The History of the Old Testament Methodized, Chapter 3 · Section 49 – Section 57
SECT. XLIX.
WIth the Life of Joſeph endeth the Firſt Book of Moſes's Hiſtory called Geneſis, which containeth a ſpace of Two thouſand three hundred ſixty nine years from the Creation of the World. The next to it in order of time is the Book of Job, as Learned Men conceive. 'Tis likely that Job lived when the Iſraelites were in Egypt, and that he lived in the Land of Ʋz in Idumea, or Arabia bordering upon it. [See Lam. 4.21.] Where he had ſuch bad Neighbours, the Chaldeans on the one ſide, and Sabeans on the other. The Book of Job is undoubtedly a true Hiſtory, and accompanied fully with all the Circumſtances requiſite to a true Hiſtory from firſt to laſt, and atteſted ſo to be by the Prophet Ezekiel, Chap. 14.14. Though theſe three men, Noah, Daniel, and Job were in it, they ſhould deliver but their own Souls by their Righteouſneſs ſaith the LORD. And by the Apoſtle James, Ch. 5.11. Behold we count them happy which endure. Ye have heard of the patience of Job, and have ſeen the end of the Lord: that the Lord is very pitiful, and of tender mercy. This Book is written, in the judgment of the Learned, in Proſe to verſ. 3. of Chap. 3. And in Verſe from thence to Chap. 42. verſ. 6. and then it concludes in Proſe. The Penman of it ſeemeth to be Elihu, one of the Speakers in it, as may be gathered from Chap. 32. verſ. 15. They were amazed, they anſwered no more, they left off ſpeaking. Verſ. 16. When I had waited (for they ſpake not, but ſtood ſtill, and anſwered no more.) Verſ. 17. I ſaid I will anſwer alſo my part, I alſo will ſhew mine Opinion. So that he ſeemeth here to ſpeak of himſelf as the Writer of this Hiſtory.
Job was the Son of Nahor, Abraham's Brother, deſcended from him by his Son Huz, Gen. 22.21. Huz his Firſt-born, and Buz his Brother, &c. Three of his Friends moſt likely were of the Poſterity of Abraham, viz. Eliphaz and Zophar of the Poſterity of Eſau, [Gen. 36.10. Theſe are the Names of Eſau's Sons, Eliphaz the Son Adah, the wife of Eſau.] Bildad of Abraham's Race by Keturah. And Elihu the fourth of the Race of Nahor, Abraham's Brother. The Book conſiſts of theſe general Parts:
1. A Deſcription of Job's Ʋprightneſs. He was an upright man, fearing God, and eſchewing evil.
Verſ. 3. Orientalium, i. e. in genere, neglecto Judaeae ſitu ad quam erat haec auſtrina Regio.2. Of his Proſperity.
1. He had a numerous Iſſue, ſeven Sons, and three Daughters.
2. For Eſtate He was the greateſt man in the Eaſt, having 7000 Sheep, 3000 Camels, 500 Yokes of Oxen, 500 She-Aſſes.
3. He had a great many Servants.
4. There was great Ʋnity and Love among his Children, they feaſting one another in their Courſes. To which may be added Job's Piety, and paternal Care in offering Sacrifices for them.
3. Of his wonderful Afflictions; Satan obtained a Commiſſion to have Power over his Poſſeſſions, over his Children, and over his own Perſon (yet ſo as not to take away his life) and his own Wife mocked at him. Hereupon He curſes the day of his Birth, and wiſhes he had died before or immediately after his coming into the World, Ch. 1. & 2. to the 11 verſ. and Ch. 3.
4. Of his four Friends coming to him to viſit him in this his ſad Condition. Whereof the three firſt, viz. Eliphaz, Bildad and Zophar argue and debate the matter with him; and pretend to maintain that he that was ſo extraordinarily, and extremely afflicted by God as Job was, muſt needs either be a great and open Sinner, or a Cloſe Hypocrite, from verſ. 11. of Ch. 2. to the end.
Eliphaz begins, and is the firſt Opponent in this Diſputation, whoſe Argument is contained in the 4th and 5th Ch.
Job's Anſwer to him is contained in the 6th and 7th Ch.
