now to go up and take possession of the land which God had promised them Deut. 1. 20 21. And I said unto you Ye are come unto the mountain of the Amorites which the Lord our God doth give unto us Behold the Lord thy God hath set the land before thee go up and possesse it the people already no doubt through iâ—fidelity beginning to fear the event desire that first they might send some certain men not onely to search out the fertility and strength of the land but also to take knowledge of the wayes and passages rivers fords and mountains by which they were to go ver 22. Moses not knowing their distrustfull hearts likes well the motion vers 23. and consulted with God who thereupon returned this answer here set down yielding or giving way to their motion but in displeasure for their greater hurt and that no question because of their present infidelity and appointing them to send men that might search the land of Canaan even the land which God before had spied for them Ezek. 20. 6. and searched out Deut. 1. 33. Vers 2. Of every tribe of their fathers shall ye send a man every one a ruler among them There was one sent of every tribe that every tribe might be satisfied by a witnesse of their own and all Princes in their tribe as most likely to be courageous and that their testimony might be of more credit not of the baser sort because the businesse was weighty Vers 6. Caleb the sonne of Jephunneh His name signifieth hearty and he brought Moses word again as it was in his heart Josh 14. 7. Vers 11. Of the tribe of Joseph namely of the tribe of Manasseh Why is this clause prefixt before the tribe of Manasseh rather then Ephraim either because Manasseh was Josephs first-born or rather onely as a hint of that priviledge which Joseph had and so it is no more then if he had said of that tribe which came of Josephs other sonne namely of Manasseh you shall send Gaddi the sonne of Susi Vers 16. And Moses called Oshea the sonne of Nun Jehoshua This name Jehoshua is elsewhere ordinarily written Joshua and sometimes Jeshua as Neh. 8. 17. and in Greek Jesus as Acts 7. 45. where Stephen saith that the tabernacle of witnesse made in the wildernesse their fathers that came after brought in with Jesus into the possession of the Gentiles and Heb. 4. 8. If Jesus that is Joshua had given them rest then would he not afterward have spoken of another day and Jesus we know signifieth a Saviour Matth. 1. 21. Thou shalt call his name Jesus saith the Angel to Joseph concerning Christ the sonne of the virgin Mary for he shall save his people from their sinnes so that evident it is that this faithfull servant of God who afterwards succeeded Moses in the government of Israel and was now one of the spies sent to search the land of Canaan was called Jehoshua or Joshua by Moses to signifie that he should save his people from their enemies the Canaanites and bring them into the promised land and should therein be a notable type of Christ the onely Saviour of the world But may some say Oshea which was his former name doth also signifie a Saviour and why then was his name changed I answer many reasons are given for this by Expositours but the most probable is this that by adding Jah which is the proper name of God Psal 68. 4. contracted of Jehova or as some think by adding the first letter of Jehova to Oshea so to make his name Jehoshua thereby was signified that he should not onely be a Saviour but also the Lords Saviour implying that he should by authority from God and by the help and assistance of God be the Saviour of his people and therein also the more manifestly a type of Chriâ—t who is the Lords anointed and the Lord our righteousnesse Jer. 23. 6. When his name was thus changed it is not expressed onely we see that he is called Joshua in the story of Moses before this to wit at the â—ight which he had with the Amalekites Exodus 17. 9. Vers 17. Get you up this way South-ward c. Or by the South meaning the South part of the land of Canaan which was nearest to them Vers 21. So they went up and searched the land c. It may be probably thought that they went not all together but divided themselves for going all together they would have been suspected neither could they have viewed the whole countrey in so short a time and so they went quite through the land from one end to the other that is from the South to the North for so much is implyed in these words so they went up and searched the land from the wildernesse of Zin c. for the wildernesse of Zin here spoken of is not the wildernesse of Sin that bordered upon Egypt Exod. 16. 1. but a wildernesse called by a name much like the wildernesse of Zin which lay on the South of the land of Canaan Numb 34. 3. Joshua 15. 3. and Rehob and Hamath are cities that were on the utmost North part of the land onely Rehob lay more towards the West-side of the land and Hamath towards the Eaâ—â—-side and therefore it is said that they searched the land unto Rehob as men come to Hamath because being come to Rehob they struck over East-ward from Rehob to Hamath or because they searched all that Northern tract as men usually go from Rehob to Hamath Vers 22. And they ascended by the South and came unto Hebron where Ahiman c. Having in the former verse generally related how the spies searched the land quite through from the South to the North and from the West to the East here Moses undertakes to relate â—ome particular passages that were most memorable either in their going out or coming back again and so shewing how they went up by the South for there they entred the land he tells us how they came to Hebron a citie in the South parts of Canaan where Abraham and Isaac and Jacob with their wives were buried and there they saw certain huge giants Ahiman Shesui and Talmai who were afterwards expelled thence and slain by Caleb Josh 15. 14. and are here called the children of Anak ether because they were indeed his sonâ—es which seems most probable because it is said Josh 15. 13. that Arbah from whom Hebron was called Kiriath-arbah or the citie of Arbah was the father of Anak or else because all giants were in those times called the children of Anaâ— Now Hebron was built seven years before Zoan in Egypt This declareth not onely the antiquity of Hebron but also by consequence the goodnesse of the land Vers 23. And they came unto the brook of Eshcâ—l and cut down thence a branch with one cluster of grapes c. Of admirable bignesse which therefore they brought upon a staff betwixt two that it might not be marred
and thorns in your sides c. That is they shall be continuall snares seducing you out of the right way and withall will be vexing and troubling you and so will mischief you both in soul and body Vers 56. Moreover it shall come to passe that I shall do unto you as I thought to do unto them That is destroy you and root you out of the land CHAP. XXXIV Vers 3. THen your South quarter shall be from the wildernesse of Zin c. God within Jordan and sheweth the bounds of it on every side first that his people might see his bounty providence who had given them so large 〈◊〉 good a land secondly that they might know punctually how far they were to proceed in their conquests and where to stay thirdly to strengthen their faith and to assure them that God had marked out that their dwelling for them fourthly that according to these bounds and limits they might now make a division of the land In these words of the third verse the description of Canaans bounds begins with the South quarter and he draws along the South border from the East to the West for the wildernesse of Zin lay at the very East end of this South border in the corner where it joyned with the East border and so from thence it is said that though the South border went on by the coast of Edom yet thâ— beginning of it Eastward was in the wildernesse of Zin right against the South end of the salt sea that is the lake of Sodome called also the dead sea because it had no fish or living thing in it of which see the note upon Gen. 14. 3. and going by the coast of Edom it turned from the South vers 4. that is inward towards Canaan to the ascent of Akrabbim or Maalchakrabbim Josh 15. 