A Help for the Understanding of the Holy Scriptures

CHAP. XXXII.

That is, the song mentioned in the former chapter, which God gave Moses, verse. 19. and commanded him to teach the people. And this Rhetorical expression which Moses useth in the beginning of this song is to imply, first, of what great importance it was which he was about to say, that it was fit all the world should hearken to it; secondly, to imply how strangely stupid God's own people were, that he had as much hope that the senseless and unreasonable creatures should hearken to him as they.

That is, look as the dew, the small rain, and great showers distilling and falling down upon the grass and herbs, do soften the ground, and so cause the grass & herbs & plants, &c. to sprout out and grow up sweetly, and to bring forth abundance of fruit; so shall my words prove profitable and effectual for the good of those that hear them, softening their hearts, making all grace to grow and thrive in their souls, and causing them to be abundantly fruitful in every good work, to wit, unless they fall upon hearts like stones, or sandy ground, where nothing can grow: which is much at one with that which the Lord saith of his word, Isa. 55. 10. As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, &c. so shall my word be that goeth forth out of my mouth, &c.

Some Expositors by publishing the name of the Lord, understand his setting forth the excellencies of God, to wit, his infinite power, wisdom, righteousness, &c. and by ascribing greatness to our God, they understand also glorifying of God, and extolling his name; and so they conceive the meaning of these words to be as if Moses had said, because I intend to show forth the glory of the Lord, the drift of this song being to praise his name by showing his faithful & righteous dealing with Israel, and so to lay the blame of their revolt upon them, and to clear God of it, therefore let Israel ascribe greatness to our God, to wit, either by obeying his will, or else by justifying God and condemning themselves if they be punished for rebelling against them. But I rather think that by publishing the name of the Lord is meant only his speaking to them in the name of the Lord or in God's stead, and so by ascribing greatness to our God is meant their regarding the words he should speak as became them that were to hear the great God of heaven and earth speaking to them; and so the sense of these words to be this, Because I will publish the name of the Lord, that is, because I shall speak to you in the name of the Lord, and what I shall deliver shall be from God, the word of God, speaking by me; ascribe ye greatness to our God, that is, make it manifest that you reverence the Majesty of that great God that now speaks unto you, to wit, by attending to what is spoken with all humility, by laying it to heart, and yielding obedience thereto. And indeed they that hear God reverently when he speaks, and tremble at his word, Isa. 66. 2. they that are deeply moved with what is spoken, and endeavor to obey it with all their might, their hearts are effected as they ought to be with the majesty and greatness of God: and on the other side, all irreverence and carelessness in hearing God's word, and all slighting and disregarding of what he speaks, argues a secret vilifying of God in the heart.

These two verses following contain the sum of the greatest part of the song, to wit, that God was no way to be blamed for his dealing with the Israelites, but that all the blame must rest upon them, who had causelessly revolted from him, and so had given him just cause to pour out his wrath upon them. Had God failed or come short in anything that should have been done, had he not made good his promises, or had there been anything to be desired that was not to be found in God, their defection from him might have been excused under that pretence. But no such thing could be said of God. No, saith Moses, He is the rock, his work is perfect, &c. first, he is the rock, that is, he is an almighty, stable▪ sure refuge and foundation to all those that fly to him, and rely upon him, If God be for us, who can be against us? Rom. 8. 31. neither indeed is there any sure shelter to be had but only in him. In times of danger men used to fly to rocks to shelter themselves, 1. Sam. 13. 6. To show therefore that in times of danger those that fly to God, and are taken into his protection, are sure and safe, and none but they, the Scripture styles him the rock: as the coney that flies to the holes in the rocks doth easily avoid the dogs that pursue her, when the hare, that trusts to the swiftness of her legs, is at length overtaken and torn in pieces; so those that seek rightly to God in their distress, and trust in nothing but his protection, do find him a sure impregnable rock of defense, whereas they that trust in their own policy, or wealth, &c. shall at length be surprised and destroyed, and there shall be none to help them. Thus God is the rock. And again, his work is perfect; for all his ways are judgment, &c. that is, his dealing with his people hath been exactly just and holy in the highest degree of perfection, nor hath there been any the least failing in anything that he hath done, Jer. 2. 5. Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, &c. And indeed because God is infinite in power, and wisdom, and goodness, &c. and therefore it is not possible that anything should be better done then as God doth it, even in those works of God that have some imperfection in them, as in giving children born blind, or lame, &c. yet as they are acts of providence, there is a perfection of wisdom, holiness, and justice in them, and there is nothing at all in them for which he can be blamed.

Having in the former verse justified God, and shown that he was not to be blam • d if Israel were destroyed, here Moses begins to show that all the blame belonged to the Israelites themselves, and that because they had corrupted themselves, that is, they had broken covenant with God; though they professed themselves his people, and called him their father, yet they were degenerated from the holy ways of their fathers, and were become a wicked and sinful people.

Others translate this clause, as it is in the margin of our Bibles, that they are not his children, that is their blot, and then the meaning must needs be this, that whatever they had formerly been, yet they had now brought this stain and dishonor upon themselves that they were not indeed the children of God. But the translation in our Bibles doth best agree with the scope of the place, their spot is not the spot of my children, that is, their wickedness is greater then can stand with the condition of being my children. The best of God's children have their spots and blemishes, their infirmities and corruptions: But to live in the ordin • ry practice of gross sins, and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace: these spots are • ot the spots of his children, who must be holy as their father in heaven is holy. And this is that which Moses here chargeth upon the Israelites, though in regard of outward profession the Lord was their father, and they his children, as himself afterwards saith, verse. 6. Is not he thy father that hath bought thee, &c. yet the wickedness of their lives was evidence enough that they were not such indeed and in truth, their spot is not the spot of his children.

Moses calls them cr •• ked, because both their hearts and ways were so dissonant to the right rule of God's will and Law; and perverse, because they were so untoward and intractable, that nothing would work upon them to mend anything that was amiss in them; and the word generation in this clause, a perverse and crooked generation, implies both the generality of their Apostasy, and the spring from whence their wickedness proceeded, to wit, original sin, that corruption of nature, which they drew from their parents.

To convince them of that gross ingratitude, wherewith he had charged them in the foregoing words, Do ye thus requite the Lord, oh foolish people, and unwise? he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them, natuely, that he had chosen them to be his peculiar people, and so had entered into a covenant with them that he would be their father, and that they should be his sons and his daughters: for that he speaks of their being his children by adoption is manifest, the phrase here used, thy father that hath bought thee, implying plainly that they were not his children by nature, but that he redeemed and bought them, and so adopted them to be his children; and the next clause also is to the very same purpose, Hath he not made thee, and established thee? for it is not meant so much of making them men and women, as of making them his people, and by a sure covenant establishing them to be his sons and daughters; and so the word is elsewhere used for a degree of grace after creation, as Isa • . 43. 7. where the Lord speaking of Israel saith, I have created him for my glory, I have formed him, yea I have made him.

Two several ways this verse may be probably expounded: first thus, That when God by his providence did dispose of the several nations, that came out of the loins of Adam, in the several parts of the world, allotting to one nation one country, and another to another, even as a man that hath some great Lordship divides it out by parcels to several tenants (and this the Lord did in the age after the confusion of tongues at Babel; for every nation did then plant themselves, according as God by his eternal decree had determined and set the bounds of their habitation, Acts 17. 26.) then did he set the bounds of the people according to the number of the children of Israel, that is, he chose the children of Israel to be his only peculiar inheritance, where they were there was his people, and where their bounds ended, there was an end of his people, and there the bounds of the heathen began. But secondly thus, That when God did at first divide the earth amongst the several nations, and bring everyone of them to countries which by his eternal decree he had determined for their habitation, even then did he think of Israel before they were yet a people, and took care that they should have a competent portion reserved for them, to wit, the land of Canaan, which was for their use put into the hands of the Canaanites, to whom he allotted so much of the earth as he knew would serve for the Israelites, and so, as it is said here▪ he set the bounds of the people according to the number of the children of Israel: and indeed this last exposition doth best agree with the words of the text, and is therefore embraced by the most Expositors.

