Commentary on the Old Testament Volume 1
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, as thy days so shall thy strength be, the word rendered thy strength Hebr. is 〈 in non-Latin alphabet 〉 only here used, which Cazkuni saith is the same with 〈 in non-Latin alphabet 〉 weakness or old age, as Chebes is the same with Cheseb a Lamb, there being only a metathesis of the letters, wherefore the vulgar Latin rendereth it, as thy youth, so shall thy old age be, meaning strong and lusty; yet both the Septuagint and Cald. render it strength, the sense according to all is the same; hereby it is prophesied, that the men of this tribe should be strong and able of body unto the end; Hugo saith, to the old age of the captivity.
And hitherto of the blessings of every tribe, now followeth the conclusion, v. 26. There is none like unto the God of Iesurun, that rideth upon the heaven in thy help, and in his excellency on the sky. Of Iesurun see before, Deuteronomy 32. 15. Moses having blessed each tribe apart, now endeth with an admiration of the Lord's power and excellency, who was the author of all these blessings, and with an admiration of Israel's happiness through him. He saith, none is like unto him, that is, amongst all the tutelary gods of the heathen, hereby seeking to draw all Israel to a continual love and fear of him. He is said to ride upon the heavens for his honor and speed in coming to help his, so Psalm. 68. 34. likewise he is said to ride upon the Cherubs, 2 Sam. 22. 11. and to ride upon Chariots and horses of salvation, Hab. 3. 8. How he rode to help Israel, see Ios. 10. 10, 11. in his excellency in the sky; this is added to explain the former words; his riding is to show his excellency and magnificence, that all might honor him.
The eternal God is thy refuge, and underneath are the everlasting arms, &c.] The word rendered refuge signifieth an habitation or mansion, and so God is said to have been the dwelling place of his people in all generations, Psal. 90. 1. By these words it is shown that the protection of the Lord was both above and under Israel, so that he was most safe and sure, above that it was the first words show, the eternal God, who hath been already said to be above riding upon the heavens, and the second the next words do declare; and underneath are the everlasting arms, that is, as Calvin hath it, God stretcheth out his Almighty arms, so that Israel is held as it were by them being put under, and the first is said to be eternal with reference to all times past, and the second everlasting with reference to all times to come. Of his eternity thus understood, see Psal. 55 20. 74. 12. Col. 1. 17. Psal. 90. 1. Esa. 44. 6. And he shall thrust out the enemy before thee, and shall say destroy, Although God would use Israel to destroy and drive the Canaanites out of the Land; yet he showeth here, that it was by God's power alone.
Sol. Rashi expoundeth it thus, underneath his mansion do all strong armed dwell, even Sihon and Og, who were the arms of the world, but were weakness before him; but this agreeth not.
Israel then shall dwell in safety alone, the fountain of Jacob shall be upon a land of corn, &c,] Israel is to dwell alone, because he is not reckoned amongst other people's of the world, Numb. 23. 9. of his safe dwelling, see Jeremy 49. 31. Jeremy 23. 6. this is chiefly accomplished in Christ, and before in Solomon's days who was a figure of him. Hugo saith, Israel shall dwell alone, that is by his own Laws, and for the next words, he hath it, The eye of Jacob in a land, &c. that is▪ shall behold such a land. But howsoever the word here used signifieth both an eye and a fountain, yet fountain is best understood, and it is as if he had said, the streams that flow from the fountain Jacob, that is, his children shall be in a land of Corn and Wine. So it is said, Psalm. 68. 27. and much like this Isaiah 48.
If yet with Calvin any man taketh it for an eye, as if the meaning were, plenty shall always be before his eyes, I reject it not.
Happy art thou (O Israel) who is like unto thee, &c. As the Lord is admired for his excellency, verse 26. so Israel here for that which the Lord would do for him, none like unto God, and none like his people Israel, and God rideth upon the Heavens, and his people upon high places, as it followeth; And thou shalt tread upon their high places, Deuteronomy 32. 13. The word ride is used, as here before of the Lord. Where also see what is meant by their high places. Saved by the Lord, the shield of thy help and the sword of thy excellency; He had said before, Which rideth upon the Heavens for thy help, and in his excellency, now that all things might concinly answer that, he speaketh of help and excellency in Israel; of God's Angel with a sword according to the letter coming to help Israel, see Jos. 5. 13, 14. Psalm. 44. 4, 7. Thine enemies shall be found liars unto thee that is, as Cazkuni hath it, they that are enemies unto thee in heart shall for fear deny it unto thee, feining themselves friends, and ready to do thy pleasure as the Gibeonites did. And thou shalt tread upon their high places; the Sept. upon their necks; the Cald. upon the joints of the necks of their Kings, as Jos. 10. 24. was done, Ps. 66. 12.
CHAP. XXXIV.
ANd hitherto of the tenth Particular, now followeth the eleventh and [Partic: 11] last touching Moses his death and praise in this Chapter, which was written, as the Hebrews hold by tradition, by Joshua, unto these words, verse. 6. but no man knoweth of his sepulcher to this day, that which followeth of the praise of Moses, and Joshua his succeeding him, verse. 7, 8, &c. by Esdras, when he restored the Bible, being burnt by the Chaldees, and he also put titles to the Psalms. Calvin leaveth it doubtful, whether Joshua or Eleazar the high Priest wrote it.
And Moses went up from the plains of Moab to the mountain of Nebo, &c.] Here Moses doth as God hath bidden him, Chap. 32. 48, 49. when he had first made his last will and testament as it were, bequeathing for Legacies, several blessings to the tribes of Israel. He pleadeth no more to be spared from dying yet, as sometime he did; but knowing it to be the absolute will of God, he without any relucting now submitteth to it, teaching us by his example to do likewise.
Of the Mount Nebo, see before, Numbers 27. 12. that and Pisgah, saith Calvin, were two distinct tops of mount Abarim, being most high, and standing near the land of Canaan, but they were near together, and Pisgah was the highest; for it is said, he went up unto mount Nebo, to the top of Pisgah. Comestor will have mount Abarim and Nebo to be two distinct, saying, he went by Abarim to Nebo, the top whereof was called Pisgah: And from thence the Lord shown him the land, as he saith also, Deuteronomy, 3. 27. All the land of Gilead unto Dan. Gilead was on this side Jordan, and already conquered, so that there was no need, that the Lord should now show him that land; therefore Cazkuni more according to the meaning rendereth it; he shown him all the land from Gilead unto Dan, that is, from the south part already had in possession to the furthest north part, which was Dan, but thus the particle eth is expounded by min from Jonathan; saith these two places are mentioned, Gilead for Jephteh, that was of Gilead, and Dan for Sampson, that came of Manoah of the tribe of Dan, these mighties to come, saith he, God shown to Moses in the Spirit. But the literal sense is plain, and therefore rather to be followed.
And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah to the utmost Sea; In naming the places shown unto Moses, he beginneth with the most remote, lying next unto Dan, as Naphtali, and so cometh to those nearer as Ephraim, and Manasseh in the midst of the land of Samaria, and to Judah nearer to Jordan in the South, by these principal places named here, and verse 3. all parts of the land being meant. Jonathan and Sol. Jarchi say, that these specially were named, Naphtali for the Captains of Naphtali joined wito Barak and Ephraim for Joshua, who was of that tribe, Manasseh for Gideon, who was of Manasseh and Judah for the Kings that came of Judah, all most famous in Israel.
