they continued to finifn their Feaft, not being difpirited (as good Men were fometimes afterwards, with glorious Vifions, X Dan.8. 16,17.) but rather ftrengthend and made more vigorous. The word ioxfaw in thisVerfe, is different from that in the former 5 importing, I fuppofe, that this Appear- ance of God to themlafted fometime. Ver. 1 2. And the LO RD faid unto Mofes.] He cal- Verfe 1 2* led to him, perhaps, with an audible voice, from the place where they faw his Glory ^ that they might know how familiar he was with God, and might more readi- ly receive whatfoever Commands he brought from him. Come up to me into the Mount.] To the top of the Mount, where the Glory of the LORD was, v. 17. For hitherto Mofes had gone no further than the reft 5 but 4?2 A COMMENTART Chapter but was with them when they did eat and drink before XXIV. the LORD. And be there.'} Stay with me there, v. 18. And I will give thee Tables of Stone. ] Not only the Jews, but Epiphanus alfo fancies thefe Tables were made oiSaphire, from what was faid v. 10. But the words fignifie plainly enough that they were of Stone. And a Law and Commandments which I have written.*] From this place the Jews endeavour to eftablifti their %tnwritten or oral Law, u e. their Traditions 3 which, they fay, were now delivered, together with the Ta- bles of Stone. So Maimonides in his Preface to Jad Chaze\a$ ' All the Precepts which were given to Mofes 1 on Mount Sinai, were given with their Explications 3 ' according to what is faid, J will give thee Tables of 4 Stone, and a Law, and Commandments : where by the € Law is meant the written Law, and the Commandments € denote the Explication of it, which we call the Oral • Law, Thus he, and others of them, dire&ly againft the Text it felf, which faith exprefly, both of the Law and the Commandments here mentioned, that they were written. See SeldenL. II. deSjinedr. c. 16. Therefore by Law and Commandments, we are to underftand no- thing elfe, but the Law contained in the X. Command- ments. That thou mayefi teach them!} Inftrud the People to obferve them, as the moft facred of all other Precepts ; being written, as well as fpoken, by God himfelf, who taught Men, by this Example, how to preferve their Laws. For Arifiotle faith in his Problems, that in old time, Men being ignorant how to write, ? out of their Goods. An Offering.*] The Hebrew word Terumah ( or as fome pronounce it Trumah) is commonly tranflated an Heave-offering, or Offering lifted up. Which the CaU dee translates, that which is Separated from common ufe : and in the feparation, perhaps , was lifted up towards Heaven, in token that they deiired God to accept it. Of every man that giveth it willingly with his heart, ye Pall take my Offering. ] They were only to be moved to it but not importuned 5 much lefs told what quan- tity they (hould give : but every Man was left to his own good Inclinations. And accordingly Mofes deli- vered the mind of God unto them, when he came down from the Mount $ and they made a free Oblation , XXXV. 5, 21, 29. Refides which, there was alfo a Tribute laid upon them for the ranfom of their Souls, XXX. 12, 13, 14. which amounted to a great Sum of Money, as we find in the XXXVIII. 24,^. Verfe 2. Ver. 3. And this is the offering which ye fhall take of them.] The things which ye fhall accept as an Offering to me. Gold and filver and brafs.~] Unto what ufes thefe were to be imployed, we are told afterwards. Verfe 4. Ver. 4. And blue, and purple, andfcarlet.] Wool, or Yarn, or Stuff, ( or as Abarbinel will have it, SilkJ of thefe npan EXODUS. 479 ■tfiefe Colours. About which there is much difpute : Chapter but no Tranflation hath better defcribed them than our XXV. Engli(h. For Thecelet, which we tranflate blue, and A- barbinel will have to be a Sea-green , is certainly a Skj- colour. So Maimonides expreffes k,the Colour of the Fir- mament : and Kimchi calls it, ultramarine. This hath been demonftrated by Braunius, who (hows how it was died, L. I. de Veft. Sacr. Hebr. L. I. c. 13. Argaman alfo he hatbrdemonftrated (c. 14. ) fignifies purple 1 as we tranflate it. For both Jofephus and P/>/7^^v^^ Ver. 9. According to all that Ijhew thee, the pattern of Verfe 9, the Tabernacle , and the pattern of all the Inflruments thereof fo fialt thou make it.*] This fignifies that God (howed him a Model ("as we now fpeak) of the Houfe he was to make, and of all the things belonging to it : And accordingly he bid him rear it up, XXVI. 30. ac- cording to the Mifchpat) the Scheme or Draught he (hew- ed him in the Mount: which reprefented every thing fo lively and diftin&ly, and in their jufl: proportions to him, that he waj the better able to make them. For things feen, and feen in all their Dimenfions, as Ab^r- hind obferves, are more eafily retained, as well as con- ceived, than things that are only heard. And Greg. Nyjfen had reafon when he faid (de Vita Mo/is, p. 181.) that God did not reprefent the San&uary to Mofes meer- ly in a Pi&ure, much lefs give him an Idea of it only in his Mind $ but fet before him a StruBure, which he (hould imitate. For fo the Hebrew word Tabmt (which v we tranflate pattern) fignifies a StruBure, or Building- which cannot be better expreffed than by the word Mo- dely which he now faw of the Houfe he was to ereft. Thus Maimonides explains this word, in diftin&ion from Temunah, which fignifies only the refemblance of a things whereas Tabnit fignifies the flru&nre, or dif- pofiticn of it, /. e. faith he, its form 5 whether it be in a Square, or Circle, or Triangle, or any other Fi- gure $ and he quotes this place for it^ and v. 40. More Nevoch. P. I. C. 3. Which confutes the Fancy of tfrofe, who will have Mofes to have framed this Houfe, and all belonging to it, according to the fafhion of fuch things, which he had feen in Egypt, and were in ufe among other Nati- Qq q 2 ons: 4S4 A COMMENTART Chapter ons unto whofe Religion, he defigned to make his as XXV. conformable, as might be fafely allowed. And parti- */""V\^ cularly made this Tabernacle to be carried on the Prieft's Shoulders, as the Tabernacle of Moloch was, &c. No- thing feems to me to be further from the intention of Mofes, or rather from the Dire&ions which God here gives him, than this Conceit. He had a more Divine Guide than the Egyptians, and made things by a Hea- venly Pattern, and not according to their Modes* The Jews were fo poffefled with this Opinion, that when the Temple came to be built inftead of this Tabernacle, they fay it was done by confulting the Oracle, and by the Solemn Decree of the Ring, and of the great San- hedrim, and of the Prophets. For which they alledge this very place, as Mr. Selden obferves out of the Mifna and Maimonides, &c. L. III. de Synedr. c. 13. n. 2. Verfe IO. Ver. 10. And they Jhall make an Ark7\ Or little Chefty or rather Coffer : which was to be placed in the very in- moft, and moft fecret part of God's Houfe (in his Ca- binet, as we now fpeak, into which none entred but himfelf) the better to reprefent hj$ dwelling among them. And therefore was called the Ark of the LORD, IV Jofi. 5, 11. and the Ark of God, 1 Sam. III. 3. For herein was put his moft precious Treafure, thofe Divine Records, the two Tables of Stone, wrote with his own Fingure, called the Tables of Teftimony, XXXI. 18. be- cause they were the Teftimony of the Covenant be- tween God and the Israelites 5 whereby he teftified his Will, and they their Obedience to it. Whence the Arkitfelfis called the Ark of the Teftimony, XXX. 6. (from whence alfo the whole Tabernacle had its name, IX Numb. 11.) and the Ark of the Covenant of the LORD, XNvmb. 33. Of 'Shittim-wood.*] See^. 5. Two Cubits and an half Jhall be the length thereof and a Cubit upon EXODUS. 485 Cubit and an half the breadth thereof \ and a Cubit and an Chapter half the height thereof] In this Shape, and in thefe Di- XXV. menfions it was fet before Mofes in the Mount, that he v^V""^ might direft it to be made exaftly of fuch an oblong Square (as we fpeak) as is here defcribed, in its length, breadth and height. There are great difputes among the Jews about a Cubit, which is coaimonly thought to be half a yard of our Meafure, that is, XVIII. Inches. But one that hath taken a great deal of pains to exa- mine fuch things f Dr, Cumberland, now Bifhop of Pe- terburgh) hath in a very Learned Difcourfe, about the Scripture Meafures, given ftrong Reafons to incline us to think that the Egyptian and the Jewi/lo Cubit were a- bout XXI. Inches. And if they had not been fo, the Table f which is defcribed v. 23.) would have been in- convenient, being but three quarters of a yard high, i. e. 27 Inches ("according to the common Notion of a Cubit) which is too low for a Table. Whereas accord- ing to his account, it was about Thirty two Inches, which is a very convenient height for a Table. See Ch. II. Ver. 1 1. And thouflult overlay it with pure gold.] Not Verfe I 1. meerly gild it, but lay it over with thin Plates of Gold 5 for if they had been thick, it would, as Abarbinel notes, have been too heavy to carry. Thus we fee Chefts now fometimes plated with Iron, in fome parts of them. Within and without,] So that nothing but Gold could be feen, whether it were (hut or open. And fh alt make upon it a Crown of Gold round about A A Border or Lift of Gold went round at the top of it $ which was call'd a Cro wn^becaufe it compafied every pare of it :but was of another figure, not round, but fquare, as the Ark was. It was of great ufe, as well as ornament for the better fettling the Propitiatory upon the Arkt that it might not (lip off, but be kept up firmly by this Border going round about the top of the Ark, And it might 486 A COMMENTART Chapter might the better be called a Crown, becaufe it was of XXV. fome height, for the furer fupporting of the Propitia- It may not be improper here to obferve, that as the ancient Crowns were only a plain Circle of Gold, or other thing, fo they were fet upon the Heads of none but their Gods, as Pliny tells us, L. XVI. c. 4. who fays there that Bacchus was the firft that put a Crown upon his Head, which was made of Ivy. Certain it is, that God requires thofe things, which were peculiarly Sa- cred to him and his Service to be crowned, as a Mark of their excellency : which were four only 3 this Crown upon the Ark, and rhat upon the Golden Table (v. 24. of this Chapter^) and upon the Altar of Incenfe, XXX. 3. and on the Head of the High Prieft, XXIX. 6. Verfe 12. Ver. 12. And thou jhalt caft four rings of Gold for it \\ Which were of mafly Gold, we muft fuppofe, becaule the Ark was carried by ftaves put into thefe rings. And put them into four corners thereof^ The Hebrew word Paamoth comes from Paam, which never fignifies a comer, in the whole Scripture 5 but always afoot, or bafts, oxfiep, as Aben-Ezra notes. Which hath made fome .think, the Ark had feet to ftand upon (fuch round kpobs as now our Chefts and Boxes many times have J though the Scripture do not mention them. But we are not to make Conje&ures out of our own Heads 5 which fome have carried fo far, as to fancy there were Wheels in thefe Feet, for the Ark to run upon, which made it God's Chariot wherein he rode. But who ever heard of a Chariot carried on Men's (houlders ? Therefore Nach- manides more reafonably conceives, that thefe Rings were indeed in the corners of the Ark, but not in the higher fas R. Solomon would have them J but in the lower 5 and therefore faid here to be in the feet. For the Scripture calling the top of every thing, the head of it upon EXODUS. 487 it 3 the bottom is commonly there cailed the feet : And Chapter fothe Ark (by placing the Rings and Staves in thebot- XXV. torn) was carried on high upon the Priefts (houlders, ^""V"^- reprefenting God who is highly exalted* And two rings fk all he on the one fide of it, and two rings on the other fide of it.] Thatis, in the length of it fas Jofephus exprefly teftifiesj and not in the breadth. Ver. 13. And thou fialt make fiaves of Shittim-wood.'] Verfe 13. Of fuch a length, that the Ark might be at a decent di- ftance from thofe that carried it. And overlay them with Gold.'] With Plates of Gold, as the Ark it felf was v. 14. Ver« 14. And thou (halt put the fiaves into the rings \ Verfe 14. by the fides of the Ark.] The Hebrews fay thefe fiaves were ten Cubits long. That the Ar\may be born with them.] Upon the (houl- ders of the Levites, particularly the Sons oiKoraL See Numb. IV. 4, 5,6, &c. VII. 9. Fork was a Crime to carry it any other way, either in their Hands, or drawn in a Cart. Compare 1 Chron. XIII. 7. with XV. Ver. 1 5. And the fiaves fhall be in the rings of the Ark.] Verfe I 5* Continue and -remain in the Rings, when they were once put therein. They fo all not betaken from it.] When they fet down the Ark, they were not to take out the fiaves, and put them in again, when it was to be carried 5 but let them as wasfaid, continue in the rings: that there might be no danger of letting them fall ( which had been a great irreverence J) and becaufe they would be beft preferved and take lefs harm there, than any where elfe 5 and if they had occafion to remove the Ark fuddenly all would be ready $ and the Levites were hereby kept from touch- ing the Ark, or coming nearer to it, than the ends of the ftaves. Ver. 488 A COMMENTART Chapter Ver. 16. And thou /halt put into the Ark, the testimony \ XXV. which I will give thee.] The two Tables of Stone, con- ^^y^-^ taining the Ten Commandments, which art called the Verfe 16. Te(iimony, and the Two Tables of Tejlimony (XXXI. 18.) becaufe they teftified what the Will of God was, which they had confented to obferve $ and were therefore publick authentick Inftrumencs attefting the Covenant between God and them. Whence the Ark, which con- tained thefe, is calkd the Ark of the Tejlimony (as I ob- ferved above, v. 10O v. 22. and in a great many other places of the XL Chapter. And in one place it is cal- led the Tejlimony , XXX. 36. and^e Ark^ofthe Covenant of the LORD, X Dent. 8. becaufe the Ten words were the principal part of the Covenant, to which they ftood obliged. And perhaps the Book of the Covenant which Mofes made with them (XXIV, 7. ) is comprehended un- der the name of the Tejlimony. For though we read in I Kings VIII. 9. there was nothing in the Ark^fave the two Tables of Stone, &c. yet the Apoftle mentions fome other things that were not in, yet by or before the Ark, IX Hebr. 4. But I affert nothing in this matter. And (hall only further obferve, that this direction, for put- ting the Teftimony for Tables of Stone J into the Ark, is given before any order is taken, for making a Cbvering to it, which follows after. And therefore he was to put in the Law before the Cover was fet on. For though v. 21. this be mentioned again, and put after the Cover is named, yet the meaning is, that he ftiould fet on the Cover, having put in the Law. And it is repeated, that he (hould be very careful of this becaufe the Cherubims were to proteft and defend it. Verfe I7. Ver. 17. And thou Jhalt make a Mercy-feat.*] The Hebrew word Capporet litterally fignifies a Covering of any thing : And that is the proper fignification of this Mercy ftpm EXODUS- 489 Mercy-feat (as we tranflate it) which was the Covering Chapter of the Ark. For it had no Door, but was open at the XXV. top 5 fo that they might put the Tables of the Cove- <^~sr^ nant into it, and then it was to be fattened above by this Cover 5 which any one may difcern by its dimen- fions, wasexa&ly fit for it. Others will have it called Capporet, not from Cupar, to cover 5 but from Cippier, to expiate, and render pro- pitious. And fo indeed the Apoftle calls it U^ncto^ the propitiatory 3 becaufe God here (howed himfelf to be propitious, and appeafed^the Blood of the Sacri- fices, which was fprinkled before this place. But the reafon of this Translation may be, becaufe when Sins are pardoned, they are faid in Scripture to be covered. The LXX. put both thefe together in their TranOation, which is ihetTiieiov cmdzpec. Of pure Gold.] Not of Wood crufted over with Gold 5 but all ("as Abarbinel fpeaks) of folid Gold} be- caufe it was the Cover of the Ark, in which were the Tables of the Covenant written with God's Finger5 than which nothing was more precious. Two cubits and an half [lull be the length thereof &C.1] Which was the length of the Ark, v. 10. as the breadth was a Cubit and a half both of that and this. Which (hows this was the Cover of the Ark, being moft exa&ly adapted to it. Ver. 18. And thouJJoalt make two Cherubims of Gold.'] Verfe 18. We read of Cherubims in the beginning of the World} and have good reafon to believe thereby is meant An- gels. See III Gen. 24. But in wlrat (hape they ap- peared we are not told, nor is there the lead fignifica- tion of it here in this place, but what we can gather from v, 20. So that I can only fay this, they were of fuch a (hape as the Angelical Minifters appeared in3which attended upon the Divine Majefty in the Mount} or R. r r rather 4^o A COMMENTART Chapter rather fuch as God (ho wed Mofes a pattern of, whereby XXV. to reprefent thefe heavenly Minifters. For both the Ark, ^~"V~^ and all belonging to it, were made according to the model God gave him } not from any Egyptian pattern, as fome imagine. Bochart feems to me to fpeak judici- oufly, whence faith, they were not Figures of Angels, but rather Emblems whereby the Angelical Nature was in fome fort exprefTed, Hierozoic. P.I. L. 2.c. 25. And were therefore ordered to be made, as Maimonides con- jectures, that the Jews might be confirmed in the belief of the Exiftence of Angels, which is the fecond Article of their Faith, next to the belief of God. And he commanded two to be made ^ becaufe if there had been but one, it might have led them into a dangerous Er- rour, that this was the Figure of God, whereby they might have been inclined to worfhip it. But there be- ing two of them ordered, with this Declaration, the LORD our God, is one God, it led them into right thoughts, that God had many of thefe Angelical Mini- fters. Thus he. More Nevoch. P. III. c. 45. Of beaten worl^ /halt thou tnakg themJ] The Hebrew word Mikfoeh, which we tranflate beaten work, figni- fies that both of them fhould be made out of the fame piece of Gold, that made the Cover of the Ark 3 fo as to be one continued work with that, not feparate from it. This appears to be true from the next Verfe, Min hacapporcti out of the Mercy feat jhall ye make the Cherw Urns, &c. or, from the Mercy feat (hall they proceed, on the two ends of it. Verfe 1.9* Ver. l9* And make one Cherub on the one end, and the other Cherub on the other end.*] This looks like a Tau- tology f faith Abarbinel) it being faid in the foregoing words, in the two ends of the Mercy-feat: but it is far from it 3 being a Declaration fas he takes it) that the CherdimfhoulAnotbe placed both on the fides of the Ark.3. upon EXODUS. 491 Ark 5 nor fo, as not to be oppofed one to the other Chapter but one on one fide, and the other on the other XXV. fide. ; ******** Even of the Mercy-feat, fhall you make the Cherubim /, en the two ends thereof] They were not to be made fepa- rate from the Mercy-feat, and afterwards joyned to it, but to be made out of it, fo as to be one piece with it, fas wasfaidz;. 18 J Which in the execution of this Command appears very plainly, XXXVII. 8. Ver. 20. And the Cherubims full firetch forth their Verfe 20. wings on high.~] This (hows they were made like flying Creatures 3 but had not the Refemblance of any Fowl, that we know. So Jofephus , zs& t#T*#d, a0??m «vw %! iv<& &v$$o<7ruv \a>e$yXvuv TeL&'7rM* &C. flying Animals^ like to none of thofe which are feen by Men$ but fuch as Mofes faw figured in the Throne of God $ when he be- held, he means, his Majefty in the Mount, attend- ed by the heavenly Hoft, L. III. Antiq. c. 8. and again, L. VIII. c. 2. As for the Cherubims, no body can ttU, or conceive what they were like 5 i^U oToleu rim «^«f M *•*£- (rcu Mvctlcu. Some indeed think that we may under- ftand from what Ezekiel faith of them, their true Fi- gure 3 and that they had the face of Oxen. For that face which in I Ezek. 10. is called the face of an Ox, is afterward called X. 14. the face of a Cherub. But it is to be confider'd, that, there is no proof the Cherubims here fpoken of by Mofes, had the fame face with thofe mention'd by Ezekiel, but were rather a quite different reprefentation. For here God was represented as dwel- ling, nay fitting and abiding among the lfraelites^ but there as removing, and departing quite away from his dwelling place: and confequently, I conceive, his Mi- nifters and Attendants appeared then in quite different fhapes from what they had now. Stretch forth their wings on high.'] As being upon the Rrr 2 wing 49i A COMMENTART Chapter wing (to ufc our Language) that is ready to fly, whe- XXV, ther they were ordered by the Divine Majefty. 0""~vv^ Covering the Mercy-feat with their wings. ~] Their Wings were not to lye clofe to their Bodies, but to be raifed up fas was faid before) and fpread :. fo that meeting together, they made as it were, a Seat over the Ark, called the Throne of God. Their Faces Jhall look, one to another.] To fignifie^ faith Abarbinel, their mutual confent andjroncord. Towards the Mercy- feat fl)all the faces of the Cherubim s be.'] They were fo contrived that they looked down- ward, when they looked one to the other 5 to fhow ("faith he) that they were Keepers of the Law, which was under the Mercy-feat, Verfe 21. ^er# 2I# ^n^ ^on/halt put the Mercy- feat above upon the ArlQ Having firft put in the Teftimony which he gave him, fas it here follows) then he was to fet the Mercy-feat upon the Ark (within the Crown which incompafied it J as a Cover to it. See v. 16. Verfe 22. Ver. 2 2. And there will I meet with thee.] When thou haft occafion to confult me, I will there be prefent to communicate my mind to thee. So Abarbinel^ After the Ark is made, and the Law put into it, and the Co- ver laid upon it, I will fpeak with thee, from the midft of the Mercy-feat, between the Cherubims : So that thou (halt not need to come up hither any more into the Mount, to fetch down Prophecy, fas his phrafeis) but I will give it thee from thence, and tell thee all that is to be taught Ifrael. See XXX. 6. And I will commune with thee from above the Mercy-feat^ from between the two Cherubims^ &c] Here the Glory of the LORD refided,between the Cherubims^ whofe Wings were the feat of the Divine Majefty 5 as the Cover of the Ark before-mentioned, was his Foot-ftool. For he is faid to fit between the Cherubims , LXXX Pfal. 2. and the upon EX O D U S. 493 the Ark is called bk Foot-float, XCIX Pfal. 8. CXXXIL Chapter 7. This therefore being that part of the Santtuary, XXV. which was the place of his peculiar abode, where he is ^""V^ faid to dwell, 1 Sam. IV. 4. (See de Dieu therej when Mofes had any occafion to confult him, he was to re- fort hither ^ where God promifes to meet him, and confer with him from hence : as we read he did VII Numb. 89. Of all things which 1 will give thee in Commandment unto the Children ofKrzel'] This fhows that he refided here as their Lord and Governour 3 the Wings of the Cherubims compofing his Throne, whereon he far as their Ring, to give orders for their Government: which more Imperatorio de Tribunali loquebatur, he deli- vered from this Supreme Tribunal, after the manner of Emperours ("as Fortunatus Scacchta expre&sit) or great Princes, who were wont in all Countries to have fuch magnificent Thrones ere&ed, from whence to fpeak to their Subjefts^ Myrothec. SacrorumEUochrifm 2. c. 56. Thus far he hath named only the Furniture of the inward Houfe or Cabinet of the Divine Majefty, called the Holy of Holies. Now follows the principal Furni- ture ot the outward Houfe, called the Holy Place. Ver 23. Thou [halt alfomakea Tabled] Which is a Verfe 22* neceflary part of the Furniture of an Houfe $ and therefore here ordered to be made, in token of God's dwelling among them, v. 8. Of Shittim-wood7\ Of the fame Materials with the Ark, v. 10. Two Cubits fiall be the length thereof Sccf] It was nei- ther fo long, nor fo broad as the Ark ;, but of the very fame height, v. 10. Jofephus, to make the Greeks ap- prehend its faftuon, faith it was like the famous Table at Delphi, L. III. Antiq. c. 9. Which, if it be true, was made, it feems, in imitation of the Table of Mofes. Ver, 494 4 COMMENTART Chapter Ver 24.. And thoujhalt overlay it with pure gold.] juft XXV. as the Ark was $ (Seez>. 10.) and therefore it is pro v^~v"^ bable that the lower parts of it, as well as the upper, Verfe 24. ancj the feet ajf0 were plated with Gold ^ fo that it might be called a golden Table. And mah$ thereto a Crown of Gold round about.] See v. 10. Where the fame is directed for the Ark : and this had the fame ufe to keep what was fet upon the Table from Hipping off, and falling on the ground. Verfe 25. Ver. 25. And thou fo alt mah$ upon it.] That is, to the Crown of Gold (zsiortunatusScacchw underftands it) though others refer it to the Table. A border of an hand-breadth round about."] Which came down below the Crown, or Cornice, as they now fpeak. Though fome think this Border was towards the bottom, to joyn the feet more firmly together. And thou floalt make a Golden Crown to the border there- of round about.'] Wherefoever this border was ("which I fuppofe was plated with Gold, like the Table} it had a Crown or & Cornice, as an Ornament to it. For this Crown was different from that mentioned in the fore- going Verfe 5 and was under the border (as the other Crown was above it) as Fortunatus Scacchus appre- hends it 5 Myrothec. 2. c. 58. Verfe 26. Ver. 26. And thoufhalt make for it four rings of Gold.] As there was for the Ark, z/, 1 2. only they were to be cajl 5 thefe to be made : but how we are not told. And put the rings in the four corners, that are on the four feet thereof."] The Hebrew word here for Corners always hath that fignification 5 being quite different from that word which is ufed v. 1 2. when he fpeaks of the Ark. Which may well incline us to Jofephm his opinion, that thefe rings were not below, as they were in the Ark, but on the upper part of the Feet of the Table 5 fo that it was not carried up on high, as the Ark was, but hung n upon EXODUS. 495 hung down between the Priefts on whofe (houlders the Chapter ftaves refted. XXV. Ver. 37. Over againjlthe border Jhall the rings be, &c] ^O^^^ Juft below the Border and the Cornice bef ore-men tiot> Verle 27. ed ( v. 25.) were thefe rings to be placed ^ as the Border of its Cornice were placed below the upper Crown Cor Cornice J which compafled the top of the Table, z/. 24. For places of thejiaves to bear the Tabled] This ex* preffes the ufe of the rings. Ver. 28. And thou pal t make the ftaves of Shittim- Verte 28* wood, and overlay them with gold.9] Such as were made for the carriage of the Ark, v. 13. That the Table may be born with them.*] By the Priefts upon their (houlders. For the Tabernacle being a moveable Houfe, there was frequent occafions, as they journeyed from one place to another, to carry this Ta- ble along with them, as they did all other things belong- ing to the Houfe of God. It is not ordered that the Staves flbouid remain in the Rings.as they did in thofe belonging in the Ark (W5.) becaufe they might have been an hindrance to the Priefts in their Miniftration at this Table every day. There- fore it is likely, they were laid up in fome place near it, and put in when they travelled, as they were ordered to be, IV Nnmk 6. Ver. 29. And thou foalt make the difoes thereof"] It Verfe 29= is not eafie to give an account, either of the form, or of the ufe of thefe Keharoth, which we tranflate Dijhesy i. e. Patins, whereon to put the Bread, which were XII. Loaves, XXIV Lev. 6. and the Frankincenfe which was to be fet upon each row of Loaves, v. 7. This is a plain fenfe, if the Loaves ftood upon Difoes, and not immediately upon the Table, as Fortunatus Scacchm thinks they did. And therefore imagines they were- 496 A COMMENTART Chapter were full of fine flour of which the Bread was made $ XXV. or with Oyl, which was to be mingled and ufed in their Sacrifices. But this is more unlikely than the other , the flour not being kept here in the holy place, but in the outward Court : and his reafon for it is not folid 5 which is, That the Heads of their Tribes offered every one of them a (ilver Charger (fo we render the fame word we here tranflate a Difh, VII Numb.*) full of fine flour mingled with Oyl. Butthofe were not for the ufe of this Table, on which fuch large Diflies or Char- gers could not ftand, there being no room for them. Therefore at laft he fancies them to have been Salt-Sel- „ leny which were fet upon the Table together with the Bread, being ufed at all meals. And Philo, as he ob- ferves, feems to be of this opinion, who fpeaking of this Table (in his Third Book of the Life of Mofes) (kith, \$ f< &§7oi ^ *\i{, upon it were Loaves and Salts : from whence he conjectures there were two Salt-dijhes at leafl. See his Myrothecinm Sacror. EUochrifm c. 41. L.II. And j^oons thereof] If this be a true interpretation of the Hebrew word Cappoth, their ufe was to put In- cenfe into the Difhes, and to take it out for that they contained incenfe, is evident from Vil Numb. 14, 20, 26, &c. Which makes the fore-named Author think this word (hould rather be rendred Vial, which Pollux numbers among the Sacred Veffels$ and it is plain were ufed in offering Incenfe in the Temple : for St. John fa w the XXIV. Elders, having every one of them golden Vi- als full of Odours, or Incenfe, V Rev. 8. whence it is the LXX. tranflate this word $vU*tu. The form of which Fort. Scacchus in the place fore-mentioned, hath adventured to defcribe. And covers thereof] Wherewith both the Loaves and the Incenfe were covered. So it is commonly under- ftood upon EXODUS. 497 flood but Fortunatus Schacchus indeavours at large to Chapter prove that the Hebrew word kefoth is rightly tranflated XXV. by the LXX. vers. Or it may refer to the whole $ that all the fore- named Veflels were made to cover the Table intirely, But the Marginal Trarflarion Lwing alfo agreeable to the Hebrew Text, it may poffibly declare the ufe of the forenamed Veflels, which was to pour out withal. Eor in their Libamina there were feveral forts of thefe Veflels ufed among the Gentiles 5 one only to tafte the Wine before the Sacrifice, which Scacchus thinks was that the Rowans called Simpulum : another to pour it upon the Sacrifice when it was offered, which they call'd Guttus^ becaufe it had a narrow mouth out of which the Wine came out by little and little. Of pure gold fralt thou mah$ them,'] All things in this part of the Houfe were of Gold, that the Royal Palace of their King might be moft fumptuoufly furniftied, futable to the greatnefs of his-Majefty. Verfe 30. Ver. go. And thou [halt fet upon theTable Shew-bread7\ ^Tn the Hebrew, Bread of the Face, oxVrefence^ becaufe it was fet before the Ark of the Covenant where God was prefent. The forementioned Fort. Scacchus thinks the Heathen from hence borrowed their Cuftom of fet- ting Sacred Loaves before Ceres , in her Fcaft called Thefmophoria, as he obferves out of Athenaush. III. Deipnofoph, c. 25. and other places. Vid. Myrothec. 2. Sacr. EUocrifm. c. 39. Before me alwaj1.] Thefe Loaves constantly flood up- on the Table ( new ones being brought, when the old ones upon £ XODU S. 499 ones were removed every Sabbath-day) before the Di- Chapter vine Majefty $ a Cloath being fpread upon it, whereon XXY' thefe and all the fore-named things were fet, IV Numb. 7. And there were XII. of them in all, reprefenting the XII. Tribes of Ifrael, whofe Offering thefe were to God, whofe Minifters ate them in the Holy Place, XXIV Lev. 5, 7, 8, 9. They were fet in wo rows, one piled upon another, as Jofephus reprefents them. When Maimonides wrote his More Nevochim, he con- feifes (P. III. c. 5.) to that day he was ignorant of the reafon of this Table, and the Bread continually upon it. Which is very ftrange, when at the beginning of thefe Dire&ions, God had declared, he would have an Houfe built, that he might dwell among them, v. 8. which dwelling among them, was admirably reprefent- ed, by its having in it all things belonging to a Dwel- ling Houfe, particularly a Table and Bread (fignifying all Provifion) whereby they were made tounderftand, that God, as was faid before, kept Houfe among them. Which no Body hath explained fo well, as an incom- parable Writer of our own, Dr. Cudworth, in a Dif- courfe put out long ago, concerning the Right notion of the Lord's Supper, cap. 6. where he obferves out of Nachman, That there was a Table and a Candleftick ordered for this Houfe, becaufe they were the ordinary Furniture of a Room. For which reafon, the Table liad its Difhes, Spoons , Bowls, and Covers ("though they were never uledj and was always furniflied with Bread upon it 5 as the Candleftick alfo had Lamps con- tinually burning. From hence it was likewife that there was a continual Fire, in this dwelling of God, upon his Altar. And, to carry on the Notion through- ly, conftant Meat and Provifion brought to it, by the Sacrifices there offered. Which were partly confumed by Fire upon God's own Altar^ and partly eaten by S s s 2 the 500 A COMMENTART Chapter the Priefts,. who were Gods Domeftick Servants, and XXV. therefore to be maintained by him. And befides the s^^-V"^-' fle(h oi the Beafts offered up in Sacrifice, there was a Mine ha or Meat-offering made of Flour and Oy 1 3 toge- ther with a Drinl-Offering^which were ever joyned with the daily Burnt-Sacrifice, being the Bread and the Drink which were to go along with God's Meat. So the Sacri- fices are called in the firft of Malachu It was alfo ftrid- ly commanded, as we read in Leviticus, that Salt fhould accompany every Sacrifice and Oblation 5 becaufe it was not fit, as the fame Nachman obferves, that GodsMeat fhould be unfavoury. And all thefe were to be confir- med on the Altar only, by the holy Fire which came down from Heaven, becaufe they were God's Portion and therefore to be confumed by himfelf, in an extra- ordinary manner. There are thofe of the Jews, who look upon this Bread fet on God's Table, as an acknowledgment that they received their Food from God. And we may add, that this Bread being made of the fame Corn, which they eat of themfelves, it ftill farther reprefented to them, that they were Gods Convive ^ who continually entertained them with that Provifion which was made for him. Verfe 5 1 . Ver. 3 I . And thou [halt make a Candlejlicl^ of pure gold. ] Another necelfary piece of Furniture for a Houfe$ e- fpecially when there were no Windows in it. Of beaten Gold ft hall it be made-'] Not hollow, but offolidGold. Hk Shaft.] The main Body or Trunk of it. And hk branches!] Which fhot as it were out of the Trunk. Hk Bowls."] Or Cups : for fo the word Gebieha is tranflated, XLV Gen. 1, 5. and they were in the fafhion of an Almond, as it is ordered */. 33. Hk upon EX O D U S. 501 His Knops.] Round, like an Apple or Pomegranate 3 Chapter as the word Caphtorhea fignifies. XXV. And his Flowers.'] The Vulgar tranflates it Lilies : ^""V~^ but the word properly fignifies the Bloflbms of Trees. Shall be of the fame.] All of Gold: though not all of one piece: for as Fort. Scacchus, not unreafonably conje&ures, thefe feveral parts of the Candleftick were feperable one from another, when there was occafion to remove it from one place to another. See his Myro- thee. Sacr. El£ochrifm. c. 46. Ver. 32. And fix branches fhall come out oftbe fides 0/ Verfe 22. it* Sec] In this and the following Verfes, he defcribes how all the above-named Parts (hould be difpofed fo as to make the Candleftick appear glorious. And firft he here dire&s that three branches {hould come out of each fide of the main Trunk or Shaft. Ver. 33. Three Bowls made like tint 0 Almonds , with a Verfe 22, knop and a flower in one branch, 8cc] Next he orders that every Branch of the fix, {hould have three Bowls for Cups as I {aid before) into which perhaps the Snuff was to fall : and between every one of them a Knop and a Flower. And the Cups were to be of the figure of an Almond. So in the fix Branches?] Were to be all alike. That come out of the Candlefickf] i. e. Out of the Trunk} which is here, and in the next Verfe, called the Candlefiii k : becaufe it was the main part of it, which fupported all the Branches. Ver. 34. And in the Candleflickf] l e. In the main Verfe 34. Trunk or Shaft, out of which the Branches pro- ceeded. Shall be four Bowls like to Almonds , with their hpops and their flowers?] The Branches were to have but three Bowls and as many Knops and Flowers ; but the Shaft or Trunk was to have four of each 5 it being 503 A COMMENTART .Chapter being longer than the Branches that came out of XXV. it. 4- That they may give light over aginjl it. Tj That is, over againft the Candleftick fas fome will have it) the fa Branches upon EXOD IPS. 503 Branches all inclining to che Trunk in the middle. Bat Chapter here he f peaks of thefeven Lamps, not of fix only, XXV. which gave light overagainft fome other thing, which <^\r^^- I take to be the Table. For it is plain by XXVI. 35. and XL, 24. that the Candleftick was placed over againft the Table, being on the South fide of the Houfe, as the Table was on the North. See VIII Numb. 2. Ver. 38. And the Tongs thereof] Or, Snuffers be- Vexfe 38, longing to it : which Scacchus ( both in his firft and fe- cond Myrothecimn) probably proves were1 not of fucll a form as are now in ufe 5 but were only little Tongs or Scijfers, whereby the Lamps were dipt to make them fhine more brightly, Myrothec, 1. c. 10. & 2. cap. 46. i>-455- And Snuff- ■difljes.*\ In which the Snuffers, and the Snuffings of the Lamps were put : and for the latter ufe, he thinks they had Water ift them. Shall be of pure gold?] It was moft for the magnifi- cence of this Houfe, and becoming the Divine Majefty who dwelt there, that the meaneft thing therein fhould be made of pure Gold. Ver. 39. Of a Talent of pure gold /hall he make it, with Verfe 39, dl thefe veffels7\ A Talent was Three thoufand Shekghj as. will appear afterward : which how much it makes of our Money, fee XXXVIII. 25. Ver. 40. And look^that thou make all after their />***" Verfe 40, Urn7\ Take care to obferve that Precept, which I have already given v. 9. and now repeat again 5 that every one of thefe things be made according to that Model which I fet before thee. For God would have nothing' left to the fancy of the People, who he knew were too much inclined to the Gentile Superftition. And if Mofes had not been determined by a Divine Prefcription, they would have been apt, in all thefe things, to have Miterpofed their own Inventions. Which 504 A COMMENTARY Chapter Which was /hewed thee in the Mount I] By this it ftill XXVI. plainly appears, that Mofes faw not only the Houfe, but all the Furniture belonging to it 5 fet up in the Mount before him, juft as he afterward fet it up below among the People. CHAR XXVI. Verfe 1. Verfe i,Tl MOreoverT] From the Furniture, he pro- 1V|_ ceeds to the Houfe 5 and firft orders him how to make the inward part of it. Thouflult nake me a Tabernacled] The Hebrew word Mifchcan properly fignifies a place to dwell in$ an Ha- bitation (according to what was faid XXV. 8 J For this was the place of the S C H E C H I N A H ( which comes from the fame root with Mifchcan) which dwelt here as in its Houfe. But it is commonly tranflated a Tabernacle, only to fignifie what kind of dwelling it was, viz. 2l portable Houfe, as Philo calls it, ^irh i* e)v: which might be taken down, and removed from one place to another, and fet up again, without any damage to it. With ten Curtains!] Thefe were fo many pieces of Tapeftry (as we now call thetn) with which this Tent was hung on the fides, and covered at the top. Of fine twined Linnen.] Concerning fine Linnen, fee XXV. 4. and concerning twined Linnen, fee XXVIII. 6. Blue, fur pie and fear let!] i. e. Yarn died of thefe Colours. See XXV. 4. With Cherubims.] It is uncertain what Figure thefe were of. See XXV. 18. Of cunning worl^fljalt thou make them.] Thtre were two forts of Work more Artificial than ordinary: the one called Chofcheb, (which is that here mentioned^) the upon EXODUS. 505 the other Rokem^whkh we tranflate needle Work. The for- Chapter mer was the moft excellent 5 for it was done by weaving, XXVL and had figures on both fides .-whereas that by Needle- v-/~V~s. work had only on one fide, as Jarchi here notes. Who fays there was, fuppofe the figure of a Lion on one fide,and of an Eagle on the other: or rather, he fhould have faid, the fame figure appeared on both fides, as Maimonides feems to take it, in his Kele Hammik^ah, c. 8. c Wherefoever any Work is called Rokem in Scrip- ■ ture, it is to be underftood of Figures which are 4 made only on one fide of the Web: but the Work * called Cojcheb had figures on both fides, before and < behind. See XXVIII. 39. Ver. 2. The length of one Curtain /hall he eight and Verfe 2. twenty Cubits, Sec] Every one of thefe Curtains was fourteen yards long, and two yards broad : for a Cu- bit was half a yard of our mea(ure according to com- mon eftimation. Itwasfome Inches more, as I have obferved on XXV. 10. but to make the Reader more ea- fily comprehend it, I (hall not exa&ly compute the length and breadth of thefe Curtains, but follow the Vulgar Opinion. And with thefe, it will appear after- wards, both the Roof of the Tabernacle was covered, and the fides of it likewife, almoft down to the ground, that is within a Cubit of it, as Jofephus faith, and as may be made out from the Text : the Tabernacle (ac- cording to the common Notion of a Cubit) being- fif- teen yards long, five yards broad, and as many yards high. Every one of the Curtains /hall have one meafure7\ Be exa&ly of the fame length and breadth. Ver. 3. The five Curtains fh all be coupled together, one Verfe 2. to another : and other five Curtains, one to another. ~] Be- ing thus fewed together,of ten Curtains^ each of which, as was faid before, was fourteen yards long, and two T 1 1 yards 506 A COMMENTART Chapter yards broad,) was made two large pieces of Tapeftry 5 XXVI. each of them fourteen yards long, and ten yard s broad. ^"V^ With one of thefe pieces of Tapeftry the Holy Place was covered, it being juft fo many yards broad as that place was long $ fo that it did not come down before at the Eaft-end, which was the Entrance of the Sanftuary. The other piece of Tapeftry covered the Holy of Ho- lies : which being but five yards long, one half of this piece hung down behind it at the Weft-end, and touch- ed the filver Bates. Verfe 4. Ver. 4. And thou Jlialt make loops of blue upon the edge of the one Curtain, &C.3 Thefe two great Curtains being made by fewing five letter together , the Loops were not woven with the Curtains, but tackt to the Selvage of the outermoft of them 5 and were made of blue Tape. In the coupling^] Tn that part of the great Curtains, where they were to be coupled together. Verfe 5. Ver. 5. Fifty loops /halt thou make in the one Curtain^ &c] Each of thofe great pieces of Tapeftry had fifty Loops 3 anfwering one to another fo exa&ly, that they might take hold one of another. Verfe 6. Ver. 6. And thou flmlt maty fifty t aches of goldy SccJ By thefe golden Clafps, the Loops were fo linked to- gether, that the two great pieces of Tapeftry made but one Covering. Which is the meaning of the follow- ing words. And it /hall be one Tabernacle^ By this Union the Covering of the Tabernacle fhall be, as if it were one intire piece. Verfe 7. Ver. 7. And thou /halt make.'] Now he gives Dire- ctions about the outward part of the Houfe. Curtains of Goats hair. ~] Though a foft kind of Cloath was made of Goats hair, yet in comparifon with the other,it was a courfer fort of Covering, to be laid over the upon EXODUS. 