over the Ark of the Testimony IX 15. not in the Door of the Tabernacle for there Korah and his Company stood See XVI Exod. 10. And the end of the LORD 's appearing was to to give Sentence in this case and to declare by a visible Token whom he accepted as his Priests Thus the Glory of the LORD appeared the first time that Aaron and his Sons offered Sacrifice IX Lev. 6 23. Ver. 20. And the LORD spake unto Moses and Verse 20 Aaron saying A little before they put Fire in their Censers Ver. 21. Separate your selves from this Congregation Verse 21 Viz. From Korah and his Company and the People they brought along with them who seemed to favour them v. 19. That I may consume them in a moment As he did Korah and his Companions Ver. 22. And they fell on their faces To pray to Verse 22 God as they had done before v. 4. O God The most mighty The God of the Spirits of all Flesh Who hast created the Souls of all Mankind so Flesh often signifies all Men VI Gen. 13. and therefore searchest into their most secret Thoughts and Inclinations So these words signifie XXVII 16. Shall one Man sin Korah who was the chief Incendiary and Contriver of this Sedition And wilt thou be wroth with all the Congregation Many of which he thought might through weakness be seduced into this Faction having no Malice at all in their hearts Which God knew perfectly and therefore he begs of him that he would make a distinction between such as these and the Men that misled them Verse 23 Ver. 23. And the LORD spake unto Moses saying He bad him rise up having granted his Petition Verse 24 Ver. 24. Speak unto the Congregation Whom Korah had gathered together and brought along with him to the Door of the Tabernacle v. 19. Get ye up from about the Tabernacle of Korah Dathan and Abiram Which it seems was not far off or wheresoever it was there a great number of People was gathered together to see what would be the Conclusion of this Contest The word Tabernacle is in the Singular Number but includes all the Tents belonging to these Men as appears from v. 26. Or perhaps they had set up one great Tabernacle for the word here is Mischean which may be thought to signifie more than Ohel a Tent v. 26. unto which abundance of People resorted as the place that Korah and the rest had appointed for the general Rendevouz as we now speak of all their Party For here Dathan and Abiram it is evident v. 27. were with him but there is no mention at all of On which makes it probable he had forsaken them as Moses wisht all the People to do on which Condition God promised to pardon them Ver. 25. And Moses rose up and went unto Dathan and Verse 25 Abiram To try I suppose if he could reduce them to their Obedience and prevent their ruine He seems to have had no hopes of Korah but lookt upon him as incorrigible And the Elders of Israel followed him Either the LXX Elders who were lately chosen out of the rest XI 16. or the whole Body of those who were called by that Name and were Men of Authority attended upon him to make this Action more solemn and to let Dathan and Abiram see how much Moses was reverenced by better Men than themselves who refused to come to him v. 12 14. Ver. 20. And spake unto the Congregation saying Verse 26 It seems Dathan and Abiram refused to hear him as they did to come to him for here is no mention of any thing he spake to them but only to the Congregation who were gathered about their Tents Depart I pray you from the Tents of these wicked Men. I suppose now they were gone to their own Tents where their Families were from which he beseeches the People to remove with all speed And he doth not mean merely that they should remove their Persons from them but their Tents and their Goods and Cattle And touch nothing of theirs Because all belonging unto them was under an Anathema which God had passed upon them That is was devoted to destruction and therefore not to be touched XIII Deut. 17. Lest ye be consumed in all their sins Destroyed with them who had sinned so grievously as to fall under the Curse before-mentioned Verse 27 Ver. 27. So they gat up from the Tabernacle of Korah Dathan and Abiram Where the greatest number of People were gathered together as I observed v. 24. For here is the same word Mischean again in the Singular Number denoting some spacious Habitation where perhaps they held their Consultations and unto which there was the greatest resort On every side From which we may conclude that the People had come from all quarters of the Camp to these Rebels either to joyn with them or out of Curiosity to see how things would go And Dathan and Abiram With Korah also it may be thought because he is mentioned in the beginning of the Verse Yet this Conclusion cannot be drawn from thence for it is not said he was now there but that it was the Tabernacle of Korah Dathan and Abiram where they used I suppose to meet Came out From the Tabernacle before-mentioned And stood in the door of their Tents Of their own Tents where they commonly dwelt And their Wives and their Sons and their Children With their whole Families This was the highest degree of audacious and hardned Infidelity whereby they declared that they feared not what Moses who had given the greatest proof he was a Man of God could do unto them Ver. 28. And Moses said Unto all the People of Israel or to the Elders and as many as could Verse 28 hear him Hereby you shall know I will now give you an evident Demonstration That the LORD hath sent me to do all these works That I have been commissioned by God to do all the things with which those Men find fault particularly to take upon me the Government of them and to put Aaron and his Family into the Priesthood and make the Levites only their Ministers c. See v. 2 3 13 14. For I have not done them of my own mind In the Hebrew the words are And that not out of my heart It was none of my own device or contrivance I did it not out of an ambitious desire to be great myself or out of private affection to my Brother Ver. 29. If these Men die the common death of all Verse 29 Men. In the Hebrew it is As die all Mankind that is a Natural Death as we now speak Or they be visited after the visitation of all Men. i. e. Such Judgments of God come upon them as are usual and common in the World viz. a Pestilence the Sword or Famine The LORD hath not sent me Then look upon me as an Impostor Ver. 30. But if the LORD make a new thing Verse 30 In the Hebrew the words are If
is the reason perhaps why these are ordered here in the next words to bring up the Rear They shall go hindmost with their Standards Here the Standard comprehends Ensigns for there was but one Standard for this Camp as there were no more for the other three Therefore the meaning is they shall march hindermost under their several Colours as we now speak Which was ordered for the greater Security of the Sanctuary by the two strongest Bodies marching before and behind where there was the greatest danger Ver. 32. These are those which were numbred of the Verse 32 Children of Israel by the House of their Fathers c. That is Thus were all these Persons disposed under their several Standards whose Number was taken by Moses and Aaron with their Associates I. 44 45. Ver. 33. But the Levites were not numbred among Verse 33 the Children of Israel as the LORD commanded Moses And consequently did not belong to any of these Standards being to make another Camp by themselves I. 47 c. Ver. 34. And the Children of Israel did according to Verse 34 all that the LORD commanded Moses As they gave in their Names when they were to be numbred I. 54. so they now joyned together under such Standards as God appointed So they pitched by their Standards and so they set forward c. Each Tribe encamped under the Standard that was assigned to them and they also marched when they set forward in such order as is here directed Some order no doubt had been observed before both when they rested and when they marched See XIII Exod. 18. but it was not so exact and regular as this form into which they were now cast by God himself nor can we think it was so strictly observed The Jews say that this Camp made a Square of Twelve Miles in compass about the Tabernacle as Dr. Lightfoot hath observed in his Centur. Chorogr CXLVIII and J. Wagenseil more lately in his Annotations upon the Gemara of Sota Cap. 1. Sect. 51. where several of them say that the Camp was three Parasots in compass and a Parasot was four Miles CHAP. III. Chapter III Verse 1 Ver. 1. THese are the Generations of Aaron and Moses Being now to give an account of the Levites who had not been numbred with the rest of the Children of Israel he sets down the descendants of the principal Persons among them viz. Aaron whom he puts in the first place because he was the elder Brother and his Posterity were advanced to the Dignity of Priests and Moses whose Posterity were only Ministers to the Priests as all the common Levites were It may seem indeed at first fight as if he gave an account only of Aaron's Posterity v. 2. But if we look further to v. 27 28. we shall find the Posterity of both here numbred in the Family of the Amramites of which both Aaron and Moses were Amram being their Father from whom the Genealogy of the Children of Moses is derived 1 Chron. XXIII 13 14 c. through their Generations as here those of Aaron Concerning the word Generations See Dr. Hammond on the first of St. Matthew Not. a. In the day that the LORD spake unto Moses in Mount Sinai This Circumstance seems to be particularly specified because at that time Nadab and Abihu who are mentioned in the next Verse were both alive and very eminent Persons XXIV Exod. 1 9 10. though they were now dead at this numbring of the Levites Ver. 2. These are the Names of the Sons of Aaron Verse 2 Nadab the first-born c. There seems no necessity of setting down the Names of Aaron's Sons they not being here to be numbred But it was of great Concernment to have the Distinction preserved between the Priests and the Levites their Offices being very different and therefore Moses here sets down who belonged to the one and who to the other Ver. 3. These are the Names of the Sons of Aaron Verse 3 the Priests which were anointed See VIII Levit. 30. Which he consecrated In the Hebrew whose Hand he filled See XXVIII Exod. 41. XXIX 9. To minister in the Priests Office He would have it noted that Aaron's Posterity were solemnly consecrated to an higher Office than the rest of the Tribe of Levi who were to be their Servants The very name of Cohen carries Dignity in it signifying sometime a Prince as well as a Priest Accordingly the Priests had very little servile Work imposed upon them but their chief business was to draw near to God to present him with the Blood and the Fat and some part of the Sacrifices which might be killed by other Persons This shows that they were God's Familiars insomuch that some Sacrifices were divided between him and them and it was the same thing whether they were consumed on the Alter or eaten by the Priests And those things are said to be given to God which were put into their hands though they never came to the Altar Which is an Evidence of the near relation they had to the Divine Majesty which the Levites had not for they could not come nigh to offer any thing to him no more than the rest of the Israelites but were employed in inferior Services about the Tabernacle that the Priests might wholly attend to the Service of God at the Altar Verse 4 Ver. 4. And Nadab and Abihu died before the LORD c. A little after their Consecration X Lev. 1 c. And they had no Children Which is here recorded that all Posterity might know there were none to be admitted to the Office of Priesthood but such as could derive their Genealogy from Eleazar or Ithamar If the other had left any Sons they would have inherited their Father's Office before Eleazar as Maimonides observes out of Siphre See Schickard his Jus Regium Cap. VI. Theorem XX. And Eleazar and Ithamar ministred in the Priests Office in the sight of their Father The LXX rightly translate it together with their Father Who was the High Priest and they Lower Priests under him And so were all their Sons which it is likely they had in good number For they are appointed v. 38. for the guard of the Tabernacle towards the East And thus the Gemara Hieorosol in the Title concerning Fasting saith That Moses appointed VIII Classes of Priests four of the Family of Eleazar and as many of Ithamar which continued till the time of Samuel the Prophet and David who admitted many more See Selden de Success in Pontif. Cap. I. Ver. 5. And the LORD spake unto Moses saying Now he gives order about the rest of the Tribe of Levi who had been omitted in the late Muster Verse 5 Ver. 6. Bring the Tribe of Levi near and present Verse 6 them They had consecrated themselves to God by a noble Act mentioned XXXII Exod. 29. Which procured them this Blessing to be presented to God and consecrated to him in a solemn manner for such Services as he should assign
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
one of the First-born to come and put in his Hand and draw out a Schedule And to him that drew out one of the former sort he said a Levite hath redeemed thee but to him that drew out one of the latter he said pay thy Price And thus they tell the Story also in the Gemara Babylon Tit. Sanhedrin Which is probable enough unless we suppose the Congregation to have redeemed the Two hundred seventy three First-born out of a common Stock which was a shorter way but not so Divine as the other Verse 48 Ver. 48. And thou shalt give the Money wherewith the odd number of them is to be redeemed unto Aaron and to his Sons Which was but reasonable because the Levites being given to them by God v. 6 7. the Money that was paid to make up what was wanting in their proportion to the First-born belonged to them likewise Verse 49 Ver. 49. And Moses took the Redemption-Money of them that were over and above To whom the Lot fell having five Shekels written upon it Them that were redeemed by the Levites The First-born were redeemed by the Levites as far as their number would reach the rest who were more than the Levites were redeemed by Money Verse 50 Ver. 50. Of the First-born of the Children of Israel took he the Money a thousand three hundred and threescore and five Shekels Five times two hundred seventy and three make just this number Ver. 51. And Moses gave the Money of them that were redeemed unto Aaron and to his Sons Which was a Rule observed in future Generations XVIII 15 c. According to the Word of the LORD as the LORD commanded Moses This is so oft repeated to show how faithful a Servant Moses was who did nothing but by the Divine order and omitted nothing that was commanded him CHAP. IV. Chapter IV Ver. 1. AND the LORD spake unto Moses and Verse 1 unto Aaron saying They being both of them concerned to see this carefully executed he speaks to both and they took others to their Assistance v. 34 46. Ver. 2. Take the sum of the Sons of Kohath c. Verse 2 They are first mentioned being employed in the most honourable Work as I observed before III. 31. Ver. 3. From thirty years old and upward In this Verse 3 Work to which they are appointed they were not employed till they came to Thirty years of Age But they were admitted to attend at the Tabernacle and do other Service at the Age of Five and twenty as we read VIII 25. Which place the Jews in the Gemara Babylonica upon the Title Cholin reconcile with this after this manner They were admitted to learn their Duty at Five and twenty and to minister at Thirty And so Aben Ezra upon VIII Numb They were probationers and might do some service at Five and twenty years old but not do all For they might wait upon the Tabernacle but not bear the Ark. And that 's the exact truth they were admitted to minister to the Priests at Five and twenty but were not put upon this laborious work here mentioned till they had sufficient strength for it which was at Thirty years of Age when they were able to carry Burdens for by that word their work is described v. 15 19 24 31 47. For though some things which they were charged withal might be put into Waggons yet the Ark and the most holy Things were to be carried upon their Shoulders though they march'd never so far v. 15. and VII 9. When the Ark indeed was settled in the Temple which was a fixed place and therefore was no longer to be carried up and down then as D. Kimchi observes upon 1 Chron. XXIII King David appointed them to enter upon their Office at Twenty years old there being also other great Work to be performed in his time for which they were fit at that Age. And so it continued even after their return from the Captivity of Babylon III Ezra 8. See Selden de Success in Pontificat L. II. cap. 4. and Lightfoot in his Temple Service Chap. VI. Sect. 1. Even until fifty years old Beyond which Age they were not bound to do any Service but only to minister with their Brethren at the Tabernacle VIII 25 26. All that enter into the Host. Or into the Warfare For their watching continually as a Guard about the Tabernacle III. 7 c. made them a sort of Militia who were encamped as appears by the foregoing Chapter about the Tabernacle for its Security Besides which there was other Work which might make their Service as laborious as a Soldier 's Life is and give it the name of entring into the Host which manner of speaking St. Paul uses unto Timothy I. 1 18. where he exhorts him to war a good warfare To do the work of the Tabernacle of the Congregation They did not perform any Work in it but about it such as here follows unless we understand by the Tabernacle the outward Court into which they went to minister unto the Priests Ver. 4. This shall be the Service of the Sons of Kohath Verse 4 in the Tabernacle of the Congregation about the most holy things The next Verses explain what this Service was Or if the word about in the latter end of the Verse were quite left out the sence would be more clear This shall be the Service of the Sons of Kohath c. the most holy Things that is the Ark as Aben Ezra expounds it And his Interpretation may be justified from v. 19 and 20. in the latter of which it is called the holy and in the former the holy of holies as it is here in the Hebrew For it was the most holy of all other holy things in the Tabernacle and gave the Name to the place where it stood of holy of holies or the most holy place And this made the Service of the Kohathites the most honourable of all other and is the reason they are mentioned first Ver. 5. When the Camp setteth forward Which it Verse 5 did not do till the Cloud was taken up and removed from off the Tabernacle XL Exod. 36 37. X Numb 11. Aaron shall come and his Sons While the Cloud rested upon the Tabernacle and the Glory of the LORD filled the House none but Aaron might come into the most Holy Place where the Ark was and that but on one day in the year and then after he had filled it with Incense which made a Cloud before the Mercy Seat which was the Covering of the Ark over which the SCHECHINAH was But that being removed in the Cloud when it was taken up from the Tabernacle not only Aaron but his Sons also might come into the most Holy Place without any Irreverence that which made it so holy viz. the Glory of the LORD being gone out of it for the present so that there was no danger in approaching to the Ark where it was wont to rest And they shall take down
1 Deut. II. The LORD God of your Fathers make you a thousand times so many mo as you are and bless you as he hath promised you CHAP. VII Chapter VII Ver. 1. AND it came to pass on the day that Moses Verse 1 had fully set up the Tabernacle Which he did upon the first Day of the first Month of the second Year after they came out of Egypt XL Exod. 17 18. And had anointed it and sanctified it c. See VIII Levit. 10 11. where it is said he anointed also as it here likewise follows all belonging to it Which being seven days in doing as appears from v. 35. of that Chapter it is evident that the word Day doth not here precisely denote the very Day on which the Tabernacle was erected but more largely at or about that time as it must necessarily signifie v. 84. of this Chapter after he had set up the Tabernacle and not only sanctified and anointed it but received Orders about Sacrifices and anointed the Priests with the rest mentioned in the Book of Leviticus and also had numbred the People ordered their Encampment and the Encampment of the Levites and given them their Charge about the Tabernacle In short when Moses had done all the things mentioned hitherto in this Book then followed this Dedication of the Altar And whosoever will compare this Chapter with the second may easily be convinced that this Offering of the Princes was not made till the Camp was formed and the Tribes ranged under their several Standards For the Princes Offer held in the same Order and Method that they are disposed there Ver. 2. That the Princes of Israel heads of the House of their Fathers Mentioned Chap. I. 5 16. And were over them that were numbred This evidently Verse 2 shows that this Offering of the Princes was after the numbring of the People Offered In the Order that is set down in this Chapter Verse 3 Ver. 3. And they brought their Offering The LXX translate the Hebrew word Korbanam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gift or their Present which they made to God Which consisted of several things for divers uses Before the LORD i. e. At the Door of the Tabernacle as it is explained in the end of the Verse Six covered Wagons and twelve Oxen. In the first place they made a Present for the Service of the Tabernacle it self That such parts of it as were most cumbersome might be more conveniently carried and that they might be free from Dust Rain or Hail The Wagons were covered being not ordinary Carriages but such as were used by great Persons So the LXX understood it who translate the Hebrew word Tzabbim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXVI Isa 20. and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now as Pollux reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Wagons and Chariots then used So Hesychius tells us as Learned Men have observed it signifies such Wagons as illustrious Men and Women used and that they were covered above A Wagon for two of the Princes This shows plainly enough that they were sumptuous and had perhaps rich Coverings in that two of the great Men joyned in the Present of one Wagon And for each one an Ox. That there might be a Pair of Oxen to draw each Wagon And it is probable those Oxen were yoked together which were offered by those two Princes who joined in offering one Wagon And they brought them before the Tabernacle Set them before the entrance of it Ver. 4. And the LORD spake unto Moses saying Verse 4 It seems Moses did not accept these Presents till he had Orders from the LORD in the next words Ver. 5. Take it of them Receive their Present as Verse 5 acceptable to me That they may be to do the service of the Tabernacle of the Congregation He directs their use which was to carry the Tabernacle when they removed from one place to another And thou shalt give them to the Levites In order to which he directs him to bestow them upon the Levites who had the charge of that Carriage To every Man according to his Service In such Proportions as the things they had to carry required Ver. 6. And Moses took the Wagons and Oxen and Verse 6 gave them to the Levites In such Proportions as follow in the next two Verses Ver. 7. Two Wagons and four Oxen to the Sons of Verse 7 Gershon according to their Service As they were fewest in number that could do Service so they had less burdensome things to carry than the Sons of Merari IV. 25 40. and therefore had fewer Carriages allowed them Ver. 8. And four Wagons and eight Oxen he gave unto the Sons of Merari according to their Service They were the most numerous but had the greatest Verse 8 burden and therefore had allowance of more Carriages and Oxen IV. 31 32 48. Vnder the hand of Ithamar the Son of Aaron the Priest Who had the Inspection and Care both of the Gershonites and Merarites IV. 28 33. Verse 9 Ver. 9. But unto the Sons of Kohath he gave none For the reason that follows Because the Service of the Sanctuary belonging unto them was that they should bear upon their Shoulders The LXX translate it more exactly because they had the Service of the holy thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Ark is called IV. 4. they shall carry it on their Shoulders Which was for the greater Honour and Dignity of the Ark and of the Law contained in it as Maimonides R. Levi ben Gersem and others observe And that the Form and Structure of the Ark might not be discomposed as Maimonides adds More Nevochim P. III. Cap. XLV nor the Ephod and the Breast-plate rufled as they might have been by the shaking of a Wagon Yet they all observe this was not so peculiar to the Sons of Kohath but that the Priests the Sons of Aaron upon some special occasion carried the Ark particularly when they went over Jordan III Josh 3. and at the Siege of Jericho at both which times a great Miracle was to be wrought And when Zadok and Abiathar carried it back to Jerusalem 2 Sam. XV. 29. though that I observed before may be otherways interpreted and there seems no reason why they should carry it back when the Levites brought it ver 24. and when Solomon's Temple was built 1 Kings VIII 6. for the Levites might not go into the Holy Place and therefore it was then carried by the Priests Ver. 10. And the Princes offered They brought the Offerings which they desired might be presented Verse 10 unto God For the dedicating of the Altar The Hebrew word Chanac which in one place of the Pentateuch signifies simply to begin to use or enjoy an House XX Deut. 6. here and several other places signifies the first Application and Addiction of any thing to Sacred Uses or to the Divine Service to which it had been designed and consecrated And this was done with some certain solemn
