the whole number of Males descended from Kohath compare this with III. 28. there was a fourth part and better that were fit for Service Ver. 37. These were they that were numbred of the Families of the Kohathites all that might do Service in the Tabernacle Such Service as is particularly mentioned from v. 4. to v. 16. Verse 37 Ver. 38. And these are they that were numbred of the Verse 38 Sons of Gershon c. He proceeds in the same order to number them which he observed in giving them their Charge beginning with the Children of the second Son of Levi and then going back to the eldest Ver. 39. From thirty years old and upward c. Verse 39 This Verse is the very same with 35. Ver. 40. Two thousand and six hundred and thirty Verse 40 A third part and little more of their Males were fit for Service Compare this with III. 22. Ver. 41. These are they that were numbred of the Families Verse 41 of the Sons of Gershon of all that might do Service in the Tabernacle c. Such Service as is described from v. 24. to v. 29. Ver. 42 43. These two Verses are the same with Verse 42. 43. v. 38 39. Ver. 44. Even those that were numbred of them after Verse 44 their Families were three thousand and two hundred It is very remarkable the Descendants from the youngest Son of Levi III. 17. which had the fewest Males in it of a Month old and upward had the most robust Men fit for Service For here are above half compare this with III. 34. of the whole number of Males grown up to Thirty Years of Age. Which was a singular Providence the heaviest Burden lying upon them who were to carry the Boards c. of the Tabernacle Not indeed upon their shoulders but in Waggons which they were to load after they had taken them down and unload when they were to set them up again and for that reason had more Waggons allowed them than their Brethren the Gershonites VII 7 8. Verse 45 Ver. 45. These are those c. whom Moses and Aaron numbred Who were principally employed in this business According to the Word of the LORD by the hand of Moses To whom the Command is expresly directed v. 21. Verse 46 Ver. 46. All those that were numbred of the Levites whom Moses and Aaron and the Chief of Israel numbred For they took in others to their assistance v. 34. which is here repeated to show that there was no fraud in the business there being Witnesses of every Tribe that they proceeded impartially and did not favour the Levites who were their Brethren Verse 47 Ver. 47. Every one that came to do the Service of the Ministry and the Service of the Burden in the Tabernacle c. The first of these the Service of the Ministry one would think related to their serving the Priest when the Tabernacle was standing and the later the Service of the Burden to their carrying the Tabernacle when it was taken down and removed and so I expounded those words v. 24. But he mentioning here only those that were numbred from Thirty Years old I think upon further consideration that there is no regard in these Expressions to the Service they did to the Priests in the Tabernacle unto which they were admitted at Twenty five Years old See v. 3. but only to the Service mentioned here in this Chapter which relates altogether to the taking down and carrying the Tabernacle And therefore these must be lookt upon as two Phrases for the same thing the former of which is not exactly translated for there is nothing of Ministry in the Hebrew but the words are Every one that cometh to serve the Service of the Service and the Service of the Burden or Carriage For it is the same word which being joyned with work we translate servile XXIII Lev. 7. and other places Ver. 48. Eight thousand and five hundred and fourscore Verse 48 If the three Sums mentioned v. 36 40 44. be put together they amount exactly to this Sum in the whole Ver. 49. According to the Commandment of the Verse 49 LORD they were numbred by the hand of Moses By the assistance of Aaron and others v. I 34 46. Every one according to his Service and according to his Burden I observed before v. 47. that Service and Burden are two Expressions of the same thing For though the Sons of Kohath had the noblest part of the Work yet their Employment is called both a Service and a Burden v. 19. as that of the Gershonites is v. 24. For which Service all the Tithes of the Country of Canaan were given to them and continued to be theirs when this kind of Service ceased as it did when the Temple was built For then there were no Burdens to be carried on their shoulders as Josiah speaks 2 Chron. XXXV 3. but their Duty was changed even by David before the Building of the Temple who made them Singers and Keepers of the Treasury as well as Porters at the Gates of God's House and likewise Judges and other Officers in the Country as we read in 1 Chron. XXVI But the alteration in their Service made no alteration in the Wages allotted to them for they still enjoyed all the Tithes Thus were they numbred of him as the LORD commanded Moses This is so often repeated v. 37 41 45. that all Posterity might reverence these Ordinances as Divine Institutions and not merely Humane Appointments And so we are to look upon all these Laws as wise Orders made by the Soveraign of the World for the better Government of that People whom he had taken for his own peculiar And it argues a very profane Spirit in those as Conr. Pellicanus here observes who can admire and praise Ovid de Fastis and such like Books and have no regard at all if they do not ridicule them to these Sacred Writings which are of such venerable Antiquity CHAP. V. Chapter V Verse 1 Ver. 1. AND the LORD spake unto Moses saying It is not said when this was spoken which here follows but it 's likely immediately after the foregoing Commandments upon which it hath some dependance Verse 2 Ver. 2. Command the Children of Israel that they put out of the Camp every Leper and every one that hath an Issue and whosoever is defiled by the dead There were three Camps as Maimonides and a great many other mentioned by Mr. Selden observes L. II. de Synedr cap. I. n. 5. the Camp of the SCHECHINAH or of the LORD viz. the Sanctuary with its Courts which are called the Tents of the LORD 1 Chron. XXXI 2. And next the Camp of the Levites who with Aaron and his Sons made a Camp about the Tabernacle Chapter III. of this Book and then the Camp of Israel Chapter II. which incompassed them all Answerable to these when the Temple was built they reckoned the Temple it self from the East-Gate to be the Camp of