507 the finer before- mentioned, for their prefervation and Chapter (heltering from the Weather. The old Arabians called XXVL Scenite, made their Tents of Goats Hair 3 for Solitm ^"V^ calls them Cilicina> which he interprets Caprarum pilk texta. Concerning the word we tranflate Goats hair, fee XXV. 4. To be a covering upon the Tabernacle7\ By Taberna- cle, in the foregoing words v. 6. feems to be meant the covering of the Tabernacle, which was of one in- tire piece. And fo it is to be underftood here, where a fecond covering is ordered to be thrown over the firft. Eleven Curtains [halt thou makel] There was one more cf thefe Camlet Curtains (as I may call them) than of the Tapftery, which were but ten. Ver. 8. And the length of one Curtain fhall be thirty Cu- Verfe 8. bits.*] As there was one Curtain more of thefe, fo they were one yard longer than the former. And the breadth of one Curtain four Cubits \] This was the breadth of the former v. 2. (where lee what a Cubit was) but there being one Curtain more of thefe than of the other, they were two yards broader than them, when they were all joyned together. Infomuch that they both came down lower than the other, on either fide, half a yard 5 and alfo hung down a yard before the entrance of the Tabernacle, which the former did not cover at all. Ver. 9. And thou Jfjalt couple five Curtains by them- yerfe Q felves, and fix Curtains by themj "elves •.] They were to be coupled together after the fame manner as the for- mer, that they might make two large pieces : but there being ehven Curtains in all, there were but five in one piece, and fix in the other. And flail double the fixth Curtain in the fore-front of the Tabernacle*'] The meaning feems to be, that he fhould T 1 1 2 turn 508 A COMMENTART Chapter turn up that part of the Curtain, which hung down at XXVI. the entrance of the Tabernacle. ^f^T^ Ver. 10. And thou /halt make fifty loop, &c.] Thi* Verfe ic. may be fufficiently underftood by what was faid con- cerning the Loops of the other Covering, v. 4, 5. Verfe II. ^ Ver. 11. And thou /halt mahfity t aches r of brafs, &C. The two great pieces of the inner Hangings, being the richer, were coupled together with Clafps ot Gold, (v. 6.) but thefe, being courfer , only with Clafps of Brafs. Which did not lye direaiy over the Gold, but, as Dr. Lightfoot obferves, were three quarters of a yard more Weft ward : thefe two large pieces , not being of an equal bignefs. And couple the Tent together!] i. e. Thefe outward Hangings or Covering fas we tranflate the word 0hel7 v. 7. J of the Tent. That it may he one.] That the two pieces may be knit together by the Loops and Clafps into one. See v. 6. which this place is there called Mifchan (dwel- ling) where is here called Ohel $ to (how more clearly what kind of dwelling it was^ an ambulatory Houfe, fuch as Shepherds have, which they remove from place to place, IV Gen. 20. Verfe I2» Ver. 12. And the remnant that remaineth of the Cur- tains of the Tent^ the half Curtain that remaineth , flail hang over the back/ide of the Tabernacle?] Thefe out- ward Curtains being four Cubits , that is, two yards and more broader than the inward, they hung down above a yard lower than the other on the backfide for Weft-partJ of the Tabernacle, as they did on the Front or Entrance (I obferved before v. 8 .) which was on the Eaft. Verfe 12. Ver. 13. And a Cubit on the one fide ', and a Cubit on the other fide of that which remaineth in the length of the Curtains of the Tent, it /hall hang over the fides oftheTa- bernacU, upon E X O D U S. 509 bemacle, 8cc] Thefe outward Curtains being a yard Chapter (as two Cubits are commonly efteemed) longer than XXVI. the inward, as appears from v. 8. they hung down ^~v"*^ therefore on either fide a Cubit, that is, halt a yard lower than the inward did. And yet they did not come quite to the ground, but the foundation of the Tabernacle, which was of Silver, might be feen round about, fave only at the Weft- end, Ver. 14. And thou /halt make a covering for the Tent Verfe I4» of Rams skins ', died redJ] This was a third Covering, to be laid over the other two, to keep them from wet. It is not faid of what dimensions it was, which hath made fome fancy it covered only the Roof. But it is far more reafonable to think it was as large as the fore- going Covering of Goats hair, which might have been fpoiled by Rain and Duft, if the fides had not been defended as well as the roof. Concerning thefe Rams- skins fee XXV. 5. And a covering above?\ That is a fourth Covering a- bove that of Rams-skins, for the greater Security of the two inmoft Hangings 5 which had need of all this de- fence, efpecially on the Roof 5 becaufe it was flat, and confequently the Rain was more likely to foak into it. Of Badgers skins."] I obferved on XXV. 5. that all the ancient Interpreters take Thachas for a Colour, and not for a Badger, or any other Annimal. For which there is this coniiderable Argument, which I did not there mention 5 That when God fets forth his extraor- dinary Kindnefs to Ifrael, as his beloved Spoufe, and fhows, in many magnificent Expreffions, how richly he adorned her, he laith among other things, that he /hod her with THA CAS, which we tranflated Badgers skins • of which the meaneft People never made any ufe for Shoes: And therefore Bochartus rightly concludes it 5io A COMMENTART Chapter it fignifies fomething of greater value, viz. Rams skins XXVI. died of a kind of Purple colour. ^"^V^^ Ver. 15. Thou /halt make boards for the Tabernacle^ Verfe 1 5. Qr Planks, which were the Walls of the Houfe. Of-Shittim-woodJ] See XXV. 5. Standing up.] Ered upon one end 3 and not lying fide-ways. Verfe 16. Ver. 16. Ten Cubits floall be the length of a board."] By this it appears the Houfe ("according to the Vulgar O- pinion of a Cubit) was but five yards in height. See ».i8. And a Cubit and an half pall be the breadth of one board.] Three quarters broad $ by which, compared with v. 18. it will appear how long the Houfe was. Verfe 17. Ver. 17. Two tenons [lull there be in one board, &c] The Hebrew calls them hands ^ becaufe they were io made, as to take f aft hold of the Sockets mentioned v. 19. Set in order one againji another. They were in each corner of every Plank, at the bottom of it. Verfe 18. Ver. 18. And thou flult make, Sec. twenty boards on the fouth fide, fouthwards.] By this it appears the Taber- nacle was thirty Cubits, that is (according to common eftimation) fifteen yards long $ each of thefe twenty Boards being three quarters of a yard broad. But this feems not to be magnificent enough 5 and therefore it is more reafonable to follow their Computation, who think the Jewifh Cubit, was three Inches and more lon- ger than our half yard. Which makes the Tabernacle near half as big again, both in length and height, than it is commonly defcribed. See XXV. 10. Verfe 19. Ver. 19. And thou ffult make forty fockets of fiver un- der the twenty boards, &c] There were two filver Sockets for each Plank, whofe Tenons finking into thefe Mortaifes, the middle of the Planks fettled upon thefe Bafes upon E X O D U S. 511 Bafes, as the Foundation of the Houfe. For fo the Chapter Hebrew word Adon imports 5 fignifying chat which fup- XXVI. ports another thing which ftands upon it. And thefe ^~V~nj feem to have been fo large,that two Sockets were as long as each Plank was broad, that is, three quarters of a yard 5 and being joyned clofe together, they made one intire Foundation, though coniifting of feveral pie- ces. Ver. 20. And for the fecond fide of the Tabernacle on Verfe 20. the north fide, there full be twenty boards. This Verfe, and the next, only direft that the North fide of the Tabernacle (hould be anfwerable to the South. Ver. 22. And for the fides of the Tabernacle weftward.*] Verfe 22* The Hebrew word we tranflate fides (hould rather be translated ends. For -p\ when it is applied to an in- animate thing, Signifies the end, the term, or extremi- ty of it. As XLIX Gen 13. we tranflate, it a border, and the LXX. in XXXVII Ifa. 24. tranflate it t* fy*!*, the extream parts of Lebanon. And fo both the Chal- dee Paraphrafts in this place explain it, by the ends of the Tabernacle wejiward 5 for the Entrance was on the Eaft, and the end of it on the Weft. Thou Jhalt make fix boards!} Of the fame breadth with the other,which made them four yards and an half, according to the Vulgar notion of a Cubit. Hitherto there is no direftion about the Entrance, or Eaft-end 5 which is referved till the laft. Ver 23. And two boards fialt thou make for the cor- Verfe 22. ners of the Tabernacle in the two fides.} Befides the fix Planks before-mentioned, there was a Plank at each corner, which joyned the end of the Tabernacle and the two fides together 5 and made the whole Building ftronger and more ftedfaft. How broad they were, he doth not tell us$ but I fuppofe only large enough to make the Weft-end five yards broad,that is,each of them half a Cubit, Ver. 5n A COMMENTART Chapter Ver. 24. And they (hall he coupled together benentft, XXVI. /~^j In the midft of the boards, jhall reach from end to end'.] Verfe 28. The Hebrew Do&ors, whom Dr. Lightfoot follows, take this as if it fignified that this Bar went through the very Planks which were bored in the midft. But then the Planks muft have been of fuch a thicknefs,as would have made them lefs portable5than thisTabernacle feems to have been 3 for they would have been Timber rather than Planks. I take it therefore that this was a long Bar, which reached from end to end, and went thr6ugh Staples, which were in the middle of the Planks,as the other did above and below. The only queftion is, Whether thefe Bars were in the infide of the Taberna- cle, or the outfide? It feems moft probable they were without, under the Coverings 5 for they had not beert fo fightly within. Ver. 29. And thou fialt overlay the board with gold!] Verfe 29. If they were overlaid with Plates of Gold, it made rhem very heavy 5 unlefs we fuppofe the Plates to have been very thin. Others therefore take it, that they were on- ly gilded. And make their rings of gold, for places for the barsfitc] The Staples were of maffy Gold, into which the Bars went 5 which were alfo either overlaid with Plates of Gold, or gilded. Ver. go. And thou fh alt rear up theTabernacleyaccord- yerfe 2Q ing to the fashion thereof which was /hewed thee in the Mount.] When all thefe Materials were prepared, then he is here commanded to fet up according to the Model, which was (hewn him now in the Mount. See XXV. 40. Ver. 3 1. And thoufialt make a vail of blue, Sec] Con- yeYre cerning thefe Colours fee XXV. 5. and of fine Linen, 3 V v v XXV. 4. 514 A COMMENTART Chapter XXV. 4. of twined linen, XXVIII. 6. XXVI. Cunning worJ^\ R. Solomon here repeats what* he <^~vv-/ faid before on v. 1. that the Work called Chofcheb was fo artificial, that it had not only figures on both fides, but thofe different one from the other .• For example, on one fide a Lion, on the other an Eagle. Jofephv? faith all forts of Flowers, and other Ornaments, were wrought in this Vail, except only the figures of Ani- mals. With Cherubim sfhalt thou make them.'] See XXV. 18. This Vail feems to have been of the fame Work with the reft of the inward Hangings of the Tabernacle men- tioned v. 1 . untefs we fuppofe that in them the Cherubim^ only were of CunningWork. But I take the whole Work of this Vail to have been of that fort 5 the Cherubims being in the midft of all forts of Flowers and other Pi- ctures. The Hebrew word Parofyth, which we tranflate Vail coming from Perek^ which fignifies hardnefs and ri- gour, (I Exod. 13, 14.) it hath made fomc conclude, that this Vail was of a great thicknefs, (the Hebrews fay four fingers) which makes it the more wonderful that it was torn in funderat our Saviour's Paflion. Certain it is, that it was fo thick, that none could look tho- row it into the Holy of Holies. Verfe 32. Ver. 32. Andthou fhalthangiCupon four pilars of Shit- Urn-wood, overlaid with gold!] This is a fign that it was thick and heavy, there being four Pillars to fup- port it, which ftood at an equal diftanceone from am> ther. Of Shittim-voood , fee XXV. 5. It is uncertain whether the Pillars were plated over with Gold, or on- ly gilt. Their hooks /hall be of gold!] Some will have the word vavehim to fignifie the heads of the Pillars 5. for fo the LXX, calls them m**iWt> But it litterally fignifies hooks (as upon EXODUS. 515 (as we tranflate it) in the form of the Letter Van, Chaper which were on the top qf the Pillars, upon which the XXV?. Vail was hung} as appears from the next Verfe. v_^v*v^/ Upon four fockets of filver.9] As the top of the Pil- lars were of Gold,fo they ftoodupon Pedeftals of Silver. Ver. 33. And thou /halt hang, up the Vail under f&5 Verfe 33- taches.'] The golden Clafps that knit together the two great pieces of Hangings '(vi6. ) were juft between the Holy and the moft holy pUce : So that the Vaii , which Separated thefe two, hung exaftly under thefe Clafps. That thou myefi bring in thither, within the Vail, the Arl^of the Te/limony.] A feparate place being made by this Vail, the Ark was to be brought into it (See XXV. 16, 22 .) and fet at the Weft-end of it. ■And the -Vail Jhdll divide unto yon, between the holy ■ place, and the moji holy.*] It made a Partition of the Ta- bernacle into two parts^ one of which was the holy Place, into which none but the Priefts might enter ^ and the other the moft holy, into which none but the higliPrieft might enter,and that but once in the Year.The moft holy Place was but a third part of the Tabernacle 5 being a perfect Square, five yards high, and as many long and broad ^ accord nig to the common Opinion concerning a Cubit. Ver. 34. And thou /halt put the Mercy- feat.*] See Verfe 24. XXV. 17. Upon the Ark^ of the Teflimony, in the moft holy place.'] This being the moft precious Teftimonial of God's Pre- fence with them, was put in the moft iecret place of God's Houfe. Juft as the Palladium, or whatfoever o- ther facred thing it was of which the Veftd Virgins were the Confervators (Tor Diodorus Siculus faith he -could^ not certainly tell, nor did he think it became a Religious Man to enquire into that which was intended Vvv 2 to 516 A COMMENTARY Chapter to be a fecret) was kept in the inmoft part of the Tem- XXVI. pie of Vefiaj which was called Penus, as we are told ^-^r^ by Fefim. Who faith, Venus vocabatur, locus ultimus in £de Vefta, tegetibus feptus, &c. Into this place none but the Vcflal Virgins, and the Pontifex Maxitnus might go 5 as Lipfius obferves in his Syntagma de Vejia & Ve- jialibus, el 4. Verfe 35. Ver. 35. And thou /halt fit the Table without the Fail, &c] This Verfe only dire&s how the Table and the Candleftick ("which were ordered to be made XXV. 23, 31.J fhould be fet in the Holy Place, which was without the Vail 5 one of them on the South-fide, and the other on the North-fide over againft it. But whe- ther in the middle of the Holy Place , or more toward the upper end is not faid. Verfe 36. Ver. 36. And thou /halt wa\e an hanging for the door of the tentJ] Now dire&ions are given about the en- trance of the Tabernacle i before which he orders a Curtain to be hung. Which may be called the firft Vail^ with refpeft to that before-mentioned, (v. 31.J) which the Apoftle calls thefecond, IX Hebr. 3. Of blue and purple, &c/] Concerning thefe Colours fee XXV. 5. and concerning fine twined Linnen , XXVIII. 6. Wrought with Needle- workJ\ This was not fuch curi- ous Work as that which we tranilate cunning Work, (V. 31.) which was in the other Vail, before the trioft Ho- ly Place. See XXXVIII. 39. Befides this, Jofephus faith therp was another Vail of Linnen, to defend it from the injury of the Weather 5 which was wont to be drawn afide upon Feftivals, that the People might fee the Beauty of this firft Vail And indeed it is very probable, that fome Curtain or other, was in bad weather ,at leaft, hung before it, tofecureit 3 as the covering of Skins, was over the hangings of the Tabernacle. Ver. 1 upon EXODUS. 517 Ver. 37. And thou /halt make for the hanging, five pil- Chapter lars of Shittim-woodT] Thefe Pillars feemto have been XXVIL difpofed in this manner. Two of them were placed ^rO^^ at each corner, which if they took up a Cubit, then the Ver*e 97- other three being placed at an equal diftance, made four fpaces,each of two Cubits (i.e. a yard) wide: at which the Priefts entred, when they went to Minifter in the San&uary. And overlay them with gold!] It is not certain, whe- ther with Plates of Gold, or only gilded. But it ap- pears from the XXXVI. nit. ("where we read of the Execution of this Command J that by Pillars are here to be underftood only the Chapiters of them,which were all gilded 5 and the Pillars themfelves had only fillets, or hoops of Gold about them , in feveral parts of them. And their hooks foall be of gold?] As thole for the o- ther Vail were 5 See #. 32. And thoujhalt cafl five fockets of brafs for them.] Their Bafes. on which they ftood, were meaner than thofe for the Pillars on which the fecond Vial hung 5 for they were of Silver, as the Foundation of the whole Houfe was, v. 25, 32. C H A P. XXVIL Verfe 1 \ ND thou forit make an Altai] Of Burnt- Verfe 1 ±\ offering, as it is explained XXXVIII. r. And the Hebrew word Mizbeach properly fignifies, that upon which Sacrifices were flain and offered. Of Shittim-wood. What fort of Wood this was fee XXV. 5. Five Cubits long, and five Cubits broad, 8cc] It was two yards and an half fquare (according to the com- mon 5i8 A COMMENTART Chapter raon notion of zCubit) at the top and bottom of it. XXVII. And the height h thereof (hall be three Cubit s7\ Being a ^m,v^~/ yard and half in height from the ground, the Prieft fas Fortunatus Scacchus obfervesj who miniftred at it, was half a yard above it 5 the common ftature of a Man being four Cubits, L e. two yards, Sacr. EUo. Myroth. 2. c 65. It is not faid how thkk the Wood was, of which this frame fas I may call it) was made $ but it's cer- tain that it was hollow within, that the Grate menti- oned v. 4. might hang in the midft of it. Verfe 2. Ver. 2. And thoujhalt make tloe horns of it upon the four comers thereof^] The Hebrew word ker em , which properly fignifies an horn, fignifies alfo an eminent or High Place 5 as in V Ifa. 1. God faith he had planted a Vineyard in a fruitful/ Hill 5 where the words in the Hebrew are in a horn of the Son of Oyl. From whence it fignifies a Pinacle, or Spire rifing up from any Build- ing, as thefe Horns did from the Altar, for the Orna- ment of it. Some will have it that they were ufeful al- fo to tye the Sacrifices to it, (which they gather from CXVIII Pfalm ij.) and that they were of the fafhion of Oxen or Rams-horns. Fortunatus Scacchus contends earneftly for this (in his Myrothec. 2. Sacr. EUochrifm. c. 65. J fach horns being much in ufe in the ancient Religion, as appears fheobferves) from the Altars of the Gentiles. And yet he confefies in the LX1X Chap- ter of the fame Book, that fuch kind of ftraight Pina- cles as I mentioned before, after the manner of Obe- lisks (as his words are^) were more convenient for the putting of the Blood of the Sacrifices round about them, as is required XVI Lev. 18. His horns Jhall be of the fame.'] Thefe Spires feem to Tiave been wrought out of the fame piece of Wood, with the Corners of the Altar. And upn E X O D U S. 519 And thou jhdt overlay it with brafs.'] Some think it Chapter was overlaid with Brafs, not only without, but within 5 XXVIJ. that the fire which burnt in the Grate might not take hold of the Wood. To prevent which, others fancy* it was lined within with unhewn Stone: but there is no mention of any fuch thing; and it was unneceflary, if the Brafs be fuppofed to have been of fuch a thick- nefs as to fecure the wooden frame of the Altar. Ver. 3. And thou /halt make his pans."] The Hebrew Verfe word Ciroth fignifies Pots as well as Pans $ but here is* determined to the latter fenfe, by the ufe of them,which here follows. To receive his ajhes+j Or rather to carry out the afhes^ which fell from the Altar upon the Earth; and being taken iip, were put into thefe Pans, to be carried into a a clean place, IV Lev 12. Fortunatus Scacchus hath ad- ventured to delineate the form of them, in the Book be- fore-mentioned, cap. 73. y ■ And his JIjovcIsT] The Hebrew word Hajahint pro- perly fignifies Bee fonts ox Brooms ; but here is rightly translated Shovels, by which, being made of Brafs, the Afhes under the Altar were fcraped together on an heap, and then thrown injo the Pans. And his bafons.'] The principal ufe of thefe Veflels was to receive the Blood of the Sacrifices, which was to be fprinkled as the Law dire&ed : For the Hebrew word Mizrakoth carries this fignification in it. Befidcs which Fort. Scacchus thinks they ferved for the mixture of the Oyl, with fine Flour and Frankincenfe, which were to be burnt on the Altar. For when any Man of- fered a Meat-offering, thePrieft was to take an handful of the Flour and of the Oyl, with all theFrankincenfe? as Gods part, to be confumed on the Altar ; and there- fore we muft fuppofe fome Veflel wherein thefe were brought to the Prieft, as the Law requires, II Lev. 1, 2. And 520 A COMMENTART Chapter And his fleQ>hooks7\ Or Forks, as the word Mizle- XX VIF. goth may be tranflated 3 which Fort.Scacchus thinks were ^^>/m^j in the form oizTrident. With which they ftirred up the Fire 3 and alfo ordered the pieces of the Sacrifice, if any chanced to lye out of it, and put them into it, that every bit might be furely confumed. And his fire-pans.^ Thefe are commonly taken for Difhes or Cenfers, in which the Prieft carried burning Coals from this Altar, into the Sanftuary, to offer In- cenfe upon the Golden Altar. But the above-named Fort. Scacchus thinks they did not Minifter in the Holy Place with brazen Cenfers 5 and therefore takes thefe Fire-pans for a larger fort of VefTel, wherein the Sacred Fire which came down from Heaven, was kept burn- ing, whilft they cleanfed the Altar and the Grate from the Coals and Allies 5 and when this Altar was to be carried from one place to another, as it was often in the Wildernefs, Myrothec. i.Sacr. EUochrifm. c. 73. Verfe 4. Ver. 4. And thou flult make for it a grated] This was the principal part of the Altar $ the Wood being laid here, and the Sacrifices burnt in it. Whence the Greeks call it *%*&$ which was the Name the Heathen gave to the Fire-place upon their Altars, as we learn from Jul. Pollux. The figure of it was round (as FortScac- chus gathers from the very Name in Hebrew $ for Mich- bar fignifies a Scive) but grew lefs and lefs, till at the bottom it ended, like a Top, in a point. So he de- fcribes it in the fore-named Book, cap. 71. Of Net-work.*] It was made full of holes, like a Scive, or Net, (and thence called fimply the Net, in the latter end of this Verfe, and in the next) that the Afties might fall through them to the bottom of the Al- tar 5 where there was a Door, on the Eaft-fide, to open and take out the Afhes. Of upon EXODUS. 511 Of brafs.] The Metal of which all the fore-named Chapter things were made , and the Altar it felf was over- XXVIL laid. ^-V~^ And upon the Net!] i. e. the Grate full of holes, as was faid before. Thou /halt make four brazen rings!] The ufe of which was double 5 firft that by them it might be hung upou the Altar: and then, when it was to be cleanfed, or removed in their Travels^ it might by them be taken off. In the four corners thereof.*] This feems to overthrow what I now faid of its Circular Figure : But it is to be obferved that Mofes doth not ufe the fame word here, which he doth when he fpeaks of the four Corners of the Altar, which he calls Pinoth, v. 2. but calls thefe only Ketzoth, which may be better tranflated the ex- tremities of it, as the faid Fort. Scacchus hath noted. Ven 5. And thou (hall put it under the compafs of the Verfe 5. Altar beneath!] Some have fancied that this Grate was placed only at the top of the Altar : but that doth not agree with thefe dire&ions, which only place it be- neath, in the hollow part of the Altar ("called in the Hebrew Carcob, which fignifies asR. Solomon faith, any thing that is round, and is by us tranflated the Compafs) but fo much lower than the top of the Altar?that it was even to the midfi of it, as it here follows. That the Net may be even to the midfi of the Altar!] This (hows the depth of the Grate to have been a Cu- bit and an half: for the Altar being three Cubits high (v. 1.) and the bottom of this being even to the mid- dle of the Altar, it muft hang down half way to the ground, and confequently be a Cubit and an half from the top of it to the bottom. So that this Grate feems to have been made like to aFurnace,full of holes round about, as well as below $ and perhaps was hung by X x x Chains 5« A COMMENTART Cbapter Chains in the Rings before-mentioned, to the Horns of XXVII. the Altar. Ver. 6. And thou Jhalt make Jiaves jor the Altar, &c] Of fuch a length that they might be laid upon the (boul- ders of the Priefts^ and the Altar, when they carried it, hang between them. Verfe 7. Ver. 7. And the jiaves (lull be pit into the rings.'] Be- fides the Rings for the Grate, there were others fit ap- pears by this) in the Altar itfelf, into which the ftaves were to be put, when it was removed. And the jiaves foall be upon the two fides of the Altar to bear it!] It's plain by this, that the ftaves were not put into the Rings of the Grate ( which was within the hollow part of the Altar J unlefs we imagine as Dr. Light foot doth,that the Rings of the Grate came through the frame of the Altar, and hung out on the fides of it , fo that the Frame and the Grace were carried toge- ther. But befides other Obje&ions againft this, from the different form of the Grate and the Altar, it may be doubted whether they were carried tcgether,and not feparate one from another ^ efpecially if we conceive the Grate to have been carried with the Fire ftill burning on it 5 which would have immediately confumed the Purple Cloth, wherewith the Altar was to be covered, when they removed it, IV Numb. 13. But the Fire-pans before- mentioned, v. 3. it is probable, as I noted there, received the Fire out of the Grate: and then, it being cleanfed from the Alhes, was carried together with the Altar, to which it was faftned by its Rings 5 a Purple Cloath being fpread over both. Verfe 8. Ver. 8. Hollow with boards jhalt thou make it.] Other- wife the Grate could have not been in the midft of it, as is before ordered, ©. 5. As it was jhewed thee in the Mount.] Of this alfo he had a Model fet before him, as he had of other things. See XXV. 9, 40. So upon EXODUS. 5*3 So Jhall they make *7.] By that Pattern he was to di- Chapter reft the Workmen to make it. XXVII. Ver 9. And thou jhalt make the Court of the Tabernx- ^w^O" cle^ The Hebrew word Chatzar properly fignifies a vcnc ?' green Field or Clofe. Such was this place, uncovered, in the open Air 5 but inclofed with Pillars and Hang- ings 5 which made it fuch a place as we call, a Court yard before an Houfe, In this Court ftood the Taber- nacle, or Dwelling-houfe of God: not juftin the midft of it, but towards the upper end. And here the Altar of Burnt-offering ftood, between the Tabernacle and the lower end of the Court: and the Laver, wherein they wafhed, ftood on one fide of the Altar. David fpeaks of more Courts than one,LXV Pfal. 5.LXXXIV. 3. but Mofes made only one 5 into which the Priefts omie to offer Sacrifice. Whether the People were ad- mitted into it, is not certain : if they were, it could contain no great number 5 and they ftood at a great di- ftance from the Priefts in the lower part of the Court 5 and were feparated by fome bounds or other, as they were in after-times when they came into Canaan, Where being fettled, and the Tabernacle fixed in Sh'do, the He- brews fay it was inclofed with a Wall, as well as with Hangings: and then, it is likely, a diftinft Court was made for the People ^ at leaft, it was fo in David's time as the places above-mentioned prove. And in the Temple of Solomon we read plainly of more Courts than one, I Kings 6. 56. VII. 12. 2 Chron. IV. 9. XXXIII. 5. viz. the Court of the Priejir, and the Court of the People. Unto which, in the Temple of Hera^after the Capti vity was added a third, the Cwri of the Wo- men. For the foutbfide,fouthward7\ It was to have two large fides.as the Tabernacle had} whofe South-fide being firft ordered to be made (XXVI. 18.) fo is the fame fide of the Court. Xxx 2 There 5H A COMMENTART Chapter There Jhall be hangings for the Court of fine twined Li- XXVII. nen.] What fine Linen and twined were, fee XXV. 5, ^-^v^s XXVIII. 6. Thefe Hangings were not curiouily em- broidered with Flowers, as thofe of the Tabernacle were (XXVI. u) but were made of fimple fine Six- threded Linen. Of an hundred Cubits long, for one fide.*] By this if appears that the length of the Court was an hundred Cubits, or fifty Yards 3 though of Yards longer than ours, as I have faid before XXV. 10. See v. 18. Verfe 10. Ver. 10. And the twenty Pillars thereof] Thefe are thought by moft to be made of Shittim-wood. And their twenty fockets fiall be of brafs.] The Pil- lars were placed, five Cubits diftant from each other, upon Bafes of Brafs: which were more firm and laft- ing than Wood. The hook} of the Pillars.] Thefe were like our Ten- ters, to hang the Curtains of the Court upon. See XXVI. 32. concerning the word Vave. And their fillets Jhall be of filver!] The Hebrew word Chafihuk properly fignifies Circle : but whether thefe were thin hoops of Silver, or only fillets, ("as wetran- (late it) or filver twill, is uncertain. Yet it feems to be plain from the XXXVIIIth Chapter, that the Heads of the pillars,into which the Hooks were faftned, were filvered over. Verfe 1 1. Ver. 11. And likewife for the north-fide, :fkc.~] Here are the very fame directions given for the Hangings, Pil- lars, Bafes, Sec. of this fide of the Court 3 which are nothing different from the former. ie 12. Ver. 12. And for the breadth of the Court, on the wefl- fide, full be hangings of fifty Cubits, See] By this it ap- pears that the Court was as long frgain, as it was wide ^ "there being Hangings but of halt* the length for the Wcfi-end, and only half fo many Pillars and Sockets. Ver, upon EXODUS. 525 Ver. 13. The breadth of the Court on the eafi- fide, &C.*] Chapter This end was of the fame dimenfions with the Weft-end. XXVII. Ver. 14. The hangings of 'one fide of the gate, Jhall be fif- ~^~V~N^ teen Cubits ,&c] The Hangings of this end of the Court ^erIe *3* were divided, becaufe there was to be a Gate 5 the en- er*e !4- trance into the Court being at the Eaft-end. Each fide of the Gate confifted of fifteen Cubits -0 and according- ly, the Hangings were of that length, upon three Pil- lars on each fide 5 as this Verfe and the next dire&s. Ver. 16. And for the gate of the Court fhall be an hang- Verfe l6o"- ing of twenty Cubits.*] The entrance being twenty Cu- bits wide, if we add to them the fifteen Cubits which were on each fide of the Entrance, they make in M fif- ty Cubits 5 which was the breadth of this Eaft-end of the Court, as well as of the Weft, v. 12, 13. Of blue, and purple, and fcarlet, 8cc] Concerning all this fee XXV. 5. and here only obferve, that the Hangings of the Gate were far richer, than of the reft of the Court : which were meerly of fine twined Linen, v. 9. but thefe of feveral other beautiful Colours, and adorned, with that work which they called Rokem^ which we tranflate Needle-work; What that was fee XXXVIII. 39. And their pillars ffjall be four, and their fockcts four.] Proportionable to thofe on each fide of the Gate • which were three for Hangings of fifteen Cubits, (v. 14, 15,) as thefe were four for Hangings of twenty. Ver. 17. All the Pillars round about the Court fhall be Verfe 17, - filletted with filver.'] Thofe at the Eaft and Weft-end, as well as thofe on the South and North fide?. Their hooks fhall be of filver, and their fockets ofbrafs~\ As was before directed y. 10, 11. Ver. 18. The length of the Court, &c.] Here all the Verfe 18, Dimenfions of the Court are put together: the length and breadth of which might be inferred from the Hang- ings 526 A COMMENTART Chapter ings (v. 9, i2,&c.) but here are exprefly determined- XXVII. together with the height, which was not at all intima- ^s~*V~^j ted before $ and now appointed to be five Cubits, i. e. two yards and an half, of larger meafure than ours. So that the Tabernacle might be plainly feen by the Peo- ple 5 for it was as high again as the Walls (if I may fo call themj that incompafied it. Of twined Linnen, and their pockets of brafs!] This feems to be a brief repetition of what was faid before concerning the Hangings, and the Pillars which flood onBafesof Brafs. Verfe 1 9. Ver. 1 9. All the Veffels of the Tabernacle in all the fer- vice thereof*] This is alfo a repetition in general of what was faid before particularly (v. 3.) for all the Vef- fels belonging to the Tabernacle it felf, were of Gold, as we read in the XXVth Chapter. And all the pins thereof!] The Tabernacle had nothing of Brafs in the Fabrick of it, but the Bafes of the Pil- lars at the Entrance, XXVI. 3 7. and therefore thefe Pins, I fuppofe, belong to them, whereby the Pillars were faftned in their Sockets. Anda/l the pins of the Court [lull be of brafs.] Thefe brazen Pins were ftruck into the ground fas Dr. Light- foot understands it ) that the Hangings, which were tied to them by Cords might be kept from flying* up at the bottom. Verfe 20. Ver. 20- And thou /halt command the Children of Is- rael, that they bring the pure Ojil- olive beaten. ] Not fquezed out by a Prefs, or by a Mill, ("for fuch was full of Sediment and Dregs J but which run freely from the Olives, being bruifed with a Peftel. For the light.'] In the golden Candleftick, XX. 37. To caufe the Lamp to burn alwaysT] Sufficient to keep the Lamp always burning. Some imagine, that it did not burn day and night, but being lighted every Even- ing, upon EXODUS. 527 ing, went out in the Morning. And there are fome Chapter places which leem to favour this Opinion, particularly XXVIL i Sam. III. 3. where mention is made of the Lamp go- ^"~V~n* ing out, viz. in the Morning. See alfo 2 Chron. XIIL 11. where we read of fet ting the Lamps to burn every Evening : which feems to fignifie that they did not burn in the Day. But Jofephus, who was a Prieft, and could not but know, and had no reafon to tell a lie, faith they burnt Day and Night. And indeed it was but necef- fary $ for otherwife the Priefts muft have miniftred in the dark, at the Altar of Incenfe, before the Divine Majefty. Who kept a Table in the San&uary, which required light 5 for no Body feafts in darknefs. And therefore R.Levi of Barcelona (Prfcept.XCVill) faith, God commanded a Lamp fliould always burn in the San&uary, for the Honour and Majefty of it 5 there be- ing no light conveyed to it otherways. But it is high- ly probable,there were notfo many of the Lamps burn- ing in the Day, as in the Night, when all the feven Lamps were lighted: fome of which were put out in the Morning, and lighted again in the Evening. So Jofepbtfs faith exprefly, L. III. Antiq. c. 9. Three burnt all Day before the LO RD, and the reft were lighted in the Evening. Ver. 21. In the Tabernacle of the Congregation without Verfe &i, the FailJ] That is, the fecond Vail, which was before the mod Holy Place. Which k before the Teliimony7\ That is, the Ark of the Teftimony. See XXV, 2 1, 22. Aaron and his f on 5 (hall order it from evening to morn* ing before the L0RD7\ As direction is more fully gi- ven XXX. 7, 8. It jhall be a Statute for ever, &c] See XXXVIII. 43. CHAR $*& A COMMENTARY Chapter XXVIII. CHAP. XXVIIL Verfe i. yerfe Ia a j^jj) take thou Aaron thy brother, and his jLjL /#** J »>*//> ^'w, /h?z# among the Children of Ifrael.] Here Aaron and his Sons are defigned to the Priefts Office: and afterward (XXXII. 19.) the whole Tribe of Levi were confecrated to the LO RD by a noble Aft of Zeal which they performed. And at laft (I Numb. 51. and many other places J it was made Capital for any one elfe to officiate at theTabernacle,but they only. That he may mini fter unto me7\ Attend on me as my Servant in my Court. For Cohen fignifies one that ferves in minifterio honor abili, in an honourable Office, as appears from XII Job 19. Therefore David's Sons are called by this Name, 2 Sam, VIII. 18. and it was given to the Priefts, quatentts fuerunt prifnarij Dei Mini- ftri, as they were the principal Minifters of God 3 as Junius obferves upon XLlGetf.45. In the Priefts Office."] Wherefoever there hath been any Religion, there have been Priefts 3 whofe Office it peculiarly was, to Minifter unto God in the Service be- longing to him. But this is the firft time we read of any Conftituted in Ifrael by a Divine appointment 3 at leaft, the Priefthood was not confined to the particu- lar Family of Aaron, who was made High Prieft, and his Sons Priefts of ^ lower Order. Some Heathens imi- tated this, by continuing the Priefthood in a certain Fa- mily. For Plato fays there were in fome places T*re<« h&triM* , both of Men and Women $ which in the founding of a City he would not have a Law-giver al- ter 5 but where there was no fuch Conftitution, he would have annual Priefts, and none but grave Men of 60 years of Age put into the Office, L. VI. de Leg. p. 759. Even upon E X O D U S. 529 Even Aaron, Nadab and Abihu, Eleazar and Itha- Chapter mar, Aaron sfons.~] Thefe were all the Males in this XXVIIL Family at prefent 5 whole Defcendants in future Ages ^"*V^~ were all Priefts. Ver. 2. And thoufoalt make holy garments for Aaron yerfe 2 thy brother^ If very good Authors did not affirm it, we ftiould fcarce think it credible, that the Prieft, a- mong fome of the ancient Heathens, offered Sacrifices to their Gods naked. Particularly the old Arabians, as Hottinger obferves in hisHijior. Orient alts, L. I. c. 7. But fuch filthinefs was abhorred by moft People, whofe Priefts was not only Clothed, but performed their Ser- vice at the Altar, in a peculiar Habit. So that there is fcarce any Author, who treats of the Sacrifices and the Priefts of the Heathens, that doth not fpeak of their Garments alfo. As Mojes here in the firft Inftitution of the Priefthood among the Jews, to offer peculiar Sacri- fices at God's Houfe, takes a fpecial care, by the Divine direction, about their Veftments. Which the Hebrew Doftors think lb infeparable from the Priefthood, that they fancy Adam, Abel and Cain did not Sacrifice with- out them. See III Gen. 22. They are called holy, becaufe they might be worn by none but them ^ and by them, only when they mini- ftred unto God, For Aaron thy Brother^ The High Prieft had fome Garments peculiar to himfelf, which none of ihe other Priefts might wear. They were four^ the Breajl- plate, the Robe, the Ephod, and the Plate of Gold. There were four more he alfo wore, but they were common to him with the other Priefts, viz. the Coat, the Drawers, the Girdle, and the Bonnet. Their Bonnets indeed and his Miter were of a different form 5 yet they are not con- fidered, by the Jews, as diftinft Veftments, being both Coverings of the Head. And they make account the Yyy High 530 A COMMENTART Chapter High Prieft never wore atone time above eight forts of XXVIH. Garments 5 nor the lower above four. This is the u- niverfal fenfe of the Hebrew Writers $ and I cannot give any account, why Grotius mentions only /even Garments of the High Prieft (reckoning the golden Plate for one J) which he will have to anfwer unto the feven Lamps in the Candleftick. For it is evident by this very Chapter he wore eight, viz. the Ephod, v. 8. i the Breaji-Plate, v. 15. the Robe, v. 31. the Plate of Gold, v. 36. the embroidered Coat, the Girdle, and the Mitre, v. 39. which are all ordered for Aaron the High Prieft: and afterward (^.42, 43.) Breeches are ordered for him as well as his Sons 5 which make up the num- ber of eight, For glory and for beauty.'] To make their Office more refpe&ed, and ttrike Men with an awful fenfe of the Divine Ma jefty, whofe Minifters they faw appear in ibch grandeur. For this, and the fore-going Precepts (j&Maimonides obferves) were given to render the San- ctuary of Godmore auguftand magnificent: for which end he magnified the Dignity of thofe who Miniftred there ^ and not only feparated them from other Men, but ordered them to-be clothed in beautiful and preci- ous Garments, that they might appear there like Men of Honour, More Nevoch. L. III. c. 45. unto which R. Levi of Barcelona well adds, (Precept. XC1X.) that by thefe glorious Garments the Priefts were put in mind of their Dignity, and ad monifhed to perform the -Divine Service, with a Spirit fuitable to the greatnefs of him, unto whom they were Confccrated. It may be fit for mealfo to add, That there ceingtwo forts of Garments, which the High Prieft wore f thofe they called white, and thefe they called golden) both of them were very rich, and made him look glorioufly • whether the Ma- terials, or the Colours, or the Art wherewith they were - made., ' upon E X O D U S- S3* made, be regarded 3 as will appear in the particular ao Chapter count which is given of them in this Chapter. See v. XXVHL 40. Ver. 3. And thou fo alt /peak unto all that are wife- Verfe. hearted^] So the Hebrews call thofe, who had extraor- dinary skill in any Art : according to the ancient Opi- nion, which made the Heart the Seat of the Mind. Whom I have filled with the Spirit of Wifdom^] Indu- ed with lingular skill. For the word ruach in Scripture fometimes fignifies a Gift of God 5 whereby they who had it, performed what they undertook excellently. And Mechanical Arts are called Wifdom, as well as high- er Sciences : So St. Paul calls himfelf a wife Majler- builder. Which was the ancient Language of the World before the time of Pythagoras, as Cuperus obferves (in his Apitheofis Homeri, p. I19O out of Georgim Diaco- nus his Preface to Arijiotles Logick, and out of Nicho- machus Gerafinus, whofe words are very remarkable* When all before Pythagoras were called by the com- mon Name of 2 o $ o.i, even Builders of Houfes .., and Curriers of Leather*, and Pilots, jy d^Kus et rixw tivU *} fnuixfyicts ipwei&s , and in general, every one that was skiff d in any Art, or publick Work? that Philo- fopher denied this Name to them. Notwithftanding which fome Authors, in after times, ftill obferved the ancient ufe : infomuch that JElian calls Fifhermen, who underftood their Art well, «,?<>? w **/W, L. I. de Animal, c. 2. and Lucian calls Perilaus See v. 2. For Aaron thy brother, and hk fins.9] Some of thefe were peculiar to Aaron 5 others of them common to him and to his Sons -5 as will appear in the particular account which is given of them afterward,. That they may mimfler to me in the Priejls office!] See v.. 3. Thefe Garments were, only tobeufed inthe time 5H Chapter XXVIII. Verfe 5, A COMMENT ART 3 as Mr. and at large con- of their Miniftration: at other times they never wore them, but were then habited like other Men Selden proves L. II. de Succejfion. c. 7, firms X. III. de Synedr. c. 1 1. */. 3. &C. Ver. 5. And they. ] u e. The skilful Workmen ^be- fore-mentioned. Shall take Gold, &o] This Verfe direfts to the Ma- terials, of which the Priefts Garments were to be made. For though thefe five Words denotes fo many colours 5 yet the firft word and the laft, viz. Gold and fine Lin- mn) (how the Matter alfo is included ^ from which Colour cannot be feparated. And as for the Matter of their, Garments, they were made ekher of Woollen or Linnen.5 nothing of Hair, or Silk being ufed in their Contexture : For as to Gold and Jewels, they were ra- ther for Ornament, than for the making the Subftance of the Garments. So all the Hebrew Do&ors 5 whofe Maxim is this, The Priefts are not clothed in their Mini- flry at the Temple, hut in Woollen and Linnen. The Mat- ter of them indeed is not here exprefied in this Chapter, lave only of their Breeches, which are ordered to be made of Linnen, v. 42. But in XXXIX, 27, &c. all the Garments of Aaron s Sons are expreily faid to be made of fine Linnen 5 except the Girdle, which was partly of Linnen, partly of Woollen. The Garments of the High Prieft, which the Jews call white Garments, were cer- tainly made of Linnen 5 and his Girdle alfo was of the fame, without any mixture of Woollen, when he wore thofe Garments, on the great Day of Expiation , as Braunius (hows L. I. deVejiitu Sac.Hebr. c. 7. Gold!] The Hebrews fay, there was feven forts of Gold, which was diverfified either by its colour, or the place from whence it came, or itsgoodnefs, But that which was ufed about their Garments, they con- . elude was the Gold they called tahor, which we tran- slate upon EXOD U S. (Life pre Gold, v. 22, 37. i. e. th? fined, and of the brighteft colour 5 between a yellow and red. And bin*, and purple, and fear let. ~] Of thefe Colours fee XXV. 4. And fine linnen.