Bildad is the ſecond Opponent. His Diſcourſe is contained in the 8th Ch. And it is mainly a Confutation of Job's Reply to Eliphaz.
Job's Anſwer to him is ſet down in the 9th and 10th Ch. In which, like an ingenuous Diſputant, he grants that which is true in Bildad's Argument, and denies what is falſe.
Zophar is the third Opponent, whoſe Diſcourſe and Argument is contained in Ch. 11.
Job's Anſwer to him is ſet down, Ch. 22, 13, 14. and it is framed not only as an Anſwer to Zophar's Argument, but alſo to what Eliphaz and Bildad had alledged before; and he concludes with an humble Supplication to God for a mitigation of his Afflictions.
Eliphaz ſpeaks again, and rejoyns, Ch. 15.
Job Replies to him, Ch. 16, & 17.
Bildad alſo Rejoyns, Ch. 18.
Job Anſwers him, Ch. 19.
Zophar Rejoyns alſo, Ch. 20.
Job Anſwers him, Ch. 21.
Eliphaz undertakes him a third time, Ch. 22.
Job's Anſwer to him is couched in Ch. 23, & 24.
Bildad alſo undertakes him a third time, Ch. 25.
Job Anſwers him, Ch. 26. and that puts an end to the Diſputation, which Job cloſes with two Speeches:
The firſt is contained in the 27th & 28th Ch. wherein he profeſſeth his Integrity, and his Reſolution to hold it to the end.
The ſecond is contained in the 29, 30, 31 Ch. wherein he ſpeaks of his former great Happineſs, and laments his preſent miſerable Condition, both in reſpect of outward and inward Temptations; and aſſerts the Ʋprightneſs and Inoffenſiveneſs of his Carriage.
The Diſputation being ended, Elihu who takes upon him to be as it were Moderator, begins to ſpeak, and he makes four diſtinct Speeches:
The firſt is contained in Ch. 32, & 33. In the cloſe of which he gives Job leave to make his Defence, who not Replying, he proceeds to
His ſecond Speech, contained in Ch. 34.
His third is ſet down in Ch. 35.
His fourth in Ch. 36, & 37.
Then the Almighty Himſelf ſpake out of the Whirlewind, and gave the final and deciſive Sentence between Job and his Friends.
And firſt the Lord Reproves the Ignorance of Job, and ſhews him how unfit he was to contend with his Maker, Ch. 38. & 39.
Job hereupon humbly abaſes himſelf before the Lord, and yields the Cauſe, and promiſes Silence, and not to Complain any more, Ch. 40. v. 3, 4, 5.
Then the Lord Reproves Job for not being brought to a full acknowledgment of the Exact Juſtice of his Creator, and his own Sinfulneſs. The Lord alſo manifeſts and declares his own Power, and Job's Weakneſs, Commanding Job, by way of Irony, to do that which none but God can do.
Then he Exemplifies his own infinite Power, in his having created at firſt, and ſtill having the Government over thoſe two vaſt Creatures, viz. Behemoth and Leviathan, from verſ. 6. of Ch. 40. to the end of 41.
5ly, The Concluſion of the Hiſtory, which is contained in Ch. 42. where Job confeſſeth himſelf Guilty, and humbles himſelf before the Lord, repenting in Duſt and Aſhes. God then Reproves his Friends for not ſpeaking of him the things that were right. He Charges them to offer Burnt-Offerings for themſelves, and to get Job to Intercede for them; for him he would accept.
Job is now delivered from his Affliction, and bleſſed with double as much Eſtate as he had before, and in time with as many Children as He had before, viz. with ſeven Sons and three Daughters. His Friends and near Relations viſit him, and preſent him with Gifts. The years of his life are doubled. For he lived an 140 years after his trouble, and ſo was 70 years old when his troubles began, and died 210 years old, the longeſt liver born ſince Terah.
SECT. L.
Anno Mundi 2385.ABout this time died Levi in Egypt, aged 137, Exod. 6.16. being Grandfather by the Mothers ſide to Moſes and Aaron, and great Grandfather by the Fathers. For when he had begotten Kohath in Canaan, and a Daughter called Jochebed in Egypt, Amram the Son of Kohath took to wife Jochebed the Daughter of Levi his own Aunt (doing therein that which was then cuſtomary, though afterwards it was expreſly forbidden, Lev. 18.12. & 20.19.) and by Her He had Miriam, Aaron, and Moſes; and having attained to the age of 137. (the juſt age of His Grandfather Levi) He died a little before the Departure of the Iſraelites out of Egypt. See Exod. 6.18, 20.
