Commentary on Deuteronomy, Commentary · Chapter 32

Commentary on Deuteronomy · Commentary · Chapter 32

p. 601CHAP. XXXII.Chapter XXXII.

Verſe 1. GIve ear, O ye heavens, and I will ſpeak; Verſe 1 and hear, O earth, the words of my mouth.] He calls Angels and Men to bear witneſs (XXX. 19.) that the Iſraelites had been admoniſhed of their Duty, and warned of their Danger: and this, not by words of his own invention, but which were put into his mouth by the Spirit of God. Or (after an elegant form of Speech) he calls upon all inſenſible Creatures every where, to liſten to him; that he might awaken the Iſraelites out of their ſtupidity; or upbraid them as a People, that had ears to hear, and would not hear him. And, as ſome of themſelves have obſerved, he may be thought to intimate hereby, that if they would not hearken and keep his Precepts, the Heavens were forbidden to give them Rain, and the Earth to bring forth Fruit. The Gloſs alſo of the Hieruſalem Targum is not amiſs, that Moſes being ſhortly to die, calls the Heavens and the Earth, which endure through all Ages, to be Witneſſes againſt them when he was gone. But the following obſervation is too curious; That Iſaiah when he prophecied, i. e. being far remote from the Heavens, and near to the Earth, calls upon the Heavens to hear, and the Earth to give ear, or attend: whereas Moſes, quite contrary, approaching now very near to the Heavens, calls upon them to attend or give ear; and being in Spirit remote from the Earth, bids it hear.

p. 602Ver. 2. My doctrine ſhall drop as the rain; my ſpeech ſhall diſtil as the dew.] Or, Let my doctrine drop, &c. For this ſeems to be a Prayer, that his words which were ſent from Heaven to them, might ſink into their hearts, and ſoften them, as the drops of Rain and the dew do the Earth; and produce ſuch Fruits of Obedience as might make them happy.

As the ſmall rain upon the tender herb, and as the ſhowers upon the graſs.] The aforeſaid Targum thus paraphraſes this whole Verſe; Let the Doctrine of my Law be as ſweet upon the Children of Iſrael as the Rain; and the word of my mouth be received by them, as the delectable Dew. Let it be as gentle ſhowers refreſhing the Graſs, and as the drops of the latter Rain, deſcending and watering the blades of Corn, in the Month of March.

Verſe 3 Ver. 3. Becauſe I will publiſh the Name of the LORD.] For my Song ſhall be concerning the LORD of Heaven and Earth, whoſe glorious Perfections I will proclaim; which make him the ſole Object of your Worſhip.

Aſcribe ye greatneſs unto our God.] Acknowledge therefore the Infinite Power of our God, and his Soveraign Dominion over all; and give Honour and Service to none beſides him.

Theſe three firſt Verſes ſeem to be the Preface to the Song; and now follows the Song it ſelf. Which Joſephus calls foreign, a Poem in Hexameter Verſe, Lib. IV. Antiq. Cap. VIII.

Verſe 4 Ver. 4. He is the Rock.] Always indures, and never changes; ſo that in him we may find at all times a ſure Refuge.

His work is perfect.] Whatſoever he undertakes, he perfects and compleats it.

p. 603For all his ways are judgment.] He doth nothing without the greateſt reaſon; and according to the Rules of the exacteſt Juſtice.

A God of truth.] Who is faithful to his Promiſes.

And without iniquity.] And never deceives or wrongs any Man.

Juſt and right is he.] Nor will he puniſh any Man without a cauſe; or more than he deſerves.

Maimonides takes the firſt words of this Verſe, He is the Rock, to ſignifie the firſt Principle, and the efficient Cauſe of all things without himſelf. For ſo the word Rock is uſed when God bids the Children of Iſrael, Look to the Rock out of which they were hewn, LI Iſa. 1. that is, to Abraham their Father, from whom they were deſcended. And ſo he thinks it ſignifies v. 18. of this Chapter, Of the Rock that begat thee thou art unmindful, i. e. of God, the Author of their being. And again, v. 30. their Rock (i. e. the LORD) ſold them. See More Nevochim, P.I. Chap. XVI. And then by the next words, His way is perfect, he thinks is meant, that, as he is the Creator of all things, ſo there is no defect or ſuperfluity in his Works. For he takes theſe words to be the ſame with thoſe, I Gen. 31. God ſaw every thing that he had made, and behold it was very good. See there P. II. Cap. XXVIII. and P. III. Cap. XXV. And as his Works of Creation are moſt perfect, ſo are his Works of Providence; for he governs the World with the greateſt Judgment and Juſtice. So he ſeems to underſtand the next words, (P. III. Cap. XVII.) all his ways are judgment. We are ignorant of the Methods and Reaſons of his Judgments, yet no injuſtice or iniquity is to be aſcribed to him. But all the Evil and all the Good that befals p. 604any Man, or the whole Church, proceeds from the juſt and equal Judgment of God. And more largely, Cap. XLIX. Our narrow minds cannot apprehend either the Perfection of his Works, or the Equity of his Judgments: for we apprehend his admirable Works only by parts, whether we look upon the Bodies of Animals, or the Celeſtial Spheres; and in like manner we apprehend but a little of his Judgments. For that of which we are ignorant in both, is far more than that which we know of either. I conclude this with the words of the Author of Sepher Coſri (Part III. Sect. XI.) He that believes this, that all God's Works are perfect, and his Ways Judgment, will always lead a ſweet and pleaſant Life. All Afflictions will be made light to him: nay, he will rejoyce that his Iniquities are hereby alleviated, and that he ſhall one day be rewarded for his Patience, which he teaches Men by his example, and thereby juſtifies the Judgments of God. With reſpect to which, I ſuppoſe, the Jews now begin the Prayer which they make at the burial of their dead, with this Verſe of Moſes his Song. Which Prayer they call Tzidduck haddin, i. e. juſt judgment, as Leo Modena obſerves in his Hiſtory of the preſent Jews, Part V. Chap. VIII.

Verſe 5 Ver. 5. They have corrupted themſelves, &c.] I know not how to juſtifie this Tranſlation, nor that in the Margin, [He hath corrupted himſelf.] Maimonides tranſlates them better; making theſe words a Queſtion, and the next words an Anſwer to them, in this manner; Did he (i. e. God, the Rock before ſpoken of) do him any hurt? For the Hebrew word Shecheth with lamed after it, ſignifies to hurt or deſtroy, XXXII Numb. 15. 1 Sam. XXIII. 10. (as Joh. Cocceius p. 605obſerves in his Ʋltima Moſis, Sect. 701.) And ſo the meaning is, Is God to blame for the Evils that befal him? i. e. Iſrael. Unto which the Anſwer follows in the next words, which we thus tranſlate.

Their ſpot is not the ſpot of his Children.] In the Hebrew, the firſt word of this Sentence is lo, i. e. not, or no. Which the accent Tipcha (as they call it) under it, ſhows is not to be joyned with the words that follow [banau Mumam] but taken by it ſelf; being a denial of the foregoing Queſtion. And theſe words are thus to be tranſlated; No. His Children are their blot: i. e. all the Evil that befals them, is the fruit of their Childrens wickedneſs. And ſo theſe words are in effect the ſame with thoſe of Solomon, XIX Prov. The fooliſhneſs of man perverteth his way, and his heart fretteth againſt the LORD. He complains of God, when the fault is in himſelf. See More Nevochim, P. III. Cap. XII.

Onkelos tranſlates it thus, They corrupted to themſelves, not to him; Children that ſerved Idols: i. e. as Paulus Fagius obſerves, they hurt themſelves▪ not God, when leaving him the true God, they turned to Idols. For the word corrupt is commonly uſed in Scripture, where it ſpeaks of the ſin of Idolatry. The Hieruſalem Paraphrast aims at the ſame ſenſe.

They are a perverſe and crooked Generation.] The whole Body of them are untoward and untractable, walking contrary to God in all their ways. For, there being a gemination (as they ſpeak) of a ſyllable in the latter of theſe words [Pethalthol] it increaſes the ſenſe, and makes it the ſame with the Superlative Degree among us; importing the higheſt obliquity imaginable. And theſe words were never more exactly fulfilled, than in the days of our bleſſed Saviour; who p. 606calls them a wicked and adulterous, a faithleſs and perverſe Generation, XVI Matth. 4. XVII. 17. And in the days of the Apoſtles, who call them foreign, an abſurd kind of People, 2 Theſſ. III. 2. Who pleaſed not God, and were contrary to all men, 1 Theſſ. II. 15.

Verſe 6 Ver. 6. Do ye thus requite the LORD, O fooliſh people and unwiſe?] He upbraids them with their ſenſeleſs folly, and foul ingratitude; which in the following words he demonſtrates, by repreſenting the Obligations he had laid upon them.