1 Deut. II. The LORD God of your Fathers make you a thousand times so many mo as you are and bless you as he hath promised you CHAP. VII Chapter VII Ver. 1. AND it came to pass on the day that Moses Verse 1 had fully set up the Tabernacle Which he did upon the first Day of the first Month of the second Year after they came out of Egypt XL Exod. 17 18. And had anointed it and sanctified it c. See VIII Levit. 10 11. where it is said he anointed also as it here likewise follows all belonging to it Which being seven days in doing as appears from v. 35. of that Chapter it is evident that the word Day doth not here precisely denote the very Day on which the Tabernacle was erected but more largely at or about that time as it must necessarily signifie v. 84. of this Chapter after he had set up the Tabernacle and not only sanctified and anointed it but received Orders about Sacrifices and anointed the Priests with the rest mentioned in the Book of Leviticus and also had numbred the People ordered their Encampment and the Encampment of the Levites and given them their Charge about the Tabernacle In short when Moses had done all the things mentioned hitherto in this Book then followed this Dedication of the Altar And whosoever will compare this Chapter with the second may easily be convinced that this Offering of the Princes was not made till the Camp was formed and the Tribes ranged under their several Standards For the Princes Offer held in the same Order and Method that they are disposed there Ver. 2. That the Princes of Israel heads of the House of their Fathers Mentioned Chap. I. 5 16. And were over them that were numbred This evidently Verse 2 shows that this Offering of the Princes was after the numbring of the People Offered In the Order that is set down in this Chapter Verse 3 Ver. 3. And they brought their Offering The LXX translate the Hebrew word Korbanam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gift or their Present which they made to God Which consisted of several things for divers uses Before the LORD i. e. At the Door of the Tabernacle as it is explained in the end of the Verse Six covered Wagons and twelve Oxen. In the first place they made a Present for the Service of the Tabernacle it self That such parts of it as were most cumbersome might be more conveniently carried and that they might be free from Dust Rain or Hail The Wagons were covered being not ordinary Carriages but such as were used by great Persons So the LXX understood it who translate the Hebrew word Tzabbim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXVI Isa 20. and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as Pollux reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Wagons and Chariots then used So Hesychius tells us as Learned Men have observed it signifies such Wagons as illustrious Men and Women used and that they were covered above A Wagon for two of the Princes This shows plainly enough that they were sumptuous and had perhaps rich Coverings in that two of the great Men joyned in the Present of one Wagon And for each one an Ox. That there might be a Pair of Oxen to draw each Wagon And it is probable those Oxen were yoked together which were offered by those two Princes who joined in offering one Wagon And they brought them before the Tabernacle Set them before the entrance of it Ver. 4. And the LORD spake unto Moses saying Verse 4 It seems Moses did not accept these Presents till he had Orders from the LORD in the next words Ver. 5. Take it of them Receive their Present as Verse 5 acceptable to me That they may be to do the service of the Tabernacle of the Congregation He directs their use which was to carry the Tabernacle when they removed from one place to another And thou shalt give them to the Levites In order to which he directs him to bestow them upon the Levites who had the charge of that Carriage To every Man according to his Service In such Proportions as the things they had to carry required Ver. 6. And Moses took the Wagons and Oxen and Verse 6 gave them to the Levites In such Proportions as follow in the next two Verses Ver. 7. Two Wagons and four Oxen to the Sons of Verse 7 Gershon according to their Service As they were fewest in number that could do Service so they had less burdensome things to carry than the Sons of Merari IV. 25 40. and therefore had fewer Carriages allowed them Ver. 8. And four Wagons and eight Oxen he gave unto the Sons of Merari according to their Service They were the most numerous but had the greatest Verse 8 burden and therefore had allowance of more Carriages and Oxen IV. 31 32 48. Vnder the hand of Ithamar the Son of Aaron the Priest Who had the Inspection and Care both of the Gershonites and Merarites IV. 28 33. Verse 9 Ver. 9. But unto the Sons of Kohath he gave none For the reason that follows Because the Service of the Sanctuary belonging unto them was that they should bear upon their Shoulders The LXX translate it more exactly because they had the Service of the holy thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Ark is called IV. 4. they shall carry it on their Shoulders Which was for the greater Honour and Dignity of the Ark and of the Law contained in it as Maimonides R. Levi ben Gersem and others observe And that the Form and Structure of the Ark might not be discomposed as Maimonides adds More Nevochim P. III. Cap. XLV nor the Ephod and the Breast-plate rufled as they might have been by the shaking of a Wagon Yet they all observe this was not so peculiar to the Sons of Kohath but that the Priests the Sons of Aaron upon some special occasion carried the Ark particularly when they went over Jordan III Josh 3. and at the Siege of Jericho at both which times a great Miracle was to be wrought And when Zadok and Abiathar carried it back to Jerusalem 2 Sam. XV. 29. though that I observed before may be otherways interpreted and there seems no reason why they should carry it back when the Levites brought it ver 24. and when Solomon's Temple was built 1 Kings VIII 6. for the Levites might not go into the Holy Place and therefore it was then carried by the Priests Ver. 10. And the Princes offered They brought the Offerings which they desired might be presented Verse 10 unto God For the dedicating of the Altar The Hebrew word Chanac which in one place of the Pentateuch signifies simply to begin to use or enjoy an House XX Deut. 6. here and several other places signifies the first Application and Addiction of any thing to Sacred Uses or to the Divine Service to which it had been designed and consecrated And this was done with some certain solemn
20. and did not send the Angel to forbid what he had allowed Verse 35 But the word that I shall speak unto thee that thou shalt speak These words are something different from those in v. 20. importing both that he should not presume to speak a word but what he ordered and that he should not forbear to speak what he bad him And Balaam went with the Princes of Balak Whom he overtook after this stop either at the place where they lodged or where they staid for him but he did not tell them what he met withal in the way Ver. 36. And when Balak heard that Balaam was Verse 36 come By some Messenger sent before to acquaint him with his coming He went out to meet him Partly out of joy and partly out of respect to him Vnto a City of Moab which is in the border of Arnon This City seems to have been Ar XXI 15. Which is in the utmost Coast He did him the honour to meet him at the very entrance of his Country and did not think it sufficient to send some of his Court to receive him Ver. 37. And Balak said unto Balaam did not I Verse 37 earnestly send unto thee to call thee After this Complement was paid to Balaam the King could not forbear to let him know he did not think himself well used by him whom he had earnestly intreated to come to him and at the first he would not Wherefore camest thou not unto me As soon as I sent for thee Am I not able indeed to promote thee to honour Dost thou doubt of my power to make thee a great Man if thou gratifiest me in my desire And his readiness he showed by