had devoted them to him by laying their Hands on them v. 10. and Aaron had waved them as a Wave-offering to the LORD v. 11. Instead of such as open every Womb c. See III. 12 13. Verse 17 Ver. 17. For all the First-born of the Children of Israel are mine both Man and Beast c. XIII Exod. 2. Verse 18 Ver. 18. And I have taken the Levites for all the First-born of the Children of Israel By the exchange mentioned III. 2 13 45. Verse 19 Ver. 19. And I have given the Levites as a Gift to Aaron and to his Sons c. In the Hebrew the words are more emphatical I have given the Levites given c. That is the Levites which are given unto me v. 16. I have given unto Aaron and his Sons III. 9. To do the Service of the Children of Israel See III. 7. The Vulgar Latin translates it to serve me for the Children of Israel i. e. to do them Service by assisting the Priests in offering Sacrifice for the People In the Tabernacle of the Congregation See v. 15. And to make an Atonement for the Children of Israel Not by offering Sacrifice for that was the work of the Priests alone but by being offered themselves in the nature of an expiatory Sacrifice unto God as I observed before v. 10 and 12. For though they were not slain at the Altar as Sacrifices were yet they might expiate as the Scape-Goat did Which was sent away alive into the Wilderness after it had been presented unto the LORD as these Levites were XVI Levit. 7 10. That there be no Plague among the Children of Israel As there would have been if any Man had presumed to officiate in the House of God but such as were in this manner taken by himself to minister there When the Children of Israel come nigh unto the Sanctuary To worship God and to bring their Sacrifices to be offered at his Altar Ver. 20. And Moses and all the Congregation of Israel Verse 20 i. e. The Elders of the People v. 9 10. Did to the Levites according unto all that the LORD commanded Moses concerning the Levites c. Separated them to God from the rest of the Israelites as he had directed v. 14. Ver. 21. And the Levites were purified and they Verse 21 washed their Clothes According to the order given v. 7. And Aaron offered them an Offering before the LORD Or rather Waved them a Wave-offering c. As I observed v. 11. To which may be added That it is likely some of the Levites were thus waved in the name of all the rest for there being Two and twenty thousand of them III. 39. one cannot well conceive how they should be every one thus offered And Aaron made an Atonement for them to cleanse them See v. 12. Ver. 22. And after that the Levites went in to do Verse 22 their Service in the Tabernacle of the Congregation According to the Directions given v. 15. Before Aaron and before his Sons In their presence and by their direction Ver. 23. And the LORD spake unto Moses saying Verse 23 After the foregoing Commands he gave him some further Instructions Ver. 24. This it is that belongeth unto the Levites Add this to what hath been said about them From twenty and five years old and upward they shall Verse 24 go in Then they might begin to take the Custody of the Tabernacle upon them and to be Door-keepers to keep out Strangers and such as were unclean but not to load the Wagons and do such like work of burden till they were thirty years of Age. See IV. 3. To wait upon the Service of the Tabernacle c. In the Hebrew the words are To war the warfare of the Tabernacle Which is a Phrase often used before IV. 3 23 c. and there applied to those that carried the Tabernacle Which they might not do till thirty years of Age but might go in to learn at five and twenty as some reconcile these two But Abarbinel notes That there is nothing said of their learning but of their Service or Ministry and therefore at twenty five years old they began that part of the Service which consisted in the Custody of the Tabernacle Verse 25 Ver. 25. And from the Age of fifty years they shall cease waiting upon the Service thereof In the Hebrew Shall return from the warfare of their Service i. e. be discharged from their Function and no longer burdened with any laborious work as that of carrying the Tabernacle was And shall serve no more In such manner of work Verse 26 Ver. 26. But shall minister with their Brethren This Ministry is explained in the following words To keep the charge that is to take care of the Tabernacle unto which they were to be a Guard In the Tabernacle of the Congregation See IV. 3. And shall do no Service In the Hebrew Serve no Service that is do no laborious work as was said before their Age beginning to require ease and rest and therefore no Ministry was required of them but what they might well perform without pains and labour Thus shalt thou do unto the Levites touching their charge Appoint them their Ministries according to these Rules which were observed after the Ark of God was settled and there was no occasion to remove it any more When David therefore instead of carrying the Ark and the Tabernacle for which there was then no further occasion appointed them to be Singers in the Temple and Porters c. For which they were fit at twenty years of Age but continued their Employment no longer than till fifty as the Jews tell us when their Voice began to decay Whence that Observation of Abarbinel upon this very Chapter Age makes Levites unfit for Service not Blemishes in their Bodies but Priests are unfit by Blemishes in their Bodies not by Age. For Priests continued their Service as long as they lived and though they did not begin it till twenty years of Age yet no Law of God forbad them to begin sooner CHAP. IX Chapter IX Verse 1 Ver. 1. AND the LORD spake unto Moses in the Wilderness of Sinai Or the LORD had spoken for he relates now what was done a Month ago but not recorded till now for a special reason Which was that God having commanded them in the Month before this to keep the Passover some Persons were unprepared for it and thereupon a question arose What Course they should take for they were much troubled they could not do as their Brethren did Which produced a new Command from God that they should keep the Passover in this second Month of the first Year after they came out of Egypt This Moses being to give an account of as a matter of great importance he doth it in the proper place for it when he was relating what things were done in this Month I. 1. and deferred the mention of keeping the Passover in the first Month till he could speak
to the Holy Scriptures will look upon this rather as the Holy Ghost's Testimony concerning Moses than Moses his Testimony concerning himself But we have to do now with a Generation of Men that write upon these Books not as of a Divine Original but as they do upon common Authors Verse 4 Ver. 4. And the LORD spake suddenly unto Moses The LORD thought fit immediately to stifle their Insurrection which might have proved dangerous if it had spread among the People And perhaps the word suddenly may relate to the manner of his calling to them with a quick and hasty Speech as one provoked and highly displeased And unto Aaron and unto Miriam It is uncertain whether God spake to these two by himself or by Moses It is likely he spake to them all together while Aaron and Miriam were expostulating with Moses with such a Voice as he was wont to use when he communicated his Mind to the Prophets Come out ye three It is likely they were all in Moses his Tent whether his Brother and Sister were come to utter their Complaint Vnto the Tabernacle of the Congregation Which was God's Tent wherein he dwelt among them and from whence he declared his Will to them And they came out To attend the Pleasure of the Divine Majesty Ver. 5. And the LORD came down in the Pillar Verse 5 of the Cloud The Pillar of the Cloud which was wont to be over the most Holy Place where the LORD dwelt came down from thence and the SCHECHINAH in it and stood as it here follows at the Door of the Tabernacle And stood in the Door of the Tabernacle As if it would leave them as it did v. 9. And called Aaron and Miriam Who were at some distance I suppose and are commanded to come nearer And they came forth From the place where they were when he called them Or from Moses with whom they came from his Tent and now are required to stand by themselves Ver. 6. And he said hear now my Words Mark Verse 6 what I say to you If there be a Prophet among you This doth not make a doubt of it but supposes that they and others among the People were Prophets as they alledged v. 2. But God would have them to understand that he did not communicate his Mind to all alike nor in the same way and manner but so differently as to make a remarkable Distinction between Moses and others Whether there were in those days Men brought up and trained to be made fit to receive this Gift bestow'd upon them we do not know But in after-times it is evident there were certain Colledges of Prophets wherein Disciples of Prophets were bred Such was that 1 Sam. X. 5. and XIX 18 c. Where the Sons of the Prophets i. e. their Scholars or Disciples as Jonathan always translates that Phrase were brought up And for the most part such only were endued with this Gift who were so educated in those Schools in the Study of the Law and in Piety Though God did not tye himself to dispense it to such Persons alone but bestowed it upon whom he pleased though they had spent no time in those Schools of the Prophets This is apparent from that Proverbial Speech Is Saul also among the Prophets 1 Sam. X. 11. XIX 24. This had been no wonder as this Saying imports if it had been usual for Persons to be endowed with this Gift on a sudden who was never bred up in such a course as led to it But to show how this came to pass one of that place answered and said as it there follows v. 12. but who is their Father That is this is no such wonder if it be considered who makes Men Prophets viz. God who is the Father of all the Children of the Prophets and therefore may inspire whom he pleases As he now might have imparted this Gift to meaner Persons than the LXX Elders presented to him by Moses and made them equal if he had thought fit with Aaron and Miriam For this was the case of Amos in after-ages who was no Prophet nor a Prophet's Son as he himself relates VII 14. but an Herds-man and yet the LORD took him as he followed the Flock and bad him go and prophesie unto his People Israel I the LORD Here is the Original of Prophecy will make my self known unto him communicate to him my Mind and Will In a Vision This was one way of discovering his Mind to the Prophets by representing things to them when they were awake as if they had perceived them by their Senses which at that time were lockt up and all transacted by a Divine Operation upon their Mind and Imagination See XV Gen. 1. and VIII Dan. 1 15. Abarbinel mentions one who observes that the word Marah the Plural of which Maroth signifies Looking-Glasses in XXXVIII Exod. 8. is a different word from Mareh which is commonly used for Vision And teaches us that all the Representations made in this way to the Prophets were only as the Images of things represented in a Glass in which we behold the outward Shape or Shadow as we may call it but not the thing it self And so St. Paul seems to have understood this word if he alludes to this place as Grotius thinks he doth when he saith now we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a Glass darkly 1 Corinth XIII 12. And I will speak unto him in a Dream This was another way of God's revealing his Mind unto the Prophets in their sleep when they not only saw things represented them but also heard a voice And both these seem some times to have been mixed together or to have followed one another as in XVI Gen. 12. VII Dan. 1. VIII 16 17 18. And it is a Maxim among the Jews that there is no degree of Prophecy but it is comprehended under one of these Visions or Dreams So Maimonides in his More Nevochim P. II. cap. 32. and 41. and again cap. 43. where he saith There is no third degree of Prophecy besides these two For as for that Divine Spirit which moved Men to speak of things appertaining to the Knowledge of God and his Praises beyond their natural or acquired Abilities without seeing any Figures asleep or awake though with Assurance that it was from God they will not have it called Prophecy though they acknowledge those Parts of Scripture which they call Cetuvim and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. written by the Holy Ghost were indited by that Divine Spirit and therefore we cannot reasonably deny those that were inspired by it the Name of Prophets Verse 7 Ver. 7. My Servant Moses is not so Doth not receive my Mind in either of those ways and therefore is more than a Prophet having it communicated to him in a far more noble and clearer manner which placed him in a higher rank than any other inspired Person Who is faithful in all my House Because he was intrusted so
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
new Murmuring shows this not to be a true Excuse for them Verse 42 Ver. 42. And it came to pass when the Congregation was gathered against Moses and against Aaron Their Murmuring presently proceeded to an Insurrection That they looked toward the Tabernacle of the Congregation i. e. Moses and Aaron implored help from God which is implyed in their looking toward his Dwelling-place And behold the Cloud covered it One would think by this that it had for some time withdrawn it self from the Tabernacle when the dead Bodies of Korah's Company lay dead at the Door of it And the Glory of the LORD appeared To comfort them in this Distress and to show he was ready to support and vindicate them Verse 43 Ver. 43. And Moses and Aaron came before the Tabernacle of the Congregation Perhaps for Safety and Security or to hear what Directions God would give them Ver. 44. And the LORD spake unto Moses saying Out of the Tabernacle before which he stood waiting for the LORD's Orders Ver. 45. Get ye up from among this Congregation Verse 44 He speaks to Aaron and Eleazar I suppose as well as Verse 45 unto Moses That I may consume them as in a moment As he was inclined to do before v. 21. and now had a greater reason And they fell on their faces To beseech God not to punish the People as they deserved v. 22. Ver. 46. And Moses said unto Aaron By God's Verse 46 Direction Take a Censer and put Fire therein from off the Altar Near to which they now were v. 43. And put on Incense Upon the Fire but not till he came into the midst of the Congregation v. 47. And go quickly unto the Congregation With the Incense which regularly was to be offered only at the golden Altar within the Sanctuary but now in this extraordinary Case by God's special Order Aaron is sent with it into the Camp that they might all be Witnesses of his Power with God and that by his Authority he was settled in the Priesthood And make an Atonement for them Which was usually performed by the Blood of a Sacrifice but there was not time for that and therefore now it was made by the Incense wherewith their daily Sacrifices Morning and Evening were concluded and was accompanied by the Prayers of the People while the Priest as he offered it made Intercession for them CXLI Psalm 2. Thus as St. Hierom glosses Currens ira Dei Sacerdotij voce prohibebatur the Divine Anger coming with full speed upon them was stopped by the Voice of the Priest Which was a notable Type of the Power of our great High Priest and Intercessor with God the LORD Jesus For there is Wrath gone out from the LORD Who would not wholly grant their Prayer for a Pardon v. 45. but inflicted some Punishment upon them The Plague is begun A Pestilence in all probability of which several immediately died Verse 47 Ver. 47. And Aaron took as Moses commanded A Censer and Fire from the Altar with Incense ready to be put upon it v. 46. And ran According to the Command of Moses v. 46. who bad him go quickly Into the midst of the Congregation Perhaps into the midst of each of the four Camps of Judah Reuben Ephraim and Dan mentioned in the second Chapter being broke out every where And behold the Plague was begun among the People He saw People die on all sides of him And he put on Incense Whereupon he put Incense upon the Fire which he brought along with him from the Altar v. 46. And made an Atonement for the People Interceded with God for them and obtained what he desired Verse 48 Ver. 48. And he stood between the dead and the living This seems to intimate that the Plague began in the Skirts of their Camps and was proceeding into the heart of them where Aaron stood as a Mediator for those who were not yet smitten And the Plague was stayed A stop was put to its progress Which was a further Evidence of Aaron's right to the Priesthood by God's appointment who not only preserved him when he offered Incense together with Korah's Company v. 17. but now makes him an Instrument of preserving others from destrustion Ver. 49. Now they that died in the Plague were Fourteen Verse 49 thousand and seven hundred Who it is likely were of the forwardest Men to associate themselves with Korah v. 19. Besides them that died about the matter of Korah Whose just number is not known for besides the Two hundred and fifty Men mentioned v. 25. the whole Families of Korah Dathan and Abiram were swallowed up Ver. 50. And Aaron returned unto Moses unto the Verse 50 door of the Tabernacle of the Congregation To carry back his Censer And the Plague was stayed Or rather For the Plague was stayed and so having done his business he returned to the Tabernacle CHAP. XVII Chapter XVII Ver. 1. AND the LORD spake unto Moses saying Verse 1 Not long after the Plague was stayed For though there had been enough done to satisfie the People that Aaron was advanced to the Priesthood by God's appointment and not by Moses his Affection to his Kindred yet their Minds had been so poisoned by Korah and his Complices with the contrary Opinion that it was necessary to do still more to root it out Which was the occasion of what follows Verse 2 Ver. 2. Speak unto the Children of Israel Order them to bring what I require thee to take of them And take of every one of them i. e. Of every Tribe A Rod. Or a Staff as the Hebrew word Matteh is often translated Which some take for an ordinary Walking-staff or for the Staff which was the Badge of their Authority as Princes of the several Tribes neither of which seems to me to be true For what reason have we to think that every Man's Staff which he commonly used was made of the Wood of an Almond Tree as these were one may probably conclude from the 8th verse And therefore I take it they were all now cut off from some Tree of that kind and it is likely from one and the same Tree that none might fancy there was any difference between them For the Miracle was great enough which here follows without supposing as some do that these Rods were all of some other common Wood and yet Aaron's Rod produced Almonds which were not the proper Fruit of it Though it must be confessed that if they were not of the wood of an Almond Tree the wonder was greater that his Rod should bring forth Almonds and struck their Minds more strongly According to the House of their Fathers In the Hebrew it is Father in the Singular Number denoting the principal Person or Patriarch as we call them of whose House or Family he was to take one Rod. Of all their Princes according to the House of their Fathers This explains the meaning more fully that the Prince of every Tribe who was
not think such things incredible as Huetius hath shown in his Quaestiones Alnetanae L. I. cap. 12. n. 24. Ver. 9. And Moses brought out all the Rods from before Verse 9 the LORD unto all the Children of Israel Before whom they were exposed to open view that they might see the difference God had made And they looked and took every Man his Rod. Viewed them and taking them into their Hands examined them and found they were the very same Rods which they had delivered unto Moses with their Names on them without any alteration Ver. 10. And the LORD said unto Moses bring Verse 10 Aaron's Rod again Which either Moses held in his Hand or delivered it to Aaron as he did the rest to the several Princes of the Tribes who showed it to the Children of Israel with the Buds Blossoms and Almonds upon it After which God commanded it to be returned unto him Before the Testimony To be laid up in the place where it was before it was thus changed v. 4 7. To be kept for a Token against the Rebels That it might be produced as a sufficient Conviction of their Impiety if any presumed hereafter to rebel against Aaron's Authority Or rather that it might prevent all Insurrections against it for the future For it remained we find in the most Holy Place for some time as appears both from the Apostle IX Hebr. 4. and from the reason of its being put here that it might be preserved as a Sign or Proof of Aaron's Authority and Suppress all opposition to it But how long it continued we cannot tell for it is not mentioned when the Ark was brought into the Temple of Solomon 1 Kings VIII 9. nor is it certain whether it continued in that verdure wherein it now appeared with the Buds Blossoms and Fruit though it is highly probable it did because it was to be a Testimony that the Honour of the Priesthood should continue to Aaron's Family alone through all Generations There are those who take this Rod which blossomed and was laid up in the most Holy Place to have been the Rod of Moses wherewith he wrought so many Miracles in Egypt and at the Red Sea Concerning which the Jews tell very many incredible things as that it came from a Branch of the Tree of Life which an Angel gave to Seth who planted it in the Wilderness where Moses found it grown to a Tree and cut this Rod from it For when they came to Marah and could not drink the Waters because they were bitter God showed them this Tree that with it he might make them sweet Upon which Tree he afterward placed the brazen Serpent by looking on which the People were healed c. Thus the Cabbalists generally tell this Tale but some of them much otherwise who say it was given to Adam and by him to Enoch and so on till it came to Joseph in whose House the Egyptians found it when he died and brought it to Pharaoh from whom Jethro stole it c. with a great deal of such like stuff Which Abarbinel saith is to be understood mystically But all the ground they have for this Fancy of the Rod here laid up being Moses's Rod is from XX. 8 9. where it is said That Moses took the Rod from before the LORD wherewith he brought Water out of the Rock and this Rod is said v. 11. to be Moses his Rod. Dr. Owen upon the Epistle to the Hebrews follows this Conceit and endeavours to find many Mysteries in it But it is evidently false for as there is not the least intimation here that it was the Rod of Moses but quite contrary it is called the Rod of Aaron v. 6. so it had not been a sufficient Argument to convince the Infidelity of the Israelites if Aaron's Rod had not been of the same kind with all the rest For they might have ascribed what came to pass to the singular quality or vertue of that Rod especially if it were Moses his Rod wherewith Wonders used to be wrought and not to a special Hand of God appearing to establish the Authority of Aaron And besides a Rod full of Blossoms and Fruit had been very unfit to be used to smite the Rock withal for which purpose that Rod which seems to have been his Pastoral Staff wherewith he smote the Rock in Horeb was most proper XVII Exod. 5 6. And thou shalt quite take away their Murmurings from me i. e. Silence all their Cavils against Aaron and his Family which the LORD here declares he would no longer bear if they continued in them after this demonstration of his Will and Pleasure For here were a great many miraculous things concurred together to convince them that to oppose Aaron was to oppose God himself The Jews reckon up eight First That Aaron's Rod should bring forth Buds Blossoms and Fruit all in one Night when the other Rods which were of the same nature brought forth nothing And then secondly That the Buds brought forth Leaves for so they interpret those words v. 8. the Rod of Aaron was budded i. e. brought forth Leaves for the next words speaks of its budding which followed after And thirdly That it thrust out Leaves before the Blossoms which is contrary to the Nature of the Almond Tree And next that it put forth Blossoms all the Rod over as they interpret those words bloomed Blossoms And then that a dry Stick as they understand it should produce Fruit and this Fruit Almonds which such Trees they think as that Rod was taken from did not bear And further That it produced ripe Almonds as the Hebrew word Schekedim imports And lastly That Moses showed the People all these at one view the Leaves Buds Blossoms and Fruit in perfection By which multiplicity of Miracles the Dignity of Aaron was so demonstrated that we do not find they at any time hereafter adventured to rise up against him For besides all those Wonders now mentioned it may be that it was not the Season of the Year for Almonds nor so much as for the budding of that Tree which made it the more astonishing But the greatest thing of all was the continuing of this Miracle to future Ages which might well make them afraid to open their Mouths again in Murmurings against Aaron That they die not Be not consumed in a moment as God had more than once formerly threatned XVI 21 45. and now declared if they did not mend their Manners and cease their Murmurings about this matter he would instantly execute Ver. 11. And Moses did so as the LORD commanded so did he Both brought the Rod again to him and laid it up before him and told the Children of Israel the reason of it which occasioned what Verse 11 follows Ver. 12. And the Children of Israel spake unto Moses Verse 12 saying Behold we die we perish c. Moses having told them that he laid up the Rod for this end to be a Witness against them that if
Tribes as it here follows therefore have I said unto them among the Children of Israel shall they have no Inheritance For he had given them the Tythes to inherit But R. Solomon Jarchi observes also that the Levites themselves had no right to them till they had taken out the tenth part from their Tenth and given it to the Priests as is here immediately directed Verse 25 Ver. 25. And the LORD spake unto Moses saying In all the foregoing part of the Chapter v. 1 8 20. the LORD spake unto Aaron though by Moses but here his Order is particularly directed to Moses because that which follows would better come from him than from Aaron Who was employed in acquainting the Levites with the Donation God had made of the Tythes to them v. 21. but it would not have been so proper for him to tell them what was to be given out of the Tythes to himself and to the Priests Verse 26 Ver. 26. Thus speak unto the Levites and say unto them When ye take of the Children of Israel the Tythes which I have given you from them for your Inheritance In these words Moses confirms the report which Aaron had made to them that the Tythes of the Land should be theirs and their Brethren the Children of Israel have no right to them Then shall ye offer up an Heave-offering for the LORD As the Israelites made their grateful Acknowledgments to God by offering their Tythes to him for the use of his Servants the Levites v. 24. so it was but fit that the Levites should be so grateful as to offer to him the Tythe of their Tythes as it here follows for such uses as he should appoint Even a tenth part of the Tythe For the tenth part which God reserved to himself out of the Land which he gave the Children of Israel was a kind of Rent paid to him their Supreme LORD And he assigning this Rent over to the Levites for their Maintenance thought good notwithstanding to reserve a Tythe of this tenth part to himself that thereby he might as it were hold his Possession and keep Seisin as the Lawyers speak of his own Inheritance Ver. 27. And this your Heave-offering shall be reckoned Verse 27 unto you Be accepted by God as the Offerings heaved up to him in the Sanctuary are v. 24. though it be but the hundredth part of the whole Fruit of the Land As though it were the Corn of the Threshing-floor and as the fulness of the Wine-press As if you paid such a Tythe as the Israelites do to you out of all their own Fields and Vineyards That is they were to believe their Offering of this small part to be as acceptable to God as that of all the Tribes of Israel and that they should have the same right to what remained when they had done this as the People had to all the rest of the Fruits of the Earth when they had paid the tenth part to the Levites Ver. 28. Thus you also shall offer an Heave-offering Verse 28 unto the LORD of all your Tythes which ye receive of the Children of Israel He would have them know that he ordered this because he would not have the Levites alone offer nothing to him from whom they received so much but they also should make him a grateful Acknowledgment as well as others And ye shall give thereof the LORD 's Heave-offering It is called so often the LORD 's Heave-offering that they might the more willingly pay it out of a thankful sense of what they owed to him the Donor of all To Aaron the Priest This Tythe is thought by some to have been designed for the High-Priest alone Two great Men in their time were of this Opinion viz. Nicolaus Lyra and the famous Alphonsus Tostatus And another very learned Person of our own Bishop R. Montagu thinks it not altogether improbable that such a Provision as this might be made for the High-Priest and his Family State and Dignity he being a Man of great Power and Might only less than the Kings of Israel and the inferiour Priests having a noble Maintenance without this from the First-fruits and Offerings of the People But there is nothing to support this but the mere Letter of the Text for Josephus expresly says the contrary Lib. VI. Archaeolog cap. 4. and so do the generality of the Jewish Writers and St. Hierom also that all the Priests had their share in this Tenth paid by the Levites Which till it was paid the Levites might not spend to their own use any part of their Tythe And to secure this the Priest was to be with the Levites when they took Tythes as we read X Nehem 37 38 to take care that they set out a tenth part of them for the Priests Whereby the Priest the Son of Aaron I cannot think is meant the High-Priest himself for that had been below his Dignity but some Priest I suppose appointed by him who took care of the Concerns of the whole Order of Priesthood and particularly of the High-Priest's interest who it is probable had a principal share among the rest in this Revenue perhaps a tenth part out of their Tenth But for this I have no Authority though I take it for certain that when he saith this Tenth should be given to Aaron the Priest the meaning is that as it was not for himself alone but all his Sons had a share in it so he himself was not excluded from an honourable portion of it It may seem strange perhaps that there is no particular portion set out for the High-Priest by himself if this be not it But it is to be considered that all the forenamed Provision From v. 8. to v. 20. was made for him in the first place and for the Priests together with him For so the words runs Vnto thee have I given them and to thy Sons v. 8 9 c. And he had this priviledge also that he did not Minister by Lot as the other Priests did in their several Courses but when he pleased and might take to himself what Sacrifices he thought good to offer V. 9 10. as Maimonides tells us in Cele Mikdasch cap. 5. where he speaks concerning the High-Priest's Prerogatives Ver. 29. Out of all your Gifts Not only out of Verse 29 their Tythes but out of all their other Possessions which God gave them their Fields for instance which were in the Suburbs of their Cities Ye shall offer Make a Present to the Priests Every Heave-offering Some portion of every thing God gives you to possess Of the LORD As a thankful acknowledgment of the Divine Bounty to you upon whom he hath bestowed so many good things See v. 28. Of all the best thereof And that not of the refuse but of the best of the Tythe and other things that were given them By which is not to be understood that they were bound to pick out the very best Wheat suppose and separate it from the worse which