That is, the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan, to make them his peculiar people, and therefore it was that he took special care of them. They are called his portion and inheritance, first, because they were to be entirely his, they were to acknowledge no other Lord, &c. secondly, to signify that not only they, but their children after them, were to be the Lord's successively; thirdly, to intimate the precious account the Lord made of them, that the Lord would delight in them, and would keep them, and plead for them as men do for their inheritance, as we know what Naboth said unto Ahab, 1. Kings 21. 3. The Lord forbid it me, that I should give the inheritance of my fathers unto thee. Again, they are called the lot of his inheritance, or as it is in the Hebrew, the cord of his inheritance, in allusion to the custom of those times, when they used to divide land amongst men by lots, and to measure it out with a line or cord, and the rather happily because the land of Canaan was so divided amongst the Israelites. See Numb. 26. 55, 56.

The wilderness is called the wast howling wilderness, because of the howling both of beasts and birds, that usually keep in such wild and desolate places; and it may be also because of the doleful complaints of those that travelling those deserts do often perish for want of food. But why is it said that the Lord found the Israelites in a desert land, and in the wast howling wilderness? Not because the Lord never took them to be his people till they were in the wilderness; for they were the Lord's people when they were in Egypt. I have seen, saith the Lord to Moses, the affliction of my people which are in Egypt, Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them: but either because it was in the wilderness, to wit at Sinal, that he first entered solemnly into a covenant with them, that he would be their God, and they should be his people, and so gave them his laws to which they were bound to submit themselves; or else rather, only to imply the desperate danger wherein the Israelites were when they were in the wilderness, but that God came to their succor when they were ready to perish: for indeed I do not think that the drift of this word found, was to show when God began to take pity of Israel, or when they first began to be his people; but only to set forth how likely they were to perish there, but that God delivered them, to wit, that they were then like a poor helpless infant laid forth in a desert, whom some man casually sinds and preserves, when before he lay ready every moment to perish. Yea beside, under this which is said concerning their outward danger in the desert, I doubt not but the spirit of God intended also to imply the desperate danger of their spiritual condition, when God first set his love upon them, and chose them to be his people, to wit, that they were in the state of corruption and death, but that God received them: for thus the Lord by the prophet Ezekiel sets forth the danger of their natural estate, by comparing them to a new-born infant laid out in some desperate place, Ezek. 16. 4. As for thy nativity, in the day thou wast born, thy navel was not cut, neither wast thou washed with water to supple thee: thou wast not salted at all, nor swaddled at all. None eye pitied thee to do any of these unto thee, to have compassion upon thee, but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast born.

This place may be read, he compassed him, he instructed him, &c. and then the first clause must be meant of the Lord's providence, wherewith they were compassed about as with a wall, even when they were travelling towards Canaan, so that none of their enemies could come at them to hurt them. But reading it, as it is in our bibles, He led him about, he instructed him, the first clause must either be meant of that we read, Exod. 13. 18. when it is said that God led the people about through the way of the wilderness of the red sea, purposely to avoid a nearer way there was through the land of the Philistines, lest the people sho • ld be discouraged, if at the very first they should be encountered with war; or else of the whole time of their wandering about for forty year • together in the wilderness, wherein the Lord went before them by day in a pillar of a cloud, and by night in a pillar of fire, Exod. 13. 21. till he had brought them at last to the land of Canaan. As for the following words, he instructed them, either is it meant solely of the Lord's giving them the law in Sinai, or else jointly of his instructing them both by his word and works, the several dispensations of his providence towards them in this time of their passing through the wilderness: for all these were to instruct them; their afflictions, to teach them to fear God, Hear ye the rod, and who hath appointed it, saith the prophet, Mich. 6. 9. and the mercies God afforded them, to teach them to love God, and to delight in his service, &c.

The Lord's dealing with the Israelites, in carrying them from Egypt to Canaan, is here compared to the Eagles dealing with her young ones, when she first carrieth them forth abroad: and therefore having told us how the Eagle stirreth up her nest, that is, her young ones in her nest, rousing them up with the cry that she makes; how she fluttereth over them, and spreadeth abroad her wings, as it were preparing herself to flight, teaching, and provoking her young ones to do as she did, and to fly along with her; and then at last yet farther to encourage them, how she takes them, and beareth them on her wings, then in the next verse he applies all this to the Lord's carrying the Israelites towards Canaan, so, sa • th he, the Lord alone did lead him, that is, with such tenderness and care did the Lord carry them to the land of promise, stirring them up and quickening them by his promises and threatenings, encouraging them with manifold mercies, defending them from all dangers, and bearing with them in their many infirmities: and at last he concludes, and there was no strange God with him, that is, no strange God had any hand in this which was done for the Israelites; and so thereby he implies how injurious they were in giving away that glory which was due only to the Lord to these strange gods that had done nothing for them. See also the notes upon Exod. 19. 4.

That is, to conquer and subdue the mountainous places, and high-walled cities of their enemies, and to possess a land far excelling others for all commodities whatsoever: and by riding or treading upon the enemies high places is meant the subduing of their strong holds, as chap. 33. 29. Thine enemies shall be found liars unto thee, and thou shalt tread upon their high places: for riding is often used for conquering and subduing, Psal. 45. 8. And in thy majesty ride prosperously, &c. Rev. 6. 2. And I saw, and behold, a white horse, and he that sat on him had a bow, and a crown was given unto him, and he • went forth conquering, and to conquer. Isa. 58. 14. I will cause thee to ride upon the high places of the earth, &c.

That is, honey of bees nestling in the holes of rocks, or trees in rocks; or honey-fruits growing on trees in rocky places. The drift of the words in doubtless in general to set forth the admirable fertility of Canaan, where even the most barren places should yield such store of royal dainties.

The choice • t fatted lambs, rams, &c.

That is the finest of large, plump, and full kernel • of the sweetest and choicest wheat, which are like kidneys in shape. The very word here rendered, the fat of wheat, is elsewhere translated in our Bibles, the finest of the wheat, as Psal. 81. 16. He should have fed them also with the finest wheat.

That is, pure wine, red like blood.

That is Israel, Deut. 33. 5, 26. And he was King in Jesurun, when the heads of the people, and the tribes of Israel were gathered together. There is none like unto the God of Jesurun, &c. Esa. 44. 2. Fear not oh Jacob my servant, and Jesurun whom I have chosen. It is derived from Josher, an Hebrew word signifying righteousness, and is a name given them, to show that by their calling they were to be a righteous people, and so had been in some measure, but is here given them by way of upbraiding them for being so unlike the people that by their calling they should have been, yea so far degenerated from what they had been.

That is, made him by their spiritual fornications exceeding angry; for jealousy is the rage of a man, Prov. 6. 34.

See Levite. 17. 7.