this honourable Reception of him Verse 38 Ver. 38. And Balaam said unto Balak Lo I am come unto thee Say no more of that but be satisfied that I am now come Have I now any power at all to say any thing Yet he would not have him expect that he should do all that Balak desired or he himself was inclined to do for he was under an higher over-ruling Power which he could not gainsay The word that God putteth in my mouth that shall I speak He seems to acquaint him that he had received such a Command from God v. 35. and he must be obedient Verse 39 Ver. 39. And Balaam went with Balak This did not discourage the King of Moab from carrying Balaam along with him into his Country where he hoped he might be perswaded to do as he would have him And they came unto Kirjath-huzoth The Royal City it is likely for it signifies in our Language the City of Streets that is a large City which had many Streets and consequently Inhabitants in it Verse 40 Ver. 40. And Balak offered Oxen and Sheep In thankfulness that he had procured Balaam's assistance as he hoped against his Enemies And sent to Balaam They were such Sacrifices as the Jews called Peace-offerings of which the Offerers had a share for themselves and for their Friends and the Sacrifice being over Balak invited Balaam to come to the Feast he made thereupon And to the Princes that were with him The Princes I suppose of Midian and of Moab who were sent on the Embassy to him and had succeeded in it v. 7 15. Ver. 41. And it came to pass that on the morrow Verse 41 Having rested one Night after his Journey Balak would have him immediately go about his business and see what he could do for him Balak took Balaam Into his Chariot And brought him up into the High-places of Baal All Nations worshipped their Gods in High-places and Baal was the God of this Country who was worshipped in more High-places than one unto all which he brought Balaam that he might see where he could take the fullest view of the Israelites and which of them would be fittest for his purpose These High-places were full of Trees and very shady as I observed XXVI Lev. 30. which made them the fitter both for the solemn Thoughts and Prayers of such as were devout and for the filthy Inclinations and Intentions of the wicked Baal was the Name of several Gods both Male and Female as our Selden shows in his Syntagma II. de Diis Syris cap. 1. And I suppose Chemosh the God of Moab is here called by this Name signifying a Lord though that great Man seems to take it for Baal-Peor cap. 2. of that Book That thence he might see the utmost of the People i. e. All their Armies to the very skirts of their Camp CHAP. XXIII Chapter XXIII Verse 1 Ver. 1. AND Balaam said unto Balak build me here Upon one of the High-places which Balaam it is likely pitched upon as fit for his purpose Seven Altars The number Seven was much observed we find among the Hebrews by God's order See IV Lev. 6. but we never read of more than one Altar built by the Patriarchs when they offered their Sacrifices nor was more than one allowed by Moses Therefore in this there was something of the Heathen Superstition who worshipping the Sun who is principally meant by Baal offered also to all the seven Planets Unless we allow the Conjecture of Fortunatus Scaccus who imagines that as Moses erected twelve Pillars according to the number of the Children of Israel when he entred them into the Covenant of God XXIV Exod. 4. so Balaam ordered seven Altars to be erected according to the number of the principal Houses of Moab Myrothec Sacr. Elaeochrism P. II. cap. 59. But there is no ground for the conceit of Abarbinel who in his Preface to Leviticus sect 4. saith Balaam ordered this in emulation of the seven acceptable Altars to God built by seven Men famous for Piety viz Adam Abel Noah Abraham Isaac Jacob and Moses There is more certainty in this that these Altars were erected in honour either of the most High or of the greatest of their Gods For according to the account which both Festus and Servius have given us of the ancient times they sacrificed to the Caelestial Gods Only upon Altars which were so called because they were arae altae built high and lofty whereas to the Terrestrial they sacrificed upon the Earth and to the Infernal Gods in holes digged in the Earth And prepare me here seven Oxen and seven Rams To offer one of each upon the several Altars as it follows v. 2. This number was used by pious Persons both in these days XLII Job 8. and in after times 1 Chron. XV. 26. Ver. 2. And Balak did as Balaam had spoken Caused Verse 2 the Altars to be built which was soon done either of Stones or of Turf and the Sacrifices to be brought And Balak and Balaam offered on every Altar a Bullock and a Ram. Kings in ancient times were Priests also as appears by Melchizedek But perhaps Balak only presented the Sacrifices to be offered for him and for his People and Balaam performed the Office of a Priest The only doubt
in Egypt See this there explained And she bare unto Amram Aaron and Moses and Miriam their Sister Who seems to have been born before Moses if not before Aaron II Exod. 4. Ver. 60. And unto Aaron was born Nadab and Abihu Eleazar and Ithamar VI Exod. 23. where he tells the name of their Mother Ver. 61. And Nadab and Abihu died when they offered Verse 60 strange Fire before the LORD See X Lev. 2. Verse 61 and the third Chapter of this Book v. 4. But Eleazar who was the eldest next to them was now alive and made High-Priest and it is likely Ithamar also being under Twenty years old when the People murmured upon the Report of the Spies and so not cut off with that wicked Generation XVI 29. All this is here recounted to show that the Tribe of Levi was preserved by the blessing of God as well as the rest of the Israelites though they were to have no Inheritance in the Land of Canaan Ver. 62. And those that were numbred of them were Verse 62 twenty and three thousand c. So they were a thousand more than at the last numbring III. 39. For they were not numbred among the Children of Israel But by themselves for the reason following Because there was no Inheritance given them among the Children of Israel For God was their Inheritance as he told them XVIII 20 c. And therefore they were ordered not to be numbred Thirty eight years ago no more than now I Numb 49 c. The Jews are something curious in their Observations upon these words among or in the midst of the Children of Israel from whence they conclude that the Levites might have Lands out of the Bounds of the Land of Canaan though not within it among their Brethren Ver. 63. These are they that were numbred by Moseâ— Verse 63 and Eleazar the Priest who numbred the Children of Israel in the plains of Moab c. By a special command of God v. 1 2 c. Ver. 64. But among these there was not a Man of them whom Moses and Aaron the Priest numbred when they numbred the Children of Israel in the Wilderness of Verse 64 Sinai See the first Chapter of this Book v. 1 2 c. so exactly were God's Threatnings fulfilled as well as his Promises Chapter XXVII Verse 65 Ver. 65. For the LORD had said of them they shall surely die in the Wilderness He had pronounced this irreversible Sentence upon the whole Congregation XIV 23 28 29. where he swears they should not enter into the Land of Canaan because they