Is not he thy father?] Having adopted them in a peculiar manner to be his Children, above all other People.

Who hath taught thee?] When he reſcued them from the ſlavery of Egypt.

Hath not he made thee?] Advanced them (for ſo the word Aſa is tranſlated, 1 Sam. XII. 6.) to be a great and mighty People. See C Pſal. 3.

And eſtabliſhed thee?] By ſettling them in excellent order, under the Government of moſt wiſe and righteous Laws. See Chapter the fourth of this Book, v. 7, 8.

Verſe 7 Ver. 7. Remember the days of old.] Look back as far as you are able.

Conſider the years of many generations.] Conſult the moſt ancient Records; which would inform them how God choſe their Father Abraham long ago; and promiſed to bleſs his Poſterity, as he did Iſaac and Jacob in a moſt eminent manner; and ſent Joſeph by a wonderful Providence into Egypt to preſerve them from ſtarving, &c.

Ask thy Father, and he will ſhow thee; thy Elders, and they will tell thee.] All this is to expreſs the ſame thing; that they ſhould adviſe with thoſe that knew p. 607more than themſelves; and particularly with old Men (as the word may be underſtood which we tranſlate Elders) who by the benefit of their great Age, had heard and ſeen more than others; and could tell them how God had dealt with them, ever ſince he brought them by a wonderful Power out of the Land of Egypt.

Ver. 8. When the most High divided to the Nations Verſe 8 their Inheritance.] He directs them ſtill to look further back, and they would find, that long before Abraham's time, God had them in his thoughts; even when he divided the Earth among the Sons of Noah and their Poſterity, after the Flood, X Gen. 5, 25, 32.

When he ſeparated the ſons of Adam.] Or, the ſons of Men; who were one People, till he ſcattered them into ſeveral Parts of the Earth, and ſeparated them into divers Nations, by confounding their Language, XI Gen. 8, 9.

He ſet the bounds of the people, according to the number of the Children of Iſrael.] He had then the Children of Iſrael in his mind, before they were a Nation; and made ſuch a diſtribution to other People (particularly to the Seven Nations of Canaan) within ſuch bounds and limits, as that there might be ſufficient room for ſo numerous a People as the Iſraelites, when they came to take poſſeſſion of that Country.

How the Seventy came to tranſlate theſe words thus, He appointed the bounds of the Nations, according to the number of the Angels, it is hard to ſay. Bochartus hath made the beſt Conjecture about it (which was hinted by de Muis before him) Lib. I. Phaleg. Cap. XV. that they had a bad Copy before them, which left out the three firſt Letters of Iſrael; and ſo they read baneel, the Children of God, meaning the Iſraelites. Inſtead p. 608of which ſome Tranſcribers put the Angels of God, becauſe they are ſometimes called his Sons. Which led the ancient Greek Fathers, who followed this Tranſlation, into great difficulties: and it grew a common Opinion, that every Nation was under the Government of an Angel: which ſeems to be the meaning alſo of the Son of Sirach, XVII Ecclus. 17. And many others fancying that God divided the Nations according to the number of the Children of Iſrael, when they came into Egypt, which was juſt Seventy, they thence gather there were juſt ſo many diſtinct. Nations, and ſo many ſeveral Languages: Which is a Conceit of ſome of the Jews, as Mr. Selden obſerves, Lib. II. de Synedr. Cap. IX. But Bochart. in the place above-named, hath given the plain and ſimple meaning of this place, in theſe words; God ſo diſtributed the Earth among the ſeveral People that were therein, that he reſerved, or in his counſel deſigned, ſuch a part of the Earth for the Iſraelites, who were then unborn, as he knew would afford a commodious habitation to a most numerous Nation.

Verſe 9 Ver. 9. For the LORD's portion is his people.] And not ſatisfied with this kindneſs, he choſe them alone out of all other Nations, to be under his ſpecial Care, and to enjoy ſingular Priviledges, which none other had; and therefore they are called his peculiar Treaſure, XIX Exod. 5. This Origen maintains to be true, againſt all the Cavils of Celſus, Lib. V. p. 250. Edit. Cantabr. where he ſhows how beneficial their Laws were; and that they were taught ſo early to know God, to believe the Immortality of the Soul, and Rewards and Puniſhments in the Life to come, as demonſtrated they were diſtinguiſhed from all other People whatſoever. See p. 260.

p. 609Jacob is the Lot of his Inheritance.] This is the ſame thing repeated in other words; alluding to the manner of meaſuring and dividing Lands, by Cords; as the word in the Hebrew is, which we tranſlate lot. See XVI Pſal. 6 and Chapt. IV. of this Book, v. 20.

Ver. 10. He found him in a deſert Land.] There Verſe 10 he firſt took the Iſraelites to be his peculiar People; for ſo the word we tranſlate found, frequently ſignifies. As in Pſal. CXVI. 3. The pains of Hell gat hold upon me: where in the Hebrew the words are found me. And in the New Teſtament, IV Rom. 1. What ſhall we ſay then, that Abraham our Father hath found? that is, attained.

In the waſte-howling wilderneſs.] Deſolate and void of all Suſtenance: where nothing was to be heard but the howlings and yellings of wild Beaſts, VIII Deut. 15.

He led him about.] Conducted the Iſraelites from place to place, XXXIII Numb. 1, 2, &c.

He inſtructed him.] Gave them his Laws, XX Exod. 1, 2, &c. XXXIV. 1, 10, &c.

He kept him as the apple of his eye.] Protected and defended them from all dangers with extraordinary care; for there is nothing of which we are more tender than the ſight of our Eyes. Which God hath guarded by ſeveral coats and humours, and Eye-lids fenced with hairs, to preſerve it from hurt: unto which R. Levi ben Gerſom thinks theſe words allude.

Ver. 11. As an Eagle ſtirreth up her nest, &c.] Eagles Verſe 11 are obſerved to have a moſt tender affection to their young ones; who are here meant by her nest, as Bochartus obſerves; (it being a common Figure uſed by other Authors, to put continens pro contento) whom ſhe provokes to fly (which is meant by ſtirring up her p. 610Neſt) by fluttering over them, with her wings ſtretched out. Upon which ſhe takes them, while they are ſo weak and feeble that they fail in their attempt to fly; and ſupporteth them till they recover ſtrength to commit themſelves unto the Air. See Hierozoicon P. II. Lib. II. Cap. III. and J. G. Voſſius de Orig. & Progr. Idolol. Lib. III. Cap. LXXVII. where he obſerves that this kindneſs to her young ones is chiefly found in the black Eagle; though ſomething of it be ſeen in others: which may be the reaſon they lay but a few Eggs, becauſe they are not able to educate many young ones with ſuch tender care.

Verſe 12 Ver. 12. So the LORD alone did lead him.] XIV Numb. 14. This is an exact Reſemblance of God's tender care of his People Iſrael. Whom he ſolicited by Moſes and Aaron, to aſpire after their Liberty, when they were oppreſſed in Egypt; juſt as an Eagle excites her young ones, when they lye drowſie in the filth of their Neſt, to fly away. And as the Eagle flutters over them, with her wings ſpread abroad, ſo God by his Spirit moved the Iſraelites to be obedient to their Deliverers out of Egypt. For Moſes uſes the very ſame word, when he ſpeaks of the Spirit of God moving upon the waters, I Gen. 2. And as the Eagle carries her fainting young ones on her Wings, ſo God ſupported them when they were weary, and upheld them in dangerous ways. Inſomuch that he is ſaid to carry them in his Arms, as a Father doth his Child, I Deut. 31. I Hoſea 1, 3. See Bochartus in the place above-named, Cap. IV.

And there was no ſtrange god with him.] To help or aſſiſt him: but by his Almighty Power alone they were protected and preſerved. Which made their ſin the more heinous, in ſacrificing to other p. 611gods, (v. 17.) as if they had been their Benefactors.

Ver. 13. He made him ride on the high places of the earth.] Brought the Iſraelites in a triumphant manner, to poſſeſs a noble Country, full of lofty and very Verſe 13 fruitful Mountains, which were in Canaan, where they lived deliciouſly. So to ride ſignifies, as Bochartus thinks, lautè & opiparè vivere. Which he juſtifies by that place in Hoſea, X. 11. I will make Ephraim to ride; Judah ſhall plow, and Jacob ſhall break his clods. That is, ſaith he, the People of Iſrael lived in pleaſure, when Judah lived laboriouſly, P. I. Hierozoic. Lib. II. Cap. XLI. But to ride ſignifies alſo, to ſubdue and conquer: which may be the meaning here, XLV Pſal. 4. LXVI. 12. and to have dominion and rule, as Maimonides interprets it in his More Nevochim P. I. Cap. LXX. In which ſenſe it is ſaid of God himſelf, in the next Chapter of this Book, He rideth upon the heavens, for thy help, v. 26. And he rideth upon Araboth the higheſt Heavens, LXVIII Pſal. 4.