3. and so passed on to Zin that is toward the city Zin whence the adjacent wildernesse had its name and there turned inward again from the South to Kadesh-barnea and so went forward again to Hazaraddar which Josh 15. 3. is reckoned as two places Hezron and Addar and so it passed unto Azmon yet Josh 15. 13. there is added that it fetched a compasse to Karkaa and so passed on to Azmon and from thence it fetched a compasse again and went on to the river of Egypt that is the river called Sihor Josh 13. 3. and so went out at the sea that is the Mediterranean or Midland sea called in the next verse the great sea to wit with respect to those lakes of Sodome and Genezareth in the land of Canaan which were also called seas And this was the West end of the South border Vers 6. And as for the Western border you shall even have the great sea for a border Thus the borders of the land are carried about from South to North this midland sea from the South to the North being the West border and so again it turneth about afterwards from the West to the East which was the North border Vers 7. From the great sea you shall point out for you mount Hor. That is it went along from the midland sea to mount Hor. Now this was not the mount Hor where Aaron dyed which was Southward in the edge of Edoms land chap. 33. 37 38. but another mountain on the North side of Canaan and it is thought by some to be the same that is elsewhere called Lebanus and by others that which in by Josh 13. 5. is called mount Hermon Vers 8. From mount Hor ye shall point out your border unto the entrance of Hamath That is from Hor this your North border of the land shall strike right forward to the entrance of Hamath a city called A mos 6. 2. Hemath the great and so forth on to Zedad and thence to Ziphron and so it shall end at Hazar-enan Vers 10. And ye shall point out your East border from Hazarenan to Shepham c. That is your East border which turns again from the North to the South where at first it began shall go straight on from Hazar-enan to Shepham called 1. Sam 30. 28. Siphmoth and so to Riblah on the East side of Ain and so thence it shall go along by that land that lies Eastward of the sea of Chinnereth which is called the lake of Gennesareth Luk. 5. 1. and the sea of Galileâ— or Tiberias John 6. 1. and so thence to Jordan and so shall end at the salt or dead sea vers 12. Vers 17. These are the names of the men which shall dâ—vâ—de the land unto you Eleazar the priest c. Eleazar amongst the rest is appointed to have a hand in this work of dividing the land first as a type of Christ to shew that by him they enjoyed that promised land but especially that by him we come to have entrance into the heavenly Canaan he being therefore gone before that he might prepare a place for us secondly that if any difficulty did arise he might ask counsel for Joshua after the judgement of Urim according to that Numb 27. 21. thirdly because the priests and the Levites though they had no inheritance as the other tribes yet were they to have cities and suburbs fourthly because that this whole businesse might be sanâ—tified to them it was to be begun with prayer and ended with thanksgiving Col. 3. 17. Thus also was that prophecy fulfilled concerning the Israelites coming to Canaan in the fourth generation Gen. 15. 16. Eleazar being indeed the fourth from Levi who went with Jacob into Egypt Vers 19. Of the tribe of Judah Caleb the sonne of Jephunneh c. The tribes are no where else named in the order here observed and therefore it is most probable that God did purposely thus name them here in the very same order as they should inherit the land their inheritance abutting one upon another as their names are here joyned together to make it the more evident that they were allotted their portions by the wisdome and providence of God CHAP. XXXV Vers 2. COmmand the children of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in c. Thus that which Jacob did at first threaten as a curse against Levi Gen. 49. 7. I will divide them in Jacob and scatter them in Israel is turned into a blessing and their reproch changed into a matter of honour and dignity for they are now dispersed into severall cities through the whole kingdome where they dwelt unlâ—sse it were when they went in their courses to serve in the tabernacle that they might be as Gods watchmen standing in so many watch-towers to look to the people to instruct them continually in the law of God and to keep them from being corrupted either in doctrine or manners But this and other places do almost fully satisfie that the whole cities and their suburbs afterward set apart for their dwelling were entirely the Levites possession and divided amongst them and
which came not to passe till many hundred years afterward namely that the Gentiles the posteritie of Japheth having been along time separated from the Church of God which was to be established amongst the Israâ—litâ—s Shems progenie should at last be perswaded by the preaching of the Gospel to joyn with them in the worship of the same God in the profession of the same saith so to become fellow-members of the same Church Ephes 2. 13. But now in Christ Jesus ye who sometimes were farre off are made nigh by the bloâ—d of Christ which was fulfilled when the Gentiles became Christians CHAP. X. NOw these are the generations of the sonnes of Noah We cannot with any probabilitie conceive that all the children or grandchildren of Shem Ham and Japheth are here particularly named but onely such as were in their generations men of renown such as by their severall plantations gave name to severall nations descending from their loyns Vers 5. By these were the Isles c. For the full understanding of this we must know that the posteritie of Noah kept together for many years till the greatest part removed to that plantation in Shinar whereof we reade chap. 11. Now sayes Moses after the tongues were there divided these sonnes of Japheth according to their severall languages did plant severall Colonies in all the regions and countreys of Europe and those that border the Mediterranean sea now usually called the Isles of the Gentiles for this is all which Moses intends in these words that all those Sea-countries severally divided amongst men of severall families of severall languages were all the posterity of Japheth so placed by those of his issue formerly mentioned after whose names they were many of them called Vers 8. And Cush begat Nimrod he began to be a mighty one in the earth That is whereas hitherto the heads of families did in a mild and gentle way guide and order the rest rather by the voluntary submission of those that were governed then by the compulsion of power this Nimrod with violâ—nce usurped a more imperious government and enlarging still his dominions by forcing those about him to undergo his yoke he became a mighty one that is a man of great power and might famous in his time for the dominions he had Vers 9. He was a mighty hunter before the Lord. In many places of Scripture persecutours and oppressours such as invade any people and by a strong hand subdue them and then waste and oppresse them are called hunters as Jer. 16. 16. Behold I will send for many fishers and they shall fish them and for many huâ—â—ers and they shall hunt them c. Lam. 4. 