And the Hangings of the Court See Verse 26 XXVII Exod. 9. And the Curtain for the Door of the Court XXVI Exod 16. Which is by the Tabernacle and by the Altar round about Or as the Hebrew particle al may be translated is over or upon the Tabernacle c. That is this Curtain at the Door and the Hangings of the Court compassed the Tabernacle and the Altar of Burnt-offerings which stood at the Door of it XL Exod. 19. round about so that they were not exposed to common fight For these Gershonites had nothing to do with the Altar it self which was the Charge of the Kohathites v. 31. And the Cords of it This seems to refer not merely to the Curtain for the Door of the Court but to all that went before viz. the Cords whereby those Hangings were stretched out and fastned by Pins to the Wood-work of the Tabernacle For the Cords of that belonged to the Custody of the Sons of Merari v. 37. and we find Pins and Cords as well for the Tabernacle that is the Hangings as for the Court i. e. the Boards c. XXXV Exod. 18. For all the Service thereof Of this part of the House of God as appears from v. 31 and 36. where this is repeated with respect to the other parts of it Verse 27 Ver. 27. And of Kohath was the Family of the Amramites c. He was the second Son of Levi and had as many more Families sprung from him as from the Eldest among which was the Family of the Amramites of which were Moses and Aaron Verse 28 Ver. 28. In the number of all the Males c. Though there were four Families of the Kohathites and but two of the Gershonites yet the latter were as numerous as they within Eleven hundred Keeping the Charge of the Sanctuary Of what belonged to the holy Place which was committed to their Charge as it follows afterward and they were instructed in it betimes Verse 29 Ver. 29. The Families of the Sons of Kohath shall pitch on the side of the Tabernacle southward Between the Tabernacle ond the Standard of Reuben II. 10. Verse 30 Ver. 30. And the Chief of the House of the Father of the Families of the Kohathites shall be Elizaphan the Son of Vzziel There was a Commander in Chief appointed over this Body of the Levites who was chosen out of the youngest Family of the Kohathites But it is observable there were no Standards belonging to any of these Bodies they being designed for other Service and not for War Ver. 31. And their Charge shall be the Ark and the Verse 31 Table and the Candlestick The Sanctuary as was said before v. 28. being committed to their Custody the Particulars are here mentioned which were the most precious of all the holy Things With which the Kohathites had the honour to be intrusted though a younger Family than those descended from Gershon because Moses and Aaron were of it being of the Family of the Amramites Which is the reason why the Kohathites are reckoned first in the next Chapter v. 2. and that of the XLVIII Cities given to the Levites by Joshua almost half of them fell to their Families XXI Josh 4 5. The Altars Both the Altar of Burnt-offerings and the Altar of Incense And the Vessels of the Sanctuary wherewith they i. e. the Priests minister See XXV Exod. 29. XXXVII 16. And the hanging That is the Vail before the most Holy Place for all other Hangings were under the care of the Gershonites v. 25 26. wherein the Ark was wrapt when they carried it IV. 5. And all the Service thereof Whatsoever belonged to this part of God's House See v. 26. and the Particulars are mentioned in the next Chapter v. 7 9 14. Ver. 32. And Eleazar the Son of Aaron shall be chief Verse 32 over the Chief of the Levites There was one Officer in chief set over each of these great Families of the Gershonites v. 24. of the Kohathites v. 30. and the Merarites v. 35. And over all these Chiefs there is now appointed a supreme Chief who was to govern them as they governed those under them and that was Eleazar who was more than a Levite being the eldest Son of Aaron the High Priest And have the over-sight of them that keep the charge of the Sanctuary But more particularly Eleazar was to super-vise those that had the Sanctuary under their care That is all the Rohathites and Elizaphan their chief v. 20. Verse 33 34. Ver. 33 34. Of Merari was the Family of the Mahlites and the Family of the Mushites c. Nothing is observable of these but that they were the fewest in number being thirteen hundred less than the Children of Gershon v. 22. Verse 35 Ver. 35. These shall pitch on the side of the Tabernacle Northward Opposite to the Kohathites between the Standard of Dan and the Sanctuary II. 25. Verse 36 Ver. 36. And under the Custody and Charge of the Sons of Merari shall be the Boards of the Tabernacle c. Concerning all the things mentioned in this and in the next Verse See XXVI Exod. 15 16 c. XXVII 10 11 12 c. and the next Chapter of this Book v. 31 32. Verse 37 Ver. 37. And their Cords These are different from those before mentioned v. 27. as I noted there Verse 38 Ver. 38. But those that encamp before the Tabernacle towards the East Where the Entrance into it was Even before the Tabernacle of the Congregation Eastward He would have this Station observed as much excelling the rest Shall be Moses and Aaron and his Sons There were but three Bodies of the Levites descended from the three Sons of Levi v. 1. and therefore none left to guard this side of the Tabernacle but Moses and Aaron and their Families who lay between the Standard of Judah and the Tabernacle see Chap. II. v. 3. which was the most honourable Post as I there noted Where the Priests were with great reason placed together with the chief Governor of all Moses because they were to guard the Holy Place that none might go into it but themselves Keeping the charge of the Sanctuary Of the Entrance into it For the charge of the Children of Israel Which it concerned every one of the Children of Israel should be kept sacred See v. 7. And the Stranger that cometh nigh shall be put to Death No Man that was not of the House of Aaron though a Levite was upon the peril of his life to enter into the Sanctuary Of which they had the charge See v. 10. Ver. 39. All that were numbred of the Levites which Verse 39 Moses and Aaron numbred at the Commandment of the LORD This looks like a Contradiction to the Observation I made v. 14.16 But Aaron's numbring here in all Probability is only his agreeing that this was a true Account which Moses took of the Tribe of Levi. For Moses still continues to be alone concerned in numbring the
Hammikdash cap. 9. are appointed and none other to lay things in order for Sacrifice I Lev. 5. and to burn the Fat of the Peace-offerings upon the Altar III Lev. 8. His Daughters were uncapable of it and so were all those that descended from them The same may be said of the Levites Ver. 5. And ye shall keep That is the Priests were bound to do what follows The charge of the Sanctuary Whereas they alone Verse 5 were to minister so they were to take care of all the holy Things therein contained the Shew-bread Lamps c. and to cover them when they were to be removed IV. 5 6 c. And the charge of the Altar Of Burnt-offering where they only were to offer Sacrifice and to take care of every thing belonging to it IV. 3 14. That there be no wrath any more upon the Children of Israel That you may by your care and constant Admonitions prevent the Children of Israel from running into such Prophanations much more from such Intrusions into the Sacred Offices as may bring God's most high Displeasure again upon them Verse 6 Ver. 6. And I behold I have taken your Brethren the Levites from among the Children of Israel III. 12 41 45. VIII 6 16 18. The Levites are again called their Brethren that the Priests might not despise them because they served in a lower Condition but treat them with Kindness and Brotherly Affection To you are they given as a gift See III. 9. but especially VIII 19. For the LORD To assist you in your ministry to the LORD To do the Service of the Tabernacle of the Congregation This hath been repeated very often III. 7 8. IV. 3 4 23 c. VIII 19 22 24. and here is mentioned again that the Levites might be possessed with this opinion that they were but Ministers to the Priests and therefore ought not to presume hereafter to aspire as Korah did to the Office of Priesthood Ver. 7. Therefore thou and thy Sons with thee shall keep your Priests Office Preserve it to your selves and suffer no other Person to invade it For every thing of the Altar These words and Verse 7 the following briefly declare what is meant by the Priests Office First To offer Sacrifice at the Altar of Burnt-offering and sprinkle the Blood c. And within the Veil Next to perform all the Service of God within the Sanctuary For in the Hebrew the words are and for within the Veil which is a short form of Speech importing both all that was to be done in the Sanctuary by the Sons of Aaron as burning Incense putting on the Shrew-bread and lighting the Lamps and likewise all that was to be done in the most Holy Place by Aaron himself on the Day of Atonement For the word Paroceth always signifies the inner Veil before the most Holy Place the outward Veil being constantly called Masack And therefore the exactest Translation of the Hebrew words lemibbeth laparoceth is this for within the House i. e. the Holy Place for the Veil i. e. with the Veil in the most Holy Place And ye shall serve In these Places ye alone shall serve and imploy no Body else I have given your Priests Office unto you as a Service of gift He would have the Levites to know that Aaron and his Sons had not arrogantly usurped this Office of ministring alone at both the Altars but he had freely bestowed it upon them and appropriated it unto them And the Stranger Though a Levite if he be not of the Family of Aaron That cometh nigh Presumes to offer Sacrifices at the Altar of Burnt-offering or Incense at the golden Altar Shall be put to death This is repeated by reason of the late Rebellion of Korah and his Complices who aspiring to the Priesthood came to a fearful end See III. 10. Verse 8 Ver. 8. And the LORD spake unto Aaron saying Having told him in the foregoing part of the Chapter particularly in the foregoing verse what should be the Work of him and his Sons he proceeds to tell him what recompence he should have for his Service at the Altar of Burnt-offerings and in the Sanctuary Of which he gives him a large account from this verse to the 20th that he might want no incouragement to Care and Diligence in his Employment Behold I also I have given thee the charge He bids him observe the large Grant which he now makes him as well as the Work he had laid upon him For by giving him the charge of what follows he means bestowing them upon him for his own use with a Charge to let none have them but himself Of my Heave-offerings of all the hallowed things of the Children of Israel See VII Lev. 34. and below v. 11. of this Chapter Vnto thee have I given them by reason of the anointing Because thou art Consecrated by being anointed with the Holy Oyl to the Office of a Priest VIII Lev. 12. And to thy Sons by an Ordinance for ever See VII Lev. 34. Ver. 9. This shall be thine of the most holy things He begins with those things which might be eaten only by the Priests themselves Reserved from the fire From the Altar of Burnt-offering Verse 9 for there were some things called most holy which were their Portion that came not from thence but out of the Sanctuary viz. the twelve Cakes which were taken off the Table and given to Aaron and his Sons every Sabbath Day XXIV Lev. 5 6 7 8 9. Every Oblation of theirs In the Hebrew all their Korbans which is a larger word than Sebach comprehending not only such Sacrifices as were killed at the Altar which are properly called Zebachim but all the Mincha's or Meat-offerings as we translate it which were of things inanimate And the Sacrifices of Birds also whose Blood was never poured out at the Altar And therefore Korban seems here to be a general word comprehending all the Particulars which follow especially if all be translated exactly as the words are in the Hebrew Every Meat-offering of theirs c. In the Hebrew the words are For all their Meat-offerings Which makes the sence plainer if the whole be thus translated All their Korbans or Oblations for all their Meat-offerings and for all their Sin-offerings and for all their Trespass-offerings of all which the Priest had a part Concerning the Meat-offerings or rather the Bread-offerings for so Mincha may most fitly be translated the Sacrifices being Flesh which were not eaten without Bread and Drink that were their Concomitants See II Lev. 3 10. VI. 15 16. Whâ—â—e the Flesh of the Sin-offerings except those 〈…〉 was brought into the most Holy Place is 〈…〉 unto them v. 26. And so are the Trespass 〈…〉 so in the next Chapter VII Lev. 6 7. As for Burnt-offerings they were wholly the LORD's and Peace-offerings were not accounted things most holy but reckoned among the less holy as appears from v. 11. of this present Chapter Which they shall render unto me
