he spake these words I see him As Balak desired he might XXII 41. though for another purpose that he might curse them And from the Hills I behold him The same thing again in other words according to the manner of the Eastern People And both these may relate not only to the present view he had of the Camp of Israel but to their future Settlement in their own Land wherein they were represented to him as dwelling securely under the special Protection of the Almighty Lo the People shall dwell In the Land of Canaan Alone Not mingled with other Nations but separated from them by different Laws Religion and Manners It seems also to import their Security and Safety by the Situation of their Country and God's care of them And shall not be reckoned among the Nations Be a peculiar People by themselves and therefore not liable to the power of my Curses like other Nations All this came to pass partly by the natural situation of their Country which was surrounded with high Mountains and rocky Precipices so that the coming to it was very difficult but more especially by their Rites and Customs and particularly by their Diet which restrained them from common Conversation with other Nations because they could not eat of their Food Swines flesh for instance which was a delicate Dish among the Gentiles was an Abomination to the Israelites By which means they were the better secured from learning the Religion of the Gentiles having so little Communication with them that they were called by Diodorus Siculus and others an unsociable People and thought to have an Enmity to the rest of the World Ver. 10. Who can count the dust of Jacob This may refer either to their present or their future Increase which was so great that they might be compared to the Dust of the Earth or the Sand on the Verse 10 Sea-shore which is without number Hereby he confirmed the Promise made by God to Abraham XIII Gen. 16. and to Israel XXVIII 14. where he saith expresly Thy Seed shall be as the dust of the Earth And the number of the fourth part of Israel Any one of their Camps every one of which was grown to a vast number For the whole Host of Israel was divided into four Camps under the Standards of Judah Reuben Ephraim and Dan as we read in the second Chapter of this Book one of which Camps lay more plainly before him than the rest viz. that on the West under the Standard of Ephraim Let me die the death of the righteous By the Righteous he means Israel who were now a People free from Idolatry which was the great Crime of those days And he desires either to be as happy as they in the other World or that he might not die an immature and violent Death but enjoy such a long Life here as was promised to them The Author of Sephar Cosri takes it in the former sence alledging this place as a proof that a future state was believed in ancient Times though not so clearly expressed in the Prophetical Writings as other things are for there is a certain Prayer saith he of one that prophecied by the Holy Ghost who desired that he might die the death of the righteous Pars I. sect 115. And my last end be like his Or Let my Posterity for so the word we here translate last end often signifies CIX Psal 13. XI Dan. 4. or those that come after me be like unto his Descendants Ver. 11. And Balak said unto Balaam what hast thou done unto me This is very surprising I took thee to curse mine Enemies and behold thou Verse 11 hast blessed them altogether Thou hast not only frustrated my desires in not cursing them but quite contrary hast pronounced great Blessings upon them For so the Hebrew words signifie Blessed them with blessings Verse 12 Ver. 12. And he answered and said Must I not take heed to speak that which the LORD hath put in my mouth He had told him so before more than once XXII 23. XXIII 3. and now makes him Judge Whether it was safe for him to disobey the LORD to comply with his Desires Verse 13 Ver. 13. And Balak said unto him come I pray thee with me to another place He thought Balaam gave him a reasonable Answer and therefore gently intreats him to make a trial whether God would be pleased to be more favourable to his desires if he sought him in some other place For whatsoever Balaam thought of this matter Balak was possessed with a Superstitious Fancy that the very Place or Prospect had been a Cause concurrent to produce the contrary Effect to what he desired and therefore intreated he would come with him to another where he might not see too many of them at once From whence thou maist see them It seems this was thought necessary to make their Curses effectual that they should have a sight of those whom they cursed and that they should look upon them Thou shalt see but the utmost part of them The Skirts of their Camps And shalt not see them all He imagined perhaps that Balaam was affrighted at the sight of their Multitude and therefore durst not meddle with them And curse me them from thence He seems to desire him to curse only that small parcel of the Israelites whom he saw in the utmost part of the Camp hoping he might by degrees get them all in like manner destroyed Ver. 14. And he brought him unto the field of Zophim Verse 14 Or as some translate it unto Sedâ— Zophim a place by the very name apt to enchant a Superstitious Mind with expectation of Success as Dr. Jackson speaks It is thought by some to be so called from the Watchers that were placed here which the word Zophim imports To the top of Pisgah A very high Mountain in the Country of Moab from whence one might see a great way and take a view of all the Parts of Canaan III Deut. 27. XXXIV 1 2 c. but on that side of it whether Balak brought him Balaam could not see much of the Camp of Israel It is likely he thought by bringing him to a place so exceeding high he should be nearer Heaven and so procure a more favourable Audience than before And built seven Altars and offered a Bullock and a Ram on every Altar As he had done before at Balaam's desire in another High-place v. 1 2. for there only he imagined their Sacrifices would be acceptable From hence Conradus Pellicanus concludes Balaam to have been a Worshipper of the true God as Jethro was because he still continues to offer only such clean Creatures as were wont to be sacrificed to him by his own People Ver. 15. And he said unto Balak stand here by thy Burnt-offering The same Direction which he had given before v. 3. Verse 15 While I meet the LORD yonder In a place to which he pointed Balaam made a peradventure of it before whether the
The LORD brought us out of Egypt Certain it is that thus the ancient Christians understood such places taking the Angel here spoken of to be the Eternal LOGOS or WORD as St. John calls the Eternal Son of God Whose sence no Man I think hath better explained than our Mr. Thorndike who though he confesses it to be plain by the Scriptures that it was always an Angel that appeared under the Old Testament who is sometimes called by the proper Name of God JEHOVAH yet this is no prejudice to what the Fathers of the Church teach concerning the Appearing of the Eternal WORD Who was that LORD who then assumed some Angelical Nature wherein he might appear to deal with Men for a short time after which he dismissed it when he had done that Business for which he assumed it And hath brought us forth out of Egypt XIII Exod. 22. XIV 19. And behold we are in Kadesh Near to Kadesh for it is not likely they were admitted into the City it self which gave its Name to the adjacent Country A City Or Town for it doth not seem to have been a walled place In the uttermost of thy Borders In the Confines of the King of Edom's Country and belonging it is likely to his Dominion Verse 17 Ver. 17. Let us pass I pray thee through thy Country In our way to the Land of Canaan which God hath promised to give us We will not pass through the Fields or through the Vineyards They engaged not to turn aside as they went along into any private Man's Grounds See XXI 22. Neither will we drink of the Water of the Wells Which any private Person had digged for his own use but only of the Rivers which are common to all Creatures We will go by the King's High-way Keep in the common Rode which is made for all Passengers by the King's allowance We will not turn to the right hand or to the left Out of the Rode but go strait on Vntil we have passed thy Borders Got to the other side of the Country of Edom. Ver. 18. And Edom said unto him This sounds Verse 18 as if the whole Country had joyned in the following Answer Thou shalt not pass by me Go through our Country v. 20. Lest I come out against thee with the Sword The King bids them not attempt it for he would oppose their passage with all his Forces He was afraid no doubt lest they should seize his Country or spoil it and therefore would not trust their Declarations which they made to the contrary Ver. 19. And the Children of Israel Who were Verse 19 sent upon this Message v. 14. Or else some new Ambassadors whom Moses dispatched with new Intreaties after he understood his Denial Said unto him Gave him new Assurances of their honest Intentions We will go by the High-way Believe us we will not step out of the common Rode And if I and my Cattle drink of thy Water Out of the Wells before-mentioned v. 17. which private Men had digged and therefore had a Propriety in them Then I will pay for it For Water was commonly sold in those dry Countries where it was very scarce I will only without doing any thing else The Hebrew words ein dahar which we translate without doing any thing else literally signifies in our Language it is no word i. e. not mere fair Promises but we will perform what we say Go through on my feet Go through as fast as we can travel on foot Verse 20 Ver. 20. And he said thou shalt not go through He persisted in his Resolution and would not rely on their most solemn Asseverations Yet he consented as appears by II Deut. 28 29. to furnish them with necessary Provisions both of Meat and Drink for their Money And Edom came out against him with much People and with a strong hand For fear they should press into his Country he raised a great and powerful Army to oppose them and showed himself ready to fight them if they moved that way Verse 21 Ver. 21. Thus Edom refused to give Israel passage through his Border Which Grotius censures in his second Book de Jure Belli Pacis cap. 2. sect 13. as contrary to the Law of Nations by which the High-ways as well as the Sea and the Rivers of all Countries ought to be free for all that have a mind to pass through them upon just occasions And he gives many Examples of such permission out of Heathen Story and therefore looks upon the denial of this as a just ground of War with Sihon and Og mentioned in the next Chapter where I shall consider it as it might have been with Edom and Moab had not God prohibited it Nor doth the fear he thinks which the Edomites it is likely had of letting such a vast number of People pass through their Country alter the case for no Man's fear is to take away another Man 's right And there might have been Means contrived to remove this fear by letting them pass through in small Companies at a time or unarmed He had better have said in my opinion by giving Hostages on both sides for the performance of Conditions For it might have put the Israelites in as great fear to have gone through in small Parties or if they should have disarmed themselves But when all is said it seems not clear that all Men have such a right as that great Man thinks they may claim For no Man can challenge a passage through a private Man's Ground without his leave and every Prince hath the same dominion in all his Territories that a private Man hath in his Land There are many Examples also as Gronovius hath observed of Countries which have suffered extreamly by granting this Liberty which show that Princes have reason to deny it for their Peoples Security and the Examples of those who have granted it are Examples of Fact rather than of Right and of such as were not in a Condition to refuse what was demanded See Selden's Mare Clausum Lib. I. cap. 20. Wherefore Israel turned away from him By God's command who ordered them also to buy what they wanted of the Edomites II Deut. 5 6. For they stayed some time in Kadesh by their consent before they removed that they might furnish themselves as they offered with Necessaries XI Judges 17. Ver. 22. And the Children of Israel even the whole Verse 22 Congregation For they might not divide into several Bodies lying in several places but all march together when the Cloud moved in the order God appointed X. 13 14 c. Journeyed from Kadesh and came to Mount Hor. Another place upon the edge of the Edomites Country XXXIII 37. where they pitched in a part of that Mountain which was called Mosera X Deut. 6. Whether Mount Hor gave the Name of Hori to him who was the Ancestor of Seir and the first Planter of the Country which was afterward conquered by Esau XXXVI Gen. 20 30. II
Deut. 12. or had its name from him cannot be determined But Hori we are sure was the first Possessor of whom there is any memory of this Mountain Hor which was afterward called Seir from one descended from him and afterward Edom. Verse 23 Ver. 23. And the LORD spake unto Moses and Aaron in Mount Hor. At the foot of the Mount as appears from v. 25. By the Coast of the Land of Edom. XXXIII 37. Verse 24 Ver. 24. Aaron shall be gathered unto his People Shall die v. 26. For he shall not enter into the Land which I have given unto the Children of Israel v. 12. A manifest Token that the earthly Canaan was not the utmost Felicity at which God's Promises aimed because the best Men among them were shut out of it Because ye rebelled against my Word at the Water of Meribah By this word rebelled it appears there was something of Obstinacy in their Unbelief mentioned v. 12. Verse 25 Ver. 25. Take Aaron and Eleazar his Son Speak to them in my Name For it is expresly said XXXIII 38. that they went up at the Commandment of the LORD And bring them up unto Mount Hor. This shows that they pitched their Tents at the bottom of it in a place called Mosera See X Deut. 6. where this seems also to have been the Name of the whole Hill as well as Hor. Ver. 26. And strip Aaron of his Garments i. e. Of Verse 26 his Priestly Robes as Josephus rightly expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned XXVIII Exod. 2 3 c. wherewith he was clothed when he was anointed to the Office of High-Priest VIII Lev. 7 8 9. which he put on I suppose in the Camp and went up in them to Mount Hor that he might die gloriously not in his Robes but immediately after he put them off to be put upon his Son For this stripping him of his Robes was in effect the divesting Aaron of his Office that it might be conferred upon his Son which was done as follows And put them upon Eleazar his Son Which was the investing him with the Office of High-Priest into which he now succeeded in his Fathers stead and was by this Ceremony admitted to it The Talmudists say the manner was first to put on the Breeches then the Coat which being bound about with the Girdle then the Robe upon which was the Ephod and then the Miter and golden Crown See Selden de Succession in Pontif. Lib. II. cap. 8. And Aaron shall be gathered unto his People and die there This was said before in short v. 24. but now the time of his Death is expresly declared immediately after he laid down his Office and had the satisfaction to see his Son inaugurated in his Room and