SECT. LI.
THe Children of Iſrael being, now by the eſpecial bleſſing of God, increaſed in Egypt from 70 Souls to(k)At Gen. 46.25, — Numerantur ſolum ſexaginta ſex, Reſp. Tot deſcenderunt cum Jacobo. At in Egypto 70. Adde enim duos Joſephi ſilios in Egypto natos, & ipſum Joſephum & patrem Jacobum ſic que ſunt 70. a vaſt multitude, after the death of Joſeph and the twelve Patriarchs, by degrees fall into great Enormities and Abominations. As 1. Many of them began to be Corrupt in their Religion, and committed Idolatry with the Idols of Egypt, as is intimated, Joſh. 24.14. Put away the Gods which your Fathers ſerved on the other ſide of the Flood, and in Egypt, and ſerve you the Lord. See alſo Ezek. 20.8. 2. Some of them joyned in Marriage with the Egyptians, as may appear from Lev. 24.10. And the Son of an Iſraelitiſh woman, whoſe Father was an Egyptian. For theſe and their other great Sins and Tranſgreſſions, the Lord now caſteth them into a Furnace of Afflictions, partly to puniſh them for their Sins, and partly to keep them from ſetting their hearts on Egypt, and to make them long after Canaan the promiſed Land. And accordingly now there aroſe a new King in Egypt (who knew nor Joſeph, nor the Services he had done for that Crown) who fearing the number and ſtrength of the Iſraelites, did reſolve to keep them under. Wherefore calling together his Senators and Counſellors of State, He Repreſents to them the vaſt increaſe of the Iſraelites, and their ſwarming in the Land, and then ſpeaking vehemently and overlaſhing (as men in paſſion uſe to do) he tells them, They were more and mightier than themſelves, at leaſt (he intimates) it would be ſo quickly, if ſome courſe were not ſpeedily taken to prevent it. Therefore (ſays he) let us conſider of the matter, and deal wiſely with this people. For if we ſuffer them to go on, and to multiply after this rate, we may aſſure our ſelves, that if we ſhould have Wars with any Nation, they will joyn with our Enemies, and fight againſt us, or at leſt will get up out of this Land into Canaan (as it ſeems there is a talk(l)Ex his verbis colligitur hinc apud Egyptios famam fuiſſe vagatam quod Hebraei ad terram Canaan eſſent reverſuri. Menoch. among them they ſhall in time do) and ſo we ſhall looſe the commodity and benefit of their Tribute and Service. The King, and his Councellors having conſidered of the matter, at laſt come to this Reſolution, and made this Decree, That Task-Maſters ſhould be ſet over the Iſraelites, who ſhould force them to work in the King's Service; namely, to build for him Magazines and Storehouſes for Arms and Ammunition, and Granaries for Corn, and ſhould be imployed in raiſing many and great Buildings for the Kings uſe, particularly in builing for Him two Frontier Cities, Pithom and Rameſes, (m)Duae urbes erant in Regni limitibus ne aut Iſrael egredi poſſet, aut aliquis exterorum ingredi.by which he would keep them from getting out of the Kingdom. Accordingly theſe Task-Maſters being appointed, did impoſe ſuch hard and unreaſonable Services on them, as did exceedingly afflict them. But the more they afflicted them, the more they multiplied, by the ſpecial bleſſing of God, which the Egyptians perceiving, were grievouſly vex'd at it, and hereupon uſed all Rigour towards them, and made their lives bitter with hard Bondage, imploying them in making Mortar and Brick, (n)So that Egypt might be juſtly called The Houſe of Bondage, Exod. 20.2. and an Iron Furnace, Deut. 4.20.in Tillage, and the work of the Field, and probably in ſcouring Ditches, and other vile Works, and ſlaviſh Services.
Exod. 1. from 1. to 15.
SECT. LII.
ABout this time Aaron was born, namely, three years before his Brother Moſes, and 83 years before the Departure of the Iſraelites out of Egypt. See Exod. 7.7.