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
them So this word bring near signifies to offer them unto God As they were VIII 10 11. Before Aaron the Priest In his presence That they may minister unto him Unto Aaron and the rest of the Priests who were the immediate Ministers of God and the Levites were given to minister unto them Which they did many ways especially while they remain'd in the Wilderness where they had a peculiar Charge which otherwise would have been incumbent on the Priests not only to guard the Tabernacle and keep a Watch night and day about it but also to take it down and to carry it when they removed and to set it up again when they rested as we read in the following part of this Chapter and in the next When they came into the Land of Canaan and were settled there they had less to do of this kind But as the Charge of the Tabernacle still lay upon them as it had done before so did other Works in the Courts of the LORD'S House and in the Chambers where they waited on the Priests which are particularly mentioned in 1 Chron. XXIII 28 29 c. And in David's time their Work was still more increased for he appointed them to be Singers in the House of the LORD and to play upon several sorts of Instruments 1 Chron. XXV which they did Morning and Evening 1 Chron. XXIII 30. Porters perhaps there were before who stood at the several Gates of the Tabernacle as afterward of the Temple and are said therein to minister in the House of the LORD 1 Chron. XXVI 12. as also Guards of the Treasury of God's House and of things dedicated to him v. 20. But as he increased the number of them so he settled them in their Courses that there might be a constant Attendance with greater ease As for those of them that were made Judges and Officers not only in Matters concerning the LORD but in the Service of the King as we read there 1 Chron. XXVI 29 30. it no more belongs to what is said of them here than what follows there v. 31. that there were found among them mighty Men of Valour See upon v. 10. Verse 7 Ver. 7. And they shall keep his Charge and the charge of the whole Congregation It highly concerned Aaron in particular and the whole Congregation in general that the Tabernacle should be well guarded And this was the Levites great business at present who took this Charge from off their hands by attending that Service which all of them were bound to perform Before the Tabernacle of the Congregation This exactly expresses in what their Ministry consisted which was not performed in the Tabernacle where the Priests only officiated in the Holy Place as the High Priest in the most Holy but before it in the External Part of it where they assisted the Priests in their Service To do the Service of the Tabernacle Such Service as I have mentioned before v. 6. Ver. 8. And they shall keep By guarding them and keeping a continual Watch about them Verse 8 All the Instruments of the Tabernacle of the Congregation Every thing belonging to it And the charge of the Children of Israel to do the Service of the Tabernacle By which Service at the Tabernacle they took upon them the Charge which otherwise was incumbent on the whole Congregation who were to take care that the holy Things were kept both safe and secure and also separate to the Sacred Uses to which they were appointed These words which are often repeated to do the Service of the Tabernacle are to be carefully noted because the Levites did not serve in the Tabernacle which belonged only to the Priests but served the Tabernacle by guarding it and taking it down and carrying it c. as was said before Ver. 9. And thou shalt give the Levites unto Aaron Verse 9 and to his Sons They were first presented unto God v. 6. and God bestowed them as a Gift upon the Priests See VIII 19. They are wholly given unto him out of the Children of Israel To attend upon the Priests and to obey their Orders for which they paid them nothing but they were to do it freely being given to them to be their Servants by God who paid them their Wages Ver. 10. And thou shalt appoint Aaron and his Sons Verse 10 and they shall wait on their Priests Office Or thou shalt appoint them to wait on their Priesthood Which he had shown before was very different from the Levitical Office but to make them more mindful of their Dignity he repeats it again that Aaron and his Sons alone should officiate as Priests viz. in offering Sacrifice in setting the Bread upon the Holy Table looking after the Lights and burning Incense Which they were to perform in their own Persons and not appoint any others as their Deputies to do them for none of these things could be performed by the Levites Whose business it was to look after the fine Flour of which the Bread was made to prepare it and the Frankincense which was to be burnt and abundance of such like things which are particularly mentioned 1 Chron. IX 27 28 29 31 32. But they could not make the Anointing Oyl or the sweet Perfume mentioned XXX Exod. 23 34. for they were most holy and therefore the Priests only could compound them And the Stranger that cometh nigh By Stranger is meant any one though a Levite that was not of the Sons of Aaron who alone had the priviledge to approach unto God Shall be put to death God himself sent out a Fire to consume Korah and his Company who presumed to offer Incense being but bare Levites and not Priests Chap. XVI Verse 11 Ver. 11. And the LORD spake unto Moses saying To make the Matter more clear he further tells Moses the reason why he took the Levites from among the the Children of Israel to be his after a peculiar manner Verse 12 Ver. 12. And I behold I have taken the Levites from among the Children of Israel Take notice of the Reason why I have taken the Levites from among the rest of the Israelites v. 9. for it is by my Order and Appointment Instead of all the First-born that openeth the Matrix c. To make an exchange with them for all their First-born which I have heretofore challenged as my own and now take the Levites in their stead Therefore the Levites shall be mine As all the First-born were which now shall be theirs and the Levites be mine Ver. 13. Because all the First-born are mine By Verse 13 a special Right which is mentioned in the next words For on the day that I smote all the First-born in the Land of Egypt The Title whereby he laid a Claim to all the First-born was that great Miracle as R. Levi of Barcelona calls it which he wrought when he destroyed all the First-born of their Neighbours in Egypt and touched not one of theirs By which sparing Mercy he acquired
Verse 14 Ver. 14. And they shall put upon it all the Vessels thereof c. That they might be carried with it The Censers the Flesh-hooks and the Shovels and the Basons Here the Censers are put first which are mentioned last in XXVII Exod. 3. where this word is translated Fire-pans Others understand by it Tongs All the Vessels of the Altar Immediately after these words we find there follows in two places the Laver and his foot XXXV Exod. 16. XXXIX 39. Where in the very same verse the Laver is mentioned with the Altar and its Vessels and immediately follows them in two other XXXVIII Exod. 7 8. XL. 30. The reason why it is not mentioned here is perhaps because he names only those things upon which the Sons of Aaron were to put a Covering and this it is likely was carried without one And put to the staves of it XXVII Exod. 6 7. XXXVIII 6 7. Verse 15 Ver. 15. And when Aaron and his Sons have made an end of covering the Sanctuary and all the Vessels c. This work was to be performed by them alone and the Levites were not to meddle with any of these things till they had done After that the Sons of Kohath shall come to bear it For all the fore-mentioned things belonging to the Sanctuary were to be carried by them even the Ark it self Which they carried so that all the People might see it went along with them For the Rings being fastned to the bottom of the Ark see XXV Exod. 12. when the Staves were on their Shoulders it appeared on high To represent saith R. Bechai him that is most highly exalted over all The Priests indeed might carry the Ark being more than Levites XXXI Deut. 9. and accordingly we find that upon extraordinary Occasions they did as when they went over Jordan III Josh 14. and when Jericho was besieged VI. 6. Some think also when David as he fled from Absalom sent the Ark back 2 Sam. XV. 29. But it appears from ver 24. that there is no certainty of that especially since when he brought it from the House of Obed-Edom he not only employed the Levites in it but declared none else ought to bear it 1 Chron. XV. 2 15 27. He bid the Priests indeed as well as the Levites sanctifie themselves for this Work For ye saith he to the Priests v. 12. are the chief of the Fathers of the Levites but they seem to have been present only to see the Levites perform their Charge and to accompany the Ark as David himself did But they shall not touch any holy thing lest they die Some imagine they were not to touch these things till they were covered by the Priests But it is more likely that even then they were not to touch them but only the Staves or the Bar wherein they were carried Especially the Ark which is here principally meant by the holy thing the word any not being in the Hebrew whose Staves only they touched and lifted it up by putting them upon their Shoulders These things are the burden of the Sons of Kohath in the Tabernacle of the Congregation When it was removed for at other times they had nothing to do with these things Which are here called their Burden as verse 4. they are called their Service to show the nature of their Service which required the Strength of grown Men v. 3. Verse 16 Ver. 16. And to the Office of Eleazar the Son of Aaron the Priest pertaineth the Oyl for the Light c. It is commonly thought that he is required to carry this and the other things that follow in this Verse himself But if all things be considered it will appear more reasonable to think that he who was the Chief of all the Chiefs over the Levites III. 32. is peculiarly required to see the Kohathites did their Duty For though they had a Chief over them whose work it was to inspect them III. 30. yet God thought good to appoint Eleazar to supervise both him and all under him in these weighty Concerns And so the Words may be interpreted out of the Hebrew The over-sight of Eleazar the Son of Aaron the Priest shall be the Oyl c. the over-sight of all the Tabernacle and of all that is therein c. And there is the greater reason thus to understand it because the Oyl-Vessels are before committed to the Kohathites v. 9. and consequently the Oyl it self which could not be carried but in the Vessels The sweet Incense Mentioned XXX Exod. 34. And the daily Meat-offering See XXIX Exod. 40 41. And the anointing Oyl XXX Exod. 23 c. These were not named before but it is here laid upon Eleazar to see that they were as carefully carried by the Kohathites as any other things belonging to the Sanctuary Ver. 17. And the LORD spake unto Moses and Verse 17 unto Aaron saying The things before-mentioned especially the Ark were so sacred that he repeats the Admonition he had given about the danger of Irreverence to it Which he here represents in a frightful manner Ver. 18. Cut ye not off Do not by your Negligence Verse 18 occasion the Destruction of a great many Persons The Tribe of the Family of the Kohathites from among the Levites A considerable part of the Tribe of Levi viz. the Family of the Kohathites who were near a third part of it Ver. 19. But do thus for them that they may live and Verse 19 not die Proceed in this manner to prevent so great a Mischief as their Destruction When they approach unto the most holy things Come to take up the Ark Which is meant by the Holy of Holies See v. 4. Aaron and his Sons shall go in And cover the Ark and the rest of the things within the Sanctuary as is before-directed And appoint them every one to his Service and to his Burden And then allot to every one his share in this work That is to carry such particular things as they think most proper for them Ver. 20. But they shall not go in to see They might Verse 20 go into the most Holy place when not only the Glory of the LORD was removed but the Ark and Mercy-Seat upon its Removal were covered by the Priests for then the Place where they lay covered was no longer holy but they might not come in to see the Priests cover them which was to be done before they approached When the holy things are covered In the Hebrew it is in the singular Number when the holy or holy thing is covered i. e. the Ark as the Jews generally understand it And that with great reason as any one may be satisfied who will take the pains to compare the 1 Kings VIII 8. with 2 Chron. V. 9. Where that which in the former place is called the Holy in the latter is called the Ark. Lest they die They might not under pain of Death either see it when it was covered or touch it afterward v. 15. but