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
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
A COMMENTARY UPON THE Fourth Book of MOSES CALLED NUMBERS BY The Right Reverend Father in GOD SYMON Lord Bishop of ELY LONDON Printed for Ri. Chiswell at the Rose and Crown in St. Paul's Church-yard MDCXCIX A COMMENTARY UPON NUMBERS A COMMENTARY UPON THE Fourth Book of MOSES CALLED NUMBERS CHAP. I. Chapter I THIS Book is called by the Name of NVMBERS in our Language because it begins with an Account of the Numbering of the People in the beginning of the second Year after they came out of Egypt though it contain a great many things besides that particularly another Numbering of them Chapter XXVI towards the conclusion of their Travels in the Wilderness For this Book comprehends an History of about thirty eight Years though the most of the things related in it fell out in the first and in the last of these Years and it doth not appear when those things were done which we read of about the middle of the Book from the XVth to the XXth Chapter Verse 1 Verse 1. And the LORD spake unto Moses Who undertook nothing without order from God In the Wilderness of Sinai Where they had continued near a full Year as appears by comparing XIX Exod. 1. with this place and shortly after this removed from it X. 11. In the Tabernacle of the Congregation From whence the LORD delivered those Laws which we read in the foregoing Book See on I Lev. 1. and now seems to have admitted him into the Tabernacle whereas before he only spake to him out of it On the first day of the second Month in the second year after they were come out of the Land of Egypt All that is related in the foregoing Book seems to have passed in the first Month of the second Year after their coming out of Egypt In the beginning of which the Tabernacle was set up XL Exod. 2 17. and in the middle of it the Passover was kept as appears by this Book IX 1 2 c. Verse 2 Ver. 2. Take ye the sum There had been a Muster as we may call it of the People before the Tabernacle was erected XXX Exod. 12. and consequently some Months before this for it was in order to a Contribution which every one was to make towards that holy work XXXVIII Exod. 26. Whereas this was for the better disposing of their Camps about the Tabernacle now that it was set up and for their more regular march when they removed from Mount Sinai which they were to do shortly Of all the Congregation of the Children of Israel Who alone were numbred all except the Levites but none of the mixt Multitude that came with them out of Egypt XII Exod. 38. After their Families It appears by VII Joshua 16 17 c. that the several Tribes of Israel were divided into Families and those Families into Housholds and those Housholds had every one of them an Head or Chief who is called the Father of it There were LXX of these Families in all but some Tribes had more others fewer according to the number of Souls as they are called that is Persons who were in each when they went down into Egypt XLVI Gen. 27. By the House of their Fathers Every Family as I said being distributed into Houses which we now call Families these Houses were denominated from their Chief whom they called their Father For no Houses were denominated from the Mother as the Jews say With the number of their Names The Names of every Person in the several Houses were set down and registred that they might be the better known Every Male by their pole But no Women for the reason which follows Ver. 3. From twenty years old and upward Which Verse 3 was ever after this the Age when Men were thought fit for War All that are able to go forth to war in Israel One would think by this they were not to number very aged and decrepit People because they were no more able to go to war than Women and Children and those under twenty years old And if we may believe Josephus L. II. Antiq. cap. 9. after fifty Years old Men were not bound to pay the half Shekel which was due in such Musters and therefore we may reasonably think were excused from going to war unless they had a mind themselves Thou and Aaron Who had the highest Authority in the Nation Shall number them by their Armies This seems to import that in taking the account of them they distributed them into certain Troops or Companies out of which were formed Regiments as we now speak and greater regular Bodies which composed several Armies We do not read this was required in the former numbering XXX Exod. that being for another end as I now observed not for their more orderly march in their remove from Mount Sinai And here I cannot but take notice what a vast difference there was between this method and that rude way which Cecrops the first King of Attica after the Ogygian Flood which hapned about the time of Moses took to know the number of his People which the Greek Writers say was by requiring every one of them to bring a Stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and throw it down before them which he counting found them Twenty thousand So the Scholiast upon Pindar Od. IX and others in Meursius de Regibus Atheniens L. I. cap. 7. Verse 4 Ver. 4. And there shall be with you a Man of every Tribe Whom they were to take for their Assistants Every one Head of the House of his Fathers The LXX and the Vulgar understand this to signifie the principal Persons in each Tribe who were best acquainted with every Family and Houshold in that Tribe And so it is expounded v. 6. And many think these were the First-born in their Tribe But there is this Objection against it That Nahshan who is named for the Tribe of Judah v. 7. was not descended from the First-born of that Tribe For Pharez was not Judah's eldest Son Selah being before him who had Children as we find XXVI of this Book v. 20. Besides when the Princes of the Tribes rre reckoned again XXXIV of this Book in the last Year of their abode in the Wilderness none of them are derived from these Men here mentioned but from others And therefore these were the most eminent Men in the several Tribes upon a different account either for Wisdom or Valour or some other excellent quality Ver. 5. And these are the Names of the Men that shall Verse 5 stand Be Assistants With you i. e. With Moses and Aaron Of the Tribe of Reuben Elizur the Son of Shedeur There is little to be observed concerning these Tribes but that they are here placed not in the order of their Birth but of their Mothers who bare them First the Children of Leah who are all reckoned in the same order wherein they were born of her ver 6 7 8 9. Then the Children of Rachel v. 10 11. And after them the
Ver. 23. Of the Tribe of Simeon were fifty and nine thousand and three hundred He had six Children when they went down into Egypt and Reuben but Verse 23 four which is a plain reason of the greater increase of this Tribe than the former Verse 24 Ver. 24. Of the Children of Gad c. It is probable that this Tribe is therefore mentioned next though descended from an Hand-maid because they were to encamp and march together with Simeon under the Standard of Reuben as is ordered in the next Chapter v. 14. Verse 25 Ver. 25. Of the Tribe of Gad were forty and five thousand six hundred and fifty He had more Sons than Simeon XLVI Gen. 10 16. when they came out of Egypt and yet fewer descended from him by many Thousands than there did from Simeon of which the Reason doth not appear Verse 27 Ver. 27. Of the Tribe of Judah were threescore and fourteen thousand and six hundred It may be justly thought that Jacob's Prophecy concerning the power and strength of this Tribe XLIX Gen. 8 c. began already to be fulfilled they being far more numerous than any other Verse 28 Ver. 28. Of the Tribe of Issachar c. There is a plain account why this Tribe and Zebulun are mentioned next to Judah because they two marched under his Standard II. 4 5 7. It may be observed also that these two Tribes were more numerous than many other who had more Children when they came out of Egypt Verse 32 Ver. 32. Of the Children of Ephraim He had the preheminence given him to Manasseh long ago XLVIII Gen. 19. and therefore is here placed before him Ver. 33. Of the Tribe of Ephraim were forty thousand and five hundred Though they were hitherto but few in comparison with some other Tribes yet in this the Prophecy of Jacob was fulfilled XLVIII Verse 33 Gen. 19 20. that they were more fruitful than Manasseh there being above Eight thousand Persons more in this Tribe than in the other v. 35. Ver. 35. Of Manasseh were thirty and two thousand Verse 35 and two hundred This was now the smallest Tribe but before they got to Canaan they grew very numerous being increased above Twenty thousand XXVI 34. Ver. 37. Of the Tribe of Benjamin were thirty five Verse 37 thousand and four hundred Though Benjamin had more Children than any of the rest of his Brethren when they went down into Egypt XLVI Gen. 21. where it appears he had ten Sons yet his Tribe had the fewest Men in it of all other except Manasseh Ver. 39. Of Dan were threescore and two thousand Verse 39 and seven hundred On the contrary Dan who had but one Son when they went down into Egypt XLVI Gen. 23. grew to a greater Number than any other Tribe except Judah So variously did the Divine Providence work in fulfilling the Promise to Abraham of multiplying his Seed Ver. 41. Of Asher were forty and one thousand and Verse 41 five hundred The growth of this Tribe was not proportionable to that of some other considering how many Children Asher had at their going down into Egypt But they increased near Twelve thousand more before they got out of the Wilderness XXVI 47. Ver. 43. Of Naphtali were fifty and three thousand and four hundred The great increase of this Tribe is alledged by Bochartus to justifie his Interpretation Verse 43 of XLIX Gen. 21. by altering the punctation of the words But I have there observed that Five other Tribes were more numerous than Naphtali when this account was taken of them Verse 44 Ver. 44. These are those that were numbred This is the account that was taken of the Number of Men in each Tribe Which Moses and Aaron numbred and the Princes of Israel being twelve Men. V. 3 4 c. Each one was for the House of his Fathers Who could the better judge to what Tribe every one belonged Verse 45 46. Ver. 45 46. So were all those that were numbred c. Six hundred thousand and three thousand and five hundred and fifty By which it appears there was not one Man dead since their last Numeration Seven Months ago when they were taxed for the Tabernacle For they were at that time just so many as are here mentioned XXXVIII Exod. 26. As for Nadab and Abihu they were of the Tribe of Levi who are not here reckon'd and the Man that was stoned for Blasphemy XXIV Lev. was not of Israel by the side of his Father Verse 47 Ver. 47. But the Levites after the Tribe of their Fathers were not numbred among them There was no account taken of them among the other Tribes as it is likely they were not comprehended in the former Number XXXVIII Exod. 26. being the Persons who took the account v. 21. and had before this consecrated themselves to the LORD XXXII 29. After the Tribe of their Fathers Is an Hebraism for the Fathers of their Tribe Expressing in short what is at large said of all the rest by their Generations after their Families by the House of their Fathers v. 20 22 24 c. Ver. 48. For the LORD had spoken unto Moses Verse 48 saying He had received an Order from God when he commanded him to number the People not to number them Which he sets down that it might not be thought he favoured them because he was of their Tribe and therefore exempted them from the Wars unto which all others were engaged Ver. 49. Only thou shalt not number the Tribe of Levi Verse 49 c. Because they were intended for another Service and therefore were to be numbred by themselves There were as stout and valiant Men in this Tribe as any other which appeared sufficiently when God's Honour was to be vindicated XXXII Exod. but God did not design them for the Wars of Canaan they having imployment enough in carrying and guarding the Tabernacle And from this Example the Heathen learnt to exempt all those who ministred to their Gods from all other Services particularly from the War Strabo notes Lib. IX Geograph this Custom to have been as old as Homer's time For in all his Catalogue there is no mention of any Ship that went against Troy from Alalcomenon because that City was Sacred to Minerva who is thence called by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same is observed by Caesar Lib. VI. of the ancient Druids that they were freed from the Wars and from Tribute also Which Priviledge St. Basil challenges as belonging to the Clergy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the ancient Law Epist. CCLXIX and S. Greg. Nazianzen doth the same in many places particularly by his Letter to Julianus Epist CLXVI Verse 50 Ver. 50. But thou shalt appoint the Levites over the Tabernacle This was their work to attend continually upon the House of God Of Testimony So it is called because the Ark of the Testimony was there for which it was principally made See XXXVIII Exod. 21. and what I have noted upon
XXV Exod. 16. XL. 3. And over all the Vessels thereof and over all things that belong unto it Not to use them in any Sacred Ministry which belonged to the Priests alone but to carry them when they were to be removed and to keep them in Safety at all times See VIII ult Where it is expresly said they shall do no Service there They shall bear the Tabernacle and all the Vessels therefore As is particularly directed in the fourth Chapter And they shall minister unto it Which Ministry is at large described in the third Chapter And shall encamp round about the Tabernacle As a Guard unto it They being like to the Legions about the Palace of a great King to secure and defend it from Violence or Rudeness Which was the reason that they did not march under any of the Standards of the other Tribes because they were to make a Camp by themselves the order of which is directed in the same third Chapter And for the same reason they were not to go to the Wars because their Camp was to attend upon the Tabernacle the House of God Ver. 51. And when the Tabernacle setteth forward the Levites shall take it down and when it is to be pitched the Levites shall set it up When the Israelites removed to a new station the Tabernacle was Verse 51 taken in pieces that it might be the more easily carried from place to place In which the Levites were to be employed and likewise in putting it together again when it was to be set up where they rested in their Journeys as is more fully ordered in the fourth Chapter Where the manner of taking it down and setting it up again is directed and every ones Office about it whether Priests for they had some hand in it or Levites exactly appointed And the Stranger Who is not of this Tribe though an Israelite That comes nigh To perform any of the forenamed Offices Shall be put to death As a presumptuous Person in medling with that which doth not belong unto him The Author of Schebet Jehudah extends this to all Strangers who worshipped strange Gods and saith there was a Golden Sword hung up in the Gate of the Temple with this Inscription The Stranger that cometh nigh shall be put to death Ver. 52. And the Children of Israel The rest of the Verse 52 Tribes before-mentioned Shall pitch their Tents every Man by his own Camp c. In the order prescribed in the next Chapter Ver. 53. But the Levites shall pitch round about the Verse 53 Tabernacle of Testimony As is directed Chap. III. where they are ordered to make a Camp nearer the Tabernacle within the other Camp of the Israelites That there be no Wrath upon the Congregation of the Children of Israel To prevent the other Camp of the Israelites from coming too nigh the Tabernacle whereby they might have incurred God's Displeasure And the Levites shall keep the Charge of the Tabernacle of Testimony That is therefore they were to be a constant guard about it that no Man might approach nearer than God allowed and so bring heavy Punishments upon himself and upon the Congregation Verse 54 Ver. 54. And the Children of Israel did according to all that the LORD commanded Moses so did they Consented to all that is here required and did accordingly CHAP. II. Chapter II Verse 1 Ver. 1. AND the LORD spake unto Moses and Aaron saying The just number of Days that were spent in taking the fore-named Account of the People is uncertain see I. 19. but that being finished now order is given for their Encamping under their several Standards And it is directed to Aaron as well as Moses though the Order for numbring them was directed to Moses only Chap. I. 1. Aaron having by that first Order been joined with him in taking the Account of them Verse 2 Ver. 2. Every Man of the Children of Israel shall pitch by his own Standard By the Banner of that Tribe to which he was joined by the following Order With the Ensign of their Fathers House Every Family and Houshold had their particular Ensigns beside that great Banner under which they encamped and marched it being pitched and carried as will appear in the midst of them How these Banners and Ensigns were distinguished one from another we have no certain Knowledge The later Jews say particularly Aben Ezra upon this place that Judah carried in his Standard the Figure of a Lion and Reuben the Figure of a Man Ephraim of an Ox and Dan of an Eagle for which I can see no ground For though Judah be compared to a Lion yet the Reasons he gives for the other are very absurd with which I shall not trouble the Reader But only observe that there is not one word of any such thing in their ancient Writers no not in the whole body of the Talmud as the famous Bochartus assures us And it is not likely that they who so lately smarted for making the Golden Calf would adventure to make any other Images and expose them to the Eyes of all the People Nor is it impertinent to observe that when Vitellius in after-ages was to march against the Arabians through Judaea the great Men of the Nation met him and beseeched him to march another way The Law of their Country not allowing Images such as were in the Roman Ensigns to be brought into it So Josephus relates L. XVIII Antiq. cap. 7. for which one can see no reason if their Ancestors in the Wilderness had by the Command or Allowance of Moses carried an Eagle in any of their Standards See Bochart in his Hieroz P. I. L. III. C. V. It is more probable if there be room for Conjecture in this matter that the Name of Judah might be embroidered in great Letters in his Standard and of Reuben in his and so of the rest or they were distinguished by their Colours only as now our Regiments are Far off about the Tabernacle of the Congregation shall they pitch At such a distance as might show their Reverence to the Tabernacle and that there might be another Camp of the Levites within them who made a nearer Inclosure about it in the same Form with the Camp of Israel which was Quadrangular This Distance of the Camp of Israel from the Tabernacle is reasonably judged by III Josh 4. to have been Two thousand Cubits That is a Mile Verse 3 Ver. 3. And on the East-side toward the rising of the Sun These are two Expressions after the manner of the Hebrews for the same thing Or Kedma which we here translate on the East may be translated on the fore part viz. of the Tabernacle Which was towards the Sun's Rising Shall they of the Standard of the Camp of Judah pitch These had the most honourable Post as we now speak of all others pitching before the most holy Place where Moses and Aaron had their Station in the Camp of the Levites III. 38. And therefore the
a just Right to them and by that solemn Dedication which he then commanded to be made of them unto his uses XIII Exod. 2 12 13. I hallowed unto me all the First-born in Israel c. He separated them unto himself by sparing them when he killed all other First-born but only theirs Mine they shall be Both by that Act of his own and by the Act of the Children of Israel whom he commanded to Sanctifie them to him XIII Exod. 2. XXII 29. they became God's By which it appears that he had not a peculiar Right in the First-born more than in any other of their Children till their coming out of Egypt And therefore the taking of the Levites to be his instead of the First-born is no Argument that the First-born had hitherto been the Priests who ministred unto God till this Exchange of them for the Levites So our learned Dr. Lightfoot seems to infer in his Notes upon this passage The First-born saith he had been Priests till the Consecration of the Levites but now that Function must be confined to that Tribe In which words with due respect be it spoken to that excellent Man's Labours there are several Mistakes For as the Priesthood was not now confined to this Tribe but to one Family in this Tribe that of Aaron so it was not confined to it upon this occasion but he and his Sons were Consecrated before this Exchange of the Levites for the First-born Who were now given to minister unto them but had nothing to do with the Priesthood no more than the First-born had for whom they were exchanged that peculiar Right which God had in the First-born being since their coming out of Egypt Upon all which Considerations we may look upon this Exchange as an Argument rather that the First-born were not Priests in former times than that they were as the Jews fancy and as many have suggested from this very taking of the Levites to be God's portion in their stead For so Menochius himself L. II. de Repub. Jud. cap. 1. asserts from this very place Jus Sacerdotum in Levitas translatum eos loco primogenitorum acceptos quibus hoc jus debebatur that the Right of Priests was transferred to the Levites and they were accepted in stead of the First-born to whom that Right belonged In which there is not a word of truth but only that the Levites were accepted instead of the First-born who had the same Right to the Priesthood that the Levites had that is none at all I am the LORD Who may take whom I please to be imployed in my Service and think it reasonable that those whom I spared when I slew the Egyptian First-born should be mine Ver. 14. And the LORD spake unto Moses There was some reason no doubt why Moses alone is commanded to take the number of the Levites upon this occasion as he alone did v. 16. when Aaron Verse 14 is joined with him in numbring the Israelites I. 3. and in numbring the Levites themselves who were fit for service IV. 2 41 45. nay the chief of the Israelites assisted therein v. 46. And it is most probable he alone was employed to take this account because Aaron was a party in it the Money that was to be paid for so many of the first-born as exceeded the number of the Levites being given to him and to his Sons v. 48. In the Wilderness of Sinai This Command immediately followed the other in the two preceding Chapters before they departed from the Wilderness of Sinai where they had been ever since God delivered the Law to them from that Mountain Ver. 15. Number the Children of Levi after the House Verse 15 of their Fathers by their Families Just as they had numbred the rest of the Children of Israel See I. v. 2. Only those they numbred from Twenty years old and upward but the Levites from a Month old and upward Every Male from a month old and upward shalt thou number them The reason of this difference was that this was the Age at which they were to redeem their First-born XVIII 16. in whose stead the Levites were to be given unto God See v. 40. of this Chapter Ver. 16. And Moses numbred them according to the Verse 16 word of the LORD c. This Charge was committed to him alone v. 10. and he alone as I there observed performed it Ver. 17. And these were the Sons of Levi by their names Gershon and Kohath and Merari The same account we had before XLVI Gen. 11. VI Exod. 16. Verse 18 Ver. 18. And these are the Names of the Sons of Gershon by their Families Libni and Shimei The same is said VI Exod. 17. Verse 19 Ver. 19. And the Names of the Sons of Kohath c. They are mentioned in the same order in that VI Exod. 18 19. Verse 20 Ver. 20. These are the Families of the Levites according to the House of their Fathers These were the principal Families in this Tribe from whence the several Housholds and the Persons in them were derived Verse 21 22. Ver. 21 22. Of Gershon was the Family c. From his two Sons sprung two Families who had in them Seven thousand and five hundred Male Children from a Month old and upward Verse 23 Ver. 23. And the Families of the Gershonites shall pitch behind the Tabernacle westward Where the most holy place was and where they under the Standard of Ephraim lay in the great Camp of Israel II. 18. between whom and the Tabernacle this part of the Camp of Levi pitched Verse 24 Ver. 24. And the Chief of the House of the Father of the Gershonites c. The Commander in Chief as we may stile him or the principal Officer in this part of the Camp of the Levites was Eliasaph the Son of Lael but of what Family he was whether of the Libnites or Shimites is not related Verse 25 Ver. 25. And the Charge of the Sons of Gershon That which was committed peculiarly to their care In the Tabernacle of the Congregation In the things belonging to the Tabernacle for none went into it but the Priests alone Shall be the Tabernacle Not the Boards and Pillars and Bases of it for they belonged to the care of the Sons of Merari v. 36. but the Ten Curtains which were the inward Hangings of it and are called the Mischcan or Tabernacle XXVI Exod. 1. and see the next Chapter of this Book v. 25. And the Tent. The outward Curtains of Goats Hair which are called Ohel the Tent XXVI Exod. 7.12 The Covering thereof The Michse as the Hebrews call it or the Covering of the Tent were the Rams Skins and Badgers Skins which lay outmost of all upon the Curtains of Goats Hair XXVI Exod. 14. And the hanging for the Door of the Tabernacle of the Congregation The outward Vail mentioned XXVI Exod. 36. for the inward Vail which hung before the most holy Place was the Charge of the Kohathites Ver. 26.