the place of it upon Mount Hor. Of this Phrase Gathered to his People see XXV Gen. 8 17. Ver. 27. And Moses did as the LORD commanded and they went up into Mount Hor in the sight of all the Congregation That they might all be Witnesses Verse 27 of the Succession of Eleazar to the Office of his Father Verse 28 Ver. 28. And Moses stripped Aaron of his Garments and put them upon Eleazar his Son This Moses did as the Minister of God who now translated the Priesthood to another And Aaron died there in the top of the Mount And was buried also there X Deut. 6. For great and heroick Persons were in ancient days usually buried in high Places So Joshua was XXIV 30 33. and Eleazar II Judges 9. and Cadmus and Harmonia who lived near the time of Joshua as Bochartus observes in his Canaan Lib. I. cap 23. And Moses and Eleazar came down from the Mount After they had seen him laid in his Grave by those that attended them This fell out in the fortieth Year after they came out of Egypt on the first day of the fifth Month when Aaron was an Hundred and three and twenty Years old as we read XXXIII 38 39. In the new Moon of the Month which the Athenians called Hecatombaeon the Macedonians I ous and the Hebrews called Sabba as Josephus glosses But that last word should be Ab not Sabba as Jacobus Capellus observes in his Histor Sacra Exotica ad An. 2542. which answers he thinks to the nineteenth of our July And so the Hebrews say in Seder Olam Aaron died on the first day of the Month Ab upon which there is a Fast in their Rituals in memory of it Ver. 29. And when all the Congregation saw that Aaron was dead i. e. Understood as the word See is used XLII Gen. 1. that God had taken him out of the World as Moses and Eleazar told them who Verse 29 also came down from the Mount with him They mourned for Aaron thirty days Till the end of the Month. For so long their Mourning seems in those days to have been continued for great Persons as it was for Moses XXXIV Deut. 8. though a Week sufficed for private Persons Even all the House of Israel Both Men and Women CHAP. XXI Chapter XXI Ver. 1. AND when King Arad the Canaanite In Verse 1 the Hebrew the words are thus placed When the Canaanite King Arad And so they are in the LXX and the Vulgar And Arad may as well signifie a Place as a Person nay there seems more reason to translate the words thus The Canaanitish King of Arad because there was such a City in Canaan mentioned XII Josh 14. and I Judges 16. One of the Sons of Canaan being called Arad as both the LXX and the Vulgar translate the Hebrew word Arvad X Gen. 18. who it is likely gave his Name to this part of the Country the chief City of which was also called after him Which dwelt in the South In the South part of the Land of Canaan towards the Eastern Angle of it near the Dead Sea See XXXIII 40. Heard that Israel came by the way of the Spies Which were sent by the King Arad as many suppose to bring him Intelligence which way the Israelites marched For it being Eight and thirty Years since the Spies sent by Moses went that way or rather they going so secretly that it was not known which way they went it is thought not probable that Moses speaks of them in this place But there is no necessity of taking the Hebrew word Atharim to signifie Spies but it may as well be the Name of a Place as the LXX understood it by whom it is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if the situation would agree to it one might probably conjecture the place was so called from the Spies that went from thence by Moses his order to survey the Country For that was a thing so memorable that as it could not well slip out of the Minds of the People of Canaan so they found I make no question after they were gone which way they came into their Country though for the present they passed unobserved and everafter called it the way of
XXXIIId Chapter of this Book See v. 41 42. And pitched in Oboth Where it is probable they found Water of the want of which they complained See XX. 2. Ver. 11. And they journeyed from Oboth and pitched Verse 11 in Jie-Abarim Not that Mount Abarim where Moses died XXVII 12. but another place in the Confines of Moab as it here follows See what I have observed XX. 2. In the Wilderness which is before Moab Called the Wilderness of Moab II Deut. 8. Towards the Sun-rising On the East part of it as Jephthah observes a great many Years after this That they came by the East side of the Land of Moab XI Judges 18. Ver. 12. And from thence they removed As they Verse 12 were about to remove from this last place they received a Command from God not to meddle with the Country of Moab II Deut. 9. Which is the reason as Abarbinel observes that Moses here sets down briefly whence and whether they went and where they pitched that it might appear they did not transgress that Command And pitched in the Valley of Zared Or as some translate it in Nachal-Zared which is called Dibon-Gad XXXIII 45. For this place had two Names as the same Author observes and it was just eight and thirty Years since the Spies went up to Survey the Country from Kadesh-barnea till their passing this Brook as we translate it II Deut. 14. But I take Dibon-Gad rather to have been a place which lay upon the Brook Zered Ver. 13. And from thence they removed and pitched Verse 13 on the other side of Arnon The Hebrew word meheber may be translated on this side or on the other side And some think they were now on this side of the River and not yet gone over it Nor did they immediately come hither from their former Station but first to Almon-Diblathaim XXXIII 46. which is also called Beth-Diblathaim in the Wilderness of Moab XLVIII Jerem. 22. and Diblah VI Ezek. 13. And then passing by Ar in the Confines of Moab and approaching to the Country of the Children of Ammon God commanded them not to invade the Ammonites being Descendants from Lot as well as the Moabites II Deut. 18 19 37. but to pass over the River Arnon II Deut. 24. to that side of it which belonged to the Amorites For this River at that time divided the Moabites from the Amorites as it here follows Which is in the Wilderness that cometh out of the Coasts of the Amorites Runs by the Wilderness of Kedemoth unto which the Amorites extended their Dominion II Deut. 26. For Arnon is the Border of Moab between Moab and the Amorites This River flowed from the Mountains of Arabia where it had its rise and fell into the Dead Sea as Josephus saith Lib. IV. Antiq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounding the Country of the Moabites and of the Amorites the Country of Moab lying on one side of it and that of the Amorites on the other For though the Moabites formerly possessed the Country on both sides of Arnon as far as Heshbon yet the Amorites had driven them out of that part of it which lay next to them and made the River the Boundary of their two Kingdoms v. 26 27. This Moses recites the more exactly that it might appear the Israelites invaded none of the Moabites Possessions but what was now possessed by the Amorites By which Jephthah defended the Right of the Children of Israel in future times against the Ammonites who pretended this Country belonged to them XI Judges 13 14 15 c. Ver. 14. Wherefore it is said in the Book of the Wars Verse 14 of the LORD A proof of this Moses thought good to alledge out of an Authentick Record in those Countries containing the History of all the Wars that had been in those Parts which are here called the Wars of the LORD because he is the great Governour of the World as Abarbinel interprets it from whom and by whom are all things who putteth down one and setteth up another as the Psalmist speaks at his good pleasure This Book he thinks was written by some of the Wise men of those Naons and so thinks Nachmanides who looking upon this Conquest made by Sihon as a very memorable thing put it down in their Annals which after the way of those Countries were written he thinks in a Poetical manner There are those who are of opinion that this Book was written by Moses himself who left in it directions to Joshua how to proceed in the Wars of the LORD when he conquered Canaan So Dr. Lightfoot conjectures and Bonfrerius doth not much differ from him But I take the former account to be the more probable that Moses justifies what he writes concerning this Conquest out of their own Books which he quotes just as St. Paul in the New Testament doth one of the Greek Poets What he did in the Red Sea These are the words of the Book out of which he quotes a small Fragment And the Marginal Translation of them is most proper Vaheb in Supheh only the word eth is omitted which makes the Sence to be this against Vaheb in Supheh That is he came some such word must be understood against Vaheb a King of the Moabites and overthrew him in Suphah a place in the Frontiers of Moab See I Deut. 1. Others understand by Vaheb the place where Sihon gave the Moabites this blow which he did by falling upon them on a sudden with a terrible Fury So Nachmanides understands these words besuphah he stormed the City and made a furious Assault when they thought not of it For Suphah signifies a Whirlwind or stormy Tempest V Isai 28. And in the Brooks of Arnon The same Nachmanides takes the word veeth which we translate and in to signifie rather and with and these being still the words of the Book before-mentioned the sence is this In the same manner he smote the Brooks or Torrents of Arnon upon which he fell like a Tempest and carried all before him Verse 15 Ver. 15. And at the Streams of the Brook None I think hath given a better account of these words than the same Nachman who by Esched hannechalim which we translate the Streams of the Brooks understands either a Cliff from whence the Torrents flowed as Aschdod and Happisgah III Deut. 17. are the Hills from whence the Springs gushed or the Valley through which the Torrents ran where they made a great broad Water which is here called an Effusion of Torrents as R. Levi ben Gershom interprets the Hebrew words Esched hannechabim That goeth down to the dwelling of Ar. Which extends it self as far as Ar a City of Moab v. 28. R. Levi ben Gersom takes the word Schebet which we translate dwelling to signifie a Place as well as Ar towards which these Torrents bent their Course And lyeth upon the Borders of Moab Which leaneth or belongeth unto Moab being in the Border of that Country Thus far are
For they were Amorites whose Country God promised to Abraham XV Gen. 21. being part of the Canaanites whom they were commanded to destroy for they were descended from one of the Sons of Canaan X Gen. 16. Which made this War with them to have a just ground not because they denied the Israelites a Passage through their Country against the right of Nations as Grotius thinks which was but the occasion not the ground of the War but because they were one of the Seven Nations condemned by God to destruction whose Land he bestowed upon the Israelites III Josh 10. and because Sihon came out armed against them beyond the Bounds of his own Dominions and fell upon them when they had given him no provocation Ver. 24. And Israel smote him with the edge of the Verse 24 Sword Utterly overthrew his Army and putting them all to the Sword made themselves Masters of his Country And possessed his Land For they destroyed all the Inhabitants Men Women and Children II Deut. 33 34. From Ammon unto Jabbok even unto the Children of Ammon This is a brief Description of the Extent of Sihon's Country which reached from the River Arnon the bound of the Moabites Country on the South XXII 36. unto Jabbok which was the bound of the Ammonites Country on the North III Deut. 16. XII Josh 2. XIII 10. But they meddled with no place that lay upon the River Jabbok which belonged to the Ammonites for that God had forbidden II Deut. 37. By which Jephthah as I observed before Two hundred and sixty Years after this justified the Title of the Israelites to all the Country here mentioned which they took not from the Ammonites or Moabites but from the Amorites who were the Owners of it when they conquer'd it XI Judges 13 15 22 23. For Sihon had got half of their Country as well as part of the Country of Moab as appears from III Deut. 11. and from XIII Josh 25. Where it is plain Joshua gave the Gadites half of the Country of the Children of Ammon which was now taken from the Amorites who had dispossessed them Josephus describes it as lying between three Rivers like an Island for the Banks of Arnon were the Bounds of this Region on the South side and Jabbok on the North which running into Jordan lost its Name and the Western Tract of it was washt by Jordan it self and on the East part it was surrounded with the Mountains of Arabia For the Border of the Children of Ammon was strong This is not mentioned here as a Reason why the Israelites did not set upon their Country for they were expresly forbidden to do it II Deut. 19. but why Sihon conquered none of the Ammonites Country beyond Jabbok as he did all from Arnon thither because their Frontiers on that side of their Country were very strong by the Fortifications which it is likely they had made upon the River Ver. 25. And Israel took all these Cities All the Verse 25 Cities of that Country which lay between Arnon and Jabbok Some of which are named v. 30. And Israel dwelt in all the Cities of the Amorites Having destroyed the former Inhabitants as I noted before II Deut. 34. In Heshbon Even in their Royal City And in all the Villages thereof In Hebrew the Daughters as Villages and Castles are called which depend upon the Metropolis as Daughters on their Mother Ver. 26. For Heshbon was the City of Sihon the King Verse 26 of the Amorites He had made this the Seat of his Kingdom after his Conquest of this Country Which Moses observes together with what follows that it might appear to Posterity they Invaded no part of the Moabites Territories or of the Ammonites but what was in the quiet possession of the Amorites who had taken this Country from them and perhaps in a just War and long enjoyed it Who had fought against the former King of Moab c. It is not certain that this Sihon whom the Israelites now vanquished had dispossessed the Moabites of this Country but more likely some of his Ancestors who were all called by the Name of Sihon as the Kings of Palestine were all called Abimelech XX Gen. 2. XXVI 1. and the Kings of Egypt called Pharaoh who had fought not with the present King of Moab but with one of his Predecessors and conquered him and his Country The former King of Moab These words are not to be understood as if he fought with the King of Moab who immediately reigned before Balak but as I said with some of his Predecessors So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that heretofore was King of Moab and in the Hebrew the words are literally The King of Moab the first perhaps of the present race Verse 27 Ver. 27. Wherefore they that speak in Proverbs In the Hebrew the words are wherefore the Proverbialists that is the Poets whose Composures in those days were very Sententious Say Have this Song in their Mouths which seems to have been composed by some of the Amorites upon the Victory which Sihon got over the Moabites particularly upon the taking of Heshbon which I suppose he besieged immediately upon the Routing of their Army This Moses thought good to insert in his History as an Evidence that this Country belonged to the Amorites when the Israelites subdued it Thus he quotes a common Saying about Nimrod to justifie what he writes of his Greatness See X Gen. 9. Come into Heshbon The words either of Sihon calling to his People or of the Amorites exhorting one another to go to Heshbon and help to repair the Ruins that had been in it by the War that it might become the Royal City of their Country For that 's the meaning of the following words Let the City of Sihon be built and prepared Let that Place which Sihon hath chose for his Seat be built up again and made fit for his Reception Ver. 28. For there is a Fire gone out of Heshbon Verse 28 Now the Poet rises into a Rapture and Prophecies the Conquest of the whole Country by the Army of Sihon marching out of Heshbon For in the Prophetical Language the Desolations made by War are compared to the Fire and to Flames which consume all they come near I Amos 7 10 12 14. II. 2 5. A Flame from the City of Sihon This is but a Repetition as the manner is of what was now said in other words expressing the certainty of this Presage It hath consumed Ar of Moab He speaks as if he already saw the thing done which he foretold though it never came to pass For they did not conquer Ar which remained in the possession of Moab in Moses his time as appears from II Deut. 9 18 29. But in his Poetical heat or fury as they speak he insults as if they had actually taken the Capital City of Moab For so Ar was and afterwards called Rabbath and Rabbath-moba i. e. the great City of Moab to distinguish it from