18. They hunt our steps that we cannot go in our streets Such a one Moses under this Metaphoricall speech describes Nimrod to have been a tyrannous invadâ—r and oppressour of those that lived about him and this he did before the Lord to wit openly without fear of God Wherefore it is said c. Thence it grew to be a common proverb that when any man took the course of oppression and tyrannie he was called as I may say another Nimrod Vers 11. Out of that land went forth Ashur c. According to â—he translation of Junius which is added in the margin the meaning is this That Nimrod having built those foure cities before mentioned in the land of Shinar enlarged his dominions further even in Ashur or Assyria and there built Nineveh Rehoboth c. But methinks this other translation is not without cause retained in the text namely that Ashur not the sonne of Shem but one of the same name of Hams progeny as in Gen. 4. we have many of Cains progeny of the same name with those of Seths went forth out of Shinar and built Nineveh c. in the kingdome of Assyria and indeed whence may we think it took the name of Assyria if Nimroâ— not Ashur were the founder of that Empire Vers 18. And afterward were the families of the Canaanites spread abroad Having spoken of the sonnes of Canaan Sydon Heth Jebus c. he addes that in after-times there were severall families spread abroad in the land of Canaan which took their names as is before expressed from these sonnes of Canaan These are the sonnes of Ham after their families c. That is these are the sonnes of Ham who according to their severall families and languages were the founders of severall nations in severall countreys Vers 21 The father of all the children of Eber. That is of the Hebrews Vers 25. The name of one was Peleg Peleg signifies division and he was so called because about the time of his birth languages were divided CHAP. XI ANd the whole earth was of one language and of one speech Now Moses returns to relate more particularly that memorable story of the building of Babel premising this in the first place by way of Introduction that the whole earth was of one language that is that the men of the earth before the building of Babel spake all one language and so had done 1757 years Now that this language was Hebrew it is by almost all learned men commonly agreed and not without cause both bâ—cause all the names of the Patriarchs before and after the Floud are made of Hebrew words and because it is not likely but the first language was continued by God amongst his Church in that better progenie of Noah that had no hand in the building of Babel Vers 2. And it came to passe as they c. To wit The men or the inhabitants of the earth before spoken of which is thus generally expressed onely because the greatest part of them removed in this Colony together with Nimrod the captain and chief of the Plantation for that Noah Shem and the rest of Noahs better progenâ—e were not present at the building of Babel this if nothing else would plainly prove becausâ— the first language continued still in that holy line The greatest difficultie of this place is how it can be said of this Colony of men that came now to the land of Shinar which was Chaldea that they journeyed from the East since Armenia where it is commonly held that Noah went out of the Ark and near to which therefore the posteritie of Noah had doubtlesse hitherto dwelt did not lie on the East of Chaldea where the tower of Babel was built But to this I answer that if we take the hills of Taurus or Caucasus between the East Indies and Scythia to be those mountains of Ararat where the Ark rested for so some conceive then this place is clear for they lie Eastward from the land of Chaldea here called the land of Shinar If we retain the common opinion that those mountains of Ararat were the hills of Armenia we must conceive that they had removed formerly from the place where the Ark rested and settled themselves in some countrey that lay East of Chaldea and thence turned again Westward and
she was his wife and to say onely that she was his sister Now though this were in a sense true as Abram afterwards told Abimilech Gen. 20. 12. because she was his near kinswoman his brothers daughter and such in those times were usually called brothers and sisters yet because by saying she was his sister Abram intended that the Egyptians should conceive that she was not his wife but free to be married to any other and so did expose her to great danger in this regard the course he took could not be warrantable but proceeded from weaknesse of faith and humane frailty though withall he might have some hope that God would prevent that mischief Vers 15. The Princes also of Pharaoh saw her Pharaoh was the common name of all the Kings of Egypt as Cesar was of all the Romane Emperours And the woman was taken into Pharaohs house I take it for granted 1. That she was not abused by Pharaoh because the Lord did so tenderly preserve her châ—stity upon a second exposing her to this danger chap. 20. 4. But Abimelech had not come near her 2. That notwithstanding she was some time in Pharaohs house the particulars afterward mentioned of Pharaohs enriching Abram and God plaguing Pharaohs Court cannot be conceived to be all upon a sudden done It is likely therefore that this taking her into the house was both that the king might make known his pleasure of taking her to be his wife and that she might be prepared for the match as we see the like Esther 2. and that she might be entertained as beseemed her that was so beloved of Pharaoh Vers 17. And the Lord plagued Pharaoh c. with great plagues What â—hese plagues were the Scripture being silent it is but a foolish curiositie to inquire Vers 18. And Pharaoh called Abram and said c. Pharaoh understanding either by revelation as Abimelech chap. 20. 3. God came to Abimelech in a dream by night and said c. or by the confâ—ssion of Sarai her self or by some other means that Abram was Sarais husband he presently apprehends that for this it was that he and his house vvere so plagued and therefore makes haste to restore her Vers 20. And Pharaoh commanded his men c. The reasons of this dismissing Abram and Sarah out of Egypt may be probably these 1. Because he desired to have Sarah gone out of his sight 2. Because of his present displeasure vvho no doubt vvas offended that by their means he vvas thus punished 3. Lest his houshold-servants or people stung vvith the sense of vvhat they had suffered or envying the riches vvhich Abram had there gathered should offer them violence and so the land should be again plagued for them And therefore vve see he doth not onely dismisse them but also gives his servants charge to see them safely conducted out of his Dominions CHAP. XIII ANd Abram went c. into the South Meaning the Southern parts of Canaan vvhich lay next to Egypt Gen. 12. 9. And Abram journeyed going on still towards the South for othervvise vvhen he vvent out of Egypt tovvard these parts he vvent Northvvard Vers 5. And Lot also that went with Abram had flocks and herds and tents Which implies also many servants that dvvelt in those tents This Moses vvould imply that although Lot had hitherto gone along still vvith Abram yet he had an estate a stock apart by himself they had their severall tents flocks herds and servants c. Vers 6. And the land was not able to bear them There vvas not pasture and vvatering places enough for such a multitude of cattel and thence it seems the strife arose betvvixt their herdsmen Vers 7. And the Canaanite and the Perizzite dwelled then in the land This is added to shevv that by reason the Canaanites and the Perizzites vvhich seem to be a family or colony of the Canaanites Gen. 10. 18. Afterward were the families of the Canaanites spread abroad had settled themselves long before in that part of Canaan and taken up the greatest and best part of the pasture therefore Abram and Lot vvere straitned for their cattel and besides there may be a reason implied in these vvords vvhy Abram vvas so carefull to stop all dissention betvvixt them lest it might have been an offence to the Heathen Vers 10. And Lot lifted up his eyes and beheld all the plain of Jordan c. like the land of Egypt as thou comest unto Zoar. This clause as thou comest unto Zoar must in the sense of it be joyned to the first part of the sentence and beheld all the plain of Jordan for the meaning is this That all the plain of Jordan even unto Zoar vvas exceeding fruitfull and pleasant like to Paradise and Egypt vvhich by the overflovving of Nilus vvas ever esteemed a most fruitfull countrey Vers 15. For all the land which thou seest That is the whole land of Canaan for he saith not so much of the land as thou seest but all the land which thou seest To thee will I give it and to thy seed for ever To clear this place fully we must knovv that in this promise of the land of Canaan as under the sacramentall signe the true and heavenly Canaan was also included Heb. 11. 