*} Tile Hebrew word Schefcb fignifies a pure kind of fine Linnen, not Silk (as fome have ima- ginedj for there was no fuch thing known in Mofes. his Days. It was of a (hi ning white Colour $ and there- fore all the Inferiour Priefts were clothed in white, theirGarments being made of this. And fuch were all the Garments wherewith the HighPrieft entred into the raoft holy Place, on the great Day of Expiation,, And wherefoever the Scripture (peaks of fine Linnen, and mentions no Colour, we are to underftand white. Ver. 6. And they /hall make the Ephod.y We retain Verfe the Hebrew word, which doth not exprefs the form of this Garment 3 but the next Verfe teaches us fomething of it 3 that it was a fhort Garment which hung behind upon the Shoulders down to the Buttocks, and came down before upon the Breaft and the Belly. It confid- ed of three parts $ that which covered the Breaft and the Back ("which the Hebrews take to be properly cal- led the Ephod) than the two Shoulder- pieces, which came up from the Arm-holes to the Shoulders (menti- oned in the next Verfe, and then the Girdle belonging to it, v. 8. Of gold, of blue, and of purple.'] See the foregoing Verfe. And fine twined Linnen7\ Here is another word ad- ded to Schefch for fine Linnen) which is Mafchzar, Which is never joyned with any thing bur Schetch in all the Scripture ^ and only once found without Schefch^ which is to be underftood XXXIX. 24, It is thought by Nlaimonides and other Hebrew Dottors, to fignitie hinnen of fix threads : Some will have it, that where it is 5?6 A COMMENTARY hapter is mentioned alone, it fignifies tight threclded Linnen. XX VII I. With cunning rvorkr\ The Hebrew word Chofchtb , l^v^v which we translate cunnings fignifies the moft artificial or ingenious fort of Work 5 which confided in the great variety of Figures and Colours that were in it 3 like that which is fometimes made of divers Birds Feathers 3 as J. Braunius fhows, L. I. de Vejl. Sacr. Hebr. c. 17. Verfe 7. ^er. 7* & foaM have the two fhoulder-pieces thereof.*] They are fo called, becaufe they covered the Shoulders : from whence the LXX. call the whole Ephod, by the Name of fopfe The Jews think they were woven by themfelves, and then fewed to the back and breaft- pieces with a Needle. So the next words feem to them to fignifie. Joyned at the two edges thereof.*] Which Abarbinel interprets after this manner 5 The Ephod (hall have two Shoulder-pieces, which being made by themfelves fe- parate from it, were afterwards fewed to the two Ex- tremities of the Ephod. But the Hebrew words, if they be examined, import no fuch thing $ but run thus, It (I)all have two fhoulder-pieces^ joyned at the two ends of it. Now they might be joyned in the very weaving of it, and not by a Needle afterward : and fo they were in all probability, as Braunius hath endeavoured to de- monftrate. Andfo it ftjall be joyned together^] In the Hebrew the words are no more but thefe, and itjhall be joyned toge- ther: which may beunderftood of the coherence of the fore-part and hinder-part, by the two golden Buttons fet with Onyx Stones, which joyned them together on the Shoulders. Verfe 8. Ver. 8. And the curious girdle of the Ephod.] The word Chofheb, which we tranflate curious Girdles, fig- nifies it was of fuch artificial Work as the Ephod it felf was. And it feems to have been two Strings fas we may upon EXODUS. 5?7 ^may call thenv) which went out of each fide of it, and Chapter tied it to their Bodies, under their Arm-holes about XXVIII the Heart. So the High-Prieft had two Girdles ^ that V-^V^^ Belt (as we may call itj which tied his Coat to him $ and this Girdle which tied the fore-part and hinder- part of the Ephod together. It is called the Girdle of the Ephod, becaufe it was annexed to thofe two Clothes, and not to the Shoulder-pieces. Shall be of the fame.] Or, Out of it : to fignifie that the Girdle was woven together with the Ephod, and went out of it. So J arc hi &nd Abarhinel. According to the work thereof?] This fignifies it was to be made of the fame Matter, and woven after the fame manner, with all the Ornaments of the Ephod it felf 5 having all thofe five Colours in it, mentioned v. 4. and here repeated again. Ver. 9. And thou /halt take two Onyx-Stones!] Con- Verfe o« cerning the Qnyx-ftones fee II Gen. 12. And grave on them the names of the Children 0/vIfraeL] The Princes (as Abarhinel obferves) prefented Mofes with thefe Stones ^ on which he himfelf did not en- grave the Names of the Children of Ifrael, but fome Perfbn skilful in that Art. For it is exprefly called, SMI. The worh^of an Engraver in Stone. Ver. 10. Six of their Names on one Stone, and the other \rern* TO fix Names of the reft on the other Stone, according to their birth!] The fix eldeft on that Stone which was upon the right Shoulder 5 and the fix younger on the other upon the left : as feveral of the Hebrew Do&ors ex- pound it $ particularly Jarchi, with whom Jofephus a- greesL. III. Antiq. c. 8. The Talmttdijls indeed difpofe them otherwife $ but this is moft fuitable to the word toledoth according to their Generations, or their Birth, as we render the latter end of the Verfe. Zzz Ver* 538 A COMMENTARY Chapter Ver. u. With the work^ of an engraver in Jlone.l[ Done XXVIII. with fuch Art as fuch Workmen ufe. <-*"""V^' Like the engravings of afignetJ] The fame words are Verfe 1 1 . ufed again, v. 3 6. where he fpeaks of the Engravings up- on the Plate of Gold. On which Abatbinel faith the Letters were protuberant,as they are upon Coins,or up- on Wax imprefled with a Seal : but here on the Ephod and the Br eaft- plate, he thinks the Names were cut deep in the Stones, as Letters are in a Seal: For which I can fee no reafon, the words being the very fame : and therefore if the Letters were protuberant in the one, they were fo in the other. Thou Jh alt make them to be fet in ouches of Gold."] The Hebrew word Mifchbetzoth, which we tranflate ouches, fignifies as much as the Latin word funda, the focket, as I may fay, wherein the Stones were fet. Both which made a Button^ not of a round figure, but fomething, like a Lozenge, or as Maimonides expreffes it, like the figure of thofe holes, that are in the Stomach of fuch Animals as chew the Cud, called reticulum. See Joh. Brauniusde Vefl. Sacr. Hebr. L. I.e. 17. n. 8. By thefe Buttons the hinder part of the Ephod was faftned to the fore-part upon the Shoulders 5 and the Breafi-plate alfo hung upon them, by golden Chains. Verfe 12. Ver. 12. And thou /halt put the two flones upon the flooulders of the Ephod, for flones of memorial unto the Children of ! ft ael/] This is explained in the following words, that Aaron might bear their Names before the LORD, upon hzs fioulders for a memorial. That is, might remember to recommend the XII Tribes of If rael unto God, when he offered Incenfe, and made his Prayers before him. Or, for a Token that he appear- ed before God, in the Name of the whole People o£ IfraeL Others* ' upon EXGD US. s?9 Others will have this Memorial refer to God, before Chapter whom he prefented himfelf, that he might be gracious XXVIII. unto his People, when the High Prieft came thus atti- *wv~s^> red, according to his own Order to pray for them 5 with affurance that he would be mindful of them all. And to this the 29th Verfe feems to incline $ where the fame is faid to be the intention of engraving their Names upon the XII Stones on the Breaft-plate. See XXXIX. 7. Ver. 13. And thou {halt make ouches of gold!] See v. 1 j. Verfe 12, where the word Mifchbetzoth is explained. Ver. 14. And two chains of pure gold at the ends, 8cc] Verfe 14. Thefe Chains did not confift of many little rings, but of many threads or wiersofGold twitted together like a Rope. For which reafon Mofes adds, ofwreathen work, [halt thou make them. This Bartenora takes to be the meaning of the word migbaloth (which we tranflate at the ends) which he expounds Cords or Cables. They were not, faith he, like to thofe Iron Chains wherewith Prifoners are bound, confiding of feveral Joynts$ but twifted of golden threads, till they were as thick as Cords. Others think migbaloth fignifies equal ^ becaufe they were of an equal thicknefs, or of an equal length. But our Tranflation alfo may be defended ^ for the ends of them were annexed to the Rings of the Breaft-plate, v. 24. But as thefe Chains were annexed at one end to the Rings of the Breaft-plate, fo at the other end they were annexed to the Golden Buttons upon the Shoul- ders $ fo that the Breaft-plate hung upon the Golden Buttons by the Chains. And faflen the wreathen chains to the ouches.*] Mofes only briefly mentions the two Chains in this place, to fignifie that the Ouches in the Ephod ferved for the fup- portof the Breaft-plate, by thefe two Chains 5 which properly belonged to that, and not to the Ephod, as Jar- Zzz 2 chi 540 A COMMENTART Chapter cbi obferves. And therefore after directions for the XXVIII. Breajl'plate (which here followj they are again fpo- ^/W ken of in their proper place, v. 22. As v. 27. there are two golden Rings fpoken of, which belong to the £- phod^ but not mentioned till then, becaufe by thefe Rings the Breajl-plate and Ephod were knit together* Verfe 15. Ver. 15. And thou {halt make the Breaft-plate.'] Next after the Ephod dire&ions is given for the Chofchen.which we tranflate Breajl'plate $ taking it, I fuppofe, to come from the Hebrew word Chazeh, which fignifies the Breajl. For by the change of a Letter (which is not unufual) Chofchen may well be thought to come from thence, becaufe it lay upon the Breaft and covered it. Of Judgment.] For the Prieft wore it, when he went to confult the Divine Majefty,about the great Concerns of their Religion or Government 5 and received fuch Aniwers as dire&ed them what to determine in. dubi- ous Cafes, either in War or Peace. See v. 29. With cunning work.]. See v. 6. After the warh^ of the Ephod thou /halt make it, &c. ] It was to be made of the fame Materials with the Ephod $ and with the fame Artifice, as it here follows. Verfe 16* Ver. l&* Pour-fquare fhall it be being, doubled."] The words are in the Hebrew:, foursquare fhall it be doubled. Which are to be thus understood, that the whole Piece was not fquare, till it was doubled. SoMaimonides. Ic was a Cubit long (i. e. two Spans) and its breadth a Span : but being doubled, it was a fquare of a Span, both in length and in breadth. From whence it follows that it was hollow $ fo that it may be compared to one of our Purfes: only, it doth not appear,whetherit were fewed together at the fides, or on one fide, or open on both fides :, though it is commonly faid foto be. But it is poflible is was doubled, meerly that it might be {longer to bear the weight of fo many precious Stones^ upon E X O D 11 S. 541 Stones, and of the Rings and Chains 5 not that it Chapter might have any thing put between it, XXVIII. A (pan /hall be the length thereof, Sec] This is juft the ^"Vn^ meafure of a Man's Breaft. Ver. 17. And thou/halt fet in it fei tings ofjlones."] Or, y^rfe 17* as it is in the Hebrew,^ it with fillings ofjlones. Which plainly fignifies that thefe Stones were fet, as precious Stones are now in our Rings, in zfunda or hollow, which was filled up with the Stone. In the 20th Verfe we tranilate kinclofings. So Jarchi, becaufe the Stone fil- led up the hollownefs of the Ouches to which rhey were fitted, and therefore Mofes ufes the words fillings. A- barbinel here obferves that Mofes faith fillings of Stone , in the Singular Number, not the Plural (and fo in the next words four rows of Stone, not Stones, as we tran- slate it) to fignifie that all the Stones were fo fet in the Breaft-plate, as if they were but one Stone* For all the Fund as they render it IV Rev. 3.) which 54-2 A COMMENTART Chapter which is of a red flaming Colour (as Braumus hath de- XXVill. monftrated from feveral Authors, L. II. de Vefi. Sacr. Hcbr. c. 8. n. 8.) but, as fome defcribe it, with a caft of yellow in it, like that of frefti Oyl. And it is not improbable that this Stone had the Name of Sardius from the Hebrew word &mi,which fignifies red.XLIV If a. 13. as Kimchi there interprets it. And thence the Divine Majefty is faid to look like a Sardine Stone (in the place above-named) becaufe he appeared in great Anger. So an ancient Writer, "- v*n^ nel faith they were weaved $ but he muft mean fuch a weaving as we make with our Fingers, when we twift feveralThreds together, which theLXX. call %yo? **oxfc, twitted work: Ver. 23. And thoufialt make upon the BreaB-plate two Verfe 23. rings of gold, and /halt put the two rings on the two ends of the Breast plated] The Breaft-plate had four Rings in all ^ one at each corner of the Square. And here he gives dire&ion for the making thofe two, which were at the two upper corners of it : the other two are or- dered v. 26. Ver. 24. And thonfoa.lt put the two wr eat hen chains 0/ Verfe 24* gold in the two rings, which are on the ends of the Breatt- plate. This Verfe and the next fhow how thefe Chains were to be difpofed, and for what end they ferved. Be- low they were faftned to the two Rings, in the upper part of the Breaft-plate, as is here dire&ed : and above they were faftned to the two Buttons, upon the Shoul- der-pieces of the Ephod, as is dire&edin the next Verfe. So the Breatt plate was fupported by thefe two Chains, which hung upon the Buttons, as the BreaSl-plate did upon them. Ver. 26. And thonjhalt make two rings of gold.'] That Verfe 2& is, two other befides thofe mentioned v. 23. And thonjhalt put them upon the two ends of the Breajl- plate.*] This is to be underftood of the lower corners of the Breaft-plate, as v. 23. of the higher. In the border thereof. 3 In the lower Border of it. Which is in the fide!} Or, over againft The Ephod inward. 3 So that thefe two lowermoft Rings were not feen, being inward 3 lying, as it were, between the Ephod and the Breatt-plate. A a a a 2 Ver. A COMMENTART Chapter Ver. 27. And two other rings of gold thou {halt make.'} XXVIIL Tbefe, though belonging to the Ephod, are not menti- ^^y^^j oned till now 5 becaufe the ufe of them would more verfe 27. plainly appear in this Place. And fl^ alt put them on the two fides of the Ephod!] Or rather, Shoulder-pieces of the Ephod : for fo we tranflate it more plainly v. 7. Underneath.'] Below, or at the lower end of the Shoulder- pieces. Towards the fore-part thereof] Or, in its fore-part. Over- againtt the coupling thereof J] Oppofite to the Rings of the Breaft-plate \ being to be coupled to it by thefe Rings. Above the curious girdle of the Ephod.] All this is faid only to mark out the place exa&ly, where thefe two Rings were to be faftned to the Ephod $ that the Breafi> plate might be infeparable from it. ¥erfe28, Ver. 28. And theyjhall bind the Breaff-plate by the rings thereof unto the rings of the Ephod, with a lace of blue, that it may be above the curious girdle of the Ephod!] A blue Lace, or Ribbon, being put through the two lower Rings of the BreaU-plate, and then through the Rings of the Ephod $.- they by it were tied together, a little above the girdle of the Ephod. And that the Breajl- plate be not loofedfrom the Ephod!} And thus being joyned, they were not to be feparated one from another $ no not out of the time of Mini- ftration ; but always continued fo faft together, that the Ephod could not be put on without the Breaft-plate, Thus Maimonides, and the Gemara c. 7. of Joma, If ti- ny one remove the Breafl-pl ate from thcEphodjr the Staves from the Ark, he JJjall receive forty ffripes. \ferfa 29' Ver. 29. And karon foal/ bear the names of the Chil- dren of Ifrael in the Breajl- plate of Judgment, upon his hurt!] Appear in the. Name of the. whole People of Ifrael j upon EXO D U S^ 549 Ifraetf to beg dire&ion of God in all difficult Cafes* Chapter When he goeth in unto the holy placed] Where with XXVIIL his Face toward the Ark (where the Divine Glory <~^*~V"S^ fate J he prayed to God for them. For a memorial before the LORD continually**] That God might remember them, when he remembred him daily of the Promifes made to them, and. to their Fore- fathers, Which in Scripture phrafe, denotes God's gracious hearing his Prayers, when he addreffed him- felf unto him, in the manner he required. For then he is faid to remember his People, when he granted their Defires ; and they remembred him, when they did as he bad them. Ver. 30. And thou {halt put in the Breafi-plaie of Judg- Verfe 30* mentJ] It is called both here, and in the fore-going Verfe, the Breajl-plate of Judgment ^ not only for the rea- fon there, named 3 but becaufe the High Prieft (nay, the whole Body of the Priefts, but he efpecially ) fate as a Judge to determine feveral Controverfies, as ap- pears from many places, X Lev. 11. XVII Dent. 8, 9. XIX. 7. XXXIII. 8. 2 Chron. XV. 3. &c. The Urim and theThummim7\ There is not the leaft intimation any where what thefe were, nor any dire- ction given to Mrfes for the making of them, as there is for the reft of the Prieftly Attire. Which may incline one to conclude one of thefe two things : either that, they were things delivered to Mofes by God himfelf, as the two Tables of Stone were;, or that they are not things different from the precious Stones before-menti- oned. But if the former of theie were true, I fhould think it would have been as plainly mentioned, that God delivered thefe unknown things to him, as that he did the two Tables of Stone. The other hath fome- thing in the Scripture to countenance it. For in ■ tha XXXDC Chapter o£ this Book, where. M^j fets down she. 550 A COMMENTART Chapter the making of all thofe things which are here ordered 5 XXVIII. he mentions only the four rows of Stones, in the fame manner as he doth here$ but faith not a word of put- ting the Urim and Thummim in the Breafi-plate : though he fpake particularly of other things, even of the Rings, and the Chains, and the Lace whereby it was tied to the Ephod. And on the other fide, when he fpeaks of habiting Aaron with all thefe Veftments, in order to hisConfecration, he only faith VIII Lev. 8. that he put the Breaft-plate upon him, alfo he put in the Breafi- plate the Urim and the Thummim 5 but faith not a word of the four rows of Stones. For which it is hard to give a reafon 5 unlefs it be, becaufe the Urim and the Thummim were one and the fame thing with the XII. precious Stones: So that it was indifferent, whether he laid Urim and Thummim were put into the Breafi-plate, or the XII. precious Stones 5 which are the only things in all this defcription of the holy Veftments, that can be thought to be Urim and Thummim. And indeed, there being fuch a particular dire&ion for every thing elfe, and alfo a defcription of their form and fafhion, (as that the Chains would be of wreathen worf±) one cannot but think there fhould have been fomething faid of thefe, if they had been diftinft from what was men- tioned before. Mr. Mede indeed thinks that nothing is faid concerning them, becaufe* they were things well known to the Patriarchs. But this is well confuted lately, by another great Man, Dr. Vococh,, in his late learned Commentary upon the Prophet Hofea, p. 149. unto which I refer the Reader, becaufe I have other things to note, and would not willingly enlarge too much on this Subjeft. As for that which fome have faid concerning two little Images, or Reprefentations of Angels, which were put in the hollow of the Breaft-plate, I fee no founda- tion upon EXODUS/ 55i tion for fuch a Conceit. One may better fay, that thefe Chapter two words, Urim and Thummim, were written, or XXVIIL wrought on the Breaft-plate 3 fignifying that from hence they (hould receive the cleared and moft perfeft Refolution of all their Doubts. And of this opinion wasU. Afaria in his Meor Enajim, 046. But if we take the former to be the truer Account, that he only repeats what he faid before (as he doth what he had faid of the Rings belonging to the Breaft- plate, v. 14,22.) then the meaning is, that the XII. Stones (hould be the moft fparkling, and moft perfeft, in their kind, that could be got, f for Urim all acknow- ledge fignifies Fires or Illuminations -0 and Thummim the greateft Perfection) and that all belonging to the Breaft- plate (the Square Stuff, the Stones engraved, the Rings % the Chains and Lacej (hould be prepared and made rea- dy before they were fet in the Breaft-plate. And of this opinion ("that the precious Stones were the Urim and the Thimmim) were Jofephus and the Talmudick Do&ors, who therein, I take it, were in the right 5 though they do not give a likely account how the mind of God was declared by them. And they fljaS be upon Aaron'/ heart, 7\ So it is faid concerning the Names of the Children oflfrael (v. 29.) which were engraven on the KIT. Stones 3 and feems to confim the foregoing Interpretation* When he goeth in before the LO RD.~] To Minifter unto the Divine Majefty, and to enquire of him : which he did in the Holy Place, ftanding with his Face to- wards the Ark, in the Holy of Holies. Into which he went only once a Year, upon a particular Bufinefs, to ex- piate the Sins of the People 3 and had not on thefe glorious Robes here mentioned 5 but was only clothed in fine Linnen, as we read XVI Lev. And thereof it is ftrange that Bttxtorfthould fay he went into the San- Bum 552 A COMMENTARY Chapter Hum SanBornm with the TJrim and Thummim^ to en- XXVIII. quire of God. See his Hiftory of them cap. i. (where he alledges this Verfe for it) and cap. 3. And Aaron jlwll bear the Judgment of the Children of Ifrael.] By Judgment is here meant the Breafl-plate of Judgment, as it is called when he begins to fpeak of it **. 15. and in the fore-going Verfe 5 juft as the Ark of the Tefiimony, is fometimes called the Tefiimony. Or elfe the meaning is, that he fhould carry the great Con- cerns of the Children of Ifrael (their weighty Caufes and DoubtsJ before God ^ anddefire his dire&ion, for the King, for the great Council, and for the People, in all difficult Matters, both in War and in Peace, whe- ther belonging to Religion or to Civil Government. Upon his heart before the LO RD.~] He was never to appear in the Holy Place without this Breajl-plate, with the Names of all the Children of Ifrael upon it. Many learned Men have taken notice of that paflage in JnLlian, L. XIV. Far. Hiji. c. 34. where he relates how the Egyptian Priefts had an Image made of Saphire Stone, about their Neck (which was called aa^«a, i. e. Truth when they fate in Judgment. And Diodorus Siculus faith, L. I. c. 75. that it confifted of more precious Stones than one 5 from whence fome have imagined that Mofes took his Pattern of this Breaft-plate. But as they did not wear this Badge of Authority, when they miniftred a- bout Sacred Things, but in their Civil Courts where they fate as Judges 3 fo there is no reafon to think this Ornament of theirs, was fo old as the time of Mofes, ( there being no mention of it in Herodotus) but was ra- ther a later invention,unto which other Countries were not ftrangers. For the Veftal Virgins among the Ro- mans, at leafl: fhe that was called Maxima, wore an Or- nament upon her Breaft made of precious Stones, as a Statue digged up at Rome, in the beginning of the laft Century, upon EXODUS. 553 Century, feems to reprefent it, (See Lipfius cap. nit. de Chapter Vefia & Vefial.) And Gutherim hath proved that thefe XXVIII. Vefial Virgins fat in Judgment, and tried Caufes, as the Pontifex Maximus did 5 and then it is likely, and not at other times, wore this AntepeUorale. There is more ground alfo to fay, that the Egyptians took their Pat- tern from the Jews, than that they took it from the E- gyptians 5 there being in the time of Solomon a great Correfpondence between them, by his marriage with Pharaoh's Daughter. Continually.'] Whenfoever he appeared before the LORD, to enquire of him. The greateft difficulty is, how the LORD anfwered by Vrim and Thum- mim? Which the Jews generally think was by the {tuning of the Stones, and the prominence of fuch Let- ters in them, as made the Anfwer. If they had left out the latter part of this refolution (about the prominence of the Letters J what they fay would have been more likely. Efpecially fince Jofephus only mentions their extraordinary fplendour 5 telling us, for inftance, that when the High Prieft enquired, whether they fhould go to War or not? If God approved of it, there was fuch a refulgent brightnefs in the Stones, *k tJ <*Kfoet tavti yvco&pov \p 5 to w&feivcu riv ®iov &$ cmuuteiav j that made all the People know , God would be prefent for their help and fuccour. And when God did not approve of their undertaking, he faith there was a cloudinefs up- on the Stones, as there had been for two hundred years (he confefles j before he wrote his Hiftory, to ©s» A- <%ie$!\vov\@- &m tm fignifies a a Flower 5 which hath made fome think this Plate had its Name from the Flowers which were wrought in it, to make it look more beautiful. See XXIX. 6. And utm EXODUS. 559 And grave upon it like the engravings ofafignetT] Not Chapter by cutting the Letters deep in the Plat ^ but by making XXVHI. them protuberant, like thofe which are made by a Seal upon Wax. See v. 2 3. HOLINESS TO THE LORD.'] The an- cient Crowns perhaps had fome Image or other in them ( tor in later rimes Domitian had a golden Crown with the Effigies oi Jupiter and Minerva, as Suetonius tells us J inftead of which God commands his own great Name to be engraven on Aaron's Crown, in thefe words , which fignifie, that he was Seperated to the Service of the woft High. It is but a frivolous queftion which the Jews make, Whether thefe words were graven in one Line, or in two, one above another £ For there is no reaibn to make us think they were not in one Line, as they are here written. Ver. 37. And thou (halt put it on a blew Lace!] It hung Verfe 37. on a Riband of blue, by which it was faftned upon the Mitre, as follows in the next words. The Tdmudijh fancy there were three Ribands 5 one at each ear, and one in the middle $ which is this here mentioned. But this one was fufficient for the purpofe, as will appear when the next words are rightly underftood. That it may be upon the Mitre!] There was an order before for making a Mitre, among other Veftments : but we have not been told hitherto, of what it was made ( which is mentioned below v. 39. ) nor what was the Form of it. The Latins anciently called it Strop- pus, which is the fame with the Greek $■#>/<* -0 being a fillet wound about the head of their Priefts, as Fejius tells us. Prudentius calls it tortum infulam, becaufe it was made fometimes of three or four Ribands or Laces wreathed together, vid. Cuperus in his Apotheofis Homeric p. 138. The ancient Greeks call it Tiara, and Cidaris, and fometimes Diadema 5 which was commonly made of 56 o A COMMENTART Chapter oibyffus or fine Linen, as appears even from the ftory of XXVilL Alexander the great, who (as Jufiin tells us) took his Diadem from his Head, to bind up the Wounds of Ly- fimachus^ L. XV which (hows that it was made of fine Linen, which was proper for that purpofe. They were of divers Colours, but commonly white.* and fuch were the Diadems of Kings, which Ammianus C2l\\$ f of ciol am candidam regi When they were not in the Aft of Miniftration, both ends of them hu.ng down to their very feet, *'& M\\" way, Sec. fas the fame Jofephw fpeaks) for comlinef fal^e, that they might appear more goodly to the beholders ; which agrees to what Mofes faith in the next Verfe,that they fas all the Prieftly Garments, v. 2. ) were made for glory and beauty. But when they went about any holy work, belonging to their Office, they threw them over their left fhoulder^ that they might not be an hin- drance to them. The ufe of this Girdle was to girt their Coat clofe to them 5 which they tuckt up alfo in the Girdle fwhen they went about their MiniftryJ to the middle of their Leggs, that it might not incumber them in their Service, Of needlework.'] This was a different fort of work from Tafchbetz (which we tranflate broidered, v. 4. J and from Chofcheb f which we tranllate cunning,v. 6,15.) and is here called Rodent. Which fignifiesthe fame with ofcheby as to the variety of Golours and Figures in the Work: but Chofcheb, as the Hebrew Doftors tell us,was done by weaving;, and Rofym with a Needle, as we rightly take it. Of the two Chofcheb was the moft arti- ffcial.as the word feems to intimate 5 being wrought on both fides with the fame Figures, whereas Rodent was only on one fide. This they gather from XXVI. 31: where the Vail is ordered to be made of the Work called Chofcheb, which it's probable was glorious on both fides both within and without the moft Holy Place. Jofe—_ fhus faith this Girdle was wrought with Flowers of the feveral Colours mentioned XXXIX 29. Mttfe 40. Ver. 40. And for Aarons fons thou (halt make Coats.*} The Coats of all the Priefts , as well as of the High RrieftvWere embroidered ,as Maimonides exprefly affirms. . Audi upon EXODUS. 565 And it feems to be the fenfe of & 4. where he is ccm- Chapter manded to make Garments not oniy for Aaron, but for XXVIII. bis Sons (7. e.. all the reft of the Priefts J among which the broidered Coat, may well be thought to belong to. them. See XXXIX. 27. And thou /halt make for them girdles.*] The Girdles of the inferiour Priefts, were the very fame with that of the High Pricft, fas well as 'their Tunicks or Coats J being to bind their Coats to their Body. And bonneis.] How thefe differed from the Mitra of the High Prieft, in their Form, not in their Matter, fee z>. 37. • For glory -and for beauty.'] The Garments of all the Priefts were contrived to make them appear in a fplen- did and comely manner, when they miniftred to the. glorious Majefty of God, being of fine Linnen, which was worn by the greateft Perfons, made with great Art^ efpecially their Coats and ; Girdles, which were finely adorned fas I have fhown in the Verfes foregoing) with elegant Figures, and rich . Colours : fox bine, on sky -colour, purple and fcarlet belonged to Kings and Perfons of Honour. But the Garments of the Higfcf Prieft, were above all the reft moft glorious, and de^ %ned fo to be, v. 2. For befides thofe common to him with all the Priefts, which were very coftly, he had o- thers far more precious: particularly the Ephad audits Girdle, the Breaft-plate fet with Stones of great value, the Robe, and the Crown of Gold. The two Srones alfa on the (boulders of the Ephod, were not only precious in their kind, but for their bignefs 5 being fo large that Twelve Names were engraven in them, containing •&';*? and thirty Letters. All which considered, Philo had reafon to fay ( L. de Sacerd. Hon.) it is manifejl. the Law drejl up their Prieft, b^/xW &s «fepfe?»7 before they were put into the Pan, to be fried. Ail thefe were to be made of wheaten flour : and the two laft were accounted a delicious Bread among the Greeks, as Athwaus tells us L. III. Deipnofoph. Ver. 3. And thouflult put them into one Basket y 8cc. Verfe 3. All thefe making but one Meat-offering, were to be put into one Basket and fo brought to the door of the Ta- bernacle, to be prefented there to God together with the Bullock and Rams, ^.23. Ver. 4. And Aaron and his Sons thou /halt bring unto Verfe 4. the door of the Tabernacled] To be prefented unto God, together with their Sacrifice. And {halt waft them with water.*] This was the firft thing that was done for the hallowing them (v. 1.) as we read VIII Lev. 6. and was performed, fome think, at the Laver, which is direfted to be made in the ne^t Chapter (XXX 18, 19.) where they were to repeat this waftiing every time they went in to minifter unto God. But now, I take it to be more likely, at their Dddd 2 firft ... 57* A COMMENTART Chapter firft Confecration, Water was brought from thence to XXIX. wafh them at the Door of the Tabernacle, before they v^^V^s- were permitted to enter into it. Whether their whole Bodies were now wafhed, is not faid$ but we may pro* bably gather that they were $ for they ivere now look- ed on as wholly unclean (being unhallowed) and there- fore were to be wafhed all over: though, being once cleanfed, they needed not do more, when they went to minifter , but only wafh their hands and their feet. Which agrees with our Saviour's words, XIII Joh. 10. Such wafhings, every Body knows, were in ufe among the Gentiles, before they offered Sacrifice. Verfe 5. Ver. 5. And thou fhaU take the Garments.'] Their Bo- dies being wafhed, they were, next of all, robed with thofe Garments prefcribed in the foregoing Chapter. And put upon Aaron the coat, and the robe of the Ep hod , and the Ephod, &c] The order wherein thefe Gar- ments were put on, according to the Taln?udijls,was this: Firft the Breeches were put on by the Prieft bimfelf,and that privately ^ which is the reafon perhaps they are not here mentioned. They being tied about his Loins Mofes put upon him the clofe Coat, which came down to his Ankles. Then this being bound to him by the Girdle ("which went round feveral times about him un- der the Arm-holes) he put upon him his Bonnet. This was the manner of habiting an ordinary Prieft. But when the High Prieft was confecrated, after the Girdle before named, was put on the Robe, with the Ephod and Breaft-plate, and then his Mitre $ to which was ad- ed the Golden plate, tied with a blue Riband upon his forehead. See Selden de SucceJJion. ad Pontif. L. II. c. 8. Verfe 6. Ver. 6. And put the holy Crown upon his head.*) By this Crown is meant nothing elfe but the Golden-plate, on which was written Holmefs to the LORD, XXVIII. 36. Which r upon EXODUS. 571 Which is exprefly called by the name of a Crown, Chapter f XXXIX. 3 o. VIII Lev. 9.) being bound upon the fore- XXIX. head with a blue Riband like a Diedem. Jofephus feems ^^V*^ to call the Mitre by the name of a Crown, (L. VI. Ha- lof. c. 15 J but then he immediately adds, Wktf ^?v- ctf< &kk& tS wavQ-, &c. about which there was ano- ther Golden Crown, having holy Letters written in it, &c. Vide Selden L. II. de Succejfion. e. 7. Ver. 7. And thou /halt take the anointing OyW] The Verfe 7* next thing that was done for the Confecration of Aa- ron, was anointing him with that Oyl which God or- dered to be made, XXX. 31, 32, &c. And pour it upon hk head and anoint him J] The Jews feem to think thefe two diftinft things, pouring oyl on hk head, and then anointing him. The manner of which they fay was thus: The Oyl being poured upon his head, which ran down to his face, he that anointed him drew with his Finger the figure of the Greek Letter Chi (or St. Andrews Crofs) upon his forehead T between his Eye-brows. This was done, Aben Ezra i thinks, before his Mitre was put upon his head, IBut" that is contrary to the order herefet down, which pre- ■ fcribes the putting on all his Prieftly Garments (of which this was one ) before the anointing. And he was therefore to be anointed in all his Habiliments, becaufe he was anointed to minifter unto God 5 which he could not do without all the holy Garments (XX VIII. 43. ) particularly this, it being unlawful to appear before God with the Head uncovered 5 as it was alfo among the Gentiles. Other of the Jewifh Do&ors therefore think, that when his Head was wrapt about with the Mitre, a place was left bare upon his Crown, for the pouring the Oyl upon it. Certain it is, that it was fo ; poured on his Head, as to run down upon his Beard, CXXXIII Pfal. 2, And the Jews fay the form of the Letter 574 A COMMENTART Chapter Letter Chi, was drawn upon his forehead, todiftinguifh XXIX. his anointing, from that of their Kings $ who were a- nointed in the form of a Circle or Crown. See Selden de Succejjton. L. II. c. g. Where he obferves alfo, that there being no holy Oyl, all the time of the fecond Temple after the Captivity, they made High Priefts on- ly by putting on their Holy Garments. Which that they might have compleat, they made an imitation of Vrim and Thummim ("though they had not the Oracle it felfj that none of the eight Garments might be wanting. So Maimonides. The only remaining difficulty is, Whether all Aaron's Sons were anointed as well as himfelf. And Mr. Selden in the place before-named, thinks they were at the firft, but not in future times: though all Aaron's Succeflbrs in the High Priefthood were confecrated by anointing, as long as the holy Oyl lafted 5 that is, to the Capti- vity of Babylon, or as fome fay fifty years before, when it was hid and no more found. And there is a place in the next Chapter, which feems to favour this Opinion, XXX, 30. But as we read of no Command lor their a- nointing, as there is here for Aaron s: fo when this Command came to be executed, is is faid exprefly, that Mofes poured Oyl on Aaron's Head 3 but that upon his Sons he only put the Holy Garments, VIII Lev. 12, 13. And therefore he is peculiarly called, The High Prieji from among his Brethren , upon whofe Head the anointing Oylvpas poured, XXI Lev. 20. The anointing there- fore of his Sons, XXX. 30. is only meant of that Un- ftion which is here mentioned v. 21. of this Chapter , where a mixture is ordered to be made or the Blood of the Sacrifice and of the anointing Oyl, which was order'd to be fprinkled both upon Aaron and his Sons, and up- on their Garments, and was a part of their Confecrati- on. For it was done accordingly at that time, as we read upon E X O D U S. 575 read VIII Lev. 30. So that Aaron himfelf had a dou- Chapter ble Un&ion 5 one proper to him alone, as High Prieft, XXIX. upon whofe Head the holy Oyl was poured ^ another ^-/-^vn^ common to him with his Sons, as he was a Prieft, whbfe Garments were fprinkled with the Oyl and Blood min- gled together. Ver. 8. And thou /hall bring his fans, and put coats up- Verfe. 8. on them7\ The High Prieft was firft habited, and then his Sons, in the order I have defcribed v. 5. Ver. 9. And thoujhalt gird them with girdles^ &c.] See Verfe 9, * Flejh of the bullock and his skin, &c] The Burnt-offering being flead, the skin of it was given to the Priefts, VII Lev. 8. But in Sin-offerings the skin was burnt ("and the Flefti alfo in fome cafes) and that alfo without the Camp, not at the Altar, IV Lev. 11. 12. VIII. 17. The Heathen fometimes burnt the skin even of their Holocaufts, as Bochart. fhews, P. I. Hie- roz*oic. L. II. c. 34. Shalt thou burn with fire, Sec.] The Hebrew word here for bum is quite different from that in the foregoing Verfe, which is ufed concerning the burning of In- cenfe, which foon vanifhed into fmoke, as the fat there mentioned did. But theflefi, and the skin^ and the dungr were burnt with a ftronger fire, and were longer before they were confumed 5 and therefore burnt with* out th Camp, where the Afhes were poured out, as a thing abominable. It is a Sin-offering.'] The Prieft might eat of any Sin-offering, whofe Blood was not brought into the San&uary 5 or rather it was his Duty fo to do (X Lev. 17.) becaufe it argued that the Peoples Sin was born and taken away by the Prieft. It may feem ftrange than that Mofes ( who was in the place of a Prieft J is or- dered to burn all this Sin-offering, and not permitted to eat of it $ though Aaron 1 and his Sons could not, be- caufe they were not yet Priefts. The be ft reafon I have found of it is, that it was to fignifie the imperfection of the Legal Difpenfation^ fince the Sins of the Priefts themfeJves could not be taken away, by the Priefts of the Law, or their Sacrifices $ but were to expeft a better Sacrifice, or a better High Prieft, as Dr. Jackfons words are in his Confecration of the Son of God, c 26. n. 2. Ver. upon EXODUS. 579 Ver. 15. And thou /halt alfo take one ram.'] One of Chapter the Rams mentioned above v. 1. XXIX. Aaron and his Sons foall put their hands upon the head ^O^^-' of the Ram.] See concerning this v. 10. Ver*e *5- Ver. 16. And thou /halt flay the Ram.] Where the Verle 16. Bullock was killed, by the Door of the Tabernacle, v. 11. And thou jh alt take his bl$ody and fj>rinl(le it round a- bout upon the Altar?] It was a different Sacrifice irom the other, and therefore had different Ceremonies be- longing to it 5 fomeof the Blood of the Bullock being only put on the Horns of the Altar, v. j 2. How the Blood was fprinkled round about upon the Altar, will be explained I Lev. 1 1. Ver. 17. And thou {halt cut the Ram in pieces.] That Verfe 1.7. the Parts might the more eafily be burnt upon the Al- tar. And wajh the inwards of him, 8cc] Upon which there was a great deal of fat $ which being put upon the pieces, and the Head, made them confume the fooner, by nourifhing the flame. Thus Homer reprefents the Sacrifice of the Greeks fas Bochart, obferves) when they offered to Jupiter 5 they cut the Thighs in pieces , and then covered them over with fat. Iliad. 2. v. 423. Vid. Hieroz. Pars. II. Lib. II. c. 45. p. 472. Ver. 18. And thou /halt burn the whole Ram upon the Verfe l8« Altar : it is a Burnt- offering unto the LOR D, &c] By this it appears, that as the former was a Sin-offering, fo this was an Holocauft or Burnt-offering $ which would not be received, till their Sins were expiated by the foregoing Sacrifice. Nothing of which was offered at Eeee 2 the 5 So A COMMENTART Chapter the Alraf, but lome of the fat only, becaufe fas R. Levi XXIX. ben Gerfon obfervesj the Offerers were not yet worthy, ^y^v^^j that God (hould accept any Offering from them. ¥erfe 19. Ver. 19. And thou [halt take the other Ram7\ Menti- oned v. 1. And Aaron and his Sons foal/ put their hands upon the head of the Ram.~] See v. 10. This, it will appear afterwards. 28, 32. was a Ptace-offering: upon which, being now reconciled to God, and received into his fa- vour, they feafted with him at his Table. ¥srfe 20. Ver. 20. Then /halt thou kill the Ram!] Where the Bullock was killed, which was firft offered, v. 11. And tal^e of his Blood J] Which was received in a Ba- fon. And put it upon the tip of the right ear of Aaron and his Sons, Stc] This being peculiarly called the Ram of Confecration, v. 22, 31* the Blood of it was not put up- on the Horns of the Altar fas in the firft Sacrifices. 12.) nor meerly fprinkled round about the Altar fas in the fecond, v. 16. J but put upon Aaron and his Sons. And firft upon the tip of their ears, to fignifie that they (hould hearken to the Divine Prefcriptions ; and then upon their Thumbs and great Toes fin which lye the ftrength of the Hands and Feet) to denote their ready and ftrenu- ous performance of every thing required of them. And being put upon the tip of their right ear, and the Thumb of their right hand, and the great Toe of their right foot , It may well be thought to fignifie, the moft exaft and perfeft obedience; the right hand being every where re- prefented as the moft excellent and ftrongeft to do any Execution., To this purpofe Abarbinel difcourfes on this place, whofe words are thefe : All this tended to make the Prieji underjland, that he ought to apply himfelf deli- gently to the fludy of the Law$ and to imploy his hands m^k the fame diligence in -.his Sacred MimJirj/§ and te upon EXODUS. 