to Palestine Though it is very probable the People of both these Countries were descended from Abraham by one of the Sons he had by Keturah XXV Gen. 2. Now shall this Company The Army of Israel encamped in the Plains of Moab v. 1. Lick up all round about us i. e. Devour us and all our Neighbours or our whole Country unless we joyn together to oppose them As the Ox licketh up the Grass of the Field They use this Metaphor to signifie how easily the Israelites would conquer them without a timely resolute and unanimous Opposition and likewise what an Universal Desolation they would make For the words are in the Hebrew the green of the Field i. e. not only the Grass but the Leaves of Trees which Oxen eat as Bochartus observes out of the Scripture as well as other Authors XXVII Isai 20. And to lick up is not lightly to touch with the Tongue but to eat and consume See Hierozoicon P. I. Lib. II. cap. 31. And Balak the Son of Zippor was King of the Moabites at that time He was mentioned before v. 2. but here recorded to have been King of the Country who endeavoured to secure himself by the assistance of his Neighbours and Allies Unto whom he sent this Embassy to advise with them what Course it was best for them to take for their common Safety Ver. 5. He sent Messengers therefore The Result of the Treaty with Midian was That with joynt Consent they should send Ambassadors of each Nation and of the same Quality on the following Message Verse 5 v. 7. And this Counsel it is likely was given by the Midianites for Balak saith nothing of it by his Messengers but it was resolved on when they came there as the most effectual Means for their Security This I think the word therefore imports Vnto Balaam A famous South-sayer or Diviner as he is called in XIII Josh 22. That is one who pretended to foretel Future Things and discover Secrets c. though not by good and allowable Arts but such as were absolutely prohibited to God's People XVIII Deut. 10. He had been formerly a good Man and a true Prophet till loving the wages of Vnrighteousness he apostatised from God and became a Rosem which we translate a Diviner That is saith Aben-Ezra an Astrologer who observing when Men were under a bad Aspect of the Stars pronounced a Curse upon them which sometimes coming to pass gained him a great Reputation But this is not the import of that word as I shall show in its proper place Let it suffice now to observe that the Jews are so much of this Opinion that he had been a better Man than he was now that they take him as St. Hierom observes to be the same Person who in the Book of Job is called Elihu But Origen and some others think he was no Prophet but only one of the Devils Sorcerers of whom he went to Enquire but God was pleased to put the Devil by and give what Answer he thought fit which Balaam himself plainly discerned and therefore calls himself He who heard the words of God c. On which side the Truth lies we shall be able to judge when we come to consider what passed between God and him in the following History The Son of Beor Who was also called Bosor as some gather from 2 Pet. II. 15. though that place may have another Interpretation To Pethor A City in Aram or Mesopotamia XXIII 7. XXIII Deut. 4. This was the ancient Name of the place which in after times the Syrians called Bosor by an easie change of two Letters which is very usual So Grotius understands those words 2 Pet. II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balaam not the Son but of the City of Bosor Which is by the River of the Land of the Children of his People i. e. Near to Euphrates which is commonly in these Books called by the Name of the River XV Gen. 18. and many other places This determines Aram which was the Name of several Countries thereabouts to signifie that which is called in Scripture Aram Naharaim that is the Aram which lay between the two famous Rivers of Euphrates and Tygris The former of which was called by way of Eminence the River though the other also was eminent because it was nearest and best known to the Israelites And Ptolemy mentions a City called Pachoria in his time upon this River which some take to be Pethor And it is very probable that Abraham before he came into Canaan lived here about XXIV Gen. 4 10. XXIV Josh 2. And here Jacob also served for his Wife and begat all the Patriarchs except Benjamin whence the Israelites acknowledged their Father to have been a poor Aramite or Syrian as we translate it XXVI Deut. 5. By which means some Relicks of true Religion still remained in this Country though mixed with a great deal of Superstition To call him To invite him to come to them Saying There is a People come out of Egypt Which all the Power of Pharaoh could not hinder They cover the face of the Earth Are exceeding numerous And they abide over against me Lye incamped not far from me and are ready to invade my Country Ver. 6. Come now therefore I pray thee They Verse 6 were to speak in the Name of the King of Moab whose words these are said to be v. 7. there being no King perhaps at this time in Midian but several little Princes who are called Kings XXXI 8. And Curse me this People It seems they had an Opinion in those days which prevailed much in after times That some Men had a power by the help of their Gods to blast not only particular Persons but whole Armies so that they should not be able to effect their Designs This they are said to have done sometimes only by bare words of Imprecation of which there was a Set-form among some People which Aeschines calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the determinate Curse Sometimes they also offered Sacrifices and used certain Rites and Ceremonies with Solemn Charms a famous instance of which we find in the Life of Crassus Where Plutarch tells us That Attejus Tribune of the People made a Fire at the Gate out of which Crassus was to march unto the War against the Parthians into which he threw certain Things to make a Fume and offered Sacrifices to the most angry Gods with horrid Imprecations upon him which he saith according to ancient Tradition had such a power that no Man who was loaded with them could avoid being undone For they are too mighty for me I am not able to deal with them without thy help Peradventure But I hope c. For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a Particle of Doubting but of Hoping Non est particula dubitantis sed benè ominantis sperantis as Forsterus observes XXXVII Isai 4. II Zephan 3. I shall prevail that I may smite them and that I may drive
Moabites as were Heshbon and Elealah also And Nebo Which was given to the Reubenites v. 38. And Beon There is no mention of this place any where else but it is probable was part of the Reubenites Portion being mentioned together with other Places that were given unto them and possibly may be the Place called Baal-Meon v. 38. which they changed into Beon because of the name of Baal but the Moabites when it fell into their hands restored part of its old name calling it Beth-meon XLVIII Jerem. 23. Verse 4 Ver. 4. Even the Country which the LORD smote before the Congregation of Israel And gave it to them for a Possession as he intended to do the Land of Canaan See XXI 24 25. Is a Land for Cattle and thy Servants have Cattle Is very fit for us v. 2. Verse 5 Ver. 5. Wherefore said they if we have found grace in thy sight A Phrase often used by humble Petitioners even by Moses himself when he speaks to God XI 15. Let this Land be given unto thy Servants for a Possession The Israelites in common possessed it hitherto as belonging to them all XXI ult But they desire to have it assigned to them as their particular Portion And bring us not over Jordan We desire nothing in the Land of Canaan Ver. 6. And Moses said unto the Children of Gad and the Children of Reuben shall your Brethren go to War Can you think it reasonable that the rest of the Tribes should fight still for what they are to possess Verse 6 And shall ye sit here And you take up your rest here and settle in their Conquests which they have already made Ver. 7. And wherefore discourage ye the hearts of the Verse 7 Children of Israel from going over into the Land which the LORD hath given them He seems to have suspected that mere cowardise and a vile love of ease made them desire to stay where they were and go no further Which ill Example might dishearten all the rest of their Brethren and make them have the same Inclination to settle in the Land they had conquered and not engage in a War with the Canaanites Ver. 8. Thus did your Fathers i. e. They disheartned Verse 8 all their Brethren When I sent them from Kadesh Barnea to see the Land XIII 3 26. Ver. 9. For when they went up unto the Valley of Eschol Verse 9 Men do not go up into a Valley therefore the meaning is they went up to search the Country as it is said they did XIII 21 22. and went on in their search till they came to the Valley or Brook of Eschol XIII 23. where they cut down a Branch with a Cluster of Grapes to show what Fruit the Country afforded And saw the Land Had taken a full view of the Country They discouraged the hearts of the Children of Israel Represented the People and the Cities to be so strong that they should not be able to deal with them XIII 28 29. That they should not go into the Land which the LORD had given them And therefore perswaded them not to attempt to possess themselves of it For they said expresly we are not able to go against the People for they are stronger than we XIII 31. Verse 10 Ver. 10. And the LORD's anger was kindled at the same time and he sware saying XIV 21 28. Verse 11 Ver. 11. Surely none of the Men that were come out of Egypt from twenty years old and upward XIV 22 29 35. Shall see the Land which I sware unto Abraham Isaac and Jacob. XIV 23. Because they have not wholly followed me See there v. 22. Verse 12 Ver. 12. Save Caleb the Son of Jephunneh XIV 24. The Kenezite A great deal hath been said by many to prove that Caleb is called a Kenezite because his Father's Name was Kenaz And this they prove because Othniel's Father was Kenaz and he was Caleb's Brother XV Josh 17. his younger Brother I Judg. 13. III. 9. So that their Father must have two Names Kenaz and Jephunneh But it is very strange if this be true that Caleb is no where called the Son of Kenaz but constantly the Son of Jephunneh even there where Othniel is just before called the Son of Kenaz 1 Chron. 4.13 15. nor is Othniel any where called the Son of Jephunneh but always of Kenaz And indeed there is a demonstration against this Opinion for Othniel married Caleb's Daughter which by the Law of Moses was utterly unlawful whatsoever the practice might have been before the Law was given Therefore others think it more probable that Othniel was one of his Brother 's younger Sons for Uncles and Nephews are often called Brethren as Abraham and Lot were and that from this Brother whose Name was Kenaz Caleb is also called a Kenezite But this is very absurd for the Name of Kenezzi in the Hebrew denotes the Descendants from one who gave this denomination to the Family which one Brother could not do to another It is most probable therefore that Kenaz was some common Ancestor both of Othniel and Caleb from whom Othniel's Father took also his Name Accordingly we find Jephunneh called a Kenezite in XIV Josh 14. where it is said that Hebron became the Inheritance of Caleb the Son of Jephunneh the Kenezite And Joshua the Son of Nun for they have followed the LORD Fully XIV 24 30 38. Ver. 13. And the LORD's anger was kindled against Verse 13 Israel He had said this before v. 10. but repeats it again to make them the more sensible of a thing that was done Thirty eight years ago and to deter them from giving him the like provocation And he made them wander in the Wilderness forty years till all that had done evil in the sight of the LORD were consumed XIV 31 32 33. XXVI 64 65. Ver. 14. And behold Mark what I say Verse 14 You are risen up in your Fathers stead an increase of sinful Men to augment yet the fierce anger of the LORD towards Israel Are multiplyed to as great a number as your Fathers only to succeed them in their sins and thereby bring down still more heavy Punishments upon the Nation Ver. 15. For if ye turn away from after him As your Fathers did who refused to go and possess the good Land which he had bestowed upon them Verse 15 He will yet again leave them in the Wilderness Lead them back again into the Desert where your Fathers perished and there forsake you And ye shall destroy all this People Who following your example will refuse to go over Jordan v. 5. to take possession of the Land of Canaan Verse 16 Ver. 16. And they drew near unto him As Petitioners are wont to do when they are assured of their Integrity and hope to obtain their request XLIV Gen. 19. And said we will build Sheepfolds here for our Cattle There are five words in the Hebrew Language for Folds for Sheep and Cattle all signifying a place