And the south and the plain of the valley of Jericho the city of palm trees unto Zoar.] The land of Judah was before mentioned, verse 2. to the utmost sea, which was the western coast, Deut. 11. 24. but now of this tribe he shown him the south coast also, which is meant here by the south, see Nu. 34. 3. this was by the land of Edom; the plain of Jericho was that along by the river Jordan next unto Zoar, being nearest unto the place where Moses now stood, and therefore it is described by Jericho, verse. 1. right over against Jericho; and this Jericho the first conquered after their passing over Jordan is called the city of palm trees, because they grew abundantly there, and from hence, because balsam also and other fragrant fruits grew there, it had the name Jericho, signifying odoriferous. As Moses was shown the land from the north to the south, and the pleasantest part last of all, saith Ainsworth, so Abraham before had proceeded in his viewing of the land, Gen. 12. 6, 7, 8, 9. How Moses from one place could distinctly perceive all these places, I have shown before, Numb. 27. 12. viz. God enabling him miraculously.
But what favor was it to him to see this land, seeing he never must come into it?
Answ. It could not yet, but be a great delight unto him, in regard of the promise made long before of it to Abraham, Isaac, and Jacob, to see it before he died, and to be certified, where each tribe should be planted, especially because although he went not into this land, yet he knew, that when died, he should forthwith go into a better, as Ferus reasoneth, who also addeth, that the showing of him this blessed land, but denying him to enter, was done to figure out the law showing the way to life, but not enabling any man to enter into it, so that they, who by the law seek it, shall never obtain it.
And in showing Moses this holy land, mystically he shown him heaven, whereof it was a type, and all the comforts and benefits coming by Christ unto his soul.
So Moses, the servant of the Lord died there in the Land of Moab, &c. and he buried him in a valley in the land of Moab over against Beth-Peor, but no man knoweth of his sepulcher to this day.] He is called the servant of the Lord for honor, because this is the greatest honor in the world. As Aaron, Numb. 20. 28. so Moses dieth upon the top of a mountain, having the blessed land of promise in his eye, to show, that the servants of God are lifted up on high at their death in their minds, the world and all worldly things being contemned, and the eye of their mind being fixed upon the heavenly Canaan, and thereby comforted against the terrors of death. In that he dieth so soon as he had seen the land of promise, Ainsworth noteth, that hereby was figured out, that the Law given by Moses dieth, and is of force no more, when the Gospel appeareth, Gal. 3. 25. Rom. 7. 1, 2, 3, 4.
And he buried him] Never was the like honor done to any man, to be buried by the Lord; some will have this done by the ministry of angels, some by Michael, that is, Christ, because it is said, he strove with the devil about the body of Moses, the mystery whereof they will have to be, that Christ buried, that is, abolished the law, and ordinances given by Moses, Rom. 8. 3. Gal. 3. 13. Col. 2. 14, 16. But this mystery will hold, as well if God ried him, seeing Christ is God. Calvin saith well, God needed not the ministry of Angels to bury him, seeing all things are ready to obey his will, and at his beck the earth might open and receive Moses into the bosom thereof. But it is to be noted, that he dieth upon a mountain, and is buburied in a valley, to show, that the souls of the faithful are above, although their bodies sleep below in the dust. Of Beth-Peor, see Deut. 3. 28.
and no man knoweth of his sepulcher to this day.] This is noted, as a thing of no small moment, as also in that it is said, Michael strove with the devil about the body of Moses: the Lord hid the sepulcher of Moses, lest the Jews being prone to superstition should seek unto him and worship him, as all agree. Moreover herein was a mystery, as Ferus noteth, the abolishing of the Mosaical law so, as that no man knoweth the place where the rites of it were performed, being set forth hereby, or so as that none should ever be able to restore them again, according to Ainsworth, and this was prophesied of, Hos. 3. 4, 5.
And Moses was 120. years old, when he died, his sight was not dim, neither was his natural force abated. This was as Jonathan noteth, the same day that he was born; for he saith, it is a tradition, that he was born the 7 day of the month Adar, or February, and died the seventh day of that month, and this is noted by Ainsworth to be in the year of the world, 2553.
his sight was not dim,] Hebr. his eye. Cazkuni taketh it for his face, that shined still, as Exod. 34. 30.
nor his natural force abated] The Vulgar Latin, his teeth were not moved, and the word 〈 in non-Latin alphabet 〉 here used, signifieth his cheek. Ainsworth rendereth it his natural moisture. Junius, viriditas ejus, the meaning is, he died not for any decay in nature, which even at this great age continued the same, only it was the Will of God now to take him away. This, saith Ainsworth, figured out the strength of the law in the conscience of a sinner, it weareth not away by length of time, but then is abolished, and comfort brought, when the grace of Jesus Christ cometh.
To me this passage seemeth most remarkable, as figuring out the estate to come, seeing Moses conversed familiarly with God, from whose presence such virtue came, that his natural body, although very aged, decayed not at all, much more then it is hereby intimated, that when our bodies shall be raised again, they shall be through God, that shall be all in all unto us in perpetual viridity world without end. For if a man so much toiled, and vexed by coming often to God, was upheld in such an estate in this life to these years, why should not the immortal unchangeable estate to come be believed, when we shall have nothing to vex or grieve us, and be always in God's presence, and see him face to face.
And the children of Israel wept for Moses in the plains of Moab thirty days, &c.] Thus long they also mourned for Aaron, Numb. 20. 28. see the Notes there.
And Joshua, the son of Nun, was full of the Spirit of wisdom, for Moses had laid his hand upon him, &c.] See this done, Numb. 27. 18. Where also the Spirit is said to be in him, and thus he was made an able successor of Moses in Government, and the great care of the Lord over his people appeared, in that one ruler being dead, without whom that Common Wealth could not have subsisted, he now placeth another so sufficient over them.
And there arose not a Prophet since in Israel like unto Moses.] This, saith the Ordinary Gloss was added by Esdras, and it serveth, as to purchase authority to the writings of Moses, that they might be a constant rule for all Prophets and Teachers ever after to go by, so to put it out of doubt, that, till Christ came, that Prophet promised like unto Moses, Deut. 18. 18. was not amongst all the Prophets to be found. One thing where Moses is noted to excel, is his familiarity with the Lord, of which before, Numb. 12. another, the mighty signs and wonders, which he did, wherein none that followed him did equal him, until that Christ came, of whom he was but a figure and shadow. For he was much more approved by signs and wonders, Act. 2. 22. and Act. 3. 21. Heb. 2. 4. and to him Moses and all the Prophets gave witness, Act. 10. 40, 43. and to know and to believe in him is eternal life, Joh. 17. 3. 1 Joh. 5. 20.
ANd thus have I through the assistance of God, and help of many learned Commentaries gone through these five Books of Moses, showing both the sense literal and mystical. Neither doth anything now remain, but to let the Reader understand, how the Hebrews anciently distinguished these Books into Sections or Lectures, which they call parashah, noting everyone with these letters 〈 in non-Latin alphabet 〉 , and these Lectures are fifty four, one of which was read every Sabbath day, and because there are but fifty two Sabbaths in the year, they read upon two of them four Lectures, putting two of the shortest together, and they began this reading always the Sabbath after the feast of Tabernacles, so Maimonides. Whereby we may understand, what is meant by the reading of Moses every Sabbath day, Act. 15. 21. and by the Lecture of the Law, Act. 13. 15. of which I have written somewhat also, as upon the lecture of the Prophets upon that place.
In Genesis there were twelve Lectures: 1. From the beginning, to Chap. 6. verse. 8. 2 To Chap. 12. 1. 3 To Chap. 18. 1. 4 To Chap. 23. 1. 5 To Chap. 25. 19. 6 To Chap. 28. 10. 7 To Chap. 37. 1. and here two Lectures are put together, this being called Seder, and diversely noted by 〈 in non-Latin alphabet 〉 , intimating it to be more complete. 9 To Chap. 41. 1. 10 To Chap. 44. 12. 11 To Chap. 47. 28. 12 To the end of Genesis, but this is noted diversely with 〈 in non-Latin alphabet 〉 standing for Sethumah, that is, a close, because, as R. Abraham hath it, this is the key and seal of this Book, yea of the whole law, and of all the Prophets, unto the days of Christ. For in Jacob's blessing are shown all the Captivities and Deliverances of Israel, till the Teacher of Justice come, as it is written, until Shiloh come. And because the time of Christ was unknown, and none could or should understand it, therefore this Section is continued with the former with little distinction. And hence it is, that some make but fifty three lectures, counting these two last for one, which I have followed upon Act. 13. 15. and indeed forsomuch as the seventh and eighth are also put into one, they may well be counted but fifty two.