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
First-born of the Children of Israel for whom they were to be exchanged v. 40.42 Were twenty and two thousand If the particular Sums before-mentioned v. 22 28 34. be put together they amount to three hundred more than twenty two thousand Therefore it is a reasonable Conjecture that the three hundred are omitted in this account because they were the first-born of the Levites themselves and upon that score belonging to God already by the Law in XIII Exod. 2. XXXIV 20. could not be exchanged for the first-born of other Tribes and substituted in their stead as other Levites were It is very observable here also that the Levites were the fewest in number of any Tribe being but Two and twenty thousand three hundred from a Month old and upward when some Tribes were twice nay thrice as many See I. 27. not reckoning Children but only Men from twenty years old and upward In which the Divine Providence was very conspicuous Which so ordered it that this whole Tribe might be dedicated to him Whereas if it had grown proportionably to the rest there would have been more Levites by far than the first-born of all the Tribes Verse 40 Ver. 40. And the LORD said unto Moses To whom alone this Command is directed as I observed above Number all the first-born of the Males of the Children of Israel from a month old and upward The first-born Males were to be a Month old before their Parents were bound to redeem them If they died before they were not to pay any thing for them Which depends upon another Law XII Lev. 4.6 Where if a Woman brought forth a Male besides the seven days of her Separation she was to stay three and thirty days more before she went unto the Sanctuary At which time the Child being to be presented to God it appears that he acknowledged them for his when they were a Month old Yet they distinguish between the time when the Redemption-Money was due and when it was offered This latter was deferred till the Mother was abroad again but it was due and the Father obliged to pay it as soon as the Child was a Month old So Const L'Empereur observes out of Maimonides upon Bava kama cap. VII Sect. 6. And take the number of their Names That their number and that of the Levites might be compared one with the other for the reason which here follows Ver. 41. And thou shalt take the Levites for me I Verse 41 am the LORD instead of all the First-born among the Children of Israel God had taken them before as we read v. 12. by declaring his Will to Moses about it And now he commands Moses to declare his Will to the People and actually to make this exchange after he had taken the Number both of the First-born and of the Levites For he had Authority to take which he pleased being their LORD And the Cattel of the Levites instead of all the Firstlings among the Cattel of the Children of Israel Not that they should be sacrificed or taken from the Levites but that they should be accounted God's Cattel they being the Cattel of the Levites who were his entirely And therefore were presented unto him as the Levites were but still continued in their possession by his Allowance for their Encouragement in his Service See v. 45. Ver. 42. And Moses numbred as the LORD commanded Verse 42 him all the First-born of the Children of Israel But we do not find that he numbred the Firstlings of their Cattel or the Cattel of the Levites because the exchange of them was not made in particular by substituting one for one but generally by substituting all the Cattel of the Levites instead of all the Firstlings of the Israelites Cattel Ver. 43. And all the first-born Males by the number Verse 43 of Names c. and were Twenty and two thousand two hundred and threescore and thirteen It may appear something strange that from above Six hundred thousand Men reckoning from twenty years old and upward I. 46. there should not be more than this number of first-born Sons till it be considered that thus many were born since the Slaughter of the Egyptian First-born which was not much above a year ago after which time all the First-born of Israel became God's but not those that were born before For so the Law is XIII Exod. 2. Whatsoever openeth the Womb i. e. hereafter both of Man and Beast shall be mine Verse 44 Ver. 44. And the LORD spake unto Moses saying Still he is the Person solely employed in this business Verse 45 Ver. 45. Take the Levites instead of all the First-born among the Children of Israel and the Cattel of the Levites instead of their Cattel Having numbred both the Levites and the First-born now he bids him take those Two and twenty thousand Levites instead of so many First-born As for the Cattel they were not numbred as I observed before but exchanged in the lump as we speak And the Levites shall be mine I think it is remarkable that he doth not add and their Cattel shall be mine also For he did not take their Cattel from them when they became his but left them the use of them who still enjoyed them in his Right I am the LORD This exchange is made by my Authority who am the LORD both of them and all they have Ver. 46. And for those that are to be redeemed of the Verse 46 two hundred and threescore and thirteen c. There being Two hundred threescore and thirteen First-born more than there were Levites they are directed in the next Verse what to do about them For there could be no exchange of Levites for them because there was not a sufficient number to be taken in their stead Ver. 47. Thou shalt even take five Shekels apiece by Verse 47 the pole This was the Price of Redemption ever after as appears from XVIII 16. For it had been lately constituted the value of a Man-child from a Month to five years old in XXVII Levit. 6. After the Shekel of the Sanctuary c. See XXX Exod. 13 c. The only difficulty in this matter was to determine which of the First-born should be redeemed by paying this Money and which should be exchanged for the Levites For every one of the Israelites no doubt was desirous rather to have his First-born redeemed by a Levite than by paying five Shekels and yet some of them must be put to this expence there not being Levites enough to answer for them all The Jews think particularly R. Solomon that there was no way to satisfie this doubt like that by drawing of lots Which was done in this manner Moses saith the fore-named Doctor took Two and twenty thousand Scrolls of Parchment and wrote in them these words a Son of Levi and Two hundred and seventy and three more wherein he wrote five Shekels and then putting them all together in an Urn and shaking it to mingle them he commanded every
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
only carry it in the manner there described Verse 21 Ver. 21. And the LORD spake unto Moses saying He was principally concerned in this but Aaron was also joined with him to see the Execution of what is here required v. 1.19 34. Verse 22 Ver. 22. Take also the Sum of the Sons of Gershon c. The eldest Son of Levi III. 17. who though they were employed in lower Services were to account it an Honour to serve about the Tabernacle Verse 23 Ver. 23. All that enter in to perform the Service I do not understand why this should not be translated as v. 2. into the Host For it is the very same Phrase in the Hebrew both here and there only here more emphatical by doubling the word for Host And therefore may very properly be translated in this place that enter in to war the Warfare For the Service of the Gershonites was more burthensome than the former though they were fewer in number ver 36 40. Ver. 24. This is the Service of the Families of the Gershonites Verse 24 Which were only two III 18. 21. To serve and for Burdens To serve when the Tabernacle rested and to carry Burdens when it removed See v. 47. Ver. 25. And they shall bear the Curtains of the Tabernacle Verse 25 The ten fine Curtains which were the inward Hangings of the Tabernacle XXVI Exod. 1 2 c. Which I suppose were taken down as well as carried by the Gershonites because nothing is said here of Aaron or his Sons being employed to make them ready for carriage And the Tabernacle of the Congregation his Covering Not the Boards of the Tabernacle which were the Charge of the Children of Merari v. 31. but the eleven Curtains of Goats-hair which covered the Boards XXVI Exod. 7 8 c. And the Covering of Badgers Skins which is upon it The outward Covering of all which was of Rams Skins dyed Red and Badgers Skins as we translate it XXVI Exod. 14. And the Hanging for the Door of the Tabernacle Which is described in the Conclusion of the same Chapter XXVI Exod. 36. Ver. 26. And the Hangings for the Court XXVII Exod. 9 c. And the Hanging for the Gate of the Door of the Court. See XXVII Exod. 16. Which is by the Tabernacle and the Altar round about The Sense would have been more plain if the Particle al which we translate by had been translated upon or over for the Court encompassed both the Tabernacle and the Altar XL Exod. 6 7 8. And their Cords Which were employed in fastning these Hangings And all the Instruments for their service The brazen Pins I suppose mentioned XXVII Exod. 19. And all that is made for them And whatsoever else belonged to them See III. 26. So shall they serve Or in that shall they serve Verse 27 Ver. 27. At the appointment of Aaron and his Sons shall be all the Service of the Sons of the Gershonites c. In the Hebrew it is at the Mouth of Aaron c. i. e. according to their Order every one of the Gershonites were to apply themselves to such Services as they directed For God had given the Levites to them to be their Ministers and keep their Charge III. 6 7. And ye shall appoint unto them in charge all their Burdens The word here for appoint seems to import that the Priests gave them a Particular as we speak of what they were to do that they might neither forget nor mistake For it is the same word that is used in the beginning of this Book I. 3. for numbring the People and so it is used here v. 34 47 48. Therefore the Vulgar translates these words Et sciant singuli cui debeant operi mancipari and every Man may know what is his proper business Which is the Sense of the LXX also And affords an excellent Instruction to all Men to follow diligently the business of their own Callings not to meddle with other Mens nor to think themselves fit to undertake every thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle speaks in his Politicks L. III. One work is best performed by one Person Ver. 28. And their charge shall be under the hand of Ithamar the Son of Aaron the Priest That is under Verse 28 the Direction and Conduct of Ithamar For though the Gershonites had a Chief of their own III. 24. yet Ithamar was to inspect both him and them and see they did not neglect their Duty Thus Eleazar was set over the Kohathites v. 16. Ver. 29. As for the Sons of Merari thou shalt number Verse 29 them after their Families c. Which were but two III. 33. as those of Gershon were Ver. 30. Every one that entreth into the Service Verse 30 The words in the Hebrew are the very same with those v. 3. which we translate enter into the Host See there Ver. 31. This is the charge of their Burden c. Verse 31 The most cumbersome things fell to their charge which here follow The Boards of the Tabernacle See XXVI Exod. 15 c. And the Bars thereof See there v. 26 c. And the Pillars thereof See in the same place v. 32. and XXXVI 36. And Sockets thereof These belonged both to the Boards of the Tabernacle XXVI Exod. 19 21 25. and to the Pillars XXVI Exod. 32. XXXVIII 27. Ver. 32. And the Pillars of the Court round about Verse 32 XXVII Exod. 10 11 12. And their Sockets See there And their Pins V. 19. and XXXVIII 20. And their Cords XXXV Exod. 18. XXXIX 40. By name ye shall reckon the Instruments of the charge of their Burden The Priests particularly Ithamar were to give them an Inventory of these things Expressing by name every Pin for instance and to what use and in what place it served Because otherwise such small things might have been lost if they had not taken a special care of them and they might not have been able to set up the Tabernacle again when they rested for want of them Verse 33 Ver. 33. This is the Service of the Families of the Sons of Merari according to all their Service in the Tabernacle of the Congregation In taking down and carrying the Tabernacle Vnder the hand of Ithamar c. Who had the over-sight both of the Gershonites and the Merarites As Eleazar had of the Kohathites v. 16 28. Verse 34 Ver. 34. And Moses and Aaron and the Chief of the Congregation They took to their assistance the very same Men I suppose who were employed in the numbring all the Children of Israel Chap. I. 4. 16 17. Numbred the Sons of the Kohathites c. Having assigned to them their particular Charge they now proceed to number them as God commanded v. 2 3. Verse 35 Ver. 35. Every one that entreth into the Service Or as we translate it v. 3. entreth into the Host Verse 36 Ver. 36. And those that were numbred of them by their Families were Two thousand seven hundred and fifty Of
the whole number of Males descended from Kohath compare this with III. 28. there was a fourth part and better that were fit for Service Ver. 37. These were they that were numbred of the Families of the Kohathites all that might do Service in the Tabernacle Such Service as is particularly mentioned from v. 4. to v. 16. Verse 37 Ver. 38. And these are they that were numbred of the Verse 38 Sons of Gershon c. He proceeds in the same order to number them which he observed in giving them their Charge beginning with the Children of the second Son of Levi and then going back to the eldest Ver. 39. From thirty years old and upward c. Verse 39 This Verse is the very same with 35. Ver. 40. Two thousand and six hundred and thirty Verse 40 A third part and little more of their Males were fit for Service Compare this with III. 22. Ver. 41. These are they that were numbred of the Families Verse 41 of the Sons of Gershon of all that might do Service in the Tabernacle c. Such Service as is described from v. 24. to v. 29. Ver. 42 43. These two Verses are the same with Verse 42. 43. v. 38 39. Ver. 44. Even those that were numbred of them after Verse 44 their Families were three thousand and two hundred It is very remarkable the Descendants from the youngest Son of Levi III. 17. which had the fewest Males in it of a Month old and upward had the most robust Men fit for Service For here are above half compare this with III. 34. of the whole number of Males grown up to Thirty Years of Age. Which was a singular Providence the heaviest Burden lying upon them who were to carry the Boards c. of the Tabernacle Not indeed upon their shoulders but in Waggons which they were to load after they had taken them down and unload when they were to set them up again and for that reason had more Waggons allowed them than their Brethren the Gershonites VII 7 8. Verse 45 Ver. 45. These are those c. whom Moses and Aaron numbred Who were principally employed in this business According to the Word of the LORD by the hand of Moses To whom the Command is expresly directed v. 21. Verse 46 Ver. 46. All those that were numbred of the Levites whom Moses and Aaron and the Chief of Israel numbred For they took in others to their assistance v. 34. which is here repeated to show that there was no fraud in the business there being Witnesses of every Tribe that they proceeded impartially and did not favour the Levites who were their Brethren Verse 47 Ver. 47. Every one that came to do the Service of the Ministry and the Service of the Burden in the Tabernacle c. The first of these the Service of the Ministry one would think related to their serving the Priest when the Tabernacle was standing and the later the Service of the Burden to their carrying the Tabernacle when it was taken down and removed and so I expounded those words v. 24. But he mentioning here only those that were numbred from Thirty Years old I think upon further consideration that there is no regard in these Expressions to the Service they did to the Priests in the Tabernacle unto which they were admitted at Twenty five Years old See v. 3. but only to the Service mentioned here in this Chapter which relates altogether to the taking down and carrying the Tabernacle And therefore these must be lookt upon as two Phrases for the same thing the former of which is not exactly translated for there is nothing of Ministry in the Hebrew but the words are Every one that cometh to serve the Service of the Service and the Service of the Burden or Carriage For it is the same word which being joyned with work we translate servile XXIII Lev. 7. and other places Ver. 48. Eight thousand and five hundred and fourscore Verse 48 If the three Sums mentioned v. 36 40 44. be put together they amount exactly to this Sum in the whole Ver. 49. According to the Commandment of the Verse 49 LORD they were numbred by the hand of Moses By the assistance of Aaron and others v. I 34 46. Every one according to his Service and according to his Burden I observed before v. 47. that Service and Burden are two Expressions of the same thing For though the Sons of Kohath had the noblest part of the Work yet their Employment is called both a Service and a Burden v. 19. as that of the Gershonites is v. 24. For which Service all the Tithes of the Country of Canaan were given to them and continued to be theirs when this kind of Service ceased as it did when the Temple was built For then there were no Burdens to be carried on their shoulders as Josiah speaks 2 Chron. XXXV 3. but their Duty was changed even by David before the Building of the Temple who made them Singers and Keepers of the Treasury as well as Porters at the Gates of God's House and likewise Judges and other Officers in the Country as we read in 1 Chron. XXVI But the alteration in their Service made no alteration in the Wages allotted to them for they still enjoyed all the Tithes Thus were they numbred of him as the LORD commanded Moses This is so often repeated v. 37 41 45. that all Posterity might reverence these Ordinances as Divine Institutions and not merely Humane Appointments And so we are to look upon all these Laws as wise Orders made by the Soveraign of the World for the better Government of that People whom he had taken for his own peculiar And it argues a very profane Spirit in those as Conr. Pellicanus here observes who can admire and praise Ovid de Fastis and such like Books and have no regard at all if they do not ridicule them to these Sacred Writings which are of such venerable Antiquity CHAP. V. Chapter V Verse 1 Ver. 1. AND the LORD spake unto Moses saying It is not said when this was spoken which here follows but it 's likely immediately after the foregoing Commandments upon which it hath some dependance Verse 2 Ver. 2. Command the Children of Israel that they put out of the Camp every Leper and every one that hath an Issue and whosoever is defiled by the dead There were three Camps as Maimonides and a great many other mentioned by Mr. Selden observes L. II. de Synedr cap. I. n. 5. the Camp of the SCHECHINAH or of the LORD viz. the Sanctuary with its Courts which are called the Tents of the LORD 1 Chron. XXXI 2. And next the Camp of the Levites who with Aaron and his Sons made a Camp about the Tabernacle Chapter III. of this Book and then the Camp of Israel Chapter II. which incompassed them all Answerable to these when the Temple was built they reckoned the Temple it self from the East-Gate to be the Camp of
the LORD and the Camp of the Levites to be from the entrance of the Mount of the House of the LORD to that East-Gate of the Temple And the Camp of Israel they thought extended from the Entrance of Jerusalem to the Mount of the House of the LORD Now Lepers were so unclean that they were not admitted into any of these three Camps but shut out of them all See XIII Lev. 46. But he that had an Issue XV Lev. 2. was only shut out of the two first Camps the Camp of the LORD and the Camp of the Levites but he might be in the Camp of Israel And he that was defiled by the dead XXI Lev. 1. was only excluded from the first the Sanctuary but not from the other two See Drusius also upon IV. 25. Ver. 3. Both Male and Female shall ye put out For Verse 3 Women had Issues for instance as well as Men XV Lev. 2 and 19 c. That they defile not their Camps The Camp of Israel consisted of four Camps and therefore he speaks in the Plural Number that of Judah that of Reuben that of Ephraim and that of Dan II Numb 3 10 18 25. Which would have been so defiled if they had suffered these unclean Persons to stay among them that none would have been fit to go to the Sanctuary In the midst of which I dwell By his special Presence in the Sanctuary which was incompassed by these Camps out of reverence to which such unclean Persons were to be kept at a greater distance than other Men and Women Ver. 4. And the Children of Israel did so and put them without the Camp c. There was an order for this before particularly for putting out the Lepers Verse 4 XIII Lev. 46. which could not be put in Execution till the Camp was formed as now it was Verse 5 Ver. 5. And the LORD spake unto Moses saying It is uncertain when this was spoken but I see no reason why we should not think it was at the same time with the other things here mentioned Verse 6 Ver. 6. When a Man or Woman shall commit any sin that Men commit In the Hebrew the words are plainly these shall commit any sin of Man that is against his Neighbour As in III Joel 19. Violence of the Children of Judah is truly translated Violence against the Children of Judah For it is apparent from the next Verses 7 8. that Moses here speaks of Offences against their Neighbours To do a Trespass against the LORD Such Offences against their Neighbours as were also great Offences against God For the Chaldee understands these words of Frauds and Cheats put upon Men by a false Oath And there is a good warrant for this Interpretation from VI Lev. 2 3. where Moses gives the same command which seems here to be repeated only because he had something to add unto it v. 8. And that person be guilty Or rather be sensible of his guilt See VI Lev. 4. Verse 7 Ver. 7. Then they shall confess the sin that they have done Or rather If they shall confess c. For so the Particle Vau sometimes signifies particularly XII 14. where we as well as the LXX translate it If her Father had spit in her face See what I have noted upon VI Lev. 4. And he shall recompense c. Rather Then he shall recompense the Injury he did to his Neighbour in the manner here directed which hath been explained VI Lev. 5. See there Ver. 8. But if a Man have no Kinsman to recompense Verse 8 the Trespass unto By this it is apparent that if a Man to whom an Injury had been done was dead he that committed it was bound to make Satisfaction to his Heir whosoever he was by restoring the Principal and adding a fifth part to it Now the Israelites never wanting some of their Kindred to succeed to their Inheritances the Hebrew Doctors expound this of the Proselytes of Righteousness who might possibly dye without any heir because they had no Kindred but such as were born after their Regeneration In which Case the Goods that had been illegally taken from such a Proselyte by a Jew did not become his own unless he paid the Price of them with such an addition as is here required c. See Selden L. VI. de Jure Nat. Gent. cap. 4. p. 684 685. Edit Lond. Let the Trespass be recompensed unto the LORD By bringing to him the Principal and the fifth part Even unto the Priest Whom God deputed to receive it as his Minister And it was as the Jews rightly expound it equally distributed among all the Priests who were then waiting in their Course Which is a new addition to the Law in VI Lev. and the reason it is likely why that Law is here repeated Besides the Ram of the Atonement c. Mentioned VI Lev. 6 7. where see what I have noted Ver. 9. And every offering of all the holy things of the Children of Israel Upon the occasion of the foregoing Laws concerning a Recompense to be made Verse 9 to the Priest where a Man that had been wrong'd was dead and no Heir to him could be found he explains some other Laws wherein the Priests were concerned who were to have all the Heave-offerings as the word Trumoth here used signifies XVIII 8. Which they bring unto the Priest To be offered unto God Shall be his Who offers it For there being many Priests who waited in their Courses at the Tabernacle all of which could not officiate at the same time but some at one time some at another this Law determines that the particular Priest who performed the Office of Sacrificing should have to himself that part of the holy Things which fell to the Priests share and it should not be divided among them all Thus L'Empereur upon Bava kama c. 9. sect 12. expounds these words better than any I have met withal Verse 10 Ver. 10. And every mans hallowed thing shall be his As the former Verse speaks of the holy Things of the Children of Israel in general so this of what any particular Person offered which still with greater reason was to belong to the Priest that offered it For the Labourer is worthy of his hire and therefore he that did the work of Sacrificing had the Reward of it R. Solomon applying this to Tithes hath a gloss upon these words which though not pertinent is very remarkable He that doth not duly pay his Tithe in the end his Land shall yield him but a tithe of what it was wont to yield And so R. Bechai upon XIV Deut. expounds these words when a Man divideth not as he ought he shall have nothing but the holy things that is the Tithe of what he used to have according to V Isa 10. Whatsoever any Man giveth the Priest it shall be his These words are only a fuller Explication of this Law as the same L'Empereur observes that the rest of the Priests might
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