581 walkjn the way of God1 s Precept, &c. Some of the Jews Chapter confider thefe things fo fcrupuloufly, as to fay the Priefts XXTX. might not ufe their left hand in their Miniftry, no more v>->'-"V~x* than Minifter with unwalhen hands. And fyrinkle the blood upon the Altar round about7\ i. e. The remainder of the Blood. It is no improbable con- jecture of Fortunatu* Scacchus, that from hence the Hea- thens learnt their Taurobolia and Criobolia : which in procefs of time they difguifed with Infernal Rites and Ceremonies. For a deep hole being made in the Ground, the Prieft to be confecrated was put into it 5 and than Planks being laid over it, with a great many holes in them, the Bullock ox the Raw was (lain over them, and their Blood running down into the hole, the Prieft re- ceived it on his Eyes, Ms Ears, his Nofe, his Mouth 3 nay, he befmeared his Body with it. And this was ac- counted the higheft Confecration of a Prieft -r the vir- tue of which lafted Twenty years before it was renew- ed : and he that was thus confecrated, was had in the greateft Honour and Veneration. Thus filthily did the Devil pervert themoft fimple and cleaneft Rites, which Mofes prefcribed, of putting a little Blood, with a fra- grant Oyl on the tip of one of their Eears, Thumbs and Toes, Mjrothec. 2. Sacr. EUochrifm. c. 7 7. Ver. 21. Andthon fhalttahg of the blood that is upon Verb 21. the Altar.~] Some of that which was fprinkled fas the foregoing Verfe direftsj round about the Altar, Or, perhaps Tome of the Blood was left in the Bafon, upon the Altar, for that ufe. And of the anointing OjL*] Which is afterward or- dered to be made XXX. 2?, &c. And fprinkle it upon Aaron and upon his Garments 3 and upon his Sons^ and upon the Garments of his Sons with him7\ By which fprinkling, both they and their Gar- ments were feparated to an holy ufe, as it follows in the next 58s A COMM'ENTART 'Chapter next words, And he foal I be hallowed and his Garments, XXIX. &c. See upon v. 7. This may be lookt upon as a lively ^^^v^^y Reprefentation of our Purification by the Blood of Je- fus Chrift, and by his Holy Spirit. Verfe. 22. Ver. 2 2. And thoufhalt take of the Ram the fat. ] All the Fat in general was to be the LOR Ds, III Lev. 3. The Rump.] Here he feems to reckon up the particu- lars. And the Rump of a Sheep was the principal in thofe Eaftern Countries, where their Tails are of a prodigious bignefs, and exceeding fat, zsBochartus ob- serves, P. I. Hieroz. L. II. c. 45. and Job Ludolphus in his Hijlor. JEthiop. L. I. c. 10. n. 16. and in his Com- went, in Hijior. L< L c. 10. n. 76. And that co ver eth the inwards, &c. See v. 13. where thefe and the following words are explained. And the right /houlder.] In Peace-offerings this be- longed to the Prieft, VII Lev. 32. andfoit is here ordained, v. 27, 28. But now it was to be burnt upon the Altar, (v. 2 5..)becaufe they were not yet Priefts as the following words tell us, which give the reafon why this (houlder was burnt. For it is a ram ofConfecrationJ] Whereby they were confecrated, and made Priefts ^ but not yet compleat- ed, and therefore could not eat of that (houlder. Verfe 23. Ver. 23. And one loaf of bread, and one cakg of oyled bread, tec.*] Of that Bread and thofe Cakes mentioned 1K.2. of this Chapter. That is before the LOR D.] Which had been pre- fented unto God (v. 3 J for this by the Law, was to ac- company their other Sacrifices, XV Num. 4. Verfe 24. Ver. 24. And thou /halt put all!] Both Bread and Cafys and Fat and right Shoulder, before-mentioned. In the hands of Aaron, and in the hands of his Sons.] Thence this Sacrifice was called Milluim that is, filling of the hands $ which we tranflate Confecration. And their hands upon EXODUS. Kands were thus filled, to (how that Aaron and his Sons did not ufurp this dignity, or take it upon themfelves (as we fpeak) but were called unto it by God, who or- dered thefe things to be put into their hands, that they might prefent them to him. R. Solomon will have this Ram called the Ram of fillings or impletions$ becaufe by this Sacrifice they were compleatedD and absolutely madd Priefts$ nothing remaining to be done after this. And /halt wave them.'] When fuch holy things were put into the hands of the Offerers by the Prieft, then the Prieft put his hands under theirs, and they were lifted up, and then waved about on all fides. For a Wave- offering.*] The Hebrew word Xenuphah fignifies agitation, or (baking to and fro 5 which Abar- binel faith, was performed upward and downward, and then round about to all quarters of the World, to fig- nifie that the Earth fa the LORD's, and the fulnefs there- of $ or, rather that he is the poffeffor of Heaven and of Earth. Others of them fpeak to the fame purpofe. Before the LORD.'] Standing with their Faces to- wards the San&uary. Ver. 25. And thou /halt receive them from their hands, Verfe 25^ &c] After they had waved them, they delivered them into the hands of Mofes$ who as the Prieft at this time, laid them upon the Altar, and burnt them. For a Burnt-offering.*] It is certain this was not an whole Burnt-offering, but a Peace-offering, as appears from v. 28, 3 1, 32. yet fome of it being burnt on the Altar, that part is called a Burnt-offering. It is an Offering made by fire.*] So the Burnt-offerings are called lIm-9, 12, &c. but this was fo only in part, as I faid, not in the wholes and may be inter- preted by III Lev. 5. where all that was to be burnt of the Peace-offerings, is commanded to be burnt upon the Burnt- Sacrifice, and in that regard might be called a Burnt- offering. See v. 2J+ Ver* 584 A COMMENTA RT Chapter ^et% 2^' ^n^ thoujhalt take theBreafl of the Ram of XXIX. Aarons confecrationsT] Of the Confecration of him and v^~v-^ of his Sons. -Verfe 26. And wave it for a Wave-offering before the LOR D . and it /lull be thy part.'] Being a Peace-offering, the Prieft who offered the Sacrifice, was to have his (hare of it : and therefore the Breaft is here given to Mofes, after he had acknowledged it to be God's by waving it about, and that he had it only as his Minifter. Verfe 27. 'Ver. 27. And thou /halt fanSifie the breaft of the Wave-offering and the fhonlder of the Heave- offering.'] Upon thisoccafion, he makes a general Law, to be al- ways obferved hereafter 5 That, though in this pecu- liar Cafe, the right (boulder of this Sacrifice was burnt, ( being for Aarons Confecration^) and called a Bumt- offering, v. 25. yet in all future times, both the Breaft and this Shoulder ftiould belong unto the Prieft. There- fore the word fanUifie here fignifies, as much as declare them to be fandtified, or fet apart for the Priefts ufe 3 as they were again by an exprefs Law, VII Lev. 31, 32, 33>34- Which if waved, and which is heaved up.] There is no difference, that I can find, between Tenumah which we tranflate Heave-offering, and Teuuphah which we tranflate Wave-offering 5 but the former was only lifted up, and fo waved 5 and the other was waved all man- ner of ways, up and down, Eaft, Weft, North, and South, to fignifie that he to whom it was offered, was Lord of the whole World, and all that therein is. Verfe 28. Ver. 28. And it /hall be Aarons and his Sons by a fta- tutefor ever.'] So it is called VII Lev. 34. and it is a- gain repeated for greater confirmation. XVIII Dent. 3. For it Js an Heave- offering, j It is con feasted to God, to whom it belongs 3 and he beftows it upon -his MinifterSc And upon EXODUS. 585 And it/hall be an "Heave-offering of the Sacrifice of their Chapter Peace-offerings, See] And it {hall always in future times XXIX. be prefented unto God. as his part of the Peace-offerings, .-/""v^^ who conftitutes the Priefts to eat it in his (lead. As the former Ram was a Burnt- offering, fo this, it is plain, was a Peace-offering, in token, that now they were in a ftateof perfeft Friendship with God. Which was procured by their Sin-offering (v. 14O which was offered firft^ whereby their Prefent to God (v. 18J was made acceptable, as now their Perfons were de- clared by this Sacrifice of Peace-offering. Ver. 29. And the holy Garments of Aaron frail be hk Verfe 29, Sons after him, to be anointed therein, &C.3 Upon this occafion alfo, God makes another general Law, That all the Succeflbrs of Aaronm the HighPriefthood,fhould be fet apart to that Office, in fuch Garments, and by fuch an Unftion, and fuch Sacrifices as he was Confe- crated withal. And it appears by XX Numb. 28. that Aaron 's Son was inverted with the very fame Garments which Aaron wore : for thofe which peculiarly belong- ed to the High Prieft, did not decay as theTunick and Breeches did, and therefore went from one to another. Ver. 30. And that Son which is Priett in hk Siead,(hall Verfe 20 put them on feven days7\ This was to be done (even Days, one after another, that a Sabbath might pafs over him. For no Man could be a compleat High Prieft, as the Jews imagine, till a Sabbath had gone over his Head. But the principal intention of this was, that he might be made a Prieft with great Solemnity and Deli- beration 5 and put on his Habit fo often, that he might learn how to appear in them after a decent, or rather magnificent manner, before he undertook to Minifter. Yet the Jews fay, That if he did offer Sacrifice before the feven Days end, it was not accounted unlawful 5 provided he had been Anointed, and had put them on F f f f once. 5S6 A COMMENTART Chapter once. So Maintonides, who adds that he was to put XXIX. them on by Day, and not by Night. See Selden de Sue- w""v^w> cejfionibus, L. II. c. 8. Where he (hows (cap. 9. ) this is to heunderftood of his ZJ/*#/W alfo, which was to be by Day, and not by Night 5 and to be repeated feven times. And by the fame realbn, the Sacrifices were alfo to be repeated ^ though if he miniftred before they were offered, the Doftors held it not to be illegitimate 5 as he (hows in the end of that Chapter. When he cometh into the Tabernacle of the Congregation, to number in the holy pi aceT] At his entrance into the Ta- bernacle he was to put them on for feven Days together^ before he could go to minifter in the San&uary. Verfe 31-. Ver. 31. And thou float t take the Ram oftheConfecra- Hon.] That is, all the reft of the Flefti, which was not burnt on the Altar, nor given to Mofes. Who having had their (hare (v. 22. 26.) the Remainder, as the manner was in Peace-offerings , belonged to thofe that brought the Sacrifice. And feet he his Flefoin the holy place.*] At the door of the Tabernacle of the Congregation, as we read ex- prefly, VIII Lev. 31. and as it is explained in the next Verfe, that there they (hould eat it. Fire was taken from the Altar to boil it. fe 32- Ver. 32. And Aaron and his Sons fh all eat the flejh of the Ram] That is, Feaft with God in his own Houfe, as Perfons now compleatly qualified to Minifter unto him. And the bread that is in the basket.] All the remain- ing Bread and Cakes, which were prefented unto God, after that which was burnt upon the Altar, as his part, v. 23, 24, &c. By the door of the Tabernacle of the Congregation.'] Hence it appears, that this Sacrifice had fomething in it peculiar, from other Peace-offerings 5 which might be carried upon EXOD U S, carried home and eaten there, after God and the Priefts had had their parts. But this was to be eaten in God's own Houfe, where they were Minifters, as a thing more holy : and therefore Aaron and his Sons and Daughters could not eat of it, as all the Family did of other Sacri- fices of this kind. Ver. 33. And they [hall eat thoje things.'] Aaron and Verfe 33, his Sons alone were to eat them 3 and no Body elfe with them. Wherewith the Atonement was made.'] The Atonement wa^ not made by thefe things, but by the Bullock, which was offered in the firft place 5 which made them fit to have 1 heir hands filled with thefe things (as the Hebrew phrafe is for ConfecratingJ v. 23, 24. tocompleat their Sanguification* And therefore the words (hould be thus tranflated, They [hall eat thofe things, for whom the atone- ment (or expiation was made.) To cotfecrate, and to fan&ifie them!] Their Confed- eration and San&ification began, by the Sacrifice for Sin 5 and was compleated by this now mentioned. But a fir dinger fhall not eat thereof?] None that are not of the Family of Aaron, to whom alone this holy Food belonged. Nor were all his Domefticks allowed to eat of it, though they might eat of other Peace-offer- ings ^ but only Aaron and his Sons : who being Confe- crated Perfons, were to eat thefe things, which had a fpecial holinefs in them, being part of the Sacrifice of Confecration 5 and therefore appertained only to fuch Perfons as had been Confecrated. Becaufi they are holy.] Had a fpecial holinefs, as I (aid, in them 5 which made it fit only for iiich Perfons to eat them. Ver. 34. And if ought ofthefie/hof theConfecrations%YQt^c 54. or of the bread remain unto the morning?] He and his Sons being not able to eat it all. F f f f 2 Then 588 A COMMENTART Chapter Then thou /halt burn the remainder with fire.'] This is XXIX. a further argument, that there was a peculiar holinefs v/^vx^ in this Sacrifice, of which only Aaron and his Sons might eat : for if this had been like to the flefti of o- ther Peace-offerings, it might, according to the follow- ing Law, have been kept two Days, before it was eaten, VII Lev. 15, 16, &c. It Jhall not be eaten!] Upon the fecond Day. Becaufe it k holy.] Is of a more than ordinary San- ftity 3 being offered to make Men holy to God : and therefore the greateft care was taken, it (hould not be in danger to be in the leaft corrupted. Verfe 3 5. Ver. 3 5. And thus (halt thou do unto Aaron, and unto hk Sons, according to all things which I have commanded thee.] This is the fum of what I have to command thee, concerning the Confecration of Aaron, and of his Sons. Seven Days fl) alt thou Consecrate them.] They fhall not be made compleat Priefts, in lefs time than I have ap- pointed. Which no doubt was to make them fenfible of the weight of their Office. Verfe °6 ^er* 3'^* ^n^ thoufbalt offer every Hay a Bullock for a Sin- offering, for atonement!] Left he fhould think that only the Ram of Confecration (hould be offered feven Days together, he here exprefly directs, the Bullockjox a Sin-offering (hould be fo often repeated. The reafon of it follows, becaufe it was for atonement. Which ap- pears by the next words to fignifie, that it was not on- ly for the Atonement of the Prieft, but of the Altar it felf, which was by this Sacrifice, made fit for God's Service. And that's the reafon perhaps, why he faith in the Plural Number, it was for atonements. So the Hebrew Text. And thou fid alt cleanfe the Altar when thou haji made an atonement for it.] The Altar was not capable of any guilts upon EXODUS. 589 guilt 5 therefore this word atonement is here ufed im- Chapter properly, to fignifie that by thefe repeated Sacrifices, it XXIX. was fet apart to be a place where Expiations (hould be ^/^v~^ made. Or fimply, this Expiation of the Altar was no more, but, of a common, making it a Sacred Place : or, as Fortunatus Scacchus underftands it, it was purified by thefe Rites, from that defilement it muft be fup- pofed to have contra&ed, by the Hands of the Work- men that made it : for all VefTels, in the fenfe of the Law, were looked upon as made unclean, by the touch of any unclean Perfon. And therefore perhaps the Altar wasalfo wafhed with Water, as the Priefts were 5 which is here called its cleaning, And thonjhalt anoint it^ tofantfifie it J] To perfeft its San&ification or Separation from common ufe, it was anointed with the holy Oyl (mentioned in the next Chapter) as Aaron and his Sons were. For as by the Blood of the Bullock itrwas Expiated, fo by thisanoint- ing it was Confecrated : which is meant by fantfify- Ver. 37. Seven days thou /halt ntahg an atonement for - Verle 37 the Altar, and fanBifie it^\ Many think that thefe were not diftinft feven Days from thofe in which the Priefts were Expiated and Confecrated 5 as the Bullock for the Cleanfing of the Altar, was not a diftinft Bullock from that for the Priefts : but the fame Sacrifice ferved for both. This Opinion I (hall confider in theConclufion of this Book (XL. 17, 18. J and now only obferve, that thus not only the Priefts among the Heathen, but their Altars alfo were Dedicated by their Taurobolia and Criobilia (which I mentioned v. 20.) for we find an ancient Infcrtption, wherein one is faid to have fet up PETRAM TAVROBOLIATAM, an Altar confecrated by beftnearing it with the Blood of thofe Sacrifices, as Fortunatus Scaccbtts interprets it, lb. c 69. Mak$ 59o ' A COMMENTARY -Chapter Makg an atonement for the Altar.'] By the Blood of XXIX. the Bullock. ^"-\r^/ And fantfifie it. ] By anointing it with the holy OyJ. And itfhall be an Altar wojl holy.] The reafon why it is fo called, is given in the following words $ becaufe it was not only thus feparated to an holy ufe, but made thofe things to be holy which were ofiered upon it. Which they could toot be ill it was thus expiated and fan&ified. Therefore Fo ^cacchus expound? thefe words \an Altar moji holf] It (hall be fully and compleat- ly Consecrated, by oblervii g all the B ces which ar here prefcribed for feven Days togecber. Tin the end of which no Sacrifice whatfoever wasoffcrea on this Alt^r (becaufe it was not cieanied and fanftified to make them holy and acceptable) but on the eight Day, when all was performed that was required on the precedmgye- w* days, fire came down from Heaven, and confumed the Burnt-offering, VIII Lev. i, 24. Whatfoever toucheth the Altar pall be holy.'] Nothing was acceptable unco Gcd,unle(s it was offered upen this Altar 5 which fanttified every thing that was laid upon it according to God's dire&ion. Thus our Saviour feems to explain thefe words, XXXIII Matt h. 19. The Altar fanBifieth the Gift. That was the name for all things prefented unto God, which were called Korban^ being deftined to be offered at his Altar. Verfe 3 B* Ver. 3 8. Now this is that which thou /halt offer upon the AltarT] The principal ufe of the Altar was. That there might be a conftant Sacrifice offered upon it, in acknow- ledgement of God's Sovereign Dominion over them. Which could not be done till it was expiated and con- fecrated : but that being finifhed , Mofes direfts here what (hould be the firft Sacrifice offered upon it. Two Lambs. 3 Thefe were to be a Burnt-offering 5 which upon E X ODUa 591 which was the moft ancient of all other Sacrifices,being Chapter the fame that Abel offered. XXIX* Ofthefirji year.'] See XII. 5. •^-V~%-> - Day by day continually.] There were other occafional Sacrifices of various forts 5 but thefe were ftated and fo conftant, that they were never intermitted. No, not upon Feftivals, when other Sacrifices were added : as upon the Sabbath this Sacrifice was doubled, XXVIII Numb. 9, 10. and upon New-moons and other Feafts, feveral other Sacrifices were appointed, as may be feen there, v. i\. and in the reft of that Chapter, It appears by IX Lev. 17. that this daily Sacrifice was offered (at leaft for fome time) in the Wildernefs : but after they began to wander to and fro, for Eight and thirty years, „ fome think it was omitted. Which was the reafon that God renewed this Charge in XXVIII Numb. 3, 4. See Juvius and Menocliu* on that place, Ver 39. The one Lamb thou /halt offer in the mornings Verfe 39. axd the other ihoujhalt offer at even.] At what time in tht* Morning and Even is not here plainly prefcribed: But the word in the Hebrew for the latter being between the Evenings, which was about three a Clock in the Af- ternoon 5 the Morning Sacrifice a] fo was offered between the Rifing of the Sun and Noon, viz. at nine a Clock in the Forenoon. Ver. 4.0. And with one Lamb a tenth deal of flour.] Yqx£q Ad. Moft underftand the tenth part of an Ephah, which was anOmer : concerning which fee XVI. 36. And fo Mo~ fes afterward exprefly orders by God's Command3XXVIII Numb. 5. Mingled with the fourth part of an hin ofOyl, Sic] An Hin wasthefixth part of an Ephahj containing one Wine Gallon, two Pints and fifteen Inches (as Bifhop Cumber* land computes it in his Learned Treatife of Scripture Meafures.) So that the fourth part of it was a Quart, and 59i A COMMENTART Chapter and fomething more than a quarter of a Pint. XXIX. The principal thing here to beobferved is, That this o^^/-^ was ordained (as I noted upon the XXVth Chapter) to reprefent God's dwelling among them in the San&uary 5 where this daily Sacrifice was the conftant Provifion made for his Table (as the Altar is called J) and Bread and Wine a neceflary attendant (as they are at all Ta- bles) upon the Meat that was fet before him. Verfe 41. ^er# 41, And the other Lamb thouffjalt offer at even , and foalt do thereunto according to the Meat-offering in the Morning, and- according to the Drink; offering thereof?] The fame Rites were to be obferved in this, that were in the Morning-Sacrifice, without any difference. For as Abarbinel obferves, in his Preface to the Book of Le- viticus, the true Reafon of thefe two Sacrifices was, That all Men who live well, having two Meals a Day, fo many Sacrifices (which were his MeatJ were there- fore appointed for the Divine Majefty. For a fweet favour.] See I Lev. 9. An offering made by fire unto the LOR D.] i. e. A Burnt- offering, as the next Verfe explains it. Verfe 42. Ver. 42. This fhal I be a continual Burnt- offering through- out their Generations ', at the door of the Tabernacle of the Congregation!] For there the Altar of Burnt-offerings flood, as we read XL. 6. 29. XVII Lev. 6, &c. Before the LORD.] Who dwelt in the moft Holy Place, in the upper end of the Tabernacle. Where I will meet you!] Their coming to Worfhip in that Place, is called drawing nigh to God : accordingly he promifes to vouchfafe his gracious Prefence with them. See XXV. 22; Tofpeal^ with thee.] More efpecially, he promifes to meet Mofes there upon occafion^ and to declare his Mind and Will to him, in fuch Cafes wherein heftiould confult him. ' r. upon E XOD U S. 593 Ver. 43. And there I will meet with the Children of Ghapte Ifrael.] That they might not think his meeting with XXIX. them ("before mentioned) was only by revealing his ^^~v~^j Mind to Mofes, and fo to them, (as the laft words of Verfe 4?« the fore-going Verfe might feem to intimate) he ex- plains his meaning to be, that there he would grant Tokens of his fpecial Love and Favour to them all, when they approached unto him. And the Tabernacle /hall he fanfftfied with my glory, ~\ The glorious PrefenGe of God, which filled this Houfe, XL. 35. was that which fan&ified it, or made it an Holy Place. But feme refer this not to the Tabernacle^ but to Ifrael ( which is juft before mentioned, and the word Tabernacle not in the Te^t) and the truth is, they were made an holy People alfo, by this glorious Pre- fence of God among them in the Tabernacle. Ver. 44. And Twill fan&ifie, &c] That is, mani- Verfe 44. feft them to be fanftified ^ or ftill more compleatly fanftifie them, by the appearance of the Divine Glory in the Tabernacle, IX Lev. 24. The Tabernacle of tbe Congregation.*] In the Hebrew the name is Ohel moed, which fignifies exactly the 7k- iernacle of Meeting : So called not from the Peoples meeting there (as we feem to take it when we tranflate it, Tabernacle of the Congregation) but from God's meet- ing there with them, which is mentioned juft before 5 and in the next Chapter, XXX. 36. is exprefly called the Tabernacle of Meeting fas I think it fhould be tran- dated ) where 1 will meet with thee. Which fhows, that this was the reafon of its name. See alfo XVII Numb. 4. and Mr. Mede Book II. p* 436. Now all the People could not come to attend upon the daily Sacrifice.which was offered for them.and fo to meet with God here 5 and yet it was a Maxim among •them, That no Mans Sacrifice was accepted, unlefs he was Gggg frefent 594- 4? COMMENTARrf: Chapter prejent at it: therefore there were certain feleft Perfons XXIX chofen to wait upon God, in the Name of all the reft, ^""V^^ (and there were XXIV Clajfes of them, as of the Prieft* in David's time J called by the Jews Stationary men 5 who never mifled, when their Courfe came, to attend upon the Divine Majefty at the Tabernacle, as the Re- prefentatives of all cheir Brethren. Concerning which fee Pet. Cun£us9 L, I We Repub. Jnd.cap. 10. and our Learned Dr. Lightfoot in his Temple Service, Chap. 7. Se3. 3. I yoill fanUifie both Aaron and his Sons, to miniver U me in the Priefts Office.] He declared them to be fan&ified to be his Priefts, by the appearance of his glory at their firft Sacrifice after their Solemn Confecrati- on 5 and by Fire coming from Heaven to confume their Burnt- offering, IX Lev. 23, 24. Verfe 45.* Ver. 45. And I will dwell among the Children tf/Ifrael.] The Chaldee renders it, I mil place my Divinity (i. e. the SCHECHINAH) among them. In the Hebrew it is, in the midflofthem: for the Tabernacle was fituated in the very middle of their Camp, while they were in the Wildernefs, II Numb. 17. And will be their God.] Beftow fpecial Bleffings upon them} fuch as he did not vouchfafe to other Peo- ple. Verfe 46* J Ver. 46. And they Jhall know that lam the LORD their God, that brought them forth out of the Land of E> gypt, that I may dwell among them!] By his fpecial Favours toward them, it was evidently manifefted to theqi, that he brought them out of the Slavery of Egypt , to make them a feleft People unto himfelf 3 a- mong whom he fettled his Habitation, and appeared , by a moft glorious Symbol of his Prefence., to be in the midft of them. 1 upon EXODUS. 595 I am the LORD their God.*] How could they doubt Chapter of it, when they remembred, in what a wonderful XXX. manner he had brought them out of Egypt $ and what they had heard him declare from his own mouth at Mount Sinai? XX. 2. CHAP. XXX. Verfe 1. A ND thou /halt mah$ an Altar to burn Incenfe Verfe i< ±\ upon!] This is commonly called the gol- den Altar 5 upon which fweet Incenfe was as conftantly burnt every day, as the Morning and Evening Sacrifice of a Lamb ( before-mentioned XXIX. 38, 39.) was of- fered at the Brazen Altar. Of Shittim-wood (loalt thou make it!] See XXV. 5. Ver. 2. A Cubit (hall be the length thereof and a Cubit Verfe 2. the breadth thereof (fourfquare Jhall it be.)] It was a Square of not much more than half a yard 5 becaufe it ferved only to offer Incenfe upon twice a day, and had no other ufe. And two Cubits jhall be the hight thereof] It was as high again, as it was broad 5 that the Prieft might mi- nifter there without ftooping. The Horns thereof foal I be of the fame.] At each cor- ner there was a Spire, rifing out of the fame piece with the corner Poft. See XXVII. 2. Ver. 3. And thou /halt overlay it with pure Gold, &C.] Verfe 3. The top of it, and the Frame on all fides, with the Horns, were to be covered with Plates of Gold, as the Table was XXV. 24. The top thereof] The Vulgar Latin translating th e Hebrew word gag, by craticula, hath led many into a conceit that there was a Grate upon this Altar, as there was upon the other. But as the word for that is quite G g g g 2 dif- 596 A COMMENTART Chapter different (viz. micbar) fo there is not the leaft mention XXX. here made, of cleanfing this Altar from the Afhes, or of any thing to receive them : and therefore Fortunatus Scacchus ingenuoufly. acknowledges, there was no Grate on this Altar 5 but a golden Pan, or Di(h was fet upon the top of it fas we tranllate it rightlyj with Coals there- in, when Incenfe was to be burnt 5 and taken away witir the Coals, when that was done. And thou fodt make unto it a Crown of Gold round about.] A border of Gold, which went about the brim or edge of it. See there XXV. 24. This feems to have been made of mafly Gold, nor of Shittim-wood, overlaid with Gold. ¥erfe A. Vet. 4. And two golden Rings [halt thou make to it, un- der the Crown of it 7] The golden Crown arofe upward above the Table, and thefe Rings were fixed below it. By the two corners thereof upon the two fides thereof fid alt thou make them.] On each fide of the Altar, near the Corners of it were thefe golden Rings annexed $ at each of the four corners, one. And theyjloall be for places for the fidvestobearit with- al.] This (hows the ufe of the Rings. Verfe 5* Ver. 5. And thou fadi make the flaves of Shittim-vi ocd and overlay them with Gold."] Juft like the Staves for the carnage of the Ark and the Table, XXV. 13, 28. Verfe 6. Ver. 6. And thou fhalt put it before the Vail 7] In the midft of the Houfe between,- the Candleftick and the Table 5, though not juft between, but fomething high- er, towards the Vail $ where it was placed direftly be,- iore the moft Holy Place. That if by the Ark of the Teftiwony.] See 25. 22. Before the Mercy-feat.'] Towards which the Prieft looked when he offered Incenfe 5 recommending to God the People and their Prayers* which they were making "without; while, he burnt Incenfe within. There is no ground upon EXODU S.. 597 ground to think that this Altar ftood in the moft Holy Chapter Place, as St. Auflin and fome others have conceived $ XXX, for thefe words are a plain demonstration to the con- ss>"~V'N trary. See Cunteus L. II. de Repub. Jud.c. 5. That is over the Tejiimony.] That is, the Ark 3 which is -here fimply called thzTefiimony, as it is v.%6. becaufe it was the principal thing in the Ark, XL. 20. See XXV. 22. Where I will meet with thee."] Though Aaron and his Sons might go no further than the Holy Place (except only once a year when Aaron alone went into the moft Holy J to offer Incenfe before the Mercy-feat: yet Mo* fas had the priviledgeto confultthe Divine Majefty, in the moft Holy Place, where the Divine Glory fhined, as thefe words, and XXV. 22. VII Numb. ult. feem to intimate. For fince he was admitted into the Mount fas P. Cuntus argues, in the place before-mentioned J to fpeak with God face to face5for many days together 3 it is not unreafonable to think that he was admitted to fpeak with him, upon occafion, in the moft holy place in the Tabernacle; Ver. 7. And Aaron Jball burn thereon fweet Incenfe!] Verfe j. He did it at firft 5 but afterwards his Sons in their cour- fes performed this Service : as appears from I Luke 8, 9. where Zacharias,. who was not High Prieft, offered the Incenfe when it came to his turn, according to the -cuflom of the Priejis Office. Sweet Incenfe!] For it was a compound of feveral Spices, which were very fragrant, as appears by the lat- ter end of this Chapter. Every Morning when hedrejfeth the Lamps.] At the Fi- fing of the Sun the Priefts went in to look after the Lamps which they had lighted in the Evening before. The dreffing of them, as the Hebrews defcnbe it, con- fifted in cleanfing the Snuff ditties, and fnuffing rhofe Lamps 59$ Si COMMENTART Chapter Lamps they found burning, and fupplying them with XXX. new Oyl 5 and in putting new Cotton (as we now ^""V^ fpeak) and Oyl into thofe that were gone out,and light- ing them at fome of the Lamps which (till continued burning. He Jhall burn Incenfe upon it.} The manner of it is defcribed by Dr. Light foot in his Temple Service^ Chap. 9. Se&. 5. Verfe 8, Ver. 8. And rchen Aaron lighteth the Lamps at even."] See concerning this XXVII, 20. He /hull burn Incenfe upon it 7\ As he did in the Morn- ing. A perpetual Incenfe .] In the fame fenfe that the Morning and Evening Sacrifice is called a continual Burnt-offering, (XXIX. 38. 42.) this is called perpe- tual Incenfe, becaufe it was never intermitted twice a day. And one reafon why it was thus continually burnt, was, becaufe of the vaft number of Beafts that were (lain, and cut to pieces, andwafht and burnt e- very day at the Sandhiary : which would have made it fmell like a Shambles (as Maimonides fpeaksj if this fweet Odour had not perfumed it, and the Garments of the Priefts who there miniftred. Whence, faith he, that Speech of our Rabbins, Thk fweet Odour might be fmelt as far as Jericho. Whereby the Reverence due to God's Houfe was perferved $ which would have been contemptible, if there had been an ill fmell conftantly in it, as he truly obferves, More Nevoch. P. III. c. 45, Before the LOR D.] For this Altar ftood right o- ver againft the Mercy-feat, v. 6. Throughout your Generations, ,] In all future Ages. Verfe .0. Ver. 9. Ye fiall offer no ftrange Incenfe thereon.} None but that, which by God's own order is direfted to be made in the latter end of this Chapter. Nor Burnt-facrifice, nor Meat-offering, neither fhall ye pour upon EXODUS, 599 pour Drinks-offering thereon.'] There was another Altar Chapter appointed, without the Holy Place, for all thefe: XXX. which as they might not be offered any where elfe, fo ^s~*y~^ this Altar was appropriated for an Offering more grate- ful than all their Burnt facrifices, or Meat and Drink- offerings. So Porphyry feems to have learnt from this place (for he was acquainted with thefe Books) h is mofl fit to worfhip the Gods with Incenfe, both becaufe it is more grateful, and alfo more pure than an Hecatomb : for Blood doth not at all delight the Gods. Accordingly we find in XVI Numb. 46, 47. that the wrath of God was ap- peafed, when it broke out in a Plague upon the Peo- ple, meerly by offering Incenfe, whereby he is faid to mak$ an atonement for them. Ver. 10. And Aaron fhall make an atonement upon the Verfe io« horns of it once a. year ^ with the blood of the Sin-offering of atonement.] Only once a year the Blood of that great Sin-offering, which was made for the general Atone- ment of the People, was to be put upon the Horns of this Altar 5 though no Sacrifice might be burnt upon it. Once in the year.] Upon the great Day of Expiati- on, which was the tenth day of the feventh Month - when the High Prieft was firft to go with the Blood of the Sin-offering into the moft Holy Place, and fprinkle it before the Mercy- feat 5 and then come out into the San&uary, and there put the Blood upon the Horns of this Altar, and fprinkle it upon it alfo with his Finger feven times, as we read XVI Lev. 18, 19. Shall he make atonement upon it.] The Atonement mentioned fo often in this Verfe, feems to relate to the Altar it felf fas it is explained XVI Lev. 18 J which was hereby cleanfed from the Impurities, which it was fuppofed to have contra&ed by the Sins of thofe who conftantly officiated there. It '6oo A COMMENTARY Chapter It & M°ft holy unto the LORD.'] This may be XXX. meant of cliat folemn Expiation, upon the Day of V^~V"^w> Atonement 5 .which was the mod holy Rite in all their Religion : for that Sacrifice is called by the peculiar Name x>i the Sin-offering of Atonement , or Expiation , XXIX Numb. 11. Or, it may be expounded of this Altar it felfj which by this was declared to be fepara- ted to the moft holy Service, in which none (hould prefume to officiate but they who were thereunto con- fecrated. Which was the reafon of the heavy Punifti- ment upon King Vzziah $ for attempting that which belonged to the Priefts only,as we read 2 Cbron. XXVI. r8, 19,20. Verfe II. Ver* "• And the LO RDjpake unto Moks, faying.] This is often repeated in this Chapter (v/iyf 22, 34J and in the next 5 to (how that God did not deliver all his Precepts to Mofes in the Mount, without intermix Hon ^ but gave him fome time to reft, and then (pake to him again. Verfe 12, Ver. 12. When thou takeft the fum of the Children of Ifrael, after their number. ~] This vvas done twice by God's own order, Numb. I. and XXVI. From whence it doth not follow that it could not be done lawfully, without a fpecial Command : for there might be rea- fonable Caufes, why the Rulers of the People might think fit to order them to be numbred, efpecialy in time of War. The reafon why this is here mentioned, feems to be, becaufe, befides the Offerings made voluntarily ( XXV. " 2.J every Man alio paid half a Shekel towards the build- ing of the Tabernacle, and providing all the Furni- ture of it 5 for which dire&ions had been given in the foregoing Chapters. This appears from XXXVIII. 25,26. Thv upon EXODUS.. 601 They jhall give every man a ranfomfor hisfoul.~] This Chapter was an homage, whereby they acknowledged they XXX. were God's redeemed ones ^ and whereby they alfo pre- ^"^V"^ ferved their Lives, which were in danger if they did not pay it. Unto the LOR D.] To be imployed about his Houfe. That there be no Plague among them, &c] Which God might have juftly infli&ed, if they had not made him this Acknowledgment, for increafing and multiplying them according to his Promife. Ver. 13. This (hall they give; half ?a/he^Lr\ A She- Verfe 13. kel wanted not much of our half Crown. See XXIII Gen. 15. and Bifhop Cumberland's Treatife of Scripture Weights and Meafures, Chap. 4. After the fhehgl of the fan3uary7\ There the ftandard was kept by which fuch money was to be examined: as Jujiinian commanded the Weights and Meafures, where- by all others were to be regulated, to be kept in the great Church of every City. For I fee no reafon to think, that there were two forts of Shekels among the Jews, one Sacred and the other Common 3 but much reafon againft it : for a Shekel of the Sanffuary, which is the Rule of the reft, XXVII Lev. 25. was in value but twenty gerahs 3 which is the fame with aguroth^ 1 Sam. II. 36. and is by the LXX. tranflated oCck®-. An half fhekel fhall he the offering of the LORD.'] This was a Tax, which was continued in following times, for the Reparation of the Tabernacle, and after- wards of the Temple, XVII Matth. 24. For Cicero m his Oration pro i*W firft day of the Month Adar, Men were appointed to fit in every City of Judea, to receive this Payment. Which is the Tribute mentioned by Titus in his Orati- on to the Jews$ wherein he puts them in mind how" kind he had been to them, in permitting them to take Tribute , add to gather Gifts for God, faffpoiayZv ™ v^h cm t J <3iu , £ ava^^clIcl evKX^yc-iv 67rs7f 44*ju«p Jojephus L.VLHalof.c.2^ Verfe 14. ^er# r4* *&Vir) 0ffe *&** p^Jfeth among them that are nnmbred, from twenty years old and above, foall give an offering to the LO R XX} Every Man was bound to offer whether Prieft or Levite, Ifraelite or Stranger ^ except Women, Servants, and fuch as were under Age. Yet if any one of thefe did make a voluntary offering it was accepted : only from a Gentile, who was an I- dolater, they would not aceept it, as Maimonides tells US. See Selden I,. III. de Jure E. & G+ c. 4. p. 291. Verfe 15. Ver. 15. The rich Jhall not give more, and the poor Jhalt not give lefs than half a .JbekfL'] They were all equally concerned in this Tax being for the fupport of the daily, weekly, monthly and annual Sacrifices $ and for the providing Salt,and Wood, and the Shew-bread5c£r. whereby all Ifrael came to have an intereft in whatfo- ever was done at the Houfe of God all the year long. The Prieftly Garments alfo were provided out of this Money, and other things belonging to the Divine Ser- vice, and to the Reparations of the Houfe of God. SeeMr. Selden L. III. de Symdr. r. 10. n. 2,3,4. Where he (hows That if any thing remained in the end of the year, af- ter all ihefe Charges defrayed, it was fpent in extraor-, dinary Burnt-offerings : which were called the fecovd Sacrifices of the Altar* When they give an offering unto the LO R D, to mah$ upon EXODUS. 605 an atonement for your foals. Whence this Money is cal- Chapter led in the next Verfe Kefeph Hakippurim, the Money of XXX, Expiations, Which made every Man , though never s^Vx^ fo poor, endeavour to raife it, though he fold his Clothes to get it : And he that failed to pay this Tri- bute, was feparated from the Congregation, and not comprehended in the Expiation, (~as R. Levi of Barce- lona fpeaks, Precept. CV. J that is, was not partaker of the benefit of the Expiatory Sacrifices. Ver. 16. And thou fialt take the atonement-money of Verfe 16* the Children tf/Ifrael, and /halt appoint it for the fervice of the Tabernacle of the Congregation.] See the Verfe fore-going, and X Nehem.%2, 33. where we read of Ordinances made, to charge themfelves with the third part of the fiekel, for the fore- mentioned ufes 5 becaufe the Expences were then fo great, that half a Shekel was not fufficient to maintain them. That it may be a memorial for the Children of Ifrael be- fore the LOR D, to make an atonement for their fouls!] ATeftimony of their Gratitude to God 3 who graci- oufly accepted this Acknowledgment of him, and fpa- red their Lives, which by their Sins they had forfeited: this being a Propitiation for theta, becaufe it purchafed Propitiatory Sacrifices to be offered on their behalf. Ver. 17. And the LORD fpakeunto Mofes,Jiy/ag.] Verfe 17* See v. 1 1 . Ver. 18. Thou /halt alfo make a I aver of brafsJ] There Verfe 28. is nothing faid, either here, or XXXVIII. 8. concern- ing the form or bignefs of it. But we may proba- bly think, that though Solomon made a Sea of Brafs, much bigger than this Veflel, f which was to be carried about with them in their Travels in the Wildernefs) yet he made it of the fame form 3 and that was Circular, as we read 2 Chron. IV. 2, 3,&c. And after their return from the Captivity of Babylon^ the Laver was reflored Hhhh 2 fas 604. A COMMENTARY Chapter (as LEmpereur obferves out of Maimonides in his Anno* XXX. tations on Codix Midoth, c. 3. fed. 6.) but there is no- -"'"V-^ thing to be found in the Talmudifls concerning its Di^ mentions. And his foot alfo of brafsJ] The Bafis of it was fo contrived, as to receive the Water, which run out of the Laver at certain Spouts. To ivafl) mthair\ At thofe Spouts the Priefts walhed their hands and their feet,before they entred upon their Miniftration. For if they had put their hands and feet into the Laver, the Water in it would have been defi- led by the firft Man that walhed therein. And the Sea of Brafs made by Solomon was fo high, that they could not put their feet into it. And thoujloalt put it between the Tabernacle of the Con- gregation, and the Altar.~\ It ftood, according to the Talmudifis, between the Porch of the Temple and the Altar 5 and confequently, in the Tabernacle, at the en- trance of it, but a little on the South- fide, and not juft before the Altar. That is, it was placed like our Fonts, which ftand at the lower end of our Churches, towards the Door. So that the Priefts coming into the Court, immediately went to the Laver and there walhed* and then afcended to the Altar. And thou jh alt put water thereixJ] The Heathens were fo Superftitious, as to think there was a greater virtue in fome Waters than in others for their luftration : par- ticularly the Greeks (as Fort. Scacchus obfervesj would admit of no other Water, in fome of their greateft So- lemnities, but that from the Fountain Callirohe. But the Divine Inftitution was more fimple, requiring meer- ]y Spring-water, for all manner of Purifications .* only this Water here mentioned was put into a Veffel fan- ftified by a folemn Unftion, XL. 11. Verfe 19. Ver. 19. For Aaron and his Sons fiall wafi their hands and upon EXODUS. and their feet therein?] Which that it might be done more conveniently, the Talmudijls tell us there were twelve Spouts or Gocks5 in the form of a Womans Breaft (whence they call them Paps or D/gx) to let the Water out of the Laver : fo that the twelve Priefts,who attended upon the daily Sacrifice, might wafh there all together. See UEmpereur in the place above-named, where he treats at large of this 5 and of the Conveyance of Water into the Laver: which in the Tabernacle fat leaft while they were in the WildernefsJ was brought thither every day in other Veflels, and put into it, ac- cording to the Direction in the Conclufion of the fore- going Verfe. Every one knows that the Gentiles took great care of waftiing their hands before they facrificed; as appears by many places in Homer •, ("to name no other Authors J who in the firft Book of his Iliads, fpeaking of the great Sacrifice that was preparing to be offered, for the - appealing of Apol/a, faith,. upon which words Eujiathins obferves it was the arici~* ent cuftom, before they facrificed, to wafh their hands, Set $**&*& V ■&*»' yiri&a*, for none but thofe who were clean and pure might meddle with facred things.