That he might eat the increaſe of the field.] Abundance of Corn, and Fruit.

And he made him to ſuck honey out of the Rock.] Wild Honey; which was eſteemed an excellent Food in that Country: and was ſometimes found upon the ground; ſometimes in the hollow part of Trees; and ſometimes in the Clefts of Rocks; as Bochartus obſerves out of good Authors, Hierozoicon P. II. L. IV. Cap. XV. This Rock-honey ſeems to be ſpoken of as the beſt of this kind, being joyned with the finest Wheat, LXXXI Pſal. ult.

And Oil out of the flinty Rock.] No part of this Country being barren; but affording ſomething or other for their Suſtenance: Though ſome ſay that p. 612the Olive Trees thrive beſt in rocky places. Columella himſelf obſerves, that it doth not delight either in low places, or in high, but magis modicos clivos amat, but rather loves the ſides of moderately riſing Hills, Lib. VI. Cap. VI. And D. Chytraeus notes, that as the moſt generous Wine is produced upon the Rhine, below Mentz, out of the hardeſt Flints; ſic oleae locis petroſis ſterilibus non infeliciter proveniunt; ſo Olive Trees grow proſperouſly in ſtony and barren places, Tom. I. p. 173.

Verſe 14 Ver. 14. Butter of kine.] The uſe of Butter was very ancient among the Hebrews; though lately known to the Greeks (as I obſerved upon XVIII Gen. 8.) and it was accounted an excellent Food.

And milk of ſheep.] Which the Scripture often mentions, VII Iſa. 21, 22. 1 Corinth. IX. 1, 7. And under the word tzon, as hath been often obſerved, Goats alſo are comprehended: whoſe Milk likewiſe is mentioned, XXVII Prov. 27. Aristotle mentions both, and ſo doth Columella, and a great many others, in Bochart's Hierozoicon P. I. Lib. II. Cap. XLV. where he proves that they made Butter of theſe Milks, as well as of Cows.

With the fat of Lambs.] Well fed. For Carim properly ſignifies Paſture Sheep, as the ſame Bochart there obſerves, Cap. XLIII.

And Rams of the breed of Baſhan.] A Country famous for excellent Paſture; being foreign, &c. as St. Cyril calls it. See XXXII Numb. 1, 4.

And Goats.] Of the Breed of that Country.

With the fat of kidneys of wheat.] The Hebrews call the beſt of every kind of thing, by the name of the Fat. And the Kidneys of Wheat, ſignifies large and plump Corn, affording great plenty of Flour. p. 613Cajetan thinks it ſignifies Wheat as Big as a Kidney; or rather, having that ſhape, as our Kidney Beans have.

And thou ſhalt drink the pure blood of the Grapes.] Moſt generous red Wine; very clear and bright. So Achil. Tatius Lib. II. calls Wine foreign.

Maimonides in his More Nevochim, P. II. Cap. XLVII. takes all the Expreſſions in this Verſe to be metaphorical; ſignifying (as Onkelos allegorizes them) the poſſeſſion of all their Enemies Cities and Goods, after they had poured out their Blood like Water on the Ground.

Ver. 15. Jeſhurun waxed fat.] Grew rich, ſaith Verſe 15 Onkelos, and the Hieruſalem Targum.

And kicked.] Againſt him who fed him ſo plentifully and deliciouſly. It ſeems to be a Metaphor taken from Oxen, who being ſtirred up with a Goad to labour, lift up their Heels and kick againſt him who pricks them forward. So did the Iſraelites, when they were urged and preſſed to their Duty by the Prophets; not only deſpiſed, but evil intreated them.

Why Iſrael is called Jeſhurun, is not eaſie to reſolve. Jo. Cocceius (in his Ʋltima Moſis, Sect. 973.) derives it from Shur, which ſignifies to ſee, behold, or deſcry. From whence in the Future Tenſe, and the Plural Number, comes Jeſhuru: which, by the addition of Nun paragogicum, as they ſpeak, makes Jeſhurun. That is, The People who had the Viſion of God. I know nothing more ſimple, nor more probable than this; which highly aggravated their ſin, who having God ſo nigh unto them, (IV. 7.) and their Elders having had a ſight of him, (XXIV Exod. 10.) were ſo ungrateful, as to rebel againſt him, and worſhip other gods. Some refer this kicking, to their p. 614revolt from the Houſe of David; when Jeroboam, to preſerve his new Kingdom, ſet up the golden Calves, to prevent the return of the People to their old Maſter, by going up to Jeruſalem to worſhip.

Thou art waxen fat, thou art grown thick, thou art covered with fatneſs.] This variety of Expreſſions is uſed to ſignifie how exceeding bountifully God had provided for them; and withal, how very wanton and inſolent they were grown, as Cattle fed in a fat Paſture are wont to be. The words with fatneſs (after covered) are not in the Hebrew; but are well ſupplied out of other places; particularly XVII Pſal. 10.

Then he forſook God.] The Hieruſalem Targum here hath it, they forſook the WORD of God.

Which made him.] Advanced them from a deſert where he found them, (v. 6, 10.) into a very rich and plentiful Country. This was the lamentable effect of their Plethora, or Fulneſs: unto which we are all too prone, as an excellent Perſon of our own hath long ago obſerved. Even ſuch as ſeem moſt upright, ſaith he, when they wax fat, ſpurn with the heel, and caſt away the memory of their Miſery, and of God's former Mercy behind their backs. And what was the reaſon that the Iſraelites waxed thus full and fat? Only becauſe they did not uſe that Exerciſe which God had appointed to keep them under, and preſerve their Hearts from being lifted up; VIII Deut. 11, &c. Take heed to thy ſelf, lest when thou haſt eaten, and filled thy ſelf, &c. then thy heart be lifted up, and thou forget the LORD thy God, which brought thee out of the Land of Egypt, &c. The daily and lively Repreſentation, or Recognition of their Condition there, ſhould have been as uſual to them as their Meat and Drink; yea, as it were, their Thankſgiving p. 615before and after Meats, as our Dr. Jackson ſpeaks, Book XI. on the Creed, Chap. XXXIV. And Maimonides himſelf, mentioning thoſe very words, Lest when thou haſt eaten, and filled thy ſelf, &c. very well obſerves; That to prevent Pride and Apoſtaſy, which grow out of great Plenty, God commanded them to offer their Firſt-fruits before him every year, with a ſolemn Confeſſion, how poor they were in the beginning, and then raiſed by God to be a mighty People, XXVI Deut. 5, 6, &c. For which end the Paſſover was inſtituted, That they might remember the day when they came forth out of Egypt all the days of their Life, XVI Deut. 3. See More Nevochim, P. II. Cap. XXXIX..

And lightly eſteemed the Rock of their Salvation.] As there was a progreſs in their inſolent forgetfulneſs of God, expreſſed in three Phraſes, which may ſignifie three degrees of their ſtupidity, (waxen fat, grown thick, and covered with fatneſs) ſo ſome obſerve as many degrees of their Rebellion. Firſt, They kicked againſt God; i. e. threw off the Yoke of his Laws, and refuſed to obſerve them. Secondly, They forſook God, and fell into Idolatry. And laſtly, They lightly eſteemed the Rock of their Salvation. Where the Hebrew word nibbel ſignifies more than a light eſteem; for, if it come from Nebelah, a dead Carcaſe, (as ſome think it doth) it denotes the greateſt abhorrence; nothing being ſo much abominated among the Jews as a dead Carcaſe; the touching of which was the higheſt pollution. And thus J. Cocceius and Campeg. Vitringa underſtand it; who obſerve that this was never ſo fulfilled as in their behaviour towards our Lord Chriſt, who was indeed the Rock of their Salvation; and ſo vilely uſed by them, as if he had been the moſt p. 616loathſome Man upon Earth. So Vitringa expounds theſe words (in his Obſerv. Sacr. Lib. II. Cap. IX. p. 173.) inſtar flagitij tractavit rupem ſalutis ſuae. For this is a word uſed by God himſelf, when he would expreſs his utter deteſtation of Nineveh, and his dealing with her according to her abominable Wickedneſs, III Nahum 6. I will cast abominable filth upon thee, and make thee vile, &c. and when he ſpeaks of the diſgrace he would put upon his own Temple, XIV Jerem. 21. The LXX. indeed ſimply expound the word foreign, he departed; but the laſt words they expound foreign, from God his Saviour; as Onkelos alſo, his most mighty Redeemer. Which in the moſt eminent ſenſe, is the LORD Jeſus; for none brought ſuch Salvation to them, and wrought ſuch a Redemption for them, as he did: who is the Stone which God laid in Sion, &c. XXVIII Iſa. 16. But inſtead of flying to him, as Men in danger, do to a Rock or ſtrong Fortreſs; they not only rejected him, but abuſed and put the higheſt Indignities upon him.