10. For he looked for a City which hath foundations whose builder and maker is God Again we must know that by the seed of Abram may well be meant 1. the people of Israel as usually 2. Christ as Gal. 3. 16. And to thy seed which is Christ and 3. all the faithfull members of Christ both Jews and Gentiles who in Christ are made the seed of Abram children by promise Rom. 9. 6 7 8. In Isaac shall thy seed be called That is they which are the children of the flesh these are not the children of God but the children of the Promise are counted for the seed Now as the heavenly Canaan is here implied this clause for ever we may extend to eternitie for it is conferred upon Christ and those that believe in him the true seed of Abram for ever and ever But the Promise hath primarily respect unto Canaan that land which Abram now beheld with his eyes and so conceiving the words we must know that it is promised to Christ absolutely who is the true Lord and owner not onely of the land of Canaan but of the whole earth and so shall be for ever Psal 2. 6 7 8. Ask of me and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession and then to the Israclites it is promised for ever but conditionally if they should ever walk in obedience before God But there is no such condition expressed I answer 1. that the condition of temporall promises and threatnings is not alwayes expressed as Jonah 3. 4. Yet fourty dayes and Nineveh shall be overthrown 2. that this condition is expressed elsewhere Deut. 4. 25 26. When thou shalt beget children
secondly to shew their thankfulnesse for the fruits which in this moneth they reaped Deut. 16. 13 14. Thou shalt observe the feast of tabernacles seven dayes after thou hast gathered in thy corn and thy wine And thou shalt rejoyce in thy feast c. And thirdly to figure out Christs coming into the world at this time of the year to dwell in the tabernacle of our flesh John 1. 14. And the Word was made flesh and dwelt among us c. and their being strangers and travellers here in this world Vers 17. Three times in the year all thy males shall appear before the Lord thy God That is at the three great feasts before mentioned the feast of unleavened bread the feast of harvest or Pentecost and the feast of in-gathering called also the feast of tabernacles then all the males were enjoyned to appear before the Lord and that in the place which he should choose Deut. 16. 16. namely all that were able for those that were sick infants and aged men were doubtlesse excused And though onely the males were by this law tyed to this service because women had many occasions to keep them at home yet even the women might if they pleased go up unto these feasts and often doubtlesse did for so it is saâ—d of Hannah the mother of Samuel 1. Sam. 2. 19. She came up with her husband to offer the yearly sacrifice and of the virgin Mary Luke 2. 41. Now his parents went to Jerusalem every year at the feast of the Passeover As for the place where they met together it was doubtlesse first the tabernacle and afterward the temple because there God dwelt as it were amongst his people and therefore there it is said they should appear before the Lord. And though it may seem somewhat questionable where they met to keep these feasts all the time the ark was in one place and the tabernacle in another as it was for many years after the ark was taken and carried away by the Philistines yet upon good consideration I think we may well conclude that they were kept where the tabernacle was because there was the altar of burnt-offerings and the offering of sacrifices was a main part of the holy service of these feasts Vers 18. Thou shalt not offer the bloud of thy sacrifice with leavened bread c. Because the very same words almost are repeated Exod. 34. 25. onely there the Passeover is expressely mentioned Thou shalt not offer the bloud of my sacrifice with leaven neither shall the sacrifice of the feast of the Passeover be left unto the morning therefore the most and best Expositours do understand this place particularly of the Paschall Lambe to wit that they might not eat any leavened bread with the Passeover and that they might not leave any part of the Paschall Lambe untill the morning the fat being here by a Synecdoche put for all and specially mentioned because this in all sacrifices was offered to God Yet I see not why this place may not be understood generally of all sacrifices since it is evident first that leaven was forbidden in all meat-offerings which were alwayes offered together with their sacrifices Levit. 2. 11. No meat-offering which ye shall bring unto the Lord shall be made with leaven for ye shall burn no leaven nor any honey in any offering of the Lord made by fire And secondly that though the flesh of some sacrifices might be eaten the next day yet the fat thereof was to be presently burnt upon the altar See Levit. 7. 2 3. Vers 19. Thou shalt not seethe a kid in his mothers milk Either this must be literally understood according to the very words that they might not seethe a kid or a lambe c. in the milk of the damme because this had some appearance of cruelty which the Lord by this ceremony taught them to abhorre and indeed upon the same ground other like laws were given this people as Deut. 22. 6 7. If a birds nest chance to be before thee in the way c. thou shalt not take the damme with the young Or else rather it must be understood concerning the age of the kid to wit that they might not offer a kid to the Lord or eat it themselves whilest the flesh was onely â—erely a milky frothy substance thereby to teach them to avoid all foolish intemperancie and delicacie in their feeding and upon this ground they were forbidden to bring the first-born of their cattel or any other sacrifice till they were eight dayes old because so long they were but as the dammes milk Vers 20. Behold I send an Angel before thee to keep thee in the way c. That is the promised Messiah the sonne of God and Angel of the covenant Mal. 3. 1. Who led them by day in the pillar of a cloud and by night in a pillar of fire and at last brought them into the land of Canaan of whom it is said 1. Cor. 10. 9. that the Israclites in the wildernesse tempted him and so were justly destroyed by him therein finding that verified which the Lord here saith vers 21. that he would not pardon their transgressions Vers 21. For my name is in him That is he is the Lord Jehovah as I am of the same Essence Power Majesty and Authority for so it is said of Christ Heb. 1. 3. that he was the brightnesse of his Fathers glory and the expresse image of his person and one God with him The Father is in me and I in him saith Christ John 10. 38. God was in Christ reconciling the world unto himself saith the Apostle 2. Cor. 5. 19. And so it was prophecied of him Jer. 23. 6. This is his name whereby he shall be called The Lord our righteousnesse Vers 28. And I will send hornets before thee c. This may be meant of stinging terrours wherewith God struck the hearts of the Canaanites or it may be understood literally of true hornets sent before the Israelites and the rather because first God had spoken of the fear wherewith the Canaanites should be stricken in the former verse and it is not usuall in the Scripture to expresse any thing plainly first and then afterwards figuratively and obscurely And secondly he tells the Israelites that God had done this for them which he had promised See Josh 24. 12. Vers 31. And I will set thy bounds from the red sea c. The bounds of the promised land are here set down to wit first their Eastern bound which was the red sea and secondly the sea upon which the land of the Philistines lay called the Mediterranean sea which was their West border and thirdly the desert which lay on the South of Canaan to with the desert of Shur or Paran which was their South border on which side ran the river of Sychar Josh 13. 3. called the river of Egypt Gen. 15. 18. for it runs out of Nilus into the Mediterranean sea and therefore this also