In Exodus the Sections or Lectures are eleven; first, from the beginning, to Chap. 6. 2. and this is Lecture 13. 2 from thence to Chap. 10. 1. and this 14. 15 to Chap. 13. 17. 16 from thence to Chap. 18. 1. 17 to Chap. 21. 1. 18 to Chap. 24. 1. 19 to Chap. 28. 20: 20 to Chap. 30. 12. 21 to Chap. 35. 1. 22 to Chap. 38. 21. 23 From thence to the end.
In Leviticus the Lectures are ten: 1 Unto Chap. 6. 4. and this is lecture 24. 25 to chap. 9. 1. 26 unto chap. 12. 1. 27 unto chap. 14. 1. 28 unto chap. 16. 1. 29 unto chap. 19. 1. 30 unto chap. 21. 1. 31 unto chap. 25. 1. 32 unto chap. 26. 3. 33 from thence to the end of Leviticus.
In Numbers the Lectures are also ten: 1 to Chap. 4. 21. and this is Lecture 34. 35 from thence to chap. 8. 1. 36 to chap. 13. 1. 37 to chap. 16. 1. 38 to chap. 19. 1. 39 to chap. 22. 2. 40 to chap. 25. 10. 41 to chap. 30. 1. 42 to chap. 33. 1. 43 from thence to the end of Numbers.
In Deuteronomy the Lectures are eleven: 1 to chap. 3. 23. and this is lecture 44. 45 to Chap. 7. 12. 46 to chap. 11. 26. 47 to chap. 16. 18. 48 to chap. 21. 10. 49 to chap. 26. 1. 50 to chap. 29. 10. 51 to chap. 31. 1. 52 to chap. 32. 1. 53 to chap. 33. 1. 54 from thence to the end of Deuteronomy.
In expounding these Books, I have always sought unto the Hebrew text in every difficulty to find out the true sense, because although translations differ, yet this remaineth in all ages as a most pure and nothing varying Fountain, as we are constantly to hold against those, that are of a contrary mind: For first it cannot be, that God in his providence should suffer it to be corrupted in anything, it being an ever abiding treasure, which he hath given unto his Church, as the sure ground and pillar of truth. Wherefore the Jews hold, That God hath more care of the letters and syllables of the Law, then of the Stars of heaven, and it may seem, that our Lord alludeth to this when he saith, till heaven and earth pass, not one jot or tittle of the Law shall pass. 2. The Jews, to whom these Oracles were committed to keep, have been so careful at all times, that no corruption might creep in, that they have numbered every letter, how oft it is found in the whole Bible, and if one word hath been altered, either in the line or margin by the Scribe, it is held by them not allowable, nor to have any holiness of the Law in it at all, because of such corruption; yea if there be but one letter wanting, or one redundant, or one toucheth another, or be so obscurely written, that it cannot be read, they allow it not to be read in their Synagogues, but only by children that learn to read, so Maimonides. 3. Our Lord, who reproved the false glosses upon the Law made by the Scribes and Pharisees, never speaketh against any corruption in the text, which he would doubtless have done, if there had been any.
Touching Maimonides so often cited, although he be of no great antiquity, for he lived about Anno 1200. of our Lord, yet he abridged the large Volumes of Jewish Records, and hath set down in the Hebrew tongue the Expositions, Canons, and Traditions, according to which the Laws of God are in them interpreted so far beyond all that have gone before him, that it is said of him amongst the Jews, for Moses, the Prophet to this Moses the son of Maimonides, there was none like unto him. R. Judah Hannasi about the year 150. gathered into one Volume such private Records and Writings, as he could come by; After this a Talmud or Book of doctrine setting forth the practice of the law of old in their Church and Common-Wealth was compiled by others, having in it many fables and corrupt expositions. And Anno 230. the Talmud Hierusalemi was finished; and lastly, Anno 500. the Talmud Babeli, according to which the Jews live at this day. But all these were by Maimonides brought into one, many fables and frivolous discourses being left out. Jonathan, that made his Targum, is said to have been a disciple of Gamaliel, at whose feet Paul was brought up. And of these Writers good use may be made, the chaff being separated from the wheat, for the better understanding of many things, that are set forth in the Law of Moses.
A Table of the principal matters contained in this Book
-
GENESIS.
- Ch. 1. v. 6. THe waters above the firmament.
- 9 The earth called 〈 in non-Latin alphabet 〉 in Hebrew
- 11 The world created in Autumn in September.
- 13 No thorns nor poisonous things at the first.
- 14 Men's proneness to worship the host of heaven provided against. Judiciary astrology how far forth allowable?
- Quest. 6. Of the greatness and number of the stars.
- 20 Fowls, whether made out of water or earth?
- 24 The beasts soul comes from the earth as the body doth.
- Quest. 5. Of Mules and Leopards, and monsters, whether any were made at the first, or creatures coming of conjunction?
- 26 The excellency of man by his creation in nine things.
- Quest. 2. Man why called Adam?
- Quest. 3. Whether the woman were not after God's image? man after God's image in soul and body.
- Vers. 28. quest. 5. What dominion over the creatures man had, and hath?
- 28 Men lived upon herbs and fruits only at the first.
- Chap. 2. verse. 1. The Sabbath-day sanctified from the beginning.
- 7 The perfect stature of man at his creation.
- 8 Where the garden of Eden was?
- 9 The tree of life, of what virtue?
- 15 Idle man was not in Paradise.
- 16 The sin of Adam, not a single, but a manifold sin.
- 17 Death corporal, and spiritual, and eternal by Adams sin.
- Quest. 3. Whether man only, or both man and woman were forbidden eating?
- 21 The Church made out of Christ prefigured in Eve. The opinion that Adam was at the first both man and woman confuted: 〈 in non-Latin alphabet 〉 , a woman containeth the name of God 〈 in non-Latin alphabet 〉 , the conceit.
- 24 Adam and Eve, why not ashamed of going naked.
- Chap. 3. verse. 1. The question about the Serpent fully handled and resolved: of beasts speaking at sometimes as well as the Serpent.
- 3 Eve sinned three ways in answering the Serpent: Four truths in the Serpents speech.
- 6 Seven sins in Evahs sinning of eating the forbidden fruit. Adam in eating sinned also seven ways. Whether Adam or Eve sinned most? Upon what day most probably they sinned, and were cast out.
- 7 Three ways of being blind, and having ones eyes opened. Womens uncovering of their nakedness in former times.
- 12 The four degrees whereby sinners proceed.
- 13 The Devil said to go upon his belly, how? How he vitiates the end of men's actions, when he cannot the beginning? Serpents most probably went erect at the first.
- 16 The woman's sorrows in conceiving and bringing forth. The punishment of the woman for sin threefold.
- 17 The punishment of man also three-fold.
- 20 Eve so called for the celebration of God's mercy, whereby man died not presently.
- 21 Against pride in apparel, which should rather humble us.
- 22 By keeping man from living here ever▪ he is necessary to seek.
- Chap. 4. verse 3. Who taught facrificing first, and whence the Gentiles had it?
- 4 How God's accepting of Abel appeared?
- 7 How the words of Cain may be best understood?
- Chap. 4. v. 11 Abel's blood crying, Christ's blood better. Cain figured out the Jews, wherein?
- 15 The sin of Cain was sevenfold.
- 16 The land of Nod so called from Cain's wandering there.
- 17 Of divers Cities pretended to be thc first built in the world.
- 18 Lamech the first of all others that had two wives.