Verſe 16 Ver. 16. They provoked him to jealouſie.] Made him extreamly angry with them. For ſo Jealouſie is deſcribed as the Rage of a Man, VI Prov. 34.

With ſtrange gods.] Whom they fell in love withal and worſhipped. This was the ground of his Jealouſie; their falſneſs to God, who had eſpouſed them to himſelf. And the Hebrew word zar (ſtrange) we ſometimes tranſlate another, XIX Job 27. So that a ſtrange god and another god are the very ſame, LXXXI Pſal. 9. XX Exod. 3. Therefore God ſaith he will not give his glory to another, XLII Iſa. 8. and that their Sorrows ſhall be multiplied that haſten after another god, XVI Pſal. 4.

p. 617With abominations provoked they him to anger.] I take this to be a Repetition of the ſame thing; their Idols being called Abominations, becauſe God exceedingly hates them, VII. 25. 1 Kings XI. 5. Tho' R. Solomon and Abarbinel by Abominations here underſtand thoſe filthy Mixtures forbidden in Levit. XVIII. with Witchcrafts and ſuch like Wickedneſs. And Abarbinel refers the firſt part of this Verſe, to the times under the firſt Temple, when they worſhipped the Sun, Moon and Stars; and the latter part of it to the times under the ſecond Temple; when, though they were free from Idolatry, they were corrupted with other abominable filthineſs.

Ver. 17. They ſacrificed to Devils, and not to God.] Verſe 17 The Hebrew word Schedim, which we tranſlate Devils, imports as much as Deſtroyers, (as the Devil is called in the Book of Revelation, IX. 11.) Evil Spirits delighting in Miſchief; and leading thoſe that worſhip them into Perdition. Though ſome think they are called Schedim ironically, by way of Scorn; the true God being Schaddai, the Omnipotent, and All-ſufficient;and theſe called by way of mockery, counterfeit gods, who had no power to help their Worſhippers; nor were ſufficient to preſerve themſelves. Either of theſe accounts of the word are better than that of Manaſſeh ben Iſrael, who derives it from foreign a field, becauſe they frequent deſert places. But then they ſhould have been called Sedim, not Schedim, as he muſt needs know, who was a great Maſter in the Hebrew Learning. The LXX. call them here foreign, and ſo doth the Apoſtle, 1 Corinth. X. 19. becauſe the Daemons led Men into the impiety of worſhipping other gods; either themſelves, or other beings; which they perſwaded ſimple People, had ſome Divinity in p. 618them. And that, not only the Stars, but even Beaſts here upon the Earth; nay, Onions and Garlick. Which they did not take to be gods; but things, by which, as intermediate Cauſes, their gods were pleaſed or offended with them; and therefore worſhipped them.

To gods whom they knew not.] Or, as the words may be tranſlated, gods that knew not them: that is, had never beſtowed any benefits upon them. For, as it follows, they were new gods; never before heard of by their Anceſtors.

New gods, that newly came up.] Such as Jeroboam's Calves; invented out of his own Brain: and the gods of other Nations, Moloch and Baal; which were new to the Iſraelites, and had not been known among them. For the doemon gods were of no great antiquity: Bel, or Baal (as he is called in the Chaldee Dialect) the firſt King of Babel after Nimrod, being the firſt that was ever deified (as Mr. Mede obſerves) or reputed a god after his death; whence all other Daemons were called Baalim: as all the Roman Emperors were called Caeſars, from the firſt Emperor of that Name. See p. 776. Beſides which, the Heathens had another higher ſort of Daemons, which had never been linked to a Mortal Body, viz. thoſe we call Angels: who the Iſraelites were taught to be but Miniſters unto their God, and therefore not to be worſhipped.

Whom your Fathers feared not.] That is, did not worſhip. This was a great aggravation of their guilt, that when they would have other Objects of Worſhip, they did not return unto thoſe, whom their Anceſtors had reverenced, (the Teraphim for inſtance, which were the gods of Laban and Rachel) for whoſe worſhip p. 619they might have pretended Tradition: but choſe gods, whom their Fore-fathers were not acquainted withal; which was a token of a ſtrange proneneſs to Idolatry. And Maimonides, mentioning this Verſe, obſerves that they worſhipped not only things that had a being, but meer imaginations. For which he quotes theſe words of the Book Siphri: It was not enough that they worſhipped the Sun, Moon and Stars, and Caeleſtial Signs; but they worſhipped their Shadow; More Nevochim P. III. Cap. XLVI.

Ver. 18. Of the Rock that begat thee.] God the Verſe 18 Author of thy being. See v. 4.

Thou art unmindful.] Being wholly intent to Idols, which they themſelves had made.

And hast forgotten God that formed thee.] Into a Kingdom of Prieſts; making them his peculiar People, XIX Exod. 5, 6.

Ver. 19. And when the LORD ſaw it, he abhorred Verſe 19 them.] Caſt them off; as they had done him.

Becauſe of the provoking of his Sons and of his Daughters.] For ſo they were, till they corrupted themſelves; and thereby highly incenſed him againſt them. For nothing can be ſo provoking as the Rebellion of Children againſt a moſt indulgent Parent. Maimonides tranſlates it, By reaſon of his Anger againſt his Sons and his Daughters: P. I. More Nevochim, Cap. XXXVI. where he obſerves, we never find the word Caas (which is here uſed ſignifying indignation) in Scripture applied to God, but only when it ſpeaks of Idolatry.

Ver. 20. And he ſaid.] Reſolved.

I will hide my face from them.] See XXXI. 17, 18.

p. 620I will ſee what their end ſhall be.] Not ceaſe my Judgments till I have brought the ſoreſt Calamities upon them, and made an end of them: that is, of their Polity and Government.

For they are a very froward Generation.] Incorrigibly wicked.

Children in whom there is no faith.] Who had broken their Covenant with him (XXXI. 16.) ſo often, that they were not to be truſted, when they made profeſſion of Repentance. The Book of Judges, and indeed their whole Hiſtory, teſtifies to the truth of this.

Verſe 21 Ver. 21. They have moved me to jealouſie.] See v. 16.

With that which is not God.] By worſhipping God's Creatures, or the Work of their own Hands.

They have provoked me to anger with their vanities.] The ſame thing, in other words: all the gods of the Nations, whom the Iſraelites imitated, being meer Vanities (or things of naught, as the Hieruſalem Targum hath it) as hath been often obſerved.

And I will move them to jealouſie.] He threatens to be even with them, and ſerve them in their kind.

With thoſe that are not a People.] Who either were not a Nation in being, at this time; or ſo obſcure, baſe and ignoble, that they were not worthy the name of a Nation. The Jews interpret it of the Chaldaeans; whom God raiſed up on a ſudden, when no Body would believe it, (I Habak. 5, 6, &c.) to be a terrible Scourge to them. See XXIII Iſa. 13.

And I will provoke them to anger with a fooliſh Nation.] The Jews thought all Nations ſo, except themſelves. And in one ſenſe all the Gentiles were really ſo: for nothing was more fooliſh than to p. 621Worſhip Creatures meaner than themſelves, X Jerem. 8.

The Apoſtle applies this unto the beſtowing the Bleſſing of the Meſſiah, whom the Jews refuſed, upon the Gentile World (X Rom. 19.) which ſtrangely inraged the Jews; as we ſee, when our Saviour firſt mentioned it, XXI Matth. 43, 44, &c. and when St. Paul did but ſpeak of going to preach unto them, XXII Acts 21, 22. And ſee 1 Theſſ. II. 15, 16. And through all Ages ſince it hath made them gnaſh their Teeth, to ſee ſo many Nations ſubject unto our Saviour, and honour him as God; whom they rejected as the vileſt of Men.

Ver. 22. For a fire is kindled in mine anger.] Great Verſe 22 and ſore Calamities are compared to fire in Scripture, (XXX Ezek. 8.) which God here threatens to ſend upon them, as the woful Effects of his heavy diſpleaſure.

And ſhall burn unto the lowest hell.] Never ceaſe till they have deſtroyed them. For Hell and Deſtruction ſeem to be the ſame, XV Prov. 11. And therefore the lowest Hell ſignifies the depth of Miſery.

And ſhall conſume the Earth with her increaſe.] Make an utter deſolation in the Country, I Iſa. 7.

