Commentary on the Old Testament Volume 1

CHAP. XXIV.

THe 25. Law, verse. 1. When a man hath taken a wife, &c. and she find no [Judicial Law 15] favor in his eyes, because he hath found some uncleanness in her, let him write her bill of divorcement, &c. For these words and married her, after those when a man hath taken a wife, Hebr. is, 〈 in non-Latin alphabet 〉 and is her husband, the Septuagint, dwelt together with her, the meaning is, hath done to her the duty of an husband; for these words some uncleanness, Hebr. is 〈 in non-Latin alphabet 〉 some nakedness, whereby is not meant adultery, but some other outward uncleanness, as the word is used, Deut. 23. 14. for he shall write, Hebr. is, and he write; for here is no precept to do thus, but only a permission if he write her a bill of divorce, then she may be wife to another man. For the form of a bill of divorcement see my exposition, Matth. 5. Text. 28. The The Hebrews, who err about divorcements still to this day, say, that touching a wife of evil conditions that is, not modest, as the honest daughters of Israel, it is commanded to put her away, viz. if she be a second wife, but not the first. But to this 10 things must concur. 1. He must do it of his own will. 2. By a writing. 3. The matter of the writing must be to divorce her. 4. The cause must be between him and her. 5. It must be written by her name. 6. It must be a perfect bill. 7. It must be given to her. 8. Before witnesses. 9. By him or his deputy. 10. According to the law of divorces. And they add moreover, that if when he hath given his bill to his deputy he repenteth and saith, I will that this bill be frustrate, before it cometh to her hands it is no divorce, but if after, it is of force, and many other niceties they have more, which I spare to set down, of putting a man's wife away by a bill of divorce: the Lord saith, it was always a sin, but permitted to the Jews for the hardness of their hearts, Matth. 5. 32. chap. 10. 7. Mal. 2. 16. And for this it is to be noted, that all things here are put conditionally, if he write her a bill of divorce, and she marry another man, &c. v. 1, 2, 3. and nothing is positively prescribed, till v. 4. against taking her again.

Mystically saith Rabanus, the wife that findeth no favor in her husbands eyes, is the Jewish Synagogue, with which Christ is displeased, and therefore he putteth her out of his house, the Church, the other man that taketh her, and upon dislike putteth her away, were the Apostles, who endeavored much to convert them, but they rejecting their teaching have the dust of their feet shaken off against them, and so they remain untaken again by the Lord to this day. But because the Jews shall one day be received to grace, Rom. 9. 2 Cor. 3. this allegory cannot stand. His tropology is better, when a man is wedded to any course of life, which is unclean, and his eyes be opened to see it, he must put it away, and if another, after he hath left it, be wedded to the same evil, but after a while putteth it away again, he may never take it up after that he is once separated from it, lest he be counted like a dog, that returneth to his vomit, &c. 2 Pet. 2. 20. Touching divorces for adultery or for desertion, see Chytraeus, who upon this place disputeth of them both at large, and for marrying again, my expositions upon Matth. 5. 32.

Next unto this about divorces, another Law much like to that Deut. 20. is repeated, touching a man that had espoused a wife, that he should return from the wars: for it is said, When a man hath taken a new wife, he shall not go out to war, nor be charged with any business, &c. And the time of liberty now given him is an whole year to rejoice with his wife. The Hebrews extend this Law upon the former ground, Deut. 20. to builders of houses, and planters of vineyards also: and whereas it is said, that such should not be charged with any business they say, it is meant of preparing the ways and providing victuals for the Army, which they that tarried at home were tied unto, but so were none of these for that year. Others understand it only of the new married, which is most agreeable to the Text: but herein again they differ, that some will have this Law so made, because the Jews when they were newly married, were so addicted to their wives, that if they were taken to the wars, or to any other public business, there would have been great danger of their doing more hurt, then good; and because at the first they were most intent to get necessaries about them. And they say, that this was an indulgence of sloth, for which cause the like is not now permitted. But others better, that it was given in honor of marriage, and to settle the affections of the married one towards another, that the husband not being presently taken from his spouse, she might be bept from the love of other men, and he likewise from the love of other women, whereunto so sudden a separation might have been a great temptation. Mystically saith Rabanus, the carnal are here forbidden to be set over the Church of God, because he that goeth on warfare, entangleth not himself with worldly things.

The 26. Law. No man shall take the upper or nether millstone to pledge, for he taketh a man's life to pledge. The word Rechiam rendered nether millstone, is [Judic. Law 26] put sometime for the mill, Exod. 11. 5. For these words, for he taketh a man's life to pledge, Hebr. For that pledge is the soul, the Cald. for by them is made ready meat for every soul. By the soul then is to be understood the life of man; it is meant, he is thus deprived of a necessary Instrument to prepare that which is the staff of man's life, as bread is called, Psalm. 104. And hereby not only millstones are meant, but every instrument which serveth to prepare man's food, as the butchers knife to kill it, the pot to boil it in, &c. So Maimonides in Palestine, saith Hugo, where they had no streams, each man had a mill in his house with the hand to grind his corn. so that it was of daily necessary use: wherefore either of the stones hereof are forbidden to be taken to pledge. Chytraeus saith, that he had seen many in Denmark that had such small mills, and by grinding got their living. And mystically both he and Rabanus by the upper millstone understand hope, by the nether, fear in a sinner, with whom the Confessor dealeth, he must not by flattering any take away the nether millstone of fear, nor the the upper one of hope, by threatening him with judgment, when he is humbled: For as one of the millstones being taken away: The other is altogether unprofitable, so if either fear or hope be taken away from a sinner, he shall stand immovable, and having but fear alone, or hope alone, loose his soul.

The 27. Law v. 7. If any man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him he shall die, &c.] See this Law before [Judicial Law 27] Exod. 21. 16. against the stealing of a man, the punishment appointed being death. The Hebrews are nice in distinguishing here, saying, that stealing simply is not death, nor stealing and selling, unless, having stolen he first serveth himself with him, and then selleth him, because it is said maketh gain of him, or serveth himself of him, and selleth him as the Hebrews words will bear, the Septuagint render it bringing him under his power selleth him, according to the words used, Exod. 21. 16.

Again, they say, it must be an Hebrew or a Proselyte, that is thus used, or else it is not death to steal and sell any other, but restitution, but both these are plainly overthrown by the words, Exod. 21. where stealing of any man is thus censured, and it is not only said, if he selleth him, but also, or if he be found in his hand, he shall die. For these words if a man be found stealing, the vulg. Latin hath it, if he be found soliciting any of his brethren, to show the manner how one used to steal another, viz. by enticing him to sell himself, he having before agreed with the buyer to have part of the price given for him, or by enticing him into another country and there selling him, so Hugo.

The 28. Law verse. 8. Take thou heed in the plague of Leprosy, to observe [Judicial Law 28] diligently and to do according to all, that the Priests the Levites shall teach you, &c.] The scope of this Law, saith Hugo, is, that they should not resist, but diligently obey the Priests directing them, as God commanded, Levite. 13. and Chap. 14. for Miriam, whose example is here commemo rated, contended with Moses and so was smitten with this plague. And hereby is intimated, that for opposing them the leprosy is often sent, as to Uzziah King of Judah, and therefore whosoever was thus punished, must take great heed not to seek to hide it, or by himself to cure it or contemptuously to remain in the Camp, when the Priests direct him to go out, least he add sin to sin: for even Miriam, a Prophetess and sister to Moses, and so as great as any of them, submitted herself to go out of the Camp, and to stay there, till she was cleansed. This plague then must be taken heed unto, as coming from God's immediate hand for sin, and therefore cureable only by him, who must therefore be duly attended herein. The Hebrews upon this say, that whosoever plucketh off the signs of uncleanness either all or some of them, or seareth any of the raw flesh, or cutteth a soar out of his flesh, out of a garment or an house, before the Priest seeth it, or whilst he is shut up or after, transgresseth against this Ordinance of the Lord.

The 29. Law, Vers. 10, 11. when thou lendest thy neighbor the lending of [Judicial Law 29] anything, thou shalt not go into his house to fetch his pawn, but shalt stand without, &c] Here are two things in this Law, 1. As is already expressed. 2. If he be a poor man, his pawn must be restored when the sun goeth down.

Touching the first, the Hebrews say, that no man may take a pawn but by an officer sent from the Synedrion, and he must stand without, till it be brought out unto him by the owner, but then the officer may take it by force, but the creditor may not, and this is the order for borrowers, whether rich or poor.

For the second, see Exod. 22: 26. where a reason is also rendered, why the creditor must not go into the house to take a pawn, and some resolution is given, what benefit it will be to the creditor to take a pawn, when as he must the same day restore it again. But Maimonides saith, by this means the debt is not released in the seventh year, as otherwise they must be Deut. 15. 1, 2, 3. and if the borrower die, payment is made by the pawn, which goeth not now, as his other moveables to his children. Rabanus saith, haply the pawn was taken, that it might be remembered to be the Creditours, till the debt was paid, which if it had not been carried a way, might have been forgotten, but by this means when the Creditor in mercy restored it again, the greater tie was put upon the poor man to make hast in thankfulness to pay him his debt. Thus also Hugo alleging Augustine for the same, and that the end of this Law of not going into the poor man's house to fetch out a pawn was to prevent violence and a stir, that might be made about it, and that mercy might be shown, and therefore the borrower is enjoined to bring it out. But he maketh another quaere, what if the borrower had another covering to sleep in? and answereth that in this case it was not to be restored, see Exod. 22. 26. and accordingly it is to be held of the garment of the widow, verse. 17. of this Chapter.

These words when thou lendest the lending of anything to thy neighbor, (for so Junius rendereth it, going word for word according to the Hebrew) may also be rendered, when thou exactest the exaction of anything, so Ainsworth, and the vulgar Latin accordingly, when thou requirest anything of thy neighbor, which he oweth thee.

Thou shalt not fraudulently oppress an hired servant, that is poor and needy &c. in his day thou shalt give him his hire, &c.] See this Law before Levite. [Judicial Law 30] 19. 13. The Hebrews expound this not only of the hire of a poor man, but also of his beast, or any other thing of his, that is hired. And they distinguish thus betwixt this and that Lev. 19. 13 he that is hired by the day, his hire is due to him all the night, and therefore it is there said, it shall not abide with thee all night, and he that is hired for the night, his hire is due to him all the day, and therefore it is here said, in his day thou shalt restore it to him. If he be hired for a month, for a year, or for seven years, if his term endeth in the day, or in the night, it is then due to him. For unto it he lifteth up his soul, the vulg. Latin, by it he sustaineth his life; so that to keep back his hire is as it were to take away his life, and is a most grievous sin. Maimonides maketh it a fourfold transgression. 1. Against the Law forbidding oppression. 2. Against that forbidding robbing. 3. Against that, the sun shall not go down upon it. 4. Against that, it shall not abide with thee all night. And although he, to whom hire is due, saith nothing, this very sin crieth unto God, as Cain's sin, Gen. 4. and the Sodomites, Gen. 18.

The 31. Law verse. 16. The father shall not be put to death for the children, and the children shall not be put to death for the fathers, &c.] The Cald. the [Judicial Law 31] fathers shall not be put to death by the mouth of the children, &c. and accordingly the Hebrews take it to be against putting the father to death upon the testimony of the children, and contrariwise, and against putting any to death upon the the testimony of such as be near a kin to him. But this is both contrary to the Hebrew, verity and to the practice noted 2 King. 14. 5, 6. and 2 Chron. 25. 4. see the same Ezech. 18. 20.

Ob. God threateneth Exod. 20. to visit the sins of the fathers upon the children.

Sol. This is to be understood only of such as hate him, as their fathers did, or of children yet unborn, when their fathers sinned, or of the guilt, that cometh by Adams sin to all his posterity, unless they be renewed by grace, for such, although they suffer for their fathers sins temporally, yet they shall not eternally. But why then is not the first or second generation named, but only to the third and fourth generation? Ans. Because three and four makes seven, which is the number of perfection, and therefore an universality is hereby meant, as Amos 2. and 3. by three and four transgressions all transgressions are meant; thus Augustine, and after him Rabanus and Hugo. This is a Law given to Judges, and so is that following, verse. 17. against wresting the judgment of the stranger or fatherless, or taking the widows raiment to pledge; for the Synedrion, saith Maimonides, cannot send to take a pledge of her, whether she be poor or rich, and if it be taken, it must by force be taken and restored again. For these words, [thou shalt not wrest the judgment of the stranger or fatherless] Heb. it is, stranger, fatherless, but or is to be supplied, as also it is in the Sept. where to these two, the widow is added, and Deut. 27. 19. they are all three named, showing that the widow is to be understood; see the like defective passages, 2▪ King. 9. 32. 1 Sam. 20. 12. Isaiah 38. 14. Against perverting the judgment of any, see Exod. 23. 2. Deut. 16. 19. of the judgment of the poor, Exod. 23. 6. but here of the judgment of the fatherless and stranger in special. God taketh the part of those that are most helpless in special, and therefore to wrong such is the greater sin. Maimonides maketh it a transgressing against two prohibitions, to wrong a stranger; and against three, to wrong the fatherless.

The 32 Law, verse. 19. When thou reapest thy harvest in the field, and hast [Judicial law 32] forgotten a sheaf in the field, thou shalt not return to take it, &c.] A corner of of the field and gleanings were appointed to be left for the poor, Levite. 19. 9. but here the forgotten sheaf also, that is, say the Hebrews, one sheaf or two being left so far off through forgetfulness, that he cannot stretch out his hand to take them, but if three be left or more, they are not counted, as the forgotten sheaf, and the like they say of olive trees, or other fruit trees, in time of gathering, if one or two be left through forgetfulness, they must not come again to gather them, intimated, verse. 20. thou shalt not go over the boughs after thee, and likewise touching the vine, verse. 21. thou shalt not gather the single grapes after thee; but of the single grapes, see Levite. 19. 10.

CHAP. XXV.

THe 33. Law, verse. 1, 2, 3. If there be a controversy between men, and they [Judicial law 33] come near to judgment, they shall justify the just, &c. And if the wicked be worthy to be beaten, &c. forty stripes he may give him, &c.] This law concerned every court of Justice, both the great one of 71. that of 23, and that of three men; for although these last might put none to death, yet they might adjudge offenders to be beaten. To justify the just, as Chytaeus noteth, is contrary to condemn the wicked, which followeth, and therefore, as that is to pronounce him guilty, that he may be punished, so this is to pronounce, or declare him to be innocent; and thus justifying is often spoken of by the Apostle Paul, and James, God's acquitting of one of sin being meant, or his being declared to be just through his grace, no sin being imputed unto him. For beating the guilty, the Hebrews set down many rules to determine, who is worthy of beating, and who not; for, worthy to be beaten, Hebr. is, a son of beating: so he that is worthy of hell, is called the son of hell, Matth. 23. 15. he that is worthy of death, the son of death, 1 Sam. 20. 31. he that is worthy of peace, the son of peace, Luc. 10. 6. Matth. 10. 18. The first rule is, Whoso transgresseth against a prohibition, the contrary to which he ought to do, and being admonished thereof transgresseth again, he is to be beaten therefore. 2. He that transgresseth in a thing threatened with cutting off, but is not punishable with death by the Judges; as by eating fat or blood, &c. But if it be punishable by death, he is not to be beaten, but to be slain. 3. He that transgresseth a prohibition in act, but if in word only, he is not to be beaten, as if he goeth about, as a tale-bearer, &c. 4. He that transgresseth in a thing to be satisfied for, is not to to be beaten. 5. Neither for doing against a particular duty implied in a general, unless it be in some place expressed, and that is, when divers things are together forbidden, but these words, thou shalt not, are not repeated to each one of them. And they number the prohibitions of acts, for not cutting off, nor death is due, but beating to be 168. those for which cutting off is due, 21. those for which death by the hand of God, 18. altogether 207. which are to be chastised with beating. For the manner of beating, it was with a scourge made of a bull hide, upon the bare skin, the offender being fast tied down, that he might stand leaning, and with this scourge the executioner laid on with all his might, and three Judges standing by, one read all the while, Deut. 28. 58, &c. the second bad every time smite, and the third counted the number of stripes given: whereas 40 stripes are the stint for the greatest offender, they gave none so many by one, that they might show some mercy; whereupon St. Paul saith, that five times he received 40 stripes save one. And hence we may gather, both what grievous things he suffered, and how he for pieties sake was counted amongst the vilest offenders, in that every time still he had the greatest punishment of beating inflicted upon him: for of putting to death the Jews then had no power permitted them by the Romans; so Chytraeus. Now although the greatest number was but 40, everyone had not so many stripes given him, but some 9. some 12, more or fewer; and he that was judged to have 40 stripes, if the Judges whilst he was under correction saw, that his strength was not sufficient to bear so many, he had fewer; and likewise if being judged to have 12. he was not able to bear them, some were remitted: but if he were as strong as Sampson, and had been judged to bear but 12. the number might not be increased. Lastly, he that was worthy of cutting off, and so was beaten, if he offended the second time, he was the second time beaten; if the third, he was put into little ease, and fed with bread and water, till his guts shrunk, and then with barley, till his belly burst, so Maimonides, who also saith, that no man was beaten, but upon due proof by witnesses. And touching the number of 40 saving one before spoken of, it is to be understood, that they took the commandment, by a number, forty stripes he may give him; as if it had been said, by the next number to 40. that is, 39. but this is both a strange construction and confoundeth the verses, which are to be distinguished. For counting the number of stripes, that was done by reckoning three to every stroke, because the strings of the whip were three, so that 13 made 39. and if they should have given one more, it would have made 42, according to this account, wherefore they must needs come one under 40, or else exceed the number prescribed; thus Maimonides, who also saith, that if any man died under the scourge, the beater was guiltless, but if he received but one stripe more, and so died, he was to be banished. The number of 40 stripes must not be exceeded, saith Moses, lest thy brother should seem vile unto thee; so that the sin, and not the person sinning, is to be hated. Hereupon Maimonides saith, when a man hath been beaten, he is to return to his dignity, which he had before, all but one of the Synedrion, who returneth not.

Thou shalt not muzzel the ox that treadeth out the corn.] This is the 34 law, and is placed next to that against inhumanity towards men, to show, that [Judicial law 34] even to the beast that must be done, which is just and equal. By ox, the Hebrews understand also the asse or any other beast laboring about that which is food growing out of the ground, the ox being named for an instance, and they say, that the beast must be permitted to eat not only of the corn which he is treading out, but also of it growing, and of the burden which he carrieth, &c. and by muzzeling, they understand also restraining him any way from feeding, by terrifying him with the voice, giving him no water, or placing a bullocks calf so, as that by the blaring thereof to her she is hindered from feeding, or the like, and whoso did thus, if it were to an hired beast, transgressed, and if he muzzeled it, was to be beaten, and to pay to the owner four cabs for a bullock, and three for an asse. For the treading out of the corn, it is to be understood, that this was one way of threshing used amongst the Hebrews, see Hos. 10. 11. another was with a cart wheel, Isaiah 28. 27, 28. where also beating with a staff, or a rod, and treading with horses is spoken of. This law bound not other people's, but the Hebrews only, as they teach, for if an Hebrew worketh the beast of an heathen in his corn, he must not muzzel him, but if an heathen worketh the beast of an Hebrew, he may muzzel, so Maimonides.

The mystery of this is shown by the Apostle, the Minister of the Gospel must not have his means of maintenance kept from him, but live of his labor in preaching, that he may be free to study, pray and preach; and Chytraeus extendeth it further, even to all that teach the liberal arts, they must have maintenance allowed them therefore.

The 35 Law is, that a brother should take a brothers wife, he being [Judicial Law 35] dead without issue, and in case that he refused, she must pluck off his shoe before the Elders, and spit in his face, thus putting him to ignominy in Israel. To take a brothers wife is forbidden, Levite. 18. 16. but in this case that law holdeth not; for now it is not only not unlawful, but an inhumane and most unkind part not to take her. This was practiced long before, as we may see in the two sons of Judah, Er and Onan, and the end of it may be partly for the comfort of the widow in this desolate estate, and partly that families might be upheld and not extinguished in Israel, being types of a better inheritance to come.

When brethren dwell together,] This seemeth to imply a single estate in the survivers living either in their fathers house together, or in their brothers so dying. If one of them, that is, the first, as the word is often used, that is, the eldest die, &c. but the Hebrews understand it of any of these brethren which are by the fathers side, but not by the mothers, because he is not in this case, or for inheriting counted a brother, that is only by the mothers side. And they say, the brother, that must take his brothers wife, is the eldest living, and together with her he is to have his brothers inheritance; if the eldest living be out of the country, the next must take her, having first stayed 90 days to see whether she be with child by the dead brother, for none might marry after their husbands decease in a shorter time. If she proved with child, he must tarry till the birth thereof, and if it were still born, he must take her, as if she had had no child by his brother; but if it were born alive, he was free from marrying her. For these words, having no child Hebr. it is, having no son; but the meaning is, without issue, son or daughter, and thus the Sept render it, having noseed, and so it is alleged Mat. 22. 24. and Luk. 20. 28. and thus Maimonides expoundeth it, having no son or sons seed, or daughter, or daughters seed, and that either by his wife or by another woman, for if he hath a bastard, this law holdeth not, unless it be by a bondwoman, or an heathen woman, for if the seed coming by such are servants and infidels. For the ceremony to be used of putting off his his shoe before the elders, and spitting, it was thus, a new shoe of leather with an heel was brought into the court, which he having put upon his right foot and tied, she unloosed, plucked off and cast it upon the ground, and the standing up spat before him in the sight of the Judges, using the words set down, verse. 9. and all that sat in the court answered her three times, be that had his shoe pulled off: for these words, spit in his face, may also be rendered, before his face; and thus the phrase is used, Deut. 4. 37. and c. 11. 25. the putting off of the shoe was done in sign of giving over his right to her; as Ruth 4. 7. it is said to have been done for a testimony in Israel of a man's giving over his right in any possession: and sometime it was, as spitting, a sign of ignominy, as Isaiah 20. 2, 4. and thus it was done in this case, this refusal in the brother was a stain to him and his family after him. After all this done, the Judges gave her a testimonial of what had passed, subscribed with their names, and then she was free to be married to any other man. And it is to be noted, that a kinsman amongst the Hebrews was a brother, as appeareth in the case of Boaz taking Ruth, his kinsmans wife. For the heathen, although they be proselytes, saith Maimonides, this law holdeth not, so that it is altogether unlawful for a brother in any case to take his brothers wife. If the woman refused to have her husbands brother, here is nothing set down that should be done to her, but the Hebrews say, she was judged rebellious against her husband, and so was put away without a dowry, yea although she would have one of is brethren, if she refused the eldest. For the talk which the Elders had with the brother, refusing to take his brothers wife, they say that they persuaded him, if she were fit for him to take her, but if not, as if she were old and he young, or contrariwise, to let his shoe be pulled off.