Two circumstances are here noted in the Israelites idolatry, by way of aggravating their sin: the first is, that they worshipped new gods that came newly up; and the strange gods of the heathens, which the Israelites worshipped, though they had continued in the world many hundred years, are yet termed new gods, newly come up, because indeed they were no better if compared with the eternal ever-living God, who is called the ancient of days, Dan. 7. 9. and who is indeed only to be worshipped; and also because this way of religious worship was but a new invention in comparison of the true worship, wherewith the true God had been worshipped in his Church from the first beginning of time, &c. That only which is from the beginning is truly ancient, and of this therefore it is that the Prophet speaks, Jer. 6. 16. Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, &c. and whatever is erroneous in religion, though of never so long standing, it is but a novelty. The second is, that they were fallen to the worshipping of gods whom their fathers feared not, that is, such as their fathers slighted as vanities, gods that could do neither good nor hurt, Jer. 10. 5. and were not therefore worthy their fear; and this too did make their sin far the worse, and that because though it be not always safe for men to follow the way of their fathers in matters of religion, yet when their fathers worshipped God aright, and so they had not only the word of God for their rule, but also the example of their fathers to encourage and lead them on, then to decline from the way of the truth, from their fathers conveyed to them, merely out of a fickle and inconstant spirit, must needs greatly aggravate their sin.

That is, I will let them see what a miserable end they will come to when I forsake them, Psal. 73. 17, 18. Untill I went into the Sanctuary of God, then understood I their end. Surely thou didst set them in slippery places, thou castedst them down into destruction.

That is, no faith truly to believe anything that God saith to them, and no faith nor fidelity in keeping steadfastly their covenant with God.

The sum of that which is here threatened is this, that since they had mobed him to jealousy, that is, provoked him to displeasure, with that which was not God, that is, by giving away the worship which was due only to him, to gods which were indeed no gods, so preferring mere vanities, perhaps stocks and stones, before their creator, therefore he would move them to jealousy, that is, would vex and disquiet them, with those which are not a people, even with a foolish nation, that is by preferring as it were the heathen before them that had been his peculiar people. And this the Lord did to the Israelites two several ways: first, when he took part with the heathens, and made them victorious over the Israelites, when the Assyrians, the Babylonians and other heathen people, which were despised by the Israelites as poor, blind, silly wretches, that knew nothing of God, nor had any interest in God, were by the help of God's providence crowned with one victory after another in their wars against the Israelites, and did at last make them their bondslaves, and tread them down as dirt in the streets: this must needs mightily vex and disquiet them; for why, think they, should the uncircumcised thus trample upon the Israel of God? and thus did God move them to jealousy with those which were not a people, &c. But secondly, the Lord did this most eminently when he cu • off the Jews, and took the Gentiles in their stead to be his people: for herein S. Paul notes that this threatening was made good, Rom. 10. 19. And indeed if a Prince should take some base beggar to his bed and board to vex his wife, that had formerly plaid the harlot with some base unworthy groom, this could not be a greater vexation to her, then it was always to the Jews to think that the Gentiles, whom they despised for their blindness and folly, should come to be espoused to God in Christ, and enjoy the privileges of God's Church and people, and they should be cast off. Even the believing Jews were not without much ado brought to yield to this truth of the Gentiles calling, Act. 11. 2, 3. and much more was it a matter of great vexation and indignation to the rest, and indeed so it is unto this day. See 1. Thess. 2. 15, 16. Who both killed the Lord Jesus, and their own prophets, and have persecuted us: and they please not God, and are contrary to all men, forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins always: for the wrath is come upon them to the uttermost.

Some Expositors understand this of the eternal torments of hell, to wit, that the Lord would in his just anger not only pour out upon them his judgments here, but also throw their souls afte • wards to hell, where the unquenchable fire burns, Matt. 3. 12. But though this be a truth, that the wicked shall not only be punished here but also eternally in hell-fire hereafter; yet it seems not so probable that this is intended here, but that all which is here threatened is this, that the judgments, which God in his anger would bring upon them, should utterly destroy the land: for the last branch of the verse, and shall consume the earth with her increase, and set on fire the foundations of the mountains, seems to be added by way of ex • laining these, and to show us what was meant by the burning of this fire unto the lowest hell.

That is, I will strike them with many plagues, and they shall be wounded with them as with arrows, suddenly and unexpectedly, according to that Za • h. 9. 14. The Lord shall be seen over them, and his arrows shall go forth as the lightning, &c.

That is, consumed, as with a fire, by famine, which maketh men's visages blacker then a cole. &c. Lam. 4. 8. Their visage is blacker then a cole, they are not known in the streets, their skin cleaveth to their bones: it is withered, it is become like a stick.

By burning heat, as most Expositors conceive, is meant the burning carbuncle or plaguesore, a fiery ulcer on the body; and therefore the same word, though there translated burning coles, is joined with the pestilence, Hab. 3. 5. Before him went the pestilence, and burning coles went forth at his feet; and so likewise by bitter destruction is meant the pest, and other terrible sicknesses, whereby God soon cutteth off the life of man with bitterness, Psal. 91. 5, 6. Thou shalt not be afraid for the terror by night, nor for the arrow tht flieth by day: Nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noon-day.

That is, that hide themselves in the dust, or that feed of the dust, implying that as the wild beasts should kill them by force, so the serpents also by secret subtle • y.

That is, they that are abroad shall be slain with the sword, and they that are within shall die with very terror and fear: thus according to the very letter of the words, we may very well understand this place; but yet some by terror understand the terrible sword.

God speaketh here after the manner of men: but the general drift of the words is this, that their wickedness provoked him almost utterly to destroy them, but that he had respect to his own glory.

Two several ways these words may be understood: for first, by the wrath of the enemy may be meant the excessive fury and rage of those their enemies whom God should employ in punishing the sins of the people; and then that which follows, lest their adversaries should behave themselves strangely, must be understood of the enemies strange and inhumane dealing with his people, and so that this is alleged as one reason why the Lord did not let loose the enemies to destroy his people, though their sins did mightily provoke him thereto, to wit, lest the enemy should in their boundless fury use them with such strange unheard of cruelty, as God could not, though angry, endure his people should suffer: and then the last branch contains another reason, lest they should say, Our hand is high, and the Lord hath not done all this. But secondly, by the wrath of the enemy may be meant the proud insolency and madness of their enemies, puffed up with the good success of their wars against God's people; and this the most of Expositors agree to. And if we understand it thus, then the words following are added by way of explaining this, lest their adversaries should behave themselves strangely, to wit, in saying, our hand is high, and the Lord hath not done all this, wherein their ascribing the glory of their victories to their own prowess and power, and not unto God, is termed a strange behavior, either because therein they did, as we may say, make str • n • e of the matter, as if all those evils that had befallen the Israelites were not the effects of God's displeasure against them, as if he had no hand at all in it, but that all was to be ascribed to themselves; or else, because in this their pride they did so strangely exalt themselves above that they did before, as if they were not the same men they were before, or as if they had forgotten indeed themselves to be men: and so then the drift of this verse is this, that the reason why God would not by their enemies bring his people so near to utter destruction as their sins deserved, was only this, lest their enemies should hereupon exalt and advance themselves, and boast as if without God's help they had done all they had done: of which mad and strange insolency it is that David speaks, Psal. 140. 8. Grant not, O Lord, the desires of the wicked; further not his wicked device, lest they exalt themselves.

Some refer this to the enemies of God's people, of whom he had spoken in the foregoing words; but it is doubtless spoken of the Israelites, as is manifest in the following words, O that they were wise, &c. and it is added as a reason why God was so ready to have brought such an overflowing scourge upon them, as to make the remembrance of them cease from among men, as he had said before, verse. 26. even because they were a nation void of counsel, neither was there any understanding in them, that is, they were so blinded, and hardened in their sins, that they could not or would not see either what was like to be for their welfare here, or eternally hereafter; when the Lord did punish them, what it was that had brought those plagues and miseries upon them.

That is, oh that they would beforehand consider what the end will be of such stubborn rebellious courses, that so by true repentance they might prevent these miseries which in the end will else certainly come upon them.