And ſet on fire the foundations of the Mountains.] Subvert the ſtrongeſt Fortreſſes, which were accounted impregnable. Such as Jeruſalem (which Raſi thinks is here meant) in whoſe laſt deſtruction this was perfectly fulfilled, as it was in part at the firſt, 2 Kings XXV. 9. For Titus himſelf, as Joſephus relates, (Lib. VII. de Bello Judaico, Cap. 43.) obſerving the vaſt height of the Walls, the bigneſs of every Stone, the exact order wherein they were laid, and compacted, &c. cried out, God was with us in this War, he drove the Jews from theſe munitions, foreign p. 622foreign; for what could Mens Hands or Machines do against ſuch Towers? Which calls to mind, what is related, not only by S. Chryſoſtom, Sozomen, Socrates, but by Ammianus Marcellinus himſelf, an Heathen Hiſtorian, (Lib. XXIII. beginning) how that when Julian the Apoſtate ordered the Temple at Jeruſalem to be rebuilt, terrible Globes of Fire burſt out prope fundamenta from the very Foundations, which overturned all, burnt the Workmen, and made the place ſo inacceſſible, that they deſiſted from the Attempt. The certainty of this hath extorted the ſame Confeſſion from the Jews themſelves, (David Ganz in his Tzemach David, and R. Gedaliah in Schal. Hakkabala) though they pretend the Building went on and was finiſhed; but after many years overthrown by an Earthquake.

Verſe 23 Ver. 23. I will heap miſchiefs upon them.] Which ſhall miſerably oppreſs and cruſh them.

And ſpend all my Arrows upon them.] His Judgments and Plagues are oft compared to Arrows ſhot at them (VII Pſal. 12, 13. XXXVIII. 2. XCI. 5.) And he ſpeaks in the Language of an Archer, who ſhoots till he hath emptied his Quiver, and hath not one Arrow left.

Verſe 24 Ver. 24. They ſhall be burnt with hunger.] This Verſe and the next explains what he means by Arrows, which are here enumerated. And firſt he threatens a Famine, with which he ſaith they ſhould be burnt: either becauſe theſe Judgments are compared to fire, v. 22. or becauſe extream Hunger parches the inward parts, and makes the Viſage as black as a Coal, as Jeremiah ſpeaks, IV Lament. 8.

p. 623And devoured with burning heat.] With Fevers, and Calentures; as they are called in hot Countries.

And with bitter deſtruction.] With the Peſtilence: which he calls bitter, becauſe it was incurable.

And I will ſend the teeth of wild beaſts upon thee.] This was another of the ſore Judgments, which God threatned to their Diſobedience. See XXVI Levit. 22. Upon which Maimonides obſerved, that Magicians were wont to promiſe them by their Arts, to free their Cities, Fields, and Plantations from Lions and Serpents, and ſuch like hurtful Creatures; unto whoſe power God delivered them, becauſe they forſook him, and followed Idolaters and Magicians, More Nevoch. P. III. Cap. XXXVII.

With the poiſon of Serpents of the dust.] Whoſe bitings were deadly. And they were expoſed to them, as well as to wild Beaſts; when they were forced to fly into Wilderneſſes, and hide themſelves in Dens and Caves; where ſome of them could not avoid being devoured by wild Beaſts, and bitten by Serpents, which lay lurking in thoſe holes. So Cooceius in his Ʋltima Moſis, Sect. 1271. where he notes alſo, that this was fulfilled in part, when they were thrown by the Romans to wild Beaſts in the Theatres, as Joſephus relates, Lib. VI. de Bello Judaico, Cap. XVI, XX.

Ver. 25. The ſword without, and terror within ſhall Verſe 25 deſtroy.] They could no where be ſafe: for in the Field the Sword of their Enemies cut them off, and at home, they did not think themſelves ſecure, in their cloſeſt Chamber, but died with fear, or made away themſelves, leſt they ſhould fall into the hands of thoſe that ſought to deſtroy them. See I Lament. 20. Or perhaps by the terror within may be meant Famine and Peſtilence, VII Ezek. 15.

p. 624Both the young man and the virgin, the ſuckling with the man of grey hairs.] He threatens to deliver them into ſuch mercileſs Hands, as would ſpare none; nor make any difference of Sex or of Age. This Huetius refers to the laſt deſtruction of Jeruſalem, in his Demonstr. Evang. Propoſ. IX. Cap. CLXXIII. And Abarbinel alſo confeſſes it was then fulfilled.

Verſe 26 Ver. 26. I ſaid] i. e. Reſolved.

I would ſcatter them into corners, I would make the remembrance of them to ceaſe from among men.] Utterly deſtroy them, ſo that not one of them ſhould be found: and if any remained they ſhould ſculk, and not dare to appear among Men.

Verſe 27 Ver. 27. Were it not that I feared the wrath of the Enemy.] He that is Omnipotent is not capable of fearing any thing: but he ſpeaks in our Language, and gives this reaſon why he did not make them ceaſe to be a Nation, becauſe he would not have their Enemies inſult, and grow outragious in their inſolent Language, even againſt himſelf. Of which we find an inſtance XXXVII Iſa. 28, 29.

Leſt their Adverſaries ſhould behave themſelves ſtrangely.] Aſcribe all this to their falſe gods (as Cocceius underſtands it) which are called ſtrange gods, v. 16.

And lest they ſhould ſay our hand is high.] Imagine their own Power and Valour had deſtroyed the Jews; as both the Aſſyrians and Chaldaeans boaſted, X Iſa. 7, 8, &c. I Habak. 15, 16.

And the LORD hath not done all this.] And attribute nothing to the moſt High, in all the buſineſs. Certain it is, the Wickedneſs of the Jews was ſo exceeding great, that their final Extirpation had been accompliſhed many Generations before it came to paſs, had the LORD been only juſt, and reſpected nothing p. 625but their deſerts; whom he very often preſerved when they might have been juſtly deſtroyed, for ſuch reaſons as he himſelf here gives. That his Glory might not be impeached among the Nations, but they might ſee by the ſtrange Deliverances and Reſtaurations of the Jews, that their God was a God of gods, moſt worthy to be honoured by all the World, as he himſelf ſpeaks below, v. 36. So Dr. Jackson well obſerves, B. I. on the Creed, Chap. XXII. Sect. IV.

The Marginal Tranſlation of this laſt Clauſe, is alſo agreeable to the Hebrew, Our high hand, and not the LORD, hath done all this. To prevent which wrong Conſtruction of God's Judgments upon them, he took ſuch a time for the Execution of them, (as Conradus Pellicanus well obſerves) when the World began to be better inſtructed by the Coming of Chriſt. So that Titus himſelf ſaid, as I noted before, that it was God, and not the Hands of the Romans, that deſtroyed them. See XXIX. 24. and this Chapter v. 22.

Ver. 28. For they are a Nation void of counſel.] The Verſe 28 Hebrew word abad (which is commonly tranſlated periſh, and here we tranſlate void) ſignifies in the Ethiopick Language is fooliſh, or mad, as Job Ludolphus obſerves in his excellent Hiſtory of that Country. Which makes it probable, this was the ancient ſenſe of the word among the Hebrews, and gives the beſt account of this place, which may be thus tranſlated, They are a Nation fooliſh in their counſel.] Whoſe Counſels led them to ſuch Courſes, as utterly undid them; and when they ſeemed moſt wiſe, they madly ruined themſelves. And thus thoſe words of Jeremiah may be beſt tranſlated, The heart of the King is fooliſh, IV. 9.

p. 626Neither is there any underſtanding in them.] They did not underſtand what was good for themſelves; but imprudently choſe that which did them miſchief. Some refer this to the Enemies of the Jews, before ſpoken of: but that ſeems not ſo agreeable to what follows, which relates to the ſame Perſons; and moſt likely expreſſes God's Compaſſion towards the ſenſleſs Jews. Huetius applies this to their ſtupid blindneſs at their laſt deſtruction; which they were ſo far from preventing, that they drew it upon themſelves, as Joſephus ſhows. See XXVIII. 28, 29.

Verſe 29 Ver. 29. O that they were wiſe.] So as ſeriouſly to conſider God's dealing with them exactly, according to what he foretold them.

That they underſtood this, &c.] Or, as it may be tranſlated, Then would they underſtand this; they would conſider their latter end. They would ſoon perceive the Hand of God in all that is befaln them; and that if they do not change their Courſe, they will in Concluſion be utterly undone.

Verſe 30 Ver. 30. How ſhould one chaſe a thouſand, and two put ten thouſand to flight?] Whence ſhould ſuch an amazing Change proceed? that the Iſraelites, who formerly with an handful of Men put vaſt Armies to flight, (XXVI Levit. 8.) ſhould now, though never ſo numerous, be beaten by one or two of their Enemies: fleeing when none purſues them, XXVI Lev. 17, 36, 37. XXVIII Deut. 25.