fine Flour sifted from the Bran this of course Flour that had nothing taken out of it as the Mischna saith in Sota cap. 2. Where the reason given for this Barly-offering is because she was supposed to have committed the Act of a Beast which is not confined to one therefore she was to Sacrifice the Food of a Beast for so Barly was in Judaea Many such pretty rather than solid Reasons are collected out of their Authors by Simeon de Muis in his Varia Sacra upon this place The simplest Reason seems to be that a viler sort of Sacrifice was most sutable to her vile Condition for which reason also there was no Oyl nor Frankincense permitted to be offered with it as it here follows He shall pour no Oyl upon it nor put Frankincense thereon This Sacrifice was different from all other of this kind See Lev. 11. For though that mentioned V Lev. 11. was to have no Oyl nor Frankincense with it yet it was of fine Flour and not Barly And though the Sheaf mentioned XXIII Lev. 10. was of Barly yet it was sifted and besides Oyl and Frankincense were used with it which are here forbidden The reasons of which are given by the Jews according to their various Fancies And some of them are ingenious enough as that a good Name being compared to Oyl VII Eccles 1. it is here omitted because the Woman had lost her Reputation Maimonides is a little more judicious for looking upon Oyl and Frankincense as added unto Sacrifices for the Honour and Dignity of them he thinks God would have this Splendor as his word is to be wanting to such a Woman's Sacrifice because of the baseness of her behaviour which was the occasion of it As if she had been told to stir her up to repentance because of the filthiness of thy actions thy Oblation is more imperfect than others More Nevoch P. III. cap. 46. But none I think hath given a better account of this than St. Chrysostom Orat V. ad v. Judaeos because the Woman was loaded with Sorrow and heavy Accusations and evil Suspicions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of the Sacrifice imitated the Domestick Calamity for every one knows that Oyl and Frankincense was signs of Joy and Gladness and therefore not used upon so sad an Occasion as this was For it is an Offering of Jealousie These and the following words give the reason why Oyl and Frankincense were to be omitted because it was an Offering for one suspected of Adultery And in such Cases God had before ordained there should be no Oyl nor Frankincense used V Lev. 11. Delicacies being improper in Offerings for Sin An Offering of Memorial bringing Iniquity to remembrance For she appeared before God as a Sinner and if she were not guilty yet she was loaded with an Accusation and a just Suspicion of Guilt to which if she had given any occasion this Sacrifice reminded her of it and awakened her Conscience to reflect upon it Ver. 16. And the Priest It is the Opinion of Verse 16 P. Cunaeus Lib. I. de Rep. Hebr. cap. 12. that the Priest here mentioned was to be a Member of the Great Sanhedrin to whom the Judgment of the matter belonged But another very learned Person thinks with more reason the Priest whose Lot it was to attend at that time in his Course is here meant See Mischna cap. 1. Sotae Sect. 5. Annot. 8. Wagenseil Shall bring her near Rather bring it that is her Offering near to the Altar at the Door of the Tabernacle And set her Rather set the Offering for she is ordered to be set before the LORD afterwards v. 18. Before the LORD At the Altar which was at the Door of the Tabernacle See I Lev. 3. At the East-gate of the Temple saith the Mischna which was called the Gate of Nicanor for there Women also after Child-bed were purified and the Lepers cleansed Ver. 17. And the Priest shall take holy Water From Verse 17 the Laver For no Water was holy but that which was made so by the Laver as the Jews say in Jalkut Therefore Onkelos instead of holy Water hath Water from the Laver. In an Earthen Vessel Which had never been employed to any other use as the Mischna saith and contained about a Pint of our Measure This I take to have been appointed as a further Expression of the Vileness of her Condition for the reasons which the Jewish Doctors give of it are not to be regarded The best that I have observed is to declare that she should be broken in pieces like that Earthen Vessel if she was guilty of that which she denied And of the dust Another Token of her Vileness this being the Serpent's Food That is in the Floor of the Tabernacle c. To make her afraid of the Judgment of God For if there were no dust in the Tabernacle they were to fetch it from some other place as Maimonides relates their practice Hilcoth Sota cap. 4. and lay it upon the Floor of the Tabernacle and then take it and put it into the Water And put it into the Water Sprinkle a little of it upon the Water that it might be more easily drunk but so much that it might be plainly seen For there were three things the Jews say of which a less quantity was not admitted than might be seen viz. this Dust and the Ashes of the red Heifer XIX 17. and the Spittle in the Face of him that would not marry his Brother's Wife XXV Deut. 9. But if the Priest put the Dust into the Vessel first and then poured the Water upon it he did not do amiss as the Jews say in the ancient Book Siphri See Wagenseil upon Mischna Sotae cap. 2. sect 2. Annot. 11 12. It hath been observed by some that such ways of Trial were in use among the Gentiles which if they could be proved to have been as ancient as Moses his days it would make it probable that this was ordered by God to divert the Jews from following the Superstitions of other Nations to make this Discovery and bring them to appear before him at his Tabernacle and there use such Rites as were of his appointment See our Learned Dr. Spencer L. III. Dissert I. cap. 2. p. 539 c. Ver. 18. And the Priest shall set the Woman before the LORD At the Door of the Tabernacle of the Congregation where a great many Women who were called together on purpose stood about her that Verse 81 they might be taught not to do after her Leudness as the Prophet Ezekiel speaks XXIII 48. As many others also as would might be present except only her Maids and Domestick Servants who were put out lest they should disturb her mind too much as Mr. Selden interprets the words of the Mischna about this matter Lib. III. Vxor Hebr. cap. 15. Which another very learned Man J. Wagenseil interprets the quite contrary way lest her Mind should place any hope in
and let Blood And whosoever suffered a Rasor to pass upon his Flesh was required to wash himself in pure Fountain-water as he shows More Nevochim P. III. cap. 47. Verse 19 Ver. 19. And the Priest shall take the sodden shoulder of the Ram. The left Shoulder which he was to take out of the Pot as it was boiling for the right Shoulder which is called the Heave-shoulder in the next Verse was the Priest's Portion by a Law made before this VII Lev. 32 33. And one unleavened Cake out of the Basket and one unleavened Wafer The Basket of unleavened Bread was ordered to be offered before v. 17. and now he orders one of the Cakes and one of the Wafers mentioned with the Bread v. 15. to be put into the Hands of the Nazarite the rest being burnt I suppose upon the Altar And shall put them into the hands of the Nazarite That he might give them to the Priest in token of his Thankfulness to him for his pains After the Hair of his Separation is shaved And his Vow in a manner compleated as it was immediately after these things were presented unto God Ver. 20. And the Priest shall wave them Both Verse 20 the sodden Shoulder and the Cake and Wafer For a Wave-offering before the LORD See VII Lev. 30 31. This is holy for the Priest with the Wave-Breast and Heave-shoulder These two were the Priests Portion out of all Peace-offerings as I observed before from VII Lev. 34. but in this Peace-offering he had moreover the other Soulder as a special Token of the Nazarite's Gratitude for his Cleansing And after that the Nazarite may drink Wine He was restored to his former Freedom to live as other Men did Ver. 21. This is the Law of the Nazarite who hath Verse 21 vowed and of his Offering to the LORD for his Separation All these things he was bound to perform betore he could be freed from his Vow though he was never so poor Besides that that his hand shall get Besides which he might add if he pleased according to his Ability According to the Vow which he vowed so must he do after the Law of his Separation There was a necessity that he should perform what his Vow obliged him unto according to the Law of Nazariteship though he might voluntarily offer what he thought good over and above his Oblation now that he was executing his Vow His Friends also might joyn with him in the Expense he was at for so many Sacrifices as he was enjoyned to offer or in providing voluntary Offerings beyond his Oblation Thus we read in XXI Acts 23 24. that St. Paul by the advice of St. James and the Elders Jerusalem was at charges with certain Men that had this Vow upon them and purified himself with them Which was agreeable to the Custom among the Jews as Petitus and others have observed out of Maimonides who says others might help the Nazarites to fulfil their Vow and partake with them in it by abstaining from Wine c. for some time as they did Verse 22 Ver. 22. And the LORD spake unto Moses saying The Tabernacle having been lately erected to which the People were all to resort they are invited to it by the Directions here given how they should be dismissed when they came to Worship Which was in such a manner that they might not doubt as R. Menachem glosses but the Divine Benediction would come down upon them from his Celestial Habitation when they devoutly frequented his House here on Earth Verse 23 Ver. 23. Speak unto Aaron and unto his Sons saying Whose proper Office it was to bless the People as it was to offer their Sacrifices and burn Incense XXI Deut. 5. On this wise he shall bless the Children of Israel saying unto them Standing so that they might be seen with their Hands lifted up and spread speaking with a loud voice with their Faces towards the People See IX Lev. 22. Verse 24 Ver. 24. The LORD bless thee and keep thee Give thee all good things and preserve thee from all evil Ver. 25. The LORD make his Face to shine upon thee and be gracious unto thee Be favourable unto thee and pardon all thy Sins Ver. 26. The LORD lift up his Countanance upon Verse 25 thee and give thee Peace Be always with thee to Verse 26 protect and defend thee and give thee perfect Happiness When this Benediction was said in the Sanctuary if we may believe the Jews it was but one and pronounced without any Pause The People keeping a profound Silence but out of the Sanctuary in their Synagogues they made three of it the Priest pausing at the end of every Verse and the People saying Amen to each of them In the Sanctuary also they pronounced the name JEHOVAH which is here thrice repeated but in their Synagogues they used some other name instead of it So the Mischna Sotae Cap. VII Sect. 6. The Repetition of this Name three times in these three Verses and that with a different Accent in each of them as R. Menachem observes hath made the Jews themselves think there is some Mystery in it Which we understand though they do not For it may well be lookt upon by us as having respect to the three Persons in the Blessed Trinity who are one God from whom all Blessings slow unto us 2 Corinth XIII 14. This Mystery as Luther wisely expresses it upon Psalm V. is here occultè insinuatum secretly insinuated though not plainly revealed And it is not hard to show if this were a place for it how properly God the Father may be said to bless and keep us and God the Son to be gracious unto us and God the Holy Ghost to give us Peace Ver. 27. And they shall put my Name upon the Children of Israel To put God's Name upon them was to commend them to his Almighty Goodness or to bless them by calling upon the LORD and beseeching him to bestow all that they desired upon them And I will bless them The Jews from hence observe that God's Blessing in some sort depends upon the Blessing of the Priest Which they thought so necessary that such Priests as were admitted to no other Service might perform this for fear the People should at any time want it So Chaskuin upon XXI Deut. 5. and Jalkut as Wagenseil observes upon the Gemara Sotae Cap. VII Sect. 26. whose words are these The Blessing pronounced by a Priest who hath some blemish in his Body ought to be accounted legitimate Jonathan here paraphrases these words in this manner I will bless them in my WORD or by my WORD Which is the Apostolical Doctrine that God the Father hath blessed us with all Spiritual Blessings in or by Christ 1 Ephes 3. Who with the Holy Ghost is most high in the Glory of God the Father And it is observable that the Jews think it utterly unlawful to add a fourth Benediction to these three though they find one in the
go and enquire particularly of God about a matter of great Concernment as will appear from IX 8 9. And it is likely he had gone in twice upon this occasion to consult him about the Offering of the Princes v. 4 5 10 11. And now it is possible went in again to know if the LORD would give him any further Directions Then he heard the voice of one speaking unto him from off the Mercy-seat c. There God promised to meet him and to commune with him c. XXV Exod. 22. Which supposes he would be always present there And so he was for the Cloud of Glory filled the House after it was set up LX Exod. 33 34. from whence God spake unto him I Lev. 1. and told him he would appear i. e. reside constantly in the Cloud upon the Mercy-seat XVI Lev. 2. Now here he relates how God appeared and communed with him from thence which was by a voice that he heard of one speaking to him as he stood in the outward part of the Sanctuary So the Jews understand it particularly R. Solomon who thinks that Moses only entred into the Sanctuary and standing in the very entrance of it heard the voice speaking to him from between the two Cherubims which was very clear and strong but went no farther than into the Sanctuary where Moses alone at that time was So they observe in Siphra as Butxtorf notes in his Histor Arca Foederis cap. 15. And he spake unto him With an audible voice and so distinctly that he perceived and understood every word Which Abarbinel thinks God vouchsafed for this reason That as he visibly represented to him in the Mount the pattern of the Tabernacle and of every thing belonging to it whereby the form and figure of every particular was imprinted on his Mind and he was the better able to give directions how to make them exactly So he being to write in his Law all that God required them to do he delivered every thing to him in an audible voice that he might set down in these Books the very Words and Phrases which he heard with his Ears from the Mouth of God as plainly as if he had described them from some ancient Volume To which I cannot but add That this audible articulate voice from God which was perceived by Humane Ears represented God as if he was incorporate and may well be lookt upon as an earnest of that great Mystery God manifested in the flesh who in the Fulness of Time became a Man and spake to all the Jews familiarly in their own Language CHAP. VIII Chapter VIII Ver. 1. AND the LORD spake unto Moses saying Verse 1 When this was spoken is not certain If Moses went into the Tabernacle immediately after the Princes had offered v. 89. of the foregoing Chapter it may be thought he then spake these things to him But both this and what follows concerning the Levites seem rather to have been delivered after the order for giving them to the Priests and setling their several Charges Chap. III. and IV. But some other things intervening which depended upon what had been ordered concerning their Camp and that of the Israelites see v. 4. Moses omits this till he had set down them and some other matters which he had received from God See VII 11. Ver. 2. Speak unto Aaron and say unto him when Verse 2 thou lightest the Lamps At the same time the Publick Service of God began at the Altar of Burnt-offerings of which he speaks in the foregoing Chapter the setting on the Shew-bread offering Incense and lighting the Lamps was begun in the Sanctuary The last of these is only here mentioned but it supposes the other The seven Lamps shall give light over against the Candlestick Unto the Table which was over against the Candlestick as the vulgar Latin very well explains it Which is rather a Paraphrase upon these words than a Translation of them in this manner When thou lightest the seven Lamps let the Candlestick be set up on the South-side for so it was ordered XXVI Exod. 35. and so Moses set it XL. 24. and let the Lamps look towards the North over against the Table of Shew-bread See XXV Exod. 37. where there is the like obscure Expression but to this Sense And thus this Verse may be translated exactly out of the Hebrew When thou settest up the Lamps the seven Lamps shall shine before the face of the Candlestick i. e. enlighten all the room that is opposite to it for there were no Windows in the Sanctuary and therefore these Lamps were lighted Verse 3 Ver. 3. And Aaron did so he lighted the Lamps thereof c. For God's Table being placed over against the Lamps where he was represented as Feasting with his People which no body doth in the dark it was but sit that there should be continual light in that Place And this as I take it is the first time that the Lamps were lighted when the Altar was dedicated and the Publick Service of God began which continued ever after Verse 4 Ver. 4. And this work of the Candlestick was of beaten Gold c. Upon this occasion he briefly repeats what is more largely said concerning the Structure of this Candlestick XXV Exod. 31 c. and XXXVII 17 c. Verse 5 Ver. 5. And the LORD spake unto Moses saying That which follows plainly belongs to what was said Chap. III. 7. Verse 6 Ver. 6. Take the Levites from among the Children of Israel In that place III. 7. he bad Moses give them to Aaron and his Sons out of the Children of Israel and now he executes it And cleanse them He had given them their Charge Chap. IV. and now he prepares them for the performance of it For they could not be fit to attend in the Tabernacle till they were purified and in some sort consecrated to that Service Ver. 7. And thus shalt thou do unto them to cleanse them Here he directs how they were to be purified Verse 7 and then v. 9 10 c. how they were to be consecrated or dedicated to God Sprinkle the Water of purifying upon them The manner of making this Water is not described till XIX 9. but in all likelihood had been ordered and made before because the Levites were sprinkled with it as those also were who had been defiled by the dead XIX 13. And let them shave all their Flesh The greatest Purity was required in them for they are here ordered to be cleansed according to the cleansing of a Leper XIV Levit. 8 9. and of a Nazarite when he was defiled by the dead VI Numb 9. R. Levi ben Gersom thinks there was this moral Signification in this shaving that they were hereby admonished To cast away all worldly Cares as much as might be and wholly give themselves to their sacred Ministry And wash their Cloths That their Bodies being cleansed might not be defiled by foul Apparel Ver. 8. Then let them take a young
Bullock For a Verse 8 Burnt-offering as is manifest from v. 12. With his Meat-offering Which always attended upon Burnt-offerings XV. 9. And another young Bullock shalt thou take for a Sin-offering This being offered for the whole body of the Levites is the same Sacrifice that is ordered when the whole Congregation of Israel sinned through Ignorance IV Levit. 13 14. Ver. 9. And thou shalt bring the Levites before the Tabernacle of the Congregation To the Door of it where the Altar of Burnt-offerings stood XL Verse 9 Exod. 6. And thou shalt gather the whole Assembly of the Children of Israel together The Hebrew words COL ADATH which we translate the whole Assembly frequently signifies all the Elders of Israel As in XV. 4. XXV 7. XXXV 12. And it cannot well have any other sense in this place as appears from the next Verse Verse 10 Ver. 10. And thou shalt bring the Levites before the LORD Present them to him at the Altar And the Children of Israel The Elders of the People mentioned in the foregoing Verse For all the Children of Israel could not possibly do what is here enjoyned but some of them in the name of the rest and none so proper as their Rulers and Governors who were their Representatives Shall put their hands upon the Levites As Men used to do upon their Sacrifices Which signified the devoting of that Beast to God by him who laid his Hand on it at the Altar for such Purposes as he brought it And this was done by private Men in their Burnt-offerings and Peace-offerings as well as in their Sin-offerings see I Levit. 4. III. 2. VIII 13. but the Jews observe that the whole Congregation laid their Hands only upon the Sin-offering that was offered for them IV Lev. 15. Therefore the Levites are here to be considered under that notion as is manifest from v. 19. where God is said to have given them to Aaron c. to make an Atonement for the Children of Israel For the Levites being given to God instead of the First-born by the Sanctification of which First-born to God as it is called XIII Exod. 1. the whole Family was sanctified and their Sin after a sort expiated the Offering of the Levites after this manner to God was to have the same effect that the Offering of the First-born had viz. the Sanctification and Atonement of the Children of Israel Ver. 11. And Aaron shall offer the Levites before the Verse 11 LORD for an Offering of the Children of Israel The Hebrew words are more significant Aaron shall wave the Levites before the LORD for a Wave-offering c. I have often observed before that this Waving or Agitation too and fro before the Altar of which see XXIX Exod. 24. was a solemn Consecration of a thing to God as a Sacrifice And therefore the Levites were presented unto him under the same Consideration as the First-born were But it was impossible for Aaron to wave them as he did some parts of a Sacrifice and therefore it is probable that he lifting up his Hands and turning about to all sides as he did when he offered a Wave-offering they at his Command imitated the same motion and so were offered up to God and became wholly his See ver 21. That they may execute the Service of the LORD Or as it is more significantly in the Margin that they may be to execute c. Which expresses the Intention of this waving them before the LORD that being wholly given up to him they might become meet to execute that Service to which he appointed them at his House Ver. 12. And the Levites shall lay their Hands upon the Heads of the Bullocks It being evident from v. 19. that the Levites were considered as an expiatory Sacrifice Verse 12 and yet not being to be devoted to Death no more than the First-born were these two Sacrifices one for Sin the other a Burnt-offering were substituted in their stead Upon which therefore they were to lay their Hands that the Sin which the Children of Israel laid upon them v. 10. might be transferred to these Beasts by laying their Hands upon them to be actually sacrificed unto God by shedding their Blood The one for a Sin-offering and the other for a Burnt-offering unto the LORD The Burnt-offering was mentioned first v. 8. being the most ancient of all Offerings from the beginning of the World But the Sin-offering is offered first to make the other acceptable And so it was when Aaron was consecrated VIII Levit. 14.18 and when he offered for himself IX Levit. 8 12. and for the People v. 15 16. and to name no more in the Cleansing of a Leper XIV 19. To make an Atonement for the Levites The Sin-offering properly made the Atonement and the Burnt-offering declared its acceptance Verse 13 Ver. 13. And thou shalt set the Levites before Aaron and his Sons As they were brought before the LORD because they were to be given unto him v. 9. So now they were set before Aaron and his Sons because they were given by God to them v. 19. And offer them for an Offering unto the LORD Or as it is in the Hebrew and wave them for a Wave-offering unto the LORD Some imagine that as Aaron waved them before v. 11. so now they were in like manner waved by Moses But it seems to me more probable that the meaning is they being waved c. should be set before Aaron and his Sons and presented to them as God's Gift according to his order III. 9. And so these words ought to be translated after thou hast waved them for a Wave-offering That is after Aaron by his Order had waved them And thus the like words must be understood v. 15. See there Ver. 14. Thus shalt thou separate the Levites from among Verse 14 the Children of Israel By the fore-mentioned Purification v. 7. and Oblation v. 10 11. And the Levites shall be mine They became his by this solemn Oblation of them to him v. 11. Ver. 15. And after that shall the Levites go in To Verse 15 the Court of the Tabernacle where they were to attend upon the Priests and assist them in their Ministry and in taking down the Tabernacle when it was to remove To do the Service of the Tabernacle of the Congregation In the Court of the Priests where the Altar of Burnt-offering stood For into the Sanctuary it self none but the Priests entred and there was no Ministry there in which the Levites were to assist And thou shalt cleanse them and offer them for an Offering Or rather after thou hast cleansed them and offered c. according as was directed v. 7 11. Ver. 16. For they are wholly given unto me c. Verse 16 God commanded them before to be taken from among the Children of Israel III. 45. and now they are given to him The word is repeated twice in the Hebrew given given which we translate wholly given because the Children of Israel
Causes brought before Moses in two of them he made haste to determine but in the other two he was slow Those of the first sort were this and that of the Daughters of Zelophehad Chap. XX. these he judged presently because they were pecuniary Matters but the other two viz. about him that blasphemed XXIV Levit. and him that gathered Sticks on the Sabbath-day XV Numb being capital Causes he took longer time to judge for he put them in Ward till the Mind of the LORD was known To teach those that succeeded him in the Office of Judges to make quick dispatch in Money Matters but to proceed slowly in Capital Causes But as this was no pecuniary Cause so it doth not appear but he took as much time to understand the Mind of God in it as in the other two about Blasphemy and Sabbath-breaking For he went in to consult with him as he did also in the case of Zelophehad's Daughters whose Cause he brought before the LORD XXVII 5. I will hear what the LORD will command concerning you These words seem to signifie that Moses might go into the Holy Place when he pleased to enquire of God where God spake with him in an audible Voice VII 89. whensoever he desired Satisfaction about any Doubt So Abarbinel who in this forsakes the Talmudists For they fancy that because God called to Moses and then spake to him out of the Tabernacle I Levit. 1. he could never go into the Holy Place but when he was called Which was true only at that time when the Glory of the LORD had newly filled the Tabernacle so that he durst not come into it till he was invited But was not a general Rule to be observed in all his Colloquies with the Divine Majesty that he should wait till he had a singular Call to come to him for it is plain by this place that he went in to speak with him whensoever he had occasion Verse 9 Ver. 9. And the LORD spake unto Moses saying He brought this Case before the LORD as his manner was in such Doubts and the LORD gave him the following Answer Which was to be a Rule not only to these present Enquirers but to all Posterity Verse 10 Ver. 10. If any Man of you or of your Posterity shall be unclean From hence the Jews observe that this is a Law concerning particular Persons only not concerning all the People or the major part of them For as the Mischna saith in the Title Pesachim Cap. 7. if all the People or the greater part or the Priests had contracted any Defilement they ought notwithstanding to keep the Passover even in that Defilement But if the lesser part only were defiled then they that were clean ought to keep it in the first Month and they that were defiled in the second This they ground upon the very first words of this Law v. 6. There were certain Men and upon these if any Man of you c. From whence saith Maimonides this Doctrine follows out of ancient Tradition that there were some private Persons who were adjourned to the second Passover but if the generality should be defiled by the dead they were not to be so adjourned but to sacrifice in that Vncleanness A great deal more to the same purpose may be seen in the fore-named Mr. Selden Lib. 2. de Synedr Cap. I. n. 3. By reason of a dead body This Case is mentioned instead of all other of like nature For there was the same reason for those who were unclean by a Leprosie for Women in Child-bed or that were menstruous or those that had a Running-issue or had touched a dead Carcass And this some of them ground upon v. 13. Where speaking of those who should keep the Passoever it is said in general the Man that is clean c. therefore he that was any way unclean might not keep it Or be in a Journey afar off Out of his own Country for it could not be kept any where but in Judaea XVI Deut. 2. or at such a distance that he could not reach the Tabernacle upon the Day appointed In the Mischna indeed this dereck rechokah as it is in the Hebrew a long way off is defined to be fifteen Miles from Jerusalem or the place where the Tabernacle was Whence Maimonides saith If any Man on the fourteenth Day of the Month Nisan at Sun rising was fifteen Mile or more from Jerusalem this was a remote way but if he was not so far from it he was not comprehended in this remote way for he might be at Jerusalem time enough in the Afternoon to keep the Passover that Evening though he went but a slow pace and that on foot But I do not take this to be a reasonable Explication Philo hath determined the distance a great deal better according to the Interpretation I mentioned at first L. III. de Vita Mosis Where he saith the second Passover was permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To such who were hindred by their Travels into Countries a great way off from sacrificing with the rest of their Nation For it was not their fault that they were deprived of this honour especially considering that so small a Country as Judaea could not contain such a populous Nation but sent out Colonies into many places As for those who were only XV Mile from Jerusalem they might easily have come to the Feast if not on the Fourteenth day yet the day before and if this distance had been a good reason to excuse their absence most of the Nation might have staid away without any danger Yet he shall keep the Passover unto the LORD When that Uncleanness is gone and he is returned to his own Country again Verse 11 Ver. 11. The fourteenth day of the second Month at Even they shall keep it They had a whole Month's time given them to dispose themselves and their Affairs so that they might be able to keep it And eat it with unleavened Bread and bitter Herbs Those Jews who are called Karaites as Mr. Selden observes in the place before-named n. 7. expresly say that they were not bound in the second Month Passover unto more than this to eat the Lamb with unleavened Bread and bitter Herbs but they were not obliged to keep the Feast of Unleavened Bread seven days because they might do that in the Passover of the first Month. For the Unclean are only prohibited to eat the Passover but not to keep the Feast of Unleavened Bread If the same Persons that could keep it in the first Month hapned again to be unclean in the second they could not keep it in the third or the fourth Months For this had been to confound one Feast with another and there is no order for it Ver. 12. They shall leave none of it till the morning nor break any bone of it This belongs to the eating of the Paschal Lamb XII Exod. 10 46. According to all the Ordinances of the Passover they Verse