That is, seeing the Lord had promised the Israelites that a hundred of them should put ten thousand of their enemies to flight, Levite. 26. 8. and this they had found true in many strange victories they had gotten, wherein a handful of them, to speak of, had defeated whole armies of their adversari • s, how should it come to pass quite contrary that one of their enemies should chase a thousand of them, and that two of their enemies should put ten thousand of them to flight, except their rock had sold them, and the Lord had shut them up, that is, except the Lord who is their rock, and their only stay, strength and refuge, had delivered them up into the power and hands of their enemies to be their slaves and vassals; for so this phrase of shutting up is elsewhere used, as Psal. 31. 7, 8. Thou hast known my soul in adversities, and hast not shut me up into the hand of the enemy. Now Moses useth this figurative expression, Except their rock had sold them, to imply that it was not so much from the strength and prowess of their enemies, that the Israelites became their bondslaves, as from the Lord's delivering them into their hands; and secondly, that by delivering them up thus into bondage to their enemies, the Lord did as it were renounce all interest in them, as if he meant no longer to be their Lord, but had left them to the power of other lords that should have dominion over them. Indeed elsewhere it is said that the Israelites sold themselves, Isai. 52. 3. Ye have sold yourselves for naught, and ye shall be redeemed without money, to wit, because by their sins they brought themselves into thralldom; but here it is said that the Lord sold them, because it was the Lord that brought this judgment upon them.

That is, their gods are not as our God, and that the Heathen themselves cannot deny. He had said that a few of their enemies could not have overcome multitudes of the Israelites if God had not delivered them up into their enemies hands; and now the reason of this is given in these words, to wit, because the God of the Israelites was another manner of God then the idol-gods of the Heathens: as if he had said, It is no wonder though multitudes of the Heathen should be put to flight by a few of their enemies, and that because their rock, their idolgods, can do nothing at all for their defense, for their rock is not as our Rock, our God is of infinite power, and therefore able to make his people victorious over all their enemies, so that it could not be that their enemies should vanquish them except their God did withdraw his help, and give them up into the hands of their enemies. Now this, he saith, was so clear that their enemies themselves must needs con •• sse it. I know the meaning of those words, even our enemies themselves being judges, may be this, that the destruction of the Israelites enemies in all ages, the Egyptians, Amalekites, &c. did sufficiently prove this truth, that their gods were not to be compared with the God of Israel; but I see no reason why we should not understand it of the confession of their enemies, since the marvelous works which God did for the Israelites could not but convince their idolatrous adversaries, though for the most part they held the truth in un • ighteousnesse, as we see they did, Pharaoh and his Egyptians, Exod. 14. 25. The Egyptians said, Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians.

That is, their lives are abominable, like those of Sodom and Gomorrah (whence also is that of the prophet, Isai. 1. 10. and therefore no wonder though God be so highly offended with them.

Their works are here compared to gall, the poison of dragons, and the venom of asps, verse. 23. because they were so distasteful to God, and so deadly to themselves and others that should be infected by their example; of which see the note on chap. 29. 18. but withal these expressions may have particular respect to their bitter and deadly malice against the prophets, and other the faithful servants of God in future times, but especially against Christ and his Apostles, &c.

Some understand this thus, That what he had said in the foregoing words concerning the bitter malice of the Jews against Christ their Messiah, and against the servants of Christ, was one of those secrets known now beforehand to God, to whom all future things are known, and which by the event would be found to be true, though now it would hardly be believed. But I rather conceive that this is spoken of the certain punishment that did abide this people for these their horrible sins; Is not this laid up in store with me, saith the Lord, and sealed up amongst my treasures? that is, though for a time I forbear to punish these cursed and bitter fruits and works of theirs, yet let them not therefore think to escape; for all their transgressions are laid up in store with me, I keep a perfect account of everyone of them, and will be sure at last to bring them all forth, and charge them full heavily upon them. But what is meant by that last clause, and sealed up amongst my treasures? I answer that the meaning of this is either, that a memorial of their sins was kept in the unsearchable treasuries of his wisdom and knowledge, as safely and carefully as men keep their treasures, and so this place is parallel with that, Job 14. 17. My transgression is sealed up in a bag, and thou sewest up mine iniquity; or else, that he kept remembrance of their sins together with those treasure • of wrath and vengeance which he had in store for wicked men, which therefore he would bring forth together with their sins, when the time came of calling them to an account, and so give them the just reward of their wickedness. And indeed we read of treasures of snow, and of hail reserved against the time of trouble, against the day of battle and war, Job 38. 22, 23. and that they who abuse God's forbearance, and thereby embolden themselves to sin, do treasure up wrath against the day of wrath, Rom. 2. 5.

That is, the work of punishing wickedness, and consequently the wicked ways of this my people; and therefore as their sins are known to me, so they shall be undoubtedly punished by me.

That is, they shall fall into some mischief, they shall not stand steadfast in the prosperous estate which now they do enjoy.

That is, after they once grow thus desperately wicked, it shall not be long ere this calamity here foretold shall come upon them.

That is, the Lord as a judge shall punish the rebellious, and show mercy to the good and penitent, and so will defend them against their opp • essours, and take vengeance on them for the wrong they have done his people. And thus by the generality of this word, judge, he passeth from speaking of God's justice in punishing his people, to speak of his mercy in taking pity on them in the height of their misery, and of the vengeance he would pour forth upon their enemies.

That is, none shut up in the enemies hand, as captives and prisoners, and no • e left at liberty; or none shut up in houses, towers, or cities to escape the enemy, and none left escaped from destruction: and so this phrase is elsewhere used, 1. Kings 14. 10. The meaning is, that when they are in a manner utterly overthrown and ruined, then will God come to their help: for indeed such extremities are usually the best opportunities which God takes of showing mercy to his people. See 2. Kings 14. 25, 26.

Some understand this of the gods of the heathen, the enemies of his people, to wit, that the Lord, by destroying those heathen people, should as it were triumph over their idol-gods, that could no way help them when God came to take vengeance on them. But it is better understood by others as spoken to his people, and that by way of upbraiding them for their folly in forsaking him, the everliving God, to follow after those idol-gods that were able to do nothing for them in the time of their danger. And he shall say, Where are their gods, &c. which did eat the fat of their sacrifices, and drank the wine of their drink-offerings? the meaning is, that God by suffering the enemies of the Israelites to bring them to so low an ebb, that there should be none •• ut up or left, as was said in the foregoing verse, the Lord would discover to them what a gross folly it was in them to go after those idol-gods, and to give them the s • crifices which they should have offered to him: for as for that phrase of their idol-gods eating the fat of their sacrifices, &c. all that is intended therein is only that their sacrifices were offered to them as meat and drink-offerings, as in that regard the sacrifices which God required of his people are called the food of his meat-offerings.

As if he had said, by the experience you now have had both of the bliss you enjoyed whilst you served me, and of the miseries I brought upon you when you fell away to idolatry, from which your idol-gods were no way able to free you, by the experience I say that you have had of these things you may plainly see that I am the only true God, and that there is none el • e can do either good or hurt.

God speaks here of himself after the manner of men, who used in swearing to lift up their hands to heaven, as a sign that they called God to witness the truth of what they said, Gen. 14. 22. And Abram said to the King of Sodom, I have lift up my hand unto the Lord the most high God, the possessor of heaven and earth; and thus God confirmeth his threatenings by an oath, to show the immutabili • y of his counsel, Heb. 6. 16, 17. For men verily swear by the greater, and an oath for co • firmation is to them an end of all strife. Wherein God, willing more abundantly to s • ew unto the heirs of promise the immutability of his counsel, confirmeth it by an oath. Now the oath which God here takes is, I live forever, that is, as sure as I live forever I will do that which I now say.

That is, both with the blood of those that are slain, and of those that are hurt in battle, and so thereupon are taken captive.