had brought or entertained an evil report of it See also II Deut. 14 15. And there was not left a Man of them save Caleb the Son of Jephunneh and Joshua the Son of Nun. Whom God promised to spare because they were of another Spirit XV. 24 30 38. And their survival was as remarkable an instance of the truth of God's word as the Death of all the rest CHAP. XXVII Verse 1 Ver. 1. THEN came the Daughters of Zelophehad the Son of Hepher c. Who are mentioned before XXVI 33. just as they are here only their Genealogy is here more fully set out that their Father was the Grandson of Manasseh the Son of Joseph from whom he was lineally descended but left no Sons behind him Now these young Women hearing Moses say as he doth in the foregoing Chapter that the LORD commanded the Land of Canaan should be divided among those that were now numbred and observing that only Males from Twenty years old were numbred v. 2. presently apprehended that they being Females were excluded from having any Inheritance among the Israelites and so the Family of the Hepherites XXVI 32. would be extinguished This was the ground of what follows Whereby it appears that every body was immediately acquainted with the Laws which Moses received from God and that there was a faithful Register kept of every one that was born in every Family and Tribe to prevent all Disputes about the true Heirs to Mens Estates Ver. 2. And they stood before Moses c. To represent Verse 2 before him and the rest of the Judges who were now assembled the Case which I have mentioned Before Moses and Eleazar the Priest and before the Princes and all the Congregation These made up the greatest Court of Judicature that at any time sate For by Princes are meant either the Heads of the Tribes or the highest of the Judges appointed XVIII Exod. called the Heads of the People v. 25. And by all the Congregation is meant the LXX Elders mentioned in this Book XI 24. For they are called col ha edah the whole Congregation and sometimes only Edah the Congregation as R. Solomon observes See Bertram de Republ. Jud. p. 72. Now at the Head of all these sat Moses and next to him Eleazar the Priest By the door of the Tabernacle of the Congregation Near to which this august Assembly it is likely was wont to sit when they met together that Moses might presently if there were occasion go and consult with God himself in any difficult matter that came before them And thus Mr. Selden observes out of Maimonides that in future times the great Sanhedrim followed the Tabernacle sitting sometimes in one place sometimes in another according as that was settled As after they came to Canaan it was first at Shiloh then at Mizpeh and afterwards at Gilgal Nob Gibeon the House of Obed-Edom till at last it was fixed in Jerusalem Lib. II. de Synedr cap. 15. n. 4. As concerning that which the Talmudists say concerning the proceedings in this case of Zelophehad's Daughters nothing certain can be determined But they give this account of it That they first brought this Cause into the Courts appointed by the advice of Jethro XVIII Exod. 21. and began with the Rulers of ten who knowing not what to say to them they went to those of fifty and from thence to the Centurions and at last to the Chiliarchs None of which durst adventure to give Judgment but referred the Cause by reason of its difficulty to Moses who brought it to the SCHECHINAH as they speak i. e. to the Divine Majesty Seld. ib. cap. 16. n. 1. Verse 3 Ver. 3. Saying Our Father died in the Wilderness Among the rest mentioned v. 64 65. of the foregoing Chapter They seem to have drawn up their Cause in the form of a Petition or as Mr. Selden speaks in the Legal Phrase presented a Libel to the Court containing the intire matter of their Petition and that artificially enough And he was not one of them that gathered themselves together against the LORD in the Company of Korah They use the very words of Moses concerning that rebellious Company XVI 11. And instance in this Sin rather than any other either to show that their Father had a due regard to the Authority of Moses who they hoped therefore would be the more favourable to his Posterity or
A COMMENTARY UPON THE Fourth Book of MOSES CALLED NUMBERS BY The Right Reverend Father in GOD SYMON Lord Bishop of ELY LONDON Printed for Ri. Chiswell at the Rose and Crown in St. Paul's Church-yard MDCXCIX A COMMENTARY UPON NUMBERS A COMMENTARY UPON THE Fourth Book of MOSES CALLED NUMBERS CHAP. I. Chapter I THIS Book is called by the Name of NVMBERS in our Language because it begins with an Account of the Numbering of the People in the beginning of the second Year after they came out of Egypt though it contain a great many things besides that particularly another Numbering of them Chapter XXVI towards the conclusion of their Travels in the Wilderness For this Book comprehends an History of about thirty eight Years though the most of the things related in it fell out in the first and in the last of these Years and it doth not appear when those things were done which we read of about the middle of the Book from the XVth to the XXth Chapter Verse 1 Verse 1. And the LORD spake unto Moses Who undertook nothing without order from God In the Wilderness of Sinai Where they had continued near a full Year as appears by comparing XIX Exod. 1. with this place and shortly after this removed from it X. 11. In the Tabernacle of the Congregation From whence the LORD delivered those Laws which we read in the foregoing Book See on I Lev. 1. and now seems to have admitted him into the Tabernacle whereas before he only spake to him out of it On the first day of the second Month in the second year after they were come out of the Land of Egypt All that is related in the foregoing Book seems to have passed in the first Month of the second Year after their coming out of Egypt In the beginning of which the Tabernacle was set up XL Exod. 2 17. and in the middle of it the Passover was kept as appears by this Book IX 1 2 c. Verse 2 Ver. 2. Take ye the sum There had been a Muster as we may call it of the People before the Tabernacle was erected XXX Exod. 12. and consequently some Months before this for it was in order to a Contribution which every one was to make towards that holy work XXXVIII Exod. 26. Whereas this was for the better disposing of their Camps about the Tabernacle now that it was set up and for their more regular march when they removed from Mount Sinai which they were to do shortly Of all the Congregation of the Children of Israel Who alone were numbred all except the Levites but none of the mixt Multitude that came with them out of Egypt XII Exod. 38. After their Families It appears by VII Joshua 16 17 c. that the several Tribes of Israel were divided into Families and those Families into Housholds and those Housholds had every one of them an Head or Chief who is called the Father of it There were LXX of these Families in all but some Tribes had more others fewer according to the number of Souls as they are called that is Persons who were in each when they went down into Egypt XLVI Gen. 27. By the House of their Fathers Every Family as I said being distributed into Houses which we now call Families these Houses were denominated from their Chief whom they called their Father For no Houses were