in the bringing Vers 26. And they went and came to Moses and to Aaron and to all the congregation of the children of Israel unto the wildernesse of Paran to Kadesh There was a city of the Edomites called Kadesh chap. 20. 16. from whence the wildernesse by it was called the wildernesse of Kadesh Psal 29. 8. But this was another Kadesh called usually Kadesh-Barnea Deut. 1. 29. and Rithma Numb 33. 18. That Kadesh upon the borders of Edom was in the desert of Zin chap. 10. 1. this was in the wildernesse of Paran The next station after they went from that Kadesh was mount Hor where Aaron dyed and that was in the fourtieth year after the Israelites came out of Egypt chap. 33. 37 38. but from this Kadesh they were appointed to turn back towards the red sea chap. 14. 25. because they refused to enter the land of Canaan and thereupon as God had threatned did wander eight and thirty years in the wildernesse Deut. 2. 14. So that it is evident that this Kadesh whither the spies returned was not that Kadesh upon the borders of Edom but another that was close upon the South parts of Canaan where Moses and the congregation had stayed for them all the while they were searchâ—ng the land Vers 29. The Amalekites dwell in the land of the South c. This their reckoning up of so many mighty nations with whom they must look to grappel was purposely added to discourage the people from entring the land As for the Amalekites though they were not of the nations that inhabited the land of Canaan yet the spies first mention them because they borderâ—d in the South parts close upon the land of Canaan where the Israelites were to enter and so were likely to come forth against them and to withstand them with all their power which they might the rather think because the year before at their first coming out of Egypt this nation had drawn out some forces against them to withstand them in their passage through the wildernesse and had there fought with them And the Canaanites dwell by the sea and by the coast of Jordan The sea here intended was not the mid-land sea which was on the West of Canaan but the dead sea which lay on the East of Canaan where the river Jordan ran into it as we may well conceive by that which seems most probable to be the drift of these words to wit that as they had told the people in the former words of the Amalekites dwelling upon the South of Canaan and the Hittites Jebusites Amorâ—tes dwelling in the mountains that is those mountains in the South of the land nigh unto the wildernesse where the Israelites now lay thereby intending to let the people see that there would be no entring the land on the South because of those mighty nations that would be there ready to oppose them as indeed it is said Deut. 1. 44. that when afteâ—wards the Israelites would needs go up against Gods expresse command The Amorites which dwelt in the mouâ—â—ains â—ame out against them and chased them as bees do so in these words the Canaanites dwell by the sea and by the coast of Jordan they intended further to shew the people that in case they should think to fetch a compasse about and to enter into the East-side of the land there they would be kept out by the river of Jordan and the dead sea which ran along on that side and by the Canaanites one of the nations of the land so particularly called who dwelt by the sea and by the coast of Jordan and so being a valiant and strong people would improve those advantages for the best defence of their countrey and not suffer the Israelites to enter there Vers 30. And Caleb stilled the people before Moses c. And Joshua with him chap. 14. 6 7. And Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of them that searched the land rent their clothes And they spake unto all the company of the children of Israel saying The land which we passed through to search it is an exceeding good land yet now at first it may be Joshua advisedly held his peace because he was Moses minister However for this it was that Moses made promise to Caleb concerning Hebron and the country adjoyning Josh 14. 9. And Moses sware on that day saying Surely the land whereon thy feet have troden shall be thine inheritance and thy childrens for ever because thou hast wholly followed the Lord my God Vers 32. The land through which we have gone to search it is a land that eateth up the inhabitants thereof That is a land wherein the people of the land are continually devoured by reason of their bloudy warres wherein they are ever involved either with their neighbours or amongst themselves implying how little hope there was for them to prevail against such a fierce untamed people and how little comfort they could expect if they should drive out some of the inhabitants and plant themselves in their room they should be sure to be eaten out with continuall warres Look as formerly the Amorites had conquered the Moabites Numb 21. 28 29. the Caphterims or Philistins had destroyed the Anims Deut. 2. 23. so it would be with them and indced this very phrase was after used against this land when the heathen had destroyed the Israelites in it Ezek. 36. 13 14. Thus saith the Lord God Because they say unto you Thou land devourest up men and hast bereaved thy nations therefore thou shalt devoure mâ—n no more CHAP. XIV Vers 3. ANd wherefore hath the Lord brought us into this land c. Deut 1. 27. this is more fully expressed to wit that they said Because the Lord hated us he hath brought us forth out of the land of Egypt to deliver us into the hand of the Amorite to destroy us Vers 4. And they said one to another Let â—s make a captain and return into Egypt This above all discoverâ—d their wonderfâ—ll rage and madnesse if we consider 1. the difficulties they must needs meet with in their return to Egypt for they could not expect to be fed with manna from heaven nor the red sea to be divided before them again and 2. the scorn and â—ruell bondage they might well expeâ—t when they came thither for if the Egyptians oppressed them so sorely before how much more hardly were they like to deal with them now even in remembrance of the death of their first-born and the drowning of Pharaoh and his army in the red sea How farre they proceeded in this their wicked intention may not happely be expressed but if they did no more but consult about it observable then it is that these thesr evil purposes are counted to them as if they had been done by them Neh. 16. 17. But they and our fathers dealt proudly And in their rebellion appointed a captain to return to their bondage Vers 5. And
again if they were once suffered to come in Vers 19. And the children of Israel said unto him We will go by the high way This is either the reply of the first messengers or a second embassy upon the answer brought back by the first messengers Vers 21. Thus Edom refused to give Israel passage through his border Notwithstanding as they went along their coasts the Edomites suffered them to buy victuals of them See Deut. 2. 28 29. Wherefore Israel turned away from him Fetching a compasse through the wildernesse about the land of Edom. The Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. Ye are to passe through the coasts of your brethren the children of Esau Meddâ—c not with them for I will not give you of their land no not so much as a footbreadth so they went about though the way through the wildernesse was very troublesome Numb 21. 4. The soul of the people was much discouraged because of the way Vers 22. And came unto mount Hor. From which some think the people that were driven out of this countrey by Esau were called Horims Dent. 2. 12. The Horims also dwelt in Seir beforetime but the children of Esau succeeded them when they had destroyed them c. and Esau is called the Horite Gen. 36. 20. Vers 24. Aaron shall be gathered untâ— his people c. See the note upon Gen. 25. 