- 26 By Seth prayers in families in corrupt times begun.
- Chap. 5. verse 2. Seth how said to be in Adams own likeness? Adam most probably believed, and was saved.
- 25 Methushelah died the same year that the flood came.
- 24 How rest came to men by Noah?
- 32 Whether Noah lived single till 500 years? The ground of applauding a single life of old taken away.
- Chap. 6. verse 3. Who the Sons of God were? The danger of marrying for beauty.
- 4 What Giants before the flood were?
- 6 How God is said to repent, and to be unchangeable?
- 10 Men and women came together openly.
- 17 The Ark, and the manifold mystery.
- Chap. 7. v. 2 The number of beasts clean and unclean.
- 4 Of the Phoenix, and its singularity.
- 11 The fountains of the deep broken up what? and upon what particular mountain the ark rested?
- Chap. 8. verse 12. The mystery of the Raven and Dove.
- 20 No coming together of male and female in the flood.
- Chap. 9. verse. 2. How the fear of man was upon savage beasts?
- 3 The Question whether flesh might be eaten before the flood?
- 4 Reasons why eating blood is forbidden.
- 6 Of murder there are four sorts.
- 14 The Rainbow most probably first appeared after the flood.
- 21 The drunkenness of Noah, and drunkards sin now?
- 23 The fails of faithful Pastors not to be divulged.
- 25 One punished for another's sin, why and how?
- 27 Of the conversion of the Europaeans: a Prophecy against zealous heretics, and for the simple.
- 28 Noah lived after Abraham's birth 51 years. All things in the writing of Moses not allegorical.
- Chap. 10. verse 8. Kings that are tyrants are after Nimrod.
- 9 How Nimrod is said to be an hunter?
- 10 The original of Bel, otherwise called Baal.
- 11 From whence Ashur had this name first.
- 23 Job came of Huz, the first-born of Aram, son of Shem.
- Chap. 11. verse. 1. The Hebrew tongue the only language at first.
- 5 Vain-glory condemned in the builders of Babel. The Lord said to come down how?
- 7 How many languages men spake?
- 12 Canaan more in the Septuagint's Translation then in the Hebrew.
- 26 A most difficult question about Terah his age resolved.
- 31 Of Terah his conversion by Abram.
- Chap. 12. verse 1. To forsake Country, kindred and fathers house, what?
- 2 The league betwixt God and the faithful.
- 13 Whether Abram sinned in saying Sarai was his sister?
- 17 The great danger of adulterers
- Chap. 13. verse. 15. The word 〈 in non-Latin alphabet 〉 : forever, how to be understood?
- Chap. 14. verse 14. Conditions required that a war may be lawful.
- Chap. 15. verse 2. Dying to the faithful nothing but a loosing.
- 8 Of asking signs to be more confirmed in faith.
- 9 The manner of making covenants of old. To the sacrificing of ourselves three things required.
- 10 Evil or by-thoughts coming in prayer, to be driven away.
- 14 The afflictions and deliverance of the Church fore-shown. Of the four hundred years servitude of Abram's posterity.
- 16 The iniquities of a nation grown to the full, when?
- Chap. 16. verse. 3. Of Polygamy, and Abram's going in to Hagar.
- 4 Hearers coming to knowledge despising Pastors, like to Hagar.
- Chap. 17. verse. 2. The mysteries in the name Abram turned to Abraham.
- 11 Rules about circumcision followed by Jews.
- Chap. 18. verse. 5. Why three appeared to Abraham, if the Trinity?
- 21 Judges not hastily to proceed against malefactors.
- Chap. 19. verse. 1. Three Angels came to Abraham, but two to Sodom.
- 5 A lesser evil may not be done to avoid a greater.
- 17 Why Lot must not look behind him?
- 26 An everlasting covenant called a covenant of salt. Why Lots wife was turned into such a pillar?
- 32 Drunkenness above all sins to be taken heed of.
- Chap. 20. verse. 6. Sins of ignorance dangerous. Of the sin of adultery, the greatness.
- 16 A double deliverance of the Jews from Egypt and Babylon.
- Chap. 21. verse. 3. Mothers ought to nurse their children.
- 9 How Ishmael mocked Isaac? Of deriding grace.
- 31 Why swearing is Hebr. 〈 in non-Latin alphabet 〉 , coming of seven?
- 33 Divers trees dedicated to divers gods. In groves why worshipping God was forbidden?
- 34 The allegory of the grove planted by Abraham.
- Chap. 22. verse. 1. God tempteth man how? and the Devil how?
- 2 Mount Moriah first designed for God's worship.
- 11 Isaac a figure of Christ in seven things.
- 15 God swearing by himself; the meaning thereof.
- Chap. 23. verse. 1. Of mourning for the dead.
- 4 The resurrection commonly believed.
- 10 A shekel of three sorts.
- Chap. 24. verse. 1. Of putting the hand under the thigh in swearing, the reason. Of swearing any, or adjuring them.
- 10 Of Camels and Dromedaries.
- 62 Four reasons of covering the face.
- 66 In Isaac and Rebecca, Christ and his Church figured out.
- Chap. 25. verse. 1. Keturah, who she was? A mystery in her children, as well as in Hagar's.
- 7, 8 He was gathered to his people, in what sense spoken? The immortality of the soul intimated hereby.
- 20 Things promised to be obtained by prayer.
- 23 The Jews serving Gentiles prefigured.
- 27 Whom the Scripture calls a slain man? Hunters, how more wicked then others? Affection in parents overswayeth reason.
- 29 The birth-right, what, and how great a dignity? All the first-born Priests till Aaron. In eating, sin committed five ways. Five sins in Esau his selling his birth-right.
- 34 The types in Esau and Jacob.
- Chap. 26. verse. 13. Admirable increase in some grounds.
- 19, 20 Isaac's digging of wels of water figurative.
- 27 The troubles of the righteous, fathers and sons. To Heaven God brings his divers ways. The conversion of the Jews pointed at.
- Chap. 27. verse. 1. God's promises and threatenings take effect in time.
- 2 Of children's asking their parents blessing.
- 6 Of lying and dissembling in Jacob, divers opinions.
- 40 Of a servant, the properties.
- Chap. 28. verse. 8. In what mind Esau married into Ishmael's family. Carnal men seek to please God in part only.
- 10 Bethel where Jacob lay, not the house of God: upon a stone he layeth his head, and seeth Angels.
- 12 Of Jacob's Ladder, the sceals nine. Christ set forth by this Ladder, how? He that profiteth not in grace declineth.
- 17 The place of God's special presence terrible.
- 18 Of Heathens anointing stones with oil.
- Chap. 29. verse 1. Christ and his Church typified in Jacob and Rachel.
- 10 Of men's kissings of women divers sorts.
- 15 The force of beauty in wiving. Of dowries given to wives in marrying.
- 27 Rachel given to Jacob within seven days after Leah: the great sin of Laban in cozening Jacob. The mystery of Jacob's marrying two sisters.
- Chap. 30. verse 2. For keys in God's keeping, of rain, of food, the womb, and sepulcher. The mystery of Jacob's children by maid-servants.
- Mysteries in the histories of the Old Testament.
- 37 Of the fantasie, the force in the conception. The subtle dealing of Jacob excused.
- 38 Of the divers pieled rods, the mystery.
- Chap. 31. verse. 23. What a Teraphim was? Whether Rachel were a worshipper of idols?
- 53 Laban feared God, and served idols?
- Chap. 32. verse 3. How Esau came to live in mount Seir?
- 23 The Lord with whom Jacob wrestled an Angel. His wrestling was both corporeal and spiritual. Jacob made lame by wrestling, why?
- 27 Why Jacob was now called Israel?
- 29 Why God would not tell Jacob his name?
- 30 How Israel saw God face to face?
- 32 Not eating of the sinew whether superstitious? Christ's suffering the Jews to prevail against him.