denominated from the Mother as the Jews say With the number of their Names The Names of every Person in the several Houses were set down and registred that they might be the better known Every Male by their pole But no Women for the reason which follows Ver. 3. From twenty years old and upward Which Verse 3 was ever after this the Age when Men were thought fit for War All that are able to go forth to war in Israel One would think by this they were not to number very aged and decrepit People because they were no more able to go to war than Women and Children and those under twenty years old And if we may believe Josephus L. II. Antiq. cap. 9. after fifty Years old Men were not bound to pay the half Shekel which was due in such Musters and therefore we may reasonably think were excused from going to war unless they had a mind themselves Thou and Aaron Who had the highest Authority in the Nation Shall number them by their Armies This seems to import that in taking the account of them they distributed them into certain Troops or Companies out of which were formed Regiments as we now speak and greater regular Bodies which composed several Armies We do not read this was required in the former numbering XXX Exod. that being for another end as I now observed not for their more orderly march in their remove from Mount Sinai And here I cannot but take notice what a vast difference there was between this method and that rude way which Cecrops the first King of Attica after the Ogygian Flood which hapned about the time of Moses took to know the number of his People which the Greek Writers say was by requiring every one of them to bring a Stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and throw it down before them which he counting found them Twenty thousand So the Scholiast upon Pindar Od. IX and others in Meursius de Regibus Atheniens L. I. cap. 7. Verse 4 Ver. 4. And there shall be with you a Man of every Tribe Whom they were to take for their Assistants Every one Head of the House of his Fathers The LXX and the Vulgar understand this to signifie the principal Persons in each Tribe who were best acquainted with every Family and Houshold in that Tribe And so it is expounded v. 6. And many think these were the First-born in their Tribe But there is this Objection against it That Nahshan who is named for the Tribe of Judah v. 7. was not descended from the First-born of that Tribe For Pharez was not Judah's eldest Son Selah being before him who had Children as we find XXVI of this Book v. 20. Besides when the Princes of the Tribes rre reckoned again XXXIV of this Book in the last Year of their abode in the Wilderness none of them are derived from these Men here mentioned but from others And therefore these were the most eminent Men in the several Tribes upon a different account either for Wisdom or Valour or some other excellent quality Ver. 5. And these are the Names of the Men that shall Verse 5 stand Be Assistants With you i. e. With Moses and Aaron Of the Tribe of Reuben Elizur the Son of Shedeur There is little to be observed concerning these Tribes but that they are here placed not in the order of their Birth but of their Mothers who bare them First the Children of Leah who are all reckoned in the same order wherein they were born of her ver 6 7 8 9. Then the Children of Rachel v. 10 11. And after them the
Words and Actions as Mr. Selden observes Lib. III. de Synedr Cap. XIII n. 1. and Cap. XV. n. 3. And so among the Latins the word inchoare when applied to Sacred things signifies to perfect or consummate as Servius observes upon the VI Aenead And both Civil and Sacred Initiations were accompanied with great Joy and Gladness But this is not to be understood as if the Dedication of the Altar was the setting of it apart and sanctifying it for the Service of God which had been done before and VII days spent therein XXIX Exod. 27. VIII Lev. 11. but as the word properly signifies the beginning to use it after it had been so sanctified In the day that it was anointed At the time that it was set apart and all other things ordered for the Safe-guard of the Tabernacle See v. 1. Even the Princes offered their Offering Presented their Gifts as the LXX translate it which they desired God would accept upon this great occasion Before the Altar At the Door of the Tabernacle near unto which the Altar stood XL Exod. 6. for he speaks of the Altar of Burnt-offerings Verse 11 Ver. 11. And the LORD said unto Moses they shall offer their Offering Here again Rasi observes that Moses would not receive their Offering till he knew the Mind of God Who directed in what manner and order their Gifts should be offered to him Each Prince on his day for the dedication of the Altar This made the Dedication a very long Solemnity which continued twelve days When these XII days began it is not easie to determine but it seems to me a very reasonable Computation which Fortunatus Scacchus hath made of this whole business Myrothec Sacr. Elaeochrism Lib. 2. Cap. LXXIV Where he supposes that the Tabernacle being erected the first Day of the first Month of the second Year after they came out of Egypt seven days were spent in the Consecration of it and of the Altar c. And on the eighth day Moses began to consecrate Aaron and his Sons which lasted VII days longer Then the fifteenth day of that Month was the first day of Unleavened Bread Which God commanded as we read here Chap. IX to be observed in the first Month and lasted till the Two and twentieth The rest of the Month we may well suppose was spent in giving receiving and delivering the Laws mentioned in the Book of Leviticus After which on the first day of the second Month he began to number the People according to the Command in the beginning of this Book Which may be supposed to have lasted three days And then on the fourth the Levites were numbred On the next day we may suppose they were offered to God and given unto the Priests on the sixth Day they were expiated and consecrated as we read in the next Chapter And on the seventh Day their several Charges were parted among them of which we read Chapter IV. After which the Princes he supposes began to offer upon the eighth Day of the second Month for the Dedication of the Altar which lasted till the nineteenth Day inclusively and on the twentieth Day of this Month they removed as we read X. 11 12. from Sinai to the Wilderness of Paran Ver. 12. And he that offered his Offering the first Verse 12 day By God's order no doubt Was Nahshon the Son of Amminadab of the Tribe of Judah He held the principal place among the Israelites being the NASI the Prince or Captain as we translate it II Numb 3. of the Children of Judah who had the first Standard And yet he alone of all the Twelve great Men here mentioned is not called NASI Prince of Judah as all the rest are called Princes of their Tribe v. 18 24 30 c. but simply Nahshon of the Tribe of Judah The Jews give several reasons of it but perhaps it was because he offered first which was honour enough and there needed no more to be said of him Ver. 13. And his Offering was one silver Charger Verse 13 the weight thereof was an hundred and thirty Shekels and one silver Bowl c. It appears by the Metal that this Charger and Bowl were of that they were for the use of the Altar