SECT. LIII.
PHaraoh ſeeing himſelf croſſed in his firſt device, and perceiving that the more they afflicted and oppreſs'd the Iſraelites, the more they increaſed; He now ſeeks to bring his purpoſe to paſs another way, and that was by enjoyning the Hebrew-Midwives to ſmother or ſtrangle all their Male-Children in the very birth. But Siphra and Puah (two Principal Midwives of the Hebrew Women to whom this Injunction was given) fearing God, did not obey the King therein, which he underſtanding, ſent for them, and asked them, Why they had not obeyed his Command? They anſwer, That the Hebrew-women were more lively than the Egyptian-women, and very frequently were delivered before the Midwife could come to them. And we ſuppoſe (ſay they) they have heard of your Majeſties Command to us, and therefore chuſe rather to make uſe of their Neighbours and Friends, than to ſend for profeſſed Midwives. The Lord was well pleaſed with the carriage of theſe Midwives in this matter, and therefore he dealt well with them; and in Recompence of their fearing of Him more than the King, and of their tenderneſs towards the Iſraelitiſh Infants, He built them houſes, (o)Domos eis fecit, i. e. dedit illis familiam numeroſam, egregiam, longaevam, devitem. Sobolem earum auxit quod Hebraeae ſoboli peperciſſent: Ambr. Fecit iis domos) i. e. ita foecundavit, ut plures ex iis domus ortae ſunt. Vide Glaſſ. V. 21. foreign Enallage generis pro foreign ut Exod. 15.21. Vel foreign reſpicit obſtetricum maritos quos Deus prole foecundavit ita ut plures domus orta ſint ex iis.that is, ſo increaſed their Off-ſpring (becauſe they had ſpared the Off-ſpring of the Iſraelites) that many Families ſprang from them. See Ruth. 4.11.
Pharaoh finding his Project to fail, viz. of bringing about his Deſign ſecretly by the help of the Midwives, he now openly diſcovers his Rage, and ſets out a moſt barbarous Edict, whereby he enjoyns his Subjects, the Egyptians, to take by force the Iſraelites Male-Children away from them as ſoon as they were born, and to drown them in the River. And it ſeems at firſt the Egyptians were forward to execute this bloody Edict, though afterwards it is probable the rigour of it did by degrees abate. For that it continued not all the time of the Egyptian Bondage, appears by this, becauſe there were found ſo many under twenty years old when they went out of Egypt. Perhaps this Pharaoh within ſome few years after died, and ſo the Decree was not ſo violently executed as before.
Exod. 1. from 15. to the end.
SECT. LIV.
THis bloody Edict before-mentioned ſeems to have come out in the time which intervened between the birth of Aaron, and the birth of Moſes. For about this time Iochebed the Wife of Amram (ſee Section 50.) brought forth a Son, (p)So Moſes was a Levite both by Father and Mother.and ſhe and her Husband out of their natural affection to him, quickened by the rare beauty they beheld in his Countenance, [Acts 7.20.] reſolved to do what they could to ſave him (being not afraid of the Kings Commandment, Heb. 11.23.) but truſting in God, that He would aſſiſt them therein, they hid him three months, and when they could hide him no longer, becauſe poſſibly ſome notice was taken of it, or ſome ſtricter ſearch was made, they laid him in an Ark of Bullruſhes, (daubed over with ſlime and pitch) in the Flags by the River-ſide, ſetting his Siſter Miriam (a young Maid of about twelve years of age) at a convenient diſtance to ſee what became of him. The Kings Daughter (by Joſephus called Thermutis) coming down hither with her Maids to waſh her ſelf, finds the Child, and though ſhe ſuppoſed him to be one of the Children of the Hebrews, yet moved with Compaſſion towards the Infant (who wept) ſhe ſends for a Nurſe to take care of him, and through the procurement of Miriam (who offered her ſelf to fetch one) but eſpecially through the overluing Providence of God, Jochebed his own Mother is ſent for, and commanded by Pharaoh's Daughter to nurſe up this Child for her, and ſhe promiſed to pay her for it. Accordingly Moſes's Mother nurſed up her own Son for this Lady, who after he was grown up, adopted him for her Son, (q)Thermutis unica erat Pharaonis filia & ſine prole, licet diu nupta, teſte Philone. Unde Moſes regio more educatus.(calling him Moſes, becauſe he was drawn out of the water) and as he grew up, and was capable, ſhe gave him ſuch Princely Education as was ſuitable to her Son, training him up in all the Learning and Wiſdom of the Egyptians, [Acts 7.22.] viz. In Arithmetick, Geometry, Aſtronomy, Aſtrology, natural Philoſophy, &c. And thus the Lord, by his ſecret Providence, fitted Moſes for thoſe high Services, which in after-times he intended to imploy him in; his rare abilities, his known Wiſdom, and ſingular Learning being afterwards (no doubt) a ſpecial means to make him more reſpected and honoured both among the Egyptians and his own People, and every way the more able and fit for the Government of the Commonwealth of Iſrael. He continued about forty years in the Court of Egypt, as the adopted Son of Pharaoh's Daughter, and became famous among them, mighty both in Words and in Deeds, as Stephen ſpeaks, Acts 7.22. that is, of great Abilities both for diſcourſing and giving Counſel concerning any buſineſs propounded, and for the wiſe and ſucceſsful managing of any Affairs that he undertook.