8. This prediction of Aarons death was to make it manifest to the people that he was by death kept from entring Canaan for his sinne else the death of so aged a man would have been little regarded Vers 25. Take Aaron and Eleazar his sonne and bring them up into mount Hor. These reasons may be probably given why this is appointed to be done in the mount 1. That it might be a signe that this was done by Gods appointment their going up into the mount being as it were a presenting of themselves before Gods tribunal that by his will they mâ—ght be ordered in this great businesse 2. That it might raise up the peoples expectation to observe what was done whence it is said vers 27. that they went up in the sight of all the congregation 3. That it might be a signe of Aarons ascending by death to heaven Vers 28. And Moses stripped Aaron of his garments and put them upon Eleazar his sonne The priests used not to wear their holy garments out of the tabernacle But this was done by speciall command of God Aaron therefore going up to mount Hor in all the high priests attire that he might die there Moses stripped him there of all those holy garments not so much that they might not be defiled by Aarons dead body as that they might be put upon Eleazar his sonne to signifie that God had appointed him to suceâ—ed in his fathers office And indeed this done thus once for all was sufficient to shew that God had established this order that the high priests eldest sonne or the next heir of the family unlesse he were uncapable of it because of some blemish was still to succeed in that place and office and withall it must needs be a great comfort to Aaron that before he died he saw his sonne settled in his room and might in his sonne so clothed behold as in a type his Mediatour the salvation of God Luk. 2. 29. But yet in the dayes of the Judges we find that the high priesthood was removed from Eleazars to Ithamars posterity for Eli was of the stock of Ithamar And Aaron died there in the top of the mount This was in the first day of the fifth moneth in the fourtieth year after their coming out of Egypt Aaron then being an hundred and twenty three years old chap. 33. 38 39. and an evident demonstration this was of the insufficiency of the legal priesthood Hebr. 7. 23 24. And they truly were many priests because they were not suffered to continue by reason of death But this man because he continueth ever hath an unchangeable priesthood Vers 29. They mourned for Aaron thirty dayes This was it seems the usuall time of mourning for great men for so long also they mourned for Moses Deut. 34. 8. In Deut. 10. 6. it is said that Aaron died and was buried at Mosera but concerning that difficultie see the note upon that place CHAP. XXI Vers 1. ANd when king Arad the Canaanite which dwelt in the south heard tell that Israel came by the way of the spies c. That is when he understood by the spies he had sent forth to observe the course of the Israâ—lites that they were turned back again from the red sea and marched directly upon the south of Canaan where his countrey lay by the way of the spies that is by the way where he had sent his spies to watch them not knowing of Moses purpose to compasse the land of Moab he resolved that they meant to enter upon the south of Canaan and therefore judging it safer to find his eneme in his neighbours countrey then to be found by them in his own he immediately went forth with a great army even as farre as mount Hor in the edge of the desert where the Israelites now lay and there fought with them and took some of them prisoners Many Expositours do farre otherwise conceive of that which is here said of the Israelites coming by the way of the spies namely that king Arad heard they came by the way where the spies which Moses did long since send to search the land chap. 13. 17. entred that countrey and indeed they entred upon the south of Canaan as is there expressely noted But first because the Israelites were now farre from Kadesh-Barnea whence those spies were sent to search the land of Canaan and secondly because it seems apparent by the text that those that told this king Arad of the Israelites coming used the expâ—ession here mentioned that they came by the way of the spies and we no way find that either this king or any other of the Canaanites did ever know any thing of the Israelites spies that were sent to search the land therefore I conceive that this is meant rather as is abovesaid of the way where king Arad had sent spies to observe which way the Israelites would take of whose return from the red sea he had before been informed as is noted chap. 33. 40. As for the battel which was here fought betwixt the Israelites and the army of this king Arad very observable it is first that the Lord so disposed of it by his providence that this one king should onely come forth against them and that all the Canaanites in those parts did not joyn their forces together against them for by this means the Israelites were not so daunted but that they were willing to fight with them and secondly that notwithstanding the Lord suffered them to be foyled so that some of them were
Pethor of Mesopotamia to curse thee But that last clause happely is meant onely of the Moabites which indeed we may the rather think because there is not in this story the least mention of the Ammonites Now shall this company lick up all that are round about us as the ox licketh up the grasse of the field This is the argument whereby the Moabites sought to perswade the Midianites to joyn with them against the Israelites namely because if they were let alone they would doubtlesse devour both them and all the neighboâ—ring nations It is all one as if they had said By what this people have already done in the two kingdomes of Sihon and Og you may see that they do not content themselves to subdue a people and make them tributaries but where they conquer they â—tterly destroy all the inhabitants and this therefore they will do to us because of their multitudes if we joyn not our forces together as easily as a company of oxen will lick up the grasse of a field they are put into leaving the ground bare where they go so that it is high time for us to look about us and to bandy our selves to fight with them And indeed however their fear were causelesse now because the Lord had charged the Israelites not to meddle with the Moabites as is before noted yet in future times even this people of Moab were subdued by the Israelites though not utterly destroyâ—d to wit in the dayes of David 1. Chron. 18. 2. Vers 5. He sent messengers therefore unto Balaam the sâ—nne of Beor c. This Balaam was a Southsayer famous for his inchantments and divinations in those times as is evident Josh 1â— 22. Balaam also the sonne of Beor the Southsarâ—r and Numb 24. 1. And when Balaam saw that it pleased the Lord to blesse Israel he went not as at other times to seek for inchantmâ—nts he is called a propâ—et 2. Pet. 2. 16. The dumb aâ—sâ— speaking with mans voice forbad the madnesse of the prophet not onely because he used by his divinations to foretell things to come but also because God did at present in the passage of this story guide him to prophecy of things that were long after to come to passe and we know the gift of prophecy is a common gift which may be conferred upon a wicked man and it is like Balack sent to him as to a prophet that had from God this gift of divining and that by his curses and inchantments the Israelites might be weakened and the more easily overcome He is here described by his parentage that he was the sonne of Beor who is also called Bosor 2. Pet. 2. 15. Following the way of Balaam the sonne of Bosor secondly by his countrey whither Balak sent to him to wit Pethor which was a city in Mesopotamia or Aram Deut 23. 4. Because they hired against thee Balaam the sonne of Beor of Pethor of Mesopotamia to curse thee in the East countrey Numb 23. 7. Balak the king of Moab hath brought me from Aram out of the mountains of the East and the Eastern land was infamous for divinations and such like arts Esa 2. 