of Burnt-offerings in the outward Court for all the Vessels of the Sanctuary were of Gold And I take this Charger or broad Dish or Platter to have been offered for receiving the Flesh which was offered at the Altar or the fine Flour for the Meat-offerings And the Bowl received the Blood or was used for pouring out Wine Both of them were full of fine Flour mingled with Oyl for a Meat-offering Which was to attend upon the Burnt-offering and the Peace-offering mentioned v. 15 17. See IV. 7. where I observed it was not difficult to procure this fine Flour in the Wilderness Verse 14 Ver. 14. One Spoon of ten Shekels of Gold full of Incense Both the Metal of which it was made and that which was in it shows this Spoon was for the use of the Golden Altar in the Sanctuary Which may incline one to think that both Altars were now dedicated that is first began to be used for the Service of the whole Congregation See v. 88. Verse 15 Ver. 15. One young Bullock one Ram one Lamb of the first Year There are so many Sacrifices mentioned here and in the two following Verses no less than XXI in all that together with the silver and gold Plate they look like too great a Present to be made out of one Man's private estate And therefore some have thought that the rest of the great Men of the Tribe of Judah joyned with Nahshon in their Contributions towards it and that it was offered in his own and their Names For a Burnt-offering This is first mentioned as being the most ancient sort of Sacrifice long before we read of any other and being an Acknowledgment of God's Soveraign Dominion over all Verse 16 Ver. 16. One Kid of the Goats for a Sin-offering This in all likelyhood was first offered though the other be first mentioned For in the next Chapter we find the Burnt-offering enjoyned in the first place but the Sin-offering offered before it VIII 8 12. The like I observed before VI. 16. See there Ver. 17. And for a Sacrifice of Peace-offerings two Oxen five Rams five He-goats five Lambs of the first year These Sacrifices were more numerous than the Burnt-offering or the Sin-offering because the Verse 17 Priests and the Princes and as many of the People as they invited had their share of them and feasted before the LORD upon them with great rejoycing Which Custom as Mr. Selden observes flowed from hence to the Gentiles who dedicated their Altars and Temples and Statues c. with much ceremony and the ancient Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with more sumptuous Sacrifices See L. III. de Synedriis cap. 14. num 111. Where he also shows how they were dedicated among the Romans with Plays
thou redeem See XIII Exod. 13. XXXIV 20. Verse 16 Ver. 16. And those that are to be redeemed Viz. Of the First-born of Men mentioned before not of unclean Creatures which were to be redeemed by a Lamb XIII Exod. 13. and that after they were eight Days old XXII Exod. 30. From a Month old shalt thou redeem Then the Money was due but they commonly staid till the fortieth Day when the Woman was purified According to thy estimation Some think this relates not to what follows that the Priest should set a value upon them for that was a set rate five Shekels for every one but to what goes before that after a Child was a Month old the Priest should appoint a day for the payment of the Redemption-money either immediately after the Women had lain in a Month or on the fortieth Day that she might be Purified and the Child redeemed both together But it rather refers to what follows for though the price be determined yet so it is in another case XXVII Lev. 3 4. and notwithstanding is said to be by the estimation of the Priest because he was to take this Money not according to the quality of the Person but as much of a poor Man as of a rich and not more of a rich Man than of a poor For the Money of five Shekels c. Which was the price set upon the First-born when they were exchanged for the Levites III. 46 47. This Redemption of every First-born was a matter of great Importance and therefore so often mentioned as a very learned Friend of mine Dr. Alix observes in his Reflections on the four last Books of Moses Chap. 3. For as the Separation of the Tribe of Levi to God's Service instead of the First-born whom God spared and preserved in Egypt of which we read in the third Chapter of this Book made every Levite become a living Memorial of that great Miracle wrought at the Israelites going out of Egypt so this Law concerning the Redemption of the First-born made a further impression upon their Minds of that mighty Hand of God which compelled Pharaoh to let the Isaelites depart out of his Country Ver. 17. But the firstling of a Cow or of a Sheep or Verse 17 a Goat thou shalt not redeem For they were clean Creatures and only unclean Beasts were to be Redeemed v. 15. They are holy Separated by my appointment for an holy use viz. to be offered in Sacrifice not redeemed or put to any other use Thou shalt sprinkle their Blood upon the Altar and burn their fat c. Just as they did with their Peace-offerings VII Lev. 31 33. Ver. 18. And the flesh of them shall be thine The Verse 18 whole Body of the Beasts not merely some part of them after the Fat was burnt became the Priests intirely As the Wave-breast and the Heave-right-shoulder are thine As these parts of the Peace-offerings were the Priests See v. 11. so that all their Family who were clean might eat of the Flesh of these Firstlings as they did of those parts of the Peace-offerings Verse 19 Ver. 19. All the Heave-offerings of the holy things which the Children of Israel offer unto the LORD He repeats what he had said in the beginning of this Discourse v. 8. that he had given him all the Heave-offerings which comprehend those mentioned VI. 19 20. Have I given thee and thy Sons and thy Daughters with thee by a Statute for ever Settled upon the Priests and their whole Family for their Support by an unalterable Law See v. 11. It is a Covenant of Salt for ever before the LORD unto thee c. i. e. An everlasting Covenant never to be revoked See upon II Lev. 13. And these things being to be eaten before the LORD there was a place in the Court of the Women where they feasted upon them as L'Empereur observes upon Middoth cap. 2. sect 6. Verse 20 Ver. 20. And the LORD spake unto Aaron saying See v. 1. Thou shalt have no Inheritance in their Land i. e. In the Land of the Children of Israel whom he speaks of in the foregoing verse Where having told him what reward he and his Family should have for his Service he bids them be satisfied therewith and not expect any more And indeed it was so very liberal a Provision that their desires could not reasonably extend any further For as they had two sorts of First-fruits as I observed v. 12. so after a Tythe of that which was given to the Levites there was another Tythe of what remained to be spent in sacrificing at Jerusalem that is for the most part upon the Priests and Levites unto whom and unto the Poor it wholly belonged every third Year XIV Deut. 22 28. XXIII Exod. 19. XXXIV 20. Add hereunto the First-born all the Sin-offerings and their share in the Peace-offerings and the Skins of the Sacrifices which alone as Philo observes was a great Revenue and it will appear it could not be so little as a fifth part of the Fruit of the Country that