In that the first son born to a brother taking her brothers wife was counted his dead brothers; we may gather how some that have had no children, are yet said to have begotten such or such a son, and so how the husband of the Virgin Mary is said by Matthew to be the son of one man, but by Luke of another; all their Progenitors also from Salathiel being divers. So Rabanus upon this Law, that a brother should take his brothers wife, he dying without issue, some have been allowed amongst Christian Kings so to do; As Henry the Eight King of England took Katharine the wife of Arthur his brother, being allowed by Julius the Second, and concluded after much disputation to be lawful by many learned Divines, and when he was after many years again divorced; the former marriage was ratified by Clement the Eight, and that divorcement condemned. Amongst the Romans, Crassus married his brothers wife, but he was an infidel.

Chytraeus disputing upon this useth divers arguments to prove it unlawful, especially if the dead brother had issue, the principal of which is because it is forbidden, Levite. 18. 16, & 20. 21. where it is pronounced to be a wickedness, and they that marry so are threatened, that they shall die childless; and it is said, that the heathen did after all these abominations, intimating that even they, to whom the judicial Laws of Moses were not given, did abominably when they made such marriages, and incurred the wrath of God: whereas a case is put here, that may seem to be an exception for all: He answereth it was singularly for the Hebrews, not for other people, as they were singularly allowed to rob the Egyptians, wherein others may not follow them. In all which he saith well, for the reason of this Law alleged is, that his brother might have a name raised up unto him in Israel, wherein many things were appointed to be done contrary to the general laws for a mystery, not that other people and Nations might do the like; and what the mystery of this was shall be shown by and by. But whereas coming to speak of the marrying of the brothers wife, in case that he died childless, he saith, that in such a case a divorce ought not to be made, because it may be excused by this Law of Moses and tolerated, he frustrateth all his own argumentation, which if it be to prove only that a man may not marry his brothers wife that had issue; he doth but beat the air, and labor about that which is not amongst Christians oppugned. For Johns denouncing to Herod, that is, was unlawful for him to have his brothers wife, stoppeth all mouths at once for the general to say nothing, that to argue about that belongeth not to this place, but to Levite. 18. 16. As the Law of God, so the Canons of councils annd imperial constitutions do absolutely condemn all such marriages in any case amongst Christians, as Council. Aurelianense, neither let thy brother surviving go up into the dead brothers bed, nor let a man take the sister of his wife departed, and who so doth thus, let him be accursed, and in the same council 32. qu. 7. two Canons more of other ancient counsels are alleged to the same effect. For the imperial Law, c. de incestis & inutil. nuptiis; we do altogether take away the liberty of marrying the brothers wife; and again, whereas some amongst the Egyptians have married their dead brothers wives, holding them to be Virgins, if they had no issue, and so that there was no marriage past indeed, we determine, that such contracts and contract-makers be subject to the tenor of the old laws. Whereas it is said, That his name be not put out in Israel; It is to be understood, saith Hugo, that the seed coming by a brother did not bear the name of the dead brother, but only was called his son, and thus his name continued in Israel.

So Joseph the husband of the Virgin Mary, is said by one Evangelist to be the son of Heli, by another the son of Jacob, because Jacob begat him of his brother Heli his wife, he being dead without issue. For the Mystery, Augustine and Gregory say, that the dead brother is Christ Jesus, who died, before that he had fulfilled the number of his Elect, the brother raising up seed unto him is every Preacher, whose endeavor it ought continually to be to beget children unto him, and these are to be called not after their own, but his name: if any neglect thus to do, he is basely to be accounted of in the Church, his shoe is pulled off, because he is not shod with the preparation of the Gospel of peace, and the Church spitteth in his face, when she objecteth to him his abuse of his gifts, and censureth him as unworthy of them.

The 36. Law, verse. 11. 12. When two men strive together, and the wife [Judicial law 36] of the one in rescue of her husband taketh hold of the other by his secrets, her hand must be cut off therefore. This saith Maimonides, is to be understood of her doing so purposely, not by chance, it is a punishment for her immodesty; whereas this Law may seem to contradict that, Levite. 24. of punishing with the like. It is to be understood, saith Hugo, in case that the offender cannot be punished in the like, the punishment must be inflicted in another kind, and here because the hand is the instrument of sinning, it must be cut off, to show that wherein one sinneth therein he shall be punished.

Mystically by the two men striving together, saith Rabanus, we may understand a Catholic and an Heretic, and by the wife one seduced, and by her taking hold of him by his secrets, the Heretics shaming of him by laying upon him reproachful imputations, this slander by all means is to be cut off. But Chytraeus understandeth faith and work striving in the court of justification, by the wife hypocrisy and superstition, the wife of work, the hand whereof layeth hold upon the secrets of faith, when by seeking to establish justification by works, faith whereby children are begotten to God is hindered; this therefore is to be cut off, according to that, If thy right hand offend thee cut it off; and this is by condemning and rejecting utterly such an error.

The 37. Law. verse. 13. 14, 15. Against having divers stones or weights [Judicial Law 37] and measures, whereof see Levite. 19. 35, 36. Prov. 20. 10. and 20. 23. Ezech. 45. 16. Amos. 8. 5. Mich. 6. 11. They that are deceitful have a greater weight to buy by, and a lesser to sell by, and likewise for measures, but this is an abomination to the Lord, and nothing is more pernicious in human societies.

The Mystery, we must not make the Law of God more strict in our teaching, and more remiss in our living, which is taxed; Matth. 23. as a laying of heavy burdens upon others, but not touch them with one of our fingers. The golden reed of the Word, saith Ainsworth, hereupon is the only measure to measure the Ordinances of God by.

Lastly, they are again put in mind here to destroy Amalek utterly, of which see before, Exod. 17. 14. and for the mystery. This was the cause, why Saul was so severely punished for not destroying all, 1 Sam. 15. when as so strict a charge was given for this so long before, and in the days of Hezekiah, the Simeonites were stirred up to smite the rest of the Amalekites, that had escaped, 1 Chron. 4. 42, 43. See somewhat also touching Amalek, Numb. 24. 20. The cause why God would have Amalek utterly destroyed was, because he cut off the faint and weary of the people of Israel in the wilderness, which was a most inhumane part to cut off those whom he should have relieved and feared not God; when as all people, hearing of the wonders that he had wrought for his people, feared, Exod. 15. 15. But this must be done, till that they had rest from all their enemies round about, because God would not have them overmuch wearied with more wars together. Note that the vilest sinners are not presently cut off, but after a long time, to show God's patience towards the wicked; therefore [Note.] let none hope for impunity, because their judgment is deferred.

CHAP. XXVI.

ANd hitherto of the judicial Laws repeated and added from the beginning of Chap. 19. hitherto, which Chytreus distinguisheth into certain ranks, and referreth them to the six latter Commandments in order. 1. Those chap. 19. 20, 21, and 22. unto verse. 13. to Com. 6. 2. Those, chap. 22. from verse. 13. chap. 23. and 24. to verse. 6. to Com. 7. 3. from chap. 24. verse. 6. &c. to commandment 8. &c. but the Reader may see, that this reference in most of them holdeth not, for here is no such order followed, but only in some particulars. That which is here added at the end of the Laws both ceremonial and judicial, is a form of prayer and confession to be used, when they brought their first fruits, and had distributed the tithes of the third year, according to the partition made, ch. 12. 1. And first touching their fruits.

Vers. 1. And it shall be, when thou comest into the land, which the Lord giveth thee, &c. Thou shalt take of the first of all the fruit of the earth, &c. and shalt put it in a basket, and shalt go to the place which the Lord shall choose, &c.] Of the first fruits see before, Numb. 18. 13. By the first are meant the chief and the best; what kinds of fruits these first fruits were, see Exod. 22. 29. and also for the quantity: But for bringing them in a basket, and the form of confession to be used then, because it was not prescribed before; in this repetition it is set down, and to what place they should bring them. The Hebrews have many rules more about first fruits. 1. They bring not of the Dates that grow on mountains, or of other fruits that grow in valleys, but contrariwise, because Dates growing in valleys are best, and other fruits that grow on mountains best. 2. They bring no liquors, but of Olives and grapes only. 3. None that grow out of the land, but in the land only. 4. By the word rendered basket, they understand any vessel, wherein the first fruits must be brought; either of metal, osier, or rushes; and if they were brought in a vessel of metal, the Priest must restore the vessel again, but if of osier, &c. 5. The divers fruits must be brought in divers vessels, or if all in one, there must be a cloth or somewhat laid between, that one grain or fruit might not be mingled with another. 6. The first fruits were brought together at the feast of Pentecost, not at any other time. 7. They were brought with great solemnity, an whole County first meeting at the chief City thereof, where they lodged in the streets all night for fear of any pollution, and in the morning the Governor of the City called unto them, saying, Let us go up to Zion, the City of the Lord our God; then a Bull was led before them with a garland of Olive branches upon his head, and his horns covered with gold, and one piped all the way with a pipe, till they came near to Jerusalem, and they went singing, Ps. 122. then messengers were sent to the City to tell of their coming, and the Captains and Governors came out to meet them, and when they were come within Jerusalem gates, they sang, Our feet have stood in thy gates, O Jerusalem, Psalm. 122. then all the chief Artificers met them, and said, welcome brethren, the men of such a place. Then they proceeded through the midst of the City, their piper playing before them upon his pipe, till they came to the mountain of the house of God, and there they took every man his basket upon his shoulder, saying, Halleluiah, praise God in this Sancturie &c. Psalm. 150. Thus thhey came to the Court, and then the Levites sang, Psalm. 30, to this it seemeth to be alluded, Es. 30. 29. 8. Each one bringeth his own basket to the Priest, their servants or others may bring them for them, till they come to the mountain of God's house, but then everyone must take his own upon his arm and carry it, yea though he be a King; and when he cometh at the courtyard he maketh his profession, everyone severally, I profess this day to the Lord thy God, and so he let down the basket, and the Priest put his hand under it and waved it, and he said, A Syrian ready to perish, &c. then leaving his basket by the Altar at the southwest horn he bowed himself and went out. 9. If a man bringeth more baskets, he doth not every time make this profession, but once only. 10. If his fruit be lost, which were the first, and he bringeth other instead thereof, he maketh not this profession, &c. for the mentioning of these may suffice to give some light into this whole passage, unto verse 11. Hugo saith, that the first fruits here spoken of were not the same with those, Exod. 22. 29. and Numb. 18. 13. but other first fruits of a lesser quantity, and this is not improbable, because all their first fruits, if they paid the 60, 50, or 40. part of their increase, could not possibly be brought in a basket. And he maketh a quaere, why first fruits should not now be paid as well as under the Law, alleging the gloss that saith, it is an impious thing, that they, which enter into the Church of God should not offer their first fruits now unto the Priests, seeing God hath given the increase by making his sun to shine, and his rain to fall. But he answereth, as second tithes be not paid, because the Law of paying them is not confirmed under the gospel, so is it with first fruits; and some, he saith, hold, that this coming with the basket of first fruits was to be done but once only, at their first possessing of that Land; but Josephus saith, it was done once every year. Our first fruits, that we must continually offer, are thanksgivings to God and alms to the poor. To show that the faithful were typified by the basket of first fruits, who are most holy to the Lord, according to the mystery shown upon Exod. 22. 29. a basket of figs is set before the temple, of the best and first ripe, to set forth the believing Jews, Jer. 24. 1, 2, &c.

For these words, verse. 5. a Syrian ready to perish was my father, the Vulg. Latin hath it, a Syrian persecuted my father, the Cald. Laban the Syrian sought to destroy my father; the Septuagint my father left Syria. Hebr. An Aramite perishing my father, or was about to destroy my father, or it may be rendered the other way, as in our translation. If so, Jacob is called an Aramite or Syrian, for they are both one, because he dwelt in Aram twenty years with Laban, so the Israelites are said to have come of an Amorite their father, and an Hittite their mother, Ezech. 16. 3. and Jether an Ishmaelite, 1 Chron. 2. 17. is said to be an Israelite, 2 Sam. 17. 25. But I prefer the other reading, because the scope of this confession was to show the great dangers, which they had through God's singular mercy escaped, both in Syria and Egypt, that they might be more affected, and the more willingly come thus once a year, and bring their cost to the Lord. Whereas verse. 11. it is said, thou shalt rejoice in every good thing, which the Lord giveth thee, and thy house, the Levite, the fatherless, &c.] it is not to be understood, that they should make merry with their first fruits, which they brought, for those were left with the Priests, and were theirs, Numb. 18. but with other free gifts which they should bring at the feast of Pentecost, as is expressed, Deut. 16. 10, 11. Maimonides saith, that none returned the same day, but stayed at Jerusalem all night and feasted, and then returned in the morning following, applying for this purpose, that which is said touching their return after the Passover, Deut. 16. 7. and thou shalt return in the morning, &c.

Now concerning their tithes it lolloweth thus, verse. 12, 13, 14. When thou hast made an end of tything all the tithes of thine increase, the third year, which is the year of tything and hast given it to the Levite, the stranger, &c.] Of the tythe of the third year, see before, Chap. 14. 28. and of yearly, tythe verse. 22.

This confession, or profession, the Hebrews say, the was made last good day of the Passover every fourth year, for by that time, they had time to bring forth the tithes of their fruits gathered and laid up at the end of the year before, viz. in September. This profession I have brought forth the hallowed things out of mine house] is not to be understood only of the third years tythe, but of the first also, which was due to the Levites every year, and of the first fruits, which were the Priests, and of all other holy things. And accordingly, saith Maimonides, the evening before the day of making this profession everyone, if any of the heave-offering remained still with him, he gave it to the Priests, if any of the first tithes, to the Levites, if any of the second, to the poor. If there remained any of the second tythe of confession, any fruits of the fourth year, or their redemption money, they cast them into the sea, or burnt them. Lastly, if any of the first fruits, which he was to feast withal, remained, he put them away in like manner, and then and not otherwise might come and make this profession. Moreover in these words, I have brought the hallowed things out of my house, he understandeth the cake which was to be given to the Priests, Numb. 15. 20. in these I have given them the Levite, he understandeth both the first tythe for the Levites, and the heave-offering for the Priests, and lastly, to the stranger, the fatherless, &c. the second tithes of the third year, the gleanings, and the corner of the field, and forgotten sheaf belonging to the poor. In saying, I have done according to all thy commandments: he saith, not only the thing commanded is meant, but the order of doing, as in paying the first tythe before the second, and the paying of hallowed things truly, not an old for a new, or a bad for a good. By all his commandments; understand the charges given about these things for otherwise there is no man, that can say, he hath done according to all God's Commandments, Psal. 19. 12. Eccles. 7. 20. This was to be spoken saith Hugo, not by way of boasting, but to show, that he was not ungrateful unto God for his benefits. And for these titles of the third year he saith, that the Jews paid every third year three sorts of tithes, one to the Levites, another to the poor, and the third they feasted withal before the Lord, at such times as they went up to the solemn Assemblies three times in the year. But these two last were rather one and the same sort haply divided into two, for these two uses.

I have not eaten thereof in my mourning] By mourning here understand mourning for the dead, and to eat in his mourning is to spend of the tithes, which should be brought up to Jerusalem to make merry withal before the Lord, at the funerals of parents or other friends. For the manner hath always been at the times of funerals to make feasts, but to do this in any part out of their tithes was impious, and yet through covetousness some would do so. Moreover the bread eaten in mourning is unclean, Hos. 9. 4. they that mourn for the dead are said to defile themselves for the dead, Levite. 21. and therefore the tithes, that were holy things must by no means be thus polluted. Other expositions Hugo also hath, as I have not eaten thereof in my mourning, that is, as grieved at the charge 3 Esdrae ult. or, alone, not communicating part to others, Job 31. or with sinners, or lastly by rapine and violence, having gotten it, but I rest in the first.

I have not taken ought thereof for any unclean use, or in uncleanness] The Sept. for the unclean, that is, to give it to any unclean person to eat thereof. The Hebrews understand it of eating thereof in any other uncleanness besides that by the dead, and the uncircumcised are as the unclean.

Nor have give ought thereof for the dead,] That is, as Maimonides hath it, to buy coffins or shrowds for the dead, or to other mourners. Hebr. nor have given ought thereof to the dead, by Ainsworth expounded, to idols, because sacrifices done to idols are sacrifices of the dead, Psal. 106. 28. But I see no reason here to go from the proper signification of the word dead. The meaning seemeth rather to be, as Calvin hath it, because the burying of the dead was a work of piety, in which regard there might be some color to dispend some of their holy things about this, every man must therefore profess, that he had not done thus with any of his hallowed goods; and who so did thus might be said to give it to the dead, because it was spent about them.

But whereas these words before going, I have not eaten thereof in my mourning, are expounded by him in my greatest straits, or necessity, whereby men are tempted to steal, for in want a man is in his mourning, I cannot assent, because, because this is not called a mourning by the law, but for friends departed, and yet he saith, this is commonly followed. And these words, I have not taken ought thereof in uncleanness, or for any unclean use, he expoundeth adverbially, I have not taken it impurely: for the mis-spending of any of the holy things any way, is to the defiling of him that doth it. But because the law forbiddeth to eat of hallowed things in uncleanness, I rather take this to be meant accordingly. Others, he saith, render the words thus, I have not lost or marred anything by uncleanness, but this seemeth too strict, forsomuch as many uncleannesses were accidental, and happened sometimes to holy things against the owners will. Lastly, every man, when he had made profession of his innocence, concluded with a prayer for a blessing upon Israel, and their land, thus referring themselves to God's judgment to be approved before him, with whom there is no dissembling, and who will not bless such as dissemble innocence, but such as do according to all his ordinances indeed. There was no vain glory then in this profession, but forsomuch as it was to be made before God, who knoweth all secrets, it served to stir up everyone to be the more careful to flee all sacrilege, whereby not man, but God is wronged and robbed, Mal. 3. 8.

This day the Lord thy God hath commanded thee to do these statutes and judgments, &c.] From hence to the end of the Chapter is the conclusion of all this tract begun Chap. 4. For as it was begun with exhortations and arguments to persuade to the obedience of God's holy laws, so after the recital of all these laws both moral, ceremonial, and judicial, it is concluded. And to express all these, three words are used, statutes for ordinances about ceremonies in the worship of God; commandments, for the moral laws; and judgments, for judicial laws.

The Arguments used are first from their avouching God to be their God, and to walk in his ways, and this was when they made this covenant, Exod. 19. and ch. 24. and Deut. 5. 27. Secondly, from God's avouching them to be his people peculiarly, which he did by making them famous through the great miracles wrought for them, whereby they came to have a name and to be praised in other countries round about them, and in all this the only end was, that they should be holy and obedient to his laws, as Rom. 6. 22.

CHAP. XXVII.

ANd hitherto of the Exhortations made by Moses himself alone. Now follow those, which he together with the Elders made unto them, Chap. 27. & 28. 29. 30.

And Moses with the elders of Israel commanded the people, saying, Keep all these Commandments which I command you this day, &c.] And in these four Chapters there are four distinct things: first, Chap. 27. the Commandments and laws of the Lord are appointed to be written upon stones, and curses to be pronounced against transgressors. Secondly, Chap. 28. that it may appear, that the cursings and blessings pronounced by God's appointment are not vain, it is shown how greatly they shall be blessed, that keep God's Commandments, and how greatly the transgressors shall be accursed. Thirdly, Chap. 29. certain favors of God past towards them are commemorated, and they are warned not to sleight God's threatenings against sin. Fourthly, Chap. 30. upon their repentance and returning to God again they are comforted.