not take away those Holy things from him that offered them under pretence that they belonged to the whole Sacerdotal Order For though they were delivered unto him yet it was they might say that they should be divided among the whole Classes then in attendance So some things were v. 8. and therefore this Law is added to prevent their extending what was done in some Cases unto all Ver. 11. And the LORD spake unto Moses saying Verse 11 There is so little Connection between this and the foregoing Laws that it is not easie to give a reason why it is here placed All that I can say is that Moses having spoken concerning Frauds from the Suspicion of which Men were to purge themselves by an Oath v. 6. he here takes occasion to mention the greatest Case that could happen of this nature Which was when a Woman was suspected of Adultery Concerning which God gave him the following Order Ver. 12. Speak unto the Children of Israel and say Verse 12 unto them if any Man's Wife go aside Being private for some time with another Man whose Company her Husband had charged her not to keep alone and therefore is suspected by him to be an Adulteress For it is certain that by a Wife that goeth aside whom the Hebrews from hence call Sota is not meant one that hath certainly committed Adultery but is with some reason suspected of that Crime And therefore it is a Rule among the Jews the bitter Waters never are used but in a dubious Case And commit a Trespass against him And thereby hath very much offended him Verse 13 Ver. 13. And a Man lie with her carnally As her Husband hath cause to suspect he having as I said before admonished her not to be with such a Man in private That is to give him no cause of jealousie So Abarbinel rightly expounds a Man's lying with her carnally of her Husband's Opinion and Suspicion And the next Verse justifies this Exposition And if it be hid from the Eyes of her Husband There being no clear evidence but only Conjectures that she is actually defiled And be kept close The matter having been carried very secretly Or as it may be interpreted but she was shut up close with him And she be defiled In her Husband's Opinion And there be no witness against her For if there had she must have been put to Death XX Levit 10. Neither she be taken with the manner She not being apprehended in the very Act. Verse 14 Ver. 14. And the Spirit of Jealousie come upon him He be possessed with a strong Conceit of which he cannot rid himself that she hath been unfaithful to him For so a Spirit of slumber and the like is used in Scripture for such a sluggish Temper as a Man cannot shake off And he be jealous of his Wife and she be defiled Whether it be really so And he be jealous and she be not defiled Or whether it be only his Suspicion Ver. 15. Then shall the Man bring his Wife unto the Verse 15 Priest To the Magistrates of the place where they lived saith the Mischna Cap. 1. Sect. 3. of Sota together with his Witnesses both of the Praemonition he had given her and of the Privacy she had had with another Man after his Praemonition so long that there might be time enough for him to defile her Otherwise this Action did not lie against her as Mr. Selden observes L. III. Vxor Hebr. Cap. XIII But having these Witnesses ready he was to speak to the Priest when he brought his Wife before him after this manner Having a Jealousie of this my Wife I admonished her not to keep company with such an one with whom she afterward was in secret and these are the Witnesses of it She saith she is innocent but I desire the Water may be given her that the Truth may be tried See Selden in the place before-named Cap. XV. and Wagenseil upon Sota Cap. I. Sect. 3. Not. 2. And he shall bring her Oblation for her That is the Husband shall bring her Oblation not the Priest as some understand the words of the Mischna about this matter Which Chaskuin fancies was offered as his Oblation not the Woman's to expiate his Fault in not reproving her sufficiently when he first observed her immodest Behaviour For it could not be a Sacrifice for her Expiation saith he because the Sacrifice of the Wicked is an Abomination But this is against the very words of Moses in this place which say he shall bring her Oblation for her And so Abarbinel expounds it the Scripture intimates that this Sacrifice was brought by the Husband for the sake of his Wife for he had done nothing that needed a Sacrifice Nor is Chaskuni his reason of any moment for there is nothing said to make us look upon this as an expiatory Sacrifice but the true Intention of it was as Wagenseil well observes Annot. in Mischna Sota Cap. II. p. 349. to supplicate the Divine Majesty that he would be pleased to clear the Woman's Innocence if she were causelesly suspected or otherwise discover and punish her Guilt By this it appears that if the Process was began in some Court below as the Jews affirm the Cause was removed to Jerusalem where only they could sacrifice when the Ark of God's Presence was setled there and brought before the great Sanhedrin Who putting her Husband out of the Court as they say in the next Section of the fore-named Mischna and having the Woman alone by her self endeavoured first by striking a Terror into her and then by giving her good words to perswade her to tell the Truth Saying Dear Daughter perhaps thou wast over-taken by drinking too Much Wine or wast in a frolick Humour or carried away by the Heat of Youth or by the Example of evil Neighbours Come confess the Truth for the sake of his great Name which is described in the most sacred Ceremony and do not let it be blotted out v. 23. with the bitter Water If after this she confessed the Fact saying I am defiled then she was to tear the Instrument of her Dowry in pieces and go whether she pleased For such an Adulteress was not put to Death but only lost her Dowry without any other Punishment If she said I am pure then she was brought to the Door of the Tabernacle and they did as follows So the Mischna cap. 1. sect 5. and see Wagenseil's Annotations on Sota And now that they have not this way of Trial among them if a Man's Wife give him suspicion by keeping a Man's Company in secret which he forbad her he may not use her any more as his Wife and she loses her Dowry as Buxtorfius observes in his Book De Sponsal Divort. Pars I. Sect. 92. The tenth part of an Ephah of Barly-meal The common Offering of this sort was of fine Wheat-flour only this and the Sheaf or handful mentioned XXIII Lev. 10. were of Barly But that was of
kindled greatly Which brake forth shortly after in a great plague upon them v. 34. And Moses also was displeased The same Phrase with that v. 1. It was evil in the Eyes of Moses i. e. Grieved him so that it made him wish himself rid of the burden of their Government Ver. 11. And Moses said unto the LORD I suppose Verse 11 he went into the Sanctuary to bewail himself and pray God to relieve him See v. 24. Wherefore hast thou afflicted thy Servant By committing this People to his charge And wherefore have I not sound favour in thy sight By granting the Prayer which he made at his first Call to this Office III Exod. 2. IV. 10. That thou layest the burden of this People upon me i. e. The principal Care of such an untractable Multitude upon one Man to whom they resorted in all difficulties XVIII Exod. 22 26. Ver. 12. Have I conceived all this People have I begotten Verse 12 them Are they my Children that I should make provision for the Satisfaction of all their desires That thou hast said unto me carry them in thy Bosom as a nursing Father beareth the sucking Child unto the Land c. Take a tender Care of them as a Parent doth of a little Infant and conduct them into Canaan c. Nothing can more lively express the Affection that Princes ought to have for their People if they have any regard to the Will of God than this Divine Command to Moses Verse 13 Ver. 13. Whence should I have Flesh to give unto all this People It is impossible for me to do what they desire For they weep unto me saying Give us Flesh that we may eat And yet they will not be satisfied without it He seems to be affected with their weeping as the most loving Parents are with the Tears of a sucking Child when it cries for that which they have not for it Verse 14 Ver. 14. I am not able to bear all this People alone because it is too heavy for me Let me have some joined to me to take part of this trouble with me and help to manage them in such Mutinies For it is beyond my strength to undergo the toil of hearing all their Complaints and appeasing their Tumults Some may imagine there was no reason for this request he having several Persons already appointed to assist him by the advice of Jethro XVIII Exod. But Rasi thinks those Men were burnt in the late fire because they did not suppress the beginning of this Mutiny v. 1. but perhaps join in it And so Bechai But the true account is rather this that they were set only to hear and judge smaller Causes all the weighty and difficult Causes being still brought before Moses to whom also the last Appeal was made in every Cause Which was so great a burden that he complained for want of help in those great things which lay wholly upon him See XVIII Exod. 22. Ver. 15. And if thou deal thus with me If thou leavest me still alone in this Office Kill me I pray thee out of hand if I have found favour in thy sight I shall take it for the greatest Verse 15 kindness to be taken immediately out of the World And let me not see my wretchedness Live to be a most miserable Creature For to see wretchedness is to be wretched as to see death is to dye LXXXIX Psal 48. And what could make such a tender Parent as he was more miserable than their perpetual untowardness together with the intolerable trouble it would give him to see heavy Punishments continually befal them for their Wickedness and the Enemies of God rejoyce in their Ruin Ver. 16. And the LORD said unto Moses Here Verse 16 is not the least sign of God's dislike of this Expostulation of Moses with God which seems not very dutiful because the Vexation this stubborn People gave him was really so great that he had reason to desire to be eased of it Which though he begged with much earnestness yet no doubt with no less submission to God's holy Will and Pleasure Gather unto me These words are interpreted by the Talmudists as if the meaning was that they may be a Sanhedrim to my Land i. e. a holy perpetual standing Council to endure throughout all Generations For wheresoever we meet with this word li unto me they think it signifies a thing to be established by God to all