came to the Priests for their Maintenance as Mr. Thorndike observes in the Rights of the Church in a Christian State p. 211. Neither shalt thou have any part among them When the Land was divided no fields or Vine-yards c. were to be given to the Priests or to any of the Tribe of Levi. And as the Jewish Doctors say they were to have no part among their Brethren in the Spoil So Jarchi upon this place and Maimonides and others who indeavour to answer the Objection which may be raised against this from the XXXIst Chapter of this very Book v. 28 29. Where a Tribute was taken of the Prey they got from the Midianites and given to Eleazar and the Levites This Tribute say they was offered because the Spoil came by executing God's Vengeance upon a Land that was not theirs XXV 17. But of the Land of Sihon and Og which God bestowed upon them as he did the Land of Canaan nothing was given to the Priests and Levites for they were admonished to the contrary as they understand them by these words Neither shalt thou have any part among them no not of the Spoil Certain it is that of the Land of the Country they were to have no part God having otherwise provided for them that they might attend wholly to his Service and not spend their time in Tilling the Ground or feeding Cattle which would have taken up their Thoughts very much from their Sacred Employment Yet the Levites had certain Cities and their Suburbs assigned to them XXXV 2 c. which was executed by Joshua as God commanded XXI Josh 2 3. whereby they were dispersed among the Tribes of Israel that they might the better instruct the People in the Divine Law XXXIII Deut. 10. 2. Chron. XXX 22. II Malachi 4 5 c. By accident also the Priests came to have some Land See XXVII Lev. 20 c. and my Notes there I
rather to insinuate that he was not guilty of such a Crime as might make Men justly forfeit what they had for their Children as well as for themselves For all the Family of Dathan and Abiram perished and it is taken notice of as a singular Mercy that the Children of Korah did not XXVI 10 11. But died in his own Sin i. e. For his own Sin which God had declared should not affect the Children XIV 31. For to that General Sin in which all the People were engaged these words seem to refer And so it was his own sin not with respect to the rest of the People for they were all alike guilty but with respect to his Children it being a personal Guilt in which they were not concerned The Jews commonly say that Zelophehad was the Man that was stoned for gathering Sticks on the Sabbath-day For which they have no authority but a fancy of R. Aquiba who is sharply reproved for it by another considerable Rabbi who saith it is a rash Judgment for if it were true since the Scripture conceals it he ought not to have revealed it but hath reproached a just Man for any thing that appears See Selden Lib. II. de Synedr cap. 1. sect 9. And had no Son As was found when the People were numbred XXVI 33. Ver. 4. Why should the name of our Father be done Verse 4 away from among his Family One Family of the Tribe of Manasseh viz. the Hepherites being in danger to be wholly extinguished R. Judah will have the word Name in this place to signifie as much as hereditary possession and so he thinks it signifies XXV Deut. 6. as Mr. Selden observes out of Pesikta Lib. de Successionibus cap. 14. Because he hath no Son Merely for want of Issue-Male when he hath left many Daughters Give unto us therefore a possession among the Brethren of our Father Let us come in for a share among those that are descended from Manasseh Which if they did the Name of their Father could not be thereby preserved but by the Son of one of these Daughters taking upon him not the Name of his Father that begat him but of his Mother's Grand-father viz. Hepher which was ordered afterwards by a general Law XXV Deut. 6. Verse 5 Ver. 5. And Moses brought their Cause before the LORD This was too difficult a Cause though there seemed to be a great deal of Reason on their side to be judged by the great Court before-mentioned and therefore it was referred to Moses alone as other weighty Causes used to be See XV. 32. XXV 4. for neither Eleazar nor any other Person before whom it was brought v. 2. are here mentioned as the Judges of this matter And he durst not judge it though the equity appeared very plain without bringing it before the LORD for his direction which he could have upon all important occasions XXV Exod. 22. VII Numb 89. Verse 6 Ver. 6. And the LORD spake unto Moses saying This shows that the Cause was devolved upon Moses alone for the LORD tells him and no other Person how it should be determined Verse 7 Ver. 7. The Daughters of Zelophehad c. The LORD approves of their Claim and gives a Sentence in their favour Thou shalt surely give them a possession of an inheritance among their Father's Brethren Because the word for them in the Hebrew is of the Masculine Gender some think it signifies they were to be considered as if they had been Sons And thou shalt cause the Inheritance of their Father to pass unto them So that they were to enjoy what would have faln to his share had he been alive ob indutam defuncti patris personam as the Lawyers speak because they stood in the place of their dead Father and represented his Person And accordingly they put in their Claim at the Division of the Land and had their Portion therein according to this Decision XVII Josh 2 3 c. How the Portion was divided among them according to the Hebrew Doctors Mr. Selden shows at large in his Book de Successionibus in bona defunctii cap. 23. Ver. 8. And thou shall speak unto the Children of Israel Verse 8 saying Upon this occasion he passes this special Case into a General Law to be hereafter observed If a Man die and have no Son then ye shall cause his Inheritance to pass unto his Daughter It being a reason as Maimonides observes More Nevochim P. III. cap. 42. that what a Man leaves should come to his Family and to those who are next of Kin to him for the nearer any Person is to us we are inclined by natural affection to have the greater regard to him But all this is to be understood of Land as for Money and moveable Goods which were of his own getting the Father might dispose of them by his Will to whom he pleased Ver. 9. And if he have no Daughter then ye shall give his Inheritance unto his Brethren Unless his Father was alive who undoubtedly the Jews say was Verse 9 the next Heir but not mentioned because it was not necessary Or as some say because it was too sad a thing to speak of a Fathers burying all his Children without Issue See Selden de Success in bona defuncti cap. 12. Where he observes that according to the Rule v. 11. it must come to the Father because he is nearest of kin to it And therefore the Jews interpret this as if Moses had said If he have Daughter he shall give his inheritance to the next of his Kindred to his Father for instance and afterwards ye shall give it to his Brethren i. e. the Children of his Father And the same is to be said of the Grandchildren unto whom the Brethren of a Father dying without issue are heirs For the Grandfather stands in the same relation to a Father that a Father doth to his Son Verse 11 Ver. 11. And if his Father have no Brethren then ye shall give it to his Kinsman that is next of Kin to him of his Family and he shall possess it To his Brothers Children or to those who are descended from them or from his Fathers ' Brethren But no consideration was to be had of his Mother's Kindred as the Jewish Lawyers say who could never be capable of the Inheritance Which they gather not only from these words which determine the Inheritance to his Family i. e. the Family of the Father before-mentioned not to the Family of the Mother but from the frequent mention of the Father of Mischpachoth which we translate Families or rather Kindreds of the Fathers in the Books of Moses Chronicles Ezra and others From whence this solemn Maxim of the Talmudists The Family or Kindred of the Mother is never called by the name of Kindred That is it hath not the effect of a Kindred in Successions to Inheritances Which is the same with that in the ancient Book Siphri Families follow the Fathers as Mr. Selden