XVII Josh 1. Verse 40 Ver. 40. And Moses gave Gilead unto Machir the Son of Manasseh i. e. To the Children of Machir for he was dead long ago who had a considerable Portion of that half of the Land of Gilead which was given to the half Tribe of Manasseh For one half was given to the Reubenites and Gadites and the other half to them III Deut. 12 13. where Gilead signifies all that Country properly so called neither so much as the whole Territory which these Tribes demanded v. 1. nor so little as was given to Machir v. 15. where Moses says And I gave Gilead unto Machir i. e. to that Family of Manasseh which were properly called Machirites XXVI Numb 29. and to that Family descended from his Son which from him were called Gileadites For as Manasseh had only this Son Machâ—r so Machir had only Gilead but he had many XXVI 30 31 32. who all raised Families And as to the Macharites and I suppose the Gileadites was given a Portion in this Country XIII Josh 29 30 c. so Joshua gave to the rest an Inheritance in the Land of Canaan XVII 2. And he gives a reason in the foregoing verse why he gave Gilead and Bashan to the Posterity of Machir because they were a warlike People inheriting their Father's Valour who was a Man of War and therefore fit to be placed in the Frontiers of that Country Ver. 41. And Jair the Son of Manasseh One of Verse 41 the Posterity of Manasseh by his Mother's side For he was the Grandson of Gilead the Son of Machir by his Daughter 1 Chron. II. 21 22. but his Father was of the Tribe of Judah It seems he joyned with the Children of Machir in their Expedition against Gilead mentioned v. 39. and was so successful that he took several small Towns in that Country and so had his Inheritance among the Children of Manasseh on this side Jordan where they now were There were threescore of them in the whole which were afterward called Cities XIII Josh 13. 1 Kings IV. 23. but he had only twenty three for his Possession 1 Chron. II. 22 23. And called them Havoth-Jair That is the Habitations of Jair For Havah is a dwelling as Bochartus observes in his Phaleg Lib. IV. cap. 29. And among the Arabians the word Havoth properly signifies many Tents orderly disposed in a Ring or Circle which in those Countries made that which we call a Village For Hava in their Language signifies to compass The same he observes in his Hierozoicon P. I. Lib. II. c. 44. p. 466. Verse 42 Ver. 42. And Nobah Who he was we find in no other place but an eminent Person no doubt in some of the Families of the Manassites either of the Machirites or the Gileadites For they only as I take it inherited on this side Jordan Went and took Kenath and the Villages thereof At the same time I suppose that Jair took the Towns above-mentioned of which this was one 1 Chron. II. 23. But though Jair was the chief Conductor in that Expedition yet he kept as I said only twenty three Towns to himself the rest were given to them who accompanied him of whom it is probable Nobah was one And called it Nobah after his own Name But it retained its old name also for St. Hierom says in his time there was a City called Canatha in the Region of Trachonitis not far from Bosra Thus this Country being settled upon these two Tribes and an half the Land of Canaan was divided by God's Command for an Inheritance to the remaining nine Tribes and the other half of the Tribe of Manasseh XIII Josh 7. CHAP. XXXIII Chapter XXXIII Ver. 1. THESE are the Journeys of the Children Verse 1 of Israel which went forth out of the Land of Egypt A brief recapitulation of the Travels of the Children of Israel through the Wilderness whereby the wonderful Providence of God over them appears in their Protection and Preservation from the time they departed out of Egypt till they came to the Borders of the Land of Canaan With their Armies For they marched in an orderly manner as Armies do See XII Exod. 41 51. XIII 18. Vnder the Hand of Moses and Aaron By whom they were conducted as the Ministers of God XII Exod. 1 28 50. Ver. 2. And Moses wrote their goings out according Verse 2 to their Journeys Every removal which they made from the place where they were unto another whither they journeyed By the commandment of the LORD This may refer either to their Journeys which were by God's commandment X. 13. or rather to Moses his writing this Epitome of their Travels of which God ordered him to give a distinct account Which was no unnecessary Work but most useful to Posterity there being no History extant in the World as David Chytraeus well observes except that of the Birth Life Death and Resurrection of Christ which contains so many wonderful Instances of Divine Providence as this of bringing the Children of Israel out of Egypt and leading them through the Red-Sea and through the Wilderness Concerning which Maimonides hath an excellent Discourse in his third Part of More Nevochim cap. 50. the Substance of which is this That it being impossible any Miracles should continue throughout all Generations due care should be taken that the Memory of them be not lost but faithfully preserved by the History and Narration of them in future times Now there being no greater Miracle than the Subsistence of the Children of Israel in the Desert for Forty years a Desert full of Scorpions and Serpents destitute of Water uninhabited through which no Man had been wont to pass as Jeremiah speaks II. 6. where they ate no Bread nor drank Wine or strong Drink XXIX Deut. 6 c. God would have the particular places set down distinctly where they pitched in that howling Wilderness That all Men might be satisfied who would take the pains to examine things by what a marvellous Providence such a multitude of People were fed every day for Forty years together and none might be able to Cavil and say that they travelled through a Country good enough and pitched in habitable places where they might plough and sow and reap or where they might have Herbs and Roots for their Sustenance or where Manna ordinarily came down from the Clouds for Mens support And these are their Journeys according to their goings out As if he had said Having received this Commandment from God this is a true and exact Account which here follows of their Travels from place to place Ver. 3. And they departed from Ramsees See XII Exod. 37. Here in all likelyhood they Sacrificed the Paschal Lamb and were preserved from the destroying Angel which made this place very remarkable for Verse 3 they seem to have been all summoned hither to meet here as in a common Rendevouz as they now speak to be ready to march away when God gave the word of
its eminency or height above the rest So the Vulgar translates it reading I suppose the Hebrew not Hor hahar i. e. Hor the Mountain but Har hahar the Mountain of Mountain i. e. the highest Mountain The Jews generally by this Mount Hor understand Amanus which is a part of Taurus as Mr. Selden observes in the place before-named which the Hierusalem Targum calls more briefly Manus Verse 8 Ver. 8. From Mount Hor ye shall point out your border to the entrance of Hamath There were two Hamaths one called by the Greeks Antiochia the other Epiphania The former called Hamath the Great VI Amos 2. to distinguish it from the latter which is the City that is always meant when we read the Bounds of Judaea were to the entrance of Hamath Northward as here and XIII 21. For it is certain as Bochartus observes they did not reach to Antiochia but came near to Epiphania Lib. IV. Phaleg cap. 36. And this makes it probable that Hor as I said before may be a Promontory of Libanus because in XIII Josh 5. Hermon is joyned with the entrance of Hamath as Hor is here Now Hermon was certainly a part of Libanus by some called Sirion by others Senir III Deut. 9. and by others Sion IV Deut. 48. And the goings forth of the border shall be to Zedad Which in Ezekiel's time was reckoned the Northern Border together with Hamath from the great Sea just as it is here XLVII Ezek. 15 16. Ver. 9. And the border shall go on to Ziphron Another Town in those parts of which I find no mention any where else And the goings out of it shall be at Hazar-Enam Verse 9 Here it ended which was a place that retained its name till Ezekiel's time XLVII 17. David Chytraeus seems to have given a full account of this Northern Border in a few words It extended saith he from the Mediterranean by the Mountains of Libanus to the Fountain of Jordan In which Tract are the Towns of Hamath Zadad in the Tribe of Naphthali Ziphron in the same Tribe at the foot of Libanus and Hazar-Enan which he takes to signifie a Village at the Fountain viz. of Jordan Ver. 10. And ye shall point out your East border from Verse 10 Hazar-Enan From the Fountain of Jordan as was said before To Shepham A place not far from thence for the River Jordan was certainly the Eastern Limits Ver. 11. And the Coast. The Limits or Bounds Verse 11 Shall go down from Shepham to Riblah A place no doubt near to Jordan with which River the Eastern Limits go along St. Hierom takes Riblah to be Antiochia but that was in Syria to which the promised Land did not reach On the East side of Ain The Vulgar reads it the Fountain of Daphne And indeed Ain signifies a Fountain and both Jonathan and the Hierusalem Targum take Riblah for Daphne as they do Shepham before-mentioned for Apamia But this is only a vain Conceit of the Jews who would extend their Bounds beyond what God gave them For it is certain the Land of Canaan never extended to these places as Bochartus observes Lib. I. Canaan cap. 16. And therefore Daphne which was in the Suburbs of Antiochia cannot be here meant unless we understand another place mentioned by Josephus Lib. IV. de Bello Judaico cap. 1. which lay near the Lake of Semechonites through the middle of which Jordan ran And then Ain must signifie another Fountain of Jordan for it had more than one And thus David Chytraeus explains this part of the verse and the fore-going The Eastern Bounds were the River Jordan near to which were these places Enan which had its name from the Fountain of the River and Shepham not far from thence and Riblah which was also near to Jordan lying between the Lake of Semechonites and Genesaret And the border shall descend and shall reach unto the side of the Sea of Cinnereth Eastward To the East side of this Sea or Lake which had its name from a City so called XIX Josh 35. and a Country 1 Kings XV. 20. or else it gave them their names For David Chytraeus will have it called Cinnereth from the Hebrew word Cinnor which signifies an Harp or Lute the Lake being of that shape and figure about four German Miles long and two and a half broad It is called the Sea of Galilee or Tiberias in the Gospel Verse 12 Ver. 12. And the border i. e. this Eastern Border Shall go down to Jordan That is to the River which was eminently so called and was on the East part of Canaan XIII Gen. 11. for it was very small till it came to the Lake of Genesaret before-mentioned From whence being augmented by several Torrents and Rivulets it ran in a wider Stream till it fell into the Salt or Dead-Sea See Bonfrerius out of Josephus Lib. IV. de Bello Judaico cap. 1. And its goings out shall be at the Salt-Sea There was the end of this Border where it met with the Southern as was observed above v. 3. This shall be your Land with the Coasts thereof round about As was said before v. 2. therefore they were not to extend their Right any farther this being the Country he promised Abraham when he bad him lift up his Eyes and look from the place where he was Northward and Southward and Eastward and Westward and walk through the length of the Land and breadth of it which he assures to his Posterity XIII Gen. 14 15 16 17. which now he lays out for them with the exact Limits of it in all those four quarters Ver. 13. And Moses commanded the Children of Israel Verse 13 saying This is the Land which ye shall inherit by lot He repeats it so often that they might know what People they were to dispossess and with whom they might make Friendship and not extend their Desires beyond the bounds of Gods gracious Grant to them By which they were placed in a very fertile and pleasant Country bounded as appears by the foregoing description on the South v. 4 5. by great Mountains which sheltred them from the burning Air of the Desarts of Arabia on the West by the Midland Sea which sent to them refreshing Breezes and on the North by Mount Libanus which kept off the colder Blasts from that quarter and on the East the delightful Plains of Jordan abounding with Palm-trees especially about Jericho which yielded them a great Revenue Which the LORD commanded to give to the nino Tribes and to the half Tribe This he had not said plainly before though it was necessarily inferred from his granting to two Tribes and an half their Inheritance beyond Jordan Ver. 14. For the Tribe of the Children of Reuben Verse 14 according to the House of their Fathers and the Tribe of the Children of Gad c. have received their Inheritance Upon condition they performed their promise to help the rest of their Tribes to win their Inheritance in Canaan So those
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
of Moses by whose Consent and in whose Presences the rest were joined to him but these two without his Knowledge and being absent from him became his Consorts in Spiritual Gifts This he thought tended to the Diminution of his Master for whom he expressed a great Honour The two Targums say that they prophesied of the Death of Moses and the Advancement of Joshua to be the Leader of God's People which made Joshua the more concerned to have them suppressed But this is like the rest of their Conceits several of which are mentioned by Mr. Selden in the place before-named Sect. 3. Verse 29 Ver. 29. And Moses said unto him Enviest thou for my sake This shows that Joshua thought it a Disparagement unto Moses that they should have the Gift of Prophecy bestowed on them and be no way indebted to Moses for it As the other were who were brought by him to the Tabernacle where he presented them to God as Men fit to partake of it But these two seemed to have no dependance on him for what they received Would God that all the LORD's People were Prophets This shows also that the Gift of Prophecy was a distinct thing from the Gift of Government For he did not wish they might all be made Rulers than which nothing could have been more absurd And that the LORD would put his Spirit upon them That they might all break forth by his Inspiration into his Praises Which is an high Demonstration of that most excellent Spirit that dwelt in Moses which had nothing of Envy Pride or Vain-glory in it For he sought not himself in the least but purely the Glory of God and the Good of his People Which admirable Temper of Mind St. James from hence commends to all Christians when he saith IV. 5. Do ye think that the Scripture saith in vain the Spirit that dwelleth in us lusteth to Envy But he giveth more Grace Where doth the Scripture by which word the Apostles commonly mean the Old Testament say any thing like this unless it be in this place the Sense of which is fully expressed by St. James as Hermannus Witzius well explains his meaning Doth that Spirit whereby we are regenerated and governed move us to Envy or any such like vicious Desire No far from that it giveth greater Grace and makes us rejoyce in the good of our Neighbours c. as Moses did when he said Dost thou envy for my sake and thereby excitest me to the like Envy Is that suitable to the Spirit that is in us which I wish God would bestow upon all his People This agrees with what St. James saith But he giveth more Grace Miscell Sacr. L. I. cap. 18. n. 27. Ver. 30. And Moses gat him into the Camp From Verse 30 the Tabernacle where the Elders had been presented unto God and indued with his Spirit He and the Elders of Israel That they might exercise their Authority joyntly with him And there I suppose Eldad and Medad were assumed into the same Authority for we do not read that they were brought to the Tabernacle being sufficiently approved by God in the Camp Ver. 31. And there went forth a Wind from the Verse 31 LORD At the Prayer it is likely of Moses and the Elders who promised the People Flesh enough a mighty Wind of an extraordinary force was raised beyond the common Course of Nature The Psalmist informs us from what Quarter this Wind blew when he saith LXXVIII Psal 26. He caused the East-wind to blow in the Heaven and by his power he brought in the South-wind Which some understand as if