* And again in the third Book, They poured Water upon the hands of the Kings : *V yt*hxx^^ count. But the manner of making this Ointment, as Maimonides defcribes it, was thus : The Spices were beaten feveraliy (he fliould have excepted the Mjrrhe, which was liquid) and then they were mixt together and macerated in pure Water, till all the virtue of them was extrafted. Which being done, the Hin of Oyl was poured upon them, and all was boiled upon the fire till the Water was evaporated, and the Oyl alone re- mained. See GhiL Schickard in his Mifchpat hameleb, c. i. p. 24. It pall be an holy anointing 0//.] Wherewith none were to be anointed, but Sacred Perfons and Things. Verfe 26. yer# 26. And thou fialt anoint the Tabernacle of the Congregation therewith^ &c."] This and the following Verfes, (how the ufe of the holy Oyl 5 which was to confecrate or fet apart every thing hereafter mentioned, to the Service of God. Whereby the Majefty of God's Houfe (as the Jews fpeak) was fet forth: for anointing belonging only to Rings and Princes, this Ceremony begat in Peoples minds a greater fear and reverence to- wards God himfeif, as Maimonides his words are, More Nevecb, P. III. c. 45. Verfe 27. Ver. 27. And the Table and all hisVejfds, Sec] Here being ftich a particular mention of every thing that was in the San&uary 5 he only faith when it was ere&ed, (Xt- 9-*) Thou}/) ah take the anointing Ojl, and anoint the Tabernacle and all that is therein, &CC. Verfe 28 Ver. 28. And the Altar of Burnt-offering, &c] In this Verfe he mentions all that was without the San&uary, in the Court of the LORD'S Houfe$ of the Un&ion whereof he alfo gives a particular charge, XL. 10, 11. And accordingly when he gives an account of the Con- fecration of Aaron md his Sons, he alfo tells us how he ^J upon EXODUS. rfrr he executed thefe Commands of anointing the Taber- Chapter nable, and all that was in it } but more efpecially this XXX. Altar, which he fprinkledfeven times with the holy ^/~ Oyl, VIII Lev. 10, if. See there. Ver. 29. And thm flult fantiifie them.'] Seperate all Verte 29. the forenamed things from common ufes, to the Service of God alone, by anointing them with this holy Oyl. That thy may be most holy.'] They were made here- by molt holy, becaufe as it here follows, they made other things to be holy. Whatsoever toucheth them Jball be holy."} As the Gift was made holy by the Altar, upon which it was laid. See XXIX. 37. Ver. 30. And thou flrnlt anoint Aaron andhisfonsy Sec] Verfe 30. See XXIX. 7, 8. Ver. 31. This fid all be an holy anointing Oyl unto me^ Vecfe 31. throughout your Generation s7\ The Jews underftand this, as if it were meant of this individual Oyl now made by Mofes 5 which lafted till the Captivity, or till the tima of Jo/iah. But this feems to be as fabulous, as that Jojiah hid it fo. that it could never be found after his death. For there were fo many things to be anointed with it at prcfent, and in future times fall the High Priefts being anointed, not with a drop or two, but with fuch a plentiful effuGon of it, that it ran down to their Beards, nay, the Skirts of their Garment, CXXXIII Pfal. and their Kings alfo, when there was any doubt of their Title) that this Oyl could not laft fo long, much lets retain its Scent for fo many Generations, with- out a Miracle, of which there was no need, for though there was near half an hundred weight of the Spices. yet there was but five or fix quarts of Oyl $ and there- fore the Ointment could not be more : the odours of thefe Spices being only extra&ed by infufion, and the Subftance left behind. And fuch a quantity as this, one I i i i 2 may 6ia A COMMENTART Chapter may wellfuppofe was near fpent, in the anointing of fo XXX. many Things and Perfons, as are here mentioned : and W"V>w> therefore it was upon occafion to be made again, as the Perfume was, which follows here v. 34. Yet it muft be confeffed that there hath been a very ancient Opinion among the Jews, That in the fecond Temple there wot no holy Oyl : for which one can fee no reafon 5 but that they did not think it lawful to make this Compofition, and therefore confecrated their High Prieft, only by putting on their Robes. How they came to fancy it unlawful doth not appear ^ but the o- miffion of this Unttion after their return from their Captivity, feemed to ibre-tel that there (hould be ano- ther and better kind of Un&ion, which was by the Ho- ly Ghoft 5 the variety of whofe Gifts might perhaps be fore- fhado wed by thefe feveral Spices. An holy anointing Oyl unto me.'] There was no Rite or Ceremony ordained whereby this Oyl became holy 3 but it was confecrated by this Divine Inftitution, which appropriated it unto God alone in thefe words, unto me. Which feparated it to God's Ufes and Service 5 and made it unlawful for any Body to employ it to other purpofes. Verfe 2% Ver. 32. Upon mans fle/h foal/ it not be poured7\ Here, follow two Prohibitions, to breed in the People the greater Reverence to this holy Ointment. The firft is this, that it fhould not be poured on mans flcjli, u e. on common Men, who were not Priefts, or were not appointed by God to be anointed with it. It is well known that in the Eaftern Countries ( whom the Greeks and Romans alfo imitated^ Men were wont to anoint their Heads and Faces, and that with very precious- Ointments, efpecially at their Feafts, and when they would m3ke a -fplendid Appearance : and therefore they are here forbidden to make ufeof this Oyl for fuch li- fe. JSfcfc- upon E X O D US. 6}1 Neither Jhall ye make any other like it, after the compo- Chapter fition of it.'] This is a fecond Prohibition, not to make XXX. any Ointment of thefe Spices, for private and common v-^~V"N^ ufe. It is hoty.'J It is fet apart for my ufe alone, Andjhallbe holy unto you."] And therefore you (hall «? not imploy it to any other, Ver. 33. Whojoever compoundeth any like it, or whofo-ycxfe ^ ever putt eth any of it upon a fir anger, &c] That is, if any Man broke either of the foregoing Prohibitions/ by making the like Compofition, or putting any of this upon one who was not a Prieft, he was liable to hzcut off from Ifrael. What that is, fee XVII Gen. 14. The reafon of thefe Prohibitions is manifeft, as Maimonides excellently Difcourfes, More Nevoch. P. III. c. 45. which was, That this fweet Odour being fmelt no where elfe, Men might be more in love with it in the Sanftuary t : And that none by being anointed with the like, might fancy themfelves better than others, from whence great Diflentions and Mifchiefs might have arofe. The fame - may be faid concerning the Perfume, v. 37, 38. Kings indeed are faid to have been anointed with this very Oyl 5 at leaft Solomon was, 1 Kings, 1. 39. (though we may doubt of David when he was anointed King ofjudah, 2 Sam. If. 4.) which was, I fuppofe, by a fpecial direftion of the Prophets^ that the People might look upon, them as facred Perfons, and fpecial Mini- fters of God for their good. The Jews alfo will have it, that he whom they cMthe anointed of War, that is, fay the Jews, the Prieft mentioned XX Deut. 2. but I fhould rather think, the General who commanded their Forces in any fudden danger, was anointed alfo with this Oyl, that he might be infpired with Courage, when be fought as a facred Perfon, So that they interpret the firit words of the foregoing Verfe \jtpon mans flejh fault: 6h a commentary Chapter foallit not be poured'] in this fenfe $ None [hall be anoint- XXX. ed voiihii^ but the HighPrieff, the attainted of War, and ^s'~^v~^j the Kings of the Houfe of David. For the Kings of Ifrael were not anointed with it, but with fimple Bal- fom, as they alfo tell us. Vcrfe. 34. Ver. 34. And the LORD faid unto Mofes, take unto theefweetfpices.~] There are the fame words here in the Hebrew, that we had before 7/. 23. fave only that there he faith, Take to thee Rofamim (with the addition of Rofch principal, or mod excellent) and here take to thee Samim^ which we tranllate fweet Spices. How thefe two differ, Interpreters of all forts extreamly va- ry. But they both feem to be general words, which contain the following fpecies under them- and Samim to fignifie Spices of lefs value than Befavrim. The latter of which denotes fuch Spices as were either liquid, or mod proper to mix with Oyl, and other liquid things, to give them a fragrancy, as Fort. Scacchus thinks^ who hath difcuffed thefe two words with great diligence, in his EUochrifm. Mj/roth. P. II. c. 7. Stafte.~] The Hebrew word figoifies fomething that drops, which fome have taken for Balfom : but the LXX.tranflateit as we do, and Sdmafms hath Qiown that it is the liquid part of Myrrhe fnot which flows of it (elf) which drops from it, when it is prefled out by Art : See Prin. Exercit. p. 520. The fame Fort. Scacchus c. 8. obferves out of Diofcorides, who calls it ^^*t„ r/*£fiw to Krx*3vy &c. the moft unftious part of frefh Myrrhe, prefied out with a little Water, c. 74. This was ufed in their Perfumes which the Heathen burnt up- on their Altars, as appears by that of Euripides in Tro~ ad. where he mentions Onycha] upon EXODUS. 615 QnychaT^ The Hebrew word Secheleth is trandated by Chapter Jonathan, Cefeth :> which the famous Bochartus proves XXX, by many arguments to be ladanum, which was one of the principal Aromaticks among the Arabians. The Scream of Interpreters indeed carry it for Onycha, but are not agreed what that is. For feme take it for the Hoof or Claw cf an Animal fas Maimonides) others (as Jarchi) for the Pvoet of a Plant, which is fmooth and tranfparent as the Nail of a Man's Hand, which the Greek call Onyx: But there are others, and more nume- rous, who take it for the fhell of aFiih, in the Fens of India, that are full of Spikenard^ upon which this Fiih feeding, it makes the very Shell odoriferous. See Hie- rozoic. P. If. Lib. V. cap. ult. He obferves alfo P. I. L. III. c. 1. that there was fuch a Shell- fiih in Babylonia, which was nearer to the Jews than the Indian. The Greeks called it Onyx from the form of it 5 and the Hebrews Secheleth from its colour, which was black. And GalbanumP\ That which is fold in our Shops is of anoffenfive finely but there was another in Syria, in the Mount Amanm, which had an excellent Scent. And therefore, to diftinguifh it from ordinary Galba* num, there is a word added to it, as the Vulgar Latin takes it, in which it is called Galbaniumboni odork. For that Tranllationjoyns the next word ("which wetran- ftatefaeet Spices) unto Galbanum : as if he had faid, A- romatick Galbanum. With pure Frankincenfer\ It was gathered twice in the Year^ in the Spring and in the Autumn: and Pliny tells us, that gathered in the Autumn was the pureft and whiteft} with which the other fas was reddifh) was not to be compared, L. XII. c. 14. Every one knows that this was very much ufed by the Gentiles upon their Altars. Ofeachffjall there be a like weight .] This is the com- mon 6 i 6 A CO At MEN TA R T Chapter mon Interpretation of the Hebrew words $ and I will XXX. not trouble the Reader with any other. But we have no certain knowledge what weight this was: for I fee no Authority for what the Hebrew Dofrors fay, that there was LXX. pound of each of thefe four Spices. And they add Cwhich makes all they fay of this matter que- ftionable) that there were alfo feveral pounds of Cina- mon. and Cajfia, and Crocus-, in fliort of XIII. feveral Spices, which Jofephus (L. VI. Halofeos^ c. 6.) affirms were in this Compofition. Of which Mofes, they fay, made in the whole CCCLXVIII. pound 5 that is, one pound for every day in the year, and three for the day of Expiation. And accordingly R. Levi Barzeloniu faith, the Prieft made every year, as much as would fuffice for every day of it : and that the ordinary Prieft < might make it, as well as the High Prieft, Precept. Cf. Verfe 35. yer# ^ ^ £n(i t^0H (halt make it a perfume.] Some think the laft words of the foregoing Verfe fignifie, that each fort of Spices was to be pounded, one by one, and then they are all ordered here to be put together, A ConfeSion after the art of the Apothecary^] Made with great care, and according to this Divine Prefcrip- tion. Thus Plutarch, fpeaking of the Aromatick Miyi** among the Egyptians, which was burnt Morning and Evening on their Altars, faith it was not put together, a™* iToxw, on any fafhion , or as it hapned $ &*4 .. yeppfjuLTa, hf av rolls pvf s4°^» &c. but the Sacred Books were read to thofe who compounded it, when it was mixed, L. de lfid. &Ofiride. Tempered together!] Both the Chaldee and the LXX. render this mingled 5 juft as Salt is with any thing upon which it is fprinkled. Pure.'] Without any other mixture. And holj.] To be ufed only in the Divine Service. For this was one of the molt ancient ways of worfhip- ping upon F/X O D U S. 617 ping God t the word SvaU, i. e. Sacrifice (as Porphyry Chapter faith L. II.) being derived ^ Sputi***.* the firft Men XXX. making a Fume, by burning parts of Trees and Shrubs ^s~*v~^ and Seeds and Fruits. And the fweeter their fcent was4 the more greatful they fancied the Fume was under their Gods. So that though at firft they contented themfelves with fimple Herbs and Plants, and Mofes here prefcribes only fome few Spices fetcht from Foreign Countries, yet in after- times they increafed them to a greater num- ber : for that Aromatick mixture I mentioned before a- mong the Egyptians, called ko>/, was a Compofition of fixteen things, which Plutarch reckons up in the fore- named Book. And Sophocles brings in Clytemnefira fin his Eleffr. v. 63 7. ) calling for aiWJ* *-*W?t*, Fumes of all forts of Seeds to be offered to Apollo, that (he might be delivered from her Terrours. Ver. 35. And thou [halt beat of it very fmalL] Reduce Verfe 35. it to powder. And put it before the Tefiimony. ] Burn it upon the Altar of Incenfe, which was placed before the Ark, as we read v. 6. This feems to be the meaning 5 and not that he ftiould put it in a Difti upon the Table, ready to be burnt: for the Table did not ftand before the Ark of the Teftimony. Where I will meet with thee?] See XXIX. 42. It jhall be unto you moll holy?] Imployed only in the worftiip of God, before the moft Holy Place. Ver. 36. And as for the perfume which thoufialt make, Verfe 36. &c] Or rather, And the perfume which thou foalt make, you fh all not make to your f elves according to the compofiti- on thereof For any private ufe 3 which is imported in thefe words, to your felves. It fhall be unto thee holy for the LORD.] Tntirely feparated to the Divine Worftiip 5 and therefore not to betouched by any but the Priefts, and ihat when Kkkk they 6i3 A COMMENTART Chapter they miniftredin theSan&uary, before the Mercy-feat. XXXI. Ver. 38. Whofoever Jhall make like unto that, to fmell <^y^j thereto.] For his own pleafure. See v. 33. R. Levi of Verfe 38. Barcelona hath well explained this: No Man was to make this Compofition with the fame Spices, and the fame weight, and with an intention to burn it. So he interprets thofe words, to fmell thereto: that is, to make a Perfume with it, by burning it, Precept. CXI. yet if any Man (as Maimonides obfervesj did fmell this Per- fume, but did not make it, he was not guilty of being cut off. Shall even he cut off from his People.'] See v. 33. Their opinion is not improbable, who think by this is meant not only the Excifion of the Tranfgreffor, but of his whole Race 5 none of which ftiould remain to keep up his Name in Ifracl. By which fevere threatning, the People were deterred from prophaning thefe holy Things. CHAP. XXXf. Verfe 1. Verfe 1. A ND the LORD ftakeunto Mofes, fop Jt\ ing.~] After all the foregoing Directi- ons from the XXVth Chapter unto this, (in which, as I faid before XXX. 11. one may well think there was fome intermifiion) the LORD proceeded to give Afo- fes this following Information toincourage him to go about this work. Verfe 2. Ver. 2. See, I have called.'] Be not folkitous where thou (halt find Workmen, who have skill enough to make all the things which I have commanded ^ for I have taken care of that} andpitcht upon one, who (hall be the chief Direftor of the whole bufinefs. By name.] Made a particular choice of one Man a- bovc upon E X O D U S. 619 bove all others, whom I have defigned for this Work. Chapter It appears by other places, that this Phrafe (to call him XXXI. bj name) gives Bezaleel the pre-eminence above all o- ther Artificers. See XXXIII. 12, 17. where he faith the fame of Mofes $ and XLV If a. 3. where he faith it of Cyrus.* Bezaleel the [on :torfsBi/loriaArc£, c, i.n. 3. Ver, upon EXODUS. 6ai- Ver. 4. To devife cunning works, fkc.~] There are two Chapter things required in an excellent Artifl: 5 good Inventi- XXX!. on, and Ability to do what he hath contrived. The ^O^^0 firftof thefe feem to be intended in this Verfe 5 and the Ver*e 4- other in the next : together with a dexterity to teach other Artificers, who were to be imployed under Be- zaleel and Aholiab. Ver. 5. And in cutting offtone, &c] There were no Verfe 5. Stones imployed about the Tabernacle 5 and therefore this muft be meant of cutting and fetting the precious Stones mentioned Chap. XXVIII. and in ingraving on them what God commanded, v. 11, 21. And in carving of Timber^] We do not read in the foregoing Chapters, of any carved Work about the Ta- bernacle 5 and therefore this word may better be ren- dred (as it is in the beginning of the Verfe) cutting, ra- ther than carving Timber. For it fignifies, in general, doing all the Work of Carpenters and Joyners. To work, in all manner of workmanfl)ip^\ That was neceflary for the making every thing God had com- manded. Ver. 6. And I, behold, I have given with him 7\ Left Verfe & Mofes (hould think one principal Contriver and Di- rector not to be fufficient, God joyns another with him. Aholiab of the Tribe 0/Dan.] It is obferved by R. Be- chai, that God chofe one out of the lowed Tribe ( for fo they accounted that of Dan) as well as one out of the chief, which was Judah : that Bezaleel, faith he, might not be lifted up with vain Conceit 5 for great and fmall are equal before God. And he truly obferves, that one of the fame Tribe, of Dan, by the Mothers fide, was the molt skilful Perfon that could be found, for the Building of the Temple by Solomon, 2 Chron. II. 14. And in the hearts of all that are wife~hearted> 1 have put wifdom7\ 6si A CO.MMENTA RT Chapter mfdom^] That is, God Indued the Minds of all in- XXXL genious Perfons among them, with an extraordinary . 73, 74- Throughput your Generations. ] During this Polity which God now eftablifhes among you. That ye may know that I am the LORD that doth fan&ifie youJ] To be my peculiar People, by obferving this Solemnity. For it was peculiarly enjoyned to them, and to no other Nation $ and was looked upon as a lingular Benefit conferred on them above all People 5 as appears by the devout Acknowledgment Nehentiah makes of this, among the reft of the Divine Favours to them, That he made known unto them his holy Sab- bath, IX. 14. and feeXXEze%. 11, 12. Verft 1 a ^er# l^* Tejhall keep the Sabbath therefore."] Since it is fuch a diftinguifhing Mark, be the more careful to obferve it. For it is holy unto yon.] This depends upon what was faid in the Conclufion of the foregoing Verfe, that here- by they were fan£iified, or feparated to God as a pecu- liar People 5 and therefore in all reafon (hould look up- on this as an holy day. Every upon EXODUS. 625 Every one that defdethit, fiall furely be put to death."] Chapter If there were credible Witneifesof his Profanation. XXXL For whofoever doth any vporl\ thereon.] This was to v^-v-*^ defile, or profane it. That Soul Jhall he cut off from amongjl hk People.*] God feems to threaten, that he himfelf would fhorten his days, if the Judges, for want of Witnefies, could not punifti him. So Eliah ben Mofeh ("one of thofe whom the Jews call Karaites) moft excellently expounds this, and all the reft of the Puniftiments, threatned to the Violation of this Precept, which Mr. Selden hath given us out of a MS. L. I. de Synedrk, c. 6. The fenfe is this, in fhort $ He that violates a Negative Precept, as they call it, either doth it fecretly, which is moft frequent $ or openly, which happens feldom: unlefs a Man be one of thofe profligate Wretches whom we call Apoftates. Now him that fecretly brake the Sabbath, the Scripture threatens with cutting off, viz. by the hand of God, according to what is written here in this place. In like manner inceftuous and unlawful Conjunftions are threatned, XVIII Lev. 29. becaufe they were wont to be committed (ecretly. But if any Man did any Work openly on the Sabbath, fo that they were WitneifeS of it, he was to be ftoned, according to what is faid XV Numb. 35. Though if he did it out. of miftake, either fecretly or openly, he was only to bring a Sacrifice for his Errour : And if he offended againft any of the De- crees of the Wife-men about the Sabbath, he was to be beaten. Or if there was no Court of Judgment in the place (as now, in their prefent Condition ) then all fuch Tranfgreflbrs were lefttoGod to punifh them, of what- foever fort they were, Ver. 15. Six days may vporh, be done, but m the fe- Vcrfe it venth is the Sabbath of rejl, holy to the LORD.0] So it is called alfo XXXV. 2. and XXIII Lev. 2. And L 1 J 1 fo 6*6 A COMMENTARY Chapter fo the Sabbath wherein the Land refted, is likewife cal- XXXI. led XX V.Lev.^. But the Hebrew words Schabbath Schab- ^~\^~> baton (Sabbath of Reft) properly fignifies Sabbath above all Sabbaths , i. e. thegreateft Sabbath 5 on which a reft was to be moft pun&ually obferved from all manner of Work : which the Jews, as de Dieu notes, call the weighty Sabbath 5 as if others days of reft were but light in comparifon with this. According to that faying of R. Jofee, Great is Circumcifion, becaufe the weighty Sab- bath gives place to it 5 that is, admits of this Work, though the Reft on this Sabbath be fo very great. Shall fur ely be put to death,] As an Idolater, who did not acknowledge the Creator of the World. See before v. 14. Verfe 16. Ver. 16. Wherefore the Children of Ifrael (hall beep the Sabbath, to obferve the Sabbath throughout their Generati- ons, for a perpetual Covenant."] The moft literal Inter- pretation of this Verfe feems to me to be that of Lud. de Dieu, The Children of Ifrael fhall keep the Sabbath, by making the Sabbath a perpetual Covenant throughout their Generations. That is, by never fuffering it to be interrupted,they made it a perpetual Covenant between God and them throughout all Ages. Verfe 17 ^er* I7* '&** aftgn between me and the Children ofK- nel for ever.] A Badge an^ Livery that they were the Servants of the moft High, who made the Heavens and Earth. A Mark of their being devoted to him, and continuing in Covenant with him, no lefs than Circum- cifion. For in fix days the LORD made Heaven and Earth!] In memory of which the Sabbath was firft inftituted 5 to preferve perpetually, and eftablifl) that moft precious Hi- ftory and Doftrine of the Creation of the World, as Mai- mini d s fpeaks, More Nevoch. P. Ill c. 43. And on the feventh day he refted, and was refrefied. ] Delighted upon E X O D U S. 6*7 Delighted in the Contemplation of all his Works, which Chapter hefaw were very good, I Gen. 31. The fame Maimo- XXX1- nicies obferves that the word jinnaphaf/i ("which we tran- w^*v-^- flate was refrejloed) comes from nephefl^ which, among other things, iignifies the intention of the Mind , and the Will: and therefore the fenfe of thisPhrafe is, All the Will of God was perfected and brought to a Conclufion 5 his whole good Pleafure was abfolutely finified on the j event h day, More Nevoch. P. I. c. 67. Ver. 18. And he gave unto Mofes, when he made an Verfe 18. end of communing with him upon Mount Sinai.] When he difmifled him, having (aid all that is before related during his forty days (lay with him in the Mount, he delivered unto him two Tables of Teftimony, to carry down with him to the People. Two Tables of Tefiimony.'] Wherein God teftified to them his Mind and Will, in the principal things which concerned their Duty. See XVI. 34. Tables of (lone.*] That what was written upon them might be more durable. There is no ground to think that thefe Tables were made of fome precious Stone fas the Author of the Book Ctfri, and other Jews fancy J for the word Eben in the Hebrew (imply Iignifies any fort of Stone 3 and is wont to have fome other joynedto it, when precious Stones are meant, as in 2 Sam. Xlf. 30. I Kings X. 2. 2 Chron. III. 6. Written with the finger of God~\ i.e. By God himfelf. Juft as the Heavens, faith Maimonides, are faid to be the wo)\of his fingers, VIII Pfal. 4. which he interprets in another place (XXXIII.6.) By the word of the LORD were the Heavens made. Therefore written by the finger of God, is as much, faith he, as by the word $ that is, the Will and good Pleafure of God, More Nevoch. P.I. c. 66. In (hort this Phrafe fignifies, thatGod employ- ed neither Mofes J nor any other Inftrument in this Wr L 1 1 1 2 tin?, 6*8 A C OMM E NT A R T Chapter ting, but it was done by his own powerful Operation, XXXII, For all things that we do, being wrought by our hands and our fingers, thefe words are ufed to exprefs God's power. See XXXII. 16. This was a thing fo notorious in ancient times, and fo much believed by thofe, who were not Jews, that many other Nations pretended to the like Divine Wri- tings,that they might gain the greater Authority to their Laws. Thus the Brachmans report in their Hiftories, That the Book of their Law ("which they call CafierJ was delivered by God to Bremavius, upon a Mount in a Cloud: and that God gave alfo another Book of Laws to Br amnion , in the firlt Age of the World. The Per- sians fay the fame of thofe of Zoroafier^ and the Getes of Xamolxk. Nay, the Brachmans have a Decalogue like this of Mofes, and accurate Interpretations of it, in which they fay there is this Prophecy, That one day there (hall be one Law alone throughout the World. This evidently (hows how well the World was anciently ac- quainted with thefe Books of Mofes, and what a high efteem they had of them. See£foi/i«f L. II. Alnetan, gusft.c. 12. n. 19. CHAR XXXII. Verfe r Verfe 1. \ N D when the People.'] Not the whole J~\, Body of the Congregation ^ but fo many of them, that the reft durft not appear to oppofe their defires. Saw that Mofes delayed to come down out of the Mount .] The Jews fancy that he ftayed beyond the time that he had appointed for his return to them. But that is not likely 5 for he himfelf was not told how long God would detain him there. See XXIV. 14. The meaning there- upon EXODUS. 629 therefore is, that he flayed longer than they expe&ed$ Chapter fo tint they did not know what to think of it. And XXXIL having as yet received no Dire&ions about the Service v of God, for which they were called out of Egypt ( VIL 16. and other places) they thought it was time to defire Aaron to let about it, in fuch a way as other People fer- ved their Gods. The People gathered themselves together unto Aaron.^J They applyed themfeives 10 him, as being left by Mo- fes^ to be the chief Direftor andGovernour of Affairs, together with Hur during hisabfence, XXIV. 14. And according to the Computation made concerning the time of his going up into the Mount, ("See XXIV. 18.) this hapned upon the fifteenth of our July0 which Month the Hebrews call Tamuz. And [aid unto him, TJpT} One cannot think that they fpake thus to him, at the very firft word 3 but other Difcourfe palled before this : unto which Aaron, in all probability, making fome difficulty to confent, and per- fwading them not to perfift in their Demand,they would not be denied any longer, but faid in a feditious man- ner, Up, make no further delay, for we will have what we defire. Make mGods.~\ Or rather, make ma God: for fo Nehemiah exprefles it in the Singular Number, IX. iS; and fo Elohim is often tranllated, XX Gen. 13. XXXV. 7, &c For their meaning was, Make us a facred Sym- bol or Sign, as other Nations have, that may reprefent God in a vifible manner to us. So the Jews expound it in Pirke Eliefer, c. 45. They faid to Aaron, the Egyptians extol their Gods, they flng and chant before them 5 for they behold them with their eyes. Make us fuch Gods as theirs are^ that we may fee them before us. And fo R. Jehudah in the Book Cofri, P. I. Sett. 97. They defired a fenfible ObjeSf of Divine Worfhip to be fet before them ^ not 6;o A COMMENTART Chapter not with an intention to deny God, who brought them out XXXII. of Egypt.* but that fomething in the place of God might ' Jiand before them, when they declared his wonderful Works. Such, no doubt, was their meaning $ for they could notbefo fenflefsasto imagine the true God could be made by a Man -, or that an Image could go before them ("as it here follows) which may have feet, but cannot walk, as the Pfalmi/i fpeaks. And therefore Aben-Ezra judicioufly interprets it, Some Corporeal Image in which God may re fide. Which jhall go before us.~\ Conduft us through the Wildernefs. God himfelf in a Pillar of Cloud and Fire 3 hitherto went before them : but that Cloud now cover- ing the Mount where Mofes was, and not (tiring at all from thence, they imagined, perhaps, that Mofes being loft, it would no longer lead them as it had done. For as for this Mofes, &c.~] This doth not feem to be the Language of thefe who had any regard to him. We wot not what is become of him.*] They thought, perhaps, that he was confumed in the Mount,by the Fire which (hone from the Face of God, as Jonathan para- phrases it. Greg. Nyjffens Refle&ion upon this Demand of the People is very natural 5 That they were like School-boys, who in the abfence of their Mafter, were carried famTva 0^*7? ^ drct^Uv, with fenflefs impetu- ous Motions into Rudenefs and Diforder, p. 183. de Vi- ta Mo/is. For there were many among them who were infefted wich the Egyptian Idolatry, as we learn from XXIV Jojh. 14. XX Ezek: 7, 8. XXIIL 5. 8. And therefore hankering after that way of Worfhip by Ima- ges, which 1 hey had learnt there, they took this oppor- tunity to deftre a vifible Reprefentation of God among them, as the Egyptians had. And fo St. Stephen looks upon this as a turning back in their hearts unto Egypt 9 VII ACis 39, &c. Ver. upon E X O D U S. 631 Ver. 2. And \aron faid unto them, break of the golden Chapter car-rings, &c] This confirms what I faid, that there XXXII. was fome debate about this matter, before they fpake feem to haveprefentedthemasan Offering, towards the making of aReprefentation of God 5 wherein everyone of them might have an Intereft : and accordingly Aaron accepted them. And 6^2 A COMMENTART Chapter And fajhioned it with a graving tocl.~] The Hebrew XXXII. word cheret (which we tnnftzie graving Tool) is uftd writing Pen, VI i I Jja I. and for a crijping Pin, which Womenufed about their Hair, III Ifa. 22. And therefore Interpreters take it here for an Inftrument of Engraving. And fome think that Aaron madefuch marks with it in this Calf, as they were fai theEpgyptian Apis; which was a Cow that had Spot on her right fide like a Crefient ("as fome Writers fay, though Herodotus fay otherwife, and the marks are varioufly reported. See Pignorim in his Menfa Ifiaca, p. 18, .&c.) and a (quare white fpot in the fore-head. But others think it more likely that the Calf coming rough out of the Mould, Aaron only poliftied it with a proper Tool. For though Apk was in great honour among the Egyptians jet it was a living Cow, and not the Image of one, which they had in fuch Veneration. Therefore Mr. Selden fin his Syntagma I. de Dik Syris, c.^.) takes it to be more probable that this golen Calf, or Ox, or Bullock f for fo the Pfalmijl differently calls it, CVI. 19, 20 J was made in imitation of that golden Ox that reprefented Ofiris^ which was very famous among the Egyptians. who had a mighty Veneration for the River Nile, cal- led in Hebrew Sichor ffrom whence came Siris) and for the Dog-flar ("called Siris likewife) at whofe rifing that River began to fwell} and for the Sun (which was principally meant by this Name J to whom both the Bull at Heliopolis, and the Ox at Memphis were Confecrated, as Macrobius tells us L. I. Satumal, c. 2 1 . But though all this be very ingenious, yet the truth of it may be well queftioned, as I (hall (how prefently^ when I have no- ted that this Translation, fafloioned it with a graving Tool, is not fo agreeable to what here follows, as another •which the Hebrew words will as well bear. After upon EXODUS. 633 After he had made it a molten Calf] The words in Chapter the Hebrew are, and he made it, &c. we tranflate them XXXII. after, 8tc. to make this agree with what goes before ao ^'^v^^ cording to our Translation, he faflnoned it with a grav- ing Tool : which may as laterally be tranflated he bound them up in a bag. For we find the word jatzar, which we here tranflate faflnoned, to have the fignification alfo of binding or tying up : and cheret in the Plural Number to fignifie a bag, 2 Kings V. 23. And thus the Pro- phet Ifaiah (as Bochart obferves) defcribes the making of Images, XLVI. 6. they lavijh Gold out of the Bag, and they make it a God. Which agrees with what is here faid of Aaron, He received the Ear-rings, and put them in a Bag, and then having made a Mold, caft them in- to it, and made a golden Calf. See v* 24. A molten Calf] So he calls it, becaufe it was no big- ger than a Calf, though the Head was like an Ox : and therefore, as I obferved before, fo called by the Pfal- miff. What moved Aaron to reprefent God in this fi- gure, is hard to refolve. Moft think he imitated the Egyptians^mong whom he had long lived: which feems not to me at all likely, fince he had feen the Judgment that God executed againft all their Gods, XII. 12. yet fo great a Man as J. Gerh.Voffim hath taken a grat deal of pains to prove, that Jofeph was adored by them un- der the Name of Apis and Seraphis : and that his Sym- bol was an Ox. This he hath laboured to fupport by many ingenious Conjefrures. But it is not likely, if he were thus publickly honoured as a God, that a King fhould arife who knew not Jofeph 5 i. e. had no regard to him, lExod.8. and another fucceed him, who en- deavoured to ruin all his Kindred. The Worfhip of Serapis alfo was not fo ancient 5 for Herodotus faith not a word of it, nor any Body elfe till the time of Alex- ander the Great 5 and many Authors fay it was brought M m m m into 6ft A COMMENTART Chapter into Egypt out of Pontus by Ptolomy : See Bochartus in XXXI I. his Hierozoic. P. I. p. 338. And though Apk was more ancient, yet not of fuch antiquity as Mofes, as a very learned Perfon of our own (Dr. Tenifon, now Arch- bifhop of Canterbury) hath (hown in his Book of Ido- latry, Chap. VI. Part 4, 5, &c. And as for Ofir'u, both Plutarch and SW/*> fay, he was the fame with Apis: which was not then known, as I have faid in Egypt, no more than Typhus or Typhon, whom Philo thinks to be here intended 5 but was certainly a later Invention, and as Bochartus imagines, reprefented Mojes himfelf, though very much difguifed. Cvperus indeed ha:h made it probable (in his Harpo- crates, p. 83, &c) that there was a Serapis worfhipped in E^ypt, before that brought out of Pontus : But whe- ther it be fo or no, I do not take it to be at all material, becaufe it is not likely that Aaron would make fuch a Reprefentation of the Divinity, as was in ufe among them from whofe Slavery God had lately deliver'd them. For how could he think the LORD, to whom he proclaimed aFeaft, would bepleafed to be reprefented by any of thofe Idols, on whom, as I faid before, he had executed Judgment, at their departure out of E- gyptZ Or what reafon is there to think the Ifraelites themfelves could be inclined to think their God to be like any thing , which that People worfhipped, who abhorred the Sacrifices which the God of Ifrael requi- red? Their Coiije&ure feems to me far more likely, who think that Aaron, in making this Calf, took his pat- tern from foaie part of the S C H E C H I N A H which appeared to him and the Elders of 'Ifrael (when they eat before God, XXIV. 10. J attended with the Angels: Some of which called Cherubim, then think appeared with the faces of Oxen. But as there is no mention in that place of Chmtbims^ nor of the Angels appearing in any upon E X O D U S. 635 any (hape wharfoever 3 and Mofes exprefly faith, the Chapter Jfraelites (aw no manner of Similitude on the Day when XXXI L the L O R. D fpake to them in Horeb, IV Dent. 1 5. (and therefore Aaron and the Elders, in all probability faw none afterward) fo I think there is no evidence that the heavenly Minifters at any time appeared in this(hape,till the SCHECHINAH departed ftom the Temple, in the days of Ezekjel. See XXV. 18, 20. After all this confidered, Aaron feems tome to have chofen an Ox to be the Symbol of the Divine Prefence, in hope the People would never be fo fottilh as to wor- fhip it 5 but only to be put in mind by it of the Divine Power, which was hereby reprefented. For an Oxes Head was anciently an Emblem of Strength, and Horns a common fign of Kingly Power. So they were among the Phoenicians (as Pignorius obferves in his Menfa Ifia- ca,p. 15. out of Eufebius his Pnepar.Evang. L. L cap. nit.*) and among the E%yptians(zs DiodorusSiculus relates L.l.) and among the Romany as appears by that famous Sto- ry of GenuciusCipus (in VaL Maximus L. V. c. 6.) who when he was Pr£tor had Horns come out of his Head on a fudden, as he was going out of the City to the Wars: whereupon he was told, Regem eum fore, fi in Drbem revertijfet, That he (hould be a King, if he re- turned into the City. And fomethinglike it is related by Julius Capitolinus concerning Clodhts Albinus, at whole Birth a Cow brought forth a Calf with purple Horns, which they lookt upon as figmtmlmperij, a Token of Empire. Which made the ancient Fathers, perhaps, when they fpake of this Calf, or Ox of Aaron s9 mention only its Head. For fo doth Tertullian (L. adverfus Ju- drfos c. 1 .) cum procf'ifijfet eis bubidum caput .♦ and St. Cy- prian, TuaUantius, St. Hierom, St. Ambrofe^ and others : Notbecanfe they thought Aaron made only the Head 3 but becaufe this was the principal part whereby God was reprefented. Mm mm 2 And 6^6 A COMMENTART Chapter And they faidJ] The People cried out aloud. XXXil. Thefe be thy Gods, 0 Ifrael. ] Or, as Nehemiah ex- ^-/~v-v^ prefles it, IX. 18. This is thy God, &c. the Image or Symbol of the Divine Majefty : or as Abulenfis inter- prets it, Hts Divine Vert ne refides in this golden Body. The Plural Number is commonly ufed for the Singular, efpecially when God is fpoken of, as I obferved before, XX Gen. 19. XXXV. 7. 2 Sam. Vil. 23. Which brought thee up out of the Land of "Egypt.] This (hows they lookt upon this Ox, only as a Reprefenta- tion of the Almighty LORD their God 5 for it being but newly made, they could not imagine they were brought by it from the Egyptian Slavery, but by his Power, which perhaps they fancied now refided in it. Verfe 5. Ver. 5. And when Aaron faw it, he built an Altar before itJ] As at the Peoples requeft he made it, fo he feeing them receive it with fuch applaufe, prefently Confecra- ted it 5 by building an Altar, offering Sacrifices, and keeping a folemn Feaft in its honour. And Aaron made proclamation.*] Caufed it to be pub- lickly proclaimed throughout the Hoft 5 that everyone might have notice of the Solemnity. Andfaid, to morrow is a FcaflT] Which was a part of Worfhip ordained by his Authority. To the LOR D.] Not to this Ox, but to the Crea- tor of the World, whom they Worfhipped in this Image. Notwithftanding which, this was no better than an Idol, VII AUs 41. and they grofi Idolaters, CVI Pful. 19, 20. 1 Cor.X. 7. Some think indeed, thatM*- jes being gone, and, as they imagined, either burnt up orfamilhed, theydefired this Representation cf God to go before them and direft them, as a kind oiTeraphim : but God allowed no fuch vifible fign to be made of his Pretence with them, which he knew would in a ftiort time have their Adoration. Ver. upon EXODUS. 637 Ver. 6. And they rofe up early on the morrow. ~] The Chapter next day, which was the XVIth of our July, they kept XXXII. their Feftival. And to (how their Devotion they began ^^v^ betime in the Morning, and feem not to have ftaid for Verfe 6- Aaron: but, as it follows, offered Sacrifice themfelves. And offered Burnt- offerings.'] Which always preceded others. See XVIII. 12. XXIV. 5. where I obferved that whole Burnt-offerings were intirely confumed on the Altar being wholly God's. And brought Peace-offerings.^ This intimates that feme Perfons received what they brought ^ and perhaps they were the young men mentioned XXIV. 5. where I noted alfo that of Peace- offerings the People that brought them had a (hare, that they might Feaft with God :. and they invited their Friends like wife to Feaft with them, There is no mention either here, or in the other places, of Sin-offerings : whereof the Priefts had a part, but not the People. And the People fat down to eat and to drinks] Upon the Sacrifices of Peace-offerings $ whereof the People, as I faid, had their part : and by partaking of it, hadfel- lowlhip with the Idol, to whom they were offered, as the Apoftle (hows, 1 Cor. X. 20, 21. Thus the Egyp- tians kept a n&vfeuriA at the Feaft ot Apis ^ in imitation rather of the Israelites ■, than otherwife. It may be fit here to note, That this Cuftom of Sa- crificing, and alfo offeaftingon the Sacrifice, in token of their Communion with him, to whom the Sacrifice was offered, was fo very ancient, that it is not eafie to believe theobfervationof St. Chryfojiom to be true. That God gave no Commandment about Sacrifices, till after this Sin of worfhipping the golden Calf. When feeing their pronenefs to offer fuch Sacrifices, bethought fit to ordain themhimfelf, and direct them to their right Ob- £e&. Much lefs is it true, that before this *$ym 9& 63S A COMMENTART Chapter *tte W*> we not find any where the Name of Sacri- XXXII. fice fas he fpeaks Homil. XVII. upon A3s VII.) no not with the qualifications of Grotius ^ who fays upon XV Exod. 26.) that there was no Law about Sacrifices, ex-' cept that of the Paffover, till after they had committed Idolatry. For befides that there is an order how to make an Altar, on which to Sacrifice their Burnt-offer- ings (XX. 24. ) which fuppofes God's intenrion about them 3 and the building ot an Altar and aftual Sacrifice upon it, at the Sealing of the Covenant between God zndlfrael, XXIV. 4, 5.&C (which furely was not with- out God's command) there is an whole Chapter in this Book about Sacrifices at the Confecration of Aaron and his Sons, before this Sin was committed, Chap. XXIX. and particular Dire&ions given in the 38th and 39th Verfes of that Chapter, about the daily Burnt-offering. I omit what might be faid concerning the Oblarion of Sacrifices from the beginning ot the World, which it is hard to belive was without a Divine Inftitution. St. Hierom's words therefore are alfo too large, who faith in his Commentaries upon XX Ezek. .that the Israelites received only the Decalogue beiore this Offence of the Calf: after which God gave them mnltiplices Legk Ce- remoniaty abundance of Legal Ceremonies. All that can be juftly faid in this matter, is, That Mofes had not yet delivered to them the Commands before-mentioned, which God had given him 5 and that they had received but a few Commands about Sacrifices, till after this fin $ when the Precepts were multiplied , that they might upon all occafions offer Sacrifice to God, and not to Demons, as they were inclined to do. The daily Burnt-offerings were appointed beforefas I faidjthough not delivered to them 5 and fo was the Sin-cftVring for the Confecration ~ of Aaron and his Sons, and the Alrar, XXIX, 36, See. But the Sin-offering for particular Perfons, upon EXODUS. 639 Perfons, and for the whole Congregation of Ifrael, and Chapter the. great variety of Sacrifices, with the manner of them, XXXIL were not yet prefcribed 5 and perhaps were ordained upon this occafion, to preferve them from Idolatry 5 though notxneeTiy for thaty there being refpeft in them to the great Sacrifice of Chrift, efpecially in that Sacri- fice upon the Day of Expiation. But in general, it may be reafonably thought that if they had not been per- verfe, they might have been left more at liberty, to do thefe things at pleafure, according to the Law of Na- ture 5 and they might perhaps have been permitted to offer Sacrifices every where,as the Patriarchs did,though there is no certainty of fuch Speculations. And rofe up to play.