Exod. 2. from 1. to 11.
SECT. LV.
MOſes being now come to the age of forty years, began to think of abandoning his Honours in Pharaoh's Court, and accordingly refuſed to be called The Son of Pharaoh's Daughter any longer, chuſing rather to ſuffer Affliction with the People of God, then enjoy the Pleaſures of Sin for a ſeaſon; and having a lively Faith in the Promiſes of God made to his People, He eſteemed the Reproach of Chriſt greater Riches than the Treaſures in Egypt, for he had reſpect to the recompence of Reward; that is, He prefer'd the afflicted Condition of the people of God, and eſteemed the Reproaches that the Members of Chriſts Myſtical Body unjuſtly ſuffer greater Riches than the Treaſures of Egypt. For ſuch Reproaches, he knew, would be recompenced with an exceeding great Reward, and to this he had an Eye, Heb. 11.24.25, 26. Looking upon himſelf therefore as one of God's Iſrael, he reſolved to forſake the Honours and Pleaſures of the Court, and to joyn himſelf to the poor oppreſſed People of God of his own Nation, and to afford them what help he poſſibly could for their Deliverance, finding himſelf inwardly, and by an eſpecial inſtinct of Gods Spirit called thereunto. Going therefore to viſit his Country-men, he ſaw (to his great grief) the exciſſive Burdens and Oppreſſions they groaned under; and among other diſpleaſing Sights, he ſaw one of thoſe rigid Egyptian-Taskers (r)Philo dicit fuiſſe unum ex Praefectis opprimentibus Iſraelitas.ſmiting, and cruelly beating one of his Brethren, an Hebrew; and He beat him ſo much, that (as 'tis probable) he almoſt killed him. Moſes ſeeing this (and having doubtleſs ſome extraordinary Impulſe, Warrant, and Call from God to do it,) and obſerving there was no other Egyptian by to take notice of it, he fell upon this Egyptian and ſlew him,(s)Interfecit eum non tantum ob percuſſionem, ſed & adulterium quod ex iis altercantibus Moſes novit. Dicunt enim Hebraei haebraeum percuſſum ab Aegypto fuiſſe maritum Salomiſh mulieris pulcherrimae quam vitiavit. Lightfoot. and having killed him, buried him in the Sand. By which act he meant to intimate to his Brethren, the Hebrews, that God intended to make Him in due time their Deliverer from their Egptian-Bondage, though (it ſeems) at this time they underſtood it not, Acts 7.25. This thing (though done privately) yet quickly came to be more known than Moſes thought it had been. For going forth the day after to viſit his Brethren again, he ſaw two Hebrews ſtriving and fighting one with another. He was much troubled at this, and would have reconciled them, and ſet them at one again. Wherefore he ſaid to him that did the wrong, Why doſt thou ſuch a vile and wicked thing as to quarrel and fight with one of thy own Brethren. He that was the Aggreſſor and the injurious Perſon malepertly replied, Who made thee a Prince, and a Judge (t)This refuſal of Moſes by one is imputed to the reſt of the Iſraelites, Acts 7.35. And God for their unthankfulneſs withdrew Moſes from them 40 years, before he ſent him again to them. Ainſwor.over us? What, doſt thou intend to ſlay me as thou didſt the Egyptian yeſterday. Moſes then perceived the thing he had done was blown abroad, and in a ſhort time it came to Pharaoh's ears, who being greatly Incenſed at it, reſolved to have his life for it, if he could catch him. Hereupon Moſes thought it needful to conſult his own ſafety, and accordingly betook himſelf into the Land of Midian.(u)That place, Heb. 11.27. By Faith he forſook Egypt, not fearing the wrath of the King, muſt be underſtood of his leaving Egypt, when he carried away the Iſraelites with him, and not of his firſt leaving of it.