sometimes an East-wind blew and sometimes a South that these Quails as we call them might be brought from several Coasts But the Hebrews wanting compound words make use of these two words to express that which we call a South-east Wind. Or as Bochartus will have it the Hebrew word Kadni which properly signifies the East doth sometimes signifie the South and is by the LXX often so translated of which he gives a great many Instances And therefore the Psalmist as the manner of the Hebrew Language is repeats the same thing in other words See Hierozoic P. II. L. I. cap. 15. And so the famous Ludolphus both in his Commentary upon his Aethiopick History and in his Dissertation de Locustis saith they were brought in by a South-wind blowing from all Points of that Quarter And brought Quails No Body that I have met withal hath laboured so much to give a clear Explication of this whole following Discourse as Job Ludolphus in his most learned Commentary upon his Aethiopick History Lib. I. cap. 13. n. 96. Where he hath a long Discourse to which I refer the Reader to show that the Hebrews do not take the word Selau here used to signifie Quails but we take that translation of it only from Josephus See what I have noted on XVI Exod. 13. The no less learned Bochartus indeed hath said a great deal to justifie Josephus and hath shown that Egypt and the Neighbouring Regions abound still with Quails from whence this Wind blew fair to bring them to the Hebrews And every one knows that there are certain Winds called Ornithia's from their bringing great Flights of Birds along with them Quails also he observes are wont to fly from the Southern Countries to the Northern in the Spring time as it now was and to fall sometimes in such vast quantities as to sink a Ship Notwithstanding all which and a great deal more which he alledges with great learning there are several things said in the following Relation which by no means can be brought to agree to Quails and therefore Ludolphus rather takes Selau to signifie Locusts by which it is easie to give a plain Explication of all that is said of them It is certain they were not only used for Food in those Parts of the World but that some of them were very delicious Meat in several Countries for they that have eaten them See XI Lev. 22. compare them to young Pigeons or to a fresh Herring or to a Crab or Lobster like to which they are in Shape and Figure and they are several ways prepared and accounted very wholsome Food when they have thrown away the Heads and Wings and Leggs Pliny saith that some Parts of Ethiopia lived upon them and that they were preserved fumo sale by being dried in the Smoak and salted for their nourishment throughout the whole Year Now all that is said in this and in the following verses will have a plain and easie meaning as I said if we follow this Interpretation but not if we take them for Quails or Pheasants or Sea-fowl As for example what was said before concerning God's sending a mighty Wind is not hard to understand if we suppose him to speak of Locusts which all Authors say are brought with a Wind But it was never heard to bring Quails which cannot fly high nor far much less so far as from the
as they had been since by the giving of the Law to them at Mount Sinai and many other Instructions from the House of God Ver. 34. And he called the name of that place Kibroth-hattaavah That is the Graves of Lust because their Wanton Appetites threw them into those Verse 34 Graves for there as it follows they buried those that lusted For there they buried the People that lusted Not all that lusted for then all the People who were guilty of this Sin would have been buried but all that died of the Plague which was inflicted for this Sin Who perhaps were those that began and headed this Mutiny or were most violent in it Verse 35 Ver. 35. And the People journeyed When the Cloud was taken up again IX 17. From Kibroth-hattaavah From whence they departed about the beginning of the fourth Month called Tammuz Vnto Hazeroth Another place in the Wilderness of Paran but how far from the former Station whether a days Journey or more we do not find And abode at Hazeroth There the Cloud rested and accordingly there they incamped But we do not read how long only we are sure they stayed there at least a Week XII 15. CHAP. XII Chapter XII Ver. 1. AND Miriam and Aaron spake against Moses Verse 1 I can see no good Reason that can be given why Miriam is put here before Aaron but because she it is highly probable was the Beginner of this Sedition and drew her Brother Aaron into it Because of the Aethiopian Woman Or rather Arabian Woman See X Gen. 6. Whom he had married Whom most both of the Jewish and Christian Writers take to have been Zipporah though some few fancy he speaks of another Woman whom he had lately married Zipporah being either dead or divorced The only difficulty is why they should quarrel with him about Zipporah Who if she had been dead or divorced it is not likely he would have married a Cushite but a Jewish Woman The Hebrew Doctors have devised strange Stories about his forbearing her Company which may be read in many Authors particularly in Selden L. III. Vxor Hebr. cap. 26. where he recites many of their Opinions about this matter The most common is that they were angry at his Marriage with a Woman of another Nation whom they would have had him put away and taken another Wife So they interpret the following words for he had married an Aethiopian Woman as if his mere Marriage with her was the thing they spake against Which is not at all probable if this be meant of Zipporah for he had been married to her forty Years which if they had disliked one would think should have long before now been charged upon him as a Fault I rather think that they were jealous of his being ruled too much by her and by her Relations For it was by her Father's Advice that he made the Judges mentioned XVIII Exod. 21 22. and perhaps they imagined she and Hobab had a hand in chusing the LXX Elders lately made as we read in the foregoing Chapter With which this Story being immediately connected it makes me think it hath some relation to that For those Elders were nominated it is evident by Moses alone without consulting Aaron or Miriam Who taking themselves to be neglected in so great an Alteration made of the Government without their Advice were very angry And not daring to charge Moses directly with this Neglect of them they fall upon his Wife whom in Scorn they call a Cushite or Arabian Woman Which in after-times were accounted a vile People as appears from IX Amos 7. For that Country was inhabited by divers Nations mingled together viz. Ishmaelites Midianites Amalekites and such like Who from thence some think were called by the general name of Arabians because of their mixture For Ereb in Hebrew signifies a Miscellaneous Company or mixture of many People See XXV Jerem. 20 24. where he calls these very People by this name Verse 2 Ver. 2. And they said Hath the LORD indeed spoken only by Moses Here it appears that it was really Moses with whom they were offended who alone had called what Men he thought good to be presented unto God to be constituted by him his Assistants in the Government XI 24. Hath he not also spoken by us Are not we also acquainted with God's Mind being Prophets For so Aaron was made IV Exod. 14 15. and Miriam so acknowledged XV Exod. 20. And moreover the Prophet Micah VI. 4. mentions them as Conductors of the People while they were in the Wilderness together with Moses Which might make them stomach it that he took no notice of them when he chose the LXX Elders who were to be his Co-adjutors but did it of himself And the LORD heard it Observed their Ill-behaviour towards him though he himself took no notice of it Ver. 3. Now the Man Moses was very meek above all Verse 3 the Men which were upon the face of the Earth This is added as the Reason why he passed by the Affront they put upon him and why God avenged it because he was so exceeding meek and patient or as others translate it so humble and lowly that he would have been exposed to further Affronts if God had not chastised their Insolence Moses also might think fit to set this down as a Confutation of their Charge against him being so far from that Pride which they imputed to him that he did not resent though he was so very much above them their undutiful Behaviour towards him Who had conversed immediately with God himself and been with him in the Holy Mount many days together who sent several Commands to Aaron as well as to the People by him alone Which made such a Difference between him and all others that as it was an unaccountable Arrogance in them to equal themselves unto him so he demonstrated how far he was from being proud of his Superiority by meekly bearing their haughty Behaviour towards him So little cause there is for their Cavils who from hence argue that Moses was not the Author of these Books because he commends himself in them For this is not so much a Commendation as a necessary Account of himself to show how causless their Charge against him was To such Vindications of themselves the humblest Souls may be constrained by the Calumnies of wicked Men As we see not only in St. Paul but our blessed Saviour who were put upon Glorying and Magnifying themselves by the Malignity of their Enemies See X Joh. 36. 2 Corinth XI 10 23 c. And this is the more allowable when Men know not only that they write the Truth but that it is notorious to all that are acquainted with them and cannot be contradicted The holy Writers also are not to be confined to our Rules being moved by the Holy Ghost to set down such things which if they had been left to themselves they would not have mentioned And Men who have a due Reverence
3. XV Josh 1 3. being different from the Wilderness of Sin which lay near to Egypt XVI Exod. 1. Vnto Rehob as Men come to Hamath The City of Rehob lay in the North of the Land of Canaan and fell to the Lot of the Tribe of Asher XIX Josh 28. And it lay not far from Hamath which in after times was called Ephiphania a City which we very often read of afterwards as the bounds of Judaea Northward which Moses saith was unto the entrance of Hamath XXXIV 8. So that they took a Survey of the whole Country from one end of it to the other South and North and also as they passed along observed those Parts that lay East and West For they gave an account of the Canaanites as dwelling by the Sea which was Westward and by the Coast of Jordan which was on the East v. 29. Or if by the Sea we understand not the Western Ocean but the dead Sea as some do yet it appears by these very words that they bent their Course as they passed from South to North unto the Western and Eastern Parts also For Rehob and Hamath both lay at the foot of Libanus one to the North-west towards Sidon and the other to the North-east Verse 22 Ver. 22. And they ascended by the South In their return from searching the Country And came unto Hebron That is Some of them For the words in the Hebrew is not they came as it is they ascended but he came Which demonstrates that they did not go all of them together in a Company for that had been dangerous and might have made them taken notice of but dispersed themselves some going to discover one place some another And it is a probable Conjecture of some of the Hebrew Doctors that Caleb was the Man that went to take a view of Hebron and was so little affrighted at the sight of the Giants there that he was the very Person that afterward drove them out and had this place given him for his Portion For it was in the South part of the Lot of the Tribe of Judah being formerly called Kirjath-Arba XIV Josh 9 12 14. Where Ahiman Sheshai and Talmai the Children of Anak were These were the Grand-children of Arba from whom Hebron had the name of Kirjath-Arba i. e. the City of Arba who was the Father of Anak Whose Family was more eminent than any other in Canaan these three Sons of his being Men not only of great Bulk but Prowess and Valour Bochartus thinks Lib. I. Canaan cap. 1. that Anak signifies as much as the Roman name Toropiatus being like to that Gaul whom Manlius vanquished And Ahiman signifies as much as Who is my Brother importing there was none to be compared with him Sesai he takes to be as much as Sixtius viz. Six Cubits high as Goliath was And Talmai he derives from Talam a Furrow as if he seemed in length to equal a Furrow in the Field These were the People that made the Israelites tremble for it is likely their whole Family were of a very large Stature though not so big as these And indeed they were so very terrible to all their Neighbours that it became a Proverbial saying in those Countries Who can stand before the Children of Anak IX Deut. 2. Now Hebron was built seven years before Zoan in Egypt The Egyptians boasted of the great Antiquity of their Nation and Cities But Moses shows that Hebron was built before the Capital City of their Country For so Zoan was and called in after Ages Tanis lying not far from that Mouth of the River Nile which from thence was called by Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Solomon will have it that Hebron was built by Cham one of the three Sons of Noah and the Father of Mizraim from whom the Egyptians descended But of this there is no certainty and the Gemara upon Sota cap. 7. saith It is not likely that a Man would build a House for his younger Son before he had built one for his elder for Canaan was the youngest of all the Sons of Cham X Gen. 6. Yet those Doctors are willing to suppose that Cham built both these Cities and therefore interpret the word banah which is rightly translated built as if it signified fruitful according to XVI Gen. 2. and make the Sense to be That Hebron was seven times more fruitful than Zoan Which is very foolish as upon other accounts so on this that Hebron was a strong place and therefore not fertile Verse 23 Ver. 23. And they came unto the Brook Eshchol A place which lay in a Valley at the foot of the Mountain I Deut. 24. And cut down from thence a Branch with one Cluster of Grapes This was done no doubt in some private place upon the Southern Borders of Canaan just as they were returning to the Camp of Israel again For it would have given the Country too great an Alarm if they had marched in the High-way with this Bunch upon their Shoulders And they bare it between two A great many Authors mention Vines and Grapes of an extraordinary bigness in those Eastern and Southern Countries I need only refer to Strabo who says the Vines in Margiana and other places were so big that two Men could scarce compass them with their Arms and that they produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bunch of Grapes of two Cubits Lib. II. Geograph p. 73. and Lib. XI p. 516. Which is in part justified by Olearius in his late Travels into Persia Book III. where he saith not far from Astracan he saw Vines whose Trunks were so thick that a Man could do no more than grasp them about with both his Arms. And Forsterus in his Dictionarium Hebraicum p. 862. saith there was a Preacher at Norimberg called Achacius who lived as a Monk eight Years in the Holy Land as they call it who told him upon his Sick-bed That in his time there were Clusters of Grapes at Hebron of such bigness that one single Kernel was sufficient to quench his Thirst a whole day when he was sick there of a Tympany J. Conradus Dieterius hath collected a great deal more to this purpose out of Leo Africanus and Nic. Radzivillius and other Authors in his Antiq Biblicae p. 249. And since him the most learned Huetius in his Quaestiones Alnetanae Lib. II. cap. 12. n. 24. where among other things he observes that Crete Chios and other Islands in the Archipelago afford Bunches of Grapes of ten pound weight sometimes of thirty six yea of forty And he mentions Grapes of a prodigious bigness in the Island of Madera Vpon a Staff See IV. 10. And they brought of the Pomegranates and Figs. Which grew in the parts nearest to the place where the Israelites were encamped Ver. 24. The place was called the Brook Eshcol because Verse 24 of the Cluster of Grapes which the Children of Israel cut down from thence That is when the Israelites got possession of the Land