12 shall keep it See v. 3. This is to be understood of all the Rites that were proper to the Offering and to the eating of the Paschal Lamb but not to the keeping of the Seven Days of Unleavened Bread Ver. 13. But the Man that is clean and is not in a Verse 13 journey and forbeareth to keep the Passover In the first Month which was the time appointed for it Even the same shall be cut off from his People By the hand of the Judges or of God Because he brought not the Offering of the LORD in his appointed season See v. 7. That Man shall bear his sin The Punishment of it Ver. 14. And if a Stranger shall sojourn among you Verse 14 He speaks of a Proselyte who had not intirely embraced their Religion but was no Idolater And will keep the Passover unto the LORD Hath a desire to joyn with you in this Solemnity According to the Ordinance of the Passover and according to the manner thereof so shall he do He was to be Circumcised and his whole Family or otherwise he could not be permitted to keep it See XII Exod. 44. If he was made an intire Proselyte after the Passover in the first Month and before that in the second it was a question whether he might keep it then or no. Ye shall have one Ordinance both for the Stranger and for him that was born in the Land See XII Exod. 49. Ver. 15. And on the day that the Tabernacle was reared up This is here mentioned again by Moses because he is going to speak of their removal from Verse 15 Sinai which was by the direction and guidance of this Cloud which settled upon the Tabernacle when it was first erected XL Exod. 34. The Cloud covered the Tabernacle namely the Tent of the Testimony The words may be exactly rendred out of the Hebrew The Cloud covered the Mischan or dwelling place of God upon or over the Tent of the Testimony that is over that part of the Tabernacle where the Ark was the Cloud appeared visible to all viz. over the most holy Place where the LORD appeared in a glorious Cloud upon the Mercy Seat XVI Lev. 2. And at Even When it grew dark There was upon the Tabernacle Upon that part of it now mentioned As it were the appearance of fire The same Cloud which was outwardly dark was bright within and turned that light side towards them in the Night when the cloudy part could not be seen nor be useful to them Till the morning Till it was day when the Cloud was more serviceable to them than the Light Verse 16 Ver. 16. So it was alway All the time of their continuance in the Wilderness See XIII Exod. 21. The Cloud covered it by day The word by day is not in the Original it being the manner of the Hebrew Language to omit a word sometime in one part of a Sentence which the other part necessarily supplies As in LXXXIV Psal 11. One day in thy Courts is better than a thousand i. e. in any other place And XCI Psal 7. A thousand shall fall at thy side i. e. on thy left hand and ten thousand at thy right hand And the appearance of fire by night As the dark side of the Cloud appeared by Day over the holy Place when they had need of no other Light but that of the Sun so the bright part appeared every Night and that like Fire when the Cloud by reason of darkness could not be seen nor be serviceable to them for their direction See XL Exod. 38. Ver. 17. And when the Cloud was taken up Or Verse 17 went up from off the Tabernacle which it before covered and appeared higher in the Air. From hence to the end of the Chapter Moses gives an account of their removal from Mount Sinai and the reason of their staying a longer or shorter time in those places to which they removed all the time of their Travels in the Wilderness Then after that the Children of Israel journeyed They took down the Tabernacle when the Cloud was gone up from it as had been directed IV. 5 c. and followed the Cloud which went before them and led them to the place where they were to rest XIII Exod. 21. And in the place where the Cloud abode Where it stopt its motion and stood still There the Children of Israel pitched their Tents Set up the Tabernacle and encamped round about it Ver. 18. At the commandment of the LORD the Verse 18 Children of Israel journeyed The motion of the Cloud was an indication of the Divine Pleasure that they should move also and go towards another Station which they did and went on as long as the Cloud moved And at the commandment of the LORD they pitched For when the Cloud stood still that was a Divine Direction to them to stand still also and there to six their station where the Cloud stood Which as soon as the Tabernacle was set up again came down and settled upon it in its wonted place over the Tent of the Testimony v. 15. As long as the Cloud abode upon the Tabernacle they rested in the Tents And as long as the Cloud rested immoveable in that new place to which it had conducted them they likewise rested in Tents round about it Verse 19 Ver. 19. And when the Cloud tarried long upon the Tabernacle many days As it sometimes did for Maimonides reckons that they staid eighteen years in one place Then the Children of Israel kept the Charge of the LORD This Phrase is used here something differently from the sense it hath III. 25 28 c. signifying their Obedience to God in fixing their abode there where the Cloud rested till it moved again though it rested never so long And journed not This is the Explication of the foregoing words they kept the charge of the LORD Not daring to stir without the Conduct of God though sometimes they staid so long in a place that no doubt it was very irksome to those who were very desirous if not impatient to be in the Land of Promise This is an Instance of some regard they had to the Divine Majesty though they did not fear and reverence him so much as they ought to have done Which appeared by their frequent Mutinies and Disobedience mentioned in the following Story Ver. 20. And so it was when the Cloud was a few days upon the Tabernacle according to the commandment Verse 20 c. If they had a desire to rest a while longer in some station which was very convenient for them yet upon the motion of the Cloud they took down their Tents and moved also Ver. 21. And so it was when the Cloud abode from Verse 21 Even unto the Morning and the Cloud was taken up in the Morning then they journed That is if it did not stay a whole Day in a place but settling in the Even upon the Tabernacle it was taken up again the next Morning
Verses Verse 25 Ver. 25. And the Standard of the Children of Dan set forward c. See concerning him and those mentioned in the two next Verses Chap. II. v. 25 27 29. Which was the rereward of all the Camps throughout their Hosts The Hebrew word Measseph which we translate was the rereward comes from a word which every where signifies to gather together or collect And therefore is here to be so understood and the whole Sentence thus rendred Then set forward the Standard of the Camp of Dan gathering to it all the Camps throughout their Hosts Or according to their Armies as we here translate the last part of these words v. 14 18 22. So Forsterus translates it the meaning being that all the rest of the People who were not a part of the four before-mentioned Camps all under XX Years old who were not able to go forth to War together with the mixt multitude that came with them out of Egypt XII Exod. 38. and all the unclean Persons who were shut out of the Camp V. 2. came after this hindermost Standard of the Children of Dan. Verse 28 Ver. 28. Thus were the Journeyings of the Children of Israel c. In this order they marched when they removed from one station to another Verse 29 Ver. 29. And Moses said unto Hobab His Wives Brother as Theodoret understands it The Son of Raguel the Midianite The Son of Jethro Priest of Midian For Raguel and he are thought by many to be the same Person II Exod. 18. III. 1. or one was the Father and the other the Son and then Hobab was the Grand-son of Raguel Moses his father-in-law These words may either refer to Raguel who is supposed to be Jethro and then it is rightly translated Father-in-law or they may as well refer to Hobab and be translated Brother-in-law For so the Hebrew word Choters sometimes signifies a very near Kinsman It cannot without great staining be otherwise expounded in the I Judg. 16. and IV. 11. After Jethro therefore was gone back to his own Country XVIII Exod. 27. Hobab his Son stayed still with his Sister Zipporah and accompanied Moses all the time he stayed near Sinai Which was not far from Midian Whether he thought to return now the Isrelites were marching away from that Neighbourhood but Moses was desirous to have his company further even to the Land of Promise We are journeying unto the place of which the LORD said I will give it you i. e. To the Land of Canaan for thither God intended to have brought them shortly after this removal as appears from I Deut. 6 7. Come thou with us and we will do thee good See verse 32. For the LORD hath spoken good concerning Israel Promised to bestow a noble Country upon us for our Inheritance Ver. 30. And he said I will not go This was his Verse 30 present Resolution till Moses had further perswaded him But I will depart to my own Land Which he was loth to leave merely in hope of what the Israelites had not yet in possession And to my Kindred With whom all Men love to live and die Verse 31 Ver. 31. And he said i. e. Moses replied Leave us not I pray thee Do not persist in that Resolution but be perswaded to go along with us Forasmuch as thou knowest how we are to encamp in the Wilderness He being a Borderer upon this Wilderness was well acquainted with every part of it and the better able to advise them how to secure their Camp for the Cloud only served to direct them where it should be pitched and defend themselves from the People on all sides that might be injurious to them Which made Moses so earnest with him to stay with them while they had such need of his assistance And thou mayest be to us instead of Eyes To give them Advice and Counsel in any difficulty they might meet withal in the places where they stayed or to direct them how to provide themselves with such things as they wanted For he having lived long thereabouts could not but understand the Neighbouring Countries The LXX understand this Passage as if he desired him to continue to be what he had been hitherto in the Wilderness viz. a good Adviser like his Father Jethro assuring him they would look upon him as an Elder That is have him in great honour Verse 32 Ver. 32. And it shall be if thou go with us Not only stay with us while we are here in the Wilderness but go along with us into Canaan Yea it shall be Depend upon it That what Goodness the LORD shall do unto us the same will we do unto thee Give thee some part of the Possession which God shall bestow upon us Accordingly it appears that as Moses prevailed with him to accompany them so he and his Posterity were settled among the Israelites I Judg. 16. IV. 11. where either he or his Father is called the Kenite who lived in Tents not in Houses after the manner of their Fore-fathers in Midian Ver. 33. And they departed from the Mount of the Verse 33 LORD viz. Horeb in the Wilderness of Sinai where they had stayed a long time I Deut. 6. Three days journey They travelled three Days before the Cloud settled again upon the Tabernacle though it stood still some times but did not descend to give them time for necessary Refreshment and for Sleep See XI 1. And the Ark of the Covenant of the LORD went before them in the three days journey It is said v. 21. that the Sanctuary was carried between the two first Standards and the two last i. e. in the midst of the Camp as we expresly read II. 17. Which Abarbinel thinks is to be understood not of all their Journeys but only this That was the constant order of their March first went the Standard of Judah next that of Reuben after this the Tabernacle of the Congregation then followed the Standard of Ephraim and last of all that of Dan. But now in their first Removal God did them the honour to appoint the Ark to go before them in the front of all the Camps as he did when they passed over Jordan III Josh 6. That is in their first and last Journeys this extraordinary Favour was shown them but in all the rest the Ark went in the midst of them And thus Aben Ezra upon this place This first Removal was not like the rest of their Removals But I see no good ground for this Exposition The plain meaning seems to be That the LORD as their King and Governour led them by the Cloud which was always over the Ark just as a General leads his Army though he be not in the front of it but in the midst from whence he Issues out his Orders To search out a resting place for them There was no need of enquiry after a fitting Station for them but he speaks after the manner of Generals who send Officers before them to take up
the most convenient Quarters for their Army See I Deut. 33. Verse 34 Ver. 34. And the Cloud of the LORD was upon them by day when they went out of the Camp It seems this Removal of their Camp from Sinai was in the day time as some times they removed in the night IX 21. and the Cloud being taken up from off the Tabernacle so moved over the Ark as to overspread them all by day As the Pillar of Fire was over them by night to give them assurance of the Divine Protection See Note upon XIII Exod. 21. and CV Psal 39. Verse 35 Ver. 35. And when the Ark set forward There being the letter Nun turned the wrong way in the Hebrew word for set forward as there is in the word for complained in the first verse of the next Chapter the Jewish Doctors fancy it denotes here God's gracious converting his Face towards them at the Prayer of Moses and in this following Story the Peoples aversion to God and ungrateful turning away their hearts from him Moses said It was his Custom to pray in this manner upon such occasions as R. Levi ben Gersom expounds it Rose up This is an expression saith Abarbinel like that in XXXIII Isa 10. Now will I rise saith the LORD and will be exalted c. Where his taking vengeance upon his Enemies is called his rising According to XXXI Job 14. What shall I do when God riseth up c. The next words Let thy Enemies be scattered c. justifie this sense LORD It seems very strange to me that any should alledge this place as a proof that the Ark is called JEHOVAH when the Prayer of Moses is so plainly directed to the LORD himself who was there in a glorious Symbol of his Presence and not to the Ark. Considering also that in other places where this very form of Speech is used the LORD and the Ark are most manifestly distinguished the one from the other See 2 Chron. VI. 41. and CXXXII Psal 8. And yet an Anonymus Anti-Trinitarian Writer confuted by Joseph de Voisin fifty Years ago observing that the Chaldee here instead of the LORD hath the WORD of the LORD is so absurd as to say that the Ark is called the WORD Because God saith he p. 234. ante illam responsa vel oracula sua dabat c. before the Ark gave his Answers or Oracles when the Priest in dubious Matters consulted the Mouth of the LORD Which Exposition carries its own Confutation in it for if the High-Priest consulted the Mouth of the LORD as he speaks then by the WORD which gave the Answer must be meant the LORD himself To whom Moses here directs his Prayer as the Hierusalem Targum excellently Paraphrases this verse And it came to pass when the Ark was taken up that Moses lifted up his hands in prayer and said Rise now O WORD of the LORD in the strength of thy Power and scatter the Enemies of thy People c. And let thine Enemies be scattered This is a Prayer that God would put all those to flight as he had done the Amalekites Exod. XVII who opposed their passage to the promised Land As after they came thither they used this Prayer LXVIII Psal 1. for his Aid against all those who sought to disposess them of it And let them that hate thee flee before thee This is a Repetition of the same Prayer as is usual For thy Enemies and those that hate thee signifie the very same XXI Psal 8. IV Daniel 19. I Luke 71. Verse 36 Ver. 36. And when it rested As it did wheresoever the Cloud staid and moved no further He said He prayed again So the Hierusalem Targum understands both this and the former verse Moses lifted up his hand in Prayer and said c. and Jonathan Vzielides Moses stood in Prayer and begged Mercy of God saying c. Return O LORD unto the many Thousands of Israel Which Onkelos thus Paraphrases Come again and dwell with thy Glory in the midst of us And so he did the Cloud wherein the Divine Majesty resided setling upon the Tabernacle over the Ark of the Testimony as soon as it was again pitched Others translate it Give rest O LORD which the Hebrew words will bear secure us that is in Peace against the Incursions of our Enemies and all other Dangers R. Levi ben Gersom expounds it bring back the Israelites into the Land of Promise where their Forefathers dwelt when they were few in number whose Posterity was now increased to ten thousand thousands as the last words are in the Hebrew And there are those who will have this to be a Prayer for their Increase and Multiplication into many more Thousands than they were already And thus the Hierusalem Targum who still by the LORD understands his WORD Return now O WORD of the LORD from the vehemence of thy Anger and come back to us in thy merciful Goodness bless the Myriads and multiply the Thousands of Israelites CHAP. XI Chapter XI Ver. 1. AND when the People complained Or as Verse 1 it is translated in the Margin were as it were Complainers or Mutterers Which words D. Kimchi in his Michol brings as an Instance to prove that the Particle Caph which we translate as doth sometimes serve only to signifie the truth of a thing and to confirm it and imports nothing of likeness For the Discontent of the People did not rest in their Minds but broke out into open Murmurings and undutiful Complaints The like he observes XXV Gen. 31 33. and V Hosea 10. The Princes of Judah were like them that remove the bound Where we make it to signifie a Similitude but should only have taken it as a strong Affirmation of the truth of the thing See Theod. Hackspan Disput IV. de Locutionibus Sacris n. 4. Complained Of their long March for three Days together with their little Children Cattel and all their Baggage So it is commonly thought but I can see no good ground for it For no doubt the Cloud stood still though it did not come down and settle as I said X. 33. that they might make some convenient Rests in their Journey else how should they gather the Manna that fell every Night about their Tents and would keep but one Day as we read XVI Exod. I conclude therefore that this Muttering was the beginning of those loud Complaints which were made a little after v. 4 5 c. because they were not brought by this Removal to a place where they might have had other Food than Manna of which they now grew weary having lived upon it near a whole Year It displeased the LORD In the Hebrew It was Evil in the Ears of the LORD That is though it was only a Muttering which did not come to the Ears of Moses as this Complaint shortly after did yet the LORD took notice of it and was much offended at it as it here follows And the LORD heard it and his Anger
Moses Which is among you By a visible Token of his glorious Presence in the Sanctuary where he dwelt among them XXV Exod. v. 8. And have wept before him saying Why came we forth out of Egypt As if he had undone them by their Deliverance from thence Both Onkelos and Jonathan translate this verse in such a manner that one cannot but think they had a Notion in their Days of more Persons than one in the Godhead For these are the words of the latter of them Because you have despised or rejected as Onkelos the WORD of the LORD for glorious is his Majesty which dwelleth among us For I cannot see how the word MEMRA can signifie any thing in this place whatsoever it may do in some others but a Person equal to JEHOVAH And yet the Anonymus Writer against the Trinity confuted by de Voisin hath the strange unaccountable boldness to pass it by with this silly gloss Proprie de Lege accipi potest c. it may be properly understood of the Law which may be contemned or transgressed as if this could be called the glorious Majesty of the LORD which dwelt among them What will not Men say or do to serve a Cause Verse 21 Ver. 21. And Moses said the People among whom I am Over whom I preside as their Governor Are six hundred thousand Footmen Who were able to carry Arms besides Women and Children and Slaves and the mixt Multitude who in all may well be supposed to have made Thirty hundred thousand And thou hast said I will give them Flesh that they may eat an whole month i. e. How can this be Which is a down-right distrust of God's Promise if we regard merely the words and do not consider that they were spoken hastily and something inconsiderately while his Mind was very much disturbed by the Tumult which the People made For which reason a severe notice is not taken of it but he only put in mind of God's Eternal Power v. 23. Which may make it probable that they were only words of Admiration how such a Provision should be made for such a vast number and those uttered on a sudden Verse 22 Ver. 22. Shall the Flocks and the Herds be slain for them to suffice them In the Hebrew the words are If the Flocks and the Herds be slain for them will they be sufficient for them That is there will not be enough for a whole Month. And so the next Passage is to be translated If all the Fish of the Sea be gathered for them will they be sufficient for them Ver. 23. And the LORD said unto Moses is the LORD's Hand waxed short i. e. I need not tell thee that my Power is as great as ever Thou shalt see now whether my Word shall come to pass Verse 23 unto thee or not For thou shalt be convinced of it by the speedy performance of my Promise Ver. 24. And Moses went out I supposed v. 11. Verse 24 that Moses went into the Sanctuary to make his Addresses to God for relief and if that be true then that is the place from whence he now went out But there is this Objection against it That if he had gone to consult God in the Sanctuary as he did on some occasions VII 89. it would not have been said that he went out but that he came out For that is the usual Expression in this matter Therefore we may rather think he now went out of his own Tent where the People stood murmuring v. 10. And told the People the Words of the LORD Both concerning them and concerning himself And gathered the seventy Men of the Elders of the People That is sent out his Summons to them to attend him though two of them it appears afterwards did not come v. 26. And set them round about the Tabernacle That is required them to come thither and there place themselves that the People might understand they received their Authority from God and that from thence he might send his Holy Spirit upon them For God alone who was their King could appoint who should bear Rule among them There also were the great Assemblies held See XXVII 2. Ver. 25. And the LORD came down in a Cloud The SCHECHINAH or Divine Majesty appeared from Heaven in a Cloud or in the Pillar of the Verse 25 Cloud as it is in XII 5. And spake unto him As he had promised v. 17. declaring it is likely the Reason and Intention of his appearing on this occasion And took of the Spirit that was upon him and gave it unto the seventy Elders See there v. 17. And it came to pass that when the Spirit rested upon them i. e. As soon as they received it They prophesied Either by setting forth the Promises of God in such a strain as none else could imitate or giving such admirable Instructions to the People as manifested they were raised above themselves or perhaps by declaring things to come particularly that they should have Quails as we render the word in great abundance very shortly as some of the Jews take it though that could not gain them just credit as the other Gifts till their Predictions were fulfilled And these the Jews call the second degree of Prophecy Concerning which Maimonides speaks in his Preface to his More Nevochim but more fully in his second Part of it Cap. XLV Where he saith the first degree was that which moved and enabled Men to some heroick Undertaking with assurance they were put upon it from God as to deliver Men from Tyranny and Oppression Which was the Spirit of the LORD that came upon GIDEON and SAMSON and the rest of the Judges of Israel who were carried by an extraordinary Power to perform such things as otherwise they thought not themselves fit to undertake And the second degree was when a Man found a Power upon him exciting him to speak either Psalms or Hymns or wholesome Precepts of living or about Political Affairs and Civil Government far beyond his Natural Capacities and all this waking and in the full vigour of his Senses This is also called the Holy Spirit and in this number he places these LXX Elders Who were endued with the Spirit of Moses for the Government of the People with him in such measure that they attained to be Prophets Just as in the New Testament the Prophets are placed next to the Apostles so these Men were next to Moses And ceased not In which Translation we follow the Chaldee Paraphrasts as several others do But the LXX translate it and they added no further which the Hebrew words will well bear taking the meaning to be that they prophesied that day but not after And this is the sense of the Talmudists particularly of Jarchi Who in his Gloss upon this place saith All these Elders prophesied only this first time that the Spirit rested on them as they stood about the Tabernable but they did not prophesie after that The like say several others