Except their Rock had ſold them.] A little conſideration was ſufficient to make them underſtand, that this had been impoſſible, if they had not forſaken their God; who thereupon delivered them up to the Will of their Enemies. For by their Rock is meant God; and his ſelling them, is his quitting his Intereſt p. 627in them, and giving them up to be Slaves to thoſe that hated them.

And the LORD had ſhut them up.] So that they could not eſcape the Hands of their Enemies.

Ver. 31. For their Rock is not as our Rock.] None Verſe 31 of the gods of the Heathen (whom he calls their Rock, becauſe they relied on them for ſafety) have ſuch power as He that gave us our being. So Maimonides interprets the word tzur, the Spring and Fountain of all things.

Our Enemies themſelves being Judges.] Who were often forced to acknowledge his over-ruling Power and Providence, controlling all their Deſigns. As the Egyptians confeſſed, XIV Exod. 2, 5. and Balaam, XXIII Numb. 19, 22. and the Philistims, 1 Sam. IV. 7, 8. and the King of Babylon, III Dan. 29.

Ver. 32. For their Vine is the Vine of Sodom, and of Verſe 32 the fields of Gomorrah.] I ſuppoſe he ſpeaks here of the Iſraelites (giving an account why their Enemies ſo ſhamefully chaſed them, v. 30.) who are compared to a Vine, which God brought out of Egypt, and planted in Canaan, LXXX Pſal. 8. and the Prophet afterwards calls them, the Plant of his Pleaſure, V Iſa. 7. Which was an ancient reſemblance, it appears by this place; where he repreſents them as ſuch a degenerate People, that they were as bad (nay worſe, as the Marginal Tranſlation is) as the Sodomites, or the People of Gomorrah: and therefore deſerved (v. 26.) to be utterly deſtroyed as they were. See I Iſa. 10. II Jerem. 21.

Their grapes are grapes of gall, their cluſters are bitter.] Theſe words repreſent their actions (called fruit in Scripture) to be ſo wicked, that they were not to be endured. And ſo Joſephus deſcribes them before their p. 628laſt deſtruction, Lib. VI. de Bello Judaico, Cap. ult. where he ſaith, If the Romans had delayed to fall upon ſuch a wicked People, he thinks either the Earth would have opened its Mouth, and ſwallowed them up, or a Flood drowned their City, or Thunder and Lightning from Heaven deſtroyed it, as it did Sodom. foreign, For they were a more Atheiſtical Generation, than they who ſuffered ſuch things. And again, Lib. VII. Cap. XXX. he ſaith that the time when they were deſtroyed was ſo fruitful in all manner of wickedneſs among the Jews, foreign, That there was no one work of wickedneſs, that was not committed; nor can one imagine any thing ſo bad, that they did not do: endeavouring publickly, as well as privately, to excel one another, both in impiety towards God, and injuſtice to their Neighbours.

Verſe 33 Ver. 33. Their wine is the poiſon of Dragons.] This ſtill repreſents their Fruit, that is, their Works, to be moſt pernicious; being compared to the Poiſon of Dragons. Many Authors indeed ſay that Dragons have no Poiſon in them, (as B. Chytraeus and others obſerve) but as the Hebrew word Thaanim ſignifies any kind of Serpent, ſo it is certain that the Dragons of Africk and Arabia had a deadly Poiſon in them; tho' thoſe of Greece had not: as the famous Bochartus ſhows at large, in his Hierozoicon, P. II. Lib. III. Cap. XIV. Who alſo obſerves in another place, that the Hebrew word Roſch, ſignifying both the Head and alſo Poiſon; the Poiſon of Serpents lyes partly in their Gall, partly in their Teeth, and partly in a little Bladder under their Tongue, P. I. Lib. I. Cap. IV.

p. 629And the cruel venom of Aſps.] The Poiſon of Aſps is called cruel, becauſe it is accounted the acuteſt of all other: inſtan…ly penetrating into the Vital Parts. Whence the Proverb foreign, the biting of Aſps, for an incurable Wound. For they who are bitten with an Aſp, ſeldom eſcape with their life; as Ariſtotle, Pliny, and a great many other Authors obſerve, in Bochart. P. II. Lib. III. Cap. V.

Ver. 34. Is not this.] That is, the Vengeance he Verſe 34 is going to ſpeak of in the following Verſes. For this Particle hu, often refers to what comes after, not to what goes before; as Cocceius obſerves.

Laid up in ſtore with me.] To be produced in due time.

Sealed up among my Treaſures?] He ſpeaks of it as a matter determined, or decreed, as Deeds are which are ſigned and ſealed, though not preſently executed, but kept ſafely in a Cabinet. And the meaning of this Verſe is, that though he do not ſpeedily puniſh Evil-doers, it is not becauſe he doth not obſerve them, or forgets what they do; for he hath prefixed a time to reckon with them; as will appear in the iſſue.

Ver. 35. To me belongeth vengeance and recompence.] Verſe 35 As the Supream LORD, Governour, and Judge of the World; whoſe Office it is to puniſh Offenders. It is evident the Apoſtle alledging theſe words, XII Rom. 19. foreign, vengeance is mine, (or to me belongeth vengeance) exactly follows the Hebrew Text, and not the preſent LXX. which renders theſe words, foreign, in the day of vengeance I will recompence.

Their Feet ſhall ſlide.] Though they think themſelves unmoveably fixed in their Dominion, they ſhall certainly fall.

p. 630In due time.] Not ſo ſoon perhaps as Men may expect; but when the great Judge of the World ſees it moſt ſeaſonable.

For the day of their calamity is at hand, and the things that ſhall come upon them make haſte.] When they little thought of it, and prided themſelves in their Proſperity, God ſuddenly brought down the Chaldoeans, who had been the great Inſtruments of plaguing the Jews, XLVII Iſaiah 7, 8, 9, 10, &c. L Jerem. 15, 27, 31. LI. 6, 8. And ſo ſhall the Plagues of Babylon the great come in one day. In one hour her great riches ſhall come to nought, XVIII Revel. 8, 10, 17.

Verſe 36 Ver. 36. For the LORD ſhall judge his people.] Plead their cauſe, as the Scripture elſewhere ſpeaks, (L Jerem. 34.) and deliver them from the Oppreſſion of their Enemies; as this Phraſe is often uſed in the Book of Pſalms VII. 8. X. 18.

And repent himſelf for his ſervants.] Have mercy upon them, (as the Vulgar truly expreſſes the ſenſe) and turn his Hand, which puniſhes them, upon their Enemies. See L Jerem. 20. LI. 24.

When he ſees that their power is gone.] That they are not able to help themſelves. That's the due time, or ſeaſon before-mentioned, for God to interpoſe; when the Enemies of his People think themſelves irreſiſtible; there being none able to oppoſe them.

And there is none ſhut up, or left.] Some refer this to Perſons, and others to Things: and either way it ſignifies their Condition to be ſo forlorn, that they could do nothing, either by Men or by Money, for their deliverance. J. Forſterus tranſlates theſe words, Cuſtoditum, aut neglectum, i. e. precious, or vile. By which wonderful deliverance, and reſtoration, when they were ſo totally deſtitute of all help, all the World p. 631was given to underſtand, that there is no God like unto the LORD.

Ver. 37. And he ſhall ſay.] Or, It ſhall be ſaid.

Where are their gods, their rock in whom they truſted?] Verſe 37 It is dubious, whether theſe words be directed to the Jews, or to the Gentiles who had oppreſſed them. It ſeems moſt agreeable to take them as a Reproach to the Enemies of the Jews; who had long bragg'd of the Power of their gods, and aſcribed all their Succeſs to them, (v. 27.) who now could not deliver them in their diſtreſs.

Ver. 38. Which did eat the fat of their Sacrifices, and Verſe 38 drank the wine of their Drink-offerings.] For the ſame Rites were uſed among the Gentiles, as among the Jews: who offered all the Fat upon the Altar, and there poured out the Wine which accompanied the Meat-offering, &c. See XV Numb. The LXX. refer this to the Worſhippers themſelves, and tranſlate it thus, (agreeably enough to the Hebrew) The fat of whoſe Sacrifices ye eat, and drank the wine of their Drink-offerings. And Onkelos to the ſame purpoſe.

Let them riſe up and help you, and be your protection.] From the Calamity which was unavoidably coming upon them, XLVI Iſa. 1, 2, 7. LI Jerem. 17, 18.

Ver. 39. See now.] Open your Eyes now at laſt, Verſe 39 and be convinced, by your ſad Experience, of your Error.

That I, even I am he.] That it is I, and none but I who have made theſe Changes in the World: firſt making you Inſtruments in puniſhing my People; and now inflicting the like Puniſhments upon you, LI Jerem. 24, 25, 49.