Generations The Examples they alledge of it are these of Aaron and his Sons he saith they shall Minister unto me in the Priests Office XXVIII Exod. 41. and of the Levites he saith III Numb 12. they shall be mine or unto me and of the Israelites XXV Lev. 55. unto me the Children of Israel are Servants The like is said of the First-born III Numb 13. of the Sanctuary XXV Exod. 18. of the Altar XX Exod. 24. of the holy Oyntment XXX Exod. 31. of the Kingdom of David 1 Sam. XVI 1. and of the Sacrifices XXVIII Numb 2. See Mr. Selden Lib. II. de Synedr cap. 4. n. 2. Seventy Men of the Elders of Israel This Number is generally thought both by the Jewish and Christian Writers to be derived from the number of Persons that came down into Egypt with Jacob XLVI Gen. 27. Who saith R. Bechai were a kind of Prototype of this Number in future Ages For hence they were governed by so many Elders when they were in Egypt III Exod. 16. where there is no mention indeed made of Seventy but he gathers it from what followed and those were the Seventy whom we find at the giving of the Law a little after they came out of Egypt XXIV Exod. 1 9. who are called Nobles or Great Men v. 11. So that this number was not now first constituted but rather continued and confirmed Whom thou knowest to be the Elders of the People For there were many Elders out of whom Seventy were chosen See XXIV Exod. 1. And Officers over them That is saith R. Bechai whom thou knowest to be of the number of those who when they were Officers in Egypt over the People were beaten by Pharaoh's Task-masters V Exod. 14. Which word Officers doth not signifie Men that had any Judicial Authority but only such as had an inspection over others to see they did their Work and to give an account of them But it is very likely they were Persons of note who had more than ordinary Understanding and Breeding which advanced them to be Inspectors of others And therefore the Talmudists rightly observe that the Elders and Officers here mentioned were no doubt Men of Wisdom and Judgment who knew how to use the Authority that was committed to them And it is not improbable as some of them affirm that they were chosen out of those lesser Courts which were erected by the Advice of Jethro See Selden in the same place sect 5. who at large confutes Baronius and others who say that the number of the great Sanhedrim which
committed about the Worship of God and confirms what I have said upon v. 24. For in IV Levit. both v. 13. and v. 27. he speaks in general of Sins committed either by the Congregation or by particular Persons against any of the Commandments of the LORD not before the LORD i. e. as I understand it in his Worship and Service To make an atonement for him c. He repeats it again to show them that he would no more have a particular Person suffer for his Error than the whole Body of the People Verse 29 Ver. 29. You shall have one Law for him that sinneth through ignorance both for him that is among the Children of Israel and for the Stranger that sojourneth among them See v. 15. This must necessarily be meant of a Proselyte of Justice as they called him that was Circumcised and undertook to keep the whole Law for he speaks of such whether Natives or others as erred in not observing all his Commandments v. 22 23. Ver. 30. But the Soul that doth ought presumptuously Not merely knowingly but wilfully and audaciously in contempt of the Divine Majesty and his Authority For so the Hebrew Phrase with an high hand Verse 30 signifies as Maimonides observes in his More Nevoch P. III. cap. 41. where he saith it imports a Sin not only publickly and openly committed but with Pride and Insolence it proceeding not merely from an ill custom a Man hath got of doing amiss but from an express intention to contradict the Law of God and to set himself in defiance of it Which is the reason of what follows the same reproacheth the LORD Whether he be born in the Land or a Stranger Here the word Stranger is simply used without the addition of that sojourneth among them as in the preceding verse and therefore Mr. Selden well concludes that even the Proselytes of the Gate were concerned in this Law as it related to Idolatry and Blasphemy though not in the foregoing and that they were liable to be cut off by the Hand of Heaven but whether to be punished by the Judges or no it doth not appear Lib. II. de Jure Nat. Gent. cap. 11. The same reproacheth the LORD No Man sinned thus saith Maimonides in the place fore-named but he who had a settled Opinion in his Mind contrary to the Law of God in which he dissented from it And the common received Exposition of this place is that it speaks of an Idolater because he opposed the chief and principal Foundation of the Law For no Man worshipped a Star or a Planet but he that believed its Eternity which is the most repugnant of all other things to the Law of God which in the very first words of it declares that all the World had a beginning and was made by him whom the Jews worshipped Thus he But doing any thing with an high hand doth not signifie any one certain kind of Sin as the Jews generally fancy who think he speaks here only of an Idolater or Blasphemer See Selden Lib. I. de Synedr cap. 6. p. 101. but a certain manner of sinning with despight to the Commands of God and Contempt of his Authority in any kind of Sin whatsoever And this Maimonides himself afterward acknowledges in the words following There seems to me to be the same reason in all other Transgressions which are committed contemptuously against any Law of God as if an Israelite seethed a Kid in its Mother's Milk or wore heterogeneous Garments or rounded the Corners of his Head or his Beard in contempt of the Law For the consequence of this is that he believes this Law not to be true which in my judgment saith he is the meaning of these words He reproacheth the LORD And that Soul shall be cut off from among his People No Sacrifice could make an Atonement for such a Man but he was to die either by the Hand of Heaven or of the Judges Sometimes God saith he will cut off Idolaters and such as consulted Familiar Spirits XX Lev. 5 6. Sometimes he only saith certain Offenders shall be cut off as here in this and many other places Of which Phrase I have given an account XVII Gen. 14. where the Reader may see the several Opinions that have been about it and that its meaning must be determined by the matter in hand Accordingly Maimonides hath judiciously resolved that in this place it signifies cutting off by the Hand of the Magistrates as in the Case of Apostasy to Idolatry XIII Deut. 13 c. Not that all their Goods were to be destroyed and nothing left to their Heirs as when they served other Gods but though a whole Tribe had with an high hand transgressed any Precept of the Law that is denied it to be God's Law he thinks they were only to be all killed Just as all the People thought in the Case of the Reubenites Gadites and half Tribe of Manasseh who only building an Altar on the other side of Jordan contrary to God's Law as was imagined all the rest of the Tribes of Israel gathered together to go up to War against them and cut them off XXII Josh 11 12 c. 22 23. where they acknowledge they deserved to perish if they had built an Altar for Worship as their Brethren thought they had done Ver. 31. Because he hath despised the Word of the Verse 31 LORD This shows the Nature of the offence which was setting at nought God's Laws and denying them to be of Divine Authority And hath broken his Commandment Not only by doing contrary to it but in effect disannulling it by rejecting its Authority and affirming he is not bound to observe that Precept That Soul shall be utterly cut off They shall have no Mercy upon him His Iniquity shall be upon him Not upon those who put him to death but upon himself Ver. 32. And while the Children of Israel were in the Verse 32 Wilderness In this part of the Wilderness at Kadesh-Barnea it is very probable See v. 1. They found a Man The Jews who would not be thought ignorant of any thing say this Man was one of those that presumed to go up to the Mountain when Moses forbad them XIV 44. And some of them say expresly his name was Zelophehad about the dividing of whose Estate a question afterward arose XXVII 1 c. So the Chaldee Paraphrase ascribed to Jonathan and others See Selden Lib. II. de Synedr cap. 1. n. 9. That gathered sticks Or was binding up sticks which he had gathered and pluckt up by the Roots out of the Earth as some of the Jews understand the Hebrew word Mr. Selden there observes from V Exod. 7. On the Sabbath-day This the Jewish Doctors would have to be the very next Sabbath after its first Institution in the Wilderness which is to make this History misplaced and the foregoing also without any necessity Verse 33 Ver. 33. And they that found him gathering sticks Admonished him as the
Lightning and perhaps scorched as they likewise sometimes are The latter seems most probable from what follows v. 37. and from the like punishment by Fire from the LORD which is said to devour Nadab and Abihu and yet their Bodies remained intire X Lev. 2 4. This was the more astonishing because Moses and Aaron who stood with them at the Door of the Tabernacle v. 18. had no hurt Verse 36 Ver. 36. And the LORD spake unto Moses saying Immediately after the Death of those Men. Ver. 37. Speak unto Eleazar the Son of Aaron the Priest Who it is likely stood by them as next Successor to Aaron in the Office which was disputed And therefore perhaps imployed in what follows rather than Aaron that his Succession might be confirmed Though others will have it that it was below the Dignity of Aaron to perform such a mean Office and besides he might have been in danger to be polluted by the dead Bodies of the Men that were burnt That he take the Censers out of the Burning Out of the place where the Men were burnt as some understand it Or which differs not much from among the dead Bodies which were burnt Burning being put for Bodies burnt as Captivity XXI 1. for those that were carried Captive or made Prisoners as we there translate it But there is no need of either of these Additions burning signifying the Fire which burnt in them which he orders Eleazar to throw out that the Censers might be brought away And scatter thou the Fire yonder The Men were burnt as soon as ever they put fire to the Incense in their Censers v. 18. which flaming at the Door of the Tabernacle where they stood near the Altar from whence they took the Fire God commanded to be thrown away without the Camp into that place I suppose where they were wont to throw the Ashes VI Lev. 11. or rather into some unclean place where they threw the Dust scraped from the Walls of Leprous Houses XIV Lev. 41. For it was to show that God abhorred their Offering For they are hollowed Or had Fire from the Altar put into them which some think sanctified them But the plain reason is given in the next verse because they offered them before the LORD i. e. they had been employed to an holy use and that by God's command v. 6 17. and therefore God would not have them hereafter serve for any other Ver. 39. The Censers of these Sinners against their Verse 39 own Souls Who have brought destruction upon themselves by their Presumption Let them make of them Either Aaron or Eleazar were to cause them to be beaten into such Plates as here follow Broad Plates for a covering of the Altar Of Burnt-offering which was covered with Brass XXVII Exod 12. but these Plates were to be laid upon that Covering which it had already for the end mentioned in the Conclusion of this verse And hereby also the proper Covering of the Altar lasted the longer For they offered them before the LORD Presented them before the LORD when they offered Incense in them v. 35. Therefore they are hallowed Or holy That is I will have them separated for this reason to my use alone and no other It is a thing worthy to be taken special notice of that the Impiety of the Men that offered Incense did not discharge their Censers of the discriminative Respect as our famous Mr. Mede speaks due unto things sacred As these in some sort were by being presented to the LORD which made it unlawful