as they had been since by the giving of the Law to them at Mount Sinai and many other Instructions from the House of God Ver. 34. And he called the name of that place Kibroth-hattaavah That is the Graves of Lust because their Wanton Appetites threw them into those Verse 34 Graves for there as it follows they buried those that lusted For there they buried the People that lusted Not all that lusted for then all the People who were guilty of this Sin would have been buried but all that died of the Plague which was inflicted for this Sin Who perhaps were those that began and headed this Mutiny or were most violent in it Verse 35 Ver. 35. And the People journeyed When the Cloud was taken up again IX 17. From Kibroth-hattaavah From whence they departed about the beginning of the fourth Month called Tammuz Vnto Hazeroth Another place in the Wilderness of Paran but how far from the former Station whether a days Journey or more we do not find And abode at Hazeroth There the Cloud rested and accordingly there they incamped But we do not read how long only we are sure they stayed there at least a Week XII 15. CHAP. XII Chapter XII Ver. 1. AND Miriam and Aaron spake against Moses Verse 1 I can see no good Reason that can be given why Miriam is put here before Aaron but because she it is highly probable was the Beginner of this Sedition and drew her Brother Aaron into it Because of the Aethiopian Woman Or rather Arabian Woman See X Gen. 6. Whom he had married Whom most both of the Jewish and Christian Writers take to have been Zipporah though some few fancy he speaks of another Woman whom he had lately married Zipporah being either dead or divorced The only difficulty is why they should quarrel with him about Zipporah Who if she had been dead or divorced it is not likely he would have married a Cushite but a Jewish Woman The Hebrew Doctors have devised strange Stories about his forbearing her Company which may be read in many Authors particularly in Selden L. III. Vxor Hebr. cap. 26. where he recites many of their Opinions about this matter The most common is that they were angry at his Marriage with a Woman of another Nation whom they would have had him put away and taken another Wife So they interpret the following words for he had married an Aethiopian Woman as if his mere Marriage with her was the thing they spake against Which is not at all probable if this be meant of Zipporah for he had been married to her forty Years which if they had disliked one would think should have long before now been charged upon him as a Fault I rather think that they were jealous of his being ruled too much by her and by her Relations For it was by her Father's Advice that he made the Judges mentioned XVIII Exod. 21 22. and perhaps they imagined she and Hobab had a hand in chusing the LXX Elders lately made as we read in the foregoing Chapter With which this Story being immediately connected it makes me think it hath some relation to that For those Elders were nominated it is evident by Moses alone without consulting Aaron or Miriam Who taking themselves to be neglected in so great an Alteration made of the Government without their Advice were very angry And not daring to charge Moses directly with this Neglect of them they fall upon his Wife whom in Scorn they call a Cushite or Arabian Woman Which in after-times were accounted a vile People as appears from IX Amos 7. For that Country was inhabited by divers Nations mingled together viz. Ishmaelites Midianites Amalekites and such like Who from thence some think were called by the general name of Arabians because of their mixture For Ereb in Hebrew signifies a Miscellaneous Company or mixture of many People See XXV Jerem. 20 24. where he calls these very People by this name Verse 2 Ver. 2. And they said Hath the LORD indeed spoken only by Moses Here it appears that it was really Moses with whom they were offended who alone had called what Men he thought good to be presented unto God to be constituted by him his Assistants in the Government XI 24. Hath he not also spoken by us Are not we also acquainted with God's Mind being Prophets For so Aaron was made IV Exod. 14 15. and Miriam so acknowledged XV Exod. 20. And moreover the Prophet Micah VI. 4. mentions them as Conductors of the People while they were in the Wilderness together with Moses Which might make them stomach it that he took no notice of them when he chose the LXX Elders who were to be his Co-adjutors but did it of himself And the LORD heard it Observed their Ill-behaviour towards him though he himself took no notice of it Ver. 3. Now the Man Moses was very meek above all Verse 3 the Men which were upon the face of the Earth This is added as the Reason why he passed by the Affront they put upon him and why God avenged it because he was so exceeding meek and patient or as others translate it so humble and lowly that he would have been exposed to further Affronts if God had not chastised their Insolence Moses also might think fit to set this down as a Confutation of their Charge against him being so far from that Pride which they imputed to him that he did not resent though he was so very much above them their undutiful Behaviour towards him Who had conversed immediately with God himself and been with him in the Holy Mount many days together who sent several Commands to Aaron as well as to the People by him alone Which made such a Difference between him and all others that as it was an unaccountable Arrogance in them to equal themselves unto him so he demonstrated how far he was from being proud of his Superiority by meekly bearing their haughty Behaviour towards him So little cause there is for their Cavils who from hence argue that Moses was not the Author of these Books because he commends himself in them For this is not so much a Commendation as a necessary Account of himself to show how causless their Charge against him was To such Vindications of themselves the humblest Souls may be constrained by the Calumnies of wicked Men As we see not only in St. Paul but our blessed Saviour who were put upon Glorying and Magnifying themselves by the Malignity of their Enemies See X Joh. 36. 2 Corinth XI 10 23 c. And this is the more allowable when Men know not only that they write the Truth but that it is notorious to all that are acquainted with them and cannot be contradicted The holy Writers also are not to be confined to our Rules being moved by the Holy Ghost to set down such things which if they had been left to themselves they would not have mentioned And Men who have a due Reverence
the word may be understood with God's whole Family that is with all the Children of Israel and faithfully discharged the Trust reposed in him by acquainting them with all God's Will and executing all his Commands and doing nothing of himself as now he was fasly accused but only what God required This is a high Testimony to him and the Jews when they are in the humour of exalting Moses say he was more faithful than the Angels of the Ministry They are the words of R. Jose in Siphri and if he had said As faithful as the Angels of the Ministry it might have passed for a good Explication Ver. 8. With him will I speak mouth to mouth Verse 8 In a most familiar manner as one Friend discourses with another So it is explained XXXIII Exod. 11. From whence Abarbinel in his Rosch Amana gathers That Moses his Prophecy differed from others in these four things First That God spake to others by a Mediator that is as he explains it by some Angel but to him by himself without the intervention of any other Secondly That they never prophesied but their Senses were all bound up either in Visions or in Dreams whereas he was as perfectly awake as we are when we discourse one with another Thirdly That after the Vision was over they were often left so weak and feeble that they could scarce stand upon their feet as appears from X Dan. 8 11. but Moses spake with the Divine Majesty without any consternation or alteration his conversation with him being like that of one Friend with another And lastly No Prophet but he could understand the Mind of God when they pleased for he communicated himself to them only when he thought good whereas Moses might at any time resort to God to enquire of him and receive an answer See IX 8. To the same purpose also Maimonides writes in his Book de Fundamentis Legis cap. 7. Even apparently Plainly clearly and distinctly so that there was no difficulty to apprehend his meaning nor need of an Explication Thus he proclaimed his Name to Moses XXXIV Exod. 6 7. And not in dark Speeches Or in Parables and Enigmatical Representations Such as the Ladder which Jacob saw in a Dream the Boiling-pot which was shown to Jeremiah the Wall the Plumb-line and the Basket of Summer-fruits which Amos saw the Beasts which were represented to Daniel the Lamps Mountain Horses and Chariots to Zachariah the Roll of the Book which Ezekiel was to eat By all which the Prophet as Maimonides observes whose Illustrations these are of these words was given to understand some other thing which was intended to be made known to him by these Figures More Nevoch P. II. c. 43. who in his Book concerning the Foundations of the Law further observes that some of these Prophets had both the Parable as he calls it and its Interpretation represented to them others the Parable only without any Exposition and to some was only delivered the Explication And the Similitude of the LORD shall he behold I am apt to think the word not should be here again repeated as it must be in some places to make out the Sense as XXV Prov. 27. which will make the meaning plainly this he shall not behold the LORD in Similitudes and Resemblances as other Prophets did For the Hebrew word Temunah signifies the Shape of a thing represented either to the outward Senses or to the Imagination not the thing it self Therefore it would be to equal Moses with the rest of the Prophets to say he should see the Similitude of the LORD for so did they Amos for instance saith he saw the LORD standing upon the Altar IX 1. that is some Angelical Appearance in a glorious shape And Eliphaz saith That a Spirit passed before him the form or aspect whereof he could not discern only the Temunah we render it an Image was before his Eyes IV Job 15 16. But God did not thus reveal himself to Moses by Images and Similitudes of Things but spake to him himself as it goes before mouth to mouth Which led Maimonides into the opinion which he often repeats that when God is said to speak to any other Man it was by an Angel and that he never spake to any one himself but only to Moses Nor did any Man before him say that God spake to him or that he sent him on a Message unto others but Moses was the first that had this honour More Nevoch P. I. c. 63. and P. II. cap. 39. But if we follow our Translation which should run thus But the Similitude of the LORD shall he behold it relates to that wonderful Apparition of God to him in the Bush III Exod. 6. as Maimonides thinks More Nevochim P. I. cap. 5. where he saith God poured upon him as much as he could contain but especially to that Revelation which God made of himself to him when he told him that he could not see his Face but should behold his back Parts XXXIII Exod. 20 23. Which was a Priviledge granted to none but him And thus the Similitude of the LORD or his Likeness signifies the LORD himself XVII Psal ult When thy Likeness shall awake that is thou thy self appear for me I shall be satisfied Wherefore then were ye not afraid to speak against my Servant Moses Who is my prime Minister employed by me in the highest Services Ver. 9. And the Anger of the LORD was kindled against them As appeared by what follows And he departed He withdrew his Presence from Verse 9 the Door of the Tabernacle immediately before they could make any answer Which was a token of exceeding great Displeasure as it is in us when we will not so much as hear what Men say for themselves when they have highly and notoriously offended us and we reprove them for it but turn away from them Verse 10 Ver. 10. And the Cloud departed from the Tabernacle It was not merely taken up from it as it was wont to be when they were to remove their Camp but quite disappeared for a time or stood at a great distance from them till Miriam was removed from the Tabernacle and carried out of the Camp For that was one reason of its departure the Divine Majesty not designing to stay where so impure a Creature was And this was also a manifest token of God's high Displeasure against them which moved him to forsake them And behold Miriam became leprous Or was become leprous A proper Punishment for pride and evil speaking Which was not inflicted upon Aaron because he was to judge of Leprosie and was not the first in the Transgression And besides it is likely God would not have one that was but newly made his High-Priest become vile and contemptible White as Snow Which was a mark of an incurable Leprosie when all the Body was over-spread with it IV Exod. 6. 2 Kings V. 27. And Aaron looked upon Miriam As the Priest was bound to do whose Office
it was to inspect it and judge whether it was a Leprosie or no XIII Lev. 2 c. And behold she was leprous He could not but judge her to have a Leprosie and consequently pronounce her unclean Ver. 11. And Aaron said unto Moses He was Verse 11 made sensible that Moses had greater interest in God than himself and therefore desires his intercession for them Alas my Lord Have pity upon us miserable Wretches I beseech thee lay not the Sin upon us He supplicates him as his Superior and humbly begs his pardon and that he would obtain remission of the Punishment which they had justly deserved by their Sin For he was afraid he himself might suffer as he saw she did Wherein we have done foolishly and wherein we have sinned He prays him to look upon their Offence as proceeding from Folly and Weakness though in it self a great Sin Ver. 12. Let her not be as one dead c. For so Verse 12 she was not only legally being to be separated from the Living but naturally also this being as I said the worst kind of Leprosie which eat into the very Flesh and made her look like an Abortive as it here follows or Still-born Child which had lain long dead and was half wasted away in its Mothers Womb. Ver. 13. And Moses cried unto the LORD Most Verse 13 earnestly petitioned the LORD for her such was his Meekness and Piety And his crying perhaps supposes the Divine Majesty to be gone afar off if not out of sight Heal her now O God I beseech thee For it was beyond any other power but his to recover her Ver. 14. And the LORD said unto Moses if her Verse 14 Father had but spit in her face An expression of extream Anger abhorrence and contempt XXX Job 10. LII Isa 6. Should she not be ashamed seven days She could not have had the confidence to come presently into his Presence but be ashamed for a great while to look him in the Face Let her be shut out of the Camp Much more is it fit that Miriam should avoid my Presence and not presume to come before me who have set a greater Mark of my Indignation and Detestation upon her For Spittle might soon be wiped off but the Leprosie stuck to her and made her unfit for all Conversation with God or Man Seven days Which was the time for legal Cleansing from such great Impurities XIV Lev. 8. VI Numb 9. XXXI 19. And after that let her be received in again I suppose she was presently freed from her Leprosie but kept out from the Camp so long to declare God's Displeasure against her and to humble her by exposing her to shame Verse 15 Ver. 15. And Miriam was shut out of the Camp seven days That her Offence might be known to all by her open Punishment And the People journeyed not till Miriam was brought in again For the Cloud was gone which should have directed them in their Motions And besides this respect perhaps was shown unto her because she was a Prophetess and hereby she had time given her to humble her self before God and to beg his Pardon for her Sin Brought in again When one would have expected that such Sacrifices should have been offered for her Cleansing as are required in XIV Lev. But this was an extraordinary Case she being on a sudden miraculously struck with the highest Degree of the Plague of Leprosie and as suddenly cured by the same Hand that struck her Ver. 16. And afterward the People removed Which Verse 16 shows that the Cloud which departed from the Tabernacle v. 10. returned again to it together with Miriam that it might guide them in their removal to another Station For till it was taken up from the Tabernacle they stirred not from the place where they were IX 17 18. From Hazeroth After they had abode there seven days at the least And pitched in the Wilderness of Paran Where they were before See X. 12. but now were brought into another part of it called Rithmah XXXIII 18. which was call'd also by another name Kadesh-barnea XIII 26 I Deut. 19. Or else we must suppose these two Places to have been so very near together that they might be said to have pitched either in the one or the other This Station was at the foot of the Mountain on the South part of Canaan I Deut. 20. so that their next removal was to have been into the Land promised to them if they themselves had not hindred by their renewed Rebellion This removal was in the fourth Month of the second Year after they came out of the Land of Egypt See XI 20 35. CHAP. XIII Chapter XIII Verse 1 Ver. 1. AND the LORD spake unto Moses saying They being now come to the Borders of Canaan the LORD ordered Moses to exhort them to go up and take possession of it and not to fear nor be discouraged as we read in I Deut. 21. But the People out of a distrust of God's Power as Moses seems to intimate IX Deut. 23. desired they might first send some to search out the Land before they attempted its Conquest I Deut. 22. About which it is likely Moses consulted the Divine Majesty who gave them leave so to do Verse 2 Ver. 2. Send thou Men. For their greater satisfaction God ordered them to have their desire For there seems to have been a general Fear upon them every one of them coming to Moses with this request I Deut. 22. which could not be removed but by sending some to bring them intelligence what kind of Country it was and what People they had to deal withal v. 18 19 20. That they may search the Land of Canaan To make a discovery both of the Country and of the Inhabitants and the best way to invade it I Deut. 22. Which I give unto the Children of Israel To the possession of which God now intended to introduce them For he had already brought them to the Confines of it and bidden them go up and possess it I Deut. 20 21. but they would needs make this delay for a discovery of the condition of the Country which was their own contrivance at the first and not a Divine Counsel Of every Tribe of their Fathers shall ye send a Man That there might be no suspicion of Partiality in their Report Every one a Ruler among them Men of Authority and Prudence who might be the more believed Yet not of the highest Rank for such are called by the name of Princes I. 16. but Rulers perhaps of Thousands who were very considerable in their Tribes For they are called by the same name in the Hebrew every one being said to be a NASI and a ROSCH a Leader and a Head in their Tribes which may incline one to think that there were higher and lower Persons of this sort who had the same Title in every Tribe Ver. 3. And Moses by the Commandment of the Verse 3 LORD Which was given
bad them go up and possess the Land of Canaan notwithstanding they would not go up but rebelled against the Commandment of the LORD their God I Deut. 21 26 c. Verse 23 Ver. 23. Surely they shall not see the Land c. The Hebrew Particle im when it follows an Oath is to be simply translated not And so the words run clearly here They shall not see the Land which I sware unto their Fathers Neither shall any of them that provoked me see it This is but an Explication of the foregoing words and might have been better translated Even all that provoked me by their Discontent and Murmuring c. v. 1 2 3. they shall not see it This heavy doom was passed upon them on the ninth Day of the Month Ab which answers to our July as Moses Kotzensis reports the Opinion of their Doctors On which day they say both the first and second Temple were levelled with the Ground and Pritter likewise a great City was taken on the same day in which were many thousand Jews who with their King as they called him ben Cosiba and his whole Army were cut in pieces And to make this Day still more dismal Turnus Rufus one of the Roman Captains ploughed up the Ground on which the Temple and Buildings about it stood upon this very Day See Wagenseil upon Gemara Sotae cap. 7. sect 10. Annot 8. Ver. 24. But my Servant Caleb He alone is here Verse 24 particularly mentioned because this is the first proof we read of his Sincerity and Resolution But Joshua is as much concerned in this Character and Promise whose Faith and Courage were tried as soon as they came out of Egypt by fighting with the Amalekites And therefore there was no need to speak here of his Integrity though afterward it is expresly remembred in the very same words used in this place concerning Caleb XXXII 12. And here below in this Chapter v. 30. he is assured of coming into the Land of Promise as well as Caleb with whom he joyned in opposing the mutinous Multitude v. 6. where he is named first in that Heroick Action Because he had another Spirit with them Was otherways affected as we now speak trusting in the Power and Promise of God and not at all afraid of the Strength of their Enemies And hath followed me fully The Hebrew Phrase is hath fulfilled after me i. e. completed his Obedience to me or fulfilled my will and commands in every thing being not only full of Courage himself but indeavouring to put it into others I Deut. 36. Him will I bring into the Land whereunto he went Into Canaan particularly to Hebron and the Parts about it which were bestowed upon him by the order of Moses himself XIV Josh 9 13 c. See XIII of this Book v. 22. And his Seed shall possess it Or as some translate it shall expel it i. e. drive out the Inhabitants of that place and the parts adjacent as we read he and his Brother did XV Josh 13 14 15 c. Verse 25 Ver. 25. Now the Amalekites and the Canaanites dwelt in the Valley These words being read without a Parenthesis in conjunction with those that follow are very plain being thus translated Both the Amalekites and the Canaanites dwell in the Valley That is at present lye in wait for you at the bottom of the other side of the Mountain For they were not far from one another XIII 29. and the Hebrews use the word Jashab for any abode in any place though it be not a Settlement but for a short Time See v. 43. To morrow turn you Therefore do not go forward as I formerly commanded you least you fall into their Ambushes but face about and return from whence you came c. This he bid them do to morrow i. e. hereafter at their next removal for they did remain some days in Kadesh before they turned about I Deut. ult And so the word to morrow is used in XIII Exod. 14. for the time to come And get ye into the Wilderness by the way of the Red Sea Into that Wilderness which led to the Red Sea and so to Egypt whether they desired to return v. 3 4. This Command was so grievous to them that it set them as I take it into a new fit of Murmuring which is the occasion of what follows in the next verses 26 27. Ver. 26. And the LORD spake unto Moses and Verse 26 unto Aaron saying He now speaks unto Aaron what he only spake to Moses before v. 11. Ver. 27. How long shall I bear with this evil Congregation Verse 27 It is a short imperfect sort of Speech in the Hebrew such as Men use when they are very angry how long to this evil Congregation i. e. shall I shew Mercy Which is the same with bear with them as we translate it to supply the Sence Which murmur against me Whom nothing will please unless they have their own will in every thing I have heard the murmurings of the Children of Israel which they murmur against me This seems to signifie that there was a new Discontent which in all likelyhood arose because God would not conduct them forward to Canaan but bad them go back from whence they came Which order he tells them in the following words he would never revoke Ver. 28. Say unto them as truly as I live saith the Verse 28 LORD This Oath made what he had resolved unalterable As ye have spoken in mine Ears V. 2. So will I do unto you Give you your own wishes to die in the Wilderness which was exactly fulfilled XXVI 65. Ver. 29. Your Carcases shall fall in this Wilderness He repeats their own desire And all that were numbred of you Which number Verse 29 was taken about half a year ago as we read in the first Chapter of this Book v. 3 18 c. According to your whole number from twenty years old and upward Which amounted in all to Six hundred and three thousand five hundred and fifty v. 46. besides the Levites who were not numbred at this time as we read in the next verse 47. And when they were numbred their number was not taken from twenty years old but from a month old and upward III. 15. And therefore the Levites are not comprehended in the heavy Sentence here denounced no more than the Children under twenty years old or the Wives of the Men that murmured but only the Men of War who were above twenty Years old And accordingly we find Eleazar who is mentioned at the numbering of the Levites III. 32. alive at the dividing of the Land of Canaan XIV Josh 1. Verse 30 Ver. 30. Doubtless ye shall not come into the Land He would not have them retain the least hope of having this Sentence reversed being established by God's Oath Concerning which I sware to make you dwell in Not to make these particular Men but the Seed of Abraham inhabit it as Grotius rightly