Touching the first, when they should be come over Jordan, they must [Particular. 1] set up great stones and plaster them with plaster, and write upon them all the words of the law, &c. Whereas it is said, on the day that thou passest over Jordan, thou shalt set up, &c. this is not to be understood of that very day, but more largely of that time: for these stones were not set up, nor this altar built, nor the words of the law written upon the stones, till Josh. 8. 30. whereas they passed over Jordan, Josh. 4. except the stones be those 12 named, Jos. 4. where the two mounts stood, mount Ebal and Gerizim, see before, Chap. 11. 30. and how they proceeded in blessing and cursing. Thus Exod. 24. 4. twelve pillars were set up according to the number of the 12 Tribes, but here stones or pillars are likewise appointed to be set up and plastered with plaster, but the number is not expressed, yet from thence, and Josh. 4. where 12 stones are set up for a remembrance of their passing over Jordan, it may be gathered, that these were twelve also, and they must needs be so many, because upon them being plastered for the purpose, and so made white and smooth, all the words of the law must be written, which could not be, but in a very large room. Hugo Cardin. saith, that some hold the 12 stones set up Josh. 4. to have been the stones meant here, which is not improbable, if we consider that Josh. 8. no mention is made of other stones set up. Some by all these words, understand only the ten Commandments, or the words of this Chapter; some, all the laws hitherto recited in Deuteronomy; and some, all the five Books of Moses, which is most improbable, because they could not contain so much, thus Ainsworth. But I rather assent to Hugo, who is for all the Laws set forth in Deuteronomy; for if the sum of all only, viz. the ten Commandments had been written, they would not have supplied so much room. That of Calvin saying, that God would have his laws written, where everyone might see them at the very entrance of Canaan, to intimate, that all, who came in thither might be the more excited, by seeing them, to obedience, implieth, that the stones upon which they were written, were those twelve, Josh. 4. The writing of them upon the posts of their houses, served to put them in mind, saith he, that their houses were sanctuaries, and this writing of them at the entrance of the land, that the whole land was holy, that they might not defile it by sinning.

And these words must be written very plainly, so Habac. 2. 2. that every one passing by might easily read them. Here also must be an altar built of unhewen stones, verse. 5, 6, 7. the Altar represented God, as the 12 stones, the 12 Tribes making a covenant with him, so Exod. 24. 4. there was an altar and 12 pillars; why the altar must be made of unhewen stones, see before Exod. 20. 25. and the perfection of Christ is set forth hereby, who though before men he was rugged and unseemly, as a rough stone, yet before God he was most precious; for he is both called a stone cut out without hands, Dan. 2. 34. and said to be without form or beauty, Isaiah 53.

By writing the law in stones, the writing of the Law in the hearts of the faithful by the Spirit was set forth, saith Rabanus: for the faithful are living stones, and the law written in them is Deuteronomy, the second law given by Christ, which is the precepts of the Gospel, &c.

These shall stand upon Mount Gerizim to bless, Simeon and Levi, Judah, Issachar, Joseph and Benjamin.] These were all sons of the free women, Jacob's wives, but the other six set to curse were 4 of them sons of the bondwomen, and Reuben, that was infamous for going up to his fathers bed with them, and Zabulun the last of Leah's sons, to show, saith Hugo, both in what account they are, that are lawfully begotten in marriage, and how basely others are esteemed of, and also what a base thing it is to curse, but to bless honorable, seeing the most honorable of the Tribes were appointed to bless, but the basest to curse.

Ainsworth noteth, that Ebal, where they stood that said Amen to the cursing, was northward, but Gerizim southward, which was counted the right side; and so our Lord may seem to have alluded to this, when he shown, that to those on the right hand it should be said at the last day, come ye blessed, &c. Again, because in speaking of the blessing he saith, these shall stand to bless the people, but of the curse, these shall stand to curse, this word, the people being left out, he noteth, that God doth, as it were, unwillingly curse any. Lastly, because howsoever blessing as well as cursing is mentioned, yet when a form cometh to be prescribed, none is set down for blessing, but only for cursing; the mystery of this was to show, that the law leaveth all men under the curse, and blesseth none; this being the part of another, that was to come, even Christ Jesus, Joh. 1. 17. Act. 3. 26. Gal. 3. 10. Calvin saith, that hereby was intimated their unworthiness of blessings, for which they were passed over in silence.

And the Levites shall speak and say with a loud voice to all the men of Israel, &c.] The manner, saith the Talmud Babyl. was this, the ark, the priests about the ark, and the Levites about them stood in the midst, and the Tribes on either side upon the Mountains, and the strangers, then the Levites read the blessings turning their faces to mount Gerizim, and saying, Blessed be he that maketh no graven image, &c. and all the people as well on the one side, as on the other said Amen; then turning them to mount Ebal, the like was done for cursing and then they went and brought stones and made an Altar. But Josh. 8. 30. the altar was made first, and then the blessings and cursings pronounced. Touching the first table of the law, idolatry only is mentioned, and cursed, but hereby all the sins against any of the laws of that table are to be understood also.

and putteth it in a secret place] Hereby not only open idolaters but secret and in heart are taxed, see Ezech. 8. 12. Psal. 44. 20. To say Amen to the cursing was as cursing, and likewise to the blessing, so that the wicked cursed themselves, when they thus answered; and this cursing being according to God's ordinance, was no verbal, but real. Rabanus by the maker of the graven image, understandeth not only Idolaters, but Heretics, which are as the craftsmen, and charmers. The Levites being appointed to speak with a loud voice, intimateth both that the Ministers of God's Word ought both to bless and to curse, and not to be remiss, but earnest in propounding the curses of the wicked.

Mystically also he saith, that the six Tribes set to bless on mount Gerizim, figure out such, as for the love of virtue seek salvation, and those on mount Ebal set to curse, such as are carried only with the fear of punishment. Against making images, see before, Exod. 20. 23.

Cursed be he, that setteth light by his father and mother.] The Sept. and vulg. Latin, that honoreth not father and mother; and the word 〈 in non-Latin alphabet 〉 here used is opposed to honoring; this concerneth the fifth Commandment, being the first of the second Table, see also Levite. 20. 9. against cursing father and mother.

Cursed be he that removeth his neighbors land mark.] See for this, Deut. 19 14. Prov. 22.

Cursed be he that maketh the blind to wander out of the way,] See Levite. 19. 14. for they that see ought to be eyes to the blind, Job 29. 15.

Cursed be he that perverteth the judgment, &c.] Against this, see Deut. 24. 17. & Levite. 19. 15.

Cursed be he that lieth with his fathers wife.] This and other fleshly uncleannesses are forbidden, Levite. 18. & Levite. 4. 20. this sin, and that of lying with a beast were death, Lev. 20. and so was lying with a sister, Lev. 20. 17. and of lying with the mother-in law, see Levite. 20. 14. for by a mother in law here, the wives mother is meant.

Mystically, saith Hugo, he lieth with a beast, that is carried away with fleshly pleasures; and he lieth with his sister, which is the wisdom of the flesh, that is delighted in the exquisite variety of meats and drinks, and the father of this sister is the world; and the mother, concupiscence.

Cursed is he that smiteth his neighbor secretly,] It is strange, saith Rabanus, that only he who smiteth secretly should be accursed, and not everyone that smiteth and killeth his neighbor: but by smiting secretly we may understand hating in the heart, Lev. 19. 17. this is murder, 1 Joh. 3. 12. and therefore under this the actual murderer is much more accursed. Smiting is noted by Ainsworth to be taken diversely, sometime for killing, as Deut. 1. 4: ch. 13. 15. sometime for wounding, Zach. 13. 6. or chastising, Deut. 28. 27. or for smiting with the fist, Isaiah 58. 4. or with the tongue, Jer. 18. 18. But by smiting here Calvin best understandeth killing in secret, which is not so readily vindicated by the Magistrate, because it is kept from his knowledge. And it is to be noted, to satisfy such, as inquire, why no more sorts of wickednesses are accursed, as sinful swearing, blasphemy, &c. that only such sins are mentioned here, as are done in secret, and so escape often times the censure of the Judges, for such is lying with a beast, with a fathers wife, &c. but who so transgresseth in anything is also accursed, verse. 26.

Cursed be he, that taketh a reward to slay the innocent.] Against taking bribes in Judges, see Deut. 16. 19. It is complained of in these terms, Ezech. 22. 12. Hebr. it is, to smite the soul of innocent blood. Such Princes are complained of, Isaiah 1. 15. as having their hands full of blood, and this is not only by condemning to death unjustly, but to the wronging of the poor in that, whereby the life is sustained. He also, that for hire killeth another, is hereby accursed.

Cursed be he that confirmeth not all the words of this Law to do them.] Every transgressor in anything against the laws of God is hereby accursed, and not only he, that transgresseth in the premises. And hereby all men, yea even the Law-giver himself, as Rabanus noteth, become guilty, seeing there is no man that liveth and sinneth not. Wherefore the law leaving all men under the curse, forceth all to flee to Christ for a blessing, who to deliver us from the curse, was made a curse for us, Gal. 3. 13. so that the Law is rightly said to be a School-master to bring us unto Christ. To confirm the words of the law, is to continue in obedience to it always, as it is expounded Gal. 3. 10. and as the next words here, to do them, added for explanation, do declare. Wherefore it is said, that a righteous man turning from his righteousness shall die.

The accursed, as Chytreus noteth, is set forth by divers words amongst the Greeks, which are very significant. 1. 〈 in non-Latin alphabet 〉 , as here and Gal. 3. execrated, and subject to horrible punishments and death from God's hand. 2. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to set up, because the excommunicated and accursed, are set up upon the doors of Churches publicly. 3. 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 to take away, as excrements or other filthy things, to show the baseness of the accursed. 4. 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 to scour and pare away. 5. 〈 in non-Latin alphabet 〉 abomination. 6. 〈 in non-Latin alphabet 〉 contaminated, and contaminating others. 7. 〈 in non-Latin alphabet 〉 not to be touched for filthiness. 8 〈 in non-Latin alphabet 〉 one for whom prayers are to be made. 9. 〈 in non-Latin alphabet 〉 a blot of mankind. 10. 〈 in non-Latin alphabet 〉 , one whose destruction turneth away judgments from the public state.

CHAP. XXVIII.

THe second particular here followeth, viz. It is shown, that the blessings [Particular 2] and curses pronounced and said Amen to by the people shall not be in vain; for who so keepeth these Laws shall be blessed abundantly, but the transgressors accursed in everything. And first it is shown how many ways they shall be blessed in obeying, v. 1. 2, 3. &c. to v. 15. and then how many ways accursed in transgressing, v. 15. 16, 17. &c. to the end of the chapter, wherein he proceedeth much like, as Levite. 26. where also the blessings are thus set forth more briefly, and then the curses more largely.

Touching the blessings. The Lord thy God will set thee on high above all the Nations of the earth: And all these blessings shall come on thee, and overtake thee. In speaking of the blessings he setteth them forth. 1. Generally, and then particularly. Generally he saith, they should be the most mighty of all Nations, and most abounding in all worldly blessings, and so be set on high above them. Ainsworth by their being set on high understandeth heavenly blessings, and dignity, as the heavenly calling of the faithful is said to be an high calling, and herein indeed their greatest dignity stood, see Deut. 4. 7, 8. and cap. 26. 19. but because herein they were already exalted above all others, and the highness here spoken of was that which should be, if they obeyed, it is rather to be held to be the highness, that standeth in being blessed as here followeth, viz. in outward things the establishing in that high calling not being excluded; because v. 9. It is one of the blessings promised: whereas he saith, All these blessings shall overtake thee, he meaneth as Hugo noteth, although they should not seek for them, yet as the shadow followeth the body so they should follow them; as to them that first seek the kingdom of God and the righteousness thereof, it is said, all other things shall be cast upon them. So that there is nothing else, which the faithful need to care for but to obey his Laws: for then [Note.] he will care for them to send them all manner of blessings. Touching the particulars, the first is upon a man's person, Blessed shalt thou be in the city and in the field; that is, in all places where thou comest, these two being put for all.

The second upon his children and possessions, v. 4. 5. Blessed shalt thou be in the fruit of thy body, and of thy ground and cattle, &c. Blessed in thy basket, and in thy store. The Septuagint hath In thy barns and remainders. The basket was that whereinto they put their fruits, when they had gathered them, Deut. 26. for store, Hebr. is dough-trough; so that by these two all vessels and places where they put their fruits were meant.

The third upon his affairs▪ and administrations, v. 6. Blessed shalt thou be when thou comest in, and when thou goest out, thus the phrase is used, 2 Chr. 1. 10. Act. 1. 29. Gen. 39. 11. Psalm. 104. 23. 2 Sam. 3. 25. Acts 9. 28.

The fourth blessing is victory over their enemies, v. 7. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face, they shall come out against thee one way, and fly before thee seven ways; here seven ways is put for many ways, the meaning is, that they should make a full conquest over them of their prevailings against their enemies, see also Leviticus 26. 7, 8.

The Lord shall command a blessing upon thy store house, &c. This is the fifth blessing upon their corn and fruits, when they had gathered and laid them up, they should be preserved from corruption and fire, and all evil casualties, and the fullness hereof is implied, see Prov. 3. 10. and Levite. 26. 10. And in all that thou settest thine hand unto, &c. this is added for explanation of that v. 6. When thou comest in and goest out.

The sixth blessing is in spiritual things, v. 9. He shall establish thee an holy people unto himself. Thus it is said, John 1. 16. We have received grace for grace; and thus we make our election sure, 2 Pet. 1. 10. And thus saith Calvin, he meaneth, that their adoption and sanctification should be established, and this is interlaced amongst many outward blessings, to show that when they were full and wanted nothing, they should not think that their happiness consisted in this, but from hence look higher to grace and the glory to come, of which the outward blessings were figures. The 7 blessing is in making them known to be thus blessed of God amongst other Nations to the striking of a reverence into them towards them.

And all the people of the earth shall see, that thou art called by the name of the Lord, and shall be afraid of thee. That is, they shall see that ye are God's children and his peculiar whom he standeth for, and therefore he repeateth again, as this spiritual blessing; so the temporals of being plenteous in the fruit of the body, cattle and ground, and of being blessed in all the works of their hands, v. 12. meaning, that the fame of these blessings upon them should be spread into other Countries about for their greater glory.

The 8. blessing is, the opening of the treasures of rain upon their land to make it so fruitful. v, 12. And the Lord shall open his good treasure the heaven, to give rain upon thy land in due season, so Levite. 26. 4. Deut. 11. 14. Not only the rain, but the snow and the hail and wind, are said to be his treasures, Job 38. 22. Ps. 135. 7.

The 9. and last blessing is overabundance, so that they should not only have for the supplying of their own necessities, but also to lend the people of other Countries, And thou shalt lend to other Nations, and shalt not borrow.

And the Lord shall make thee head, and not the tail, &c. Of which see before Deut. 15. 6. where lending and having sovereignty are spoken of together, and so they are put together in this place by the Septuagint: Thou shalt lend unto many Nations, and shalt not borrow, and thou shalt rule over many Nations, and they shall not rule over thee, Prov. 22. 7. The borrower is servant to the lender; of this phrase of head and tail, see Isaiah 9. 14. 15.

If these blessings shall seem to have been promised in vain, because the [Object.] godly enjoy them not, but oftentimes suffer much misery in this world: Calvin answereth well, first that in the time, when these promises were made, when the heavenly glory to come was not so plainly discovered; God seldom failed thus to bless his servants, thus both drawing them, and giving them some taste, as it were of the happiness to come, to which they were to be holpen hereby to look up for the greater comfort, whereof these were types and figures. But now under the Gospel; heavenly comforts being more frequent and manifest; the godly suffer most, and are ofttimes most miserable here, the spiritual comforts being sufficient to support them in the midst of all worldly miseries, and the consideration of our Lord Christ in his sufferings for us to whom we are thus conformed, that we may be conformed to him in glory. 2. None do so perfectly keep God's Laws, but they sin in many things, and therefore the blessings promised to such as keep all God's Commandments diligently are due to none, so that it is of grace in Christ, who hath fulfilled the Law for us that we enjoy any blessings temporal or spiritual, and therefore God doth not deal fundamentally with his in promising much and performing little, but is better than his word, in that when we come so much short of our duty, yet he blesseth us with spiritual blessings; joy in the Holy Ghost, and heavenly comfort in believing, which are far more then all worldly blessings. Again, to be deprived of worldly blessings is ofttimes a means of more spiritual good, and godliness with contentation is great gain, although we have but food and raiment, yea although we want these, Phil. 4. 11.

Touching the curses, they are contrary to the blessings hitherto named, as is apparent for the three former, v. 16, 17, 18, 19. but for the rest, that order is not kept, for the next particular curse in shutting up heaven from raining, v. 23. if contrary to the 8. blessing, v. 12. The threatening of cursing, vexation and rebuke in all that they should set their hands unto going before this. v. 20. is an amplification of the third curse in their coming in and going out. For cursing, vexation and rebuke the Septuagint hath penury, famine and consumption, but the word rendered vexation, implieth not only famine, but wars also, and other plagues upon the body, Zach. 14. 13. 1 Sam. 14. 20. and 5. 9.

Vers. 21. 22. Other curses contrary to the blessings upon their persons and possessions, and to that of victory over their enemies are laid down in brief, but more largely expressed in the words following.

The Lord shall make the pestilence to cleave unto thee, &c. and shall smite thee with a consumption, a fever, an inflammation, and with extreme burning, and with the sword, with blasting and mildew, &c. Touching the pestilence and sword, see Levite. 26. 25. and Amos 4. 10. and these two judgments are mentioned, Exod. 5. 3. of the fever and consumption, Levite. 26. 16. the inflammation and hot burning are symptoms of a fever. Blasting is a dryness as the word signifieth brought upon the corn by the East wind to the exinaniting there of the mildew is by too much moisture making the corn to fade, before it is ripe, see Jer. 30. 6. Amos 4. 9 Hag. 2. 17.

Now for the fourth curse, verse. 23. opposed to the 8 blessing, verse. 12. The heaven over thee shall be brass and the earth under the iron. And the Lord shall make the rain of thy land powder and dust, &c. Of this, see Levite. 26. 19. and dust was that from which one of the plagues of Egypt came, Exod. 9. 9. powder and dust driven about by the wind are caused by long continued droughts to the great annoyance of men, see the like phrase, Isaiah 5. 24. and 29. 5. Ezech. 26 10. Nahum 1. 3. Luc. 9. 5.

The fifth curse is opposed to the 4 blessing, v. 7. The Lord shall cause thee to be smitten before thine enemies, &c. and this is not all, but he addeth, thou shalt be removed into all the kingdoms of the earth; the Septuagint, thou shalt be dispersed, this is spoken of, as in part fulfilled, Jer. 15. 4. and 29. 18. and 34. 17. and 2 Chron. 29. 8. but after their bloody crucifying of our Lord more fully: forever since the overthrow of their City by Titus and Vespasian, they have been as a scattered and despised people in all Nations. And therefore Jam. 1. 1. it is said, to the 12 tribes in dispersion: And thy carcass shall be meat to the fowls of the air, and to the beasts of the field, &c. Their misery should hereby be aggravated, in that they should have no burial, see Jer. 7. 33. and 16. 4. and 34. 20. Ps. 79. 1. 2, 3.

From hence to vesr. 43. those curses going before, verse. 16. 17, 18. upon their persons and possessions and children are further amplified, as also that v. 19, upon that which they put their hands unto. And first in their persons, v. 27, 28. And the Lord will smite thee with the botch of Egypt, and with the Emrods and the scab, &c. of that botch see Exod. 9. 9, 10. of the emrods, 1 Sam. 5. 9 Ps. 78. 66. for the scab the Cald. hath the dry scab which is incurable. These it seemeth were the diseases wherewith the Egyptians were smitten in judgment, Exod. 15. 26. so that he meaneth that they should be accounted and dealt withal as a most profane Nation.

And the Lord shall smite thee with madness, and blindness and astonishment of heart.] This is a judgment yet far greater, then any of the former, when the mind is blinded, and insensated in respect of good and evil, and so a man as mad is carried headlong to his own destruction. It is the same, as Chytraeus noteth, that is spoken of Rom. 1. to be given over to a reprobate sense, and to do things contrary to all reason for their own overthrow here, as king Astyages, when he had made Harpagus to eat of his own son, whom he had slain, was through a just judgment of God so mad and blind, that he made Harpagus captain of all his forces against Cyrus to his own destruction. And Pompey began a civil war, which was to his overthrow, and Antonius brought the like upon himself by making war against Augustus Esa. 42. 19. Jer. 4. 9, &c. for groping at noon day, as the blind do verse. 29. it is again spoken of Job 5. 14. and 12. 25.

Secondly, in their undertakings, verse. 29. and thou shalt not prosper in thy ways, but be oppressed and spoiled evermore, &c. to verse. 35. The particulars wherein they should be oppressed and spoiled, are first, in a wife, house, and vineyard.

Vers. 30. thou shalt betroth a wife and another man shall lie with her, build an house and not dwell in it, &c.] Three things of such consequence, that when they went to war, either of them privileged any man from going lest these evils should befall them, being counted the greatest eclipse of their happiness that could be.

2. In Oxen, Asses, and Sheep, verse. 31. thine ox shall be slain before thine eyes, and thou shalt not eat thereof, thine asse shall be violently taken away, &c.] The godly as well as the wicked do sometimes suffer both thus and in botches and biles, &c. as Job, but as Calvin saith, though they bear the ensigns of the wicked thus for a time, yet there is a great difference, to them they are exercises of patience only, but to these just rewards of wickedness out of the curse of God.

3. In their children, verse. 32. thy sons and thy daughters shall be given to another people, &c.] So that although they had the fruit of the womb, yet they should not be blessed, but cursed herein, for their eyes should look and fail with longing for them all the day.

4. In all the fruit of their land, and not of their vineyards only, verse. 33. the fruit of thy land and all thy labors shall a nation, which thou knowest not, eat up, &c.] Of this see Esa. 1. 7. Jer. 5. 17. and 8. 16. and this, he saith, should make them mad to see it, verse. 34. they having no sense of God's favor, and so being full of sorrow and impatience, and this is contrary to the fifth blessing, verse. 8. being the sixth curse. And hitherto of the second curse amplified upon their undertakings. 3. He returneth to their persons again, explaining more fully the botches, wherewith they should be smitten, verse 35.