~\ So God commanded at their Feftjvities $ and when they offered folemn Sacrifices to re Joyce before him, XII Dent. 6, 7. XVI. 1 1. as David did before the Ark, after he had facrificed Ox.n and Fadings, 2 Sam. VI. 13, 14, 15, 16. Thus they now exprefs'd their joy, by Mufick, and Dancing, and Songs, and fuch like tokens of Mirth, which was wont to be very great upon their Feafts. See v. 18. There are thofe, who think, that after they had eaten of the Sa- crifices to the Idol, and drunk liberally, they commit- ted Fornication, after the manner of Heathen Wor- (hippers. Thus TertuBian expounds this Phrafe, L de Jejunio, cap. 6. InteBige Scripture verecundiam^ the Scri- pture modeftly exprefles their lewd filthinefs. And fa this very word which we tranflatc here play, is ufed by Potiphars Wife, XXXIX Get?. 17. the Hebrew Servant came in to mock me, i. e. to violate my Chaftl- ty. So that the Ifraelites did now, as they did after- wards when they worthipped Peor. XXV Numb. 1, X And the truth is, thefe Sacrifical Feafts, were turned among the Gentiles into Drunkennefs and Laciviouf- nefs,which are wont to be Companions : infoinuch that the 64o A COMMENTART Chapter the ancient Greeks,even Ariftotle himfelfjisAthentus tells XXXI I. us,f L. II J derived the word &&** to be drunk^ from vl{\& it -3-uW, after the Sacrifice 5 when they were wont to drink very largely. And it is alfo true, that nothing in- tictd Men to Idolatry, more than thef^filthy Pleafures, which were a part of that Worfhip : yet I think it is not credible, that the Ifraelites at the very Dedication of their Idol, when they pretended much Religion, fell into fuch toul practices, which wete, not at firft com- mitted among the Heathen. Nor is there any fignifica- tion of it in this ftory 5 bntonly of their tinging and dancing, v. 18, 19. (accompanied, it is likely, with MufickJ) which Philo indeed calls x°?*< *%*r#wf un- feemly Dances $ but that was only, I fuppofe, becaufe they were in honour of a Calf. Nor did the Gentiles themfelves, as I faid, run at firft into fuch excefs of Riot, as Athatiam obferves, L VIII. Deipnofoph. where in the Couclufion of it, he defcribes all the City full of the noife of Pipes, and Cymbals, and Drums, and the voice of thofe that fung in a great Feftival 5 and thence takes occafion to remember, that the Ancients v obferving what a great inclination People had to Plea- lure, took care they might enjoy it <£t**7^ $ m^w, or- derly and decently, by fetting apart certain Times to en- tertain them with it. When in the firft place they Sa- crificed to their Gods, and then were left to take their Eafe : that every one believing the Gods came to their Sacrifices, #st4 al&s t^mj . 13. the Promifemade to Abraham^ Ifaac and Ja- cob* upon EXODUS. £43 cob, as if that would not be made good if the People Chapter, were all deftroyed. Whereas there would have been no XXXII. danger oi that, if God had made a great Nation to fpnng ^>"'VN-' from Mofes, who was of their Seed. Ver. 11. And Moks befought the LORD.] The He- Verfe 1 1. brew word Challah, from whence comes Vakhall (which we tranflate befought) importing fomething of Sicknefs and Infirmity ^ denotes that Mofes befought the LORD with much earneftnefs, and great agony of Mind. Hk God.] He hoped he had not loft his Intereft in God, which the People had juftly forfeited. And f aid y why doth thy wr ath wax hot againft thy peo* pie.'] There was great reafon for this high difpleafure againft them, which God threatned v. 10. and Mofes himfelf was not only angry, but his Anger waxed hot, *>. 19. yet he hoped other Reafons would move the Divine Mercy to moderate his Anger 5 that is, not to punifh them fo feverely as they deferved. Which thon haft brought out of the Land of Egypt, with great power and with a mighty hand!] This is one ground of hope, That God would not on a fudden deftroy what he had employed fo much power to preferve. Ver. 12. Wherefore fhonld the Egyptians/*;, for mifyexfe 12. chief did he bring them out.] This is another reafon, that the Egyptians might not be led into a misbelief, or con- firmed in their infidelity. To flay them in the Mountains?] There were many Mountains befides Sinai ("where they now were J in that Defert into which God led them 5 and they were in the tnoft ddiigerous part of k. Turn ftpmjbf jierc% wrath, Sec.] Let thefe Confide- rations prevail for Pardon. Ver 13, Remember Abraham, Ifaac and Ifrael, to Verfe 13. whom thou j wean ff by thine own felf Sec.] This is the great Argument of ail, the Promife made to their Fore- Nnnua fathers, 644 A COMMENTART Chapter lathers, who were his faithful Servants, and this Pro- XXXII. mife confirmed by an Oath ("often repeated J which be v^-v-v^ hoped God would fakhfully fulfil. I will multiply pur feed as the Stars of Heaven."] XV Gen. 5. XXII. 17. This part of the promife he had ful- filled 5 which made him hope he would fulfil the other part, which here follows. And all this Land that I have fp oh en of will I give to your feed t and they fh all inherit it forever.*] XII Gen. j. XIII. 15. XV. 7. XXVIII. 13. Verfe 14. Ver. 14. And the LORD repented of the evil which he thought to do unto his people!] He did not change his Mind ^ for there was not a peremptory Decree, or de- finitive Sentence(as they fpeak)pronounced againftthem but only a iignification of whfat they deferved (v. 10.J which, unleft it had been for the fore-named Rea- fons, and Mofes his Interceffion, he would have in- flifted upon them. Verfe 15. ^en x5* ^n^ ^ofes iuwed?\ From the Prefence of God, with whom he had been forty days.. And came down from the Mount.] From the place where he was with God, to that where he left Jofhua, waiting for his return. See XXIV. 13. And the two Tables of the Teftimony were in his hand!] Which God promifed to give him,and one would think had ready prepared for him before he went up into the Mount, XXIV. 12. and when he was coming down delivered into his hands, XXXI. ult. They are called Tables of Teftimony y becaufe God declared and teftified therein, what his Mind and Will was, as I have often noted. The Tables were written on both their fides 7] Some fan- cy that the Writing was both on the fore- part and the back-part of them 5 that fo the Ten Commandments might be read by thofe who ftood, either before or be- hind ^EXODUS: 645 hind when they were fet up $ being written f accord- Chapter ing to this ConceitJ twice over. But they were not XXXII. made to be fet up, but to be repofited in the Ark 5 and >->""V"Nji therefore the meaning is, they were written on both the Leaves (as I may call them J which were to be folded up, and (hut like a Book, when they were laid in the Ark. On the one fide and on the other were they written!] Oi> the right hand, and on the left. How many were written on the one, and how many on the other, is varioufly difputed, but cannot certainly be determi-r ned. Ver. 16. And the Tables were the work of God, and the Verfe 16*. writing was the writing of God, graven on the Tables, 3 The Tables were made and planed by God himfelf 5 as well as the Letters written by him, XXXI. 18. and no Creature imployed in either Work 3 much lefs Mo- fes\ who feems to have found them ready prepared for him, when he came into the Mount, as I obferved be- fore from XXI V. 12. Ver. 17. And when Jofhlia heard the noife of the People \?exre I7 i as they JhoHted.'] Being come to the foot of the Mount; '* they could eafily hear the noife which the People made in the Feftival. He j aid unto Mofes, there is a noife of war in the Camp!] Knowing nothing of the occafion, he took it for the noife which Soldiers make f called by the Hebrews tew ah, by the Greeks **<&*]]** ) who make a great (houc when they give the onfet 5 and much greater when they get the Viftory. Ver. 18. And he f aid, it is not the voice of them that Verfe 18.;: fhoutfor majiery, neither is it the voice of them that cry for being overcome.*] Being before inftru&ed by God what the People were a doing (v. 7.} Mofes could eafily cor- rect his Miftake 5 affuring him it was neither the cry of ftrengtk 646 A COMMENTART Chapter flrength,' nor ofweaknefs fas the words are in the He- XXXII. £ brew J *"• e- of Conquerours, as we rightly tranflate it, or of thofe that are overcome. But the noife of thofe that fngy do I hear.'] Out of merriment in a Feftival. For thus Apk was brought in folemn Pomp to Memphis, the Royal City $ the Children going before in Procefiion, and finging a Song of Praife to the Deity. Which was not the Pattern to the Ifraelites, nor borrowed, perhaps, from them 5 but the common Pra&ice of the World on fuch oecafions, from ancient Times, as I obferve before out of A- then&us (v. 6.) whofe words are, tybth k&1* *&*&? tM ToAtV AVKcoy #6^C©-, x} KVlJ-CelhUV MX©") %** cT^ TfJ^LTAVtOV AtTC/TT®" - .ft«T* «/w* Zfjutytp'otuw. And this was part of the Enter- tainment in private Feafts 3 as appears by thofe known words of Homer, •fcdyvVT leiKvfitL /cut* They feafted upon excellent chear, and were very mer- ry $ and then the Divine Songfter fung among them. Verfe 19. Ver. 19. And it came topafs, affton as he came nigh unto the Camp J] Which was at fome diftancefrom the Mount, XIX. 21, 23. XX. 21. XXIV. 1. That he favp the Calf and the dancing.*] Which began early in the morning, and continued all day : for we may prefume it was towards the evening before Mofes got to the Camp $ having fpent a confiderable part of the day in befeeching God for them. And Mofes anger waxed hot.] The fight of their Madnefs, turned his Companion he had for them (y.\ 1, 12, &c.) into a kind of Rage. And he caft the Tables out of hit hands \ and he hrak§ them beneath the Mount.*] H$ did not do it till now (though upon EXODUS. 64.7 (though he knew their guiltand no doubt was effe&ed Chapter with it before became nigh to the Campy andfaw the Calf XXXII. anddancing) becaufehe would have thePeoplefeehow ^"~V"n^ he refented their wickedneft, and with what indignati- on it filled him. And now he did it, no doubt, by the fame Divine Impalfe, or Hieroick Motion, which ftir- red him up to kill the Egyptian. See II. 12. For he is never blamed for this 5 and therefore did it by a Divine incitement: to (how the Israelites how unworthy they were to be efpoqfed to God (as fomehave exprefTed it J by thefe Inftruments, or Deeds, which were moft pre- cious Tokens of God's love to them* To this efFedt A~ barbinel difcourfes, Mofes did not leave the Tables in the Mount where they were delivered to him, when he heard how the People had revolted : but brought them along with him^ that he might makg all Ifrael fenfible what they had loft^ by breaking them before their eyes. Ver. 10. And he took the Calf which they had made^ andVcvk 20$ burnt it in the fire.'] Melted it down 5 fo that though the matter remained (i. e. the Gold J yet the form and external fhape of the Calf was fo deftroyed, that it might be faid properly enough to be burnt. For the Romans (as Bochart obfervesj called that place where they melted their Metals Vftrina. And ground it to powder."] Some have pretended to the knowledge of an Herb, which will diffolve Goldi, and reduce it toAthes: but they do not fay what it is, or that it was to be found in that Wildernefs. And if . Mofes had known, and ufed this Secret, what need was there of his grinding it again, after it was diflblved to Allies? H is mod likely therefore that this was done with a file, whereby it is grated into duft as frmll as flour, which is ground in a Mill. With fuch duft,fome powdred their own Hair, and the Mains of their Hor- fes (zsBjchart obferves inhis Hierozoicon RLL.Hc.34J which A COMMENTARY Chapter which made them glitter and fparkle when the Sun fhone XXX1L upon them. v^y^v*^^ Andftrawed it upon the water."] Of the Brook which defcended out of the Mount, XVII. 6. IX Dent. 21. By which means the Calf was utterly abolifhed 3 and demonftrated (as Abarbinel notes) to have no more Divinity in it, * han the duft, or water hath. And made the Children 0/Ifrael drinks of it.'] He did not conftrain them 5 but having no other water, they could not avoid, when they were thirfty, to drink with this mixture. Which Mofes threw into it, not to dis- cover who were guilty of Idolatry, as the Jews fancy, who fay this was like the Water of Jealoufie, V Numb. 27. which made their Bellies fwell, or their Beards, as fome have fince fabled, turn yellow (for it was a ge- neral Apoftacy, v. 1,3.) but to make them ferifible how vile a thing this Idol was 3 which was gone into their Draught, and mixed with their Dung and their Urine. They that have a lift to fee the' Conceits of the Jews a- bout it, may look into Selden de dm Syris SyntagJ.c. 4. and J. Wagenfeil upon Sot a, p. 1 1 28. Verfe 21. Ver. 21. And Moksfaid unto Aaron, what did this people unto thee f] It was not fufficient that the Idol was deftroyed, but he thought fit to call his Brother to an account,for his mif-government in his abfence. Who makes a very weak defence, as all Commentators obferve, to whom I refer the Reader. And (hall only note,That the beft Apology he could have made had been this (if it had been true J that he only reprefented God unto them, as he had reprefented himfelf to him and the El- ders of Ifrael^ when the Cherubims, in the form of Ox- en, made part of the Train of the SCHECHINAH or Divine Majefty. But he fays not a word of this$ which I fuppofe therefore is a groundlefs opinion. That upon EXODUS. £49 That thou haft brought fo great a fin upon them.'] If Chapter they had made or built an Houfe for the Divine Wor- XXXIL fhip (faith Sepher Cojri in the place above-namedj ac- cording to their own fancies 5 that they might have of- fered their Sacrifices there, and dire&ed their Devotions thither, it would not have feemed to me fo grievous a fin : for at this day we make fuch Houfes, and have a veneration for them, and promifeour felves the Divine Benediftionin them, &c. But to make an Image, was dire&ly againft the Command of God 5 and to fancy that he would be prefent with that which he abhorred, very much aggravated the Crime. Ver. 22. And Aaron faid, let not the anger of my Lord Verfe 22; wax hot.] He befeeches him in a very humble manner, to hear him calmly. Thou knowefi the people.'] He had been long acquaint- ed with cheir rebellious and obftinate Humour : which made them fall a murmuring as foon as ever they were delivered from Pharaoh at the Red-fea, XV. 24. XVI. 2. &c. That they are fet on mifchief.] The words in the He- brew berdhu, are more emphatical, they are in wicked- nefs^ or in Idolatry : like that expreffion in St. John, 1 Epift. V. 19. the whole World lyeth in wick/dnefs. Or as we fay in our Language, they were jiark naught. Ver. 23. For they faid unto me^ Make us Gods, &c] Verfe 23. This Verfe is but a recital of what the People faid to him, v. 2. fee there. Ver. 24. And I faid unto them^ Whofoever hath any Verfe 24* Gold let him breaks it off$ fo they gave it me.] This is the fenfe of v. 2. & 3. Then 1 ca(i it into the fire , and there came out this Calf] He fpeaksas if he did not make the Calf, but the Gold being caft into the fire, out it came in this form. Which made Dr. Jackfon think it more than probable, O o o o that 650 A COM MEN TART Chapter that there was fome Magical or Demoniacal skill pra- XXXII. ftifed in the fudden moulting of this Idol, which very ~s~\~***j much increafed the Peoples Superftition to it. For what elfe, faith he, could Aaron mean by thefe words, J cajl it into the fire, and there, came out this Calf, than that there was Tome fecret invifible operation whereby it was moulded into this form, in an inftanf : which raifed, as I faid, the Peoples Devotion to it? Herein he follows fbme Jews, who go a great deal further, faying, That the Devil entred into it, and make it roar like a Bull, to ftrike a greater awe into the People, as R. Juda faith in Pirke Eliefer, c. 45. And in Tanchnma they fay, it not only roared, but danced alfo. Which feem to me 10 be Conceits invented for theExcufe of Aaron ^ who is faid plainly enough, v. 4. to have made this molten Calf. Which he could not have done without defin- ing it, and running the Gold into a Mould of this Fi- gure. Here is no account at all given, what Judgment Mo- fes made of this defence $ but it appears by IX De»t. 20. that God was fo angry with him, that he had beende- ftroyed, if Mofes had not Interceded for him, andbe- feeched God to pardon his weaknefs in complying with a People fet on Mifchief (v. 22.J F°r no doubt, in his own Mind he was againft this Faft, as the Leviies were, of whom he was the Chief. V'crfe 25. Ver. 25. And when Mofes faw thai the people were na~ ked."] Without the Divine Protection. For the Glo- ry of the LORD in the Cloud, it is likely departed, and went up from them^ which we read defcendeda- gain, XXXIII. 9. For Aaron had made them naked, &C.3 Laid them open by this Sin, to the Scorn of all their Enemies $ who (hould hear of fuch a (haraeful Revolt from their God. Ver. upon EXODUS. 651 Ver. 26. Then Mofes flood in the gate of the Camp."] Chapter Where the Courts of Judgment were wont to fit, to XXXII. hear Caufes and to punilh Offenders. So it was in their ^-/""V^ Cities, in after-times, which it is likely was derived Verfe 26, from the ufage now : as now they did but follow the pra&ices of their Fore-fathers. For in the days of A- braham the City Gate was the place where all publick and private Bufinefs was tranfa&ed, XYLill Gen. 10, 18- which feems to have been the manner in all the Coun- try 5 for as Schechem we find, as well as here at Hebron, when Humor and his Son propofed to make an Alliance with the Ifraelites, they motioned it to the People at the Gate of the City, XXXlVGez*. 20. Which was the fame thing with the Forum or Exchange among the Ro- mans: the Market being alfo held here, where there were feats for the Judges and Elders. And /aid, Who is on the LOR Us fide .?>£t<*? n<*.hi?& le, &C.3 This is a renewal of the Order he had alrea- dy given XXXII. 34. which he further explains, by exprefly afluring him, he would make good his Pro- mife to their Fore- fathers, of which Mofes hadretmm- bred him, XXXII. 13. But they were not by this or- dered prefently to remove, till Mofes had been again in the Mount, and the Tabernacle was fet up, and all the Service of it prefcribed. And I will fend an Angel before thee, and I will drive out the Canaanite, the Amorite, &c7\ I will not whol- ly withdraw my Proteftion from you (as he had for the prefent, XXX. 25.) but fend one of my Minifters to difcomfit your Enemies, till you get poffeffion of their Land. Verfe 3. Ver. 3. For I will not go up in the midfi of thee!] For though I intended to have dwelt among yot my felf , by my fpecial Prefence f which was in the SCHECHI- NAH, XXV. 8. XXIX. 43, 45, 46.J you have juftly forfeited that favour. The Chaldee gives the true fenfe of this Speech,/ will not make my Majefiy (To the SCHE- CHINAH or Divine Glory was called J to go up in the midfi of thee. And accordingly it follows, v. 7, 8, 9. that upon E X O D U S. 657 that he did remove to a diftance from them. Con- Chapter cerning that Phrafe, in the midftofthee, See XViL 7. XXKIIL For thou art a fiiff- needed people!] See XXXII. 9. ^^v^-> Left I confume thee in the way.] It is not fit for me to fee my felf affronted to my face, by ftiff-necked Offen- ders, and not punifti them with utter deftru&ion. This is an Argument that the Angel, he faith he would fend before them, was not God himfelf (as the Eternal a o r o 2 is J for then he would have had the fame reafon to confume them for their Difobedience. Ver. 4. And when the people heard thefe evil things!] Verfe 4, This threatning of fuch a grievous Punilhment, They mourned!] Fafted perhaps, and wept 5 and hung down their Heads with (hameand forrow. And no man did put on him his ornament s!J But every one laid afidehisufual Attire, and appeared in the Ha- bit of Penitents 3 which, in after-times, was Sack- cloth. Ver. 5. For the LORD had j aid unto Mofes,^ nn* Verfe 5. to the Children of Ifrael,^e are a ftiff-necked people : I will come up into the midft of thee in a moment, and confume thee.] This Verfe gives a reafon of their Mourning, be- caufe Mofes had by God's order faid to them, what God faid to him, That they were fuch a perverfe People, it was not fafe for them, that he Qiould ftay among them$ and be provoked by their Tranfgreffions fuddenly to de- ftroy them. Therefore now put off thy ornaments from thee!] Thefe words (how that he had nor peremptorily refolved to forfake them (as he threatned v. 3.) but might be mo- ved by their Repentance to continue with them. And therefore he orders them, to put themfelves in a mourn- ing Habit, in token of their hearty forrow for their fin. That I may know what to do unto thee.] Deal with P p p p you 658 A CO MMENTART Chapter you, according as 1 find you difpofed. See XXII Gen. XXXIII. 12. O^VV^ Ver. 6. And the Children tf/Ifrael Jlript them/elves of Verfe 6. ^e;r ornaments!] Not only of thofe wherewith they had decked themfelves, attheirlate Feftival, but of all other that they ordinarily wore:, which they,who were not dreffed, forbore to put on, v. 4. By the Monnt Horeb.] Or rather (as the Hebrew word mehar imports) from the Mount : that is, a great way off from the place where God appeared 3 as unworthy to come into his Prefence. Verfe 7. ^er. 7* ^»& Mofes took^ the Tabernacle. ]■ His own Tent as the LXX. interpret it, r rxtwUti wh*: meaning, I fuppofe, not his own private Tent, where he and his Family lived 3 but a publick Tent, where he gave Au- dience, and heard Caufes, and enquired of God $ which Bonaventura C. Bertrams calls Cajlrorum Prtftorium, in his Book de Repub. Jud. c. 4. For fuch a place, we can- not but think, there was before that Tabernacle was e- re&ed, whole pattern he faw in the Mount * where all great Affairs were tranfafted, and where Religious Of- fices, in all probability, were performed. And pitched it without the Camp, afar off from the Camp!] At the diftance of Two thoufand Cubits, as R. Solomon interprets it. Which was done to humble them, when they faw the Difpleafure of God and of his Servant a- gainft them, declared by this Departure far from them: For they might juftly fear he would remove quite out of their fighr. And called it the Tabernacle of the Congregation!] Gave it the fame name, which was afterward appropriated to the Tabernacle, built for Divine Service alone. Becaufe here God met with Mofes, and communicated his Mind to him 5 and hither they were all to refort, who had a- ny bufinefs with Mofes 5 or would receive an Anfwer,to their Enquiries, from God. And ■ upon E X O D U S. 659 And it came to pafs, that every one which fought the Chapter LORD, went ont unto theTabernacle of the Congregation, XXXIIL which was without the CampJ] This is commonly under- ^^^v^nj flood of thofe who came to defire Refolution in any Cafe of Difficulty $ which they could not have, as for- merly, within the Camp: but were forced to go, and feek it without. Which, as it (howed God's Difplea- fure, to withal gave them foine hope of Mercy ^ becaufe it plainly appeared, God was not quite alienated, and eftranged from them. Ver. 8. When Mofes went into the Tabernacle, all the Verfe 8. people rofe up, and. flood every man at his Tent door**} In reverence to him, as their Leader, whom they had late- ly defpifed. Or, it may be thought alio, a pofturd wherein they implored hisTnterceflion for them, that God would be pleafed gracioufly to return to them. Which is exprefTed by what follows. And looked after Mofes.] Expe&ing what would be the end of this Bufinefs ^ both God and his Minifter being removed from them. Until he was gone into the Tabernacle."] As long as they could fee him. Ver. 9. And it came to pafs, as Mofes went into the Ta- Verfe 9, bernach , the cloudy pillar defcended.] In which the S CHECH IN AH or Divine Majefty was (XL. 35 J which was gone up before, becaufe of their Idolatry, whereby the Camp was become unclean: but now came down again,upon the removal of the Tabernacle.Where, it is very probable, it ufed to be fettled, as the Token of the Divine Prefence among them ; and afterward was translated to the Tabernacle, made after God's ap- pointment, where this Cloud ftood juft, as it did here, at the Door of it, XII Numb. 5. And flood at the door of the Tabernacle."] Openly to affert the Authority of Mofes, with whom God (howed P p p p 2 him- 66o A COMMENTART Chapter himfelf prefent, though he bad forfaken them. XXXIII. And the LORD talked with Mofes.] Which (hows <-^^V"s^ the Divine Glory was within the Tabernacle, where Mofes now was: and fo the People underftood it, as appears by the next Verfe. Verfe 10. Ver. io. And all the people faw the Cloudy pilar fland at the Tabernacle door.~\ Which they knew was an evi- dent Token that God was there. And all the people rofe up and worfjipped, every man in hk Tent doorT] Bowed themfel ves unto the Divine Ma- jefty, and humbly deprecated his Difpleafure $ acknow- ledging, we may reasonably think, his great Goodnefs, in condefcending to appear again to them, though at a diftance from them. Verfe n. Ver. 11. And the LORD fpake unto Mofes, face to face.'] In a familiar manner, which did not affright or aftonifn him, by a dreadful appearance of his Maje- fty 5 which, in the fight of the Children of Ifrael, lookt like devouring fire, XXIV. 17. but appeared to Mofes in a milder and more chearful brightnefs. The like ex- prefiion in XII Numb. 8. feems to relate only, to the Difcourfe he had with Mofes 9 which was clear and plain, and by a Voice $ not in Vifions and Dreams, and ob- fcure Refemblances: and fo it may be underftood here, as Maimonides takes it, More Nevoch. P. III. c.45. But Abarbiml thinks that thefe Expreffions fignifie, God treated with Mofes in his own Perfon, not by an Am- baffadour ^ juft as one Friend converfes with another, And this is a common Notion among the Jews,that God did not fpeak to Mofes by an Angel, but by himfelf : which they take to be the meaning of this Phrafe face to face. Which feem to me rather to import the clear- nefs and evidence of that Divine Light, wherein God revealed himfelf to Mofes; whether it was by himfelf, cr an Angel, it matters net. Yet the New Tefiament deter- upon EXODUS. 66 1- determines this queftion, when it tells us, The Law it Chapter felf was given by Angels, in the hand of a Mediator. And XXX1IL accordingly the old Tradition was, That Mofes faw things in a clear and bright Glafs $ but the reft of the Prophets, in a Glafs that was dim and cloudy. As a man [peaks to his friend!] This is added to (how, how differently God treated Mofes, from all other Men. For he is faidto have talked face to face with all the^ raelites, V Dent. 4. but it was out of the midft of fire, which ftruck a terrour into them: whereas he fpake to Mofes out of the midft of a glorious, but comfortable Light, which gave him high fatisfa&ion. And he turned again into the Camp.] After fome time fpent in Converfation with the Divine Majefty,he went to comfort the People, it is likely, with hopes of reco- vering his Favour 5 of which they might have quite defpaired, if he had ftaid long from them. But his fervant Jofhua, a young man, departed not out of the Tabernacle,'] It is hard to tell for what end Jofhua fhould ftay behind his Mafter$ and it feems not decent that Mofes fhould return alone without his Servant to at- tend him. They that fay he ftayed to guard the Ta- bernacle, have no foundation for it 5 and they have not much, who fay, he ftayed to give Judgment in fmall Caufes which needed not Mofes his Refolution (ac- cording to XVIII. 26.) For we never read that Jo/luta was a Judge, but a conftant Attendant upon Mofes his Perfon. And therefore the words may better be tran- flated, as they plainly run in the Hebrew, He turned a- gain to the Camp, and his fervant Jofluia, the fon tffNun, a young man. At which there is a ftop in the Hebrew Cover the word Naar, young Man) to diftinguifh thefe from the following words; which are. Departed not out of the Tabernacle. 3 That i% the LORD departed not from thence, but his Pretence remained 66a A CO MMENTART Chapter remained there 5 and would not come into the Camp,as XXXIII. Mofes did. And this Interpretation is the more likely, ■V-^*V^n^ becaufe the laft words in the Hebrew are, out of the midft of the Tabernacle : which cannot refer to Jojhua^ becaufe he did not go thither $ but only Mofes , who converfed alone with the Divine Majefty. Why Jojhua. is called a. young Man, when he was near fixtj years old, is not eafie to refolve. Perhaps it fig- niiies a valiant Man 5 for fo he was : or, he had waited on Mofes from his youth : or, as Maimonides, this is the Phrafe of the Hebrew Nation, who call all Men young, till they beging to decay $ as Jofeph is called, when he was Thirty years old, XLII Gen. 2. More Nevoch. P. II. c0 32. Verfe 12. Ver. 12. And Mofes faid unto the LO R D.] When, or where Mofes fpake what follows, we are not here informed. It is likely, that after he was fatisfied the People were very penitent, he returned to the Taberna- cle 5 and there made this Addrefs unto the Divine Ma- jefty, for a perfeQ: Reconciliation with his People. See!] A word imploring attention and regard to his Petition. Thou fayejl unto me, Bring up this people.'] Lead them to the Land of Promife, XXXII. 34. XXXIII. 1. And thou haft not let me know whom thou wilt fend with me.] Thou haft only faid, thou wilt fend an Angel before me 5 but I hope to obtain greater favour from thee, which thou haft not yet declared to me. And I have no heart toproceed,if thou thy felf wik not guide us in the Pillar ot Cloud, as thou haft done hitherto, and dwell among us, as thou had promifed, in thy Sanctuary. This feems to be the fenfe (if this Verfe be compared with the 1 5th) and not barely that he did not know what Angel he would fend with him. Yet thou haft faid, I know thee by name.] The Chaldee takes upon E X O D U & 6£? takes it to be the fame with what is faid of Bezaleel, Chapter whom God called by name, XXXI. 2. that is, particu- XXXHL larly defigned to make the Tabernacle, and all belong- ^'"V^ ing.to it. But to know, is more than to call 5 fignifying God's fpecial Love and Kindnefs to Mofes above all Men, as the LXX* interpret it. And thou haft alfo found grace in my fight 7\ God had often heard his Prayers for this People, as he hoped he would do now. For that was the effeft of his being an acceptable perfon unto him 5 which is the proper fignifi- cation of this Phrafe. Ver. 13. Now therefore 1 pray theey if I have found Verfe I& grace in thy fight 7\ If I ftill continue in thy favour. Shew me now the wayJ] The Interpretation of Mai- monides (More Nevoch.P. I. c. 54. ) is too much (train- ed, who think he here defires the knowledge of God's Attributes, as v. 18. he defires the fight of his EfTence. The plain meaning of this Prayer is, That God himfelf would conduft him, and (how him the way wherein he fhould lead his People, unto their reft in the Land of Canaan ,. XXXII. 34. That I may kpow thee, that I may find grace in thy fight. ~] That I may be fully aflured of thy gracious acceptance of me. And confider that thk Nation is thy people.] I do not beg this meerly upon my own account, but for thofe who have been redeemed by thee out of the Land of Egypt, and have engaged themfelves to be thine by a Solemn Covenant ( XXIV.) and now return unto thee by Repentance, v. 6. Ver. 14. And he faid, My Prefence pall go with thee!] Verfe 14* In the Hebrew, My face, I e. I my felf, as the LXX. tranflate it : My Majefty, as the Chaldee. He promiles, that is to continue with them, as he had done hitherto, and not meerly fend an Angel to accompany them: but to 664 A COMMENTART Chapter to lead an guide them himfelf, by the Pillar of the XXXIII. Cloud, and his glorious Prefence in the Tabernacle. ^s^V~^> And 1 will give thee reft."] Some think thefe words are particularly fpoken to Mofes 5 and fignifie that God would give him eafe in this Point, and quiet his Spirit fwhich was now very felicitous about his Departure from themj) by returning to them. But as the forego- ing a words are aPromife, that he would take the Con- duct of the People again 5 fo is this, that he would not leave them till he had brought them to their reft. Verfe 15. Ver. 1 5. And he f aid unto him, If thy Prefence go not with m.] Some tranllate the words, for he (i. e. Mofes) had faid unto him, i. e. to God, if thy Prefence, &c. So that thefe words and the following are the reafon of God's Anfwer to him, v. 14. And if they be not thus taken, one would have expe&ed Mofes fhould rather have given God thanks for his gracious Promife, than further preffed him to it. But the 17th Verfe doth not well agree with this 5 and therefore thefe words are to be looked on, only as part of what Mofes faid to God, after his Promife that his Prefence fhould go with him. Which he acknowledged to be the greater favour 3 be- caufe otherwife he had rather never ftir from the place where they now were. Carry m not up hence.'] Let us go no further, if thou thy felf doft not lead and guide us in our way. Verfe 16. Ver. 16. For wherein fh all it he known here, that I and thy people have found grace in thy fight f] How (hall all the People round about us, be convinced, that we are not abandoned by thee in this Wildernefs? Is it not in that thougoefi with usf] Is not this the great Demonftration of it, that thou ieadeft us in a Pil- lar of Cloud and Fire, Day and Night? So /full we be feparated, I and thy people, from all the people tfut are upon the face of the Earth."] This will di- ftinguilh upon EX O D U S. 665 ftinguifh us, while it continues with us, from all other Chapter People whatfoever 5 none of which have fuch a Token XXXIH. of thy Prefence with them. The Manna indeed conti- v-^v^-> nued all this time to defend for their Suftenance, which was a miraculous food : but it might have been afcribed to other Caufes, if this glorious Token of God's Pre- fence had not (till appeared among them, Ver. 17. And the LORD faid unto Mofes, I will do Verfe iye this thing alfo, which thou haflfpoken7\ Diftinguifh you from all other People : not only by leading you in a Pillar of Cloud and Fire, but dwelling among you, as Idefigned, XXV. 8. For thou ha(t found grace in my fight , and I kpow thee by name?] He owns Mofes ftill to be moft acceptable and dear to him, as he had been v. 12. and therefore at his Interceffion, promifes to be perfe&ly reconciled, and return to his People. Ver. 18. And he f aid, I hefeech theeJ] Having ob- Verfe 18. tained fo much favour of God, he prefumes to ask fome- thing beyond all this, but with all humility. Shew me thy Glory J] In the Hebrew the word is hare- m9 make me to fee thy Glory. Where Maimonides takes the word Jee to fignifie, apprehend with the under* fianding, not with the bodily eye, More Nevoch. P. I. c. 4. For by Glory he there underftands (cap. 54.) the Divine Effence, which he makes Mofes to be defirous to apprehend 5 which is not likely, fuch a Man as he (hould think poffible. For thus he explains himfelf in his Bookie Fundaments I^egfr, c. i.n. 10. c Mofes de* ' fired to know the truth of the Divine EfTence, as one * Man knows another, whole Face he beholds, and his c Image is fo engraven in his Mind, that he Exifts there * diftinguifhed from all other Men: So he begs that the ■ Divine Eflence might be diftinft in his Mind, from all 1 other Effences, till he knew the truth of it, as it is in Qqqq ' it 666 A COM MENTART Chapter ■ it felf. But he confeffes in another place of that Book, XXXIII. (cap. 64.J That by the Glory of the L O R D is many *±^~\~^ times understood a created Light or Splendor, where- by God miraculoufly fets forth his Majefty, XXIV. 26. and other places. And I can fee noreafon, why itfhould nor fo fignifie here, and the meaning be, That he defi- red to fee that glorious Prefence for Face of God, as it is called) which he promifed (hould go with them $ not vailed in a Cloud, but in its full Splendor and Ma~ jjefty. For hearing him fpeak from the SCHECHINAH, he fuppofed, perhaps, that God appeared therein, in fome vifible (hape, which he defired to be acquainted withal To confirm this,it is obfervable that God him- fel£ in his Anfwer to Mofes, calls this Glory hk Face v. 20. as he had done v. 14, 1 5. And thus R. Jehudah in the Book Cofri Pars IV. SeS. 3. (towards the latter end of it J) feems to have underftood iL See upon v. 20. Verfe 19. Ver. 19. And he fed, I will make all my goodnefs pafs before thee.'] Which Maimomdes thinks fignifies his ma- king Mofes to underftand the Nature of all Creatures, and how they are knit and united together, and after what manner they are governed, both in general and particular $ becaufe when God had made all his Works, he faw that they were very good, lGe#. gi. But that Text is a very (lender ground for fuch an Interpretati- on. The LXX. feem to come nearer to the matter, who interpret this paffage, t^sa^Vo^ v&™ej<. ** ?»M%» tfy I will pafs before thee with my Glory. That is, he promifes to give him a Tranfient view of his Glory, while it palTed by him, (v. 22 J though it could not be feen in its full Majefty. And then the word tobhi ( which we tranflate my goodnefs) muft rather be rendred my beauty% it being the fame with glory, only a fofter word, to ex- prefs fuch a degree of its Splendor, as would not hurt him, upon EX O D U S. 667 him, but be delightful to him. And thus the word Cha pter tobh is ufed in the fecond Chapter of this Book, v. 2. and XXKIII- 1 Sam. IX. 2. Or, if this be not the meaning, all hk ^""V^ goodnefs muft fignifie his gracious Intentions concern- ing the Children oilfrael, to whom, he allures him, he would fulfil all his Promifes, which was fufficient for him to know. And I will proclaim the Name of the LOR before thee!] The LXX. feem to have underftood this right, when they rrznflited it J will call to thee fy my Name (fay- ing) the LORD is before thee. That is, left, when I pafs by thee, thou fhouldft not obferve it, I will ad- monifh thee,by a Voice calling to thee, and telling thee, That now the LORD is prefenting himfelf to thee. And fo we find he did XXXIV. 6. And will be gracious to whom I will be gracious , and will (hew mercy on whom 1 will /hew mercy,] This is the Subftance of the-wtfrds, which he tells him he would proclaim, after notice given him of his coming to pafs by him. And their meaning is, that he would di- fpenfe his Favours, according to his own good plea- fure, as he did now to Mofes $ unto whom he vouch- fafed fuch a Revelation of himfelf, as he did not make to others. For thus he explains it XXXIV. 6,7. where he tells him, He would be very gracious, patient, and long-fuffering unto fome 5 but punifh feverely the Ini- quity of others. Ver. 20. Aud hefaid, Thou canjl not fee my face.] But Verfe 20. as for thy requeft, that I would make thee fee my Glo- ry, in its full Splendor, thou art not capable of it. I know none that hath explained this whole matter bet- ter than R. Jehudah in Sepher Cofri, P. IV. Se3. 3. « For * the Glory mentioned in Scripture,there is one of fuch ' an nature, that the Eyes of the Prophets could fuftain * it$ another all the Ifraelites faw (as the Cloud and Qqqq 2 the 668 A COMMENTARY Chapter c the confuming FireJ but another fo pure and bright XXXIII. c to fuch an high degree, that no Prophet is able to ap- ^V^ ' prehend it : but if he venture to look upon it, his Com- c pofition isdiflblved, n e. he dies, Such was the Glo- ry here fpoken of, a Splendor fo great and piercing that none could behold it. For there fiall no man fee me and live.'] Accordingly we find, when the SCHEGHINAH, or Divine Glory, filled the Tabernacle, Mofes was not able to enter into it, XL. 35. that is, he could not, withfafety to his life, look upon it. And fo it was after the Temple of So- lomon was built and confecrated by Solemn Prayer to God, The Glory of the LOR D filled the Houfe, and the Priejis could not enter into the Houfe, becaufe the Glory of the LORD had filled the LORDs Houfe, 2 Chiron. VII. 1, 2. From this Speech to Mofes, it is likely that Men in future times, imagined they (hould die immediately, when they faw only an Angel appear in fuch a high glittering manner that it amazed them. Verfe 21. Ver. 21. And the LORDfaid, Behold there is a place by me7\ It doth not plainly appear by the ftory, from whence God now fpake to Mofes. It is moft like- ly from the Mount, where he had long converfed with him. Or, if it was from the Tabernacle (where his Glory appeared v. 9. and continued v. it. ) that was not far from the Mount 5 where he tells him, he would make his Glory pafs before him. And thou [halt Hand upon a Rock^] It is probable, This was the Rock in Horeb, where the LORD had formerly appeared to Mofes, XVII. 6. Verfe 22* ^er* 22, ^nd it fhall come to pafs, that while my Glory ' paffeth by, that I will put thee in a clift of the Rock.~] Per- haps it was in one of the Clefts which was made in the Rock, when God brought Water out of it, LXXV1II Pfal. upon E X O D U S: 66 ?■ Pfal 15. into which he directed Mofes. For that is Chapter meant by putting him in the cleft $ (bowing him the place XXXIIL where he fhould be, while the Divine Majefty paffed ^V~**^ by. And I will cover thee with my hand, &c] That he might not be hurt by the fplendour of that Glory, as it paffed by the Cleft. This doth not certainly fignifie^ that the Glory of the L O R D appeared in an Human fhape : for Hands are afcribed to God fin accommod^ tion to us)when nothing is meant but this invifible Pow- er: which now, perhaps, caft a Cloud about him, that he might notbeftruck dead by the inconceivable bright- nefs and force of thofe Rays, which camefrora the Face of the Divine Majefty. Ver. 23. And I will take away mine hand7\ As foon Verfe 93; as the Face fas it is called v. 20.) of the Divine Maje- fty was gone by him (which it was impoffible for him to behold, and live) he promifes to remove that Cloud which covered him : fo that he fhould look upon the hinder Parts of his Glory, though not upon the Face. And thou [halt fee my back parts.'] In which the Glo- ry of the Divine Majefty (hone, in a lower degree of Light $ which was not fo piercing, as to put out the Eyes, and take away the Life of the Beholders : And yet there was (uch a refplendent Brightnefs in it, that Mofess Face (hone when he came down from the fight of it, XXXIV. 29. For that lnftre in his Countenance, is to be afcribed, in all probability, to that fight which he had of the Divine Majefty at that time. Some little Particles of Light remaining upon his Face, and flick- ing to it f if I may fo fpeak) from that exceeding great Splendour which (hone upon him, and paffed before him, as he lay in the hollow place of the Rock. But my face [hall not be fee n J] My Glory in its full Luftre, without any Vail before it, cannot befeen. See v. 20. . 670 A COMMENTARY' v. 20. There are many other Interpretations of this Verfe, as well as of the 18th and 19th, Maimonides in his Book de Fundam Legis, c. 1. n. 11. takes it thus: 4 God revealed that to Mofes\ which no Man, either be- « fore or after him, ever knew 1 he making him to ap- * prehend fometbing of his very Efience, whereby God * was feparated in his Mind, from all other Beings 5 as * a Man difcerns another Man, when he fees his back * parts, and by his Mind difcerns his Proportions di- * ftinft from all other Men. But in his More Nevoch. P. L c.ai. he takes this Difcovery to Mofes, to be the Knowledge God gave him of his Works and Attributes, viz. thofe mentioned XXXIV. 