6. Therefore thou hast forsaken thy people the house of Jacob because they be replenished from the East and are southsayers like the Philistines and was seated nigh to the river of that land which was Euphrates for that was the great river of Mesopotamia Behold there is a people come out of Egypt That is injuriously invading countreys they have no right unto this he seeks to perswade Balaam by shewing him the justnesse of his cause Behold they cover the face of the earth they abide over against me That is in a countrey bordering upon mine Vers 6. Come now therefore I pray thee curse me this people c. This he speaks as supposing his presence necessary for the accomplishment of that great work for which he sent to him whence is that also ver 41. Balak took Balaam and brought him up into the high places of Baal that thence he might see the utmost part of the people Amongst other grounds of this conceit one might be that beholding the Israelites his speech might have more vehemency of spirit and better effect as he supposed and indeed it is said concerning Elisha when he cursed the children that mocked him 2. Kings 2. 24. that he turned back and looked on them and cursed them in the name of the Lord how effectuall curses duly pronounced by the Prophets of God were we may see in that 2. Kings 2. 24. And he turned back and looked on them and cursed them in the name of the Lord and there came forth two she-bears out of the wood and tare fourtie and two children of them Balak had the like conceit of this famous false prophet and therefore desires that he would curse Israel that is that he would first by his inchantments procure them to be accursed of God and then pronounce this curse against them Vers 8. Lodge here this night and I will bring you word again as the Lord shall speak unto me It is evident that Balaam was a sorcerer as is noted from Josh 13. 22. and he was likewise an idolater for we see afterwards chap. 23. 12. that he offered sacrifices upon Baals high places and how then doth he speak here of the Lord Jehovah as it is in the text I will bring you word again as the Lord or Jehovah shall speak unto me I answer first that it is most probable that some small remainders of the knowledge of the true God were still left amongst these idolatrous nations that were the posterity of Abraham and Lot yea and that they did make profession of worshipping the true God though withall they worshipped other false gods too and so I conceive it was with Balaam and therefore vers 18. he calls God the Lord his God and so though he were an idolater and a southsayer yet he might pretend himself to be a Prophet of the Lord Jehovah too and secondly this amongst other things was a part of the magick skill of their southsayers in former times that when they were by inchantments to seek the ruine of any people they used to deal with that God who was the defender of that people whom they called their tâ—telary God for this is clear in profane Writers that when the Romanes intended to besiege any city their priests were wont first to call out that God under whose tutelage or protection that city was and to promise him more ample place and honour among them and thus some conceive that Balaam undertook to enquire of the Lord Jehovah whom he knew to be the God of the Hebrews to see whether he might be taken off from defending them But the first I conceive is the truest answer However the reason why he desired these men to stay all night was because in the night he used to have his revelations and to practise his inchantments Vers 9. And
Israelites which is indeed the main subject of this last book of Moses therefore it is called Deuteronomie or the second declaration of the Law The main objection against this is that it is here said that Moses spake these words In the plain over against the red sea between Paran c. for the plain over against the red sea was farre from the plains of Moab where Moses repeated the law and so also Paran and Hazeroth which are both here mentioned were places farre Southward from the place where Moses now was through which the Israelites had long since passed Numb 12. 16. And indeed they that thus understand this place have no other way to avoid this objection but by saying either that the word Zuph which our Translatours underâ—â—and to be the red sea is not meant of the red sea but of a flaggy place by the sides of Jordan towards the wildernesse the Hebrew word Zuph signifying flagges such as grew by the sea or rivers sides Exod. 2. 3. or else that the plains of Moab are here called the plain over against the red sea because they lay opposite to the red sea though a great way off from it Others again and methinks very probablic do otherwise conceive of the drift of these words namely that the time when and place where Moses repeated the law is set down afterwards vers 3 4 5 and that the drift of these two first verses is to shew that the laws which Moses did now repeat and explain to the Israelites in the plains of Moab were no other but the very same for substance which he had formerly given them at Sinai or in severall places as they travelled through the wildernesse from the red sea to the land of Canaan onely now they were collected into one body and repeated together in the plains of Moab because all that were of age and judgement when the law was first given were now dead and a new generation that was now to enter Canaan was sprung up in their room and so the plain over against the red sea Paran and other places are here named either as pointing out the severall places wheâ—e in their peregrination these following Statutes had been first given them or at least as the bounds of that huge tract of ground through which they had passed wherein â—od had spoken to the Israelites that came out of Egypt these things which are now repeated together to their posterity Vers 2. There are eleven dayes journey from Horeb by the way of mount Seir unto Kadesh-barnea If the aim of the foregoing verse were to shew the place where Moses repeated the Laws of God to the Israelites which many Expositours conceive as is before noted then we may well think that the aim of these words may be to shew that it was no wonder though the plains of Moab where the Law was repeated by Moses be there called the plain over against the red sea to wit because however the Israelites through Gods judgement upon them were fourtie years in going from the red sea to those parts yet the way of it self was not so long for it was but eleven dayes journey from Horeb to Kadesh-barnea But if the foregoing verse be meant of the places where the Laws were first given that were now repeated by Moses then I conceive this clause is added as a topographicall description of the extent of that wildernesse where these Laws were at first given and withall to imply that it was not the length of the way but their rebellion against God that made them wander so long in the wildernesse that there was now none left alive but that younger brood that had not heard these Laws when they were first given Vers 3. And it came to passe in the fourtieth year in the eleventh moneth on the first day of the moneth that Moses spake unto the children of Israel c. To wit a little before his death for he died in the twelveth moneth Vers 4. And Og the King of Bashan which dwelt at Astaroth in Edrei That is after he had in Edrei slain Og which dwelt at Astaroth for in Edrei he was slain Numb 21. 33. and they were both cities in Ogs land Josh 13. 31. Vers 6. Ye have dwelt long enough in this mount For there they had continued well nigh a full year See the note upon Numb 10. 11 12. Here the Law was given but now they were called thence to journey towaâ—ds Canaan the figure of their heavenly inheritance by faith in Christ which may put us in mind that the Law is not for men to continue under but for a time till they be fitted for Christ Gal. 3. 