Vers. 35. The Lord shall smite thee in the knees and legs with a sore botch, that cannot be healed, &c.] And adding something more of their captivity into the land of their enemies.

Vers. 36. The Lord shall bring thee and thy king, &c. to a nation, which neither thou nor thy fathers have known, he calleth their king the king, which they should set over them, to intimate prophetically, what they did, 1 Sam. 8. this was fulfilled when Nebuchadnezzar and Shalmaneser carried their kings and them away captive to Babylon, and there thou shalt serve other gods wood and stone, the Cald. thou shalt serve them, that serve other gods; but it is meant, that being urged with misery, they would yield to do anything, even to commit horrible idolatries, and this is spoken, as a just and fit punishment for serving Idols in their own country, Jer. 2. 27. and because they would not serve God in their own land, the Lord saith Calvin, gave them over to be slaves to stocks and stones, and this is contrary to the sixth blessing of being an holy people, verse. 9. and so may be accounted the seventh curse.

Lastly, touching their person, verse. 37. thou shalt become an astonishment a proverb, and byword among all nations, &c.] Hereby their misery should be aggravated, in that they should be mocked at and derided everywhere, see the same threatened again, Jer. 24. 9. 1 King. 9. 7. Psal. 44. 14, 15. this is contrary to fame in all nations, and so may well be reckoned for the 8. curse opposed to the seventh blessing, verse. 10. 4 He amplifieth the curse upon their possessions and children by other means, besides the enemies making a prey of them, before spoken of, verse 31. 32, 33. viz. by locusts, worms and blasting.

Vers. 38. Thou shalt carry much seed into the field and gather but little in, for the Locust shall consume it, verse. 39. Thou shalt plant vineyards and dress them, &c. the worms shall eat them, &c.] see this fulfilled Joel 1. 4. Amos 4. 9. and Chap. 7. 1, 2. Hag. 1. 6, 11. Hereby we may see, as Calvin noteth, that God hath other armies even of the smallest creatures to bring against the wicked to destroy them, besides the armies of men.

That of their sons and daughters going into captivity, verse. 41. is not the same with their being given into their enemies hand, verse. 32. for there the carrying of them away by force is meant, here their wandering into other places being driven through the want of food at home.

And hitherto of the amplification of the curses upon them, their children and possessions, now followeth the ninth curse.

Vers. 43. The stranger that is within thee, shall get up above thee very high and thou shalt come down very low, he shall le • d to thee, &c.] And this opposed to the ninth blessing, verse 13. and may be understood thereby. From hence to verse. 58. that judgment, by the enemies subduing them, is further amplified, because it should be the most grievous of all others.

Vers. 48. Therefore thou shalt serve thine enemies, which the Lord shall send against thee in hunger and thirst, &c. and he shall put a yoke of iron upon thy neck] By this phrase is set forth a most hard servitude, as Jer. 28. 13, 14. for to be a servant is to be under the yoke.

The Lord shall bring a nation against thee from far, as the eagle fleeth, &c.] This was fulfilled in Nebuchadnezzar, who came from Babylon against them, which was a far of, by reason of which they feared him not, and therefore Dan. 7. 4. the Babylonian kingdom is set forth under the figure of a Lion with Eagles wings, so Ezech. 17. 3, 12. And it is added, a nation whose tongue thou shalt not understand; to aggravate their misery, because when the enemy understandeth the speech of those, whom he hath subdued, and they understand his speech, he may by their prayers be moved to some pity, but in this case not.

A Nation of fierce countenance, &c.] Such that cruel tyrant Antiochus is said to be Dan. 8. 23.

He shall eat the fruit of thy cattle, and the fruit of thy land, &c.] This was fulfilled, Isa. 1. 7.

And he shall besiege thee in all thy gates, &c.] That is, in all thy strong cities, &c. the like threatening, and of being brought to eat their own children, see before Levite. 26. 29. Jer. 19. 9. and it was fulfilled, Lament. 4. 10. 2 King. 6. 29. see also Baruch. 2. 3. and again this curse took effect at the destruction and siege of Jerusalem by the Romans. Of which Josephus writeth thus. In the time of this siege, if there were any food found in any place, wars were presently made therefore between parents and children, and dearest friends, whilst they strove to pluck it out not only of the hands, but even of the jaws of one another, and the very dead were searched, to see if happily they had any food about them. And men ran up and down as if they were mad, to seek food, and they ate that, which the very dumb creatures use not to eat, as thongs and skins and leather of shoes. There was one Mary the daughter of Eleazar a noble woman who came to Jerusalem with her goods, but being by these Harpyes spoiled of all, and pressed with hunger killed her own sucking child, and made ready and ate the flesh thereof, which they smelling, rushed in upon her, but were so amazed at the sight hereof, that they went away ashamed, leaving her that food only to sustain her life withal. Vers. 57. for these words, her young one, that cometh out between her feet, Hebr. is after birth, or secundines, as Calvin hath it, with her little one in it, which is yet more horrible to feed upon, yet it is said she should eat it in secret; the Cald. rendereth it, the least of her children: verse. 59, 60, 61, 62, 63. the curse in grievous sicknesses and diseases is further amplified, hereby he threateneth, that they should be destroyed and brought to a few in number. Whereas verse. 63. it is said, as the Lord rejoiced over them to do them good, so he will rejoice over them to bring them to naught, this is not contrary to that in other places, where the Lord is said to be unwilling with the death of him that dieth; for his rejoicing, saith Calvin, is so in justice executed, that he had rather in mercy pardon the wicked, if their malice would suffer it. Of rejoicing at destruction, see also Prov. 1. Rev. 18. 20. Psal. 58. 11. Jer. 51. 48. Prov. 11. 10.

Lastly, that of being carried away by their enemies, and subjected unto them is further amplified, verse. 64, 65, &c. to the end of the Chapter.

And the Lord shall scatter thee among all people from one end of the earth to the other, &c. see before, verse. 25. Hebr. it is, from the end of the earth, and to the end of the earth; this is again repeated, because he had more to say of their misery in this their unparalleled dispersion.

and among those nations thou shalt find no ease, but the Lord shall give thee a trembling heart, &c.] Levite. 26. 36. and verse. 16.

For the last words, verse. 68. The Lord shall bring thee again to Egypt by stripes, &c. they were brought from thence through the Red Sea upon dry land, in the greatest mercy that could be; but he saith, they should return in ships, and yet addeth, by the way, &c. because although part of the passage was by water, yet the greatest part was by the wilderness. But God had said, that they should go that way no more, is he then contrary to himself? Answ. he had said so in mercy, if they obeyed, but sin breaketh all covenants. Of their return into Egypt, see also Hos. 9. 3. And there he saith, they should be sold to their enemies for bond-men and bond-women, and there should be none to buy them, they should for the small price set upon them be counted so vile. Hugo saith, that by Egypt may be understood Alexandria, to which they go by ships, whither Titus and Vespasian sold the Jews, 30 for a penny, as Judas had sold Christ for 30. pence. These be the curses for sin, yet not for all, but for horrible and obstinate sinning, intimated in that he saith, if thou wilt not hearken, verse. 15. because otherwise they could never have been free from them, so doth sin cleave to every man. It is to be noted both here, and Levite. 26. that he is much larger in pronouncing curses, then blessings, which was most probably, because he saw, into what rebellion and wickedness they would break, for which such strong bulwarks of curses had need to be opposed against them. And herein an example is given to us to inculcate judgments again and again against these wicked times, and to preach mercy more sparingly, lest if we do contrariwise, men be brought to presume upon mercy, and so to sin the more licentiously.

Mystically, saith Rabanus, the famine threatened, is the famine of the Word, Amos 8. the ague is the coldness of infidelity; the burning heat, the fire of evil concupiscence; a corrupt air is given, when an impure life is led; the heaven is brass, when the Doctors of the Church speak no comfort, but hard things; and the earth iron, when their hearts are hardened in sin. The dust and powder of ashes are sterility in good works, and the fire of eternal destruction following after. The enemies pursuing, are infernal spirits; the fowls and beasts eating their carcasses, the same spirits tormenting them in hell diversely. The botch of Egypt is the malice of this world; the emrods pride, and the itch, fury, &c. all which it were too long to repeat, especially being so forced, as many of the particulars here are.

CHAP. XXIX.

ANd hitherto of the second particular; Now followeth the third, viz. [Particular. 3] a warning not to sleight these threatenings. And here first they are moved to obey, from the consideration of God's favors towards them commemorated, from verse. 1, 2, 3. unto verse. 10. Secondly, they are warned against the slighting of these threatenings, verse. 10, 11, &c. to verse. 20. Thirdly, they are threatened anew, if they slighted them, verse. 20, 21, &c. to the end of the Chapter.

For the commemoration of benefits past, It is begun with showing, that [Part 1] this was another covenant made with them; the brief whereof is set down in this Chapter, and Chap. 30.

These are the words of the covenant, which the Lord commanded Moses to make with the children of Israel, in the Land of Moab, beside the Covenant which he made with them in Horeb.] By the words of this Covenant he meaneth, as Hugo hath it, all the words of this book hitherto, and in these two Chapters, for they were spoken in the land of Moab, c. 1. 1, 5. And the same, which is called a covenant here, Chap. 31. is called a law, these are the words of this law, and it is written in a book and given to the Levites to be kept in the side of the ark, chap. 31. 26. Whereas it is said, These are the words of the covenant, &c. beside the covenant, &c. It is not meant, that it was another testament besides that made Exod. 19. &c. for then there should have been divers testaments besides the new, when as there is but one, besides it only, commonly called in the Church, the Old Testament; for almost all things herein were set forth before, but for the repeating and explaining of all things so largely, and some new additions made, it is called a covenant beside that given in Horeb. Moreover the old generation, to which that was given, was now worn away and dead, as we may see, Deut. 1. after that they had broken it, wherefore being in these words renewed again for them now living, and all their generations to come, it is thus entitled. And to purchase the more authority unto it, he saith, these are the words of the covenant which the Lord commanded Moses to make, &c. so that all the laws added, and all the exhortations and amplifications came not from Moses, but from the Lord dictating them unto him. Of the covenant in Horeb, see Exod. 19. 20, 21, 22, 23, 24.

Ye have seen all that the Lord did before your eyes unto Pharaoh in the Land of Egypt, &c.] See the same before, Chap. 7. 19.

yet the Lord hath not given you an heart to perceive, and eyes to see, &c.] He said before that they did see, how then saith he here, that God gave them not eyes to see? S. Augustine moveth and answereth this, they saw with their bodily eyes, but not with spiritual to make any good use of their seeing, and thus seeing a man may see and not perceive, Matth. 13. 12. 2 Cor. 3. 15. And in saying thus he intimateth, that all spiritual sight cometh from the grace of God, neither have we it of ourselves, for man understandeth not the things of God, but when he giveth him the gift.

I have lead you forty years in the wilderness, &c.] See for this, Ch. 8. 3, 4.

thou hast not eaten bread] That is, saith the Interlinear gloss, not the bread of men, but of Angels, that is, Manna.

nor drunk wine nor strong drink.] Augustine comparing this with Exod. 32. 6. they sat down to eat and drink, which he understandeth of drinking wine, because it was in feasting, moveth a question, how these two places can be made to agree? and answereth, that they then drank wine, which they brought with them out of Egypt, which lasted till they came at Horeb. But Josephus saith, that the provision brought with them out of Egypt lasted but 30 days, and to Horeb they came not, till after 45 days, Exod. 19. 1. viz. the first of the third month. But Hugo to clear this, saith, that Josephus by their provision understandeth not wine, but bread only, but if so, and it be granted, that they drank wine then, the question still remaineth, because here it is said, they drank no wine. It is better then to hold, that they drank no wine then, for no such thing is expressed, and so there will be no difference, or if they had a little, which some of the chief drank sometime, as it is supposed, that Nadab and Abihu did, from Levite. 10. 9. Yet because the congregation generally drank no wine, but water, it might well be said, that they drank no wine 40 years.

And when ye came to this place, Sihon, King of the Amorites, &c.] Of this, see before Chap. 2. 32, &c. and before that, Numb. 21. & Numb. 32.

And hitherto of the first part of this Chapter, viz. the commemoration [Part 2] of mercies past; now followeth the second against the slighting of the threatenings before going.

Ye stand this day all of you before the Lord your God; your captains and tribes &c.] Here they are reckoned up who entered into covenant with the Lord, from their captains and eld 〈…〉 to the strangers amongst them, and to the hewers of wood and drawers of water, that is, the most base and servile sort, as we may see by the Gibeonites, Josh. 9. who were condemned to this forever. And he addeth, verse. 15. not only him that is, but that is not here this day, that is, every generation of theirs to the world end, so Targum Jonathan. Then he remembereth their coming out of Egypt, and through many nations in the midst of many dangers to stir them up the more to obedience, and to detest idols, which they saw them serve, who were therefore overthrown before them. But if any contrariwise instead of detesting them, should serve them, having a root bearing gall and wormwood, that is, an heart, which yet lieth hid, but manifested in time by the bitter fruits of sin, so Act. 8. 23. Simon is said to be in the gall of bitterness; and Heb. 12. 15. Lest any root of bitterness spring up amongst you, &c. see Deut. 32. 32. Amos 6. 12. and sometime gall and wormwood are put for the bitter punishments of sin, as Jer. 9. 15. & 23. 15. Lament. 3. 15.

And when he heareth the words of this curse shall bless himself, &c.] That is, be secure and without fear, as if these threatenings were only an empty sound beating the air; to add drunkenness to thirst, the Cald. that I may add to him the sins of ignorance to those of presumption; the Sept. that the sinner destroy not also him that is without sin. But the word 〈 in non-Latin alphabet 〉 here used, signifieth drunkenness, and 〈 in non-Latin alphabet 〉 thirst, but 〈 in non-Latin alphabet 〉 rendered to add, is either to add or to destroy, Psal. 40. 15. the vulg. latin, et assumat ebria sitientem, by Hugo expounded by that, Hab. 2. 15. Woe to him that giveth his neighbor drink. Rabanus with better sense, that he which is drunken in malice should seduce him to error, who desireth to know and to hold the truth: but the best is, to take it according to our translation, or as Calvin hath it, to add the drunken to the thirsty, that is, to add to the inexpleble desire of doing wickedly, audacious licentiousesse to commit any wickedness: for the desire of doing evil in the wicked is like a dropsy, making a man always thirsty and never satisfied with drinking, and they that with an unbridled liberty commit sin, do stupefy themselves by a custom of sinning, like drunkards, thus coming to have no sense of good and evil. The Apostle calleth such 〈 in non-Latin alphabet 〉 , past feeling, Eph. 4. 19. wherefore it is a proverbial speech like that of adding oil to the fire. Chytraeus understandeth it of false teachers, assumat ebria sitientem, that is, so let such as corrupt the truth with false opinions like drunken Doctors perish with their disciples, that greedily drink in their errors, Jer. 5. Jer. 6. 8. Isaiah 19. Ezech. 28. He mentioneth also and rejecteth another reading and exposition, to prefer the drunken before the thirsty, that is, the soul drunken in concupiscences before that which abstaineth herefrom.

The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, &c.] Here followeth the third part of the Chapter, viz. the renewing of the threatenings. For these words, the Lord [Part 3] will not spare, Hebr. is, the Lord will not be pleased to spare, this being spoken by way of of opposition to his pleasing himself in his wicked way, so Calvin, and he saith, of all wickednesses this is the most provocative, and shutteth up the gate of mercy, and bringeth to most certain and horrible misery, therefore Isaiah 23. 13, 14. when they said by way of mockage, tomorrow we shall die, the Lord threateneth, that this wickedness should not be purged, till they died, see Psal. 59. 6. the phrase of jealousy smoking, or burning against such is also used, Psal. 74. 1.

And the Lord shall separate him unto evil out of all the tribes of Israel, &c.] That is, from the communion of the Church, out of which there is no salvation, Act. 2. 47. so the false prophets are threatened, Ezech. 13. 9. they shall not be in the secret of my people, neither shall they be written in the writing of the house of Israel, verse. 22, 23, &c. this is amplified further by showing, that the generation to come of them and all nations should see these curses, and that the whole land is brimstone and salt an • • urning, neither is it sown, nor beareth, &c.] This was never fulfilled according to the letter, but according to the sense at this day, it is observed by travellers, that many miles about Jerusalem the ground is most barren, and beareth neither corn, grass, nor tree, which is doubtless an effect of this curse, for saltness is put for barrenness, Psal. 107. 34. and to sow with salt, is to make barren, Judge. 9. 45. Jer. 17. 6. Ezech. 47. 11. And because Sodom and the cities about it were destroyed with brimstone and fire, and the earth is all salt; these are here put together to express the stupendous barrenness of this land much like unto that.

And they shall say, why hath the Lord done thus to this land, &c. And men shall answer, because they have forsaken the covenant of the Lord God of their fathers, &c.] Thus also it is said men should speak, 1 King. 9. 8, 9. 2 Chron. 7. 22. Jer. 22. 8.

And they went and served other gods, whom they knew not, neither had he given them to them.] For these last words Calvin hath, which have bestowed nothing upon them; the Cald. and they had not done good unto them; the Sept. neither had he distributed to them. Junius, and God had not imparted to them; and this, he saith, hath reference to Deut. 4. 19. where it is said, that God had imparted the Sun, Moon and Stars to all nations, and they are charged not to worship them; but here, if the words be thus rendered, their worshipping of other gods, the works of men's hands is taxed, for these gods imparted to none, but were merely men's inventions. The vulgar latin, To whom they were not given, that is, saith Hugo, that they should serve them. I prefer that of Calvin and the Chaldee, none of these idol gods, whom they served had given or done any good to them, and so their 〈 in non-Latin alphabet 〉 is opposed to gods, 〈 in non-Latin alphabet 〉 , Deut, 4. 19. their not imparting to them to God's imparting of good to all, whereby all were obliged to serve him.

and cast them into another land] The word 〈 in non-Latin alphabet 〉 , cast, is written with a very great 〈 in non-Latin alphabet 〉 to denote, as Baal-Hatturim hath it, the greatest casting away that ever was, for there was none like to that of the ten tribes, 2 King. 17. wherefore the letter 〈 in non-Latin alphabet 〉 standing for ten, is also here wanting.

The secret things belong to the Lord, but the revealed to us and to our children, &c.] Over the word signifying secret things are two pricks, and over that signifying revealed two, and two over these words, to us and to our children, to show, that this sentence is greatly to be marked. It seemeth to have no coherence with the former words, and therefore is said by Hugo to be a little Chapter, or a piece of a little Chapter, by itself, and yet be maketh it two ways to cohere with the words before going: 1. thus, the secrets of the Lord, or those things which are hidden with the Lord, are manifested to us and to our children, that we should do them, that is, his Will set forth in these laws. 2. thus, the curses brought upon the land for sin were hidden with the Lord before even from eternity, but are manifested to us and our children, that they shall be brought upon transgressors, that we might be moved hereby to keep his Commandments always, and this he saith, seemeth to be most agreeable to the meaning of Moses, because he had now revealed them unto them. Thus also Andreas, the curses against transgressors, and the benefits to such as obey, which are secret and hidden with the Lord from other nations, are manifested unto you, that ye should keep his covenant always. Some Hebrews, as Cazkuni and Jonathan by secret things understand secret sins, and so the word is used, Psal. 19. 13. These, they say, are with the Lord, and known to him, who will punish them in his due time, but sins open and manifest belong to us and to our children to punish. Chytraeus reading it, the things hidden by the Lord, which are manifest to us and to our children, expoundeth it of the mysteries of the Gospel, which were secrets in times past, but now are manifested and revealed to us by the Spirit, Rom. 16. Eph. 3. Calvin rejecting that of the Hebrews, and this of Chytraeus, and his translation, because these words are not one continued sentence, but one thing is here opposed to another, by secrets understandeth such secrets of the Lord, as it concerneth not us to know, and if we did we should be never the better therefore, from prying into these out of vain curiosity we are therefore here forewarned: by things revealed, the laws and ordinances of the Lord, and generally his holy Word, to learn and to exercise ourselves in which we are here taught, that it is our duty continually, because it is said, belong to us and to our children forever; so Deut. 4. 9. whereupon Maimonides observeth, that everyone is bound to learn the law night and day, be he rich or poor all the days of his life, for when he ceaseth to learn, he forgetteth. But this learning must be, that we may do all the words of this law; for if a man heareth the Word only and doth it not, he deceiveth his own soul. Thus I have shown the divers expositions upon these words, any of which the reader may follow, as seemeth best unto him. But I prefer that, which referreth secrets to judgments and curses before spoken of, as if he had said, the time when and how long, and the judging spiritually of the people of Israel for their wickedness by giving them over to infidelity, are secrets with God, neither doth any man know them, but things revealed, that is, the law and will of God set forth therein belong to us, and are always to be taken heed unto, and meditated upon, that we may with all care and diligence live accordingly. Thus the rejection of the Jews for a time is called a secret or mystery, Rom. 11. 25. And as this, so it is meant, that all secrets, as when the day of judgment shall be, the times and seasons of all things, &c. are with the Lord only, neither ought we to tire ourselves in searching into them, but into that, which more concerneth us, and will be more profitable for us to know: how the revealed things are with us, is further shown, Chap. 30. 14.

CHAP. XXX.

ANd hitherto of the third particular; the fourth here followeth, viz. [Particular. 1] the comforts promised upon their repentance, after being judged for their sins.

And when all these things are come upon thee, the blessings and the curses, and thou shalt call them to mind among all the nations, whither the Lord hath driven thee, &c.] The blessings, saith Hugo, upon the obedient, and the curses upon the disobedient, and being under the curses thou shalt consider to turn: for this is the beginning of grace to call to mind, that we are, under God's judgments for our sins, see the like speech, Deut. 4. 39. 1 King. 8. 46. Isaiah 46. 8. Lament. 3. 21.