- Chap. 34. verse 2. The devils tempting allegorically set forth in Dinah.
- 25 Arguments brought to justify the fact of Simeon und Levi. Of the ground won by Jacob with his sword.
- Chap. 35. verse 2. Why in repentance they changed their apparel? In what detestation idolatry should be had?
- 5 How to come to God's house to be accepted of?
- 10 The falling of the Jews set forth.
- Chap. 36. verse 25. The first founder of the generation of Mules.
- Chap. 37. verse 2. Joseph a type of Christ in goodness.
- 21 Enemies turned to favor the righteous.
- 35 The word Sheol, not hell or limbus patrum, but the grave.
- 36 Joseph a figure of Christ in many things.
- Chap. 38. verse 2. The sons coming with Jacob into Egypt.
- 24 Adultery diversely punished in divers Nations. A wicked woman with child not to be killed before delivery.
- 29 The conversion of Gentiles before Jews, then of Jews.
- Chap. 39. verse 9. A rare example of chastity.
- Chap. 40. verse 8. Of the divers sorts of dreams.
- 21 Keeping birth-days with feasting. Joseph a type of Christ in interpreting dreams.
- Chap. 41. verse 8. Wise men and learned should be about Kings.
- 33 Preachers not only to interpret, but to exhort.
- 41 Gold rings given as ensigns of dignity.
- 47 What age fit to rule in Church or Common-wealth.
- 56 Josephs exaltation after his interpreting dreams, figuring out Christ's exaltation.
- Chap 42. verse 1. Afflictions the best have here, the wicked hereafter.
- 7 The situation of the land of Egypt.
- 15 Joseph's saying, By the life of Pharroh, no oath.
- 21 Of affliction, the benefit.
- 25 Wickedness punished in the kind. Of the wicked, the perplexities in death.
- 38 Joseph's brethren hardly used, a figure of the Jews.
- Chap. 43. verse 33. The figure in Joseph's sitting by himself at meat, &c.
- Chap. 44 verse 5. Of divining divers ways amongst divers.
- 2 Theft most hateful to some.
- 15 Of Joseph's committing his brethren three days, and the fourth day letting them out, the mystery.
- Chap. 45. verse 3. The fear of the wicked at Christ's coming.
- 8 Divers wise men for their wisdom fathers to Kings.
- 27 Joy as well as sorrow oppresseth the spirits.
- 28 Joseph's revealing himself to his brethren, &c. applied unto Christ in many things.
- Chap. 46. verse. 34. The just an abomination to the wicked. Israelites shepherds, how? The rule of man over man not natural.
- Chap. 47. verse. 22. Provision for Priests made by Heathen Kings. The virtues of the Priests of Heathens.
- 29 Reasons of burying, and in what place. Of Joseph's speaking to Pharaoh for his brethren, and teaching them what to say, the Allegory.
- Chap. 48. verse 13. A figure of Christ's cross in Jacob's crossing his hand. Of the Gentiles preferring before Jews, a figure.
- 17 Christ set forth by an Angel.
- Chap. 49. verse 6. The Jews falling from their excellency, set forth by Reuben.
- 8 The Scribes and Pharisees cruelty to Christ.
- 10 How the principality held in Judah till the Son of God came?
- 13 Christ's riding on an asse, death, &c. prophesied of.
- 16 Antichrist figured out in Dan.
- 20 Of the Churches increase, and overcoming in fine.
- 26 The blessings of Joseph applied to Christ.
- 28 Paul prophesied of in Benjamin, being of that tribe.
- Chap. 50. verse 1, 2. Of imbalming dead bodies, and burying diverse ways in divers Countries.
- 10 Of mourning for the dead by the Egyptians.
- 15 Fear cometh by sin always after.
- 22 Wronging one in his goods or person forgiven, how?
-
EXODUS.
- Chap. 1. verse 7. The time of Israel's abode in Egypt 210 years. Of Jacob's coming into Egypt, and his seed multiplying after Josephs death, the mystery.
- 8 What Kings were in Egypt after Josephs death.
- 10 Malum consilium consultori pessimum. Sin punished in the kind in Egyptians. The Israelites diversely abused by the Egyptians.
- 15 The Israelites idolatrous in Egypt, and therefore long punished.
- Chap. 2. verse 5. How great the learning of Moses was.
- 11 Moses a figure of Christ in divers things.
- 16 Moses his father in laws three names.
- 24 Moses in driving away shepherds, &c. a type of Christ.
- Chap. 3. verse 1. Mount Sinai and Horeb one and the same.
- 2 The Angel appearing to Moses, the Son of God. The Church in affliction as the bush on fire not consumed.
- 3 The Spirit of God like to fire, wherein? Of divers miraculous fires in sundry places.
- 4 Calling one by name a sign of favor. Bare-footed in serving God some are. Reverence and heavenlines of mind.
- Chap. 3. verse 6. Of men being covered before God, a reason.
- 8 Of Canaan, the exceeding fruitfulness, and now barrenness.
- 10 The unwillingness of some to the Prophetical Office.
- 14 Of the name I am, divers reasons of divers.
- 15 Of the names of God, and the name 〈 in non-Latin alphabet 〉 .
- 19 The law saveth not, but God's grace and power. Human learning used to edification, set forth by the riches of Egypt.
- Chap. 4. verse 2. Christ figured out in Moses his rod.
- 13 Christ to be sent for our deliverance pointed at.
- 24 Why God was so wrath with Moses for Gershoms uncircumcision.
- 26 Zipporah a figure of the Church of the Gentiles.
- Chap. 5. verse. 6. Of evil thoughts yielded to therefore.
- 10 Coming from under the Devils dominion troublesome.
- Chap. 6. verse. 2. God not known by the name Jehovah.
- 20 Matches of Priests with the blood royal.
- Chap. 7. verse. 7. Of Enchanters, Wizards, and Astrologers,
- 8 The Devil can do no miracles,
- 14 Judgments by all the elements and in all the seasons,
- Chap. 8, verse, 7, Destructions of countries by frogs and mice, Frogs representing heretics, In things wherein men sin they are punished,
- 18 The Spirit of God called the finger of God, why?
- 20 Children disobedient to parents like flies,
- Chap. 9. verse. 8. The adulterous, as those that had boils in Egypt.
- 18 A miraculous hail in France.
- 22 The last judgment set forth by the hail. The thief loseth more then he getteth.
- Chap. 10. verse. 4. Pliny's history of Locusts.
- 8 Reprobates obey in some things, but not in all.
- 18 Flatterers like unto Locusts, wherein.
- 22 Hells torments set forth in the ten plagues of Egypt.
- Chap. 11. verse 9. Covetousness causeth the death of faith. Christ's coming to judgment at mid-night.
- Chap. 12. verse. 1. The months of the year, how reckoned by Hebrews.
- 6 Christ proved the Messiah by the Jews Cabala. Christ's coming to Jerusalem in the time figured.
- 8 Two ways we must receive Christ, believing and eating. In receiving the Lord's Supper rules to be observed.
- 11 Standing not enjoined in eating the Passover.
- 12 To hasten our repentance without any delay.
- 36 Human learning of good use for Divines.
- Chap. 13. verse. 6. What the Phylacteries of the Jews were: the superstitious use of Scripture.
- 21 Of the cloudy pillar, five benefits. Many miracles continuing in the wilderness. Christ figured out by the pillar of a cloud and fire.
- Chap. 14. verse. 27. Alexander passing on foot over sea with his army. Subject to temptation the baptized till death.
- 31 Believe in man, how we may?
- Chap. 15. verse. 1. The first song in Scripture made in verse. The beginning of dancing of men and women. The wicked world as an horse ridden by the Devil.
- 4 Christ prophesied of as God and our Salvation. By what weapons Christ fought against the Devil.
- 10 Sin, as lead sinking to hell the committer.
- 20 Whether women Prophetesses may teach?