dried up in Summer they were called Chersydrus because then they lived in dry places and in the hot Season had a most sharp stinging Poison Which as Nicander saith made such Inflamations as brought upon him that was stung by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innumerable griefs See Hierozoicon P. II. Lib. III. cap. 13. where he shows also they were flying Serpents of which the Prophet Isaiah speaks XIX 29. XXX 6. and that now was a hot Season wherein they were wont to be most venomous For Aaron dying the first day of the fifth Month which answers to the nineteenth of our July and they mourning for him thirty days after which followed their encounter with the Canaanites and then this murmuring and this punishment it must fall out in the latter end of August when the Dog-days were going out See Vossius de Orig. Progressu Idolol Lib. IV. cap. 56. And they bit the People This Aben-Ezra and others think was a Punishment suitable to their Sin which was evil speaking against the LORD by calumniating his Providence For Solomon compares a Calumniator to a Serpent which bites if it be not charmed X Eccles 11. It is a strange fancy of Fortunatus Licetus that Moses here speaks of a Disease bred in the Body which in Children is called Dracunculus and not of the biting of Serpents from without Lib. de Ortu Spontaneo Viventium cap. 51. For which there is no ground at all and on the contrary nothing more certain than that in Arabia and Egypt and other Countries of Africa there are such Serpents as are here described Yet Bartholinus seems to think that his Opinion may be defended against Ezekiel de Castro who confuted it See Epistol Medic. Centur. I. Epist 32. And much People of Israel died The whole Wilderness through which the Israelites marched so many years was full of fiery Serpents and Scorpions as Moses his words import VIII Deut. 15. which makes it the more wonderful that we never hear of their being bitten and killed by them until now But it is to be considered that they were protected by the Cloud from this and from all other dangers as the Hebrews well observe which now withdrew its shadow from them and let in the Serpents upon them Or rather as Moses here expresly saith God who had hitherto kept them off now sent them and perhaps brought them from remote parts of the Wilderness to infest the whole Congregation Verse 7 Ver. 7. Wherefore the People came to Moses and said we have sinned It doth not appear whether they were immediately sensible of their Sin and confessed it upon the biting of the Serpents and the direful effects of it or staid till there 〈…〉 â—reat Mortality among them It is likely they 〈…〉 made their Addresses to him but before a Remedy was found out by erecting the brazen Serpent many of them perished For we have sinned against the LORD and against thee They make a particular Acknowledgment of their Guilt as a Token of the Sincerity of their Repentance Pray unto the LORD that he take away the Serpents from us In the Hebrew the words take away the Serpent in the singular Number about which the Jews make a great many curious Observations as if there was one evil Angel that governed them all And if there be any truth in this Observation we Christians cannot but think these words point to the old Serpent the Devil who lost Sting by the lifting up Christ on the Cross as the brazen Serpent it here follows was lifted up for the Cure of the biting of those Serpents But the simple truth is that in this Language the Singular Number is often used collectively for the Plural As in VIII Exod. 6. The Frog came up and covered the Land i. e. a vast multitude of Frogs And so Moses speaks in the place just now named VIII Deut. 15. where he calls this Wilderness wherein they travelled a place of a fiery Serpent and Scorpion i. e. saith Jonathan full of such Creatures And Moses prayed for the People Here R. Becai and others observe the great Meekness and Charity of M ses and thence draw this Instruction That he of whom any one asks pardon for an Offence ought not to be hard-hearted but ready to forgive Thus Abraham prayed for Abimelech XX Gen. 17. Job for his Friends XLII 10. It would be a sin to do otherwise 1 Sam. XII 19 20 23. Ver. 8. And the LORD said unto Moses In answer to his Prayer Make thee a fiery Serpent The Figure of one of those Serpents which bite the People Abarbinel thinks that upon Moses his Prayer the Serpents were removed but still there remained many among the People sorely afflicted by the venomous effects of their biting for whose Cure God graciously gave this direction It is something strange that any learned Christian should so much admire the Egyptian Learning as not to forbear the mention of their incantations of Serpents when they speak of this relation which Moses makes concerning the brazen Serpent which God ordered him to set up Yet Sir John Marsham in his Chronicon sect 9. when he comes to treat of this Station of the Israelites at Tsalmona hath a long discourse to show how famous the Egyptians and other Nations were in this sort of Magick and thus concludes it that Moses putting this brazen Serpent upon a Perch non tam Serpentes igneos incantabat ne nocerent quà m eorum venenum extinguebant did not so much charm these Serpents that they should not hurt as extinguish their Venom This seems to me a Scurvy intimation that Moses had their Practises in his Mind but went beyond them He should have said Moses abominated their wicked Arts if they had any such in those days and directed the Israelites to look up to God for healing So the Jews themselves particularly Aben-Ezra who takes notice that some Superstitious People fancied that this Serpent was a Talisman made to receive I know not what Influence from the Stars But God forbid saith he God forbid we should have any such thought This was made by the Divine order the reason of which let us not scrupulously search They thought that is there was something extraordinary in it as Jonathan plainly declares in his Paraphrase of the last words of this verse he shall be healed if he direct his heart to the Name of the WORD of the LORD Where no Christian can forbear to think of our Blessed Saviour the Eternal WORD who was prefigured as I shall show in the following verse by the erecting of this Serpent here mentioned upon a Pole that all might look upon him and live And set it upon a Pole So high that every one in the Camp might see it For the word signifies such a Pole as made their Ensign or Banner to which all the Army was to resort Concerning this word Nes See Booetius Lib. II. cap. 4. And it shall come to pass that every one
Rabbah-Ammon i. e. the great City of the Ammonites For so we find in Stephanus de Vrbibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bochartus hath truly corrected it in his Preface to his Phaleg which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Ar as I said was the old Name of it II Deut. 29. XVI Isa 1. from whence came the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it retained in later Ages And the Lords of the High-places of Arnon The Masters or Owners as the word Baale may be translated of the High-places c. i. e. those that dwell in the strongest Forts of the Country Or as some fancy the Priests of the Places are here meant or rather their Temple where Baal was worshipped For we find a place in this Country called Bamoth-Baal XIII Josh 17. The High-places of Baal And it is evident this Poet triumphs in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over their Gods and their Religion as well as over them Verse 29 Ver. 29. Wo unto thee Moab He goes on to foretell the Calamity of the whole Country Thou art undone O People of Chemosh So he calls the Moabites who served as the Chaldee translates it or worshipped Chemosh as their God For so we read he was XLVIII Jerem. 7 13. 1 Kings XI 7. XI Judges 24. which St. Hierom thinks differs from Baal-Peor only in Name See Vossius de Orig. Progr Idolol Lib. II. cap. 8. Some take Chemosh to be Saturn particularly Scharastanius the manner of whose Worship see in Dr. Pocock's excellent Annotations in Specim Hist. Arab. p. 316. I shall only add That as the Moabites are called the People of Chemosh because they worshipped him as their God so the Israelites are called the People of the LORD and the People of God because they worshipped the LORD alone V Judges 11. 2 Sam XIV 13. For in the Days of Paganism as Mr. Mede observes every Country nay every City had their proper and peculiar Gods which were deemed as their Guardians and Protectors From whence the Nations themselves are expressed by the Name of their Gods That is evident from this place but it is not so plain that when God threatens to deliver up Israel to serve other Gods he means giving them up into the Hands of the People of strange Countries which he takes to be intended in IV Deut. 28. XXVIII 64. XVI Jerem. 16 c. See Book IV. p. 977. And so he thinks the words of David may be expounded 1 Sam. XXVI 19. They have driven me out this day from abiding in the Inheritance of the LORD saying Go serve other Gods i. e. banished me into the Country of Idolaters See Book III. p. 823. where this is more largely explained He hath given his Sons that escaped and his Daughters into Captivity unto Sihon King of the Amorites This is a manifest triumph over their god Chemosh who was not able to save his Worshippers whom he calls his Sons and his Daughters i. e. his Children who were under his Protection No he could not so much as preserve those that escaped the fury of the Sword but they were afterward taken Captive to make up part of the Triumph of Sihon King of the Amorites Ver. 30. We have shot at them Heshbon is perished Verse 30 even unto Dibon The Hebrew words vanniram abad Heshbon at h Dibon may as well if not better be translated their Light is perished or taken away from Heshbon unto Dibon So Forsterus in his Lexicon and the Tigurin Version and others That is their Glory is gone from one end of the Country to the other For Heshbon and Dibon were two famous places in this Territory XIII Josh 17. And some think this is the place called Dibon-Gad XXXIII 45. Which was the more noted because there Nebo one of their Gods was worshipped For in XV Isai 2. Dibon is mentioned as one of their High-places and there Nebo is lamented i. e. their God which was there worshipped When Hesychius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which no doubt is this Dibon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Place where the Moabites had a Temple See Selden de diis Syris Syntagm 2. cap. 12. We have laid them waste even unto Nophah Another place in that Country as appears by the words following Which reacheth unto Medeba That is the Territories of Nophah extended as far as Medeba which was certainly a place in the Country of Moab XV Isai 2. But the word reacheth is not in the Hebrew and the words without it may be thus truly translated and as far as Medeba For so the Hebrew Particle ascher is sometimes used to signifie simply and as VI Eccles 12. ascher mi and who can tell c. So here ascher ad and unto c. And here I think fit to note That it is likely these Verses were some part of the History of those Countries For a Poetical way of writing was in use before Prose as Strabo tells us Lib. I. Geograph p. 18. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All set or artificial Speech whether Historical or Rhetorical was but an imitation of Poetical Compositions the Ancients knowing no other Cadmus and Pherecydes and Hecataeus being the first who brought in this form of writing now in use See Salmasius in Solinum p. 841. and Cuperus in his Apotheosis Homeri p. 55. However this is certain that they who would instruct the People put their Lessons into Verse as Strabo there shows where he says p. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Ancients call Poetry the first Philosophy forming our Lives from tender years teaching good manners governing the passions and actions with pleasure For which cause the Greeks instituted their Children in their Cities by Poety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not merely for the sake of bare delectation but to form them to sobriety Ver. 31. Thus Israel dwelt in the Land of the Amorites Verse 31 This he mentions again to make it the more observed that this was the Country of the Amorites into which the Children of Israel entred not of the Moabites who had been expelled out of it as was notoriously known there being a Song in every Bodies mouth which continued the memory of it Ver. 32. And Moses sent to spy out Jaazer Another Verse 32 City formerly belonging to Moab but now in the possession of the Amorites Which the Israelites did not take at the first but after they had conquered all the Country before-mentioned they sent some Men to bring them Intelligence which way it was best to attack that City also and the Country about it It was not far from Mount Gilead 2 Sam. XXIV 5 6. 1 Chron. XXVI 31. and both of them were famous for good Pasture and therefore given to the Tribe of Reuben and Gad who had much Cattle XXXII of this Book 1 3 4 35 36. After the ten Tribes were carried Captive from their own Land