16 17 18. Now this readinesse in God to have presently given them the possession of the land Moses doth tell them of as a motive to make them believe the more conâ—idently that God would now give it them and to make them the more carefull to observe these Laws of God which now he meant to rehearse unto them Vers 7. Turn you and take your â—ourney and go to the mount of the Amorites c. In these following words the Lord did then set forth the bounds of the promised land which he perswaded them to enter beginning with the mount of the Amorites in the South side or border where they were then to enter the land and then adding the sea side which was their West border Numb â—4 6. and then Lebanon was a mount on the North part of the land and then last of all the great river Euphrates which was their Eastern bound in the utmost extent without Jordan and so â—arre Solomon reigned See 1. Kings 4. 21. Vers 9. And I spake unto you at that time saying I am not able to bear you my self alone c. That is about that time for this motion he made by the counâ—el of Jethro and commandment of the Lord before they came to Horeb Exod 18 14 c and here he repeats it to let them see how tenderly carefull he alwayes was of the welfare of this people which must needs make his present counsel and exhortations the more prevalent with them Vers 11. The Lord God of your fathers make you a thousand times so many moâ— as ye are c. Having professed that he was not able to bear the burthen of the government alone because they were so many lest they should suspect that he envied their number or did in the least degree grudge as it he interposeth these words The Lord God of your fathers make you a thousand times so many moe as ye are c. Vers 13. Take ye wise men and understanding c. See Exod. 18. 25. Vers 15. And officers among your tribes That is under-oâ—â—icers of severall sorts such as executed the magistrates Laws Vers 17. For the judgement is Gods This is added as a reason why the Judges ought not to be respecters of persons nor fear the face of any man whatsoever because
then also as it is noted there vers 9. he prayed for the people again as being much afraid of the great anger which the Lord had conceived against them notwithstanding the Lord had yielded to pardon them before he went down the first time from the mount Exod. 32. 14. And indeed assurance that God hath pardoned a sinne doth not make his servants the lesse earnest still to beg the pardon of it Vers 21. And I took your sinne the calf which ye had made and burnt it with fire c. See the notes upon Exod. 32. 20. Vers 22. And at Taberah and at Massah and at Kibroth-hattaavah ye provoked the Lord to wrath c. This is inserted as by way of parenthesis as if he had said Though I insist chiefly upon this sinne at Horeb because it was a most grievous sinne yet alas many other rebellions of yours I might reckon up at Taberah at Massah c. Vers 25. Thus I fell down before the Lord fourty dayes and fourty nights as I fell down at the first The former three verses being inserted as by the way now he returns to speak again of his interceding for them the second time when God was so highly displeased with them for that their foul sinne in making the golden calf for the fourtie dayes here mentioned are the same fourty dayes the second time spent with God whereof he had spoken before vers 18. which was after he had broken the calf and executed justice upon the people for their sinne and many other passages which are largely related in the thirtie second and thirtie third chapters of Exodus CHAP. X. Vers 1. AT that time the Lord said unto me Hew thee two tables of stone c. That is before my going up the second time into the mount at that time when upon your sinne and Gods displeasure I had earnestly sought unto God for you the Lord in testimonie that he was reconciled gave this charge concerning two new tables of stone and indeed at that time it was that he went up with them and stayed in the mount again the second time fourty dayes and fourty nights Now as the breaking of the first tables might signifie that there was no hope for mankind to be saved by the keeping of the law so this providing of two new tables might signifâ—e that yet notwithstanding the Lord would have the law to be in force as a rule of holinesse and righteousnesse unto his people and that the Lord by his spirit writing his law in their hearts would enable them in some good measure to conform their lives to the obedience thereof and besides Gods appointing of Moses to provide these two tables might intimate to the people that it was by his prayer and intercâ—ssion that they had this treasure again restored to them See also the note upon Exod. 34. 1. Vers 3. And I made an ark of shittim wood The ark here mentioned may be understood of an ark made onely for that purpose to keep the tables in till the other ark was made whereof God had spoken to him and for the making whereof he had given him direction in the first fourty dayes that he was with God in the mount If so this ark no doubt was made at the same time when he hewed the two tables of stone before he went up the second time that he abode fourtie daye in the mount But if we understand it of the ark of testimony that was not made till he came down after he had the second time abode fourtie dayes in the mount onely it is here joyned with the hewing of the two tables because in this also he did as God commanded him though he did it not at the same time when he hewed the two tables of stone but afterwards when he came down from the mount and this I rather think is the meaning of the words because vers 5. he addes and there they be as the Lord commanded me Vers 4. And he wrote on the tables according to the first writing c. See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter Vers 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera c. In this and the following verse there are many difficulties and such as indeed the words being read as they are in our translation are almost inextricable yet we must see what may be said for the answering of them The first difficulty is in the connexion of these words with that which went before to wit how Moses being in this chapter speaking of those things that befell them at mount Sinai comes here to mention the journeys of the Israelites in places to which they came not a long time after they had been at mount Sinai as is evident Numb 33. 31 32. But this it is not so hard to resolve for we must know that these two verses are not added here as in order of History but are onely inserted by the way as in a parenthesis so that the meaning of Moses is not that Beeroth of the children of Jaakan here mentioned was the next place where they pitched their tents after they removed from mount Sinai for as we may see Numb 33. mount Sinai was but the twelveth station of the children of Israel Beeroth of the children of Jaakan or Bene-jaakan as it is called Numb 33. 31. was the twenty eighth station but his meaning is onely that having gon many journeys forward and backward as the Lord commanded them at length they went from Beeroth of the children of Jaakan to Mosera or Moseroth as it is written Numb 33. 30. The second difficultie is concerning the place of Aarons death to wit because Numb 33. 38. it is said Aaron died at mount Hor and here that he dyed at Mosera and Mosera in that 33. of Numbers is but the twenty seventh station of the Israelites and that as they went back from Kadesh-Barnea towards the red sea and mount Hor is their thirtie fourth station and that as they returned again from the red sea towards the land of Canaan But to this I answer that this Mosera or Moseroth and mount Hor were but one mountain in the root though divided into divers tops as mount Sinai and Horeb were by the West part whereof called Moseroth Moses encamped as he went back towards the red sea and by the East part thereof called mount Hor as he returned again Northward towards the land of Canaan and so though Aaron dyed at mount Hor yet here it is said of Mosera that there Aaron dyed and there he was buried and that because Mosera and mount Hor were both one and the same mountain The third and greatest difficultie is in the seeming contradiction that is betwixt this place and that Numb 33. 31. in that here it is said that the Israelites went from Bene-jaakan or Beeroth of the children of Jaakan to Mosera