- 20 Christ's Cross sweetens the bitterest affliction.
- Chap. 16. verse. 4. Baptism must be before the Lord's Supper.
- 8 Fleshly rites set forth under the Law, and clear light under the Gospel.
- 13 Quails brought two several times Quails a most dainty meat.
- 14 Christ comes down in the word.
- 16 Of worldly things none have more then another.
- 19 Against worldly cares, and to depend upon God.
- 27 Against late repentance.
- 35 Manna, why called Angels food? Manna figured Christ in how many things? The word of God, wherein like unto Manna.
- Chap. 17. verse. 11. Christ and his Spirit figured out in Moses with his hands supported by Aaron and Hur.
- 14 Amalek a figure of Antichrist, to be rooted out.
- Chap. 18. verse. 15. In going to law God's judgment to be sought.
- 21 The people to have an hand in the choice of officers. Seven things required in a Ruler.
- 24 The Gentiles shall teach the Jews the truth.
- Chap. 19. verse. 1. Pentecost kept according to the day of giving the Law.
- 10 How we must be sanctified before hearing the Word.
- 16 God appeared diversely, as the occasion required.
- Chap. 20. verse. 1. The things figured out in the rites of the Law.
- 24 An altar of earth, or unhewen stone, why made? Christ figured out hereby.
- 25 Quaint preaching, as hewn stones for altars.
- 26 God not pleased with externals, but with the heart.
- Chap. 21. verse. 2. None servants now under the Gospel. The difference between servants Jewish and Heathenish.
- 8 A fathers selling his sons allowed.
- 14 Sanctuaries amongst Christians and Heathens.
- 15 Against striking, reviling, or killing parents.
- 19. Divers mulcts for striking.
- 28 Satisfaction for hurts by beasts to be made.
- Chap. 22. verse 3. Theft punishable by death, in what case?
- 25 What usury is, and how it is sinned hereby.
- 29 Our first fruits to be given to God, what?
- Chap. 23. verse 8. The great corruption that is in gifts.
- 10 Of the rest in heaven, the Sabbatical year a type.
- 14 Come together in one place, why we must?
- 18 No good work to be left undone till death.
- Chap. 24. verse 1. Of expelling the Canaanite, the mystery.
- 2 Amongst men degrees to Godward.
- 9 How man at any time hath seen God?
- Chap. 25. verse 3. Faith, confession hereof, and preaching set forth by gold, silver and brass.
- 16 Christ figured out by the Ark, in how many things?
- 22 The Scriptures figured out in the Cherubims.
- 31 The word, Lord's Supper, and prayer typified in the show-bread, and frankincense.
- 39 Christ and his Ministers figured by the candlestick.
- Chap. 26. verse. 3, 6. Church Militant and Triumphant typified.
- Chap. 27. verse. 1. Christ and the heart typified in the brazen altar.
- 21 Lights in the Church always necessary here.
- Chap. 28. v. 30 Five things wanting in the Temple after the captivity.
- 39 Christ, unity, glory, Deity, set forth in the High Priests ornaments. Ministers solemnly ordain'd, their duties. Ministers, their virtues typified in their garments.
- Chap. 29. verse 4. Seven points of holiness set forth. Between Christ's anointing and ours, the difference.
- 13 The fat heart and lust to be burnt.
- 15 The purging of the conscience typified by washing the inwards.
- 30 The Apostles to stay at Jerusalem seventy times seven days.
- 35 None but the sanctified to eat the Lord's Supper. Against reserving any of this bread to be adored.
- 40 The Mass not the continual sacrifice, but prayer.
- Chap. 30. verse 11. Christ typified by the altar of incense in his glory. Corruption cleaveth to our best actions.
- 35 By prayer the Devil driven away. Prayer abused to vain-glory abominable.
- Chap. 31. verse 1. The ministry an honorable calling.
- 3 The rare inventions of men from God's Spirit.
- 12 Of keeping the Sabbath two reasons.
- 18 Three sorts of writing of God's Commandments.
- Chap. 32. verse 1. Of all corruption in the Church four causes.
- 4 Human wit and eloquence abused to idolatry.
- 6 Spiritual adultery and corporal go together.
- 15 Of writing spiritual things, the commendation.
- 34 Christ the angel, and now another angel. The Jews destruction by Romans imputed to idolatry.
- Chap. 33. verse 18. Of the supreme power, the burden.
- 21 The conversion of the Jews in the end.
- Chap. 34. verse. 1. Three things figured out by renewing the allegory.
- 6 Passages amongst the Rabbins touching Christ.
- 12 Idolatry called whoredom, why?
- Chap. 35. verse 1. Of the Sabbath often repeated, the reason.
-
LEVITICUS.
- Chap. 1. verse. 2. Difference between Laws moral and ceremonial. Heresies about sacrifices. What sacrifices the Heathen offered.
- 3 Four sorts of sacrifices under the Gospel.
- 7 Fire coming from Heaven in the Temple till Manasseh.
- Chap. 2. verse. 3. Knowledge, almsdeeds, and prayer.
- 11 Leaven sometime to be offered with unleavened. A moderation in all things, and no extreme.
- Chap. 3. verse. 1. Women as well as men accepted of by God.
- 16 Fat and blood setting forth Christ.
- Chap. 4. verse. 2. Sins of ignorance only expiable. What willful sinning is, for which no sacrifice.
- 13 Blood fetched from Christ seven times.
- 35 The High Priest, whole Church, and the most eminent subject to sin.
- Chap. 5. verse. 3. Of swearing, four sorts.
- 16 The greatness of sinning about holy things. Of sin three names in Hebrew.
- Chap. 6. verse. 8. The Spirit of God set forth by fire.
- 11 Our good deeds remembered in Heaven.
- 27 Of the baptized, some as earthen vessels to be broken.
- Chap. 7. verse. 16. Christ his resurrection the third day, and ours.
- 19 The virtues of the wicked vices, specially of consulters with wizards.
- Chap. 9. verse. 1. Touching the eighth day, remarkable things.
- 22 Lifting up of hands in prayer, &c. why?
- 24 Of fire coming from Heaven upon sacrifices, five reasons. Of this fire, four rare properties.
- Chap 10. verse. 2. Of false worship, and teaching corrupt doctrine, danger.
- 5 Burying in holy garments, superstition.
- 6 Of rending garments, reasons; and against the Priests doing of it. The Priests sin redounds to the people.
- Chap. 11. verse. 4. Meditating upon the Word, and distinguishing betwixt good and evil.
- 12 Against tyranny and violence.
- 14 Against sly and subtle wicked persons. Against defaming others.
- 16 Laying up treasures here, to be worldly-minded. Mothers neglecting their children, forbidden. Against vain talk, hypocrisy, deadness in adversity.
- 17 Against pusillanimity and intemperance. Worldly wicked gain, base and vile.
- 18 Against worldly-mindedness and cruelty.
- 19 Against unadvised anger, fleshly lusts, and fleshliness. Against worldly thoughts in our prayers, &c.
- 21 To live as pilgrims here; to fight again the Devil.
- 29 Against stealing, idleness, and trusting in worldly things.
- 30 Against worldly subtlety and grief for losses here: against temporizing and vain-glory,
- 33 Deceit in executours and flattery, Washing by repentance for sin in the godly,
- 36 Doctors wicked corrupted, but not their doctrine.
- Chap. 12. verse. 3. Original sin requires much repentance, The woman's sin double to Adams at the first.
- 8 Of churchings of women, three reasons,
- 13 Of the power of binding or loosing from sin, Confessions to be made of what sins,
- 3 Breaking of any one Commandment,
- 6 To bear patiently Church-censures, not to sin again,
- 15 To ascribe no justice to ourselves,
- 37 How to judge of an heretic. Of baldness, and hair on the head.
- 46 Sin as the plague of leprosy.
- Chap. 14. verse 7. Christ's two natures, the blood and water coming out of his side, &c. figured out.