to imploy them to common uses For as the LORD himself is that singular incommunicable and absolutely Holy One and his Service and Worship therefore incommunicable to any other so should that also which is consecrated to his Service be in some proportion incommunicably used and not promiscuously and commonly as other things are See Book I. Discourse 2. p. 18. And they shall be a Sign unto the Children of Israel That God accepts no Sacrifice which is not presented by the Hands of the Sons of Aaron This the Levites were to remember who attended upon the Priest when they saw these Plates laid upon the Altar of Burnt-offering every day Verse 39 Ver. 39. And Eleazar the Priest took the brazen Censers c. By this it appears these Censers were made of the same Metal though it was not said before that Aaron's Censer was of and wherewith the Altar was overlaid He took them up out of the burning no doubt immediately upon the foregoing Commands and as soon as the Mutiny was quite quelled they were employed as Moses had directed Ver. 40. To be a Memorial unto the Children of Israel This explains what is meant by a Sign v. 38. viz. to put them in mind or rather to keep in their memory That no Stranger Though he were an Israelite nay a Levite if he were not as it here follows of the Seed of Aaron he was reputed a Stranger to this Office Come near to offer Incense before the LORD Presume to execute the Office of a Priest in the Sanctuary That he be not as Korah and his Company Destroyed in a dreadful manner By this it appears that Korah perished as well as the Two hundred and fifty Men and it is likely as they did by Fire from the LORD As the LORD said unto him i. e. To Eleazar By the hand of Moses Ver. 36 37. Ver. 41. But on the morrow An astonishing Instance Verse 41 of the incurable hardness and insensibility of some Mens hearts which were not in the least altered by God's terrible Judgments and singular Mercies but instantly forgat both All the Congregation of the Children of Israel Not merely the Rulers of the People as this Phrase sometimes signifies but all the People in general v. 47. who were incited it is probable by that lewd Rout which Korah had gathered together against Moses and Aaron v. 19. Some of which were swallowed up but most of them remained still alive to do more Mischief Murmured against Moses and against Aaron In such a mutinous and threatning manner as demonstrated the contagious Nature of a Seditious Humour beyond all example For from a discontented Party who grumbled that they were not preferred suitably to the opinion they had of themselves it spread it self into the whole Body of the People And so infected them as to kindle a new Flame as soon as the former had been extinguished by such a terrible Vengeance as one would have expected should not have left the smallest Spark of this mutinous Humour in them Saying Ye have killed the People of the LORD So they impudently call those Men whom God himself had declared by a visible Token to be presumptuous Sinners against their own Souls Some imagine they quarrelled with Moses and Aaron because they had not prevailed with God to pardon them which they could as well have done as procured this Judgment upon them But the displeasure which God here expresses against this
20. But the Man that shall be unclean By a dead Body a Bone or a Grave c. And shall not purifie himself By the Water of Separation appointed for that purpose Verse 20 That Soul shall be cut off from among the Congregation As a Contemner of this Law of God Because he hath defiled the Sanctuary of the LORD c. This and the following words are only a Repetition of what was said v. 13. for the greater confirmation of it Ver. 21. And it shall be a perpetual Statute unto them Verse 21 that he that sprinkleth the Water of Separation shall wash his Clothes Be reputed unclean until he hath washed his Clothes which I suppose comprehends his Body also v. 19. And he that toucheth the Water of Separation As a Man might chance to do when he mingled the Water and Ashes together v. 17. Shall be unclean until Even And wash his Clothes it must be supposed from the foregoing words For mere staying till Even purified no Body without some Rite of Cleansing And there was more reason for him that touched the Water immediately to wash his Clothes than for him who only sprinkled with it Ver. 22. And whatsoever Or whomsoever Verse 22 The unclean person toucheth shall be unclean He doth not mean by the unclean Person him who was made unclean by touching the Water of Separation for his Uncleanness was so slight that any one would think he should make no Body unclean by his touch but the unclean Person spoken of all along in this Chapter who was defiled by touching a dead Body He whom such a Person touched was made unclean and therefore was to wash his Clothes and not be thought clean until the Even And the Soul that toucheth it Or toucheth him Shall be unclean until Even Not only he whom the unclean Person touched but he who touched the unclean Person or any unclean thing was to be unclean till the Even and wash his Clothes as I said before for his Cleansing No other Cleansing was necessary for such kinds of Uncleanness as these For Sacrifices were required only for the uncleanness of Lepers and of a Childbed-woman and of a Flux of Blood or Seed all others were purged without Sacrifice By this nice care which is here taken about the smallest bodily Defilements God intended I make no doubt to make them sensible how necessary it was to preserve inward Purity without which they could not be acceptable to God though they approached to his Sanctuary For these Laws extending to what was done at home as well as abroad were a plain Instruction both that it was not sufficient to be pure in the Eyes of Men and that nothing could be concealed from the Divine Majesty who sees what passeth in secret CHAP. XX. Chapter XX Ver. 1. THEN came the Children of Israel even Verse 1 the whole Congregation into the Wilderness of Zin From Rithmah or Kadesh-barnea they came at last into this Wilderness after many Removals to other Stations of which Moses gives an account in the XXXIIId Chapter from v. 19. to v. 36. For God led them by the Cloud quite back again to the Red Sea XIV 25. and from thence brought them into this Wilderness of Tzin Which is quite different from that mentioned XVI Exod. call'd Sin for this lay on the Confines of Idumaea as appears from v. 14 15. In the first Month. Of the fortieth Year after they came out of the Land of Egypt For Moses gives an account of the Transactions only of the two first Years after they came from thence and of the last the rest he passeth over in silence being spent in tiresome Journeys whereby all above Twenty years old were consumed by one Disease or other In those Travels he shows how at several Removals mentioned Chapter XXXIII they were led back from Kadesh-barnea unto Ezion-Geber that is from the North to the South of the Shore of the Red Sea in which Journey they compassed the Land of Edom many Days II Deut. 1. that is many Years For from the time they left Kadesh-barnea till they returned back again was thirty eight Years II Deut. 14. And the People abode in Kadesh Not in Kadesh-barnea which was their fifteenth Station and in the Confines of the South part of Canaan XXXIV 4. XV Josh 3. But another Kadesh on the Confines of the Land of Edom towards the Red Sea XXXIII 36. II Deut. 3. XI Judges 17. And Miriam died there Four Months before her Brother Aaron XXXIII 38. and eleven Months before Moses being elder than either of them For she was near an Hundred and thirty Years old as may be gathered from II Exod. 4 7. where it appears she was not a Child when Moses was born And was buried there In Kadesh where she died But we read of no mourning for her as there was for Aaron a little after v. 29. Verse 2 Ver. 2. And there was no Water for the Congregation The Water that hitherto followed them from the Rock in Horeb now failed Which hapning just at the Death of Miriam the Jews have a foolish conceit that as her Piety procured it for them so she being dead it was taken from them and was restored again for the Piety of Moses and Aaron It is more reasonable to think that God suffered the Water to be discontinued for a time that he might try the Faith of this new Generation whether they were any better than their rebellious Fathers and withal to convince them that the Water out of the former Rock was not contained in it if he had not produced it who could bring forth Water out of any other place as well as that Or they being now going towards Canaan and near a Country where Water might be had for Money or they might have found it by digging for it God thought fit to let the Miracle cease that they might see he would shortly provide for them otherways For it is very likely that in their last Station where they were before this at Ezion-Geber XXXIII 36. the Water that had followed them in all their Journeys thither fell there into the Red Sea and so was swallowed up they being as I said to return towards Canaan by places where Water might be procured without a Miracle For being upon the edge of the Land of Edom when Aaron died in their next Removal v. 28. XXXIII 37. we read expresly that they presently after came to a Land of Rivers of Water X Deut. 7. And indeed not long after they removed from Mount Hor where Aaron died we find in the next Chapter to this that they came to Oboth XXI 10. which signifying Bottles it is no unreasonable Conjecture that here they met with Water with which they filled their empty Bottles And next to that Station they came to Jie-Abarim v. 11. heaps of Fords or as the Chaldee expounds it The Ford of those that pass over And then to the Valley of Zared v. 12. or to the
Brook Zered as it is in II Deut. 13 14. And then to the River Arnon v. 13. and thence to Beer where they digged a famous Well XXI 16 17 18. which perhaps they might have done before in other places if they had made Experiment for Kadesh where they now were was in the Border of a Country inhabited And they gathered themselves together against Moses and against Aaron Just as their Fathers had many times done particularly upon such an occasion as this XVII Exod. 2 3. Ver. 3. And the People chode with Moses Instead Verse 3 of condoling with him and comforting him for the Death of his Sister and their Prophetess as Abarbinel observes they came in a rude manner to scold at him And spake saying Would God that we had died when our Brethren died before the LORD By a sudden Death rather than linger away by Thirst They allude to the strokes of God upon their Brethren XI 1 33. XIV 37. XVI 32 35 46. Which one would have thought should have affrighted them from uttering such very discontented Language XIX 2. But nothing will alter those who will not lay to heart and preserve in mind God's Mercies and Judgments Verse 4 Ver. 4. And why have ye brought the Congregation of the LORD into this Wildernoss that we and our Cattle should die there The very words of their Fathers presently after they came out of Egypt XVII Exod 3. Verse 5 Ver. 5. And wherefore have ye made us to come up out of Egypt They speak as if it had not been their own desire but that they were perswaded to it by Moses to leave Egypt who was sent to tell them God heard their sighing groans and crys and would deliver them II Exod. 23 24. III. 17. But in a discontented fit nothing of this was remembred To bring us unto this evil place They do not speak of returning to Egypt as their Fathers did XIV 3 4. but they repented that they were come out of it So shamefully forgetful they were of all God's benefits who had in a wonderful manner redeemed them from the heaviest Slavery and hitherto provided for them miraculously in the Wilderness which was a better place than such an ungrateful People deserved It is no place of Seed i. e. of Corn. Or of Figs or of Vines or Pomegranates c. Now they complain for want of other things as well as Water wherein they still imitate their unbelieving Fathers XVI 14. Ver. 6. And Moses and Aaron went from the presence Verse 6 of the Assembly unto the Door of the Tabernacle of the Congregation