And shalt return to the Lord thy God, &c.] Here is the second degree of repentance, to turn by humiliation before God, and faith, Lament. 3. 40. for as a man cannot turn to Christ, unless he believeth in him, for he cometh to him, that believeth, Joh. 6. 35. so there is no turning to God without faith, and the third degree here set down, and shalt obey his voice, is an effect of faith, which purifieth the heart, Act. 15. 9. wherefore, as Hugo and others well note, the mercy promised here to them that turn, is to be understood, as promised to the Israelites, when at the last they shall believe the Gospel, which is here prophesied of, as also Rom. 11. 25, 26. and 2 Cor. 3. and to intimate this, it is said, verse. 5. I will multiply thee above thy father • ▪ verse 5. And these comforts belong to all, that by true repentance and faith turn unto Christ. And he hath summed them up to be four; 1. Reducing again into the land of promise. 2. The circumcision of the heart. 3. The abundance of all good things. 4. The joy of the heart; see the like promise, Jer. 32. 36. and Jer. 18. Jer. 25. Baruch 2. 3, 4. of their gathering together from all nations, where they had been scattered, verse. 3. it is often spoken, Psal. 107. 1, 2, 3. & 147. 1, 2. & 106. 47.

For their being driven to the utmost parts of heaven, verse. 4. hereby are meant the utmost parts of the world, so called, because they seem to be bounded about by the heavens, this promise is made use of, Nehem. 1. 8, 9. and Jonathan saith, it shall be performed in the days of Elias spoken of, Mal. 4. and of the king Christ.

And the Lord will circumcise thine heart, and the heart of thy seed, to love the Lord, &c.] This also the Rabbins say, shall be done by Christ; of this, see Col. 2. 11, 12. Rom. 2. 29. Deut. 10. 16. It is, when by his Spirit he cutteth away all evil from the heart, and maketh it pliant unto good, which is implied in these words, to love the Lord, for this is the foundation of all goodness, Jer. 32. 39. Ezech. 11. 19.

And the Lord will put all these curses upon thine enemies, &c.] Besides the spiritual blessings spoken of before, here are temporal promised, when they should be replanted in their own land. This of cursing their enemies is further amplified Lament. 3. 64, 65. But the ground of all blessings both of this and being plenteous, is obedience to God, verse. 8, 9. as is said, 1 Tim. 4. 8. godliness hath the promise of this life, and of that which is to come.

For this Commandment which I command thee this day, is not bidden from thee, neither is it far off, &c.] After the condition of obeying, that they might be blessed in everything, this is added, to meet with an objection, if they should say, but how should we know all these laws, and be able to do them? Sol. it is very nigh, in thy mouth, and in thy heart to do it; which is not spoken, as meaning that they had power to do all things without sinning, but prophetically, that by faith in Jesus Christ they should come to be justified and sanctified from the curse of the law, fulfilling all things in him, as it is expounded, Rom. 10. 6. see my expositions there.

For as Hugo noteth, many of these laws literally understood, were such a burden, that they were not able to bear them, but spiritually understood they were easy, the scope of them being to drive unto Christ, who saith, my yoke is easy, and my burden light. He saith, in thy mouth, because with the mouth confession is made; and in thy heart, because with the heart man believeth, Rom. 10. 9.

By this Commandment or word then, the word of faith is to be understood, mystically meant in the law: for by the works of the law no man is or ever was justified and blessed, but by faith in Christ. Wherefore so often pressing to keep these laws, is mystically a pressing to believe, whereby alone all is fulfilled; yet this must always so be understood, as that occasion be not hereupon taken to live securely in sin, for who so thus believeth, hath only a dead faith, that will not profit him, but we must hereby be encouraged to keep the Commandments the more diligently, because we doing our best endeavor, all our imperfections are covered in so many of us, as believe, and we are accepted for perfectly righteous and holy.

The Jerusal. Targum upon these words, who shall go up to heaven, paraphraseth thus, O that we had one like Moses, that might go up; and upon these, who shall go beyond the sea? O that we had one like Jonah, that went down to the bottom of the Sea, how these words are varied by the Apostle, see Rom. 10. 6, 7, 8.

See, I have set before thee this day life and good, death and evil, &c.] That is, as the Targum Hierusolym. hath it, the law of life which is good, and the Law of death which is evil; the Targum Jonathan, the way of life, for which a good reward shall be given, and the way of death, for which an evil. Or the meaning is, I have propounded, what thou shouldst do to enjoy life and good and prosperity, and shown by what doing thou shalt be endangered in respect of death, misery, and destruction. And this is further explained to be the meaning, verse. 16, 17, 18.

I call heaven and earth to record against you this day, that I have set before you life and death, blessing and cursing, &c.] See the like obtestation, Deut. 4. 26. Life and death is set before us, when as the gracious promises to those that obey God, and the threatenings to the disobedient are propounded.

therefore choose life] That is to obey, to which life is promised, as is explained, verse. 20. that thou mayst love the Lord thy God▪ and obey his voice, &c. for he is thy life and length of thy days, &c. that is, if thou obeyest him, he will prolong and preserve thy life, which saith Chytraeus, would be considered, that seeing it is God that prolongeth our lives, we may use them to his glory, by instructing and training up others in his fear, Psalm 9. 92. 118.

CHAP. XXXI.

HItherto the exhortations, promises and threatenings uttered by Moses, together with the proposal of the Laws and Ordinances of the Lord. Now followeth that part of the book, in which the death of Moses is spoken of, and Joshua is appointed to succeed him, according to the distribution made, chap. 4. And here again is first the exhortation of Moses upon occasion of his death shown unto them to be at hand unto verse. 9. 2. His writing of the Law and appointing it to be read publicly in their assemblies, unto v. 14. 3. Joshua appeareth with Moses in the Tabernacle before the Lord, where the people's revolting after other gods is foretold, and a prophetical song touching this revolt to come is appointed to be written unto v. 22. 4. Moses writeth it, and the Lord giveth a charge unto Joshua, v. 22. 23. 5. The book of the Law is appointed to be put in the side of the ark to be kept there, v. 24, 25, 26, 27. 6. The elders and officers are gathered together to hear the words of the song, verse. 28, 29. 7 Moses speaketh of the words of that song, v. 30. and chap. 32. to verse. 44. 8. An exhortation is again made hereupon unto v. 48. 9. Moses is summoned to go up to Mount Nebo to die there, v. 48, 49. &c. to the end of the chapter. 10. He blesseth all the tribes severally, chap. 33. 11. He goeth up to the mount, and dieth, and is buried and commended, Chapter, 34.

Touching the first, v. 1. And Moses went and spake all these words to all Israel, [Part 1] and said, I am 120. years old, &c. The age of Moses was not the cause why he could no longer go in and out before the people, but the ordinance of God, that he should now depart out of this life, and therefore he addeth, Also the Lord hath said unto me, thou shalt not go over this Jordan: for he was still of strength sufficient, Deut. 34. 7. He mentioneth his great age therefore to intimate the long time that they had enjoyed his ministry, even 40. years, from 80. to 120. that they might be the more excited to profit hereby.

The Lord thy God, he will go over before thee, and destroy these Nations: Thus he spake before, Deut. 9. 3. and here repeateth it again, that although he died, they might not fear, but be of good comfort; and Joshua he saith, should go before them in his stead, see Numb. 27. 18.

And ye shall do unto them according to all that I have commanded you, that is, destroy and root them out, Deut. 20. 16, 17.

He exhorteth them to be strong and courageous, promising that the Lord should go with them, and not leave nor forsake them. And v. 7, 8. he useth the same words to Joshua, see Deut. 20. 1, 2, 3. Thus David encouraged Solomon, Chron 28. 20.

Touching the 2. particular, v. 9, 10. &c. And Moses wrote this Law, and [Part. 2] delivered it to the Priests, &c. And commanded saying, at the end of 7 years in the solemnity of the year of release, in the feast of Tabernacles, &c. The Law here said to be written was this book of Deuteronomy, see chap. 29. 1. It was delivered to the Priests and elders, because they by teaching, these by their authority should see to the keeping of this Law. Mal. 2. 7. Mich. 3. 1. 2 Chron. 19. 6, 8, 9. At the end of 7 years, that is, every 7 year of the year of release, see Deut. 15. 1, 2. At this time it must be read, because being freed from worldly cares, they were the more fit to attend to heavenly instructions. Mystically hereby was figured out the year of release by Christ, when a second Law or Deuteronomy should be read, viz. the glad tidings of salvation should be preached in the place, which the Lord should choose, that is, in the Church, and at the feast of boothes or tabernacles, that is, whilst this mortal life lasteth, set forth hereby.

For the manner of this reading, Maimonides saith, It was commanded to Joshua to read, and therefore consequently to the chief man amongst them, and when they had a king, to the king. He therefore came into the court of the women, which was the outward Court, and there having a pulpit of wood prepared for him, he went up, that he might be heard of all, then the trumpets were blown throughout all Jerusalem to assemble the people, and the minister of the Synagogue, such as is spoken of Luk. 4. 17. took the book and gave it to the master of the Synagogue, of whom it is spoken, Luk. 13. 14. and he gave it to the Sagan, or second chief Priest, who is called the captain of the Temple, Act. 5. 24. and the Sagan, to the high Priest, and the high Priest to the king, for the more honor; then the king stood or sat down, if he pleased and all the people gathered round about him, and he first blessing God, as Nehem. 8. 5, 6. read from the beginning of Deuteronomy to the end of Chap. 30. and when he had done reading, he foulded up the book and blessed God again. And all the time of his reading everyone was bound reverently to attend, yea the wise men, that knew all the Law perfectly. In the want of a king, when Ezra was the chief he suplyed this office of a reader. And to this reading all were bound to come, even women and children, who were not bound to come up to other feasts, Exod. 23. 17. yet to this all must come, that could understand Nehem. 8. 3. except the unclean.

Touching the third particular verse. 14. And the Lord said to Moses, [Part 3] behold the days approach, that thou must die, call Joshua and present yourselves in the Tabernacle, that I may give him a charge, &c.] This was done both to assure Joshua the more of God's calling him to this office, and to procure him authority amongst the people, when they should see a visible sign of God's presence to establish him for their ruler, as for this end, Moses before put some of his honor upon him, Numb. 27. 18, 19. They being in the Tabernacle the Lord appeared in a pillar of a cloud, &c. so he appeared, Exod. 33. 9.

Then he told Moses, that he should sleep with his fathers, and that the people would go a whoring after other gods, &c. when the death of Abraham was spoken of before, Gen. 25. 8. it is said, that he was gathered to his fathers, and likewise of Jacob, Gen. 50. and of Aaron, Numb. 20. and of Moses himself, Numb. 31. 1. here his death is set forth by sleeping, as Act. 7. 60. 1 Thes. 4. 13. Because it might appear to all generations to come, that the Lord knew before their revolting, and had given them the greatest warning against it, that might be, he appointed a song to be set forth, as a witness against them of his just proceedings in executing such judgments upon them, and this song is that following in Chap. 32. and these things were set forth in a song, that being drawn with delight they might the better be brought to learn it, and their affections might be the more moved by it. [Part 4]

Touching the fourth particulars, verse. 22. Moses therefore wrote this song the same day and taught it the children of Israel. And he gave Joshua the son of Nun a charge, &c.] This charge seemeth to be given by Moses, and therefore the Septuagint understanding it so, render the next words, thou shalt bring the children into the Land, which I sware, and I will be with thee, in the third person, he sware and he will be with thee. But the Vulgar Latin better, for he gave Joshua a charge, hath the Lord gave Joshua a charge, and so that, which followeth in the first person doth most aptly agree. And this understanding, he gave a charge of the Lord doth best answer to verse. 14. I will give him a charge which he had not done hitherto, and therefore this must be the charge, which he there meant.

Again Moses had given him a charge, verse. 7, 8. and therefore it is not likely, that he would so soon repeat the same again. Lastly, when Moses speaketh in the name of the Lord, he doth it always in the third person and not in the first, as in this place, wherefore the Lord speaketh here.

Touching the fifth particular, verse. 24, 25. And Moses commanded the [Part 5] Levites to put the book of the Law which he had written, in the side of the Ark to be there for a witness against the people, Verse 8, 9. it was written and delivered to the Priests the sons of Levi, and to the Elders; and the Priests are here to be understood by Levites, for they were the sons of Levi, and sometimes bare the Ark, as Jos. 3. 6, 17. and Josh. 6. 12. although most commonly the Levites bare it, Numb. 3. 31. Chap. 4. 15. and 10. 21.

Touching the sixth particular, verse. 28. And Moses said, gather to me [Part 6] all the Elders of your Tribes and officers, that I may speak these words in their ears, &c.] And here he inculcateth again the third time their Apostasy and misery to come in the latter days, meaning doubtless this which they now suffer, since their rejecting and crucifying of our Lord, who was sent amongst them.

CHAP. XXXII.

Touching the seventh particular, it is the word of the song. Give ear (O ye heavens) and I will speak, and hear, O earth the words of my mouth: [Part 7] my doctrine shall drop as the rain, &c.] Hugo observeth out of Josephus, that this was written in Elegiack Hebrew verses, Hexameters and Pentameters, because it treateth of the mercies of God. The song is contained in 43 verses, and may be divided into four parts. First, a proeme, or exordium to stir up to attention, Verse 1, 2, 3. Secondly, the mercies of God towards them are set forth, verse 4, 5, &c. Thirdly, the people's ingratitude and wickedness, verse 15, 16, 17, 18. Fourthly, their punishments, v. 19, 20, &c.

For the first. He calleth to the heavens and earth to hear, saith Ferus, as secretly taxing the people of Israel, who he knew, would not hear, [Part 1] so Esa. 1. and hereby he showeth, that they should be witnesses to convince the hard hearted Jews, and, as Hugo hath it, he speaketh not to them, as if they could understand his words, but because God by his almighty power should make the heavens and earth witnesses against them, as he did when upon their crucifying of our Lord, the sun was darkened and the earth shaked and opened. Or by the heavens, he saith, we may understand the angels, by the earth, men, or by the heavens, spiritual men, by the earth, the carnal; or by the heavens, as Augustine hath it, the contemplative, by the earth, the laborious, as if he had, hear both with the interior and exterior ear: but these are allegories. For his calling heaven and earth to witness, see before Deut. 30. 19. Chap. 31. 28. the more to affect the hearts of the people, for they shall testify against the rebellious, Jos. 24. 27. and they die not as men, but continue to be witnesses forever, Psal. 119. 89, 90. Eccles. 1. 4. Calvin calleth this a magnifical exordium, showing, that he was not about to speak of trivial things, but great and weighty, and so worthy the attention of all men.

My words, my doctrine shall drop as the rain] For doctrine, Heb. is 〈 in non-Latin alphabet 〉 received, because the minister receiveth that from the Lord, which he delivereth to the people, 1 Cor. 11. 23. and their doctrine is God's doctrine, 1 Thes. 2. 13. Hugo and Ferus and others generally expound this, as a wish let it drop, but Calvin saith, that it is a declaration of the nature of heavenly doctrine, it is as the rain, which maketh good ground fruitful, but hard and stony ground remaineth still barren, although never so great store of rain falleth upon it, so that hereby he taxeth his hearers, if they were not bettered by this doctrine, as being themselves only in the fault and this doth most arride me; of this comparison see more Esa. 55. 10. Mich. 5. 7. Chap. 2. 6. Ezech. 20. 46. Chap. 21. 2. contrariwise corrupt teachers are as clouds without rain, Jude verse. 12. Prov. 25. 14. Here are two things, to which doctrine is compared, rain, and dew; it is like the first, saith Hugo, when it terrifieth, like the second, when it comforteth, like rain, when it is open and easy, like dew when it is hidden and hard. And as the dew falleth in the night, cooleth and nourisheth the tender corn, and therefore is sweet unto it, so this doctrine serveth to enlighten in the night of this world, is sweeter then the honey and nourisheth grace in the heart, but then it must be not hard but tender, as the green herbs, upon which the dew falleth.

I will publish the name of the Lord, ascribe ye greatness unto our God] The Vulg. Latin, I will call upon the name of the Lord, the Cald. I will pray in the name of the Lord, and in Hebrew it is, 〈 in non-Latin alphabet 〉 I will call or proclaim the name of the Lord, the meaning is, I will set forth the mighty and gracious acts of the Lord towards his people, for which I exhort, that all ascribe greatness and majesty to him, 1 Chron. 29. verse. 11.

For the second part, verse. 4, 5, &c. to verse. 15. He is the rock, his work is [Part 2] perfect, all his ways are judgment, &c.] Here are first the praises of God set forth in general, and the people of Israel are expostulated with for their in gratitude, and then the particular gests of the Lord towards them are related, verse. 7, 8. 9, &c. God is called the rock both here and verse. 18. & 30, 37. 1 Sam. 2. 2. & 2 Sam. 22. 2. 32. because he is a sure, most stable and immovable stay to his faithful people. His work; that is, every work, that he hath wrought, that is, both of Creation, Redemption, and of doing for his people and against his enemies: for, as Hugo saith, in six days he perfected all his works, and these are the causes why greatness is to be ascribed to the Lord. All his ways are judgment, that is, his laws are most discreetly and judiously made.

They have corrupted themselves, their spot is not the spot of his children, &c.] Because heavy things were to befall the people of Israel for their sins, of which it is prophesied in this song, he having justified God, as dealing most justly herein, v. 3, 4. now declareth the evil deserts of the people of Israel. And he saith, their spot is not as the spot of God's children, because they sinned maliciously, so Ferus, and not out of infirmity, by and by confessing it; the Cald. They have corrupted themselves and not him, sons that have served idols.

Do ye thus requite the Lord, &c.] He calleth them a perverse generation, v. 5. and here he showeth the reason, for they requited evil for good unto the Lord. For to render evil for good is a point of perverseness, to render evil for evil is a point of frailty, to render good for good a point of equity, to render good for evil, a point of perfect charity. O ye foolish people and unwise, he is foolish that doth not see evil before and shun it, and he is unwise that foreseeth it, but shunneth it not, or to be foolish is in respect of the understanding, to be unwise in respect of the affection. Ferus saith, he calleth them foolish, because they took not heed of the evil known, and unwise, because they would not know the good. He meaneth, that they were such as faded in their understanding, and so became most vile, as Ps. 14. 1. Rom. 1. 21.

Is not he thy father that bought thee, hath not he made thee, and stablished thee? the Vulgar Latin, that possessed, made and created thee, that is, saith Hugo, created thee of nothing, made thee into an excellent form, and possessed thee to hold, rule, and govern thee, that thou mightest not decay, he being for the first a father, for the second a master, and for the third a Lord, and so worthy of all love, and honor, Mal. 1. and he inverteth the order, naming the first last; to show their inordinacy, and speaketh not by affirmation, but by interrogation to convince them the more. Ferus following the same reading, is not he thy father, doth he not appear to be so by making thee in respect of thy body, and creating thee in respect of thy soul? and he hateth nothing that he hath made, Psalm 145. but is gracious to all his works, verse 9. hath he not possessed thee by choosing thee for a peculiar people to himself? The word rendered bought thee, may be rendered indifferently, either purchaser or possessor, or owner of thee. But Calvin rejecteth this last, although I can see no reason why he should so do, his exposition made hereupon being the same with that of Ferus, but for making, he more rightly expoundeth it of making anew by regeneration, but because they were not spiritually made anew, he distinguisheth God's making into two, the general by outward vocation, which belongeth to all the Church, and the inward which is of the elect only. For the last word stablished thee, he hath prepared thee, as a workman maketh his work more neat.

Ainsworth by making understandeth advancing to dignity, as they that are redeemed and taken to be God's peculiar people, and have many singular favors done to them are advanced to honor above others. So it is said, that he made Moses and Aaron, 1 Sam. 12. 6. Isaiah 43. 7. Christ made Marc. 12. 3. 14. when he raised them to greater dignity. And he established them, by settling them in this honor to continue. I hold that by making is not simply meant his giving them a being, as to other men, but the making of them high and excellent, whereby they were the more obliged unto him. And so it aptly followeth possessing them, or redeeming them by Christ, and serveth to set forth the excellency of this condition, such are made, and established, Rom. 11. 29.

Remember the days of old, &c. ask thy father and he will show thee, thy elders and they will tell thee. This is added to prove the great goodness of God towards them, and their stock, for Abraham, Isaac and Jacob were of old singularly favored by him, for which they were bound to be thankful, as we are for God's mercies towards our Progenitours, see Psalm. 77. 6. 119. 52. 143. 5. Isaiah 46. 9. Consider the years of many generations, Hebr. of generation and generation, that is, to every generation since, which is added, lest they should say in time to come, the Lord was good to our forefathers, but what hath he done since for us? it is answered here, there was no generation since, but hath also tasted of his mercy. Ask thy father, that is, every father that hath seen the works of the Lord, and thy elders with whom is wisdom, as it is said, Job 12. for they will not testify against thee partially, but for thee: so Psalm. 44. 1. We have heard with our ears, and our fathers have told us, &c. and Judges 6. 13. When the most high divided to the Nations their inheritance, & o. Having sent them to their fathers and to times of old in general to learn how gracious God had been to their Nation, here he proceedeth to particulars, saying, that when he separated the sons of Adam, he set bounds unto the people according to the number of the children of Israel, that is, when as there were innumerable people's in the world, Israel and all that came of him being counted by the person, when they came down into Egypt were no more then the Nations of the world, viz. but 70. and into so many were the Nations divided, Genesis 10. For the sons of Shem, Ham and Japheth, and their sons, who were heads of so many Nations are reckoned 70 or 72 and into so many languages it is held, that they were divided upon their building of the tower of Babel, Genesis 11. but all these being neglected and dispersed, as vile in comparison of Israel, God chose Israel, being so few in number for his peculiar people; which was a wonderful great favor, and therefore it ought greatly to affect their hearts, see the like reasons, Deut. 7. 7.