- 10 Cease from every sin, or do nothing to proceed in grace by degrees.
- Chap. 15. verse 12. Uncleanness by hearing corrupt teachers.
- Chap. 16. verse 29. In keeping a fast five things required.
- Chap. 17. No service done to God acceptable, but by his Church.
- Chap. 18. v. 3. Incestuous marriages common amongst the Heathen.
- 6 Incestuous copulations against nature. Dispensations of Popes for incestuous marriages.
- 18 Against the lawfulness of Polygamy. Marriages forbidden, which God forbids not: against marrying of cozen-germans.
- 19 Against blazing another's sins abroad.
- 22 Against the males lying with the male, laws.
- Chap. 19. verse 9. Of liberality to the poor, examples of the Heathen.
- 12 Touching common swearing, observations.
- 13 Against with-holding wages in part from a servant.
- 18 Rare examples of forbearing to revenge.
- 19 Against joining circumcision to baptism, and the law to the Gospel.
- 25 Fruits of the earth and meats to be sanctified, then eaten.
- 26 Of divinations divers sorts, and their vanity.
- 28 Cutting the flesh, or whipping the body, as Papists, Heathenish.
- 29 Fornication punished with death.
- 32 The honor of the aged in Sparta.
- Chap. 21. verse. 9. The Jewish Synagogue typified in an whore, whom a Priest might not marry, and by a Priests daughter burnt.
- 15 To be a Virgin fit for Christ, what required.
- 20 The Priests person amongst the Heathen excellent. Against ignorance in Ministers, unsoundness in doctrine, tolerating any sin, living in any sin, timerousnesse to reprove, uncharitableness, covetousness, falling away from any goodness, pride, detraction, fleshly lusts, and saying, but not doing.
- 21 Ministers to be outwardly unblemished, if it might be. Of ministers wearing black or white.
- Chap. 22. verse 18. Prayers blemished by wandering thoughts.
- Chap. 23. verse 5. The Jews strictness in keeping the Sabbath-day.
- 14 Christ figured in the sheaf, and his two natures.
- 16 A new way of serving God under the Gospel, old Rites ceasing.
- 17 The Spirit of God prefigured by Leaven at Pentecost.
- 24 Why sounding of trumpets of rams horns was appointed? Preparation before keeping the day of atonement.
- 36 We must live here as strangers. The Lord's day, and rest in heaven figured by the eighth day. Divers graces by the divers branches taken.
- Chap. 25. v. 10. The word 〈 in non-Latin alphabet 〉 , forever, taken three ways.
- 15 By Christ freedom obtained, set forth by the Jubile: also rest at the end, and by the seventh year rest in death.
- 28 Christ our Redeemer in the redeemer of land typified.
- Chap. 26. verse. 1. The superstition of kneeling upon a stone in Popery.
- 6 By beasts great and little men destroyed.
- 16 Of fear, three sorts.
- 30 Of Idols, the baseness, Jupiter Hammon, why so called? Whilest the body lieth unburied, in what state the soul?
- 31 Of the Synagogues and schools of the Jews.
- 34 Seventy years desolation, why?
- Chap. 27. verse. 7. Christians esteemed of before God more or less.
- 10 Duties to be done by each one for himself, not by another.
- 30 Of tithe two sorts, yea three sorts.
-
NUMBERS.
- Chap. 1. verse. 2. Only Israelites, not strangers numbered, and men, not women or children, why?
- 47 Priests not to serve in the wars.
- Chap. 2. verse 1. To do all things in otder, what? Four notable observations about the form of the campe.
- Chap. 3. v. 37. The Levites figuring Mininisters of the Gospel, wherein?
- 38 The power secular and spiritual should join together.
- 39 God's ministers fewest, all the Tribes.
- Chap. 4. verse. 1. Why the Levites began not their service till 25, &c. Of the covering of all things, the mystery.
- 16 Elaazar, as an Arch-Bishop, Ithamar a Bishop.
- 18 To admit the unworthy to minister, is to cut them off.
- 34 The Levites dignity above those of other Tribes.
- Chap. 5. verse 5. Without confession no remission of sins.
- 13 In what case a wife suspected was tried.
- 31 Of adulterous women, divers trials. This way of the jealous husband a figure of God's dealing with the Jews
- Chap. 6. v. 1. Rules about Nazarites.
- 4 To drink wine held unlawful by Tatians. Water like wine on the day that Christ turned water into wine. Of thing • forbidden to the Nazarites, the mysteries. Holy meditations set forth by the Nazarites hairs.
- 9 Shaving hair in the unclean, and offering, signify what? The least sin defileth; sin committed by the just frustrates his justice, the cleansed their cleanness.
- 24 The Trinity set forth in the blessing of Aaron. In a Priest blessing, six things required. Christ's blessing figured out in Aaron's blessing.
- Chap. 9. verse 1. The passover kept in the wilderness, why and how?
- 9 What journey makes unfit to keep the passover.
- 14 The Jews conversion figured out in the passover the second month, and other gentiles by the third.
- Chap. 10. verse 2. Two silver trumpets at first, 120 afterwards.
- 9 The trumpets blown two days, every month alike. Of a just war, 12 causes.
- 10 What music and songs were used at festivals. Preachers set forth by Priests sounding with trumpets, and the four uses of preaching.
- 11 The 3 journeys of Christians.
- 12 Of the wilderness of Paran a description.
- 14 Four things in coming to heaven typified in four Tribes.
- 16 God's ministers to be followed, Religion chiefly intended.
- Chap. 11. verse 1. A fire sent three times in judgment to Israelites. Sinning after Covenant making most dangerous.
- 5 Cooks not desired amongst the Romans. Leeks, garlic and onions deified by Egyptians.
- 6 Carnal Christians grow either weary, or to undervalue the best things, and overvalue the worst.
- 14 Of good Rulers, the properties. Death may not simply be desired by any.
- 16 None to minister in spiritual things but allowed by Moses. Divers Courts of Rulers in and about the Sanctuary & Temple, and elsewhere. The age of Elders, Judges and Magistrates.
- 17 God's Spirit, how called the spirit of Moses.
- 18 Three reasons why God giveth sinners their desires.
- 20 Of Eldad & Medad, the mystery.
- 30 The employment of the great Synedrion.
- 34 To go from the spirit to the flesh, destruction.
- Chap. 12. verse. 2. The ambition of those in high place. Against Professors opposing their Teachers. The Lord's taking the Gentiles for his Church figured out.
- 3 Meeknes an incomparable virtue.
- 6 Three ways God revealed his will, and two more.
- 10 The shutting out of the Church of the Gentiles figured in Miriam.
- Chap. 13. verse 32. How the land of Canaan ate up the inhabitants. Only two sorts of Preachers encourage to heaven.
- Chap. 14. verse. 1. Sinners like the murmuring Israelites in five things. Sinners being pardoned must suffer here, not do penance.
- 22 Israel murmured ten times.
- Chap. 15. v. 15. Sincerity and charity as one is able, mystically set forth.
- 19 To acknowledge all our graces to come from God.
- 24 For sins of omission sacrifices as well as for commission.
- 31 Presumptuous sinning punished with death
- 38 The superstition in their fringes, as Papists in crosses.
- 39 To remember to keep all, even the least Commandment.
- Chap. 16. verse. 5. Everyone at the last day made to appear as he is.
- 12 The prayers of the wicked as Korahs incense.
- 36 Devisers of new forms of Church-government like Korah.
- 41 Heretics books how to be used.
- 46 No praying for the dead but for the living only.
- Ch. 17. v. 6. Christ set forth by Aaron's rod.
- 8 The minister, the word, and regeneration set forth in Aaron's rod.
- Chap. 19. verse 10. Christ typified in the red heifer, he the truth. The unbelieving Jews made unclean by Christ, but towards the end of the world shall be clean. A man dead in sin most unclean of all unclean things.