That is, from the time that I began to take vengeance upon those that are both mine and my people's enemies; or from the time when I shall revenge upon the enemy all the wrongs which from the first beginning they have done unto my people, implying that God doth for a while suffer the enemies to run on without control, but at last, when he begins to punish them, he reckons with them for all the old score.

Both Jews and Gentiles are here exhorted to bless God for this his goodness to his people in avenging them upon their enemies: and in this exhortation is implied, first, that this which God should do for the Israelites should be so wonderful even in the eyes of the Heathen that they should speak of it to the magnifying of God; and secondly, that the time should come when both Jews and Gentiles should together rejoice in the goodness of God to them, his Church and people, and therefore S. Paul alledgeth this pl • ce to prove the calling of the Gentiles, Rom. 15. 10.

This was noted before, chap. 31. 30. but is here again repeated by way of transition to that which follows, and to note that Joshua their elect Judge stood by when this song was repeated by Moses, as it were to assent to that which Moses said and did.

CHAP. XXXIII.

In the former chapter, verse. 48. it is said t • at the very same day whereon Moses repeated that sad dreadful song, there recorded, God commanded him to go up and die at mount Nebo: but now he adds that yet before his death (and therefore happily the same day also) he pronounced these following prophetical blessings upon the several tribes, which he left amongst them as his last will and testament, and by the sweetness thereof did much allay as it were the bitterness of the former song. Indeed the tribe of Simeon is not at all here mentioned, and so all the posterity of Jacob's sons have their several blessings allotted them except that tribe only. But that was because the tribe of Sim • on was to have their portion in the mid • t of the inheritance of the sons of Judah, Josh. 19. 1. (whence it was that they went jointly together to fight against the Canaanites, Judge. 1. 3.) and consequently the blessing o • this tribe is implied in Judah's, amongst whom they were to dwell, and yet withal that was confirmed which Jacob at his death foretold concerning Simeon, as the punishment of his sin, that he should be divided in Jacob, and scattered in Israel. As for the titl • which Moses here gives himself, Moses the man of God, thereby is meant the Prophet of the Lord, and so he calls himself in this place purposely, thereby to assure the Israelites that what he spake in these prophetical blessings he spake by authority from God, and that therefore they were to receive them with no less assurance of faith, no less confidence and comfort, then if they had come immediately from God: upon which ground also the same title is given elsewhere both to the prophets in the old restament, and to the ministers of the Gospel in the new; for so Samuel is called, 1. Sam. 9. 6. Behold, now there is in this city a man of God, and he is an honorable man; and verse. 7. The bread is spent in th • vessels, and there is not a pr • sent to bring to the man of God; and Timothy, 1. Tim. 6. 11. But thou, O man of God, flee these things, &c.

The drift of this Preface prefixed before the blessings, which we have in this and the three following verses, is first, by r • hearsing the former goodness of God to his people Israel, especially when he gave them his law by the hand of Moses, and so entered into a covenant with them that he would be the •• God and they should be his peculiar people, to show the ground of these following blessings, to wit, the free grace of God and his singular love to them above all nations that were upon the face of the earth; and secondly, to intimate that it was of God that he now spake to them, and that he was only subordinate to God in pronouncing these bl • ssings, as formerly in giving them the law. As for these first words of the Preface, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Parau, either they are all jointly meant of th • glorious manner of God's revealing himself unto the Israelites when he gave them the Law (only there i • mention made of God's rising from Seir, and his shining forth from mount Paran, which were places not far from mount Sinai, and so the glorious brightness wherein God appeared on Sinai did seem to shoot out and spread forth itself from all these places) or else the several branches thereof are meant of several manifestations of God unto this people as he conducted them along from Egypt to the land of Canaan: for the better understanding whereof we must note that Moses, comparing the Lord's revealing himself to Israel to the shining of the sun upon the world (as the prophet Habakkuk also doth, Hab. • . 3▪ 4. God came from Teman, and the holy one from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise, and his brightness was as the light, &c.) accord •• gly he alludes to the several degrees of the sun’s appearing to men in men • ioning the Lord's several manifestations of himself to his people • : first, the sun gives forth its light to us in some smaller measure before it riseth, and to this he alludes speaking of the Lord's appearing • o them when he gave them the law, The Lord came from Sinai: secondly, after that, the sun 〈1 page duplicate〉 〈1 page duplicate〉 riserh in the open sight of men, and to this he compares the Lord's farther manifestation of himself at mount Seir, in that second clause, and rose up from Seir, to wit, when he commanded the brazen serpent to be set up amongst them, by looking whereon the Israelites were cured that were mortally bitten with fiery serpents, a notable type of the promised Messiah, that sun of righteousness, who was to arise with healing in his wings, Mal. 4. 2. And 3. the sun being once risen shines brighter and brighter unto perfect day, and to this he alludes in the last clause, he shined forth from mount Paran, meaning thereby the Lord's repeating and explaining the law to them by the ministry of Moses in the wilderness of Paran. But doubtless the best Exposition of these words is, that Moses hereby meant the whole course of God's proceeding in the glorious manifestation of himself to Israel, as they went along to Canaan, to wit, in the pillar of a cloud and fire, whereby they were led, the Manna and quail which he sent them, the giving and the repeating of the law, and all other the marvelous works which he wrought for them.

That is, he came attended in royal majesty, to wit, at the giving of the law on mount Sinai, with an infinite multitude of those glorious spirits the Angels, who are here called saints, because of their purity and holiness: and from hence it was that both S. Stephen and S. Paul said of the law that it was given by the disposition of the Angels, Acts 7. 53. and ordained by Angels by the hand of a Mediator, Gal. 3. 19. and that it was the word spoken by Angels, Heb. 2. 2.

The law given to the Israelite • from mount Sinai is called • fiery law, both because God spake it out of the midst of the fire, Deut. 5. 22. and also to imply that the work of the law is to terrify men, to humble them, and to be the ministration of death and condemnation, 2. Cor. 3. 7▪ & 9. & this expression, From his right hand went a fiery Law for them, was either only to intimate God's giving them his Law, or else rather to signify that the Law was the scepter in God's right hand, whereby he meant to govern his people and keep them in order; as the Gospel is also called the rod of the Lord's strength, whereby he rules in the midst of his enemies, Psal. 110. 2.

As this tends to the general drift of the preface, namely, to discover the ground of the following blessings, the special love which God bare to the Israelites; so it hath also particular relation to that which immediately went before concerning God's giving them his Law, as intimating that to be a singular effect of God's special love unto them, From his right hand went a • iery Law for them: Yea he loved the people. God doth many ways testify his love to his people; but one of the choicest pledges of his love is, that he gives them his word, which he denies to others, Psal. 147. 19. 20. He showeth his word • o Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation, &c.

That is, all Israel's saints are in thy custody and protection, O Lord. To be in God's hand is to be under his power and custody, under his guidance care and protection, as Christ saith of his sheep, John 10. 28. I give unto them eternal life, and they shall never perish, neither shall any man pluek them out of my hand. But this privilege Moses limits to the saints in Israel, that is, those that are Israelites indeed, as Christ said of Nathaniel, John 1. 47. a holy people, as they profess themselves to be: for such as profess themselves Israelites, but are not saints, that is, truly sanctified by the spirit of God, but live a wicked and unclean life, God will not foul his hands with them; such dross are not worthy to be kept so charily. Thou puttest away all the wicked of the earth like dross, saith David, Psal. 119. 119.