Ainsworth by the bounds set to the people saith, that the land of Canaan also may be more particularly understood, being proportioned for the twelve tribes of Israel, to inherit after the sons of Canaan, who were 11. Genesis 10. 15, 18. But Hugo, Ferus, Glos. interlin. and others rest in the former exposition, as I also do, their enjoying of that good land not being yet spoken of, till verse 13. 14. of the division by inheritances to the the Edomites, and Moabites, see Deut. 2. 5. 9. and to all people, Amos 9. 7. Acts 17. 26, 27. The Septuagint for the sons of Israel hath the Angels of God, whereof they suppose 70 to be set over the 70 Nations as presidents, so R. Menahem on Genesis 46. And Michael was set over the Israelitish Nation, saith Hugo, as appeareth Dan. 10. But at the first God himself was their keeper, till they worshipped the golden calf, and from thence Michael until the passion of Christ, after which he was removed and set over Christians, for which cause every Church dedicated to an Angel is to Michael. Thus he, but we must take heed that we go not too far in things that are unknown unto us, Col. 2. 18. The Septuagint in rendering Angels of God for sons of Israel are thought to have done so to avoid the envy of the Gentiless, which might have been stirred up if they should have equalized themselves to all other Nations. Calvin by these words understandeth a respect had to the Israelites, who were few in comparison, in distributing the Nations so, as might be for their best good.

For the Lord's portion is his people, that is, the portion which he hath divided to himself, see Jer. 10. 16. 51. 19, Jacob is the line of his inheritance, or the lot which is fallen to him, Psalm, 16. 6, 7. being by line as it were measured out for his lot, of Jacob seeking his face, see Psalm. 24. 6. And this seemeth to be a reason, why according to Calvin's exposition he had so great respect unto Israel above all other people.

He found him in a desert land, and in the wast howling wilderness, &c. Ferus by this desert understandeth the desert of Caldaea, where he found Abraham, and Egypt, where he found Israel, and the estate of corruption and sin, wherein he findeth us, so that of his grace and for no merit of ours we are elected and saved. But as Calvin and others have it, the Lord omitting their mercies past, in this place hasteneth to one more fresh in mind by which they were bound, as by 100. bands to perpetual thankfulness, viz. his sustaining of them in the barren and dry wilderness 40 years. For so the word 〈 in non-Latin alphabet 〉 is used, Numb. 11. 22. and by the Septuagint is rendered, for he found him, he sufficed him, and by the Cald. he sufficed their necessities. He found him then in as much as he found him, that is, Israel with victual and provision: for he came not thither by accident, as going astray, but was brought thither by the Lord's direction, and there where all means failed he fed them sufficiently, Deut. 8. 15, 16. The word rendered wilderness is 〈 in non-Latin alphabet 〉 Ieshimon, signifying a wilderness, or being the name of one so called in particular, Numb. 21. 20. Here it is put for a wilderness in general, and of it there be 3 Epithites; desert, because there was a want of all good things; wast, because there was a want of all comfort; and howling, because it was full of horror for the wild and savage beasts. So Hugo, saying, that in these three standeth perfect misery, so that they might see, how greatly they were bound to love and serve the Lord who provided for them and preserved them here. And morally this wilderness setteth forth the state of a sinner; his heart is desert for the want of grace; waste for the corruption of nature, and howling for the habitation of devils there, he led him about and instructed him: Some understand this of his instructing him by teaching him his Laws, some of experimental instruction by mercies, and by judgments, we may understand it of both: For these words he led him about the Septuagint have, he compassed him, the Cald. he placed them round about his divine Majesty, as if their encamping round about the tabernacle were meant. But his leading them about forty years in the wilderness seemeth plainly to be meant.

and kept him as the apple of his eye] That is, with the most tender and greatest care. So the phrase is used, Psal. 17. 8. and Zechar. 2. 8.

As an eagle stirreth up her nest, fluttereth over her young, &c.] See the like speech, Exod. 19. 4. and the exposition. It is another comparison used to set forth God's tender care over them, and his miraculous carrying of them through all dangers.

So the Lord alone did lead him, there was no strange god with him; the Sept. there was no strange god with them; the Cald. there shall no service of idols be established before him. This is added, to aggravate their sin the more in serving strange gods, verse. 16. and the meaning is plain, that no other god did help in the leading of them, but the Lord alone, so that it were gross ingratitude to serve any other god.

He made him ride on the high places of the earth, that he might eat the increase of the fields, &c.] By the high places the land of Canaan is meant, which was full of high mountains, and of high walled cities. Whereas Egypt was low and plain for the over-flowing of the waters: and to ride upon them is to conquer and possess them, as the phrase is used, Psal. 45. 4. and 66. 12. Rev. 6. 2. & 19. 11, 14. Isaiah 58. 14.

The increase of the fields was the corn growing plenteously there, honey out of the rock was that which the bees gathered thither into the holes thereof, the fruits also sweet like honey growing on date trees and palm trees may be meant, for they grew on rocky places, as also did the olive tree, and the rock is mentioned, because it was somewhat miraculous, that a barren rock should be made to yield such fruits unto them, as sometime the rock yielded them water in the wilderness.

Butter of kine with milk of sheep, and fat of lambs, &c.] He proceedeth here to reckon up all manner of earthly blessings, wherewith that land abounded; so butter and milk are spoken of, as signs of a fruitful land, Isaiah 7. 21, 22. and the milk of sheep, Prov. 27. 27.

of the rams of Bashan] Which was a place of singular note for fatting cattle; with the fat of the kidneys of wheat, that is, the finest flower of the wheat kernel, when it is full ripe, for then it looketh like kidneys.

and thou didst drink the pure blood of the grape.] Hereby is meant red wine, which was the best in that land. And by all these mystically are set forth the spiritual blessings of the Church under the Gospel; for the Church is set upon high & heavenly places, feedeth upon the fruits of the fields of the holy Scriptures, sucketh honey of comfort from the Rock Christ, eateth butter of the examples of the ancient fathers, and milk of Christ's doctrine, the fat of the wheat of the holy Sacrament, and the blood of the cup there; so Ferus. But Rabanus by the honey understandeth the miracles of Christ; and by the oil, the Holy Ghost, which he sent upon them at Pentecost; and by the fat of rams, the examples of the Apostles, who as rams went before the flock; and by goats, repentance; in other things he agreeth with Ferus.

But Jeshurun waxed fat and kicked, &c.] Having spoken hitherto upon the second part, now followeth the third, viz. the people's ingratitude, from hence to verse. 19. For Jeshurun, the Cald. hath Israel, and the Sept. [Part 3] beloved. It signifieth righteousness, by which name Israel is called, because an holy people by calling. Shor also signifieth a bullock, from which Jeshurun may be derived, and then there may be an allusion in the word to a bullock, unto which in waxing fat and unruly, Israel is compared. Shor also signifieth to see, from whence Israel may have the name, because at the giving of the law they saw the glory of God. So Ainsworth, the same word is also used to set forth Israel, Chap. 33. 5, 26. and Isaiah 44. 2. 〈 in non-Latin alphabet 〉 , of which Jeshurun cometh, signifieth to be right, or to please, according to which last the Sept. and vulgar Latin render it dilectus beloved, or with whom God was well pleased. I hold with Junius, that Israel is thus called here from rectitude, a virtue sometime in Israel, but now Moses foresaw by the Spirit of prophesy, that they would go altogether from the rule of righteousness, when they should once wax fat with God's benefits, and this served to aggravate their sin, as a bullock being kept in the best pasture, that it may be the more able and fit for labor, when it kicketh up the heels, and becometh the more unruly. And there may also be an allusion in the word Jeshurun, to Shor a bullock, as the comparison is made, Jer. 31. 18.

The sin in particular, with which they are charged, is, that they sacrificed to strange gods, to devils, and forgot God that made them. The word translated, to devils, is 〈 in non-Latin alphabet 〉 , to destroyers, because the devil, that is served in idols, destroyeth men's souls, and it is opposed to the rock of their salvation, which God is said to be.

neither did their fathers fear,] For fear, Hebr. is 〈 in non-Latin alphabet 〉 , signifying a fear with horror, lest they should be hurt by them; for they can do neither good nor evil.

And hitherto the third part of this song, now followeth the fourth, viz. [Part 4] God's judgments executed upon them, verse. 19, 20, &c. When the Lord saw it, he abhorred them because of the provoking of his sons and of his daughters, &c.] They are called his sons and daughters for his grace towards them, whereby he chose them to himself, although their spot was not the spot of his children, verse. 5.

I will hide my face from them] So Jer. 18. 17. the hiding of his face is the withdrawing of his favor, and therefore it is prayed against, Psal. 27. 9. & 102. 2. Exod. 33. 15, 16.

They have moved me to jealousy with that which is not God, &c. and I will move them to jealousy with those, that are not a people &c.] This is a Prophesy of the rejection of the Jews, and of the vocation of the Gentiles, as it is applied, Rom. 10. 19. 1 Pet. 2. 10. and the like prophesy is Hos. 1. 10. For the Gentiles were no people of God, and had not the knowledge of his laws, and so were a foolish people, as they are here called, but they being received to grace, the Jewish nation was moved to jealousy and anger against those that instructed them in the faith, in every place stirring up persecution against them.

The Hebrews expound this of the Chaldeans, which carried them away captive, because they are said to have been no people, Isaiah 23. 13. and Rabanus and Ferus, of the Gentiles, that gat the dominion over the Jews and divers times afflicted them, as is shown in the book of Judges. But because the Chaldeans and those nations were not taken in the room of them to be a people, that application doth no way agree, seeing the things opposed here are their provoking God to jealousy, by taking other gods unto them, which were no gods, and his taking anothe people to be his people, which were no people. And by this the Jews are noted to have been greatly provoked, Rom. 11. 14. 1 Thess. 2. 15, 16. and of the foolishness of the Gentiles in times past, see Rom. 1. 21, 22. Jer. 10. 8. 1 Cor. 12. 2.

For a fire is kindled in my anger, and shall burn to the lowest hell, and shall consume the earth with her increase, &c.] Ferus and Calvin understand the next verses, I will heap mischiefs upon them, and spend mine arrows upon them, they shall be burnt with hunger, &c. as an explication of the fire here spoken of. And Hugo by earth, which, he saith, the fire shall destroy, understandeth wicked and earthly men; and by the increase, their works; and by the fires burning to the lowest hell, their eternal destruction with fire; and by the foundations of the mountains, the hopes and counsels of the proud, to which they trust. It is plainly a metaphorical speech, the great judgments of God upon their land being meant, which should wast, and brought to destruction in the fruitfulness thereof, as if it were fire burning all, as when Sodom was destroyed by fire and made waste forever. By the lowest hell, the inner parts of the earth are meant, as the word Sheol is sometime taken, wherefore in speaking hereof a most piercing and hot burning judgment is meant. And this of destroying their land, as by fire, was long ago fulfilled, when that fruitful soil was made so barren, as I have before noted upon Deut. 28. and so it continueth to this day. And the allegory made by Hugo hereupon is very good.

I will heap mischiefs upon them, I will spend mine arrows upon them, &c.] After the judgments threatened upon their land, now follow judgments upon their persons: for I like best this distinction of this verse, from verse. 22. By mischiefs, are meant all sorts of evils, and these are also called arrows, both plagues, Zach. 9. 14. and pestilence, Psal. 91. 5. and other sicknesses, Psal. 38. 2. Job 6. 4. of famine, Ezech. 50. 16. of wars, Jer. 50. 14. and Homer calleth the pestilence an evil arrow. Iliad. 1. There be seven arrows, saith Bernard, wherewith God woundeth here, hunger, thirst, heat, cold, weariness, infirmities, and the necessity of dying, and they that make a good use of the six former, shall not need to fear the seventh, according to which Job saith, In six tribulations he will deliver thee, and in the seventh he shall not touch thee. Of these David saith, thine arrows stick fast in me. Allegorically, God's arrows, saith Hugo, are his revenges shot from the bow of his Word by shooters, the Prophets and Apostles; of which it is said, the arrows of the Almighty are sharp, so that they pierce the soul, that is, the menaces of his Word against the wicked. Thus they, but what these arrows are, this song telleth us best, verse. 24, 25. viz. these seven the burning with hunger, devouring with burning heat; bitter destruction, the teeth of beasts; the poison of serpents, the sword without, and terror within. The 1. rendered, burn, is 〈 in non-Latin alphabet 〉 , a word nowhere else used, but this word in Cald. signifieth to burn, and unto burning by famine it is alluded, when Lament. 4. 8. it is said, their visages visages were as black as a coal. The Cald. rendereth it blown up, or swoln with famine. This answereth to their waxing fat, and kicking, verse. 15. and thus they were judged, as Hugo noteth, in the destruction of Jerusalem, whereof see Lam. 2. For devouring with burning heat, the Sept. Cald. and vulgar Latin have, devouring by fowls, for the word 〈 in non-Latin alphabet 〉 resheph, here used signifieth an hot disease, or fowls, or a fiery coal, Hab. 3. 5. it is joined with the pestilence, and rendered hot burning coals. That of Psal. 78. 48. he gave their cattle also to hail, and their flocks to hot thunderbolts; in speaking of the plagues of Egypt, seemeth to be a setting forth of the like judgment. But if we take it with the Sept. and Cald. for devouring by fowls, it will better answer to the teeth of beasts, and the biting of serpents by and by also spoken of. For of this the Psalmist complaineth, the dead bodies of thy Saints have they given to the devouring of the beasts of the field, and to the fowls of the air. And this is followed by Hugo, who by the fowls, beasts, and serpents, mystically understandeth devils; and upon these words, with bitter destruction, or bitter biting, he saith, the biting of the devil is bitter in the committing of sin, more bitter in the separation of the soul, and most bitter in the resumption of the body again. Calvin for hot burning, hath, an hot disease, which he joineth with bitter destruction, expounding both together of the pestilence, and the judgments here threatened, he saith, are three, famine, pestilence, and the sword. The word 〈 in non-Latin alphabet 〉 , rendered destruction, signifieth a cutting off, which may either be by the pestilence, a corrupted air, or by an evil spirit, saith Pagninus, see the same, Psal. 91. 6. the Chaldee is for destruction by evil spirits, the Septuag. for a stinging plague called opisthotonos, which as Celsus saith, is a vehement disease in the neck, straining it backward to the shoulder, and killeth within four days. I take this biting excision to be some mortal striking by itself, distinguished from all the rest, but with more tormenting pain, because it is called bitter destruction: but if that we follow that translation of devouring by fowls, this is nothing else but their bitter biting to death. For the teeth of beasts, see Levite. 26. 22. and unto the lion and bear is joined, the serpent biting. Amos 5. 19. of the famine, pestilence, noisome beasts, and the sword joined altogether, see Ezech. 14. 21. of inward terrors, Deut. 28. 65.

I said, I would scatter them into corners, I would make the remembrance of them to cease from amongst men,] The vulgar latin, And I said, Where are they, I will scatter them, &c. but in Hebrew there is no such interrogation; only the Lord professeth here to moderate his anger, and not utterly to destroy them, when he was most provoked out of his infinite mercy, lest the heathen, their enemies, should insult, and ascribe their prevailings against them to their own might.

Were it not that I feared the wrath of the enemy, lest they should behave themselves strangely, and say, Our hand is high, and the Lord hath not done all this. Here God putteth upon himself the person of a man, for properly he feareth not the wrath of any, but he showeth by saying thus, that he would not utterly destroy them; not for that they deserved it not, but to keep the enemy from blaspheming, as if in spite of the God of Israel, he had thus extinguished the name of Israel; as hereby Moses sometime sought to move the Lord on their behalf, Numb. 14. 15, 16. And if the enemy should upon their extinction have done thus, it had been a behaving of themselves strangely.

If it be said, the Lord hath done thus by the Jews, they are scattered, [Object.] as all know, and their name is in a manner extinct, how then is this propounded, as only spoken of, but that should not come to pass?

I answer, it is meant only, that he would not suddenly do this, neither [Sol.] did he it, till after a long time, to keep them in dispersion, as at this day, nor hath he now done it so, as that the Gentiles take occasion to insult, but by their example, not to be high minded, but to fear. Neither is their name yet put out so, but that there is still an election amongst them.

For they are a nation void of counsel] Some apply this to the Gentiles, their enemies, but it is plainly a reason, why the Lord was moved to so great indignation against them, to have made an utter end of them: To be wicked, and to persist in sin against all threatenings of judgments and promises of mercies, is hereby shown to be without understanding, and void of counsel, as also verse 6.

How should one chase a thousand, and two put ten thousand to flight, except their rock had sold them, &c. Levite. 26. 7, 8. it is promised to them, if they obeyed, that one should chase 1000, &c. but now through their wickedness contrariwise the heathen dealt by them, a few confounding a great many, for though the nations were many more in number, yet through power of God working with the Israelites, one of them was as a thousand in military prowess, and so although the number overcoming them were far greater, yet it was but as one to a thousand, if there were 1000 enemies to one of them. But this was also fulfilled by the Roman Army at the destruction of Jerusalem, whom the Jews far exceeded in number, and yet were destroyed before them in one year by the sword, famine and pestilence, to the number of 1100000, as Josephus writeth. God's selling of them, is his delivering them over into their hands, and so is his shutting of them up, Psal. 44. Isaiah 52. 3. Psal. 31. 9. & 78. 62.

For their rock is not as our rock, even our enemies themselves being Judges, &c.] By rock, understand God, as verse. 4. and so the Sept. to make it plainer, their gods are not as our God. Here Moses bringeth in the people of Israel, as speaking with himself, and acknowledging, that their enemies could not have so prevailed, had not God delivered them into their hands, because although their gods be unable to do anything, yet he is most mighty, and could, if it had pleased him, ever have preserved his people from destruction. And the enemies themselves were judges hereof, that is, were forced to confess thus much, Numb. 23. 8, 12, 19, 20, &c. Exod. 14. 25. 1 Sam. 4. 8.

For their vine is of the vine of Sodom, and of the fields of Gomorrah, &c.] This is the reason why God delivered them up into the hands of their enemies, to a vine the house of Israel is compared, Isaiah 5. 1. but like Sodom vines, which bear none but grapes of gall and bitter, since the destruction of that place by fire. Ezech. 16. 45. Israel is compared to Sodom, and Isaiah 1. 10. the bitter grapes here are evil works; but the Cald. hath it, their vengeance is like the vengeance of Sodom, and such is both their sin and punishment said to be, Lament. 4. 6. For the fields of Gomorrah, Hebr. are these words, 〈 in non-Latin alphabet 〉 , which may be rendered either of the fields of Gomorrah, for so the word is used, Isaiah 16. 8. or of the blasted of Gomorrah, as it is used Isaiah 37. 27. we may take both together, and render it of the blasted or smitten fields of Gomorrah. Sodom, saith Hugo, signifieth dumb, and Gomorrah rough, and with these vices were they infected, for they were mute, as touching the praise of God, and rough towards their neighbor in his necessity. Their grapes of gall both he and Rabanus apply to their bitter malice against Christ, expressed by the gall and vinegar given unto him, hanging upon the Cross. And in them were figured out Heretics with their corrupt doctrine not only like gall, but the poison of serpents, according to that which is added, verse. 33. their wine is the poison of dragons, &c. for as poison killeth the body, so corrupt doctrine killeth the soul; and as the poison of serpents lieth hid, so this corruption is hidden under the color of true Catholic doctrine, and thus it doth aptly more particularly denote antichrist, and the mystery of iniquity, as Ainsworth applieth it, and the poison of asps is noted to be incurable, wherefore it aptly setteth forth their maliciousness to be incurable.

Is not this laid up in store with me, and sealed up amongst my treasures?] That is, this thy wickedness like that of Sodom, although thou thinkest it shall be forgotten and passed over, yet it shall not, for it is laid up in my remembrance and kept sure there, as under a seal in my treasuries of wisdom and knowledge, to take a time to repay thee with just punshiments; thus the word sealed is used, Job 14. 17. and God's treasures are spoken of, Job 38. 22. and Col. 2. 3. Note, that sins which go yet unpunished, shall not always do so, but there are certain judgments coming therefore upon all the wicked, but God only knoweth what and when.

To me belongeth vengeance and recompense, their foot shall slide in due time, &c.] Of this saying use is made, Rom. 12. 19. and Heb. 10. 30. that we may therefore fear to sin. The Cald. for this, their foot shall slide, hath it, they shall go into captivity.

the day of their calamity is at hand] For calamity, Hebr. is a word signifying either calamity, or a vapor, which maketh the air dark, and so is fit to set forth a day of judgment: the Sept. the day of their perdition is at hand; so 2 Pet. 3. 7.

For the Lord shall judge his people, and repent himself for his servants. &c.] By judging here, saith Rabanus, is to be understood discerning or separating, as Matth. 25. that the wicked may be condemned, and the godly received to mercy; for so both he and Hugo and others generally following the Vulgar Latin read the words, He will judge his people, and have mercy upon his servants.