The words in the Hebrew being, I, I am he, the Author of the Old Nitzacon was ſenſible that we Chriſtians p. 632might hence obſerve, that there are two who are here called God, the Father, and the Son. And therefore takes care to inform his Reader, that there are not two first principles of things. Which, as no Chriſtian is ſo fooliſh as to affirm, ſo their own Authors have acknowledged more Perſons than one, here called God. Thus Jonathan in his Paraphraſe, plainly ſuppoſes another Perſon in the Divinity, whom he calls the WORD, when he thus explains this Verſe; When the WORD of the LORD ſhall reveal himſelf to redeem his People, he ſhall ſay to all People, I am he that have been, and am, and ſhall be, (See I Revel. 8.) and by my WORD kill and make alive. I ſmote the People of Iſrael, and I will heal them in the end of the days. Which makes theſe words a plain Prophecy of the Meſſiah, and him to be God. And ſo the Hieruſalem Targum: See, that I now am he in my WORD, and there is no God beſides me; I am he who kill the living in this World, and raiſe the dead in the World to come, &c.

And there is no god with me.] As I have no Superiour, ſo neither have I any Equal.

I kill and I make alive, I wound and I heal.] If I pleaſe to deſtroy any People for their ſins, none can hinder me; and if any repent and implore my Mercy, I reſtore them to perfect ſafety. R. Iſaac in his Chiſſuk Emuna, P. I. Cap. VI. Sect. XX. alledges theſe words as a Prophecy of the Reſurrection of the dead, in the days of the Meſſiah. And in another place, Cap. X. he alledges them as an effectual Confutation of thoſe ancient Hereticks, who imagined two Supream Powers: one of them, the Author of all Good; and the other, the Author of all Evil; (which I obſerved upon XVI Levit. to have been a very ancient p. 633Opinion) For there could not be, they fancied, the ſame Care, which had an influence upon both. To remove which falſe conceit, God declares, I kill, as well as make alive, &c. And for the ſame reaſon he ſaith, in XLV Iſa. 7. I form the light, and create darkneſs; I make peace, and create evil: I the LORD do all theſe things.

Neither is there any that can deliver out of my hand.] Nor can any reverſe the Judgment, that I paſs upon Men.

Ver. 40. For I lift up my hand to Heaven.] Swear Verſe 40 ſolemnly to do what follows, viz. be revenged on his Enemies, as well as deliver his People. Thus Abraham anciently ſware XIV Gen. 22. And when God promiſed to bring the Iſraelites into Canaan, he is ſaid to lift up his hand, VI Exod. 8. IX Nehem. 15. From whence ſome think the word promittere is derived, ſignifying to engage by ſtretching out the hand: and that from thence ſprang the Cuſtom of ſtretching out, and lifting up their Hand, when they ſware. Which the Gentiles practiſed, as thoſe known words of Virgil inform us, Aeneid. XII.

Suſpiciens Coelum tenditque ad ſydera dextram.

When God therefore is ſaid to lift up his Hand to Heaven, the meaning is, he ſwears by himſelf; as it here follows.

And ſay, I live for ever.] As ſure as I live.

Ver. 41. If I whet my glittering Sword.] Make all Verſe 41 things ready for the execution of my Judgments.

And my hand take hold of judgment.] I begin to puniſh.

I will render vengeance to mine Enemies.] None p. 634ſhall ſtop my proceedings, to be fully avenged of them.

And will reward them that hate me.] For as Jeremiah ſpeaks, LI. 56. The LORD God of Recompences will ſurely requite. For it is the vengeance of the LORD (as he ſpeaks in the foregoing Chapter concerning Babylon, L. 15.) take vengeance upon her: as ſhe hath done, do unto her.

Verſe 42 Ver. 42. I will make mine Arrows drunk with blood, and my ſword ſhall devour fleſh.] Make an exceeding great ſlaughter, XXXIV Iſaiah 5, 6.

With the blood of the ſlain, and of the Captives.] This ſignifies none ſhould be ſpared: for they ſhould be killed who were taken Captive, as well as thoſe that fell in the battle.

From the beginning of revenges upon the Enemy.] How the Hebrew word Paroth comes to ſignifie revenges, I am not able to give an account: but in that ſenſe we take it both here, and in V Judges 2. The word Para, from whence it ſeems to be derived, ſignifies to make bare, or naked. And ſo the Vulgar Latine here underſtands it: and thence Joh. Forſterus hath given a probable ſenſe of theſe words, (taking roſch which we tranſlate beginning, for the head, as it properly ſignifies, or the King) in this manner; becauſe of the baring, (i. e. making bare) of the head by the Enemy. That is, the taking away of the Kingdom and Prieſthood from Iſrael. The LXX. tranſlate it foreign, from the Head of the Princes of the Enemies. Which is a ſenſe very agreeable, if we could find any word in the Hebrew like to Paroth that ſignifies Princes or Rulers. But I think there is a more ſimple ſenſe may be given of theſe words, than any of the forementioned, only by ſuppoſing p. 635the Particle Lamed to be omitted, (as in many other places) before paroth. Which is this, from the King, to the Slave of the Enemies. For they were wont to ſhave their Captives, as every one knows, by way of Contempt and Scorn. Which is the reaſon God threatens baldneſs ſo often to the Iſraelites by his Prophets, when he was ſo angry with them, that he gave them up to be Slaves. Next to this is the Tranſlation of Onkelos, I will take away (thoſe words he adds) the Crowns from the head of the Enemy. Which was the making the King's head bare.

This univerſal ſlaughter is moſt notably expreſſed by Jeremiah L. 35, 36, 37, 43. And ſome think this Prophecy will be then moſt amply fulfilled, when the Jews ſhall be called, and made Members of the Church of Chriſt. See Dr. Jackson, Book XI. on the Creed, Chap. XII.

Ver. 43. Rejoyce, O ye Nations, with his People.] Verſe 43 Here the Particle eth is omitted before ammo, as I ſuppoſed, in the foregoing words, lamed to be before paroth. Which made the Vulgar tranſlate theſe words, O ye Nations, praiſe his People. But the LXX. diſcerned the true ſenſe, and tranſlate it as we do: The Apoſtle having juſtified their Tranſlation in XV Rom. 10. where he expreſſes this word for word, as they do, foreign, Rejoyce ye Gentiles, with his People. But it muſt here be noted, that before theſe words, the LXX. have ſome other which are very remarkable, foreign, Rejoyce ye Heavens together with him, and let all the Angels of God worſhip him; (and then follows, Rejoyce ye Gentiles with his People) which are not in the Hebrew, nor in the Chaldee: and yet the latter Clauſe of p. 636them, foreign, Let all the Angels of God worſhip him, are the very words of the Apoſtle, I Hebr. 6. which ſeem to have been taken from hence out of the LXX. for they are no where elſe to be found in the Scripture. The Margin indeed of our Bibles refers us to XCVII Pſalm 7. But there the words of the LXX. are otherwiſe, foreign, Worſhip him all ye his Angels. Which are in the ſecond Perſon: whereas here, and in the Apoſtle, the words are in the third. We may therefore ſuppoſe rather, that the LXX. from ancient Tradition among the Jews, added theſe words (before they tranſlated this Verſe) to declare unto what time the fulfilling of them ſhould principally belong. For the XCVII Pſalm ſeems to be but a deſcant (as Dr. Jackson's words are) upon this part of Moſes his Song; from whence the Jews might learn the Scope of it. And accordingly the Apoſtle uſes the words of the LXX. here in this place, rather than thoſe of the Pſalmist; becauſe he would have the Hebrews underſtand and conſider, that Moſes himſelf had predicted the Exaltation of the Son of God, as the Pſalmist afterwards expounded him.

There is another Tranſlation of theſe words of Moſes, which is very agreeable to the Apoſtle in XV Rom. 10. Rejoyce ye Nations, who are his People. See v. 21. of this Chapter. Either way, this is a plain Prophecy of the Gentiles becoming one Body with the People of Iſrael. And thus Kimchi himſelf tranſlates it, Sing ye Gentiles, who are his People: which began to be fulfilled after our Saviour's Aſcenſion to the Throne of his Glory in the Heavens, when all the Angels of God worſhipped him. Hitherto Moſes had ſuppoſed, in this Song, great Enmity between them: p. 637and that ſometimes they had plagued Iſrael ſorely; as at others God rendred to them according to what they had done unto his People. But now he breaks out into a rapture of Joy, to think that they ſhould one day be reconciled, and made one People of God. And the LXX. thus underſtanding it, might well preface to their Tranſlation of this Verſe, with the words now mentioned, Rejoyce ye Heavens together with him. For if there be joy in Heaven, as Procopius Gazaeus well gloſſes, at the Repentance of one Sinner, how much more for the Salvation of the whole World, by deſtroying the Devil's Tyranny. Which being to be performed by the Advancement of the Son of God into the Heavens, the next words might well be added, Let all the Angels of God worſhip him. Which they had always done (the ſame Procopius obſerves) as their God who created them: but now they Praiſe and Extol his Humanity, exalted at the right Hand of God.