This may be added either further to illustrate the mercy of God to Israel in giving them his Law, when as his peculiar people he instructed them in those things that concerned the good of their souls, and they willingly submitted themselves to be instructed and directed by him; or else it may be added as a note of distinction whereby the saints in Israel might be known from such as were only Israelites by outward profession, namely, that such as were saints indeed, would willingly receive and obey his word; and therefore is that clause added, everyone shall receive of thy word: However that phrase, they sat down at thy feet, is certainly meant of God's instructing them, and the people's readiness to receive his instruction; and either it hath reference to the abiding of the Israelites at the foot of mount Sinai to receive the Law from God, speaking from the top of the mount unto them after the manner as disciples used to sit at the feet of their master, who from some higher seat did read unto them, whereupon it was that S. Paul said, Act. 22. 3. that he was brought up at the feet of Gamaliel; or else it may have reference to their resorting to the Sanctuary to be taught: for that is called the footstool of God's feet, Psal. 99. 5. Exalt ye the Lord our God, and worship at his foot stool; and Ezek. 43. 7. The Place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel forever, and my holy name shall the house of Israel no more defile.

This which Moses speaks concerning himself, in the name of the people, is added to maintain the credit that was due to his ministry, to show that God had set him over them to teach and govern them, and consequently, that what he should now say, as well as what he had before, was to be received as if it had been spoken the God himself from heaven. As for those words, even the inheritance of the congregation of Jacob, the Law is so called, because God gave it them as a rare and precious treasure, not for their use only, but for the use of their posterity after them.

By Jefurun is meant Israel, as before, chap. 32. 15. concerning which see the notes there. Now though it be said here of Moses (for this hath reference to the foregoing verse, where he spake of himself in a third person) that he was King amongst them, yet thereby is not meant that he was indeed a King, and ruled as a Monarch amongst them, but only that when the Princes and people were assembled together he was chief amongst them, and as it were a King: He was in the supreme place of Magistracy, and did the work of a King, he gave them a Law (though indeed that which he received from God) and their chief affairs were still ordered by his direction. And thus with this clause Moses closeth up the Preface prefixed before the blessings, wherein, by declaring the special love which God had always shown to this people, and how God had always made use of him to make known his will to them, he prepared the people to receive as from God that which in the following blessings he should say concerning their several tribes.

Jacob had prophesied concerning this tribe that they should lose the dignity of the birthright, and should never come to any excellency amongst the tribes either for the number of the people, or any other preeminence, and that because of the incest of Reuben with his fathers concubine, Gen. 49. 4. Unstable as waters, thou shalt not excel, because thou wentest up to thy fathers bed. Now therefore for the comfort of this tribe Moses pronounceth this blessing upon them, Let Reuben live and not die, that is, though Reuben by his incest brought that curse upon himself pronounced by the mouth of his father, yea though by the sin of the Reubenites in adhering to Korah they deserved that God should utterly destroy them, yet, saith Moses, they shall live and not die, the name and tribe of Reuben shall still continue amongst the people of God, and they also shall have a share in that life eternal, which by the Messiah shall be obtained for the Israel of God. And again, Let not his men be few, that is, though for his sin he hath lost the glory of excelling the other tribes in the number of his men, which as • he first-born he might otherwise have expected (for we see that in the first numbering of the people, Numb. 1. 21. they were fewer then any of the tribes, except Gad, Asher and Benjamin, and at the second they were two thousand seven hundred and seventy fewer then at the first, Numb. 26. 7.) yet shall not his men be few, though there shall not be so many in that tribe as in some others, yet shall they still continue a numerous tribe.

Simeon is not here mentioned, of which the reason is shown, verse. 1. but Judah is set next after Reuben, because the honor of the birthright was partly given from Reuben to Judah, and in his tribe the regal power was afterwards settled.

This prophecy hath respect to that blessing of Jacob, Gen. 49. 8, 9. 10, 11. Judah, thou art he whom thy brethren shall praise, thy hand shall be in the neck of thine enemies, &c. The scepter shall not depart from Judah, nor a lawgiver from between his feet, till Shiloh come, &c. and so that which Moses here saith concerning this tribe implies these two particulars: first, That those glorious privileges promised there to this tribe, concerning their Dignities, their success against their enemies, and the raising up of the Messiah amongst them, should not be obtained and kept without many difficulties and troubles, and that because their enemies should often prevail over them, and the regal dignity should not be settled suddenly amongst them, and when it was settled it should be often. dangerously eclipsed, as indeed it was many times, but especially in the Babylonian captivity, so that they should be forced to seek and pray earnestly for the accomplishment of that which God had promised are they did obtain it: and secondly, that yet at last upon the prayers of the faithful (Hear Lord the voice of Judah) that which God promised should truly be performed, the regal dignity should be settled in that tribe, they should be victorious over their enemies, though their enemies did for a while triumph over them, and carry them captives into a strange land, yet they should return again into their own land, and out of their stock the Messiah should come. All which how it was accomplished we see, first, in the exaltation of David to be their king, which cost him many prayers; secondly▪ in the many glorious victories of David, Asa, Jehoshaphat and other kings of Judah against their enemies, who having prevailed more by their prayers then by their swords returned in triumph unto their people, of which many understand that clause, and bring him unto his people; thirdly, in the return of this tribe out of the Babylonian captivity: for whereas the tribes of Israel, carried captive into Assyria, did never r •• urn thence, this tribe of Judah (and those of Benjamin that were united to them in the • ingdome of Judah) upon their repentance and prayers to God, were brought back again into that land of promise, and there were settled, and so continued unto the coming of Christ; and of this doubtless those words are principally meant, and bring him unto his people; and fourthly, chiefly in the victory of Christ that lion of the tribe of Judah, over our spiritual enemies, of which also, as in relation to his prayers, we see what the Apostle saith, Heb. 5. 7. That in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, he was heard in that he feared.

That is, he shall through thine aid be able to make good his part against his enemies without seeking any help from any body else.

In this first branch of Levies blessing is foretold, first, that the high Priesthood (to which appertained the breastplate that had the urim and thummim in it, Exod. 28. 30.) should be continued in Aaron's posterity; and secondly, that God would still furnish them with those gifts and graces, that knowledge and piety, requisite for their calling, and signified by the urim and thummi • . As for that following clause, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah, for the fuller understanding thereof we must note, first, that this is meant of that story, Numb. 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock, but through their indignation against the people did not glorify God as they ought to have done, and therefore were excluded from entering into the land of Canaan: for though the place where this was done was called Meribah only, not Massah, Numb. 20. 13. (it was the place where Moses first fetched water out of the rock in Horeb that was called Massah and Meribah, Exod. 17. 7.) yet because the Lord did there prove Moses and Aaron, even that place is also called Massah, that is temptation or proof: secondly, that it is said that the Lord did prove Levi, that is, Moses and Aaron, at Massah, and did strive with them at the waters of Meribah, because he did there try their faith, and sharply reprove them for their infidelity; and thirdly, that this is here added both by way of commending the zeal of Aaron (for zealous for God he then shown himself, though weak in faith) and also by way of magnifying God's mercy in settling the priesthood upon his posterity, though he at that time so greatly offended him through his unbelief.

This may have respect both to that law, Levite. 21. 11. Neither shall he go in to any dead body, nor defile himself for his father or mother; or else, to that notable fact of the Levites, Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf; not sparing those that were most nearest allied to them: for therefore it is that Moses here saith of them, that he said unto his father and to his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children, because they did execute God's judgment upon parents brethren children no less then if they had been mere strangers to them.

That is, though the Levites have no inheritance in the land of Canaan amongst their brethren, yet the Lord will provide for them, and bless them in their outward estates, and besides, the service they do to him and to his people the Lord will take in good part; and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling.

That is, God shall destroy their enemies: Because those that are set apart to take care of the people's souls are usually hated and persecuted by those whose sins they reprove, Woe is me, my mother, that thou hast born me a man of strife, and a man of contention, to the whole earth▪ Jer. 15. 10▪ therefore is this promise made here to the Levites, that God would fight against those that fight against them, and sooner or later would surely destroy them.