6. And thus Gregor. Nazianzen. (Orat. XXXIV. p. 559.) expounds it, tavto. $ to, ®e£ t& oTri&ja o in the lame place now mentioned, acknow- ledges alfo, that this may be interpreted according to the Targum 5 That God made his Majefty, that is, an exceeding bright Reprefentation of himfelf (though not in its full Glory) to pafs before him. Which Onkehs fometimes calls Jekara, Glory ^ fometimes Memra, the Word b and fometimes SCHECHINAH, the Ma- jefty. Which feems to be the moft litteral meaning • *hat God himfelf, particularly the Eternal WORD, in a vifible Glory or Majefty appeared unto him 5 in fb jnuch Splendour as Human Nature was able to bear 5 but not in his unvailed Brightnefs, which is, as the A- >poftlefpeaks, inaccejjible. CHAP^ ' upon E X G D U S, £7 k Chapter* C H A P. XXXIV. XXXIVo Verfei. A N D > the L 0 R Dfaid unit >Mofes.] Ha- Verfei.. J^± ving obtained a Promife of a Pardon for the People, and of greater Favour to himfelf, than had been hitherto fhown him $ God dire&s him here to difpofe things for the performance of both. Hew thee two Tables ofjlone, li\e unto the firft: and I will write upon theje Tables the words that were in the firfe Tables which thou brakeft.'] Every attentive Reader muft needs obferve the difference between the firft Tables, which Mofes brake, and thofe which he is now ordered to prepare. For God did not only write his Laws .with his own finger upon the firft Tables, but the Tables themfelves alfo were the work of God, XXXII. i6a Whereas in thefe, as Greg. Nyffen well expreffes it (de Vita Mofisj p. 183*.) * y&%*.v\v o*c £eW JVa^W US- » $ va», «T/« tjk MpvVbp $y fuch as Parents have to their Children, when their Bowels yern towards them. And gracious.] We call that Chaninah ("Grace or Favour^) faith Maimonides, which we beftow upon a- ny Man to whom we owe nothing, XXXIII Gen. 5.1 r. And therefore God is here called Chanum ("Gracious J with refpeft to thofe whom he created, preferves and •governs , but is not obliged by any right to thefe Rrrr things 5 674 A CO MMENTART Chapter things 3 as his words are More Nevoch. P.I. cap. 54. XXXIV. Long-fufering.'] So flow to Anger, that he doth not v-/~v~\-> prefencly punifh thofe that offend him 3 but tears lon°- with them. Abundant in goodnefsJ] The Hebrew word Chefed which we tranOate Goodnefs^ fignifies, as Maimonides faith (More Nevach.P.lll.cap. 12.) the excefs and high- eft degree of any thing, whatfoevet it be 5 but efpeci- ally the greateft Benignity. And therefore, with the addition ot rabh (abundant^) denotes long continued Kindnefs as is more fully declared in the next Verfe. And truthT] Moft faithful and conftant to his Pro- mifes which he ftedfaftly keeps throughout all Gene- rations. The word abundant refers both to this and to his Benignity, CXLVIP/i/. 6. Verfe 7. Ver. 7. Keeping mercy for thoufands.*] The fame word Chefed, which before we tranflated Goodnefs, we here tranOate Mercy? and the Hebrews obferving the Letter Nun to be greater in the word Notzer (keeping) than is ufual, fancy that it denotes the immenfe Trea- fures of the Divine Bounty. But the word thoufands fully explains how abundant his Mercy is. Forgiving iniquity^ and tranfgrejjion, and fin.] Here are three words to fignifie all forts of Offences, which he paffes by, till Men grow intollerably wicked. But feme diftinguilh them, by making Iniquity fignifie Of- fences againft Men 5 andTranfgrejfions, Offences againft God himfelf} and Sin, all the Errors, ChildifhnefTes and Follies, which Men are guilty of, in the Conduct of themfelves. But they may as well fignifie the Offen- ces which were committed againft the Moral, Ceremonial, and Political Laws. And that will by no means clear the guilty!] Thefe words, according to Maimonides, belong ftill to the loving kindnefs of God, as all the foregoing do 5 fig- nifying upon EXODll S. 675 nifying, that when he dorh puniib, he will not utter- Chapter ly deftroy and make defolate. For fo the Hebrew words, XXXIV* Nakkeh lo Jenakfah, he thinks are to be laterally ren- dered, in extirpating, he will not extirpate } as the word Nakah he obferves is ufed, III lfaiah 26. She /hall fit de- Jolate on the Earth. And to the fame fenfe thefe words are expounded by many Modern Interprets 5 particu- larly hud. de DieUy When he empties, he will not empty • or make quite defolate. For the Maxim of the Hebrew is (as Maimomdes there obferves, More Nevoch. P. I. c. 54.) that, the property of Goodnefs far excels that of Severity. For here being thirteen Properties of God mentioned (I can find but ten, befides the Name of the LORD) there is but one of them that belongs to the latter (viz. that which follows J all the reft belong to the former. And indeed, we find that Mofes urges thefe very words, among other, why God (hould not deftroy the Ifrae- lites, as one Man, XIV Numb* 18. which had been very improper, if God would, by no means clear the guilty. Vifiting the iniquity of the leathers upon the Children^ This is meant, faith the fame Maimonides, only of the Sin of Idolatry $ unto which God threatens, in the fe- cond Commandment, this Punifhment to the third and fourth Generation, upon thofe that hate him. For no Man is called a hater of God, but only an Idolater 5 ac- cording to what we read XlIDeut. 3 1. Every abomina- tion which the LORD hateth, &C. Z)nto the third and fourth Generation!^ He mentions, faith the fame Author, none beyond thefe 5 becaufethe utmoft that any Man can live to fee of his Seed, is the fourth Generation,, And therefore when an Idolatrous City was deftroyed, the old Idolater, with Children, Grand-Children, and Great-grand-children, were all cut off} according tp the Precept XIII Deut.i 5. Deftroy it ut- terly-, and all that is therein. R r r r 2 The 676 A COM MENTART Chapter The fenfe of the whole feems to be, That this is the XXXIV. Glory of the Divine Majefty, that he hath a Soveraign Dominion over all,becaufe he is the Fountain of Being, the Original of all things 3 mod powerful to do what he pleafes^ and fo merciful that he delights tobeftow his Benefits unasked 5 and fo gracious, as to continue them to the unthankful : bearing long with them,when they provoke him 5 multiplying Favours on thofe who have no Deferts 5 and faithfully performing hisPromi- ff s, though never fo great 5 doing good unto a thou- fand Generations of thofe who adhere faithfully to him, and do not apoftatize from him: for he pardons in- numerable Offences, of all forts, that are committed a- gainft his Laws 5 and when the Provocations are fo great, that they are fit to be punilhed, he proceeds not to the utmoft Extremity, till there be no Remedy ^ then he punilhes Idolaters terribly, to the third and fourth Generation. Verfe 8. Ver. 8. And Mofes made hafle, and bowed hk head to* ward the Earthy and wor/hipped.~] Being tranfported with Joy at fo glorious a fight, and fuch gracious words, he immediately worfhipped God with the humbleft Re- verence, acknowledging his great Condefcention to him. Verfe 9. Ver. 9, And he faid^] Which encouraged him to renew his Requeft to God. If novo I have found grace in thy fight, 0 Lord,] He doth not doubt of it -r but the meaning father is, Since I have found grace, 8cc. as appears from what he grant- ed him XXXIII 17, 18, &c Let my Lord, I pray thee, go among us.*] Upon the mention of the laft Property of the Divine Majefty [vifiting the iniquities of the Fathers upon the Children ,&c] Mofes feems to have been afraid he might be provoked to proceed to fuch Severity with the Ifraelites, who had lately ! upon EXODUS. 677 lately apoftatized from him. And again befeecbes him, Chapter he v/ould be fo gracious, though they fhould again of- XXXIV. fend him , as to continue his Prefence among them r ^-^\^^ which he had threatned to withdraw XXXIII. 3. For it is a ftiff -necked people.] If we adhere to this Tranflation, the meaning is, they needed fuch aGover- nour, by whofe Authority and Prefence they might be. kept in awe, and cured of their perverfenefs. But the Particle &, which we hear tandate/wr, often fignifies though ^ and may be very fitly fo rendred here : and then the meaning is, Though they be very Refra&ory ("XXXII. 9.) yet do not forfake them, and leave them < to themfelves$ but (till conduft them, as thou haft- done. And pardon our iniquity and our fin, and take twfor thine inheritance.] Since thou art fo ready to forgive (v. 7.) do not cut us off for our late Offences 5 but ftili: continue to own us for thy peculiar People. This Mofes had begg'd of God before, and obtained a Pro- mife of it, XXXIIL 16, 17. fand fee XIX. 5.) and now he befeeches him, out of his Goodnefs which he had proclaimed, to confirm that Promife, an d not to revoke * it upon every new Provocation. Ver. 10. And he f aid, behold I make a Covenant.] Here- Verfe I0o in God verified the truth of what he had proclaimed : being fo merciful and gracious, as not only to confirm- his Promife, but to turn it into a Covenant, like that, at the giving of his Laws from Mount Sinai, XXIV. 3, 7, 8co which he renews with them in the next Verfe. » Where he engages to drive out the Inhabitants of Ca- naan before them \ and then requires them to take care not to imitate their Idolatry. " Before all thy people will I do marvels, fuch as have not been done in all the Earth, Scc.Q This feems to relate to all the wonderful Works he intended to do, in their la- 67S A COMMENTAKT Chapter Introdu&ion into the Land of Canaan, by making the XXXIV. Waters of Jordan retire, and the Walls of Jericho fall <~^~\^^ down ^ wirh the reft that followed, till they got pof- feffion of their Inheritance. For it is a terrible thing that 1 will do with thee!] Such as (hall declare the Almighty Power of the Divine Ma- jefty 5 and ftrike a Terrour into all thofe that oppofe him, but demonftrate (in an aftonifhing mannerj his Fidelity to his People* For all this is (aid to confirm their belief of the Covenant he faid he would make with them in the beginning of the Verfe. Vefre 11. Ver. I3t» Obferve thou that which I command thee this day!] Doubt not of what I fay 5 but only mark, and take care to do all that Inow enjoyn thee. Behold, I drive out before thee the Amorite, and the Canaanite, &c.~] To encourage them fo to do, he pre- mifes what he intended to do for them- 5 which he put at the Conclufion of his Covenant, when he firft de- clared it, XXIII. 23,28. but here puts it in the front of it, that they might be the more fenfible of the reafon- ablnefs of thofe Commands to which he expe&ed O- bedience. Verfe 12. Ver. 12. Take heed to thy felfJ] He now renewing that Covenant with them, which they had broken by the worflnpping the golden Calf, repeats the principal Precepts which concerned his Worfhip and Service ("which had been delivered to them before J and ex- cites them to the obfervanee of them, by the addition of a very gracious Promife, v. 24. Left thou make a Covenant with the Inhabitants of the Land whether thou goefl.*] Nothing could be more rea- fonable than this,that they fhould not enter into Friend- ship with thofe Nations, whom he commanded them to expel, for their abominable Wickednefs$ unlefs they would renounce their Idolatry, and come under their Go- upon EXOD US. 679 Government. See XX11I, 32. and Mr. Selden L. VI. Chapter de Jure N. & G. in the latter end of the 13 th Chapter, XXXVL and beginning of the next. ^s^y^^j Left it be for afnare in the midfl of theeJ] Left they inveigle thee to imitate their manners. Ver. 13. But ye flail dejir&ji their Altars, break their Verfe ig* Images, and cut down their Groves.^] This more large- ly explains what was briefly and fummarly delivered in XXIII. 32. Thou fialt not make a Covenant with their Gods. And v. 24. Thou /halt quite break down their I- mages. Which Images and Altars were ufually fet in Groves, as facred places 5 being the Temples of their Gods. See 2 Kings XXIII. 24. For when Tacitus faith (Lib. de Moribus Germanorum) that the old Ger- mans went to war as if God commanded them, whom they believed to beprefent with them$ he tells us,Effigief que & figna quadam detraUa luck ad prgliumfarunt, they carried with them into the Battel, certain Images and Signs, which they took out of their Groves. Thefe9 in all probability, were the Images of their Gods, who they thought fought for them, as Joh. Filefacus conje&ures, L. II. SeleUorum c. 5. de C<£remonik, fe&. 7; where he obferves, thatvthefe Groves were impure pla- ces, not only becaufe there were the Images and Altars of their falfe Gods 5 but all manner of filthinefs and leudnefs was committed under thofe Shades. Which made Horace call them parum caftos lucos, Lib. I. in the latter end of the XIIth Ode. Some of the Hebrews reftrain'd this Precept only to the Land of Canaan : where they were bound to de- ftroy all Things belonging to the Religion of thofe Idolatrous People, in whofe place they were planted, that they might not be infe&ed with their Impiety. See XUDeut. 2, 3. But in other Countries which they conquered, they fancied they were not bound to root it 680 A COMMENTART Chapter it out. Yet afterwards they faw it neceffary to extend XXXIV. this Precept to all Idolatrous Countries, which came un- der their Power, where they deftroyed their Idols, as they had done in Canaan : left by imitation *r*efl&*»- rtf W Kctju, tIw wo>u%a,vyof}0, their Polity (hould have been quite fubverted, as Jofephus fpeaks. See Mr. Selden L. II. de Jure N. & G. c. 2. Verfe 14. Ver. 14, For thou /halt worflip no other GodJ] This being the great Principle of their Religion, The LORD thy God is one L 0 R D y VI Dent. 4. and there is no other God befide him. For the LORD whofe name is Jealous. ~] So he calls himfelf, XX. 5. and gave himfelf this peculiar Name, becaufe he could not bear any other God to be Rival with him , after the manner of the Gentiles. Whofe Gods fufFered a number of other Gods, to (hare in the Worfhip that was given to them, by offering Sa- crifices, and burning Incenfe, and bowing down to them. Is a jealous God.~] As is his Name, fo is he himfelf: he will not endure any other to be worftiipped with him. ¥erfe 15. Ver. 15. Left thou make a Covenant with the Inhabi- tants of the LandJ] That is, a Covenant of Marriage f for Covenants in general were forbidden before v. 1 2.) which he commands them not to contraft with the In- habitants of Canaan : no, nor with any Idolaters what- , foever. For though fome of the Jews would reftrain this to the VII Nations only 5 yet the generality of them refolve it is meant of all other Idolatrous People. And there is an illuftrious Argument of it, in the Ninth and Tenth Chapters of Ezra, and in XIII Nehemiah 25. This they will have to have been as old as the Law of Cir- cumcifion ^ which they gather from XXXIV Gen. 14. and it held throughout all following Ages. Infomuch that Mahomet upon E X O D U S. 681 Mahomet forbids any of his Religion to marry any one- Chapter that is not made a Mufeltnan, i. e. a Believer of his Do- XXXI V* ftrine. As for fuch as turned from Idolatry, it was always lawful to marry them 5 but they were fo far from having to do with others, that the Talmudifls held it as unlawful to lye with a Gentile Woman, as with a Woman in her Uncleannefs. Whence that Character which Tacitus gives of the Jews, Vro)eUi\fitna ad libi* dinem Gens, alienarum concubitu abjlinet. See Selden Lib. V.de Jure N. &G. c. 12. And they go a whoring after their gods, and do Sacri- fice to their godsJ] Of which there was very great dan- ger if they loved there Wives 5 who would have great power over them (as appears by Solomon, 1 Kings XI. 2, 3, &c.) to intice them to their Religion. Of this Vhra(e,Going a whoring after their Gods, fee Seld. Uxor. Hebr. L. III. c. 23. And one call thee J] Invite thee fas the manner was^) to the Feaft that was ufually made, upon the Sacrifices offered to their Gods : as the Ifraelites eat of the Peace- offerings, and invited their Friends to partake with them. And thou eat of his Sacrifice^ By this we fee how ancient and univerfaltheCuftom was of Feafting upon Sacrifices : which Mr. Mede truly calls EpuU Faderales, Federal Feafts ( upon 1 Malachi II, chap. 7. ) For the Meat was God's, being fet upon his Table 3 of which he inviting the Offerers to partake, they were his Guefts 5 whom he entertained at his table, in token of Recon- ciliation and Friendfhip with him. And therefore who- foever eat of the Sacrifices offered to other Gods, pro- fefled themfelvesto be their Worfhippers and Servants* Which made the Jews fo cautious in this matter, that they would not fo much as drink the Wine, or the Wa- ter, or life the Salt of an Idolater, not knowing but it Ssss might 6%2 A CO MMENTART Chapter might have been fet before an Idol. Soil. Levi Bar- XXXIV. celonita, in the Explication of the CXU. Precept. This v^vs^ explains that Difcourfe of the Apoftle, i Corinth. X, 20. Verfe 16 ^en I^# And thou take of their Daughters unto thy Sons, &c] If they themfelves married Idolaters, there was the greater danger they might be content, to let their Sons and Daughters marry with them:, efpecially if they were Rich or Beautiful : and fo the whole Fa- mily be undone. Verfe 1 7. Ver. 17. Thoujhalt make thee no molten Gods.'] Images are called by the Name of Gods 5 becaufe they were worfhipped together with them, as Symbols of their Prefence. And though molten be here only mentioned ("upon occalion of their late Sin, in worfhipping the molten Calf, XXXII. 4.) yet all other Images are in- tended, as appears by XX. 4, 23. Verfe l& Ver- 18. The Feaft of unleavened bread fijalt thou keep, &c] See all this explained, XII. 15. 16, &c. XIII. 6,y. XXIII. 15. As I commanded thee in the time of the month Abib,dv.] See XIII. 4. XXIII. 15. Verfe 19. Ver. 19. All that openeth the Matrix is mine, SccQSee XIII. 12. XXII. 29, go. Verfe 20, Ver. 20. But the firft-born of an Afs flalt thou redeem, &c] See XIII. 13. And none (hall appear before me empty."] See XXIII. 15. Verfe 21. Ver. 21. Six days fhalt thou work, &c] See XX. 9. XXIII. 12. XXXI 15. where this isfufficiently explain- ed. But here, to (bow theneceflity of forbearing La- bour on this Day, they are not permitted it, in earing or in harveji. That is, in the two moft bufie times of the Year 3 when they Plowed and Sowed their Ground, and when they Reaped the Fruits thereof. See XLV Gen. 6. Verfe 22. Ver. 22, And thoufialt obferve the Feaft ofWeeks&c.*] This upon E X O D U S. 683 " This Verfe a>lfo hath been explained before, XXII L t6. Chapter Only here obferve, that the Firft-fruits oflYheat-harvefiXXXW. being now offered at this Feaft, there was an Harveft ^~V~n-; before this, which began at the Paflbver, when they of- fered the firft-fruits of Barley: harveft, XVI Dcut. a. Ver. 2 3. Three times in the Tear full all your Males aj>- Verfe 23, pear before the LORD, the God of Ifr ael] This like- wife was explained XXIII 14, 17. And nothing need be added, but that thefe peculiar Laws are here repeat- ed ("together with thofe that follow v. 25, 26.J upon this occafion 5 becaufe they were ordained to preferve the People in the Worfhip and Service of the True God, from whom they had lately departed. Who therefore puts them in mind, in the laft words of this Verfe (which was not faid before ) that he was the God of Ifrael, to whom they were devoted by efpecial Obli- gations. Ver. 24. For I will caft out the Nation/ before f^e.] Verfe 2±. Till this was done, they were not bound to obferve the Precept, of appearing three times in the Year before the LORD. And will enlarge thy borders^] Beyond the Land of Canaan, as he had promifed before, xfxill. 3L Neither /hall any Man defrethy Land, when thou fh ah go up to appear before the LORD, &c] To remove all fear of their Mind, that their Neighbours might invade them, when all the Men were gone, and none but Wo- men and Children and Old Men left at home, he adds thisPromife to all he had made before (or rather makes it a part of his Covenant, which he now renews) that he would lay fuch Reftraints upon their Enemies, that they fnould not fo much as think of invading them at thofe three Feafts 3 much lefs make any actual Incurfions into their Country. . Ver. 2 5 Thou /halt not offer the blood of my Sacrifice fee.*] Verfe 2 5 , S s s s 2 At £84 A COMMENT ART Chapter At the Paflbver. See this fully explained XXIII. 18. XXXIV. _ Ver. 26. Thefirjl of the firft-fruits of thy Land thou ^s~y*^>jhalt bring unto the Houfe of the LORD thy God.~]At Verfe 26. penteCott , which was the FeaSt of Firtf- fruits. See XXIII. 19. Thou /halt not feet he a Kid in its mothers milk.'] This concerns the other great Feaft, that of Tabernacles. See in the fame place. Verie 27. Ver. 27. And the LOR D /aid unto Mofes. ] Ha- ving recited the principal part of his Covenant menti- oned v. 10. he gives the following order. Write thou thefe words. ] From ©u 11* to this place: juft as he did thofe words contained in the XXI, XXII, XXIII Chapters of this Book (See XXIV- 4.) out of which thefe words are axtradted, as the chief things refpe&ing the Worfhip of God 5 which he requires him to write in a Book by it felf. For after the tenor of thefe words have I made a Cove* nant with thee, and with Ifrael,] See XXIV. 7. where the Covenant, containing thefe words and many other, was Sealed with the Blood of a Sacrifice. The Jews are fo blind as to found their Oral Tradi- tion upon this place, and upon one fmall word (Pi) which fignifies indeed mouth 5. but withal is an exple- tive Particle, denoting the manner and value of any thing, as appears from XLIll Gen. 7. XXVII. Lev. 18, and therefore here rightly tranflated the tenor of thefe words. Yet R. Johannes^ in the very beginning of Ha- licoth Olaw^ gathers from hence, That God made a Co- venant now with their Fathers, concerning all the un- written Laws delivered by word of mouth. Unto which while they adhere, they can never underftand their Divine Writing : For what can be more plain, that the Covenant here mentioned, was ordered to be writ- ten i Ver. upon E X O D U S. 68 5: Ver. 28. And he was there with the LOR D.] This Chapter faith Maimonides, was the higheft degree of Prophecy, XXXIV, which none attained but Mofes : whofe Thoughts i^^V were wholly taken off from all other things, and fix- Verle 2°e ed upon God, while he was with him in the holyMount$ that is, asked and received Anfwersfrom the LOR. D, More Nevochim. P. III. c. 5 1. Forty days and forty night s.*] As he had been at the firft, XXIV. 18, Which was partly to make a new trial, how they would behave themfelves in his Ab£ence§: and partly to give the greater Authority to the Laws ■» he brought them from God, which he renewed,, a& we read in the end of this Verfe. And did neither eat bread, nor drinks water.*] But was fupported by Influences from the Almighty, who kept : up his Spirits in their juft height, without the com- mon Recruits of Meat and drink. Which, when they give us Refrefhment, like wife make us drowfie 3 See XXIV. 18. To which add what Maimonides faith in the place now named,That the Joy wherewith he was trans- ported, made him not think of eating and drinking^ for his intelle&ual Faculties were fo ftrong*. that all Corporal Defires ceafed. It feems to me very probable, That during this time, he faw again the Model of the Tabernacle, and all it's Furniture, with every thing elfe he was ordered to make when he went firft into the Mount, from the beginning : of the XXVth to the end of the XXXth Chapter 3 which are briefly fummed up XXXI. 7, 8, 9, 10, 1 1. He feems * alfo to have fpent much of this time in Prayer to God for the People, that he would reftore them intirely to his Favour, and bring them to their Inheritance, IX Dent* 1 8, 19, 25, 16. X. 10. And he wrote upon the Tables the words of the Cove- vant, So:/] That is, the LORD wrote fashefaid he would 686 A COMMENTARY Chapter would v. i.) not Mofes: who wrote the fore- going XXXIV. words in a Book 5 but not thefe, which were written ^/V\> by the Finger of God in the Tables of Stone. So Mc- ^x tells us exprefly, X Dent. 4. Jacobus Capellus, and others following the Hebrew Dottors, imagine that Mofes was three times with God in the Mount, for the fpace of XL Days $ and that this was the laft time, be- tween which and the firft they place another, which they fancy is mentioned XXXII. 30, 5 1. compared with IX Deut.18, &c. But I fee no folid ground for this : ' for God called him up into the Mount but twice 3 and he durft not have adventured to go fo near him, as he was both thefe times, without his invitation. Verfe 29. Ver. 29. And it came to pafs when Mofes came down from mount Sinai.] Which was upon the XXV. of our Augufts according to the former Computation, v. 2. With the twoTahles of Tefiimony in Mofes hand, when he came down from the Mount,'] So he came down at the firft, XXXII. 15. That Mofes mfi not that the skin of his Face fane*] There was a radient Splendour in his Countenance 5 which is the import of the Hebrew Karan, which the Vulgar tranflate horned. Not- imagining that Mofes . had Horns, but Rays of Light, which imitated Horns. And therefore the Hebrew v/ord JC^r^/^fignifies both; and R, Solomon Jarchi upon this place calls thefe Rays on Mofe/s Face, Horns of Magnificence, as Mr. Selden ob- ferves, L. II. de Jure N. & G. c. 6. p. 292. It is not improbable that the Hair of his Head was inter-fperfed with Light, as well as that Rays came from his Face^ which perftringed the Eyes of Beholders. And Pain- ters had done more reafonably, if inftead of Hsrns up- on Mofes his Forehead, they had reprefented him with a Glory crowning his Head, as the Saints are ufually pain- ted in the Roman Church. Which perhaps came from the upon EXOD u s. mT the ancient Cuftorn among the Heathen, who thus re- Chapter prefented their Gods, as Tho. Bartholin^ obferves (de XXXIV. Morbfc Biblick, cap. 5. ) out of Lucian de Dea Syria, where he faith fhe did am t» xe?«*n. *kVvcu pot*** carry Beams upon her Head. Whence it was that the Ro- wan Emperours, who were raifed fo rauch above the reft of Mankind, that they honoured them as a fort of Dwities, were thus rcprefented 5 as appears by many Te- ftimonies, particularly Pliny, who in his Panegyrick to Trajan^ laughs and jeers at the radialnm Domitiam caput. While he talked with him.'] While he converted fo fa- miliarly with the Divine Majefty , and both faw his Glory and heard him proclaim his Name, v. 5, 6, 7. At his firft btin^ in the Mount, there was no fuch Bright- nek left upon his Countenance $ for he did not fee the Divine Majefty in fo great a Splendour as he did now 5 when the LOR.D, upon his Petition, vouchfafed hire fuch a fight of his Glory, as he could bear, XXXIIL '18, 23. Which wasfo exceeding piercing, that it al* tered the very skin of Mofes his Face, and made it lu- minous. Of which Mofes doth not feem to have been fenfible, till fome time after he came down from the Mount (when Aaron, as well as others, were afraid to come nigh him) having his Thoughts wholly poflefled with the far- more tranfcendent Glory of the Divine Majefty, of which he had a Glimpfe. From this familiir Conference which Mofes had with God, it is likely the Heathen took occafion to invent the like Stories of their Zamolxis, who pretended to receive his Laws from Vejia$ and Minos and Lyourgus, who faid they received theirs from Jupiter and Apollo : with feveral others mentioned by Diodorus Siculus L. L who then adds, Mofes had his from the God Jao 5 fo they pronounced the Name- Jehovah. But they had no fuch 688 A COMMEHTART Chapter fuch Teftimony as this of their Communication with XXXIV. the. Divine Majefty $ much lefs were their Laws con- ^^NT^o firmed by fuch Miracles, as lafted for the fpace of XL. years under the Condu& of Mofes, in the fight of all People. •Verfe 30. Ver. 30. And when Aaron and all the children of If- t&dfaw Mofes, behold the sh^n of his face /hone.'] This highly eftabliftied his Authority, and bred in them a Reverence to the Laws he brought, that they were all Witneffefrofthe brightnefs or glory of his Countenance (as the Apoftle calls it, 2 Cor. Ill 7. ) which demonftrated he had been with God, as he affirmed, and had beheld the Glory of his Majefty, and received from him the Tables of Teftimony. By all the Children oflfrael in this Verfe, feems to be meant all the Rulers of the Congre- gregation mentioned in the next. And they were afraid to come nigh hint.*] The Light which (hone from his Countenance was fo great, that it dazledthe Eyes of Beholders 5 even of Aaron himfelf : who did not know whether it would be faf e to approach him. This was an illuftrious Teftimony that he had been with God, who dwells as the Apoftle fpeaks, in light inaccejjible. "Verfe 31- Ver. 3 1. And Mofes called -unto them!] Invited them to come near him, and not to fear any hurt. And Aaron, and all the Rulers of the Congregation, re- turned unto him!] Viz. After he had put a Vail upon his Face, till which they could not ftedfafily look, upon it, (as the Apoftle fpeaks 2 Cor. III. 7.) the Light of it being fo ftrong, that it hurt their Eyes, if they fixed them there. And Mofes talked with them!} Acquainted them with what he had feen and heard. Verfe 32. Ver. 32. And afterward all the Children of ifrael came nigh, &c] There was a general Affembly of all the Tribe upon E X O D U S. 689 Tribes fumraoned, that he might deliver to them all Chapter •that which he had received from God. See XXXV- 1. XXXIV, And he gave them in Commandment all that the^^^*** XORD had fpokpn with him in Mount Sinai.] All the Orders he had given about the Building of the Taberna- cle, and the reft contained in the XX, XXVI Chap- ters, and thofe that follow to the XXXIi' For at his firft coming from the Mount, finding them in an Apo- ftacy from God, he faid nothing to them about thefe matters: but, in abhorrence of their foul Idolatry, broke the Tables of Teftimony, which God had given him to deliver to them. r Ver. 33. And till Mofes had dene peaking with them9yQtlQ 33* he put a vail on his face.] This feems to belong as well to v. 31- as to the 3 2*/, and accordingly I have interpre- ted it. Though there are thofe who think, he perfwa- ded Aaron and the Rulers to approach without a Vail : but put it on, when he fpake to the People, who were lefs able to bear it. But there feems to be the fame rea- "fon for both \ Aaron being no lefs afraid than any of them. And the Majefty of his Countenance appeared fufficiently, even when it was vailed : for the brightnefs was not quite obfcured,though very much (haded by it. Ver. 34. But wden Mofes went in before the LORD Verfe 34, tojpeak with him, he took^the vail offy till he came out.] He went into the Tabernacle, where he fpake with him face to face, as a Man fpeaks to his Friend, XXXIII. 9, 10, 1 1. And he came out and fpake unto the Children of Ifrael, that which he was commanded!] This feems to relate un- to the frequent occafions Mofes had to go and confult with God in difficult Cafes 3 whofe Mind he declared to them when he had received it. Ver. 35. And the Children of Kv&dfaw the face of Mo- Verfe 25. fes, that theshjn of Mofes face foone, &c} Some great Tttt Men 69o A COM MEN TART Chapter Men have thought that the brightnefs continued on XXXV. Mofess Face till his death ; fo that he fpake to them with a Vail on his Face, from this time as long as he lived. Of which we cannot be certain 5 though thus much is evident from thisand the foregoing Verfe,that the Splendour of his Countenance did remain for fome time after he came down from God's Prefence in the Mount. During which, as oft as he went in to fpeak with God he took off his Vail, and when he came out to fpeak with them,he put it on 3 until he ypent in to/peal^ with God again, as this Verfe concludes. How long it was before it vanifhed, none can refolve. Perhaps not till he had fet up the Tabernacle, and confecrated Aaron and his Sons, and delivered all the Laws he had receiv- ed about the Service of God, which are recorded in the Book of Lcviticm. That is, all the time they ftay- ed near Mount Sinai 5 from whence they removed a lit- tle more than half a year after this, XNnntb. 11, 12. CHAP. XXXV. Verfe i. Verfe 1. \ N D Mofes gathered all the Congregation of jfx f^e Children of Ifrael together f\ Having told them what orders he had received from the LORD, and fufficiently convinced them of his Authority ;XXXIV. 32,35.) he now proceeds to put them in Ex- ecution. And in order to it, he gathered CoLhadath, all (be Congregation : which fometimes fignifies all the Eiders and Judges, &c ( the prime Governours of the Peoplej) and fometimes the whole Body of the People, as Corn. Bon. Bertram obferves, de Rcptib. Jud. cap. 6. It feems here to be ufed in the firft Senfe 5 for he could not (peak thefe words to the whole Body of the People, but to the principal Perfons of the feveral Tribes, by whom upon EXODUS. 691 whom what- he faid was communicated to all IfraeL Chapter Thefe are the words which the LORD hath command- XXXV. ed, that ye foould do them!} Before they entred upon c^v-s. the work, he admonifhes therri that none of it muft be done upon the Sabbath. Ver. 2. Six days ft all work be done, but on the [event h Verfe 2. day there Jhall be to you an holy Sabbath r &c/J This Com- mandment was particularly repeated to Mofes, at the end of all the dire&ions about the building of the Tabernacle, ("See XXXI. 13, 14, i5Jand now repeated to them (as it was at his late renewing his Covenant with them, XXXIV. 12 .) that they might not imagine any of the work here commanded to be done about the Tabernacle, &c. would licence them to break the Sabbath. The ob- fervation of which being the great Prefervative of Re- ligion, that's the reafon it is fo often enjoy ned, and par- ticular care taken to feeure it. And it is not to be o- mitted, that (to (how of what great concern it isj he calls it here as he did XXXI. 15. where the end and life of it is let down, theSabbath of Sabbaths, that is, the great Sabbath of Reft. Ver. 3. Ye (hall handle no fire in your Habitations, upon Verfe 3. the Sabbath-day!] To drefs their Meat, or for any o- ther work : otherwife they might kindle a Fire to warm themfelves in cold Weather. This is fufficiently com- prehended under the general Command, Thou /halt not do any work, XX. 10. Therefore the meaning is, Thou Ihalt not fo much as kindle a fire, for any fuch purpofe. For that's the Rule they give in Halicoth OUm cap. 2. that fuch particular Prohibitions/^-/^ the whole kind, i. e. all manner of work whatfoever^ which is here mentioned, to fhow they might not kindle a fire for this work of the Tabernacle. Ver. 4. And [pake unto all the Congregation, 8tc] See Verfe 4. v. 1. T 1 1 1 2 This 69 A COMMENTART Chapter This is the thing which the LORD commanded."] XXXV. Having fecured the obiervation of the Sabbath, accord- 0"~V~^ ing to the Dire&ion given juft before he came down from the Mount the firft time, (XXXI. 13, 14, 15. J he now relates to them what Commands he received from God, concerning all that follows. Verfe 5. Ver. 5. Take ye from amongfl you an offering unto the LORD.] And firft he makes a motion to them from the LO K D, that they would make a free Oblation of Materials for the Building of the Tabernacle, and all o- ther things which the LORD commanded to be made, v. 10, &c. Take ye, is as much as bring ye, and fo we tranflate it XXV. 2. See there. Where it apppears that this was the very firft thing God faid to him (concerning a volunta- ry Offering, which was the Foundation of all the reft) and therefore is firft propounded to the People by him. Whofoever is of a willing heart, See."] See there XXV.2. Verfe 6,7, Ver. 6, 7, 8, 9. All thefehave been explained in the 8,9. XXV Chapter, v. 3, 4, 5,8cc. Verfe 10. Ver. 10. Every wife-hearted among you, (lull come and make all that the LORD hath commanded J] Every skilful Perfon in the Art of making the things follow- ing. The fame is faid of the Women, v. 25. The Hebrew word Cochmah, which we tranflate Wifdom, is ufed varioufly, zsMaimomdesobferves^ fometimes for the underftanding of Divine things 5 fometimes for Moral Vertue^ and fometimes for skill in any Art (of which he alledges this place as an inftance) and fome- times for Craft and Subtilty. See More Nevochim P. III. c. 54. The word elb (or heart) is ufed here according to rhe Vulgar opinion of thofe days, that the Heart is the Seat of the Undemanding. And thus I obferved before upon Chap. XXV. that excellent Artifts are by the Heathen called Wife-men. Since which I have ob- ferved upon EXODUS. 693 ferved that this is the Language of Homer himfelf^ Chapter whofe Verfes concerning Margites are quoted by Ariflo- XXXV* tie in more places than one (L. VI. Moral, ad Nicomach. ^"V"^ c. 7. & L. V. Moral, ad Eudemnm^rf.*) where he faith he was fo foolifh, that Top T0^ dnetCst-arcns ra? rixm* "&rvfWo[Aiv' We afcribe Wifdom in Arts to thofe who excel in them i> and then he inftances in Phidias a Stone-Cutter,, and Pobycletus a Statuary. Ver. 11. The Tabernacle!] This fignifies fometimes the whole Strufture of the Houfe of God $ but here only the fine inward Curtains, mentioned XXVI. 1,0. 8cc. His Tent.] This fignifies the Curtains of Goats-hair^ which were laid over the other, XXVI. 7, &c. His Covering.9] Of Rams-skins and Badger-skins 3 which were thrown over the other two,- XXVI. 14. His Taches, and his Boards, his Bars, his Pillars and his Sockets.] All thefe are explained in that Chapter. Ver. 12. The Ark and his Staves, with the Mercy-Jeat.] Verfe 1 2c See XXVI 10, 13,17. And the Vail of the Covering!] Whereby the Holy was fe para ted from the moft Holy Place. Which is here fitly mentioned betwen the Mercy-feat, which was within $ and the Table &c, which were without this Vaii. Ver. 13. The Table and his Staves, and all his Veffels!] Verfe 13; See all thefe explained XXV. 23, 24, Sec. And the Shew- bread.] This is a fhort Expreffion, one word 694 A COMMENTART Chapter word fas is ufualj being cut off, viz. the Diflies, in XXXV. which the Shew-bread was fet. For Mofes had not or- ^^V^\-> der to make the Bread it felf, but the Diflies fas I faidj on which the Loaves were laid, XXV. 29. Verfe 14. Ver. 14. TheCandleftick^alfo for the light, and his Fur- niture and his Lamps!] See XXVI. 31, 32, &c. With theOylfor the Light.] See XXVII. 20-, 21. Verfe 15. Ver. 15. And the Incenfe Altar and the Stave : ] See XXXL 1, 2, &c. And the anointing Oyl.] XXXL 23, 2 A, &C. And the fweet Incenfe.] XXXL 34, Sc , He menti- oned before the Materials for them (v.S.) and now the things themfelves. And the hanging for the door, at i nring in of the Tabernacle^ Of this fee XXVI. 36. Verfe 1 6. Ver. 16. And the Altar of Burnt-offerit/g, with his bra- zen Grate, his Staves.] Thefe are explained XXVII. i, 2,4,5^ 6, 7. , And all his Vejffels."] See there v. 3. The Laver and his foot.] See XXIX. 17, 18. Verfe 17. Ver. 1 7. The hangings of the Court, his Pillars and their Sockets.] See XXVII. 9, 10, &c. And the hangings for the door of the Court!] See there v. 16. Verfe 18. Ver. 18. ThePinsof theTabernaclefrc] XXVII.19. Verfe 19. Ver. 19. The Cloths of the Service, to do Service in the holy place, the holy Garments for Aaron the Prieji, and his Sons, &c] Of which 5 there is an account in the whole XXVIIIth Chapter. And Mofes here makes this large enumeration of all the things which God had commanded f v. 10 J that they might be ftirred up to be the more liberal in their Offering, when they faw how many things were to be done. Verfe 2C. Ver. 20. And all the Congregation of the Children of Ifrael-1 Whom he had fummoned to meet together, v. 1. De- ufon EXODUS. 695 Departed from the pre fence 0/Mofes,] When he had Chapter reported to them what Orders-he had received from the XXXV. Divine Majefty in the Mount, ^.4, 5, &c. ^x^v^s^ Ver. 21. And they came.] Being difmiffed to their Verfe 2i0 own Tents, they went thither only to fetch an Offer- ing to the LORD^ which they came aiid brought im- mediately. Every one whofe' heart jitrred him up.] Whofe Mind was raifed to a free and cheerful reaclinefs. The He- brew words are lifted him up$ that is, had animum ex- celfum, a noble Mind 5 or was of a generous Spirit 5 as the following words import, Every one whom hit Spirit made willing. And they brought the LOR Ds Offering.] An Of- fering to the LOR D, as Mofes exhorted v. 5. To the wor\ of the Tabernacle.'] For the building a San&uary, wherein God might dwell among them.* XXV. 8. And far all hh Service.] For all that belonged to the Furniture of it, both within and without, which are mentioned in the Verfes before-going. And for the holy Garments!] That the Priefts might Minifter there in their Office, ^.19. Ver. 22. And they came both Men and Women, as many Verfe 22"0 as were willing-hearted.] Who feem to have been the greateft pare of the Congregation. And brought Bracelet s^and Ear rings and Rings.'] They were no lefs forward to offer to the Service of God, than they had been to the making the Golden Calf, XXXII. 2,3. for which offence they now make forne fort of Satif- faftion^ being more liberal in contributing to this Work, than they were to that. For we read there only of their Ear-rings which they break off from their Ears, and brought to Aaron • but here of their Bracelets alfo, and Rings, with other things. For though they may be fuppofed i 696 A COMMENTA R T ^Chapter fuppofed to have parted with a great deal, on that .XXXV. wicked account 5 it did not make thole who were touch- Lx^r\-> ed with what Mofes faid, lefs willing to give a frefli to an holy ufe. Tablets.*] The Hebrew word Comaz or Cantaz^ is of very uncertain fignification 5 for fome make it an Or- nament of the Arms, and others of fome other part : But the Chaldee takes it for fomething about theBreaft$ a Fafcia ( faith Elias) wherewith Women tied up and comprefied their Breafts, to make them appear more beautiful, by being round. This Bochartus approves in his Canaan, L. \\.c. 5. All Jewels of GoU7\ All the four forenamed fort of Ornaments were of Gold. And every Man that offered, offered an Offering of Gold unto the LORD-'] The firft Oblations that were brought either by the Women, or the Men, were all of Gold: and then followed meaner thing, which the People of lower Condition brought to the L O R D. Verfe 23 . Ver. 23. And every Man with whom was found blue^ and purple, and fcarlet, and fine linen, &c 3 The com- mon fort of People alfo offered fuch as they had, Yarn, and fine Linnen, Goats- hair, and Skins. See XXV. 4, 5. Verfe 24. Ver. 24. Every one that did offer an Offering of Silver and Brafs &c/] Thofe of a middle Condition, offer- ed Silver, and Brafs, and Shittim-wood. All which were Tieceffary for feveral ufes: For the Ark, and the Table, were to be overlaid with Gold 5 of which the Candlefticks, and feveral other things, were to be made. See Chap. XXV. The inward Curtains were to be made of the Yarn 5 and the outward of Goats-hair 5 and the Covering of both, of Skins. The Foundations of die Tabernacle were of Silver 5 and the Taches of the Cur- tains, and Altar of Burnt-offering of Brafs 5 and Shit- dm- wood was ufed about the Boards of the Ta- bernacle, i ■upon EXODUS. 697 bernacle, the Ark, Table, &c. See Chap.XXV,XXVI, Chapter XXVII. XXXV. Ver. 25. And all the Women that were wife-hearted, %*-^~\r~^ did J pin with their hands, and brought that which they had Verfe 25* [pun, &c] Not only the Men, but the Women alfo brought Materials for the Houfe 5 and more then that, fuch as were skilful among them fpun both Yarn and Hired: which was the proper work of Women, not of Men. Unto which work alone they were bound to apply themfelves^ if by the cuftom of the place no o- ther work ffuch as knitting and fewing with their Nee- dle, &c.) was ulually performed by them, as Mr. Set- den obferves L. III. de Uxor. Hebr. c. 10. where he treats of all the Imployments of their Women. Ver. 2 6. And all the Women whofe heart Jiirred them up?] Ver fe 2 6. Whofe Minds were elevated to excellent Contrivances. In Wifdom, fpun Goats-hair?] With great Art fpun Goats-hair 3 which was not fo eafie, as to fpin Wool and Flax. For though their Goats were (horn in thofe Countries, as Sheep are here ("their Hair being longer than ours) yet there was a great deal of Skill required to work it into a Thred, and to make Stuffof it. See BocharU Hiero&oic. P. I. L. II. c. 5 1. In old time alfo Women were wont to weave as well as fpin, as appears, not only put of the Sacred Books, but out of Homer^ Plato, Cicero, and many other Authors mentioned by Braunius in his Book de Vejiitu Sacerd. Hebr. L. I. c. 1 7. where he obferves (N. 3 3 J out of Hero- dotus, that he (ho wing the Egpptian Cuftoms to be dif- ferent in many things, from thofe of other Nations,, mentions this among the reft, that their Men **T Am khvlis vViW/, fat at home and weaved, while thfir Wo- men went abroad and bought and fold, L II, c 35. Ver. 27. And the Riders brought Onyx-Jlones, and Stones to be fet for the Ephod, and for the Breall- plate."] The Vvvv great 698 A COMMENTART Chapter great Men alfo offered fuitable to their quality 5 fuch XXXV. things as the People could not furnifa, viz. precious ^/~v~^ Stones for ufes mentioned XXV. 7. XXVill. 