- 20 Some defilement needing cleansing, yea even in preaching; to cleanse others. Sprinkled in baptism typified in holy water.
- Chap. 20 verse 10. The rod of Moses and Aaron all one.
- 12 The greatness of the sin of Moses. Unbelief, a very great sin. Not keeping the law, nor sacrificing saves, but Jesus. The unbelief of others frustrates not Christ's passion to us.
- 14 The Edomites a figure of the Jews denying the Apostles free passage in preaching.
- 21 Not to strive, but to avoid contention.
- 24 The souls of the faithful live after death. The ceasing of Aaron's priesthood figured out. Sacrifices for sin purged not from sin.
- Chap. 21. v. • . Of anathematizing 3 kinds.
- 8 The figure of the serpent and brazen serpent in seven things.
- 17 Water miraculously given them the third time.
- 26 Till pride be destroyed, the devil reigneth
- 35 The nearer death, the more terror from Satan.
- Chap. 22. verse 6. Of cursing enemies, and sacrificing to overcome them.
- 7 Wicked prophets prophesy for reward, the good not.
- 26 How God dealeth with sinners to convince them.
- 28 The simple of this world chosen to confound the wise. Of dumb beasts speaking, relations of divers.
- 41 Balaam a type of Priests and Scribes, Balak of the devil.
- Chap. 23. verse 21. Standing up to hear the Word used by Constantine.
- 22 Of the Unicorn, and in reference to Christ.
- Chap. 24. verse 14. The counsel given by Balaam to Balak in secret.
- 17 Christ shall subdue all Nations.
- 24 Of Alexander and the Romans, a Prophesy.
- Chap. 25. verse 3. Baal-peor the Moabites Idol, why so called?
- 4 The people's sins, the Rulers sins that punish them not
- 12 Phineas living always in dignity in his posterity. The zealous only against sin to be preferred
- 14 The Antichrist set forth in Zimri
- Chap. 26. verse 14. The Israelites more in number still after 600000 destroyed
- Chap. 27. v. 1. By what degrees one comes to be accepted of God
- 7 Who is heir of fathers inheritance by the Jews laws
- 13 The faithful dying go to their friends
- 21 The King to be directed by the high priest
- Chap. 28. verse 2. A ground of transubstantiation laid hold upon by Jesuits
- 10 Of 6 lambs to be offered on the Sabbath, Ezek. 46. 4. the mystery, the Sabbath how to be kept
- 11 The putting off the old man and putting on Christ prefigured. Twelve months dedicated by Romans to twelve gods
- Chap. 29. verse. 12. Sin decreasing in the faithful, but still remaining
- Chap. 31. verse. 34. God's ministers rewarded most
- Chap. 32. verse. 33. Bishops and Rulers moved to fight for worldly profits, come short of Canaan
- Chap. 33. verse. 33. Of the 42 mansions, the mystery.
- Chap. 35. verse. 4. Ministers dwelt in Colleges by themselves.
- 25 The least sins not remitted, but by Christ's death.
- 26 The people must frequent Sermons. Of the truly penitent, the qualities.
- 27 The danger of sinning after repentance.
- Chap. 36. verse. 8. Of Israelites marrying within their own Tribes.
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DEUTERONOMY.
- Chap 4. verse. 4. To hold heresy, an adding to the Word.
- 9 The Jews confidence in good things written
- 15 Everyone to pray as he or she is able.
- Chap. 7. verse. 7. Sins set forth by the seven Nations; to be expelled the sins in a great number coming from them.
- 22 Some sins still remaining in the best, and why?
- Chap. 11. verse. 14. The two times of the first and latter rain.
- Chap. 12. v. 17. Of tithes two sorts, of the one of which they might eat. See more, Ch. 14. 28
- Chap. 14. verse. 28. To see God's glory, not our own, in all our children,
- 9 A charge against setting up other Ministers before Levites,
- Chap. 13. verse. 3. How many ways things to come are foretold, The differences between true and false Prophets, mhe Jews convinced by their own counting touching Christ, Who are fenced against deceivers, and who not,
- Chap. 14. verse. 27. Against those that will not give tithe under the Gospel,
- Chap, 17, verse, 1, That which God hath not commanded in his service, forbidden,
- 18 Kings to write out, and read the Book of God,
- 14 Of Wizards, Diviners, Witches, and Enchanters,
- 15 For Diviners the Jews had Prophets to go unto,
- Chap, 19, verse, 14, mhe great sin of removing land-marks mystical, Of adding to the Word, or taking from it,
- Chap, 20, verse, 1, What wars are lawful, Anabaptists objections against war answered.
- 5 Of dedicating an house, the manner. Three things exclude from heaven, as three from the war.
- 10 Seven commandments given to Noah's sons
- 19 Husbandmen spared in time of war.
- 20 In fighting God's battles against spiritual enemies to be without fear. Preachers first to offer peace, the yielding to be spared.
- Chap. 21. verse. 9. The cutting off sin, and sorrowing therefore in the penitent.
- 15 The birth-right; a double portion, dominion, the priesthood.
- 18 A rebellious son executed.
- Ch. 22. v. 4. A King helping up a beast fallen in the way. To help up such as fall into sin.
- 5 Women putting on men's apparel unblameably.
- 7 The least of God's Commandments keeping brings a blessing. Of a birds nest found, the mystery.
- 13 The manner of marrying amongst the Jews. Pastors not to remove without the approbation of a Synod.
- Chap. 23. verse. 1. Gelding of any creature held unlawful by Jews. Four courts of God's house, for Priests, men clean, women clean, for the unclean, & for the aliens. He in whom the seed of the word abides not, excluded.
- 2 Bastards excluded from Palestraes amongst Athenians.
- 3 Heretics not to minister, though recanting
- 9 Evil thoughts defile a man, and repentance must be therefore.
- 14 Sin covered by repentance, otherwise God will be gone.
- Chap. 24 verse. 1. Sin put away, never to be resumed again.
- 6 Fear and hope, as the nether and uppermill-stone.
- 14 Four sins in detaining the laborers hire.
- Chap. 25. verse. 1. The manner of proceeding in beating offenders.
- 5 How long it must be before a widow marrieth. A man may not now marry his brothers wife.
- 10 Christ after whose name the faithful are to be called, figured out in the brother dead without issue.
- 11 The hand to be cut off, error in point of justification,
- Chap, 20, verse, 1, The solemn manner of bringing baskets of first-fruits.
- Chap, 27, verse, 24, Hatred in the heart mutder, Of smiting there are divers sorts accursed,
- 26 Of the accursed ten sorts, or ten words to set them forth.
- Chap, 28, verse, 13, Of the promises of blessing made to the righteous.
- 53 The miseries of the Jews at the destruction of Jerusalem,
- 68 Spiritual judgments set forth by corporeal,
- Chap, 29, verse, 29, The secrets of the Lord of divers sorts,
- Chap. 31. verse. 9. The book of Deuteronomy read by the Kings Law.
- Chap. 32. verse. 2. Heavenly doctrine set forth by rain and dew.
- 6 To render evil for good, evil for evil, good for good, good for evil.
- 8 The Angels set over several Nations.
- 10 Mans heart like the wilderness in three things.
- 14 The wheat, honey, milk, and butter in the cburn.
- 21 Of the vocation of the Gentiles and Jews abjection.
- 43 Of the uniting of Jews and Gentiles in the faith.
- Chap. 33. verse. 11. Ministers enemies destroyed unawares.
- 18 The heads of Issachar observed, the times, how?
- Chap. 34. verse. 5. The rites of Moses his Law never to be restored.
- 7 After the resurrection no waxing old anymore.
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Conclusion.
- The several lectures in these sivo Books, the incorruption of the Hebrew Text in any part of Maimonides, the Targum Hierosol. the Targum Babyl. and of Jonathan when he lived, and were composed.