For the understanding of this blessing of Benjamins tribe, we must note that the main thing promised herein is, that the Temple should be built in that portion of the land which should fall to the lot of Benjamin; and in expressing this Moses useth this phrase, The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders, by way of alluding to Jacob's dealing with Benjamin, the stock from whom this tribe was descended, first, because as Jacob kept his Benjamin always at home with him, he would not let him go out of his sight, so this tribe did always enjoy the special presence of God in his Temple, and was as it were every day in the eye of their heavenly father: secondly, because as Jacob's keeping of Benjamin always at home with him was an effect of his tender love to him, he was his darling and therefore he would not part with him; so this tribes continual enjoying of God's presence in his Temple was a speaking pledge of God's singular love to them, the Lord seemed herein to make this tribe his darling, as once Benjamin was to Jacob, and therefore this tribe is called here the beloved of the Lord▪ and thirdly, because as Jacob's keeping of Benjamin at home with him was to make sure, as▪ he could, that no evil should befall him, Gen. 42. 4. But Benjamin, Josephs brother, Jacob sent not with his brethren: for he said, Lest peradventure mischief befall him; so was the presence of God in his Temple a special pledge of their preservation, in regard whereof this little tribe was as it were always under the wing of their heavenly father, as little Benjamin was under his father Jacob's; and therefore it is said, The beloved of the Lord shall dwell in safety by him, and the Lord shall cover him all the day long, and he shall dwell between his shoulders, in which last words there is also an allusion to the situation of the Temple, which was built near to the top of the mount Moriah.

See the note upon Gen. 49. 26.

The fruits of the earth, which are here promised to the tribes of Ephraim and Manasseh, are here called precious fruits brought forth by the sun, and precious things put forth by the moon, because the sun and moon are the mediate causes of the prosperous growth of such things, the sun by its warmth, the moon by its moisture making the earth fruitful.

Hills are here called ancient mountains, and lasting hills, because they were from the beginning, and shall continue to the end of the world; and by the chief and precious things of these hills are meant, either the choice fruits that should grow there (and it is a sign of avery rich land when the very mountains and hills are so fruitful) or else the mines of gold, and silver, and other metals, which are indeed usually found in hills and mountains.

That is, the po • teritie of Joseph shall be blessed of the Lord, as in regard of outward things, so also in regard of that special love which God should bear them as his peculiar people; for this is meant by the good will of him that dwelt in the bush; in the bush God appeared to Moses, as the God of Abraham, Isaac and Jacob; and the good will of God thus considered as a God in covenant with them, was that which made them truly happy, and is of that which the Psalmist speaks, Psal. 106. 4. Remember me, O Lord, with the favor thou bearest thy people: O visit me with thy salvation.

See Gen. 49. 26.

That is, as is the beauty of a firstling bullock, such shall be the glory of Ephraim's kingdom, and as is the strength of the Unicorn, such shall be their strength to withstand and beat back their enemies.

That is, all his enemies that shall anywhere rise up against him: yet some understand this of Joshua, who was of the tribe of Ephraim, who with his horns, that is, his armies of the Israelites, did drive out the inhabitants of Canaan; and so they read this clause, with them he sha •• push the people together to the end of the land, that is, as was said before, the land of Canaan.

That is, these are the horns before mentioned: and hereby first, he gives us to understand, that what he had hitherto prophesied of Joseph was to be understood jointly of the two tribes of Ephraim and Manesseh; and secondly▪ by giving to Ephraim the younger ten thousands, and to Manasseh the elder but thousands, he implies that though in the last mustering of these tribes, and so now when Moses blessed them, the men of Manasseh were many mo • then the men of Ephraim, Numb. 26. 34, 37. (whereas in the first mustering there was most of Ephraim's tribe, Numb. 1. 33, 35.) yet in process of time Jacob's prophecy should be accomplished concerning Ephraim's excelling his brethren in the numerousnesse of his people, Gen. 48. 19. His younger brother shall be greater then he, and his seed shall become a multitude of nations.

Here two tribes are blessed together, Zebulun and Issachar: Of Zebulun it is prophesied that they should be happy in their going out, that is in their going forth to trade in merchandise by shipping, which agrees with that which Jacob also prophesied concerning this tribe, Gen. 49. 13. Zebulun shall dwell at the haven of the sea, and he shall be for an haven of ships: and of I • sachar, that they should be happy in their tents that is, in their quiet life at hom • , and in their country employments of feeding cattle, and tillage. And by joining both together, Moses gives them to understand, so to make them contented with their several conditions, that both their several ways of living should yield them matter of rejoicing in the goodness and bounty of God to them, the tribe of Issachar should be as happy in their staying at home to follow their husbandry as those of Zebulun to follow their merchandise; and on the other side, to the tribe of Zebulun the rocky sandy sea-shore should yield as plentiful a crop by their merchandise as the rich and • at soil of the men of Issachar should yield to them: whence also it is added, verse. 19. They shall suck of the abundance of the seas, and of treasures hid in the sands.

This is a prophecy of their religious thankfulness for God's blessings, that they should duly go to mount Zion to worship the Lord, and should invite their brethren to go along with them. But why is this noted in them as a matter remarkable and commendable, rather then in other the tribes of Israel? Surely because these tribes were seated by the sea-side, in the outmost parts of the land, and being so far off from the temple at Jerusalem it was the clearer proof of their devotion, zeal, and love to God's house, that they would not make that an excuse to neglect God's worship, but would at the times appointed go up to his house, and there offer their sacrifices, sacrifices of righteousness, as they are here called, that is just, righteous, and acceptable sacrifices, offered in faith, and according to God's Law.

This is added to imply both that being enriched by God, they should be the better able to bear the charges of their journey, and of their sacrifices; and likewise that God's bounty to them should enlarge their hearts with the more servant desire of returning thanks unto him, whereas many men the more they suck in of the wealth of this world, and fill their bellies with this hid treasure, the less they regard God's ordinances, the less they care for the breasts of the Churches consolation; it should be far otherwise with them, for the richer they grew the more zealous and forward they should be in all the duties of God's worship and service.

Here Moses begins with the sons of the handmaids, and first with Gad, and in this first clause of Gads blessing is implied that this tribe should have a large portion in the land, and that God should afterwards enlarge it by further conquests.

The arm noteth strength, as the crown of the head, principality; and so hereby is meant that as a lion teareth sometime in one place, sometime in others, so this tribe should divers ways spoil their enemies, and that none should be so strong or excellent but Gad should overcome them: a great blessing indeed to them who had their inheritance without Jordan, and bordering upon their enemies. One remarkable instance we have of their prowess, 1. Chron. 5. 18, 19, 21, 22.

This first part was the country of Sihon, which was first conquered. It is said that the tribe of Gad provided this for themselves, because they desired it of Moses for their inheritance, and thereupon offered to go up armed in the forefront of the battle before their brethren, Numb. 32. 17. and yet withal it is said they were seated in a portion of the law-giver, because God by Moses the law-giver gave them this for their inheritance, Numb. 32. 33. And Moses gave unto them, even to the children of Gad▪ and to the children of Reuben, and unto half the tribe of Manasseh, the sons of Joseph, the kingdom of Sihon King of the Amorites, &c.

Moses speaks here prophetically of a thing to come, as if it had been done already; and his meaning is, that this tribe should with the Princes and Captains of the people go forth armed before their brethren, and execute God's judgments upon the Canaanites.