To pray to God to pardon their Sin and to supply their Wants And they fell upon their Faces As they had often done before on other such like occasions particularly XIV 5. And the Glory of the LORD appeared unto them Unto all the People it is likely as it had done several times to silence their Murmurings See XIV 10. XVI 19 42. Ver. 7. And the LORD spake unto Moses From Verse 7 that Glory which appeared upon the Tabernacle Ver. 8. Take the Rod. That famous Rod wherewith Moses had wrought so many Miracles in Egypt and at the Red Sea c. And gather thou the Assembly together This word Edah signifying sometimes only the Assembly of the Elders not of the whole People it would be uncertain which of them he is bid to gather together for it is a different word from that which we translate Assembly v. 6. if the tenth verse had not determined that it was the Kahal or Congregation of the People as the word Edah also signifies just before v. 8. Thou and Aaron thy Brother For the People were gathered together against Aaron in a mutinous manner as well as against Moses v. 2. And speak ye unto the Rock before their eyes To the first Rock you meet withal saith Nachmanides and that is within their sight For this is not the same Verse 9 Rock out of which the former Water flowed as the Jews fancy but quite different Their very Names are different that being called Tzur this Selah That was in Rephidim this is Kadesh two very distant places Thus Chaskuni some think this the same with that in Exodus but it is not the same History For the former was in Horeb this in Kadesh which is in the Extremity of the Land of Edom. But whether God pointed him to a Rock which was then in their sight as he did at Horeb XVII Exod. 5 6. or left him to chuse any stony place is not certain But it is a mere fancy of some of the Jews that because God here bad them speak to the Rock Moses offended God in smiting it For to what purpose should he take the Rod if he was not to smite the Rock with it as he had done formerly Just such another conceit there is in Schalschelet Hakkabala where R. Gedaliah saith That he had given an account of this Sin in another Book which he gathered out of various Writers and found there were XXVIII different Opinions about it But he preferred this before any of them that whereas God bad Moses gather the Edah together that is the Assembly of the People v. 8. he gathered the Kahal i. e. the Congregation of the Princes and Elders as he will have it whose Faith needed no Confirmation See Hottinger in his Smegma Orientale cap. 8. p. 451. And it shall give forth his Water The Jews puzzle themselves about this Expression which sounds they think as if the Water was contained in the Rock and Moses only made a Gap for it to gush out But it seems to be spoken in opposition to the Waters issuing out of the former Rock which had supplyed them hitherto but now ceased to flow It being as much as if he had said This shall give forth Water as that did before now it shall be called the Water of this Rock not that of Horeb. And thou shalt bring forth to them Water out of the Rock Renew the former Miracle So thou shalt give the Congregation and their Beasts drink So that they and their Cattle which they fear will perish v. 4. shall be as plentifully provided for as ever Ver. 9. And Moses took the Rod from before the Verse 9 LORD as he commanded him From hence some conclude that this was the Rod of Aaron which blossomed because he is said to take it from before the LORD where Aaron's Rod was laid up XVII 10. But this Rod is so expresly called Moses his Rod V. 11. which was the Instrument of bringing the former Water out of the Rock in Horeb that I cannot but think this was the very same Rod. Which being there called the Rod of God XVII Exod. 9. as it is at the first mention of it IV Exod. 20. it is very probable that by God's order it was laid up somewhere before him in the Sanctuary though not before the Ark of the Testimony For having been imployed in doing
Verse 2 Moab Called the People Invited them to a Feast For the ordinary Charms unto Idolatry were good Victuals and bad Women Vnto the Sacrifices of their Gods To eat of the Sacrifices which had been offered to their Gods particularly to Baal-Peor These Feasts upon their Sacrifices were very magnificent among the Heathen being accompanied with Musick and Dancing and sometimes pompous Processions which inticed youthful Minds to partake of them Here the Israelites casting their Eyes upon the Daughters of Moab which doubtless on this occasion appeared in the best Dress and richest Ornaments were smitten with their Beauty and courted their Enjoyment Who would not yield to this Motion but upon condition that they would first worship their Gods whereupon pulling a little Image of Peor out of their Bosom they presented it to the Israelites to kiss it and desired them to eat of the Sacrifices that had been offered to him Thus the Jewish Doctors tell the story And indeed it hath been observed by the Writers of the Church that Women have been the most dangerous Seducers of Men from the true Religion being from the beginning the Spreaders of the old Heresies For Simon Magus advanced his Heresie Helenae meretricis adjutus auxilio being assisted by the help of the Harlot Helena Nicolaus of Antioch also choros duxit foemineos The famous Marcion sent before him some Roman Ladies to prepare his way Apelles Montanus Arius Donatus did all take the same course as St. Hierom shows in his Book adversus Pelagianos And the People did eat Which was an act of Idolatry as to eat of the LORD's Sacrifices was an Act of Divine Worship whereby they owned themselves the Servants of the Gods of Moab See XXXIV Exod. 15. And bowed down to their Gods This was still a more plain act of idolatrous Worship expresly forbidden by God in the second Commandment Verse 3 Ver. 3. And Israel was joyned unto Baal-Peor This seems to signifie that they were devoted to the Service of this Idol in great affection with which they performed the forenamed actions The Jews commonly take this Baal-Peor to have been no better than a Priapus and the worship of him to have consisted in such obscene Practices or Postures at least as are not fit to be named Particularly their great Commentary upon Numbers saith That the Israelites being unwilling to enjoy their Women upon those terms they told them they needed only uncover their Nakedness before Baal-Peor which was all the Worship required of them unto which they easily submitted This Maimonides himself relates for a truth that his Worship consisted in revealing their Secret Parts before him More Nevochim P. III. cap. 45. But Solomon Jarchi goes further making this Worship to consist in Actions as ridiculous as they were beastly All which seems to me very unlikely and so it doth to several Men of great Judgment particularly Mr. Selden who thinks with great probability that Peor as I observed before XXIII 28. being the name of a Mountain in the Country of Moab the Temple of Baal stood upon it by whom some understand Saturn others the Sun which is most likely and thence he was called Baal-Beor because there he was especially worshipped as Jupiter was called Olympius because he was worshipped in a famous Temple which stood on the Mountain Olympus And every one knows that anciently they chose the highest Mountains before all other places for the Divine Service insomuch that at Jerusalem the Temple was set upon the Hill of Sion which the Psalmist saith God preferred before all other places LXXVIII Psal 68. Or Peor perhaps was the name of some great Prince as the same Mr. Selden conjectures translated into the number of the Gods for the Psalmist saith CVI Psal 28. that when they worshipped Baal-Peor they are the Sacrifices of the dead Which seems to signifie that in him they worshipped some dead Man who perhaps was the first Institutor of this Worship whatsoever it was Another great Man of our own Nation hath said much to strengthen this Opinion having shown at large that the ancient Heathens were wont to Deify the Souls of Men and Canonize them after Death and these we called Baalim Being accounted an inferiour sort of Deities who they fancied were Ministers for them to their Caelestial Gods See Mr. Mede Book III. p. 724 c. Yet it must be acknowledged that there are others of great note who take all for truth which the Jewish Writers report concerning the filthy Worship of Baal-Peor and imagine that Fornication was a part of it as in future times it was both among the Greeks and Romans in the Worship of some of their Gods For what the Jews found then practised they fancied was done in these early days But it is observable that the more ancient the Books of the Jews are which speak of this matter the less they say of the impurities in the Service of Baal-Peor For Example the Hierusalem Talmud hath none of that leud stuff in it which Solomon Jarchi upon this place took out of the Babylonian which was composed long after the former And the anger of the LORD was kindled against Israel As appeared immediately by the severe punishment he inflicted on them both for their Idolatry and for their Fornication Verse 4 Ver. 4. And the LORD said unto Moses take all the Heads of the People and hang them up The plain meaning seems to be that he should take i. e. cause to be apprehended the Heads of the People i. e. the Rulers of Thousands and Hundreds and other principal Persons in their Tribes who had been guilty of the foul Idolatry before-mentioned and by hanging them up put a stop to the Peoples lewdness when they saw these great Men made Publick Examples of God's Displeasure For it is very likely more of the Princes of the People were guilty besides Zimri especially if it be true which the Samaritan Chronicle affirms that the Daughters of the chief Men of Moab were sent finely dressed to allure the Israelites and one of the King's Daughters among the rest But though the LXX and the Vulgar and Symmachus thus understand it that he commanded the Heads of the People to be hanged up yet a great many other ancient Translators and many famous Doctors take the word Otham them whom he commanded to be hanged up not to refer to the Heads of the People but to such as had joyned themselves to Baal-Peor and they interpret the foregoing words as if he had bid him take unto him i. e. to his assistance the Heads of the People as they think he did as is related in the next verse The Judges indeed there mentioned seem to me to be distinct from the Heads of the People and Moses did not take them to his Assistance but commanded them to do their duty Yet it must be acknowledged that there is a great current of Interprepreters which runs the other way as if Moses was commanded to