And these two words saith Ferus, are to be observed, as setting forth his divers proceedings at the last day; he will judge, that is, condemn some and have mercy upon, that is, save others. But here seemeth rather to be pointed out some time before the last day, when God will notwithstanding all their provocations past return in mercy to his people Israel. For judging is sometime put for defending, and punishing the adversaries of his people, as Heb. 10. 30, 31. and Psalm. 4. 3. 1. And this sense is given by Calvin and others, yet the particle for, showeth rather, that is a reason of the miseries before threatened, verse 35. and then the word judging may be taken properly for punishing, and although he judgeth them, yet he will repent him in mercy for his servants, and this is also followed by Calvin, the vulgar Latin, will have mercy upon his servants, respecteth rather the sense, then the rendering of the word properly. And this Exposition of judging for punishing, I think, is rather to be preferred, unless we shall render 〈 in non-Latin alphabet 〉 translated for by this word although as it also signifieth, or notwithstanding, and then the other sense will follow well, I will judge, that is, revenge upon the heathen my people, into whose hands I have delivered them, and this shall be when they repent them of their wickedness, as they shall do at the last. For God repenteth not for any, neither turneth to them, but when they turn unto him. When he seeth, that their power is gone, and there is none shut up and left, that is, when they are brought to extreme misery; a like phrase is used, 1 Kings 14. 10. 1 Kings 21. 21. the meaning is, when none are shut up or left untaken by the enemy, so that all things seem desperate.

And this as Calvin noteth, is a great comfort to those that are humbled [Note.] in their miseries, that they yet despair not, because the Lord useth to deal thus with his, that have sinned against him, he maketh their condition most miserable and desperate, and then that his mercy and power may shine the more he worketh their deliverance.

And he will say, where are their gods, their rock whom they trusted? They that understand the final destruction of the wicked by judging, v. 36. take this for a bitter exprobation of their idolatries and worldly things, to which they trusted. And some for the exprobration of the heathen, when they were brought to so low an ebb of misery by their prevailings over them. Calvin will have it to be the speech of Israel at length delivered, and triumphing over the heathen, and thus deriding them; wherefore these words, and he will say, he saith, are as if it had been said, and it shall be said, viz. by God's servants.

Ainsworth will have it to be a check given by God to his people being received to grace again after their misery for their former serving of idols; and this I take to be best, for the Lord shall make them see upon their conversion how vain and foolish they were in serving false gods, as if they would have been a rock of defense unto them, when as they shall then know and acknowledge that they can do nothing, but that God only is able to do all things, to destroy and save, to kill and to make alive, as it followeth, verse 39. For thus, Jer. 2. 28. Israel is also checked. And so these words, he will say, are to be referred to the Lord, as the Sept. expressly refer them.

Which did eat the fat of their sacrifices, &c.] This is not to be understood as spoken of men, as Calvin taketh it, being hereby moved to think, that the Jews were not herein checked, seeing they ate not the fat at any time, much less in sacrifices: but as spoken of the false gods which the Jews set up unto themselves: for they are said to eat the fat of sacrifices, when it was offered to them, as when they were offered to God they are said to be his bread, Levite. 21. 6. Yet Hugo also taketh it to be meant of men's eating; that is, of the Jews contrary to the Law, but let the reader consider and he shall see that these words which did eat have reference not to them, but to their gods, by whom they are upbraided. And in this phrase God is brought in speaking, Psalm. 50. Dost thou think that I will eat bulls flesh, or drink the blood of goats, when as he meaneth, doest thou think that offering carnal sacrifices doth so highly please me.

See now that I even I am he, and there is no God with me, I kill and make alive, &c.] Having checked them by their false gods formerly served, which could do nothing towards the saving of them, or delivering them out of misery, now he draweth them to himself, as being of all might. Jonathan to make it the plainer hath this preamble; when the word of the Lord shall be revealed for to redeem his people, he will say to all people, see now, &c. This word I is doubled, and then it is added, there is no God with me, to imply the mystery of the Trinite. Jonathan, I that am, that was, and I that shall be: see the like speech, Isaiah 45. 5. and of killing and making alive, 1 Sam. 2 7. Job 5. 18. Hos. 6. 1. Isaiah 43. 13.

For I lift up my hand to heaven and say, I live forever: If I whet my glittering sword, &c. The horrible slaughter and destruction of the enemies of God's people being now to be spoken of, that it might more certainly be expected, the Lord sweareth that it shall come, for this is the form of an oath with him, Gen. 14. 22. Exod. 6, 8. Numb. 14 30. The Septuagint therefore have it, I lift up my hand to heaven, and swear by my right hand; yet some will have it spoken in way of further declaring his Almighty power to punish the wicked, and to reward the godly. For according to the letter, saith Hugo, this is a declaration of his excellent power above all things, for the higher, he lifteth up his hand the more heavy is his stroke, when it cometh: but he followeth the former, which indeed is to be preferred. Jonathan, as I live, so will I not break mine oath forever. If I whet my glittering sword: Here if saith Hugo is an affirmative, and Calvin likewise, when I shall whet; for he meant certainly to do it The Septuagint, If I whet my sword like lightning, Zach. 9. 14. His arrow shall go forth like lightning, that is, suddenly and unresistibly. The Lord speaketh here after the manner of men, that kill with swords and arrows, not as if at any time he were disarmed, and had not his weapons ready, and judgment with him ready to be executed upon the wicked; but because when he striketh not, he seemeth to have laid his weapons aside.

I will make mine arrows drunk with the blood of the slain, &c.] A phrase to set forth the slaughter of infinite multitudes; somewhat like this is that Jer. 12. 12. Psalm. 68. 23. from the beginning of revenges upon the enemy. Hebr. 〈 in non-Latin alphabet 〉 from the head of revenges; and so the Septuagint render it, meaning from the chief, or Captains of the oppressions of his people by the enemy; whom the Lord will chiefly destroy. Calvin, from the head in revenges of the enemy, that is, in taking revenge having no mercy upon any of them. If we read it from the beginning the meaning must be, they shall be destroyed and punished according to all the wrongs that they have done from the beginning: So Junius, I will leave nothing unpunisht that they have done against me from the beginning. And this seemeth to me to agree best. But against whom are all these judgments threatened? Hugo will have it to be against the wicked of the Jews, of whom it was said before, he will judge his people, and have mercy upon his servants, verse. 36. of their miseries to come by the Cald. and Romans, and of their last destruction in hell, when as the Gentiles converted and his true people, that is, the faithful indeed shall rejoice and praise God together, and give glory to his justice for this execution, as verse 33. But others better against the heathen, the infest enemies in times past of Israel, because comfort is spoken to the Jews, v. 36. and in calling upon all Nations to rejoice for this judgment, he addeth verse. 43. He will be merciful to his land and to his people; that which cometh between, being nothing else but a checking of them after their conversion for their wickednesses past, the more to humble them. Wherefore it is not probable, that being now upon the conclusion, he would add a threatening of utter destruction, and then profess mercy.

For that invitation of the Gentiles to rejoice, v. 43. together with his people, it is prophetical, showing that the Gentiles should under the Gospel partake of his grace; and although his people were for a long time hardened, yei they should at last be converted, and so together with the Gentiles make one Church of God, and thus it is applied, Rom. 15. 9. 10. Hebr it is, Rejoice ye Gentiles, his people; but by the Sept. it is rendered with his people, and by Paul following them, Rom. 15 9, 10. showing, that with, is to be understood.

For he will avenge the blood of his servants, &c.] That is, as judgments should be executed for oppressions and cruelties towards the Jews before the Gospel, so under it, the blood of the martyrs, that was shed, shall be avenged upon all persecutors, whereof the faithful shall finally rejoice, as Rev. 19. 1, 2.

and he will be merciful to his land, and to his people] Hebr. he will make atonement or be propitious, the word being used, which is Levite. 16. upon the atonement day. That is, after this, they should bear no more punishments for their sins by being persecuted or given into their enemies hands, but dwell safely in their own land forever.

Then Moses came and recited all the words of this song in the ears of the people, he and Joshua the son of Nun, the Septuagint, he came to the people, the Cald. he came from the tabernacle, the house of Doctrine, and he doth not only [Particular. 8] recite, but press it unto them, verse. 46. 47. to the end, showing his most earnest desire of their good, and this is the eighth particular according to the distinction before going. ch. 31. 1.

The 9. particular is God's summoning of Moses to die, v. 28. And the [Particular. 9] Lord said to Moses the self same day, go up into this mount of Abraim, mount Nebo, &c.] God would have Moses see the land of Canaan, although he should not come into it for his infidelity at the waters of Meribah; but of these words see Numb. 27. 12, 13, 14. For they are there likewise used.

CHAP. XXXIII.

ANd this is the blessing wherewith Moses the man of God blessed the sons of Israel, &c.] This is the 10. particular, and after the song that [Particular. 10] spake so terribly against them, saith Calvin, it cometh aptly in to comfort them. Jacob had before blessed every to his sons, Gen. 49. and now Moses, as another father of the Nation blesseth them the second time for further confirmation, and to establish the memory of these blessings, that they might never be forgotten.

And he said, the Lord came from Sinai, and rose up from Seir unto them, and shined forth from mount Pharan, and he came with ten thousands of his Saints: In setting forth these blessings, he useth first a Preface, vese 2. 3, 4, 5. 2. Blesseth each tribe, v 6. &c, lastly, a conclusion, v. 26, 27. &c.

For the first, he pointeth at the most remarkable places, wherein the Lord had manifested himself unto them, that they might never forget what was done in each of them, but think upon it, and be affected accordingly, that so they might be blessed indeed. The first place was mount Sinai. The Septuagint hath it unto Sinai, and so Ainsworth noteth, that the word min, properly signifying from, is sometime used, Esa. 59. 20. the deliverer shall come to Ston, Rom. 11. 26. from or out of Zion. These words from Baal of Judah, 2 Sam. 6. 2. are likewise rendered to Baalah, 1 Chron. 13. 6. from heaven, 2 Chron. 6. 21. to heaven, 1 King. 8. 30. But we may well follow the proper interpretation, he came from Sinai, because he manifested himself from thence by thunder and lightning, a think cloud, an earth-quake and fire, in uttering all the words of the Law, and in propounding all his Ordinances there by Moses. Calvin rejecting that reading to Sinai, as unapt, confirmeth this, and addeth that these apparitions striking great terror into them are here mentioned, to intimate that the blessings now to be propounded were with as great reverence to be received, as the Law then, because they came from the same God, although he was the instrument to utter them by the prophetical spirit which he had.

The second place was mount Seir, And rose up from Seir unto them; This was the mount of Edom, Deuteronomy 2. 4, 5. the thing for which it is remembered, was because when Israel compassed this place, they were stung with fiery Serpents for their murmuring, and then a brazen serpent, a figure of Christ was set up to heal them: so that this place was remarkable for the figure of Christ's passion here given them for our redemption, The word rose up, is properly used in speaking of the rising of the Sun, and accordingly Christ, that was here typified, is said to rise up, and that by the name of the Sun, Mal. 4. 2. The Cald. the brightness of his glory from Seir appeared unto us.

The third place is Pharan, and shined forth from mount Pharan: In the wilderness of Pharan, saith Ferus, they were fed with Quails, and the Spirit came upon the seventy. For to this wilderness they came, Numbers 10. 12. and in it they made eighteen of their mansions, as is there noted, and so spent almost all the forty years of their peregrination.

And therefore, this place might well be named in particular, as most famous for the things done there; and so God's glory might be said to shine there: So Hab. 3. 3. And near Pharan the Law was repeated and explained, Deuteronomy 1. 2. Mount Sinai here setteth forth the Law, and Seir, whereabout the brazen serpent was set up the passion of our Lord, and Pharan, whereabout the Law was inculcated and illustrated the second time, a more clear light of knowledge in the mysteries of salvation: Wherefore mystically in naming these three, it is intimated, that they, who are terrified by the Law, God hereby coming home to their consciences, are forced to fly to Christ's passion, and then he riseth up unto them to their comfort; and being in this estate, they are enlightened more and more, till they come to see all things clearly in the resurrection.

To this effect, Ainsworth, who yet faith, that the Rabbins apply it thus, he rose up to the sons of Esau, but they would not; then he came to the sons of Ishmael, but they refused: Lastly, he came to the sons of Israel. But if by Sinai Israel be meant, he came first to them, and not last, and so this conceit falleth.

And he came with ten thousand of Saints, Hebr. with ten thousand of Sanctitie; that is, spirits of Sanctitie, holy Angels: So Jonathan expoundeth it, and Calvin, saying, that the Cherubims placed about the mercy seat served to show the attendance of Angels about him; see also Esa. 6. and Dan. 7. 10.

Hence it is that Stephen saith, the Law was given by the dispensation of Angels, and Paul likewise, Gal. 3. 19. Some are for the people of Israel, as here meant, with whom the Lord went from Sinai. Rabanus will have the great number converted after Christ's passion to been meant insisting only upon the mystery, but I with Calvin rest in the first, and the Septuagint have it, angels with him.

From his right hand went a fiery Law for them. In the midst of so many glorious Saints, as witnesseth the Law was given out of flaming fire for Israel, Hebr. 〈 in non-Latin alphabet 〉 for him mystically, a fiery Law, or Law of fire, because by most ardent love only it is fulfilled, and if not, fiery judgments attend the transgressors to seise upon them, so Ferus. The Cald. His right hand wrote out the midst of the fire, Rab. Sol. and R. Moses Gerundens. say, that the Law appeared written with black fire upon white fire. Rabanus by his right hand from whence this feiry Law went, understandeth either the elect, that are not frigidly but fervently set upon the doing of his will; for in their hearts this Law is written, or Christ Jesus, from whence the spirit like fire came and filled the faithful Act. 2.

But that of Calvin for the right hand is rather to be preferred, the fiery law is said to be in his right hand, as his scepter whereby he governeth and exerciseth his power, and ruleth in the hearts of his people; and yet his writing of the Law with his own right hand, is not to be excluded, but may be held to be pointed at here also.

Yea he loved the people, all his Saints are in thy hand, and they sat down at thy feet, everyone shall receive of thy words.] For people, Hebr. is, people's, which is to be noted, because either the Gentiles embracing the faith are meant, as well as the Jews, according to Rabanus, or because Israel being divided into tribes, and each tribe being, as it were, a people by itself, might well be called people's, according to Calvin. so Judge. 5. 14. Act. 4. 27. but hereby he would show, that although they were now distinguished into many people's, yet his love was not divided from any tribe, but he loved them all, as the same holy seed of Abraham, the word Chobab here used, signifieth to embrace with love; the Cald. hath it, he loved them for tribes. I prefer that of Calvin. These words are added, to show, that he did not only give the Israelites a sight of his glory, when he delivered the Law, and did many miracles before them, but also that he loved them peculiarly, that they might be the more excited to obedience, and so expect his blessings. Yet mystically also that of Rabanus may have place here, in that the plural number is used, people's.

all his Saints are in thy hand] Here by Saints, are meant the saints in Israel, which are by these words shown to be under God's power and protection in a special manner; wherefore he saith, his saints, and not all these people's, as before, to distinguish betwixt the godly and all others in the Church, for all are not Israel, that are of Israel, and it is Israel only that he hath graven upon his right hand.

and they sat down at thy feet,] That is, hereby his saints are known, and this is their true description, to set themselves as God's scholars to hear and learn his Will and Word, that they may do it. Their being at the foot of Mount Sinai to hear haply is alluded to; or it is a phrase amongst the Hebrews, Paul was brought up at the feet of Gamaliel; so to sit at God's feet, is to learn of him in his Ordinances, so Mary sat at Jesus his feet, Luc. 10. 39. This is a place to be noted for the diligent and careful [Note.] hearer, and against the negligent and slothful, these are none of his saints, but the other only.

Moses commanded us a law, even the inheritance of the congregation of Jacob.] Here the people are brought in speaking of Moses, and his law, extolling both him and it, that for the excellency of either by them acknowledged all generations to come might the more highly esteem thereof. For Moses sought not herein his own glory, but the more credit to his Ministry, when he bringeth them in as setting him forth for a King, that is, having the highest authority upon earth amongst them, not only which then lived, but which were afterwards to come from generation to generation: for he was still to be respected, as their king and only Lawgiver, and all other Judges and Kings were to obey him, and to have a care of the execution of his laws. And accordingly the common title given him by the Jews, great and small to this day, is this, Moses our master, as by Maimonides, Moses our master was a King. Although the law was given by God, yet because by his ministry it is said, Moses gave us a law, so also it is called, the Law of Moses, 2 King. 14. 6. Luc. 24. 44. Joh. 7. 23. I Cor. 9. 9. and this law is called their inheritance, to set forth the worth and the perpetuity thereof, as David, Psal. 119. 111. thy testimonies have I taken, as my heritage forever. Wherefore let every true Israelite accordingly make account of it, and make it the joy of his heart to [Note.] know and obey it.

He was a King in Jeshurun, &c.] Of Israel called Jeshurun, see before, Chap, 32. 15.

when the heads and the tribes were gathered together.] This hath reference to his giving them the Law, for then they were assembled to hear it. And hitherto the preface, the blessings now follow.

Let Reuben live and not die, and let his men not be few.] Lest this tribe should have despaired for the sin of their father so sharply censured, Gen. 49. 4. in Jacob's blessings, it is comforted by the promise of life, and multiplying into great numbers in the blessings of Moses. The Chaldee, let Reuben live to life eternal, and not die the second death, and likewise Jonathan, let Reuben live in this world, and not die with the death, wherewith the wicked, perish in the world to come. The phrase of dying and not living, is often used, to show the greater importance, as Numb. 4. 14. Psal. 118. 17. Gen. 43. 8. The blessing of Reuben then is, that he should not be extinct from being a tribe amongst the people of God, but together with the rest of Israel enjoy life here and hereafter.

For these words, Let not his men be few, Hebr. is, let his men be a number, 〈 in non-Latin alphabet 〉 , methi mispa, which phrase is used to set forth a few, let men be few, as Deut. 4. 17. Gen. 34. 10. Isaiah 10. 19. and a few are called men of number, because they are soon numbered. The Sept. Let his men be many in number; but then many, is understood: the Cald. let his sons receive their inheritance by their number. And even he, that expoundeth the words thus, let his men be few, will have not, understood, as being to be repeated from the words, instancing in the like, Numb. 4. 15. but there is no such thing to be found. Calvin preferreth this, Let his men be sew, without interposing not, the meaning being, that although he should live, and somewhat should be mitigated of his former punishment by Jacob, yet he should bear a mark of his levity always, in that his men should be fewer, then those of many other tribes, as we may see they were, Num. 26. yet they lived and are noted to have been valiant, and to have gone over Jordan armed together with Gad, and half Manasseh before their brethren, Josh. 1. as was appointed Numb. 32. to which therefore he might have respect in this blessing, speaking thus, Reuben shall live and not die, to encourage them in that service. It is to be noted, that Hon, one of the rebellious with Chorah, was of this tribe, intimating, that Reuben was deep in that rebellion, whereby he came to be so few in number.

Hear, Lord, the voice of Judah, and bring him unto his people, let his hands be sufficient for him, and be thou an help unto him against his enemies.] Here Simeon is omitted and Levi, that was the elder brother of Judah, being put off to the next place he is blessed in the second place. For Simeon, some will have him understood together with Judah, as Jonathan, who coupleth him with Judah, because he went with Judah forth to battle, Judge. 1. 3. and his inheritance is said to have been in the midst of Judah, Josh. 19. 1. But some old Greek copies, saith Ainsworth, couple him with Reuben thus; Let Reuben live and not die, and let Simeon be many in number. It is not without some note of disgrace, that he omitteth Simeon, as Gen. 49. 5. & 5. 7. he is said to have been a tribe together with Levi, that should be scattered in Israel, see my Notes there, and because he was for his sin to have no such distinct inheritance, as the rest, he is not named here, although Levi, because he grew famous since for his zeal and office is named with honor, as it followeth in his blessing. The curse of Jacob took effect also in this tribe, in regard of the great diminishing thereof, for being Numb. 1. 59300, Numb. 26. 14. he was but 22200. and therefore it is to be thought, that this tribe was most guilty of the sin with the Midianitish women, Numb. 25. seeing Zimri then slain was a Prince of the tribe of Simeon, and so thousands of them then perished. Ainsworth also noteth, that whereas there were Judges or Kings of all other tribes, of this there was never one.

Touching Judah, this tribe is thus preferred for the honor of the Kingdom appointed unto it, and of the everlasting King Christ, who was to come of Judah, and he marcheth first of all the tribes, Numb. 10. 14. whereas Jacob spake of his dominion, here Moses intimateth, that he should not come unto it without trouble, making him to call upon God for aid, as it happened to David, the first King that sprung of this tribe, and afterwards to Abijah, 2 Chron. 13. 14. and Asa, 2 Chron. 14. 11. and to Jehoshaphat, 2 Chron. 20. 5. and to Hezekiah, 2 Chron. 32. 20. for they all were in straits and called upon the Lord, who heard and delivered them according to this prophesy. And David saith, God taught his hands, to war, according to this, Let his hands be sufficient for him, and he returned to his people and kingdom, 2 Sam. 19. 11. and this tribe returned, after the 70 years captivity in Babylon, Ezra, Nehem. Mystically the return of Christ is pointed at, for he shall return unto his people, the Jews, Rom. 11. 26, 31. and the fathers always heard him, Joh. 11. 42. Heb. 5. 7. and all the faithful, who as Rabanus hath it, are also set forth by Judah, who always confess and call upon his name, and are heard in their prayers.