For he will avenge the blood of his Servants.] Theſe words ſeem to expreſs ſome of the Motives that ſhould perſwade the Gentiles to become one Body with the Jews, (for ſuch the Apoſtles, and all the firſt Converts were) God's puniſhing all thoſe who ſhed the Blood of his Servants; as the Chriſtian Martyrs are called in the Book of the Revelation. In which confidence the LXX. add another Sentence before theſe words, foreign, and let all the Sons of God be ſtrong in him.

And will render vengeance to his Adverſaries.] To all ſuch as oppoſe this bleſſed Union: and firſt to the Jews, who ſet themſelves againſt it, more than any others, (being mad at the Apoſtles for preaching to the Gentiles) and then to the Romans, who p. 638perſecuted all thoſe who embraced Chriſtianity.

And will be merciful unto his Land.] This cannot be meant of the Land of Iſrael, which was no longer God's Land than any other, but of the whole Earth, (as Conrad. Pellicanus well explains it) in which that one People of God dwells; reduced (as he ſpeaks) in the whole Multitude of the Faithful into one Catholick Church. For they all acknowledge, from the greateſt to the leaſt, that One only Omnipotent God, with no leſs Devotion and Affection, than Abraham, Iſaac, Jacob and Moſes did.

And unto his People.] The whole World that believe in Chriſt, and are his faithful Servants; whoſe Blood he will avenge, XIX Revel. 2. and then ſet up his Tabernacle with Men, and dwell with them, and they ſhall be his People, and he will be their God, XX Revel. 3. which I mention, becauſe this part of the Prophecy reaches unto the laſt times, and is not yet all fulfilled.

Thus this famous Song concludes, which as the Jews reckon, conſiſts of Seventy Verſes, each of which contains two diſtinct and entire Sentences: and, as they fancy, are a Compendium of the whole Law of Moſes. Nay, ſome of them (ſuch are the idle Conceits of this Nation) think this Hymn is ſo perfect a Prophecy, that it contains in it the Names of all the Men in the World; which they undertake to find, and by that Verſicle where it is, to tell what Fortune he, whoſe Name they ſeek, ſhall have in the World. Thus, inſtead of obſerving ſeriouſly what Moſes foretold would certainly befal themſelves; their Superſtition and hardneſs of heart have led them to vain Conjectures concerning other Men. See Jo. Wagenſeil upon Sota, p. 164, &c. where he ſaith a Jew undertook to ſhow p. 639him his Name in this Song; which fell out in a Verſe that ſignified Proſperity to him. And ſince him Martinus Mauritius in his Book de Sortitione Hebraeorum, Cap. XVI. Sect. 3, 4, 5.

Ver. 44. And Moſes came, and ſpake all the words of Verſe 44 this Song in the ears of the people.] The very ſame that is ſaid before he ſpake this Song, (XXXI. 30.) and is now repeated at the Concluſion of it, to expreſs his Fidelity in his Office, to the very laſt.

He and Hoſhea the Son of Nun.] Who was now his Aſſiſtant in this Work, as he was deſigned to be his Succeſſor after his death. He is commonly called Joſhua, but Oſhea was his Name at the firſt, XIII Numb. 8.

Ver. 45. And Moſes made an end of ſpeaking all Verſe 45 theſe words to all Iſrael.] When he had made an end of ſpeaking them, then he added what follows.

Ver. 46. And he ſaid unto them, ſet your hearts unto Verſe 46 all the words which I teſtifie among you this day.] Apply your Minds to preſs upon your ſelves the obſervation of all theſe things. For this Expreſſion is a little more than letting them be in their heart, VI. 6. or, laying them up in their heart, XI. 18. For they were ſo to retain the remembrance of them, as to attend unto them, and conſider them.

Which ye ſhall command your Children to obſerve to do.] This neceſſary duty of inſtructing their Children is often preſſed, (IV. 10. VI. 7. XI. 19.) becauſe without this care their Religion would ſoon be loſt; but by this means might be preſerved and propagated to all Generations.

All the words of this Law.] Which they might be certain was delivered by God to Moſes; there being as many Witneſſes of God's Preſence with him, as p. 640there were Men in their Nation. But he had ſeen ſo many inſtances of their unbelief, that he uſes all the ways, manners, and forms (as Pellicanus obſerves) that he could think of to urge them to obedience. By delivering them Tables of their Laws written by God himſelf, by Books, by Pillars, by Bleſſings, Curſings, Obteſtations, Threatnings, long Exhortations, Songs, Phylacteries, and other Ceremonies, &c. which he continued to do as long as he had breath, and was able to ſpeak; that they and their Poſterity might be happy.

Verſe 47 Ver. 47. For it is not a vain thing for you.] You ſhall not imploy your diligence in this matter unprofitably. The Jews upon theſe words have founded a Maxim, which Maimonides often mentions, That every Precept hath its end and uſe: which, though they do not appear to us, are grounded upon ſtrong Cauſes and Reaſons. More Nevochim P. III. Cap. XXVI. and L. The deſign, for inſtance, of many Ceremonial Laws, cannot now be fully diſcerned, becauſe they were inſtituted directly contrary to the idolatrous Rites of the Zabij; which are long ſince utterly aboliſhed, and but imperfectly recorded in thoſe ancient Authors that ſpeak of them.

Becauſe it is your life.] The means to make you an happy People. Here are two benefits, ſaith R. Iſaac, which are promiſed by the obſervation of this Law; a Spiritual and a Corporal. The Spiritual in theſe words; and the Corporal in the next, ye ſhall prolong your days, &c. And he puts the Spiritual firſt; though among all Corporal Bleſſings, this of long Life be the chief; Chiſſuk Emuna, P. I. Cap. XVIII.

And through this thing.] By teaching your Children to obſerve to do all that is commanded in this Law.

p. 641You ſhall prolong your days in the Land whither you go over Jordan to poſſeſs it.] Have the great Bleſſing of a long Life in all manner of Happineſs, which your Poſterity ſhall enjoy for many Generations in the Land of Canaan▪ By which it appears, that nothing elſe but Contempt of this Law, could have ejected them out of this Country.

Ver. 48. And the LORD ſpake unto Moſes that ſelf Verſe 48 ſame day.] Immediately after he had ended the foregoing Song, and given them this Admonition at the Concluſion of it.

Vre. 49. Get thee up into this Mountains Abarim.] Verſe 49 Which he had pointed him unto before; and told him what he doth now, XXVII Numb. 12.

Ʋnto Mount Nebo.] Abarim was a ridge of Hills, whereof Nebo was one. See there upon XXVII Numb. 2.

Which is in the Land of Moab, that is over againſt Jericho.] This is a more particular Deſcription of the Site of this Mountain, than he gave before in the Book of Numbers.

Behold the Land of Canaan, which I give unto the Children of Iſrael for a poſſeſſion.] Which he might eaſily do from the higheſt part of the Mountain, called Piſgah, III Deut. 27.

Ver. 50. And die in the Mount whither thou goeſt up.] Verſe 50 After he had taken a view of the Land every way.

And be gathered unto thy People.] To Abraham, Iſaac, and Jacob. This ſignifies, ſaith R. Iſaac, that he ſhould be aſſociated and joyned to the Souls of the juſt, who are called his People. For the People of Moſes were not buried in Mount Abarim: and therefore he doth not ſpeak, of gathering his Body to their Bodies; but of his Soul to their Souls. Chiſſuk Emuna, P. I. Cap. XI.

p. 642Chapter XXXIII.As Aaron thy brother died in Mount Hor, and was gathered unto his People.] See Numb. 24, 28. XXXIII. 38.

Ver. 51. Becauſe ye treſpaſſed againſt me among the Verſe 51 Children of Iſrael, &c.] Rebelled againſt his Commandment, as he ſpeaks XXVII Numb. 14.

Becauſe ye ſanctified me not in the midst of the Children of Iſrael, XX Numb. 12. XXVII. 14.

Ver. 52. Yet thou ſhalt ſee the Land before thee.] He had earneſtly begg'd of God that he might go over Verſe 52 Jordan; but he denied him that favour, I Deut. 37. III. 25, 27. yet he was pleaſed to mitigate his puniſhment, by letting him enjoy a ſight of that good Country, into which he might not enter.

But thou ſhalt not go thither unto the Land which I give the Children of Iſrael.] By which the Iſraelites ſhould have learnt, that as Moſes left them ſhort of the promiſed Land, and could not bring them into the poſſeſſion of it; ſo his Law did not contain a perfect Revelation of God's Will; but they were to expect ſomething beyond it.