to an holy Life But since through the vehemence of their Affections and Passions many Women are prone to act unadvisedly if Vows were wholly in their power great Inconveniences Dissentions and Confusions might arise in Families whilst this sort of Meat is lawful to the Husband but not to the Wife this permitted to the Daughter but prohibited to the Mother For which reason saith he this Authority was given to the Governours of Families in all things to order them as they saw would be for their profit or detriment Verse 14 Ver. 14. But if her husband Or For if her Husband Altogether hold his peace at her from day to day When he knew what she had vowed as it follows in the end of the verse He establisheth all her vows c. His silence was to be interpreted a Consent to allow what she vowed There was no need to add the contrary which is here to be understood that if he said he did not allow them then they should not bind her Ver. 15. But if he shall any ways make them void Verse 15 after he hath heard them Hinder her from performing her Vow after he had given his consent by saying nothing against it when he heard her make the Vow Then he shall bear her iniquity God will punish him not her for not performing the Vow Paulus Fagius thinks the meaning is that if the first day he heard of her vow he did not disannul it but attempted to do it the next day or the third day after he should bear the blame if the Vow was not made good Ver. 16. These are the Statutes which the LORD Verse 16 commanded Moses between a Man and his Wife between the Father and his Daughter being yet in her youth in her Fathers House It is likely some differences arose in some Families about these Matters and therefore these Laws were made for the settling the power of Husbands over their Wives and Parents over their Children while they were young and continued a part of their Family CHAP. XXXI Chapter XXXI Verse 1 Ver. 1. AND the LORD spake unto Moses saying Not long before his death as appears from the next verse Verse 2 Ver. 2. Avenge the Children of Israel of the Midianites This had been commanded before but no time set for it which now is determined The Moabites are not mentioned because the Midianites seem to have been the first or chief Contrivers of that Mischief which befel the Israelites by the enticements of their Women See XXV 17 18. Afterward shalt thou be gathered unto thy People When he had given a few other Directions concerning their possessing the Countries already conquered and the Land of Canaan XXXII XXXIV XXXV and providing for the Levites there XXXVI God had warned him to prepare for his death before this XXVII 12. but he first let him have the satisfaction of seeing the Midianites punished and gave him some time to settle the Publick Affairs and to make also a long Exhortation to the Israelites to observe all that he had commanded them Verse 3 Ver. 3. And Moses spake unto the People saying He speedily put this Command in Execution which might possibly be in the ninth Month of the fortieth Year Arm some of your selves unto the War He doth not at first determine the number but as many as pleased might offer themselves voluntarily to be ready to obey him And let them go against the Midianites and avenge the LORD of Midian The LORD bad him avenge the Children of Israel v. 2. but Moses bids them avenge the LORD for they had the same interest and were both injured at the same time and by the same means And as God was so gracious as to resent the evil done to Israel so Moses in duty and gratitude to God thought himself bound rather to consider the dishonour that was done to him Whose War this was not only because undertaken by his command but in his quarrel with those who had drawn the Israelites to Idolatry and for the sake of his People Ver. 4. Of every Tribe a thousand throughout all the Verse 4 Tribes of Israel shall ye send to the War When a great many perhaps all the People appeared ready to go to War he ordered that only a select number should be sent of a Thousand out of each of the Twelve Tribes Ver. 5. So there were delivered out of the Thousands Verse 5 of Israel a Thousand of every Tribe Their Officers pickt out this number from among the rest or they were chosen by lot for this Service or they stept out and offered themselves Voluntiers as we speak which the 27th verse may seem to countenance where they are called those that took the War upon them Twelve Thousand armed for war This was but a small number compared with the whole Nation of the Midianites who had five Kings v. 8. But God would have them rely more upon him than upon the multitude of an Host and let them see by their Success against this People that they needed not fear the Conquest of Canaan Ver. 6. And Moses sent them to the war a Thousand of every Tribe He gave them their Commission to fight the Midianites Verse 6 Them and Phinehas the Son of Eleazar the Priest Who was not their Commander in Chief or their General as we now speak for it did not belong to the Priestly Office to conduct Armies and it is said expresly in the words following he went with the holy Instruments c. to be ready to perform all such Sacred Offices as should be required by the General who it is most likely was Joshua It is true indeed that Phineas was a Man of great Courage and had lately performed a singular piece of Service which had won him great Reputation This hath made some think he was the fitter to go and to avenge the LORD of Midian as he had begun to do XXV 8. In after times also in the days of the Maccabees who were of the Family of the Priests the Armies of Israel were led by them against their Enemies But then it must be considered that they were also the Supream Governours of the People and there were no other With the holy Instruments By which Jonathan understands the Vrim and Thummim which some think Phineas carried along with him wherewith to consult the Divine Majesty in case of any difficulty that might arise about the management of the War And to make out this they suppose Eleazar to be old and crazy or labouring under some Infirmity which was the reason that Phineas his Son was substituted in his room to perform this Office See our very learned Dr. Spencer Dissert de Vrim Thummim cap. 6. sect 2. But this may be justly doubted whether Phineas being only the Son of the High-Priest and not yet capable of that Office could be substituted to perform this great Charge which belonged to the High-Priest alone Nor do we find any warrant for consulting the
to die for it Verse 17 Ver. 17. And if he smite him with throwing a stone In the Hebrew it is with a stone of the hand That is say the Jews with a great Stone that fills the hand not with a small Stone with which he could not be presumed to intend to kill him though he chanced to do it by hitting him in the Eye or some other very tender part Wherewith he may die With a Stone big enough to kill him And he die So that it appears he died of that blow He is a Murderer the Murderer shall surely be put to death He is as guilty as the forenamed Person who smote with an Instrument of Iron and his fleeing to the City of Refuge shall not protect him from Death Verse 18 Ver. 18. If he smite him with an hand weapon of wood Such as a Battoon as we now speak or a Club or any such kind of Instrument as is likely to kill him Wherewith he may die c. It made no difference with what kind of Weapon or Instrument he was killed whether it were of Iron Wood or Stone if he were killed wittingly and knowingly it was Murder and the guilty Person was to suffer for it Aul. Gellius hath collected the Names of the several Weapons which are mentioned in ancient History of which there are near thirty Lib. X. Noct. Attic. c. 25. one of which called Lingula he is pleased to explain being then not common and saith it was a little Sword in the form of a Tongue like our Poniard I suppose or Dagger or long Knife which was a dangerous Weapon because Men might hide it under their Clothes and kill others while they were in familiar discourse with them Ver. 19. The avenger of blood himself See v. 12. Verse 19 Shall slay the Murderer This is thought by many to be a mere permission not a Precept But the Jews think otherwise that the next of Kin i. e. the Heir of him that was slain stood bound to do his indeavour to avenge his Blood If he would not saith Maimonides or if he was not able or if no such Avenger was to be found i. e. the Murderer himself was the next Heir or the Man slain was a Proselyte of Justice without Issue he was to be prosecuted and put to Death by the Court of Judgment and that by the Sword See Selden Lib. IV. de Jure Nat. Gent. cap. 1. When he meeteth him he shall slay him He was not bound to stay for the Sentence of the Court but might kill him wheresoever he found him See v. 31. Ver. 20. But if he thrust him of hatred c. Or rather for if he thrust him c. That is if by any other means besides those mentioned v. 16 17 18. he kill'd Verse 20 a Man wittingly either by pushing him down violently from an high or steep place or throwing him into the Water or hurling a Stone at him or letting any thing fall down upon his Head though never so slily if Death followed and it appeared he bare a hatred to him he was to suffer Death as in the former Cases See XIX Deut. 11. Now this was a sufficient proof of hatred to him if being a Neighbour and they having some difference he had not spoken to him for three whole days together Verse 21 Ver. 21. Or in enmity smote him with his hand that he die he that smote him shall surely be put to death If he gave him only a blow with his fist of which he died and it was proved he had Enmity to him it was sufficient to make him a Murderer and it warranted the Avenger of Blood to kill him or obliged him to prosecute him so that the City of Refuge should not save him The revenger of blood shall slay the murderer when he meeteth him The Civil Law declared him to be unworthy to enjoy the Inheritance of one that was murdered if he neglected to prosecute the Person that killed him in some Court of Justice But the Jewish Law allowed or rather required a great deal more that the next of Kin should kill the Murderer with his own hands if he met him And thus the Abyssines at this day as Ritterhusius observes out of Alvarez deliver the Murderer into the hand of the next Kinsman to torture him The reason of which Law among the Jews was as the same Ritterhusius observes de Jure Asylorum cap. 4. because they being all descended from one and the same Stock and equally partaking of the same right they were all concerned in the shedding of the Blood of any one of them especially they who were nearest to him in Blood who seemed to be all struck at and injured in him So that the Law with great reason allowed them to avenge the Blood of him that was slain With which these Verses of Ovid he thinks agrees Cum tibi sint fratres fratres ulciscere laesos Cumque pater tibi sit jura tuere patris Ver. 22. But if he thrust him suddenly without enmity Verse 22 Killed him after the manner fore-mentioned v. 20. in a violent Passion having no such Intention and being perhaps highly provoked by him or by chance as we speak and unawares it being proved that there was no Enmity between them no signs of hatred before this Fact Or cast upon him any thing without laying in wait Happen to hit him with any thing without design to hurt him See XXI Exod. 13. XIX Deut. 5. Ver. 23. Or with any Stone wherewith he may die Verse 23 See v. 17. Seeing him not and casting it upon him that he die Throwing it at something else or playing with it and having no thought of him because he did not see him And was not his enemy neither sought his harm Not having any quarrel with him nor threatning him or any other way discovering that he sought to do him mischief Ver. 24. Then the Congregation That is the Judges to whom the Trial of such Causes belonged See v. 12. Where I observed that the Elders of the City Verse 24 of Refuge judged whether the Man-slayer who fled thither should be received or not upon a summary hearing of the Cause and such Examination as they could make at present But the full Examination of it was reserved to the Judges of the place where the Fact was committed Shall judge between the slayer and the avenger of blood They sent for him out of the City of Refuge to be brought before them who heard what could be alledged against him and what he could say for himself According to these judgments Upon Trial they proceeded to give Judgment according to the foregoing Rules which in brief are these If a Man had no intention to kill another but it was purely involuntary he was to be acquitted If there appeared any design upon his Life or such hatred and enmity as might move them to conclude he had an intention to kill him he was to be put