Exod. 2. from 11. to 16.
SECT. LVI.
BEing come into Midian (a Country ſo called from Midian, a Son of Abraham by Keturah, Gen. 25.2. lying in Arabia Petraea near the Red-Sea,) he came at laſt to a Well, where he ſat down to refreſh himſelf, being (as 'tis probable) attended with two or three Servants, as became a Perſon that had been ſo great a Man in Egyt. An eminent Prieſt in Midian (whoſe Name was Jethro)(x)It ſeems he had three Names, Reuel, v. 18. of this Chapter, Jethro, Ch. 3.1. and Hobab, Judg. 4.11. and that Raguel the Midianite, mentioned, Numb. 10.29. was his Father. lived thereabout, and had ſeven Daughters, who (according to the ſimplicity of that Age) came to the Well to draw Water, and fill the Troughs to water their Fathers Flocks, and uſed great diligence that it might be done firſt before others came, which poſſibly in that hot Country they did the more ſtrive for, becauſe they that came laſt, were ſometimes ſcanted of water. Preſently ſome Shepherds came, who rudely and uncivilly drave theſe Virgins, and their Flocks away, and with the water they had drawn, ſought to water their own Cattel, and ſo to make them wait till they had done. Moſes ſeeing this injurious dealing, withſtood the Shepherds, and ſtood up in the defence of the Virgins (though a Stranger) and helped them to water their Flocks.(y)See the like of Jacob, Gen. 29.2, 10. When they came back to their Father, he asked them, How it happened that they had diſpatched ſo ſoon. They told him, That a Stranger (who by his habit ſeemed to be an Egyptian) had been ſo Civil to them as to withſtand the Shepherds, and to draw water for them, and had helped them to water their Flocks. He asks them, Why they had not brought him home with them? and bids them go preſently and invite him to come and eat bread with them. Moſes upon this Invitation comes, and being admitted into Jethro's Family, in a ſhort time by their Converſe together, they were very well pleaſed the one with the other, inſomuch that Jethro afterwards gave him Zipporah, (z)Patriarcha ex cognatione ſuâ filiis uxores capiebant, ne illae filios a religione averterent. Sed Joſeph & Moſes illo metu liberi ex Gentilibus uxores duxerunt, nec ab illis averſi ſunt a religione, ſed eas converterunt.his Daughter to wife, who bare him a Son whom he called Gerſhom, whereby he intimated that he was a Stranger in that Land, and yet God had comfortably provided for him. Another Son he had alſo afterwards by her whom he called Eliezer, Ch. 18. 4. by which name He ſignified, that God was his helper. In proceſs of time that cruel Tyrant Pharaoh (of whom Moſes was ſo much afraid) died, but though the Tyrant was gone, yet the Tyranny remained; for another Pharaoh aroſe who made the Burdens and Afflictions of the Children of Iſrael as heavy, or heavier than they were before. They ſighed and cried unto the Lord by reaſon of their Oppreſſions, and God heard their groaning, and remembred his Covenant which he had made with Abraham, Iſaac, and Jacob, to own them for his People, and accordingly reſolved to deliver them in ſuch ways as were moſt for the Honour of his Great Name, and for their profit and advantage.
Exod. 2. from verſ. 16. to the end.
SECT. LVII.
ABout this time Caleb the Son of Jephunneh was born, viz. forty years before he was ſent by Moſes to ſpy out the Land of Canaan. See Joſh. 14.7, 10.