9, 17, 18, &c. Verfe 28. Ver 28. And Spice, and Oyl for the light, and for the anointing Oyl, &C.3 Such principal Spices fas we tran- slate it J mentioned XXX. 23, 34. together with Oyl for the Light, XXVII. 20. which was fo pure, that or- dinary Perfons had it not. For there were feveral forts of Olives fas Fort. Scacchus (hows Myrothec. Sacr. El' 0 V°i ****** opipbj* ■I vp as never taught by any body, but the God* befiowed on tne the gift of fingittg. The latter end of which Verfe is a little otnerways in Homer •, as we now have him (Odyjf.) but to the fame fenfe, and it is Phemius, not . Demodocvs who there fpeaks, as Petrus Petitus hath ob- served in his Mifcell. Obfer. L.nc.19. Ver. 32. And to devife curious works.*] The Hebrew Verfe 32* word Chafchab fignifies to devife, and excogitate 3 whence Machefchabothy which we tranflate curious works f and in the end of the next Verfe cunning works) is as much, as ingenious Inventions^devifed with much Art Such were the Engines made by King U'ziiah^ which are faid to be invented by cunning men , or excellent Engi- niers, as we now fpeak, 2 Chron. XXVI. 15. SeeXXXL 4. where this Verfe hath been explained. Ver. 33. And in the cuting of Stone /, &c] See Verle 22, XXXL 5. Ver. 3 4, And he hath put in his heart that he may teach. ] V^r fe 2 4, Inftruft others in his Arts. For this was a gift of God> as much as any of the reft, to be able to inform others dextroufly, in thofe things which he knew himfett: As it was, to be able to comprehend, what Mofes told him God had ordered, and put it in execution. For God gave Mofes the pattern, according to which all things were to be wrought: and as it was a peculiar gift of God which enabled him to reprefent toBezuleel, what had been fet before him 5 fo it was by an extraordinary operation on his Mind, that he conceived prefently Vvvv 2 what 700 A COMMENTART Chapter what was reprcfented, and had Skill to perform it, ac- XXXVI. cording to dire&ion. Ver. 35. Them hath he filled with wifdom of hearty to work^all manner of work, &c] This is repeated fo often, and fuch particular mention is here made again of their Skill in every thing, though of never fo difficult Con- trivance ^ to affure the Israelites that they were fo well qualified for the work, that they might be intrufted with the Offerings they had made. And accordingly they were XXXVI. 3. CHAP. XXXVI. Verfe 1. Verfe 1/ ■ ^Hen wrought Bezaleel and Aholiab, and JL w&] wife-hearted man, &cf] This Verfe is only a general Account of what follows more parti- cularly, concerning the Execution of that which God had commanded, and for the effefting of which the People had liberally contributed. It is not Cud where they wrought, but fome think it was in that very fpace of ground where the Tabernacle was fet up, when per- fefted. Verfe 2, Ver. 2. And Mofes called Bezaleel and Aholiab, and every wife~hearted man, in whofe heart the LORD had put wifdom^] It appears by this that all the lower Ar- tificers, who were taught by the Matter- workmen Be- zaleel and Aholiab, were alfo difpofed by-God to learn 5 he giving them a quicknefs of apprehenfion and fagaci- fy beyond what was natural to them. Even every one whofe heart Jiirred him up, to come unto the worh^to do it.'} Yet this fignifies, they had alfo a natural Genius, which inclined and prompted them to fuch Imployments. Verfe 9. Ver. 3. And they received of Mofes all the Offerings which upon EXODUS. . 701 which the Children of Ifrael had brought for the work of the Chapter SanBuary, &c] Into the hands of all thefe Artifts, XXX VL Mofes delivered the Offerings that had been made 5 and ^""V^o dire&ed them what to do with them. And they brought yet unto him Free-offerings every morn- ing!] The hearts of the People were fo enlarged, that every day they brought new Contributions unto M0- fes%> who fent them ("as appears by the next Verfe) to the Workmen, as foon as he received them. Ver. 4. And all the wife men which wrought all the work Verfe 4^ of the San&uary, came every man from hk work which he made. ] After they had continued fome time at their work, they all agreed to defift a while, and go to Mo- fes, to let him know that there needed no further Of- ferings, for they had fufficient already ^ nay* more than enough, as it follows z>. 5; Ver. 5. And theyfpake unto Mofes, faying, the People Verfe jr. bring much more than enough, for the fervice of the worh^ &o] A wonderful inftance of Integrity, that there (hould not be one Man found among them (Tor the. words in the Hebrew are very emphatica],*/"^, ifeh \man, man] that is, none excepted) who was inclined to pur- loin any thing for his own proper ufe: but by common confenr, they left their work, to put a ftop to all fur- ther Contributions. A fign they were Men indued with extraordinary Vertue, as well as Skill in their Employ- ments. Ver. 6. And Mofes gave Commandment!^ To thofe Verfe 6* \< that attended on him 5 . or perhaps to Bezaleel and Aho- Hah, ^nd the reft. And they caufed it to be proclaimed throughout the Camp!] By fome under- Officers, who, it's likely, were wont to execute fuch Commands. Saying, let neither man nor woman make any more wo^k for the Offering of the SanUuary.] It feems fome Men pre- 702 A COMMENTART Chapter prepared and made ready fome of the things which they XXXVI. offered 3 as the Women fpun Yarn and Hair, and v^"VN^ brought them to Mofes, For it was not hard to plain Boards (for inftance) though the joyning them toge- ther, as God appointed, was beyond the Skill of com- mon People. Verfe 7. Ver. 7. For the fluff they had were fnfficient, &c. ] There were Materials of all forts, for every thing that was to be made, beyond what was neceffary. Verfe 8. Ver. 8. And every wife-hearted man among them that wrought the work of the Tabernacle , &c] They began firft (as was but fit) with the Houfe of God, before they made the Furniture. For that was firft ordered in ge- neral words, XXV. 8. though the Strutture of it be not dire&ed till the XXVIth Chapter. Where every thing mentioned in this is explained 5 and therefore there will need no more to be done here, but to point to a few things,which are explained elfewhefe particularly in the forgoing Chapter. Verfe 14. Ver. 14. He made Curtains of Goat-ha ir fort he Tent over the Tabernacle.'] What is here meant by Tent fee XXXV. ir. ^erfe 19. Ver. 19. He made a coveriug for the Tent!] This Cur- tain covered theTeatf, as the Curtain of which the Tent was made covered the Tabernacle. See XXVI. 14. XXXV. n. Of Rams- skins died red.*] The Particle Mem here is cutoff before Skins 5 as it is in feveral Verfes of this Chapter, 8, 34, 35. and others. Covering of Badgers- skin sJ] I obferved on XXVI. 14. that TH AC AS doth not fignifie a Badger , but a certain Colour, and alledged that place in XV I Ezek, -10. for the proof of it, where God letting forth his kindnefs to Ifrael, under the figure of a raoft loving Husband, who denies his Wife nothing, though never fo upon EXODUS. 705 fo coftly, faith he (hod her with Thacas j which I fince Chapter find tranflated by an Anonymous Author, with purple XXXVIL [hoes. CHAP. XXXVIL IN this Chapter Mofes gives an Account of the ma* king of all the Furniture of the Tabernacle 5 with luch exa&nefs as he defcribes the making of the Taber- nacle it felf, in the fore-going Chapter. To (how that God's direftions about the making every thing, was pun&ually obferved 5 nothing being omitted or added, but all made according to the Pattern in the Mount, XXV. 9, 40. In which Chapter moft of the things here mentioned, are explained 5 and there needs little to be added here. Ver. 1. And Bezaleel made the Ark of Shitim-vpood, Verfe t* &c.] Abarbinel fancies, that though other things were made by inferiour Artificers, whom Bezaleel dire&ed 5 yet the Ark, becaufe of its dignity and preheminence, above all other things was made by him, without the help of any other. And fo Rambam alfo 5 from whence the Jews commonly called it fas Buxtorf obferves) the Ar{ of BezaleeL But this hath no good foundation $ for he is faid to have made alio every thing elfe in the Tabernacle 5 the Table, and all its VeiTels : in (hort, e- very thing mentioned in this Chapter, and in the next alfo, and in the foregoing, v. *o, 11, &c. He there- fore is faid to have made the Ark, &c. becaufe he gave direftionsto the under Workmen, and (aw them make it. Ver. 10. And he made theTables of Shittiin~xcoodj&si7\ Verfe 10, Next to the Ark, the Mercy-feat, and the Cherubims which belong to it} the Table and the Veffels apperv taining : 764 A COMMENTART Chapter tainingto it, were the principal things within theTa- XXXVIII. bernack. See XXV. 23, &c. where all the things, v^V^ mentioned between this Verfe and the Seventeenth, are explained. Verfe 17. Ver. 17. And he made the Candle flick > &C.3 The or- ders which Mofes received for the making this, the Branches and the Lamps thereof, and every thing ap- pertaining to it, are fet down XXV. 3 1 y 3-2,:&c which Rez&leel exaftly followed. Verfe 25. Ver. 25. He made the Incenfe Altar, &c] This and all that follows in the three next Verfes, fee explained XXX. i, &c. Verfe 29. Ver. 29. And he made the holy anointing Oy 1 7&cJ] See XXX. $i9&c. And the pure Incenfe, .&c] XXX* 34. CHAP. XXXVIII. Verfe 1. Verfe 1. A ND he made the Altar of Burnt offering, Jl\ &c] Having given an Account of the making of all the Furniture of the Houfe, he proceeds to i how how all things were made without doors,with the fame exa&nefs, according to the Divine Prefcripti- ons. All which Bezaleelcouldnot make with his own hands $ but he was chief Dire&or in thefe things, as well as the reft of the Work. Five Cubits was the length thereof, &c] See XXVII. 1, 2, &g where this, and the fix following Verfes are ex- plained. Verfe 8. Ver. 8. And he made the haver of brafs, &c. ] See XXX. 18. where order is given for the making of this La ver, and its fituation direfted: but neither there, nor here are we told the figure or dimenfions of it 5 but have a particular remark, in this place, concerning the Vpon EXODUS. 705 the Materials out of which it was made in the follow- Chapter ing words. XXXVIII. Of the Looking glajfes.~] So we interpret the Hebrew ^"""V"*^ word Maroth 5 becaufe now fuch things are commonly made oiGlafs : but anciently of polifhed Brafs 5 which they lookt upon as far better than Silver, for that made a weaker refle&ion, as Vitruvius informs us, L. VII. c. 3. And the beft of thefe Specula were, among the ancient Romans^ made at Brundufium^ of Brafs and Tin mixed together, as Pliny tells us, L. XXXIII. 9. XXXIV. 17. This (hows the Lover was made of the fineftand moft pure Brafs. Of the Women affewbling, which affembledat the door of the Tabamacle of the Congregation.'] The Hebrew word Hattzobeoth fignifies that they came by Troops to make this Prefent to the L O K D. And the LXX. and ChaU dee underftanding it, of fuch Women as came together toferveGod, by Fading and Prayer ( for there is the fame wordufedin 1 Sam. II. 2 2.) moft Interpreters think, they that made this Oblation, were very devout Wo- men, who were wont to fpend much time at the Ta- bernacle, where the Prefence of God was. For Mofes his Tent, ferved inftead of the Tabernacle of the Con- gregation, and was fo called, till this Tabernacle was built, XXXIII. 7,&c. Thus Aben-EzrazKo obferves, upon thefe words 3 That thefe Women making a Free- will Offering of the Looking- glafies, wherein they were wont to behold the Beauty of their Faces, and todrefs and adorn their Heads ^ itfeems to argue their very Re- ligious Mind, defpifing the Vanity of the World, and delighting far more in the Service of God. Ver. 9. And he made the Court , &c] All that fol- Verfe 9. lows from this place to v. 21. is explained in the XXVII Chapter, fromz;. 9. to v. 20. except two or three words which I fhall here take notice of. X x x x Ver. 706 A COMMENTART Chapter Ver. 1 7. The Chapiters of Silver] There is no men- XXXVII. tion ofRafiim (Chapiters) in the XXVII Chapter h but ^-^^V^s^only oiVauim (ox hooks) which were of Silver, v* 10. Verfe 17. & f jt gut thjs yerfs {hows that thofe hooks, were in the Chapiters, or Heads of the Pillars, out of which thofe arofe, as an Ornament to them. Verfe 18. Ver- 1% And the heighth in the breadth ,&c] This is an Hebrew Phrafe^fignifying the height of the Hang- ing it felf : whofe breadth when it lay along, wascal- . led its height when it was hung up. And that was five Cubits 5 proportionable to the Hangings of the Court, which was five Cubits high, XXVII. 18. Verfe 21. Ver. 2 1. This isthefum of the Tabernacle^ even of the Tabernacle of the Testimony, &c] Some will have this relate to the forenamed things, mentioned in this and in the fore-going Chapters. But I take it rather to be a Preface to the Account which Mofes ordered to be ta- ken of all the Gold, Silver and Brafs that was employ- ed in building of the Tabernacle. Which being fum- med up, amounted to fo many Talents as are mentioned v. 24, &c. . Fcr the Service of the Levites.*] Rather, By the Mi- mfirj of the Levites 5 whom Mofes appointed to take the Account of all the Expences. By the hand 0/Ithamar , Son to Aaron the Prieff. ] Under the Conduft of Ithamar, the youngeft Son of Aaron 5 whom he appointed to prefide over the Levites, in taking this account Verfe 22. ^er* 22* ^nd Bezaleel the Son of Uri, made all that 3 the LO R D commanded Mofes,] Which Gold, Silver and Brafs was committed into the hands of Bezaleel fthough in the Prefence of all the reft ofthe Workmen XXXVI. 2,30 as the principal Perfon, who was to fee it employed, in making every thing which the LORD commanded Mafes* Ver. upon EXODUS, 707 Ver. 25. And with him was Aholiab, dv.] Unto Chapter whom God joyned Aholiab as his Aflbciate in fo great XXXVII. an Undertaking 5 who made ufe of feveral others, whom ^~y~n^ they taught in thofe Arts, which God by an extraordi- nary Infpiration had made them to underftand, XXXV 3<\3*>34>35- Ver. 24. All the gold which was occupied for the wor^SccJ] Verfe 24. About the Ark,the Table, the Candleftick,and all belong- ing to them , XXXVII. 2, 11, 17,24,26. and about the holy Garment mentioned XXXIX. 5, &c. 15,25,30. What was not employed about this work ( for the People brought more than enough, XXXVI. 5, 7.) it is very probable was laid up in the Treafury, for Sa- cred Ufes, as there (hould be occafion. Twenty and nine Talents, andfeven hundred and thirty Shekels.'] It hath been noted before, that a Shekel is near half a Crown of our Mony .• Now it is evident (from v, 25, 26.) that there were Three thoufand Shekels in a Talent $fo that a Talent of Silver, as Dr. CnmberUnd now Bifhop ofPeterburgh, computes it fin his learned Trea- tife of Scriptures Weights and Meafures, c.^.) amounts to Three hundred fifty three pound, eleven (hillings, and fome odd pence, in our Money. And a Talent of Gold ("reckoning Gold to be above fourteen times in value) to Five thoufand feventy Six pound, three (hil- lings and ten pence. Ver. 25. And the Silver of them that were numbered of Verfe 25, the Congregation was an hnndered Talent s, and a thoufand (even hundred and threef core and fifteen jhekels , &C. ] There being Six hundred, and three thoufand. five hun- dred and fifty men, that offered each of them half a Shekel fas the next Verfe tells us J they make Three hundred and one thoufand, feven hundred and feven- ty five thoufand Shekels. Which amounting to an Hundred Talents, with 1775. Shekels more, demon- Xxxx 2 ftrates 7o8 A COMMENTARY Chapter ftratesthat a Talent contains Three thoufand Shekels- XXXVIII. For no Number (as the fame Learned Bifhop hath ^/~v~^ fhown) but Three thoufand, dividing 301775. will produce an Hundred, and leave 1775 in Remainedr. Verfe 26. Ver. 26. A Bekah for every man , that is half a She- kel, Jkc] See XXX. 13. Some may poffibly think it unaccountable, that fo great Treafures (hould be found among the Ifraelites in the Defert ^ and efpecially that they lhould. be furniQied with fuch precious Stones, as are mentioned in the next Chapter, v. \o.&c. as they were before, XXVIII. 17, 18, 8cc. But fuch Perfons (hould confider, that their Anceftors were very great Men, and had gathered great Riches, before they came into Egypt: where Jofeph, it is likely, left them no fmall Treafures : And though Pharaoh perhaps fqueezed them fas Ifaid upon Chapter the firftj yet they prefer- ved mod of their Riches, and were re-imburfed what they loft , by what they borrowed of the Egyptians. From whofe dead bodies, thrown on the Sea-fhore, we may well fupofe they got ftill more ^ as they did alfo from the Amalekites, who being a People near to Arabia (from whence a great part of the precious Stones came) we may likewife fuppofe were not unfurnilhed with them. And befidesall this, they had Shittim-wood good ftore in the Wildernefs fas I noted Chap.XXV.) and fome of the Jews, particularly Abarbinel, thinks it not improbable, that they traded with the Neighbouring Na- tions, who bordered upon the Wildernefs, while they continued in it. Verfe 27. Ver. 27. And of the hundred Talents of Silver were calt the Sockets of the SanUuary, &c] It appears by the XXVI Chapter, that there were juft an Hundred of thefe Sockets, which were the Foundation of the Houfe of God, v. 19, 21,25, 32. To the making of every one of which there went a Talent of Silver. Ver, upon EXODUS. 709 Ver. 28. And of the thoufvnd feven hundred feventy Chapter five (hekels, he made, &c] An hundred Talents being XXXlX. fpent in making the Sockets, the Remainder, which was r^O^V 1775 Shekels (v.25.) was laid out upon Hooks, and VerIe 2°* Chapiters, and Fillets about the Pillars. Which make up the whole Account of the Silver. Ver. 29. And the brafs of the Offering, &c] This Verfe Verfe 29. gives an account of the value of the Brafs,which the Peo- ple offered 5 as the former Verfesof the Gold and Silver. Ver. 30. And therewith he made the Sockets to the Door Verfe go. of the Tabernacle i and the brazen Altar, &C.3 This Verfe and the next gives an Account how the Brafs was em- ployed, according to God's OrdeF before- mentioned, XXVI. 37. XXVII. 2, 3, 4. Ver. 31. And the Sockets of the Court, &c. ] See Verfe 31. XXVII. 10, 17, 18, 19. Here is not fuch a particular Account given, upon what things the Gold was em- ployed ("but only in general, in all the work of the holy place, v. 24 J becaufe all things that were not made of Silver and Brafs, were made of Gold $ and a great deal, it appears by the next Chapters, was imployed in ma- king Aaron s glorious Attire. CHAP. XXXIX. Verfe 1. A ND of the blue, and purple, and fcarlet7\ Verfe I. jl\ Thefe Artificers proceeded in the moft natural order, to make all that God commanded.For firft they made the Houfe it felf, in which he was to dwell, Chap. XXXVI. then all the Furniture belonging to it, Chap. XXXVII. and then the outward Court , and all that was therein, Chap. XXXVIII. and now Mofes relates how they made the Prieftly Garments, without which they could not minifter to God in this Houfe. They yic A COM MEN TART Chapter They made.'] This fhows how all that goes before XXXIX. (where it is faid he made) is to be interpreted. Bezaleel ^y^/^^j and Aholiab, and all that were employed under them, had a hand fas we fpeak) in thefe Garments : the prin- cipal Artifts dire&ing, and the reft working all that is here mentioned. Clothes of Service^ To be put on when they mini- fied unto God, in the Prieft's Office,XX VIII. 4. XXX. 10. XXXV. 19. not to be worn abroad , but only in the San&uary. As Mr. Selden obferves Lib. III. de Sy- nedr. c. 1 1. p. 145. where he looks upon the following words, To dofervice in the holy place (or, to ferve in the San&uary) as determining them to be ufed here, and no where clfe. Verfe 2: ^tx% 2' ^n^ ^e mA^e f^e fyhod, &c/J Gave dire&i- on for the making it, of fuch Materials as here follow. See XXVIII. 6, &c. Verfe 3. V"er. 3. And they did heat the Gold into thin plates, &c] The under Workmen by Bezaleefs dire&ion, did firft beat the Gold into very thin Plates, and then flice them into Wires, or fmall Threds of Gold. For in thofe days they had not the Art which we have now, of draw- ing a piece of Gold into round Wires or Threds, of what length we pleafes : but, as Mofes here decribes it, they beat it firft into broad thin Plates, and then cut off lefler and narrower Wires (as we call them ) which were not round , but of a very fmall breadth -0 which they wove with the other Materials here mentioned. But nothing is here faidof Silver thus wrought 5 for they had not the Art of weaving Silver in this man- ner, in ancient rimes, as Salma/tw obferves upon Vopif- cus in the Life of Aurdian. In whofe days the Art of making Silver into Threds, and weaving it with their Garments, was not known : but was much in ufe in the .time of latter Greek Emperours. To upon EXODUS. 711 Towork.it in blue, and in purple, Sec.] The manner Chapter of it was thus, (as Maimonides faith ) Cc They took one XXXIX. u Thred of Wire of Gold, and joyned it with fix See this and the two following Verfes explained XXVIII. 31,32,33. Ver. 24. And twined Linen.~\ In the Hebrew there Verfe 24. is only the word twined : but the Mafor* rightly ob- ferves,that&£e/J?A is to beunderftood • which we have therefore juftly fupplyed in the word Linen. And fo theLXX. Ver. 7n A COMMENTART Chapter Ver. 25. Bells of pure Gold, Sec] See XXVIII. 33, XXXIX. 34. where this and the next Verfe are explained. . ^-/"""V"V^ Ver. 27. And they made Coats of fine Linen.'] Coats Verfe 25. were ordered to be made for Aaron and his Sons, Verfe 27. XXVIII. 40. but the matter of them not mentioned: which is here therefore ordered to be of fine Linen. For white Garments, being pure, bright, unmixed, and al- fo fplendid and (lately ( for anciently the greateft Per- fons were fo clothed , as appears by Jofeph, when he was honourably arrayed by Pharaoh, XLI Gen. 42.) were ufed by all Nations in the Service of God. And what was moft fuitable to nature, God thought fit to continue in his Service, though ufed perhaps by Ido- laters before this time. Only his Priefts wore thefe Garments no where, but in the Sanftuary 5 whereas the Priefts of Ifis (for inftancej went every where clothed in white. Of woven work.] Not fo wed with a Needle : for fuch Coats may be made without any Seame $ and Bran- nius hath fhown the manner of weaving them, L. I. de Vellitu Sac er dot. Hebr. c. 16. Verfe 28. Ver. 28. Mitre of fine Linen.] XXVIII. 39. and of Bonnets and Breeches. See there v. 40, 42. Verfe 29 Ver. 29. And a girdle of fine twined Linen, &C.^ *' XXVIII 39. Verfe 20 Ver. 30. And they made the Plate of "the holy Crown.'] 6 ' See XXVIII. 36. To which I (hall only add , That the Priefts, both Men and Women, among the Gentiles, had ordinarily the Epithete of rsp«wopte/ from the Crowns they wore upon their Heads$ which were fome- times of Gold, fometimes of Lawrel. See Cuperusin his Harpocrates, p*l%7- Verfe 31. Ver. 31. A Lace of blue, See] See XXVIII. 37. Verfe 22. Ver. 32- Thus was all the work of the Tabernacle, of Jhe Tent of the Congregation finifoed, Sec] Every thing be- upon EXODUS. 713 belonging to the Houfe of God (which he commanded Chapter Mofes to make) was compleated exaftly according to XXXIX\ his dire&ions : though they were not yet fet in their -^YX; place, which God orders in the next Chapter. Tabernacle of the Tent, &c] See XL. 2. And all the Children of Ifrael did according to all that the LORD commanded Mofes, fo did they!] This hath a more particular refpeft to the Workmen 5 yet all the Materials being brought by the Body of the Peop!e,they are alfo comprehended in this Expreffion. Ver. 33. And they brought the Tabernacle unto Mofes, Verfe 33. the 'tent, and all its Furniture, &c.] In this and the following Verfes he makes a recapitulation of all the particulars mentioned in the foregoing Chapters : which tjiey brought to Mofes, that he might fee whether they Were made according to his order. It is probable that the whole Congregation, or the Heads of them, accompa- nied Bezaleel and the other Artificers,when they brought thefe things to Mofes, for his approbation. Ver. 34. And the covering of the Ram- skins, &c] Of Verfe 34. this Covering, and of the next, fee XXVI. 14. XXXVI. 19. And the vail of the covering."] See XXVI. 36. Ver. 37. The pure CandleftickJ] Of pure Gold, as we Verfe 37 read XXV. 31. XXXVII. 17. */# Ver. 42. So the Children of Ifrael made all the work.] Verfe 42. Here again the whole Body of the People are faid to have made all the work forementioned, (Teez>. 37. J becaufe they contributed to it, and alfo helpt to prepare fome Materials for the Workmen, XXXV. 25. XXXVI. 6. Ver. 34? And Mofes did look^upon all the work.] Took Verfe 34. a folemn view of it 5 and examined it carefully whe- ther it was performed according to the order they had received. Y y y y And A CO MMENTART And behold they had done it as the LORD con*~ manded!] This is the tenth time that Mofes, in this one Chapter, faith all was done as the LORD command- ed, v. 1,5, 7,21,26,29, 31, 32,42. and here in this laftVerfe: tofhow how e*aft they were in their obe- dience ^ and that nothing was done according to their own Reafon and Opinion, but all according to the Di- vine Precept, without Addition or Detra&ion. They are the words of the Author of Sepher Cofri, Pars IIL n. 23. who well obferves, that all was done and brought to perfe&ion, by two things, which are the Pillars of the Law: the one is, That the Law is from God: and the other, that it be accepted by the Church with a faith- ful heart. And thus was the Tabernacle ordered by Divine Precept 5 and it was made by the whole Church or Congregation, XXV. 2. And Mofes bleffed them!} Both the Workmen, who had done their work faithfully 5 and the Children of Ifrael, who had contributed the Materials,andalfo now, together with Bezaleel and the reft of the Artificers, prefented the whole to him* CHAP. XL. Vcrfe 1. Verfei- A ND the L0RDP^e **to Motes, faj- j[\ ingJ] After he had taken a Survey of all tire Work before- mentioned, God gave him the follow- ing Command in the latter end, (it is probable) of the twelfth Month. Verle 2. Ver. 2. On the firft day of the firji month!] Of the fecond year after their coming out of Egjpt (v. 17.) which was a compleat year (within fourteen days) after that great Deliverance, Shah fn EXODUS, 7j5 Shalt thoufet up the Tabernacle of the Tent of the Con- Chapter gregation.] This is a full defcription of the place , XL. which was made for an Habitation of the Divine Ma- •w^v^ jefty (XXV. 8 .) and therefore called Mifchchan, which we tranflate Tabernacle^ but properly fignifies a dwelling. But was a moveable Houfe, to be fet up and taken down, as there was occafion 3 and therefore called Ohel, a Tent 3 fuch as Shepherds dwell in, IV Gen, 24. See XXIX. of this Book 11. Or, the word Tabernacle may be thought to fignifie, the inward part of this Houfe 3 as Tenty the outward part which covered the inward: See v. 17, 19, 29. Why it is called Ohel moed, frhe Tent of the Congre* at ion?] fee XXIX. 44. Ver. 3. And thou Jh alt put therein the Ark of the Te- Verfe 3. ftimony^] This was the principal end of building this Houfe, that God (as was faid before) might dwell a- mong them 5 and his Residence was over this Ark. Which therefore is ordered, in the fir A: place, to be brought into the Holy of Holies, prepared for it, as foon as the Houfe was erefted. Why called the Ar^ of theTeflimony, fee XXVI. 20, 21 ; And cover the Arh^mth the vail.'] Which hung be- fore it 3 that no Body (not the Priefts themfelves ) might fee it, XXVI. 33. Ver. 4. And thou [halt bring in the Table, &c] When Verfe 4. the Ark was placed in the Holieft of all, then the Ta- ble, with all belonging unto it, and the Candleftick fwhofe Lamps were to be lighted) are ordered to be fet in the San&uary, which was divided by the Vail from the other, XXVI. 35. Ver. 5. And thou /halt fet the Altar of Gold for the In- Verfe 5. cenfe, before the Ar\ of the TeftintonyT] See XXX. 6. And put the hangings of the door to the Tabernacle.] XXVI. 36, 37, This is ordered to be hung up, when Y y y y 2 the 7i6 A COMMENTART Chapter tne Table, Candleftick, and Altar of Incenfe were put XL. into the Holy Place, becaufe there were no more things ^/"v*^ but thefe three to be there. Verfe 6. Ver. 6. And thou floalt fet the Altar of Burnt-offerings &c.] In this and the two following Verfes, he is or- dered to place the Altar of Burnt-offering, and the La- ver, as he had been before dire&ed ( XXX. 18 J and to fet up the outward Court, and the Hanging at the Gate of it, in order to place the Altar and the Laver there> XXVII. 9, &c. Verfe 9. Ver. 9. And thoufialt take the anointing OjlJ] Men- tioned in the XXX. 23, &c. Every tiling being difpo- fed in its proper place 5 now follows their Confecration. For they were not Confecrated feparately, before the Houfe was ere&ed, and its Furniture brought in: but after every thing was fet in the order which God ap- pointed. And anoint the Tabernacle and all that is therein^ Scc.^ As was before directed, and now ordered to be put in execution, XXX. 26, 27, 28, 29. where this and the two following Verfes are explained. Verfe 12. Ver. 12. And thou fiai U bring Aaron and his Sons to the door of the Tabernacle^ The Laver being fanftified,^. 1 1. many think that the Sandtification of Aaron and his Sons (i. e,thdr Separation to their Office J began in their be- ing wafhed with Water. But I look upon this as a Miftake, there being a wafhing prefcribed , before the Laver was ordered fXXIX. 4O where they were to wa(h only when they went in to Minifter, XXX. 19, 20, 2 1. / *rfc 13. Ver. 13. And thou f/jalt put upon Aaron the holy Gar- ments7\ Mentioned in the XXVIIIth Chapter. And anoint^ and fanclifie him^ &c] XXX. 30, 31. Verfe 14. Ver. 14. And thou Jhalt bring his Sons, and clothe them with Goafs.'] See XXVII. 40, 41. Ver. upon E X O D U S, 717 Ver. 15. And thou fl)alt anoint them, as thou didfi their Chapter Father.'] See concerning this XXfX. 7. where both their XL. anointing and their Fathers is explained. ^>^v^s-> For their anointing Jhdl fvrely be an everlajiing Priejl- Ver*e 15-m hood, &c.] Not only confecrate them to the PrieiVs Office, as long as they livey but coniecrate their Pofte- rity alfo, who (hall need no other anointing in fuc- ceeding Generations: butMinifter to God by vertue of this anoiming, as long as that Priefthood Iafted. So the Hebrews interpret it. None of them needed in af- ter times, faith R. Levi ben Gcrfont (upon 1 Kings 1.) to be anointed, but only the High Frieft} whole Sue- ceflors were to be anointed, as they gather from V\Le- vit. 2 2. The Priejl of his Sors t who fi hall be anointed in hk fiead, &C. See Selden de Saccejfion. in Pontificate L.H. c. 9. Ver 16. Thus did Mofes$ according to all that the Verfe 16, LORD commanded him, fo did he.] He took the fame care in ere&ing the Tabernacle, and difpofir g every thing in itsplace,thatthe Workmen had done in making all things according to God's mind, XXXIX, 43. Ver. 17, 18, 8cc. And it came to pafs, in thefirfi month, Verfe 17, &c] This and the following Verfes, to Verfe 34. give an account of the Execution of what God commanded, in the foregoing part of this Chapter. But it is not ea- fie to refolve, whether every thing was executed at this very time, or no. For full urderftanding of which, it will be neceffary to mark diligently, the order wherein God requires all the foregoing Commands to be per- formed. And firft he bids him fet up the Tabernacle, and put every thing belonging to it, in its place, v. 2,3., and fo forward to v. 9- And next to confecrate it, and all the Veffels thereof, with the Altar of Burnt-offerings and its Veffels, &c, v. 9, 10, 1 1. And then to proceed to confecrate Aaron and his Sons, v. 12, J3, 14, 15* Now- 7i8 A CO MMENTART t Chapter Now it is exprefly here affirmed, that Mofes did perform XL. the firft of thefe, that is, fet up the Tabernacle, and put every thing appertaining to it, in its right place, on the firft day ot the firft month, of the fecond year after their coming out of Egypt. At which time we muft fuppofe alfo he began to confecrate it, and fpent feven days in the Confecration of it and of the Altar of Burnt-ofter- ing, as is appointed XXIX. 97. But the difficulty is to determine when he confecrated Aaron andhisSons,as he is here required, in which feven days were alfo fpent as we read VIII Lev. fome think there were but feven days in all fet apart for this work, andconfequently they were confecrated together. So Torniellus in his Annals y and Abnlenfis before him, who follow Seder Qlam and other Jewith Writers, who are of this Opinion. The ground of which is, that the Tabernacle being ere&ed on the firft day of the month before-mentioned, and its Confecration finifhed on the eighth, there was a Solemn Paffover kept upon the fifteenth (IX Nnmb. 1,2, &c.) which could not be held, they fuppofe unlefs there werePriefts to offer the Paffover : who therefore were confecrated at the fame time with the Tabernacle 5 be- caufe on the eighth day another bufinefs began, which was the offering made by the Princes of the Tribes eve- ry one in their day, VII Numb, 1. But the principal ground is, that in VIII Lev. 10, 11, &c. Mofes fpeaks of the anointing (i. e. CoafemtingJ the Altar, and of Confecraling Aaron and his Sons^ as done both at the fame time. But there is a weighty Objection again all this 5 which is, that in the Confecration of Aaron and his Sons, there were three Sacrifices offered upon the Alter, one for a Sin-offering, another for a Burnt-offering, and the Ram of Confecration for a Peace-offering. (VlYl Lev. 4. 18, 22 J None of which could be acceptable far their Sm&ification, till the Altar it fetf was m bo] v. ufon EXODUS. 71? holy^ And therefore the feven days appointed for that Chapter purpofe were ended, before the Confecration of the XL. Priefts began, which continued feven days more$ and^^V^^ then the next day was the Feaft of unleavened Bread. Which was famous on a double account $ firft, bccaufe it was the firft day of unleavened Bread -y and then it was the Otfaves of the Confecration. And this appears more plainly from I Lev. 1. where we find the follow- ing Commands were given to Mofes out of the Taber- nacle by the Divine Majefty$ who therefore dwelt there, when he commanded the Priefts to be confecra- ted, which he did not till the Tabernacle was folemn- ly confecrated to be his Habitation. There the Priefts alfo are commanded to abide during the feven days of their Confecration, VIII Lev. 33. which (hows that all things belonging to its Sanftification were finifhed, before their Confecration began. As to that which is alledged from VIII Lev. 10, 11, &c. Khali conftder it there. Ver. 19. And hefpread abroad the Tent over theTaber-Vtxfe E£k nachr\ The Ohel, which we tranflate Tent^ fometimes fignifies the whole Houfe of God, (Sec v. 19O but here only the external part of it, which covered that which was properly callen Mifchchan [the Tabernacled] Which Mofes having erefted with all its Sockets, Boards Bars and Pillars (v. 18.) ("and hung it, we rauft fup- pofe, with the inward Hangings, which were the rich- eft) he fpread abroad over them the Curtains of Goats- hair, called theTe/tf, XXVI. n. to be a covering over the Tabernacle, XXVL 7. XXXVI. 14, 19. So the Tabernacle was an Houfe within an Houfe $ indofed with ftrong Walls fas we call themj) to fecure it from the injury of the Weather. And put the covering of the Tent upon *>/] Mentioned m XXVL 14. Ver. 72o A COMMENTART Chapter Ver. 20. And he toob^and put the Teftitnony into the XL. Ark.9] The Two Tables of Stone, as he had been com- ks^v*^ manded, XXV. 16. which he mentions again in the Verfe 20. repetition of the Law, X Dent. 5. Hence the Ark is called, the Ark of the Covenant or Tefiimonym the next Verfe, and v. 3. of this Chapter. Verfe 2 1 . Verfe 2 1 . And, he brought the Ark into the Tabernacle^ It is probable that he had placed the Ark, after it was made in his own Tent, which for the prefent was cal- led the, Tabernacle of the Congregation, and had the Glo- ry of the LORD ink, XXXIII. 7, 9. but now he brought it into this Tabernacle, which by God's order was prepared for it. And jet up the vail of the Covering, &c] See v. 3. Verfe 22 . Ver. 22. And he put the Table in the Tent of the Con- gregation. Here the whole Houfe is called the Ohel (or Tent) as I obferved upon Verfe 19. But immediately the word Mifchchan (which we tranttateTabernacle') is ufed as the moft proper expreffion for the infide of the Houfe, as the other moft properly denotes the outfide of it. All is made more clear in the 34th Verfe 5 where we read that the Cloud covered the Tent of the Congregate on^ that is the outfide of the Houfe 3 and the Glory of the L O R. D filled the Tabernacle within. Though af- terward, v. 38. the Cloud is faid to be upon the Taber- nacle, as v 36. it is faid to be over the Tabernacle, be- caufeit was over the Tent which covered it. Verfe 25. Ver. 2 5. And he lighted the Lamps before the LORD, &c] In this and alKthat follows, of burning fweet Incenfe, v. 27. offering the Burnt-offering and Meat- offering, v. 29. Mofes afted as a Prieft, appointed by an extraordinary Commiffion from God, only for this time 5 that he might Confecrate the Houfe of God, and the Priefts that were to minifter therein ^ which being done, his Priefthood ceafed. And he did all that is mentioned Vpon EXODUS. 721 mentioned in thefe Verfes,-when the Tabernacle was Chapter Confecrated, and the Glory of the LORD had filled XL. it 5 teftifying the Divine Prefence to be there. ^"VN«/ Ver. 3 1. And Mofes and Aaron and his Sons, wafted Verfe 31. their hands, &c] This (hows thar Mofes adted now as a Prieft. and therefore wafhed himfell before he went to Sacrifice at the Altar, as the Priefts afterwards were al- ways bound to do, XXX. 19, 20, 21. But it muft be underftood, that neither this wafhing here fpoken of, nor his offering Sacrifice mentioned v. 29. was till fome days after this. See v. 17. Ver. 33. So Moks fmijhed the worlQ And then anoint- Verfe 33^ ed the Tabernacle, and all contained in it, according to Cod's order, v. 9, 10, 11. the execution of which, though now not here mentioned, in fo many words, is exprefly faid to be on the fame day that he had com» pleatly fet up the Tabernacle, VllNttmb. i„ Ver. 34. Then a Cloud for, then the Cloud ) covered Verfe 34, the Tent of the Congregation.'] After it was anointed and fanftified for the Divine Refidence ("and the Princes perhaps had alfo finifhed that large Offering which we read VII Nnmb. was made on this day J God was pleaf- ed to fill this place with his glorious Prefence. For the cloudy Pillar, which defcended upon Mofes his Tent, and ftood there before the door of it, XXXIII. 9. re- moved now from thence and came hither 5 not ftmding at the door of it in the form of a Pillar, but fpread- ing it felf all over the outfide of the Tabern?.cle, fo that it was covered with it, as we read alfo IX Num. 1 5. And the Glory of the LORD filled the Tabernacle^ Sees/. 22. What God promifed XXV. 8, 22. he now performed notwithftanding their Revolt from him, by worftiippitig the Golden Calf. Which made him withdraw himfelf from them, XXXIII. 7, &c till upon Mofes % earneft Interceflion for them, and their Repen- Z z z z tance, g&V A COMMENTART Chapter tance, he gracioufly confented to return to them, and XL. abide among them, v. 14, 15, &c. As now he did, by <^^v^u fetling his glorious Prefence in this Tabernacle which was fet up in the midft of them. For whereas the o- ther Tabernacle of Mofes was removed a Mile or two from their Camp,XXXIII.7. this Tabernacle was pitch- ed fa month after this, I Numb.!.) in the midft of their Camps, as we read II Numb. 2, 17. Verfe 35. Ver. 35. And Mofes was not able to enter intotheTent of the Congregation.*] For the Glory of the LORD (hone fo bright and fo ftrong, beyond all that it had ever done, that no Eye could look upon it* And it filled not only the moft holy Place, but the whole Body of the Tabernacle $ fo that he durft not adventure to come within it, till he was called, I Lev. 1. After which time he feemsto have had liberty to go in unto God, when he pleafed, VII Nnmk. 89. IX. 8, 9. For after this great day, the Glory of the LORD retired into the moft holy Place, within the Vail 5 and redded conftantly there, over the Ark of theTeftimony : from whence he fpake to Mofes, when he came to confult him in the holy Place, Seethe fore- mentioned VII Numb. 89. Whence he is faid to dwell between the Cherubims^ though on fome occafion, this Glory appeared without upon the Tabernacle (but over the Ark, it is likely ) XVI Numb. 42. And fo perhaps it did XI. 17, 25. and fometimes at the door of the Tabernacle,XXXI Dent. 14, 15. Becanfe the Cloud abode thereon, and the Glory of the LORD filled the Uoufe.~\ The Cloud, and the Glory of the LORD were not two different things ^ but one and the fame, as the Pillar of Cloud and of Fire were. For outwardly it was a Cloud, and inwardly a Fire : arid accordingly here, the External part of it co- vered the Tabernacle without 5 while the Internal part (hone upon EXODUS. 7?$ fhone in full Glory, within the Houfe. Thus it was Chapter upon Mount Sinai, where Mofes is faid to draw war to XL, the thicl^Darknefs where God was, XX. 2i< That is, the s~V~^* Glory of the LORD was in that thick Darknefs. And fo we read before, that the Glory of the LORD appear- ed in the Cloud, XVI. 10. And fo thofe words are to be interpreted, XXIV. 16. The Glory of the LOR Da- bode upon Mount Sinai, and the Cloud covered it, (that is, covered the Glory of the LO R D, not the Mount) fix days. After which, on the feventh day, the Glory of the LORD broke through it, and appeared like de- vouring fire, in the fight of all the People, v. 17. Ver. 36. And when the Cloud was takgn up from ever the Verfe 2 6 Tabernacle, the Children of Ifrael went onward in their journeysT] That is the LORD fwhofe glorious Pre- fence was in this Cloud) led and condufted them in all their Removals. And therefore they are faid to have journeyed at the commandment of the LOR D: becaufe when the Cloud (wherein the LORD was,) was ta- ken up, then they journeyed, IX Numb. 17, 18, 20, 23. Ver. 37. But if the Cloud were not ta\en up, then they Verfe 37. journeyed not, till the day that it was takgn up7\ They were wholly governed by its motions, and followed its dire&ions. Ver. 38. For the Cloud of the LORD.'] So it is yerfe ~o. called alfo in X Numb. 34. becaufe the Glory of the * LOB D was in it. Was upon the Tabernacle by day.*] And fo it was by Night, }hk then had another appearance, as it here fol- lows. And pre was on it by night.'] The Fire and the Cloud (as I faid v} 35.) were not different things ^ but the (ame Pillar which was dark by day when there was no need of light, (hone like fire by night, when the dark part 1 ?H A COMMENTART Chapter Part e^ ** cou^ not be feen> to *ead a°d conduft them. , XL. ft appeared therefore like a Cloud by day, and turned the light fide to them (^which was bright as fire^) by night, that they might march, if there were occafion, by its direftion both day and night. And thus it is de- fcribed XIII. 21, 22. IX Nuwb. 15, 16, &c. And fo this Verfe may be tranflated. The Cloud of the LORD was upon the Tabernacle by day, and the Fire was \^bo -] hi it (i. e. in the Cloud) by night. For fo they are elfe- where defcribed, as one within the other V Dent. 22. TheLORDfpeaks unto all your Ajjembly out of the midfl of the fire,, of the Cloud, and of the thick Darknefs. In the fight of all the Children of Ifrael, throughout all their joumeys.~\ The whole Congregation ttad con- ftantly this comfortable Token of God's Prefcnce among them, by the Cloud in the day time, and Fire in the night: which never left them all the time they were in the Wildernefs, but brought them to Canaan. Tke End Of the Booh of EXODUS. wi Jf & J