observes in the place before-mentioned Who in the next Chapter cap. XIII gives an example drawn up by Maimonides of such a Succession out of the holy Scriptures Amram had two Sons Aaron and Moses as we read VI Exod. 20. If they had both died without Issue Miriam their Sister had inherited And if she had died in like manner the Inheritance of the Family would have reverted to Kohath the Father of Amram Or he being dead to his three Sons the Brethren of Amram viz. Izhar Hebron and Vzziel as the Heirs of Kohath And there would have been no consideration of Primogeniture both because none of them was the First-born and because the Inheritance was not in the Possession of their Father at the time of his Death c. And it shall be unto the Children of Israel a Statute of judgment c. A Law whereby to determine such Matters in future times and to be observed inviolably So that no Father should have power to make any other Settlement but if either by Word or Writing he declared his will to be that his Son should not inherit his Act was null and void As the Jewish Lawyers resolve from these very words a Statute or Decree of Judgment i. e. as I said a Rule whereby to Judge of Succession into Inheritances If therefore a Man made a Will wherein he declared his Daughter or Brethren c. should not inherit in case he had no Son it was void because contrary to this Law See Selden de Successionibus cap. 24. Ver. 12. And the LORD said unto Moses get thee up into this Mountain Abarim Either these words were spoken after all that follows here and in the Verse 12 Book of Deuteronomy or they were repeated again when he had repeated his Laws and inforced them by many excellent Discourses and taught them that famous Song XXXII Deut. where in the conclusion of it v. 49. it is said that very day he bad him go up this Mount Abarim And there we learn also that Abarim was a long Tract of Mountains one of which was called Nebo and the very top of it called Pisgah See XXXIV Deut. 1. And see the Land which I have given to the Children of Israel Take a full view of it as he did from that high neighbouring Mountain III Deut. 17. XXXIV 1 2 3 4. Verse 13 Ver. 13. And when thou hast seen it thou also shalt be gathered unto thy People as Aaron thy Brother was gathered Upon Mount Hor as we read in this Book XX. 23 24. Verse 14 Ver. 14. For ye rebelled against my Commandment in the Desert of Zin c. See Chap. XX. 1 12 24. where all this verse is explained Verse 15 Ver. 15. And Moses spake unto the LORD saying He did not speak those words which follow immediately after God bad him go up Mount Abarim and die but first desired he might be permitted to go over Jordan c. III Deut. 24 25 26. Unless we can think that he made the Prayer there mentioned as soon as the Sentence was passed upon him at the Waters of Meribah which doth not seem so likely Verse 16 Ver. 16. Let the LORD the God of the Spirits of all Flesh c. As soon as he found that God was resolved he should not conduct the People into Canaan he was concerned for nothing but for a fitting Person to take that Charge upon him For he had a most generous publick Spirit wholly intent upon the good of this People The God of the Spirits of all Flesh Who hast not only made the Souls of all Men but knowest their Dispositions See XVI 22. and understandest who are fit for this weighty Employment Set a Man over the Congregation To be chief Ruler and Governour of the People in my place Ver. 17. Which may go out before them and which Verse 17 may come in Before them and which may lead them out and which may bring them in If the latter part of these words be not a mere repetition of the former as is usual then the one relates to their Conduct in War and the other to the management of all their Civil Affairs And both of them seem to be a Metaphor from Shepherds watching over their Flocks That the Congregation of the LORD be not as Sheep which have no Shepherd Having none to govern and take care of them This is a description of the most miserable condition a People can be in and became a Proverb among the Hebrews 1 Kings 22.17 X Zachariah 2. XIII 7. IX Matth. 36. Ver. 18. And the LORD said unto Moses take thee Verse 18 Joshua the Son of Nun. Who had been a long time Servant unto Moses and attended upon his Person XXIV Exod. 13. well known to Moses and perfectly acquainted with his administration A Man in whom is the Spirit Of Courage and Prudence and the fear of God with all other Gifts necessary in an excellent Governour Among which Onkelos reckons the Spirit of Prophecy which is not unlikely And lay thine hand upon him Which was a Ceremony usual in Blessing XLVIII Gen. 14 c. and in setting Men apart and Consecrating them to an Office VIII 10. Upon which followed a more abundant measure of the Spirit as appears from XXXIV Deut. 9. Verse 19 Ver. 19. And set him before Eleazar the Priest and before all the Congregation Being all assembled for this purpose that all might acknowledge him for the designed Successor of Moses and be Witnesses of all that Moses commanded him And give him a charge in their sight He told him before them all what God expected from him and bad him not be afraid to execute it See XXXI Deut. 7 8. Where he sets down the words of this Charge unto which God presently after added one of his own v. 14 15 23. Verse 20 Ver. 20. And thou shalt put some of thy honour upon him Communicate some of thy Authority to him at present and not let him be any longer as thy Minister but as an associate in the Government The word we translate honour being glory in the Hebrew it made Onkelos and other Hebrew Doctors imagine these words have respect to that Splendor which shone in Moses his Face after he came down from the Mount Some of which they suppose was imparted unto Joshua to make him appear more venerable in the Eyes of the People And R. Menachem observes that it is not said impart thy glory but of thy glory to him From whence came that ancient saying the Face of Moses shone like the Sun but Joshua's only like the Moon This might have passed for Truth or at least that hereby was meant some great increase of illustrious Gifts of Mind which procured him such reverence as Moses had if it had been said that God put some of Moses his glory upon him whereas Moses is commanded to do it which makes the first sence most reasonable That all the Congregation of Israel may be obedient