it fell into the Hands of the Moabites again as may be gathered from XLVIII Jerem. 32. And they took the Villages thereof As well as the City it self And drove out the Amorites that dwelt there If it had not been possessed by them they would not have meddled with it Ver. 33. And they turned Or returned as the LXX have it from Jaazer And went up by the way of Bashan A famous Verse 33 Mountain LXVIII Psal 15. lying more Northerly than the Country of Sihon and belonging also to the Amorites where was very rich Pasture and an excellent Breed of Cattle XXXII Deut. 14. XXII Psal 12. and stately Oaks XXVII Ezek. 6. And Og the King of Bashan The whole Country of which he was King had its Name from that Mountain and was called the Kingdom of Og in Bashan III Deut. 10. where he is said as well as Sihon to be a King of the Amorites v. 8. and v. 11. that he was of the Remnant of the Giants or of the Rephaim who were a mighty People in that Country of Bashan See XIV Gen. 5. which in after Ages was called Batanaea Went out against them To oppose their Passage He and all his People With all the Men of War in his Country To the Battle at Edrei A City near that Country afterward called Adara as St. Hierom tells us in his Book de Locis Hebraicis He offered the Israelites Battle which by God's order they accepted Verse 34 Ver. 34. And the LORD said unto Moses That he might report it to the People Fear him not They had reason to be courageous and not affrighted because he was a Giant having lately overcome a mightier King than he of which God puts them in mind in the end of this verse For I have delivered him into thy hand and all his People c. For their greater incouragement he adds his Promise on which he bids them rely as if they saw it already done that he would give them the Victory over Og and all his Forces and bestow upon them his Country This History Moses reports more at large III Deut. 1 2 3 c. Ver. 35. So they smote him and his Sons and all his Verse 35 People until there was none left him alive After they had overthrown him and his Army they pursued the Victory till they had destroyed all the People of the Country Some part of which held out longer than the rest as appears from XXXII 39 c. but at length was wholly subdued by Jair the Son of Manasseh who had all the Region of Argob given him for his pains XXXII 41. III Deut. 14. And they possessed his Land Wherein were sixty walled Cities besides a great many small Towns III Deut. 4 5. XIII Josh 30. All which was given to the half Tribe of Manasseh III Deut. 13. XIII Josh 29 30. 1 Kings IV. 13. CHAP. XXII Chapter XXII Ver. 1. AND the Children of Israel set forward Verse 1 In what Month of the fortieth Year this which follows fell out we cannot tell but it is likely in the seventh when they removed from the Mountains of Abarim XXI 20. XXXIII 48. And pithed in the plains of Moab Which had formerly belonged to the Moabites from whom it took its name but had been taken from them by the Amorites and now was in the possession of the Israelites On this side Jordan Unto which River this Plain extended and they pitched near to it from Beth-Jesimoth unto Abel-Shittim XXXIII 49. where they stayed till under the Conduct of Joshua they came to Jordan and passed over it III Josh 1. By Jericho Rather against Jericho as the LXX translate it For Jericho was on the other side of Jordan directly opposite to the place where they now pitched And therefore the Vulgar Latin translates or rather paraphrases it Where Jericho is situated beyond Jordan i. e. passing the Ford they came directly to Jericho Verse 2 Ver. 2. And Balak the Son of Zippor Who was King of the Moabites at this time and descended it is likely from the ancient Kings of that Country XXI 26. Saw all that Israel had done to the Amorites To Sihon and Og the two Kings of the Amorites as they are called III Deut. 8. who were such near Neighbours to Balak that he not only saw but considered as the word implies what a speedy Conquest the Israelites had made of their Country Verse 3 Ver. 3. And Moab was sore afraid of the People Lest they should expel them out of their Country as they had done the Amorites for they knew nothing of God's Command to the Israelites not to disturb them in their Possessions Some imagine but I see no good ground for it that they were afraid the Israelites should get possession of the Land of Canaan unto which they thought themselves perhaps to have a better Title being descended from the eldest Daughter of Lot who was the Son of Abraham's elder Brother for Abraham was the youngest Son of Terah But no Body can see any Right that this Descent gave Lot or his Children there being no Promise made of it by God to any Person but Abraham and his Posterity Because they were many Too strong for the Moabites to deal withal having conquered those who had been too hard for them and taken a great Territory from them XXI 26. And Moab was distressed because of the Children of Israel As Moses in his Song after they had passed the Red Sea foretold they would be XV Exod. 15. Ver. 4. And Moab said By Messengers which Verse 4 were sent it is most likely by the King and the Princes of the Country Vnto the Elders of Midian Who were their Neighbours and Confederates The Title of Elders it appears by this was given in other Nations as well as among the Israelites to the greatest Persons in their Countries or the Israelites after their manner so called Men every where who were in high Authority For these Persons who are here called Elders are called Kings XXXI 8. and Princes XIII Josh 21. In like manner they who in the seventh verse of this Chapter are called the Elders of Moab are in the next verse called the Princes of Moab Which it is evident was the ancient Language among the Egyptians L Gen. 7. unless we suppose Moses as I said to have spoken in the Language of the Jews and it is very likely was also the ancient Language of Phoenicia and the Countries thereabouts and perhaps in much remote parts For it is a known Story That when the Phoenicians fled before Joshua and forsook the Land of Canaan they fixed in Asrick where they left this name of Elders among the Carthaginians See Mr. Selden Lib. I. de Synedr cap. 14. p. 587 c. Midian This is not the Country wherein Jethro was a Prince for that was not far from Mount Sinai as appears from III Exod. 1. whereas this was remote from that place adjoyning to the Moabites and near
War and of those who staid at home but were able to go to War who were above Six hundred thousand XXVI 2 51. of which Twelve thousand who were employed in this Expedition were the fiftieth part And give them to the Levites Who were far more numerous than the Priests and therefore had a greater proportion of the Tribute Which keep the charge of the Tabernacle of the LORD See I. 50. III. 6 7 8. Ver. 31. And Moses and Eleazar the Priest did as Verse 31 the LORD commanded Moses This Command is peculiarly to Moses v. 25. but Eleazar was to assist him in the execution of it v. 26. and accordingly they took the Sum of the Prey both of Man and Beast and divided them between the Souldiers and People and levied a Tribute upon each for the LORD who ordered them to his Ministers Ver. 32. And the booty being the rest of the prey which the Men of Israel had caught i. e. Besides what was necessarily spent for their Subsistence during the War and while they lay out of the Camp v. 19. Was six hundred thousand and seventy thousand and five thousand sheep A vast stock far exceeding the number of Men of War which were in Israel Verse 33 Ver. 33. And threescore and twelve thousand beeves It seems their Country had good Pasture in it as well as Sheep-walks For as Arabia Foelix it is certain had agros latissimos fertilissimos as Pliny speaks Lib. VI. cap. 28. most spacious and Fertile Fields so Arabia Petraea in which Midian was did not wholly want them Verse 34 Ver. 34. And threescore and one thousand Asses The Countries about Judea abounding with Camels also particularly Arabia in which Job had a great number it may seem strange that we read of none here especially since they had vast numbers in following times VI Judges 5. VII 12. and the Ishmaelites with whom they were Associates in Trade had them long before this time XXXVII Gen. 27 36. But it is likely they did not yet find it for their profit to feed Camels of which they learnt to make a Trafick afterward no more than Mules of which we read nothing here nor indeed in Judea till the times of David It may be supposed that if they had Camels they were of that kind called Dromedaries which were famous in this Country in after Ages LX Isa 6. and that the People who escaped the slaughter fled away upon them And that there were other Beasts in this Country besides Beeves and Asses and Sheep and Goats seems to be plain from v. 30. where after the mention of these he adds of all manner of Beasts he should take a Portion for the Levites But of Camels or Dromedaries I suppose none were found Ver. 35. And thirty two thousand persons in all of women that had not known Man c. It appears by this to have been a very populous Country in which were so many Virgins Verse 35 Ver. 36. And the half which was the portion of them Verse 36 that went out to war was in number three hundred and seven and thirty thousand and five hundred Sheep There is no difficulty in this or in the following verses this being exactly the half of the whole number of Sheep mentioned v. 32. Ver. 37. And the LORD's Tribute of the Sheep Verse 37 was six hundred and threescore and fifteen Which is exactly one in five hundred out of this half of the Booty as God ordered v. 28. Ver. 38. And the Beeves were thirty and six thousand Verse 38 whereof the LORD's Tribute was threescore and twelve The very same proportions are observed here as in the Sheep which appears by comparing this verse with v. 33. And the two next verses 39 40. give the same account of the Asses and the Persons which were as exactly divided and the LORD had the same portion of them as v. 34 35. compared with these demonstrate Ver. 41. And Moses gave the Tribute which was the Verse 41 LORD 's Heave-offering unto Eleazar the Priest c. This is recorded to show how faithful Moses was in performing obedience to God's Commands v. 29. and far from desiring the smallest Portion for himself out of so great a Booty Which if he had acted by his own private Spirit he would scarce have avoided Ver. 42. And of the Children of Israel's half which Verse 42 Moses divided from the Men that warred There is nothing here nor in the following verses to v. 48. but a Repetition of what was said concerning the other half before-mentioned to show that the same exactness was observed both in the Division of the Prey among the People and in taking out of it such a Portion as God assigned to the Levites which was one out of fifty as out of the Men of Wars part one out of five hundred v. 28 30. Verse 48 Ver. 48. And the Officers which were over thousands of the Host the Captains of thousands and Captains of hundreds came near unto Moses The first words of this verse seem to suppose that there were other great Officers as well as the General who were above the Captains over thousands and the Captains over hundreds which is very probable Verse 49 Ver. 49. And they said unto Moses thy Servants c. The greatest Men speak with the greatest Reverence to Moses who was in the place of God Have taken the sum of the men of war which are under our charge Made a muster of them as we now speak at our return from the War And there lacketh not one man of us A wonderful Victory which shows the War was the LORD's v. 3. Who struck such a Terror into them that one would think they turn'd their backs and did not strike a stroke against the Israelites Verse 50 Ver. 50. We have therefore brought an Oblation for the LORD For the Uses of the Sanctuary either in purchasing Sacrifices or maintaining God's Ministers c. For KORBAN signifies every thing that is given to God though not sacrificed upon the Altar What every man hath gotten All of them offered something to the LORD out of the Spoil he had gotten according to the Piety of ancient Times XIV Gen. 20. For we find no Precept in the Law for this and yet it was constantly practised by David in after times 2 Sam. VIII 11 12. and by the Officers of his Army 1 Chron. XXVI 26 27. and by other Men Samuel Saul Abner c. v. 28 c. Jewels of Gold Vessels as the Hebrew word signifies or all manner of Ornaments made of Gold the Particulars of which follow viz. Chains Bracelets c. But the Hierusalem Vaâ—gum takes these Jewels as we translate it to have been the golden Attire about the Heads of their Women Chains These are commonly thought to have been the Ornaments or their Arms. But they may as well be thought to have been used about their Legs or their Necks Bracelets These it is apparent were Ornaments about
their Wrists or Hands XXIV Gen. 47. XVI Ezek. 11. Rings They were Ornaments of the Fingers XLI Gen. 42. III Esther 10. Ear-rings Nothing more common in those Countries especially among the Midianites and Ishmaelites as we find VIII Judges 24 25 26. where there is a different word used to express this Ornament yet the word Hagil here used certainly signifying something round and the Ornaments incompassing the Arms and other parts being before-mentioned it cannot well be thought to denote any thing but Rings in their Ears And so we translate it XVI Ezek. 12. And Tablets Some Ornaments about the Breasts See XXXV Exod. 22. To make an Atonement for our Souls before the LORD For the Guilt of which Moses accused them v. 14. or any other which they had contracted in the War Verse 52 Ver. 52. And all the Gold of the Offering which they offered up to the LORD c. was sixteen thousand seven hundred and fifty shekels It hath been observed before that Three thousand Shekels made a Talent and therefore their Offering amounted to above Five Talents and an half Verse 53 Ver. 53. For the men of war had taken spoil every man for himself Or rather had taken the Spoil mentioned v. 12. of which part of the Booty no Division was made between the Men of War and the People v. 26. but they kept it intirely to themselves and now very gratefully made a Present of a considerable part of it to the LORD See v. 12. where the word Spoil is used strictly for a part of the Booty distinct from the other two the Captives and the Prey and so it signifies here Verse 54 Ver. 54. And Moses and Eleazar the Priest took the Gold This was said before v. 51. and therefore the sence here is that having received it as an Offering to the LORD they brought it into the Tabernacle of the Congregation as it here follows in the conclusion of this verse Of the Captains of thousands and of hundreds It was not their Oblation only but the Oblation of every one of the Men of War v. 50 51. But the Commanders received it from the common Soldiers and presented it unto Moses and Eleazar from the whole Host And brought it into the Tabernacle for a Memorial for the Children of Israel before the LORD That God might be mindful of them i. e. propitious to them who were so grateful to him for his Benefits The Hierusalem Targum upon v. 50. fancies these Officers to have represented to Moses their great Chastity when they made this Offering saying We broke into the Chambers and Closets of the Kings of Midian and there we saw their beautiful and charming Daughters from whom we took the golden Ornaments upon their Heads and in their Ears and on their Arms their Fingers and Breasts but did not cast a wanton look upon one of them And therefore they hoped this Oblation they made would rise up for them in the Day of the great Judgment as a Reconciliation for their Souls before the LORD CHAP. XXXII Chapter XXXII Ver. 1. NOW the Children of Reuben and the Children Verse 1 of Gad. Here the Children of Reuben who was Jacob's First-born are mentioned in the first place but in the rest of the Chapter v. 2 6 25 29 32. the Children of Gad are constantly first mentioned because they were the first Movers of that which follows as the Hebrews conjecture Had a very great multitude of Cattle More than any other Tribe And when they saw the Land of Jazer Which was lately taken from the Amorites after they had slain Sihon their King XXI 32. This City and Country belonging to it were near to the Spring of the River Arnon and there is frequent mention of it in the Book of Joshua and in Isaiah XVI 8 9. and Jeremiah XLVIII 34. And the Land of Gilead A noble Country so called from the Mountain Gilead which bounded it on the East as Jordan did on the West the River Jabbok on the South and Mount Libanus on the North. That behold the place was a place of Cattle Which in the fourth verse is called a Land of Cattle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX translate it fit for feeding of Cattle being famous for Pasture and other grazing Ground For Bashan was in this Country III Deut. 12 13. where every one knows the largest and fattest Oxen were bred XXII Psal 12. and Sheep also XXXII Deut. 14. and therefore is joyned with Gilead VII Micah 14. which being woody and mountainous in some part of it was no less famous for breeding Goats See IV Cantic 1. which delight to brouse on such Trees as Mount Gilead abounded withal See Bochartus in his Hierozoicon P. I. Lib. II. cap. 51. Verse 2 Ver. 2. And the Children of Gad and the Children of Reuben Neither here nor in the foregoing verse is there any mention of the Children of Manasseh half of which had their Portion in this Country because they were neither the Contrivers nor Movers of this but it is most probable had a lot assigned them here because these Countries were too much for the other two Tribes alone and they of Manasseh had much Cattle also Came and spake unto Moses and Eleazar and the Princes of the Congregation Who were wont often to assemble to dispatch Publick Affairs XXVII 2. XXX 1. Ver. 3. Ataroth A place which was part of the Verse 3 Portion of Gad as appears by v. 34. And Dibon This is mentioned as a place in the Kingdom of Sihon XXI 30. and was given to Gad also as we read v. 34. And Jazer See v. 1. and 35. where we find this also belonged unto Gad. And Nimrah Called Beth-Nimrah v. 36. and given to the same Tribe It is usual I observed before for the Hebrews to cut off the first part of the Names of places for brevity sake XXV 1. but this place is elsewhere called at length Beth-Nimrah XIII Josh 27. where it is mentioned as a part of Sihon's Kingdom and signifies as much as Domus Pardorum an Habitation of Leopards So Bochartus who observes that when both Isaiah XV. 6. and Jeremiah XLVIII 34. speak of the Waters of Nimrim they mean this very place Which was given to Gad but in the days of those Prophets mentioned as in the Country of the Moabites who had usurped upon their Neighbours the Gadites and taken this Place from them as they had done Jazer also as appears from the places above-mentioned XVI Isa 8 9. XLVIII Jerem. 