as long as they lived yet they found this temperament that if one who had been High-Priest but removed from his Office was alive when the slaughter was committed after his death both he that killed the High-Priest or any other unawares and the High-Priest himself who had done the same were set free from the City of Refuge See Selden Lib. II. de Synedr cap. 9. sect 6. and Lib. III. cap. 8. sect 3. There may seem to be some inequality in this Law because as some High-Priests lived long and others but a short time so some Man-slayers fled to the City at the beginning of their Priesthood and others just before their death But it must be considered that this could not be better ordered than to make the Man-slayer's Liberty depend upon the death of the High-Priest whensoever it fell out that an higher value might be set upon him and that it might represent our Deliverance only by the Death of the Son of God of which many great Men look upon this as a Type or Shadow though it must be confessed there is not the least signification of this in the N. Testament And since the great Expiation which the High-Priest made every year on the Day of Atonement did not procure such Men their Liberty I cannot look upon it as the effect of the High-Priest's Death but only as that which followed upon it by vertue of this Law For the High-Priest having a great power every where and particularly in these Cities of the Priests and Levites over whom he was the chief it is possible the Man-slayer might be confined here by some peculiar Act of his Authority which expiring together with himself he was released Ver. 26. But if the slayer shall at any time During Verse 26 the Life of the High-Priest Come without the border of the City of Refuge whither he was fled If he went beyond the Bounds of the Fields in which he had liberty to walk and might not be touched For if a Tree was planted as the Misna resolves in Maccoth within the Borders of the Fields of the City though the Boughs stretched themselves beyond the Borders yet the Man-slayer was safe under the Tree In like manner when Churches became places of Refuge the Civil Law allowed the priviledge to extend to the Church-gate and the Council of Toledo to thirty Paces from the Church which Pope Nicholas enlarged to forty Thus among the Heathen the Bounds of the Refuge at the Temple of Diana at Ephesus was sometimes more and sometimes less as Ritterhusius observes in his Book before-named where he shows how far it was extended by Alexander and afterwards farther by others And Tacitus Lib. III. Annalium mentions a Temple of hers to which was granted by several Emperours duobus millibus passuum eandem sanctitatem the same Sanctity for two Miles round about it Verse 27 Ver. 27. And the avenger of blood find him without the borders of the City of his Refuge and the avenger of blood kill the slayer he shall not be guilty of death The Court of Judgment were not to put him to death though perhaps he was obnoxious to the Judgment of God because he had killed an innocent Person But he was free from the Punishment of the Law that Men-slayers might be the more careful to keep within their Bounds which was a profitable restraint upon them for the Publick Good All Men seeing how much God hated Murder by the confinement of him who had slain a Man unawares to a kind of Imprisonment But it may be said on the other side that he who killed a Man-slayer in this case was perfectly guiltless because he did not herein act as a Private Person but executed a Sentence against him who was condemned by Publick Authority Which gave no protection to the Man-slayer but within the Borders of his City of Refuge leaving him to the Avenger of Blood if he came out of those Bounds till the death of the High-Priest After which if the Avenger of Blood killed him no doubt he was to be punished as a Murderer Verse 28 Ver. 28. Because he should have remained in the City of his Refuge until the death of the High-Priest These words give the reason why the Avenger of Blood was not to be punished in this case because the Man-slayer was guilty of breaking another Law and so in some sort accessory to his own death for he might have been safe if he had pleased But after the death of the High-Priest the slayer shall return to the Land of his possession Where he was not only to remain safe but to be restored to all his Honours if he had any before he fled to the City of Refuge Ver. 29. So these things shall be for a Statute of Judgment Verse 29 unto you A Rule whereby to judge between Man-slayers and Murderers Throughout all Generations The like Clauses are usual in the ancient Civil Law Hoc perpetua lege sancimus Hoc generali in perpetuum valitura lege decernimus c. In all your dwellings This the Jews interpret as an obligation upon them to have Courts of Judgment wheresoever they dwell Thus R. Solomon upon these very words They teach us saith he the use of Courts of Judgment which ought to be even out of the Land all the time that they were used in the Land So the ancient Book Siphri and many others mentioned by our most Learned Selden Lib. II. de Synedr cap. 5. n. 1. Ver. 30. Whoso killeth any person the murderer shall Verse 30 be put to death by the mouth of Witnesses This direction for their proceedings in this Case was to be the Rule in all others of like nature by examining Witnesses who were to be competent Upon which account ten sorts of Persons were uncapable to be Witnesses according to the Hebrew Doctors viz. Women Servants Minors Fools the Deaf and Dumb the Blind Impious and audacious People near Relations and those that had been convicted of bearing false witness and they endeavour after their manner to find Reasons against all these in the Law it self See Selden Lib. II. de Synedr cap. 13. n. 11. But one witness shall not testifie against any person to Verse 12 cause him to die This was such an established Rule in the Civil Law that it saith ubi numerus testium non adjicitur sufficiunt duo where the number of Witnesses is not mentioned two suffices Pluralis enim locutio duorum numero contenta est For where Witnesses in the Plural Number are spoken of two are enough to answer the intention of the Law Which number therefore are frequently mentioned expresly in Scripture as necessary in all Cases XVII Deut. 6. particularly in this of Murder XIX 15. Yet where there was but one Witness or not two who both together saw the Man killed so that he who was accused of the Murder could not be put to death he was thrown into a very strait Prison and there
fed with Bread and Water of Affliction till his Bowels were sorely pinched c. if we may believe the Jewish Doctors mentioned by Selden Lib. IV. de Jure Nat. Gent. cap. 1. Verse 31 Ver. 31. Moreover ye shall take no satisfaction for the Life of a Murderer If a Murderer would have given all his Estate to save his Life or the Avenger of Blood would have accepted a Compensation or freely let him go the Judges when they had found him guilty could not restore him to the City of Refuge but he was to suffer Death For the Life of him that was slain was not as Maimonides speaks part of the Goods of the Avenger of Blood but belonged to Almighty God who set such a value on a Man's Life that he would not suffer any price to be taken for it See Selden in the same Chapter p. 470. Ver. 32. And ye shall take no satisfaction for him that is fled to the City of Refuge that he may come to dwell in the Land until the death of the High-Priest No Money was to purchase his Liberty to dwell any Verse 32 where else but there till the time appointed by the Law but this Punishment for Man-slaughter was as indispensable as death for Murder And therefore if any Man hapned to kill another in the City of Refuge to which he was confined he was forced to flee to another City of Refuge and there abide till the death of the High-Priest Ver. 33. So ye shall not pollute the Land wherein ye Verse 33 are for blood defileth the Land By this it appears that the next of Kin was bound to prosecute the Murderer unto death for the good of his Country which otherwise would have had a Guilt upon it and that very grievous For they are the greatest Crimes as Maimonides observes which are said to pollute the Land or them or God's Sanctuary viz. Idolatry XX Lev. 3. all the filthiness that is forbidden XVIII 24 25. and Murder here mentioned More Nevoch P. III. cap. 47. And the Land cannot be cleansed of the Blood that is shed therein but by the blood of him that shed it The same Maimonides observes in the XLI Chapter of that Book That it is a piece of Universal Justice to make a Man suffer what he hath made another suffer If he have hurt his Body he must suffer for it in his own Body if in his Money his own Purse must pay for it if he have taken away his Life he must die for it himself And the Punishment can neither be mitigated nor any compensation accepted for it For which he quotes these words and upon this account resolves that if he that was murdered should live a few days or hours after his deadly wound and being in sound understanding should desire he that killed him might not die for it declaring that he freely forgave him his desire was not to be granted but Blood was to be punished with Blood whether he that was slain was a great Man or a mean a freeman or a slave a wise Man or a fool because there is no Sin committed by Men greater than this is Verse 34 Ver. 34. Defile not therefore the Land which ye shall inhabit By suffering a Murderer to live Wherein I dwell This is given as a reason elsewhere See V. 3. why they should put all polluted People out of their Camps because God dwelt in them viz. in his Sanctuary which made this Land be called the holy Land and God's Possession 2 Chron. XX. 11. For I the LORD dwell among the Children of Israel See XXV Exod. 8. The very same was practised among the Athenians with some little Alteration For Demosthenes says it was one of their Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he who out of fore-thought killed a Man should be put to death And he tells us also that it was not lawful for the Judges to take Money to remit the Punishment after he was Condemned though if the Prosecutors compounded with him or his Friends before-hand and desisted from the Prosecution his Life was saved If he fled from Justice all his Goods were confiscated and he forfeited all the Rights of a Citizen both Civil and Sacred See Sam. Petitus his Comment in Leges Atticas Lib. VII Tit. 1. CHAP. XXXVI Chapter XXXVI Ver. 1. AND the chief Fathers of the Families of the Verse 1 Children of Gilead the Son of Machir the Son of Manasseh c. Not the Fathers of those Families whose Inheritance had been assigned them already on this side Jordan in the Land of Gilead but the other half of the Tribe of Manasseh who were to have their Inheritance in Canaan where the Daughters of Zelophehad also had their Portion as appears from XVII Josh 3 4 c. Come near and speak before Moses and before the Princes the chief Fathers of the Children of Israel Who were met together in a great Assembly as they used to do about Publick Affairs See XXVII 2. XXI XXXII 2. Ver. 2. And they said the LORD commanded my Verse 2 Lord. This shows that one of them was the Mouth of the rest To give the Land for an Inheritance by lot to the Children of Israel See XXVI 52 53. For there the Foundation of all these Doubts was laid And my Lord was commanded by the LORD to give the Inheritance of Zelophehad Which should have faln to Zelophehad had he been alive Our Brather So they called their near Relations Vnto his Daughters Who petitioned him for the Possession which should have been their Fathers and it was granted them See XXVII 6 7. Ver. 3. And if they be married to any of the Sons of the other Tribes of the Children of Israel They being rich many it might be supposed of the other Tribes Verse 3 as well as their own would court them for their Wives and if they should choose an Husband that was not of their own Tribe they represent to Moses the Inconveniencies which from thence would follow Then shall their Inheritance be taken from the Inheritance of our Fathers i. e. Go out of our Tribe to which it originally belonged And shall be put to the Inheritance of the Tribe whereinto they are received Become a part of the Inheritance of that Tribe into which they married So shall it be taken from the lot of our Inheritance For it must have descended unto their Children who were of another Tribe by the Father's side which alone was considered and not the Mothers in this case Verse 4 Ver. 4. And when the Jubilee of the Children of Israel shall be Which was ordained for the preserving Estates in the Tribes and Families to which they originally appertained XXV Lev. 10 13. Then shall their Inheritance be put unto the Inheritance of the Tribe whereunto they are received The Jubilee will not help us in this Case by making their Inheritances return as other Lands do because they are become the Inheritance of another Tribe by the