That is, look as a lion comes rushing suddenly out of the forests and dens in Bashan, and seizeth upon those that pass by ere they thought on any danger; so should the Danit • s leap unexpectedly out of their forts, and fastnesses, and secret places, where they lay in ambush, and destroy their enemies when they look not for them. It was not therefore because Bashan was a part of Dans territories that it is said here, he shall leap from Bashan (for Bashan was not Dans possession but Manasseh's, Deut. 3. 1▪ 3. All Bashan, being the kingdom of Og, gave I unto the half-trib • of Manasseh, saith Moses) but it was because Bashan was a place where were many lions, to whom in regard of their sudden assaults made upon their enemies the children of Dan are here compared.

In the first clause of this prophet • call blessing▪ O Naphtali, satisfied with favor, and full with the blessing of the Lord, Moses foreshews the fruitfulness of the soil wherein this tribe should have their dwelling: for as Jacob did in this regard compare this tribe to a hind let loose that hath a large walk, scope and liberty, and so in choice of pastures finds plenti • of feeding, Gen. 49. 21. so Moses here explaining that Metaphor breaks forth into an admiration at the consideration of the great plenty and abundance of good blessings which their inheritance should yield them: but withal • seth such an expression to set forth this, Naphtali, satisfied with favor, and full with the blessings of the Lord, as might plainly imply, first, that their bliss should con • ist not so much in their having such plenty and fullness of those outward blessings, as in their being fully satisfied therewith; and that the thing which should yield such satisfaction to their souls was not so much the blessings themselves, as the singular love and favor of God, whereof to them these blessings were pledges. As for that second clause, possess thou the West and the South, either thereby was signified that their lot of inheritance should fall to them in the South-west part of the land, and the sea lying on the West, this might also imply that besides the other rich commodities of their land they should also enjoy the advantage of merchandising too; or else it is only added to signify the large extent of their portion, which should stre • ch itself far out both Westward and Southward.

Three things are in this verse foretold concerning this tribe: first, that they should be blessed with children, whereby may be meant not only the multitude but also the strength, healthfulnesse, beauty and comeliness of their children: secondly, they should be of a meek, gentle, lovely and amiable disposition, and should accordingly be greatly beloved by all that dwelt about them, let him be acceptable to his brethren; and indeed it is God that inclines the hearts of men to love those that are most lovely: and thirdly, that their country should exceedingly abound with oil and other good things, which is expressed figuratively, and let him dip his feet in oil: much according to that speech of Job, chap. 29. 6. When I washed my steps with butter, and the rock poured me out rivers of oil: and indeed hereto agrees that which Jacob also foretold concerning this tribe, Gen. 49. 20. Out of Asher his bread shall be fat, and he shall yield royal dainties.

In this verse two things more are foretold concerning Asher: first, that his land should be full of mines of iron and brass and other metals▪ for that is intended in the first clause, whether we read it, as it is in the margin, under thy shoes shall be iron and brass, or as it is in our text, thy shoes shall be iron and brass; secondly, that they should continue healthful and strong even unto old age, and as thy days so shall thy strength be, that is, all thy days thy strength shall continue.

Concerning this word Jesurun, see Deut. 32. 15. As before Moses blessed the several tribes, so here he begins to set forth the happiness of all the people, even all the tribes in general, and that for the special interest that they have in God, who hath all the creatures at his command for their help: for thence is that phrase of God's riding upon the heavens in their help, whereby is implied first, that look as a man turns and winds the horse he rides on which way he ple • seth, so doth the Lord rule the heavens and all the host of them; and secondly, that when God's people are in any distress, and present help is necessary for them, God will come in to their aid with as much speed as the heavens move.

See the note on Numb. 23. 9.

That is, the people which flow out of Jacob, as out of a well or fountain, shall be seated in a fruitful land: so that fountain is here used for a river or stream issuing from a fountain, as Psal. 104. 10. He sendeth the springs (or fountains) which run among the hills; and waters often signify people's, Rev. 17. 15. The waters which thou sawest, where the where sitteth, are people's, and multitudes of nations and tongues. And thus this phrase is used▪ Psal. 68. 26. Bless ye God in the congregations, even the Lord from the fountain of Israel; and Isa. 48. 1. Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah. Indeed the Hebrew word here translated the fountain, doth sometime signify an eye, in which sense some interpret this place, that the eye of Jacob should look upon a land of corn and wine, &c.

God is here said to be the sword of Israel's excellency, because it was by his fighting for them that he became famous and excellent above others for martial exploits.

That is, they shall pretend to be friends for fear, when th • y are enemies in their hearts; or it may be meant that the boasting of their enemies in the help of their idol-gods, and their vilifying the strength of Israel, through the assistance of their God, should in the conclusion be discovered to be lies.

CHAP. XXXIV.

Look as the laborer, when the night comes, goes to his chamber that he may lay himself down to rest; so did Moses, at the commandmen • of the Lord, go up to mount Nebo to die.

That is, he shown him the whole land of Canaan: for Gilead was on the outside of Jordan, and given to Reuben, Gad and Manasseh, Deut. 3. 12, 13. Dan which wa • called also Leshem, Josh. 19. 47. or Laish, Judge. 18. 27, 29. was a city in the furthest part of the land Northward, where also the portion of Naphtali lay: the land of Ephraim and Manasseh was in the midst of Canaan in Samaria, the land of Judah was in the Southern part of the country, and the midland sea, called the utmost sea, verse. 2. was the Western coast: this view therefore which Moses had of the whole land was by the marvelous work and grace of God toward his servant, for by the ordinary power of nature it was not possible that in one place, and at one time, he should behold so large a country; and therefore God saith to Moses, ver. 4. I have caused thee to see it with thine eyes. And this doubtless God did for him, to comfort him, and to allay the bitterness of death, by showing him before his death what a rich pleasant and fruitful country God had provided for his af • licted people: for though he were never like to set his foot upon it, yet it must needs do him good to think that Israel, the people whom • e loved so dearly, should enjoy so fair an habitation.

Though Moses brought the Israelites to the river Jordan, yet into the land of Canaan he might not carry them, that honor was reserved for Joshua or Jesus the son of Nun; and so it is also spiritually. The law may fit us and prepare us for Christ, but it can never bring us into possession of the heavenly Canaan, that honor is peculiarly reserved for our Lord Jesus Christ, who by his own blood opened a way into that holy place, having obtained eternal redemption for us, Heb. 9. 12. and is now gone before thither to prepare a place for us.

That is, Jehovah buried him, or M • chael, Jude 9. Now this burial of Moses by Christ was a type of Christ's abolishing the ceremonial law given by Moses; for it is he that hath abolished the law, and the ordinances, he hath blotted out the handwriting of ordinances, that was against us which was contrary to us, and took it out of the way, Coloss. 2. 14.

There was never any of God's Worthies deserved the honor of being carried to the grave with the solemnity of a mournful funeral better then Moses did, who had brought the Israelites out of Egypt, and had forty years together endured so much for their sakes in governing them, and leading them through the wilderness; yet lest the Israelites should in a preposterous zeal yield any superstitious honor either to his dead body, or sepulcher, the Lord would not suffer them to bury him, but miraculously conveyed away his dead body, and buried it, nor ever suffered them to know where he was buried. Indeed it is said, Jude 9. That Michael the Archangel contended with the devil, and disputed about the body of Moses, whereby it appears that the devil would have had the place of his burial known, that it might have been an occasion of idolatry, but the Lord prevented this mischief. And besides, by burying the dead body of Moses in an unknown place, lest the Israelites should take up his dead body again in an unwarrantable manner, and carry it with them into the land of Canaan, the Lord Christ was pleased to signify, though more obscurely, that he hath so abolished the legal ordinances, that they must be buried in eternal oblivion, and never be looked after nor minded anymore. And indeed they that go about to revive any of those ceremonies of the law, their work is no other in God's eyes then the raking up of Moses dead body, which the Lord would not have to be taken • p again from the sepulcher wherein he laid it.

See Numb. 27. 18.