34. And Heshbon The principal City of Sihon King of the Amorites XXI 26 27 28. and was given to the Reubenites v. 37. And Elealah This is frequently mentioned with Heshbon as a Place adjoyning to it v. 37. XVI Isa 9. And Sheban Called also Shibmah v. 37. and Sibmah XVI Isa 8 9. XLVIII Jerem. 31. where it appears to have been a Place famous for Vines and in the days of that Prophet was faln into the Hands of the
the Spies Then he fought against Israel He marched out of his Country with an Army and fell upon the Israelites as they passed that way And took some of them Prisoners He attacked it 's likely at first only the Skirts of their Camp where he surprised some of them and carried them away captive as the words are in the Hebrew Verse 2 Ver. 2. And Israel vowed a vow unto the LORD It was resolved it seems that they should engage them but the Israelites being afraid of them because they were unexperienced in War implored the Divine Aid by this Solemn Vow If thou wilt indeed deliver this People into my hand Give us the Victory over them Then will I utterly destroy their Cities They vow to reserve none of the Spoil to their own use but devote it all to destruction For such was the Nature of this Vow called Cherem See XXVII Lev. 29. Ver. 3. And the LORD hearkned to the voice of Verse 3 Israel He approved their Vow And delivered up the Canaanites The Israelites vanquished their Army And they utterly destroyed them and their Cities Utterly devoted them to destruction according to their Vow For they did not now actually destroy them they remaining when Joshua came to Canaan who executed this Cherem or Curse upon them XII 14. Which if it had been executed now they must have entred into the Land of Canaan at this time from whence we cannot imagine they would have returned to march further about before they got into it but have gone on to prosecute their Victory by subduing the Country as they had begun And he called the name of the place Hormah From the Cherem or Herem as some write it which was pronounced against it Which when it was put in execution this Name became more proper to it I Judges 17. Ver. 4. And they journeyed from Mount Hor. Where Verse 4 their Camp was pitched when the King of Arad assaulted them and whither they returned after they had overthrown him By the way of the Red Sea Towards Ezion-Gaber as we read II Deut. 8. To compass the Land of Edom. Which extended it self unto the Red Sea And the Soul of the People was much discouraged because of the way The word we translate discouraged signifies two things to faint and to breathe short through the anguish and bitterness of ones Spirit VI Exod. 9. And secondly to be angry at or at least impatient by reason of some Trouble And so it may be best taken in this place as Buxtorfius observes in Histor Serp. Aenei cap. 1. not simply for their being tired with a tedious long and troublesome March but that accompanied with no small Indignation and Wrath. Which did not only burn within but broke out into words of great Impatience as appears by what follows Whence the Hebrew words Ketzar-Ruach short of Spirit signifies Angry or Hasty XIV Prov. 29. and in XXI Job 4. we translate it troubled and in XI Zach. 8. loathed where it had better been translated I was angry with them Now that which made the People thus fret or faint if we will have it so interpreted was the way wherein they were now led which was about the Land of Edom. For when they were come towards Canaan in the middle of the fortieth Year at the end of which they were promised to enter in and possess it they are carried back again towards the Red Sea whether God had sent their Fathers after they had brought a false Report upon the Land XIV 25. This made them think perhaps that they should never come to Canaan or at least it was tedious to march such a great way about after they had been kept so long from their Inheritance and were lately in such hopes of it when Moses demanded a passage into it through the Country of Edom. Ver. 5. And the People spake against God and against Moses This shows they were in a very great rage which made them so forgetful of their Duty as to charge God himself with ill Conduct Whereas Verse 5 their Fathers were wont only to murmur against Moses and Aaron Wherefore have ye brought us out of Egypt The Hebrew word heelithunu made us to go up is a strange word as Dr. Lightfoot calls it in this Language declaring the great fume they were in when they uttered it To die in the Wilderness As if they had said so Abarbinel explains it what can we expect or hope for but Death from this long stay in the Wilderness For there is no Bread neither is there any Water For we want the most necessary things for the support of Life as he also well explains it which they spake in a rage for they had both by a miraculous Providence over them They themselves immediately confess they had Manna and they had lately received Water out of a Rock But nothing would satisfie unless they were brought to a Country where Bread and Water was to be had without a Miracle For the meaning of their Complaint was that God did not deal with them as he did with other People who to speak in our Phrase do not live from hand to mouth As the Israelites did who had Bread given them only to suffice for one day and no more and that such Bread as they despised It is likely also they began now to want Water again which did not follow them as formerly out of the Rock and what they had in their Vessels perhaps was near spent And our Soul loatheth this light Bread As for the Bread God bestowed upon them they were so far from being satisfied with it that they loath it and call it by the scornful Name of Light Bread So we translate the Hebrew word Hakkilkel which being the doubling of a word which signifies light or vile in that Language imports as much as very despicable exceeding vile or as the LXX translate it very empty having no Substance in it to fill their Stomachs So Abarbinel expounds this passage We are tired with long Journeys which require more solid Bread than this to support us Verse 6 Ver. 6. And the LORD sent fiery Serpents among the People So most of the Jews translates this place taking Seraphim for an Adjective as Grammarians speak and consequently rightly translated fiery But there are those who take it to signifie a peculiar sort of Serpents being added to Nechashim Serpents by way of opposition as they speak and signifying such Serpents as the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Pliny reckons among the Sceleratissimi Serpentes most pernicious Serpents Lib. XXIV cap. 13. Or as others will have it those called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they made great Inflamations in Mens Bodies and an unquenchable thirst being also of a flame colour But the famous Bochartus hath alledged a great many Arguments to prove that they were a sort of Serpents called Hydrus because in Winter they lived in Fens and Marshes which being
the words of the Book of the Wars of the Lord And the meaning of them is That the King of the Amorites took all these Places by a sudden furious Invasion which Moses therefore punctually recites to show that the Country of the Moabites now reached no further than Arnon All the Brooks or Torrents and all the Effusions of Water as far as Arnon i. e. all the Country about them being taken from them by the Amorites in whose possession it now was and perhaps had been a long time And therefore the Israelites took nothing from the Moabites when they conquered this Country as was said before nor from the Ammonites neither part of whose Country the Amorites also had got from them III Deut. 11. and the Israelites took from the Amorites when they conquered Sihon and Og and it fell to the share of the Gadites XIII Josh 25. Ver. 16. And from thence they went to Beer A Verse 16 Place which took its Name from the Pit or Well which was here digged by God's order as the next words tell us That is the Well whereof the LORD spake unto Moses That is saith Abarbinel that Place was remarkable for the Well that God gave us of his own accord without our Petition which he prevented by bidding Moses dig it for us Gather the People together and I will give them Water Which they now again wanted being removed from the River Arnon but did not murmur about it as they had done formerly and therefore God most graciously when he saw their Distress provided it for them Verse 17 Ver. 17. Then Israel sang this Song This extraordinary Kindness of God which prevented their Prayers and gave them Water out of his own good Pleasure alone as Abarbinel speaks transported them with such Joy that it made them express their Thankfulness in this Song Spring up O Well As soon as they saw Moses and the Princes thrust their Staves into the Earth and the Water began to bubble up they said with a loud voice Come up O Well that is let Waters flow abundantly to satisfie us all Sing ye unto it Or as it is in the Margin Answer unto it The manner of the Hebrews was anciently to sing their Songs of Praise alternately as appears from XV Exod. 20. And so one Company having said Spring up O Well which it's likely they repeated often they called to the rest to answer to them which they did I suppose in the following words Verse 18 Ver. 18. The Princes i. e. The LXX Elders and Heads of the Tribes Digged the Well Very easily only turning up the Earth with their Staves The Nobles of the People digged it The other side of the Quire perhaps took up the Song again repeating the Sence of what the former Company had said By the direction of the Law-giver Or Together with the Law-givers who began the Work and whose Example they followed With their Staves With no more labour but only thrusting their Staves into the Ground and turning up the Earth For as R. Levi ben Gersom takes it the Ground here being Sandy and very soft was easily penetrated though they were not likely to find Water in it But they believing Moses and following his direction God sent it copiously unto them and with no more pains than a Scribe takes when he writes with his Pen. For so he translates the Hebrew word Mechokek which we render Law-giver a Scribe or Doctor of the Law And from the Wilderness Mentioned v. 13. They went to Mattanah This and the place following are otherwise named in the XXXIIIth Chapter as the forenamed ben Gersom understands it But others think these were not Stations which alone Moses gives an account of in the XXXIIIth Chapter where the Israelites pitched their Tents but Places through which they passed till they came to the Station from whence they sent to Sihon for leave to pass through his Country Ver. 19. And from Mattanah to Nahahel c. This Verse 19 as well as the place next mentioned in this verse seems to have been on the Borders of Moab Ver. 20. And from Bamoth in the Valley Rather From Bamoth which signifies a very high place to the Valley Or it may be translated from Bamoth a Valley that is there is a Valley in the Field of Moab c. unto which they came next for some such thing must be understood That is in the Country of Moab Or near to it To the top of Pisgah Or To the beginning as the Hebrew word Rosch may be interpreted of the high Mount Pisgah That is they pitched at the foot of it where the Mountain began which Mountain was a part of the Mountains of Abarim as appears from XXXII Deut. 49. XXXIV 1. Which looks towards Jeshimon Or Towards the Wilderness For so R. Levi ben Gersom interprets it to a Land that was shemumah untilled and desolate viz. to the Wilderness of Kedemoth where they pitched and settled their Camp and from thence sent Messengers to Sihon Verse 21 Ver. 21. And Israel sent Messengers to Sihon King of the Amorites These Messengers were sent from the Wilderness of Kedemoth which was in the Skirts of his Country II Deut. 26. or lay just upon it For there was a City of this Name in that Country which was given to Reuben in the Division of the Land XIII Josh 18. Verse 22 Ver. 22. Let me pass through thy Land They do not seem to desire a Passage through the midst of his Country but only the extream Parts of it which would have much shortned their Journey to the Fords of Jordan We will not turn into the Fields or into the Vineyards we will not drink of the Waters of the Well c. This is the very same civil Message which they sent to Edom XX. 17. By whose Example they pressed Sihon to grant them at least as much as the Edomites and Moabites had done See II Deut. 28 29. Verse 23 Ver. 23. And Sihon would not suffer Israel to pass through his Border This shows that they askt only to pass through the Skirts of his Country See II Deut. 30. But Sihon gathered all his People together He not only refused to grant their Request but came in an Hostile manner with all the Forces he could raise to oppose their passage over Arnon And went out against Israel into the Wilderness From whence they sent their friendly Message to him v. 21. which Moses in II Deut. 26. calls Words of Peace And he came to Jahaz A City it is probable belonging to the Moabites whether the Israelites perhaps retreated when Sihon denied them a Passage through his Country For Isaiah plainly mentions Jahaz as a place either in the Country of Moab or near it XV. 4. and Jeremiah also calling it Jahazah XLVIII 21. And fought against Israel Who had orders from God not to decline the Battle as they did with the Edomites and the Moabites and assured them of Victory II Deut. 31.