And of Levi he said, thy Thummim and thy Urim with the man, thy merciful man, whom thou temptedst in Massah, &c.] That is, let thy perfections and lights ever continue in this tribe, as the words Thummim and Urim signify, and therefore Calvin readeth, thy perfections and thy splendours. Of the Thummim and Urim put in the high priests breast-plate, see Exod. 28. 30. but the graces mystically set forth thereby are here meant, and the office of the high priesthood, which is hereby prophesied to be perpetual in that tribe, till the coming of Christ. The word rendered merciful, is by some rendered saint, or holy one, and it may be read either, the man, thy holy one, or the man of thy holy one; and if so, it is meant the man of God: but Aaron the high Priest is called a saint, Psal. 106. 16. Tremellius, with the man whom thou prosecutest, with mercy, and this seemeth to be best; the man of thy mercy, he is called, for the mercy shown to this tribe, in turning the curse of Jacob into a blessing, in that their scattering was for great good to all, and honor to themselves.

Whom thou didst prove at Massah, and with whom thou didst strive, &c.] It is said Exod. 17. that when the people were in Rephidim, they chod with Moses for the want of water, and that place was hereupon called Massah, or Meribah, and Numb. 20. they murmuring another time for want of water, and this is said to have been in Merlbah, verse. 13. and then they rose up both against Moses and Aaron, and they are said to have striven with the Lord, who was sanctified in them: but in the former place, there is no mention made of any chiding or striving with Aaron, but only at Meribah, wherefore Tremellius rendereth Massah, as an appellative here, thou provedst him with temptation. But because Aaron together with Moses sinned there, how is this spoken of in his commendation? Calvin thinketh, that it is mentioned the more to set forth the Lord's mercy towards him, notwithstanding his weakness there shown, or else, that his zeal for the Lord, from whence his error then proceeded, is hereby commended: for this made him impatient to see the people to tumultuate against God, or that by an apostrophe Moses turneth his speech here to Israel, thou (O Israel) didst tempt and strive with him. But he preferreth the former, for that although he brake out into impatience, yet he shown great piety, and ceased not stoutly to do his office. Ainsworth referreth this tempting of Aaron to the Lord's reproving of him for his sin at this place, or to the Lord's tempting of him with the other Israelites at Massah: for neither he, nor the rest of the Levites murmured then, saith Sol. Jatchi, for which he is commended, Mal. 2. 5. and Psal. 99. 7. or lastly, to Jesus Christ, as if it had been said, Thy Urim and Thummim, O Levi, is with Christ, thy holy one, whom thou temptedst, &c. The Cald. whom thou temptedst with temptation and he was perfect, and provedst him at the waters of contention and he was found faithful: the Sept. Whom they tempted in temptation and reviled at the waters of contradiction. Of all these Expositions, I prefer that of the people's tempting him and striving with him; for we read not, that the Lord strove with him at any time, wherefore I understand, thou temptedst him, thus, thou didst permit him to be tempted with a temptation indeed, when all the people strove with him, and murmured at Meribah, because he joined with Moses against them, seeking doubtless with all earnestness to suppress that sin, and so I take Massah with Tremellius for temptation, and not for the proper name of a place mentioned Exod. 17. where there was no striving with Aaron, but with Moses only. And this is mentioned here in the commendation of Aaron, as being one famous act of his zeal for the Lord, his sin, that he then by infirmity fell into, being passed over, and next unto this he commemorateth the execution done by his tribe upon the Israelites that had sinned with the golden calf. It is then, as if he had said, when he called him the man of his mercy, this mercy was not shown him in vain in conferring the Priesthood upon him, for Aaron one of this tribe and the high priest was tempted, and suffered much for the Lord's sake, and the whole tribe shown great zeal for him against the idolaters, Exod. 32.

Who said to his father and his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children, &c.] Herein the praises of the whole tribe of Levi are set forth, they were so intent to serve the Lord in the office to which they were appointed, that no natural affection to those, that were most near or dear unto them could hinder them herein, but they did, as men wholly intent to the execution thereof, thus Calvin, Junius, and Rabanus, &c. And more particularly in saying thus, respect was had to that, Exod. 32. 26, 27. where Moses biddeth them to kill everyone his brother and his companion, and they did accordingly: and to the laws made for the priests, they might not mourn for father or mother dying, or for their brethren or children, for Aaron is forbidden to uncover his head, for his sons Nadab and Abihu that died before the Lord, and so are Eleazar and Ithamar, their brethren, lest they should be defiled and made unfit to execute the Priests office.

Morally we are taught hereby, that nothing should hinder us in that [Note.] way, which God hath appointed us to walk in, if father or mother, or brother or sister or children should stand to hinder us from following Christ, they must be neglected. It is also meant, in judgment he knew them not, according to the Cald. he had no compassion on his father and mother, when they were guilty of judgment, and accepted not the faces of his brother, or of his son: for these words, I have not seen him, are as much as, I have not respected him to be moved with partiality.

for they have observed thy word, and kept thy covenant.] This showeth, that the praise given to Levi before was of all that tribe, and not of the high priest singularly, as that of being tempted before going, and it confirmeth the Exposition set down, Levi went according to the Word of God in killing the idolaters, and thenceforth in passing over the funerals of their dearest friends without mourning for reverence to the Lord's sanctuary, as they were bound by his covenant.

They shall teach Jacob thy judgments, and Israel thy laws, they shall put incense before thee, &c.] This was another part of the office of this tribe, as is shown, Levite. 10. 9, 10. Deut. 17. 9, 10. Chap. 24. 8. Ezech. 44. 23, 24. Mal. 2. 6, 7. in all which places his teaching of them and his knowledge is spoken of, and celebrated. For his putting incense before him, see Exod. 30. 7. and for his offering all kinds of sacrifices, meant by whole burnt-offerings, Levite. 6. &c. Jacob and Israel are both named here, saith Ainsworth, to set forth the weak and the strong, for the Church is called Jacob for the weakness, Amos 7. 2, 5, 8. and Israel for the strength of his faith. For these words, they shall put incense before thee, Hebr. it is, in thy nosthril, or anger, because God's anger is pacified hereby, Numb. 16. 46. And in this the high Priest figured out Christ, Rev. 8. 3, 5. and the Levites teaching the weak and strong, his care to have his lambs fed as well as his sheep, Joh. 21. 15, 16.

Bless (Lord) his substance, and accept the work of his hands, smite through the loins of them that rise up against him, &c.] This, saith Calvin, is added for the comfort of the Levites in respect of worldly things, because they had none inheritance amongst their brethren, they might have feared, lest they should want sustenance, therefore that they might cheerfully intend the service committed unto them, and not care and toil for the world after the manner of other men, he blesseth their substance, hereby putting them in hope, that they should never want, but be abundantly supplied out of the tithes and offerings of the Lord.

and accept the work of his hands] This, he saith, may be understood generally of that labor, which is about getting food, and of the work of their ministry about the tabernacle, that it might be as fruitful to them to bring in necessaries for this life, as the labors of others in tilling the ground. And because the ministers of God executing their office faithfully, shall always have enemies of the wicked, that cannot abide the light, or to have their sins impugned, he terrifieth them with striking through their loins, and casting them down so, that they never rise up again. So Jeremiah is promised, they shall fight against thee, but shall not prevail. This was proved true in Chorah and his company, and it is a great comfort to all God's faithful Ministers, and a terror to those that hate them. The [Note.] word 〈 in non-Latin alphabet 〉 rendered, his substance, signifieth either power or substance, the first is followed by the Sept. and this word is put for an army, Ezech. 37. 10. and Maimonides saith, the Levites wage not war, like other Israelites, but they are the power or army of God, as it is written, bless, Lord, his power, and they are called an army or host, Numb. 4. 3. the other of substance is followed by the Chaldee; we may may take it for both, for they that serve God at his altar shall not only be liberally provided for, that they may not seek worldly lucre, but also be found to have great power through God against the enemy assaulting his people, and in all dangers, and against all that hate them, and thus the last clause answereth well to this first.

Rabanus rendering it, Bless, Lord, his fortitude, applieth it mystically to the Martyrs of God, who are here prophesied of, that they should be of invincible courage in the midst of all their torments, and the backs of their persecutors are threatened with striking through, which is, when unawares, they not foreseeing it, horrible judgments come, as it were upon their backs, when, as it is in the book of wisdom, they shall repent with over-late and unfruitful repentance, saying, these are they, whom we had in derision, and taunted at them, we senseless men thought their life a madness, and their end without honor, how are they now counted amongst the saints of God, and their lot is amongst his sons?

And of Benjamin he said, the beloved of the Lord shall dwell in safety by him, and the Lord shall cover him, &c.] Benjamin was the youngest of all Jacob's children, and yet he is here put next unto Judah and Levi, because his lot was by Judah, between him and Joseph, Jos. 18. 11. and he calleth him the beloved of the Lord, because Jerusalem, which was in this tribe, was chosen by the Lord to place his name there, Josh. 18. 28. wherefore he saith, he shall dwell in safety by the Lord, and under the covert of his wings, as Psal. 91. and by dwelling, is meant his continuance in the truth, and adhering to the chosen Kingdom of Judah, when others fell away, 2 Chron. 11. 1, 2, 3, 12, 13.

and he shall dwell between his shoulders.] This Ainsworth understandeth of the Lord dwelling within the coasts of Benjamin, which in the Hebrew phrase are called shoulders, as we do read, Numb. 34. 11. of the shoulder of the Sea of Chinnereth, that is, the coast thereof. But Calvin rejecting this as forced, will have Benjamins dwelling, as it were, between the Lord's shoulders meant, a comparison being taken from a mother, which holdeth her child, whom she greatly tendereth, between her arms: and this I prefer as best, because both Benjamins dwelling by the Lord only is spoken of, and although a nook of land by the Sea in form of a shoulder is so called, yet the coasts of any tribe had never yet any such name given unto them.

And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, &c.] In this blessing Moses speaketh singularly according to the blessing of Jacob before, Gen. 49. 22. as he doth not of any other tribe, to confirm that, which was then said the more, as Calvin hath it. Wherefore the exposition may be seen there, he blesseth his land with exceeding great fruitfulness, yea his very hills and mountains, and him with victory over his enemies.

For the precious things brought forth by the Sun, and the precious things brought forth by the Moon.] Here his earthly blessings are amplified more, then they were before, the natural causes of fruitfulness being mentioned, the heat coming from the Sun, and the moisture from the Moon making all things to grow and flourish. Sol. Jarchi saith, the Moon ripeneth some fruits, as Cucumbers and Gourds, as the sun, to which Joseph's land lay open, ripened grapes and other fruits. Cazkuni by Moons, understandeth the months, in one of which the summer fruits were gathered, in other olives, and another dates.

For the precious things of the ancient Mountains, &c.] The Mountains are called ancient, not because they are more ancient then the earth, but because they were first dried from the waters of Noah's flood, and so were first made fit to bear fruit. Calvin thinketh, that they are called ancient for honor, because of their fruitfulness. And they are named in particular, to show how fruitful this land was, when the very hills abounded with fruit, as is shown of mount Ephraim, Judge. 17. 1. and the mountains of Samaria, Amos 3. 9. By the epithet of everlasting and perpetual, the mountains and hills are also set forth, Hab. 3. 6. being so called, because they continue always from the beginning to the end of the world.

and for the good will of him, that dwelt in the bush, Let blessings come upon the head of Joseph.] Calvin misliking this reading, hath it, let the good will of him that dwelt in the bush come upon the head of Joseph; the fountain of all blessings being hereby shown, even the good pleasure of God, that in great mercy had appeared to him, the bush like a flame of fire, and this the Hebrew will bear without supplying the word blessing, which is supplied by others. The Sept. for good will, have, the things acceptable to him, that appeared in the bramble bush; the Vulgar Latin, the blessing of him, that appeared, &c. The Lord is here thus described, because his almighty power was thus shown, when the bush burned, but was not consumed, and because there and then he declared himself to be the God of their fathers, ready to bless them for their sakes, which things are mentioned in the description made by Jacob, Gen. 49. 25. so that he being both able and willing for his love to Jacob his father, who loved him so dearly, he might certainly expect this blessing.

His glory is like the firstling of his bullock, his horns like unicorns, with them he shall push the people together, &c. the Cald. the chief of his sons his glory; this, saith Cazkuni, was Joshua, who came of Joseph, and conquered the land, pushing the people, as with Unicorns horns, see Numb. 23. 22. And he is compared to the firstling, that is, the best and goodliest of bullocks in Josephs land, and to the Unicorn which is the King of beasts, and therefore a King may well be compared unto it. Lastly, showing, who they were, that were thus blessed and should prevail, he saith, the ten thousands of Ephraim, and the thousands of Manasseh, because Ephraim was blessed by Jacob with a greater increase of people, then Manasseh, and had many more men, Numb. 1. 33. yet Manasseh had more afterwards, Numb. 26. 34. But Moses respected Jacob's blessing, and what Ephraim should again be, when he should be the head of a Kingdom. Sol. Jarchi saith, by the ten thousands of Ephraim, Joshua is set forth, and his men; by the thousands of Manasseh, Gideon and his men. Hugo will have Jeroboam meant, that was first King of the ten tribes, and was an Ephraimite, when Joseph is compared to a principal bullock, and he saith, the horns of an unicorn in the plural are ascribed to Joseph, and not an horn, to denote two tribes that should come of him. And in Ephraim with his ten thousands, he saith, are figured out the Gentiles, and in Manasseh with his thousands, the Jews, because the Gentiles are as the younger brother, and yet are preferred before the Jews, who are as the elder, and the faithful of them are many more, see Rev. 7. 9.

And of Zabulun he said, Rejoice Zabulun in thy going out, and Issachar in thy tents, they shall call the people to the Mountain, &c.] Here are two tribes put together, saith Calvin, because they should be placed near together, but their divers condition is in these words declared; Zabulun he showeth, should be industrious, making many expeditions by sea into foreign parts to get wealth, as his dwelling being near the sea was fit for this purpose; but Issachar should keep at home, and lead a more quiet life, and being made wealthy, he showeth, they should not forget God the author of their prosperity, but come up to Jerusalem, and bring sacrifices to him, in that he saith, they shall call the people to the Mountain, and there they shall offer the sacrifices of righteousness, for they shall suck of the abundance of the Seas, and of treasures hid in the sand: for by the mountain, the temple standing upon mount Moriah in Jerusalem is meant, to which they though dwelling far off should come to worship, inviting one another so to do, as the like is spoken of, Psal. 122. By the abundance of the seas, and the treasures hid in the sand, the gain coming in by Merchandise is set forth by a figure, and not golden sands or treasures hid in the sands, as some do fondly imagine, saying, they should have such abundance, that they should hide gold and silver there. That of Calvin is confirmed by the Sept. turning it, the merchandize of the nations, that dwell by the sea. Hugo will have either their going out of Egypt, or their goings to sea to be meant in the first words, and Issachar’s dwelling in safety in the next. For their calling of the people to the Mountain, he also expoundeth it of Jerusalem, to which they should repair to utter their merchandize, many flocking unto them thither to buy it, and then they should in thankfulness for their riches do sacrifice; and by the hid treasure in the sand, he will have pearls and gold oft times found in the sands by those, that go to sea, meant. These two tribes are also spoken of by Jacob, to the same effect, and put one immediately after another, Gen. 49. 13, 14. Issachar is noted by Ainsworth to be the elder brother, yet Zebulon his younger is placed first, and Gen. 49. 13. whereas Issachar’s dwelling in tents is spoken of, he also noteth, that his country was fruitful of corn, and therefore he rested quietly at home and followed his husbandry. But for their calling of the people to the Mountain, he specially noteth, out of Sol. Jarchi, that this is to be applied to Issachar, whose sons are said to have had understanding for the times to know, what Israel ought to do, the heads of them were 200, and all their brethren were at their command. Jarchi saith, they were heads of the counsel employed hereabout, that is, sitting quietly in their own land they observed the new Moons and the times of other feasts, giving all Israel warning thereof, that they might then go up to Jerusalem the place which God had chosen. And of the Gentiles, it is said, All people's shall flock unto it, and say, come let us go up to the mountain of the house of the Lord; so that by the people the Gentiles may also be understood, who trafficking with Zebulon, were by them drawn to the worship of the true God.

And of Gad he said, blessed be he that enlargeth Gad, he dwelleth as a Lion, and teareth the arm, &c.] Jacob had foretold, that a company should overcome Gad, but he should overcome at the last, wherefore the enlargement of Gad here spoken of may best be understood of his enlargement by shaking of the dominion gotten over him by his enemies, so the word enlarging is used, Psalm. 4. 2. This was fulfilled by Jephthah Judge. 11. He is compared to a Lion, because in David's time there were of the Gadites that had faces like Lions, and were most strong and valiant. For these words, and teareth the arm with the crown of the head, the Septuagint have, he shall break the arm and the ruler, the Cald. he shall kill rulers with Kings, and by the arm is meant strength, by the crown of the head, principality, so that it is meant, none should be so strong or so high, but he should overcome them. Of Gad it is also thus said for his going with the Reubenites before the other tribes to fight against the Canaanites, Ios. 1. 12, 13, 14. to encourage him in that enterprize. And therefore to denote his engagement to this precedency in those wars made to subdue the Canaanites unto Israel, it is added:

He provided the first part for himself, because there in a portion of the Lawgiver he was saved, he came with the heads of the people, and executed the justice of the Lord, and his judgments with Israel; The Septuagint, he provided in the beginning, or at the first, that is, he with the Reubenites seeing the land of Iazer, that it was fit for cattle desired to have his part there, and had it granted before that they went over Jordan, and parts were on the other side of that river given to the rest of the brethren.

Sol. Rashi, he provided to receive his portion in the land of Og, which was the beginning of subduing that land, Hebr. it is, He saw a portion for him, but by seeing is meant providing. For these words, There in a portion of the Law-giver he was saved, Hebr. There a portion of the Law-giver covered, and it is a description of the land of Gad, it is said to be covered, as Calvin who following this reading well noteth, because it was not known till they desired that Country, that it should be a part of the inheritance of the children of Israel, and it is called a portion of the Law-giver, because Moses by the direction of the Lord assigned it unto them, and hereby he confirmeth it, that there might be no further controversy about it afterwards: but it was at the first covered or hid from Moses himself, that they should have a possession there, wherefore he reproved them and the Reubenites for desiring it. But being better informed by the Lord, he gave it unto them, and now saith, it is a portion of the Law-giver at the first covered. Some he saith will have it thus called, because the body of Moses was here covered or hidden, and some that it belonged before to the nobles of the Amorites, who had there ceiled Palaces, but he rejecteth both these. Junius rendereth the words, there in a portion of the Law-giver he was protected, expounding it of the strength of the place, and the protection of the Lord over it, when he was gone to fight with his brethren against the Canaanites their wives, children and cattle being placed there in the mean season; and this is followed by Ainsworth, but I prefer the former, as agreeing to the words without any variation.

Hugo following the vulgar Latin; And he saw his principality, and that in his part a Doctor was reposed, &c.] Perverteth the sense by expounding it is a prophesy of some Prince and wise men that should arise out of this Tribe. The next words, He came with the heads of the people and executed, &c. are to be understood of his going with the formest to fight against the Canaanites, and to destroy and root out that impure generation, which was a thing that God in his just judgment had decreed against them for their great abomination; and to this Calvin applieth, that Psalm 149. 6, 7, 8.

And of Dan he said, Dan is a Lions whelp, he shall leap from Bashan. This seemeth, as Ainsworth hath it, to be a prophesy of singular exploits of this tribe, as against Leshem, Ios. 19. 47. which they assaulted and subdued, and against another place, upon which they came suddenly, as a Lion leapeth upon his prey when they were secure, Judge. 18. 27. From Bashan, this belonged not to that tribe, but to Manasseh, Numb. 32. 33. Ios. 13. 7, 8. yet because it was near, and Lions used to leap out from thence, this comparison is used, it being meant, he shall leap upon his enemies, as a Lion from Bashan; so Cazkuni. The Cald. not so to the purpose, His land shall be watered with the rivers running from Bashan. For thus it hath no agreement with that of the Lions whelp before spoken of.

And of Naphthali he said, O Naphtali satisfied with favor and full with the blessings of the Lord, possess thou the West and the South; the vulgar Latin, Naphtalim shall enjoy abundance, hereby was shown, that his land should be also very fruitful, and mystically, because he prophesieth abundance of favor, and fullness of blessing to be shown here, the Lord Jesus his dwelling in this land, and doing miracles here first, and causing the light of the Gospel to shine is pointed at. For in the land of Naphtali he first preached, Matth. 4. 13. and Capernaum called his City, Marc. 2. 1. Matth. 9. 1. was in this tribe, and here he did many mighty works, Matth. 11. 23. Here also Cazkuni saith, were the first ripe fruits. For these words, possess thou the West and the South, Hebr. it is, the sea and the South; the Cald. the Sea of Ginosar, Hebr. the Sea Chinnereth, in the N. T. called Gennesaret, Luc. 5. 1. and hereby the West was commonly named.

And of Asher he said, let Asher be blessed with children, and let him be acceptable to his brethren, and let him dip his foot in oil, &c.] Asher signifieth blessing, and accordingly he is pronounced blessed either with children, because he should be very populous, or amongst the children, of Israel, intimating that he should be more blessed then other tribes, as is expressed in the next words, Let him dip his foot in oil, and thy shoes shall be iron and brass, and as thy days so shall thy strength be, and let him be acceptable to his brethren, much like that of Jacob, he shall yield royal dainties, and his bread shall be fat; he should abound so with wheat and oil of the best, that all should seek unto him therefore. Calvin will have his acceptableness to be for his staid wit and good manners, Job 29. it is likewise said, I did wash my feet in butter, to set forth abundance. By his shoes shod with iron and brass, mines of these metals in his land are generally understood, or we may hereby understand his great strength, and so the next words are an exposition of these,