Proselyte that sojourned for a time or were settled among them And will offer an offering made by fire of a sweet savour unto the LORD Any of the fore-mentioned Offerings which could be offered as is here directed by none but one that was subject to their Law For though another Proselyte who worshipped the true God but was not Circumcised might bring a Burnt-offering yet they say it was without a Meat-offering and Drink-offering and no Peace-offerings were accepted from him As ye do so he shall do Offer according to the Rules above given which is farther explained in the following Verses Verse 15 Ver. 15. One Ordinance Viz. About Sacrifices Shall be both for you of the Congregation i. e. For you Israelites And also for the Stranger that sojourneth with you Here the LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytes that are added or joyned to you or are juris vestri participes as Mr. Selden expounds it L. II. de Jure Nat. Gent. cap. 2. p. 147. An Ordinance for ever c. Never to be repealed as long as your Religion lasts As ye are so shall the Stranger be before the LORD in Matters of Religion and Divine Worship though not in all Civil Things For no Proselyte they think could be chosen a Member of the Sanhedrim or great Council at Jerusalem The Jews extend these words to the way and manner of being made Proselytes by Circumcision Baptism and Sprinkling of Blood as the Jews were originally they say initiated into their Religion Selden Lib. I. de Synedriis cap. 3. p. 34. Ver. 16. One Law and one manner shall be for you Verse 16 and for the Stranger that sojourneth with you This general Rule was made to invite and incourage Strangers to become Proselytes to the Jewish Religion and to engage the Jews to be kind to them they being admitted to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo calls it an equal Priviledge with those who were born Jews Yet this the Jews say is to be received with some distinctions For the Laws of Moses either concerning the Duties they owed to God and one to another or concerning Magistracy and Marriages they say those of the first sort belonged to Proselytes as much as to original Jews yet with some temperament as Mr. Selden observes Lib. II. de Jure Nat. Gent. cap. 4. But in those of the second sort they had not an equal priviledge for they were not to have any sort of Command either Civil or Military and though they might marry with the Jews yet not with the Priests and some Marriages were permitted to them which were forbidden to the Israelites See there p. 167. Ver. 17. And the LORD spake unto Moses saying Verse 17 These Commands were given in all likelyhood at the same time with the foregoing Ver. 18. Speak unto the Children of Israel and say Verse 28 unto them See v. 2. When ye come into the Land whither I bring you See there also only add this That the Jews acknowledge such kind of Offerings as here follow and First-fruits were due by the Law only from the Corn c. that grew in the Land of Canaan but by the Decree of their wise Men they were to bring them out of Syria and out of the Land of Og and Sihon as Maimonides saith in his Treatise called Biccurim cap. 2. Verse 19 Ver. 19. When ye eat i. e. When it is ready to be eaten for they offered it before they ate of it Of the Bread of the Land So Corn is called CIV Psalm 14. and the meaning seems to be that when they made Bread of the new Corn of the Land they should out of the Dough first make a Cake and offer it to the LORD before they baked Bread for their own use Ye shall offer up an Heave-offering unto the LORD This is explained in the next verse of offering a Cake out of the first Dough whether it were of Wheat or Barley or Rye or Oats or that which they call Cusemim which they describe to be a kind of Wheat or Barley different from that which is commonly known by those names For of these five kinds of Grain the Talmudists say this Cake was to be offered and that out of the Gleanings and the Sheaf left in the Field and out of the Corners of the Field Verse 20 Ver. 20. Ye shall offer up a Cake of the first of your Dough for an Heave-offering Not upon the Altar but it was given to the Priests on whom God bestowed all their Heave-offerings XVIII 8. yet they are said to be offered unto the LORD because they were heaved or lifted up to him as the Creator of Heaven and of Earth and then given to his Ministers who had it in his right As ye do the Heave-offering of the Threshing-floor so shall ye heave it That is as the First-fruits of the Harvest were given to the Priests and not offered upon the Altar so should this be given them XXIII Lev. 16 17. And so was the First-fruits of their Oyl and their Wine c. XVIII Numb 12 13. All which the Jews call the great Terumah or Heave-offering Ver. 21. Of the first of your Dough shall ye give unto Verse 21 the LORD an Heave-offering in your Generations This being a new Law not given before he repeats it that they might be the more observant of it As we may see they were by this that it was one of the things which rendred a Woman infamous though not so as to give her the bitter Water if she did not separate this Cake from the first Dough of the new Corn to be presented to God but either made her Husband believe she had done it when she had not or ate it her self as Mr. Selden observes L. III. Vxor Hebr. cap. 17. And therefore at this very day the Jews are so nice in this point that they take enough to make a Cake as soon as the Meal is mingled with Water The proportion is not mentioned in the Law but their wise Men say it was to be the forty fourth part of the whole Dough. See Buxtorf Synagog Jud. cap. 34. The Cabbalists observing that this verse begins with the Letter Mem and ends with Mem conclude after their way that therefore they were to give the fortieth part because Mem is the numeral Letter for forty Ver. 22. And if ye have erred and not observed all Verse 22 these Commandments which the LORD hath spoken unto Moses Which have been now given concerning Sacrifices for to such Commandments these words seem to have respect Maimonides in his Treatise of the Worship of the Planets and the Jews generally saith this concerns Idolatry Ver. 23. Even all that the LORD hath commanded you by the hand of Moses That is all the Commandments in the Book of Leviticus about such Matters Verse 23 of God's Worship and Service From the day that the LORD commanded Moses The word Moses is not in the Hebrew and the
Sence is plainer without it as the Vulgar hath translated these words from the day he began to command And hence forward Or rather thence forward until now or until he made an end of commanding So this Phrase is used in XXII Lev. 27. From the eighth day and thence forth Creatures were clean to be offered See XXXIX Ezek. 22. Among your Generations In the Hebrew to your Generations And so LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be observed throughout all Generations Verse 24 Ver. 24. Then it shall be that if ought be committed by ignorance without the knowledge of the Congregation It is commonly said that Moses here speaks concerning Sins of Omission as we call them as in IV Lev. 13. he doth of Sins of Commission or doing that which ought not to be done as here not doing that which ought to be done for which different sorts of Sacrifices are appointed But others think that he speaks in both places of the same Errors only in that Law IV Lev. 14. concerning those committed by the whole Congregation here of such as were committed by some lesser number of them called the Congregation suppose the LXX Elders or the Rulers of Thousands and Hundreds c. who are some times called by this Name XXV 7. XXXII 12. XXIV Josh 4. But the Jews generally think Moses here speaks of strange Worship which was to be expiated by this Sacrifice of a Goat for a Sin-offering And therefore an excellent Person of our own after long consideration of this matter comes to this conclusion That in Leviticus he requires a young Bullock to be slain for a Sin-offering when the whole Congregation though adhering to the true Worship of God in every thing were led ignorantly to do something against some Negative Precept as they call it to practise that is what God had forbidden so those words seem to import IV Lev. 13 14. but this Kid of the Goats here mentioned for a Sin-offering together with a young Bullock for a Burnt-offering was to be sacrificed when all the People forgetting the holy Rites prescribed by Moses which often hapned under bad Kings fell by a common Error into Idolatrous Worship which agrees very well with what is said in the two verses before-going where he speaks as I noted of not observing these holy Rites about Sacrifices See Dr. Owtram Lib. I. de Sacrificiis cap. 14. sect 2. Then all the Congregation shall offer one young Bullock for a Burnt-offering Having neglected these Laws ordained by Moses and worshipped God in a wrong manner according to the Rites used in other Countries or at least mistaking the proper Sacrifices and Rites belonging to them which they ought to have offered this Burnt-offering I suppose is commanded to be offered when they saw their Error in token that they returned to God's true Religion and that way of Worship which he had prescribed With his Meat-offering and his Drink-offering prescribed above v. 8 9 10. Which perhaps they had neglected to offer formerly with the Burnt-offering It is well observed by Mr. Thorndike out of Maimonides That all the Congregation if we understand thereby the whole Body of the People could not possibly offer these Sacrifices but the great Consistory offered them as often as they occasioned the Breach of the Law by interpreting it erroniously Rights of the Church in a Christian State p. 159. And one Kid of the Goats for a Sin-offering To expiate for what had been done after the manner of the Heathen contrary to the Laws of God's Worship here delivered by Moses or otherwise then he directed From whence it was which adds much probability to this that when Hezekiah restored the true Worship of God after the Temple had been shut up and the daily Sacrifice omitted and many Idolatrous Rites there used by the Ignorance of the People in the days of his Father 2 Chron. XXVIII 24. XXIX 3. he caused seven Bullocks to be offered for a Burnt-offering and as many Goats for a Sin-offering And so Ezra did at the Restoration of the Divine Service after they came out of Babylon VIII Ezra 35. And it makes no difference that Moses here requires only one of a sort to be offered whereas Hezekiah offered seven and Ezra twelve for this only proves that one was absolutely necessary but more than one was acceptable especially when exceeding great Errors had been committed in God's Worship Verse 25 Ver. 25. And the Priest shall make an atonement for all the Congregation Who had thus committed an Error in the Worship of God out of Ignorance being misled by the great Interpreters of the Law who therefore were to bring this Sacrifice in the name of them all For it is apparent by this as well as the former verse that all the Congregation were concerned in this Sacrifice as much as in that IV Lev. 13. And the same appears from the next verse where he saith All the People were in ignorance And it shall be forgiven them for it is ignorance Proceeding from an erronious Interpretation of the Law or some other mistake not from contempt of God and of his Laws for then they were to be utterly cut off v. 30 31. And they shall bring their Offering a Sacrifice made by fire unto the LORD That is a Burnt-offering which is not prescribed in Leviticus as I observed before and therefore was a different sort of Offering for a different Offence And their Sin-offering before the LORD Prescribed in the fore-going verse For their ignorance Which made them capable of a Pardon though not without these Sacrifices Ver. 26. And it shall be forgiven all the Congregation Verse 26 of the Children of Israel He repeats it again that they might not doubt of Reconciliation to him when they repented as soon as they understood their Error and acknowledg'd it and beg'd his pardon by these Sacrifices And the Stranger that sojourneth among them Who were obliged to the same Laws with the Israelites and had the same priviledges v. 14 15 16. Seeing all the People were in ignorance It was a common Error and therefore no wonder Strangers were carried away with it Ver. 27. And if any Soul i. e. Any particular Person Verse 27 Sin through ignorance Offend in Matters of Religion by not observing the Rites here prescribed or by doing contrary to them through mere ignorance To this I think these words are to be limited wherein they differ from that Law IV Lev. 27. which speaks of all manner of Offences through ignorance Then he shall bring a She-goat of the first year for a Sin-offering This Sin-offering differs from that in Leviticus IV. 28. which was only a Female Kid of the Goats Verse 28 Ver. 28. And the Priest shall make an Atonement for the Soul that sinneth ignorantly As he was to do for the whole Congregation v. 25. When he sinneth by ignorance before the LORD These words before the LORD seem to me to import that he speaks of Sins
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
Jews also say of the unlawfulness of it and wisht him to desist But he would not hearken to them and therefore as it here follows they brought him unto Moses c. as one that contemptuously and with an high hand had offended God For they make this an instance of such a presumptuous Sin as is mentioned before v. 30 31. which is not improbable And it appears from hence that they observed the Sabbath while they were in the Wilderness and therefore did not bring him before Moses on that day but the next after or at least he was not judged till the next day Brought him unto Moses and Aaron and unto all the Congregation Who were now they fancy hearing a Sacred Lecture when they brought the Man before Moses For he was the chief Judge who was to determine such Cases though we may conceive the LXX Elders who were constituted before this hapned XI 24 c. to have been now sitting and Moses at the Head of them But he being not deprived of any Authority by their Creation who were added only to give him ease it is more likely this Man was set before Moses as the sole Judge of this Case For God speaks to him alone v. 35. when he directs what should be done with him Yet Aaron and the Elders it appears by these words were present and called here all the Congregation when this Offender was brought before him Ver. 34. And they put him in ward By the order Verse 34 of Moses as they did the Man that blasphemed XXIV Lev. 12. to secure him till the Mind of God was known how he should be punished Because it was not declared what should be done to him They knew very well that he was to dye for it had been declared XXXI Exod. 14. XXXV 2. but they questioned what kind of death he should suffer as the Jews interpret it For they observe this difference between that Case of the Blasphemer in Leviticus and this here of the Sabbath-breaker that there they doubted whether he should be punished by them or by the Hand of Heaven but here what kind of Death they should inflict upon him Though there are some as Mr. Selden there observes n. 8. who imagine the question here also was Whether the sence of the Law was that they should expect his Punishment from God or he be put to Death by the Court of Judgment Ver. 35. And the LORD said unto Moses Who Verse 35 went I suppose into the Sanctuary to enquire what the Pleasure of God was in this Matter as he did in another Difficulty IX Numb 8. The Man be surely put to death By this Answer it seems to me the question was not at first What Death he should dye but whether he should be put to Death or no That is Whether the gathering and binding up Sticks into a Faggot was such a work as is forbidden in the Law XX Exod. unto which Death was afterwards threatned in the places before-mentioned And the Resolution was that he should be put to Death as a Man that denied God the Creator of the World though not in words yet in fact For he who did any Work on the Sabbath as Aben-Ezra notes upon XX Exod. denied the Work of Creation though he did not in down-right terms deny God himself For the Sabbath being a Sign as God calls it that they were the Worshippers of him who made all things the Contempt of that was a renouncing of their Religion and therefore deserved to be punished with Death the Belief of the Creation of the World being the very Foundation of the Jewish Religion as the belief of its Eternity was the Foundation of the Pagan This made the breach of this Precept of keeping the Sabbath strictly which is more frequently repeated than any other for the reason fore-mentioned so heinous a Crime and so severely punished for by this a true Worshipper of God was distinguished from a profane Person and an Idolater All the Congregation shall stone him with stones without the Camp This was a Punishment inflicted for very enormous Crimes See XX Lev. 2. XXIV 12. And this Man was condemned to suffer it because he was the first breaker of this Sacred Law And he doing it presumptuously as is supposed from the connection of this Story with v. 30 31. in contempt of the Law and not desisting from his Impiety when he was admonished to forbear as I said v. 33. it highly aggravated his guilt being no less than a reproaching of the LORD and a despising of his Word Whence the Vulgar saying of the Talmudists He that denies the Sabbath is like to him that denies the whole Law Ver. 36. And all the Congregation brought him without Verse 36 the Camp and stoned him c. Not on the Sabbath-day as I said before for that was unlawful as Philo observes but the next day after or as soon as Moses had passed Sentence upon him Ver. 37. And the LORD spake unto Moses saying Verse 37 This was spoken it is most likely about the same time that the foregoing Passage hapned and the Commands mentioned in the beginning of this Chapter were delivered For this that follows is a direction for the better observance of all the rest of God's Commandments Ver. 38. Speak unto the Children of Israel and bid Verse 38 them that they make them Fringes This is the best word we have in our Language to express the Hebrew word Tzitzith which imports something of an Ornament resembling a Flower as the word tzitz signifies Of how many threds they consist and after what fashion they are made by the Jews at this day see Buxtorf's Synagoga Judaica cap. 9. In the Borders of their Garments Or as it is in the Hebrew in the Wings of their Garments which had four Skirts it appears by XXII Deut. 12. At the bottom of each of which they were to have a Fringe Which seem to have been only Threds left at the end of the Web unwoven at the top whereof they put a Lace as it here follows Throughout their Generations To be a perpetual Mark of their Religion and put them in mind of their Duty And that they put upon the Fringe of the Borders a Riband Or a Lace which both bound the Fringe fast at the top and also made it more conspicuous and observable which was the intention of it For by this they were distinguished from all other People who were not Jews as well as put in mind of the Precepts of God as it follows in the next verse Of blue Or as some would have it translated of Purple But the Hebrew Writers say Theceleth signifies that colour which we now call Vltramarine as Braunius hath observed Lib. I. de Vestitu Sacerd. Hebr. cap. 13. and Bochart Hierozoic P. II. Lib. V. cap. 10 11. There is another very learned Person also who hath more lately shown out of an excellent MS. in his possession what the Jews deliver concerning
cause him to come near unto him Make it appear that they are the Persons who ought to burn Incense and to offer Sacrifice For to come near is to perform these Offices as may be learnt from XIX Levit 22. but especially from X Levit. 3. And the very word Cohen denotes it for it signifies a Minister next to the King And him whom he hath chosen will he cause to come near unto him They shall discharge the Office of Priesthood whom God himself hath chosen to it and no Body else Ver. 6. This do I put you to this Trial. Verse 6 Take your Censers Perform the Office of Priests unto which you pretend a right Korah and all his Company All the Two hundred and fifty Men and whosoever else were in the Faction of Korah Whom he orders no doubt by God's direction to execute the Office to which they aspired Ver. 7. Put Fire therein and put Incense in them Verse 7 As the Priests were wont to do Before the LORD to morrow At the Altar of Incense as some conceive before the most Holy Place So Menochius But this is contrary to v. 18. where we read they stood in the door of the Tabernacle with their Censers Fire and Incense Nor would the Sanctuary contain such a Company or if it had been large enough the People could not have seen either their Offering or their Punishment from the LORD for their Sin Therefore these words before the LORD signifie with their Faces towards the Sanctuary at the Gate of which they stood for what was done there is said to be before the LORD XXIX Exod. 42. And it shall be that the Man whom the LORD doth choose he shall be holy This comprehends both the Man and all his Family so the meaning is the LORD would declare whether Aaron and his Sons should execute the Priesthood alone or Korah and his Company be admitted to it Ye take too much upon you ye Sons of Levi. It is the same Phrase which we had before v. 3. Rab-lachem you are high enough already let the station wherein you are suffice you and aspire not after greater Dignity The following words justifie this Interpretation Verse 8 Ver. 8. And Moses said unto Korah hear I pray you ye Sons of Levi. By this and by the foregoing verse it appears not only that there were some of the Levites in this Sedition together with Korah at the Head of them but that they were the chief Incendiaries though others as I said before were drawn in to joyn with them because Moses addresses himself only to them Verse 9 Ver. 9. Seemeth it a small thing unto you Do you take it to be no honour to you That the God of Israel hath separated you from the Congregation of Israel Made choice of you above all other Israelites to wait upon him in his Family as his Domestick Servants III Numb 12. VIII 6 14. To bring you near to himself Though not so near as the Priests yet nearer than all other Men being the sole Attendants upon the Priests III. 6. VIII 10 11. To do the Service of the Tabernacle of the LORD III. 7 8. particularly the Kohathites were chosen to do the Service of the Tabernacle about the most holy things IV. 4 19. And to stand before the Congregation to minister unto them VIII 11 19. Ver. 10. And he hath brought thee near to him and Verse 10 all thy Brethren the Sons of Levi with thee Or Though he hath brought thee speaking unto Korah thus near to him and all the rest of the Levites thy Brethren See VIII 10 11 15 19. And seek ye the Priesthood also Will it not content you that you alone are chosen to minister unto the Priests III. 6. but you must be advanced to minister unto God in their Office Ver. 11. For which cause both thou and all thy Company Verse 11 are gathered together against the LORD By whose order Aaron and his Sons were appointed to serve him in the Office of Priests as was declared when the Levites were taken to minister unto them III. 3. IV. 15 19 20. And therefore to rise up against them was to rise up against the LORD and oppose his Authority who made them his Priests And what is Aaron Or And Aaron what hath he done Wherein is he faulty That ye murmur against him For taking upon him the Office of Priesthood into which he did not intrude himself but was chosen and appointed by God to do him that Service who would have been angry with him if he had refused it Ver. 12. And Moses sent to call Dathan and Abiram Verse 12 the Sons of Eliah To Summon them to the place where Moses now was which the Jews say was the Court of Judgment This shows that either these Men as I said v. 2. did not openly appear with Korah and his Company against Moses v. 3. Or if they did they retired to their Tents before he rose up from his Prayer to give them an Answer What became of On we are not informed for he is neither mentioned here nor in the following part of this Narrative concerning their Sedition nor any where else in the Holy Scripture Which said We will not come up They bad the Messenger who summoned them to appear before Moses to tell him plainly that they denied his Authority For that 's the meaning of this Language He hath no Authority to command us who are none of his Subjects and therefore will not obey him Verse 13 Ver. 13. Is it a small thing with thee that thou hast brought us up out of a Land flowing with Milk and Honey to kill us in the Wilderness Though they would not come to him yet they returned him this Message Have we not suffered enough by being brought out of a rich and plentiful Country abounding with all good things into a barren Wilderness where we are ready to starve Nothing could be more insolentand ungrateful than to describe Egypt in the very same Language wherein God himself had often spoken of the Land of Promise particularly when he sent Moses to tell them he would bring them up out of the Affliction of Egypt under which they groaned III Exod. 16 17. Except thou make thy self altogether a Prince over us Unless we allow thee to make what Laws thou thinkest good and impose what thou pleasest upon us A most rude and insolent Speech signifying that they had not shaken off the Yoke of Bondage but only exchanged it and instead of the Rich and Wealthy Oppression of Pharaoh were come under the Poor and Hungry Tyranny of Moses For so the next verse imports Ver. 14. Moreover thou hast not brought us into a Verse 14 Land that floweth with Milk and Honey c. Or Certainly this is not the good Land into which thou didst promise to conduct us It seems to be a Sarcastical Speech Upbraiding him as if he had put a Cheat upon them and fed them only with
good Words to which they would no longer trust Or given us Inheritence of Fields and Vineyards But told us it shall be bestowed forty years hence when we are all dead This still shows they took him for a Deluder of them with deceitful Promises Wilt thou put out the Eyes of these Men Some of them spake this in the name of the rest who were now with Dathan and Abiram and the meaning is Dost thou think to blind us so that none of us shall discern this Imposture Or shall we suffer thee to lead us about like blind Men whither thou pleasest sometimes towards Canaan and now back again towards the Red Sea and Egypt We will not come up A peremptory Resolution not to own his Authority which they denied at the first v. 12. Ver. 15. And Moses was very wroth For such behaviour Verse 15 and Language was so provoking that it was no wonder it incensed the meekest Man upon Earth XII 3. Yet the LXX translate the words as if he only took it very heavily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it made him exceeding sad And said unto the LORD respect not their Offering He calls the Incense which they were about to offer by the Name of Mincha which commonly signifies a Meat-offering but sometimes any inanimate thing that was consumed in honour of God as Incense was and must so signifie in this place for they offered nothing else And when Moses desires it may not be accepted he means a great deal more that God would give some Sign of his dislike to it Hence it seems plain to me That Dathan and Abiram as well as Korah quarrelled at the confining the Priestood unto Aaron's Family for Moses calls this their Offering by the Acceptance or Rejection of which this Controversie was to be decided I have not taken one Ass from them This seems to be an Appeal to God against their unjust Charge that he acted Arbitrarily and did with them what he list v. 13. From which he was so far that he declares before God he had not taken i. e. received by way of Gift or Reward So the LXX and the Vulgar understand it the smallest thing for such a single Ass was much less extorted any thing from them Nor have I hurt any one of them None can say that I have done any kind of Evil to them but contrarily all good Offices For that he did not seek himself appeared in this That he had not advanced his own Family to the Priestood but left them in the number of the other Levites upon the same level with Korah and his Company Ver. 16. And Moses said unto Korah be thou and all thy Company before the LORD c. He repeats what he had said to him before v. 6 7. only adding that he would have Aaron also there together with Verse 16 them So it follows Thou and they and Aaron to morrow Before the LORD i. e. In the Court of the Tabernacle See v. 7. where by an extraordinary Commission from the Divine Majesty this Trial was to be made And therefore Aaron himself did not now go into the Sanctuary to offer Incense which was the proper and only place allowed by the Law but stood with them without As in another great necessity he offered Incense in the midst of the Congregation v. 46 47. Both which was done by a Dispensation from him that made the Law Ver. 17. Take every Man his Censer and put Incense Verse 17 in them and bring ye before the LORD every Man his Censer Let every Man of them stand before the LORD at the Door of the Tabernacle to do the Office of Priests to which they pretended as good a right as Aaron and his Sons Two hundred and fifty Censers This shows that the Incense being offered by so great a number as it appears it was v. 35. they did not offer it in the Sanctuary which would not contain so many Persons Thou also and Aaron each of you his Censer This seems to signifie as if Korah was commanded to stand by Aaron since he pretended to be his equal which made the Hand of God the more remarkable upon him when he was struck with Lightning and no harm came to Aaron who stood by him But it may be doubted what way Korah perished Ver. 18. And they took every Man his Censer That is the Two hundred and fifty Men did as they were commanded but Korah went first to muster up as Verse 18 many as he could get together against Moses v. 19. and then seems to have gone to his Tent v. 24. Herein these Men submitted to the way of decision which Moses propounded though they had so boldly denied his Authority For they could not but think that God whom they owned to be among them v. 3. would approve of them if they were in the right and make good their Allegation That all the Congregation were holy by accepting their Incense as much as Aaron's To whom they did not deny an equality with themselves but only a Superiority And put fire in them From the Altar of Burnt-offering which stood in the Court at the Door of which they were placed I Lev. 5. for Aaron durst not take it from any other place his Sons having lost their Lives for offering with strange Fire The remembrance of which it is likely deterred these Men from doing other wise who did not as yet put in the Fire but only took their Censers and put Incense in them which is all that is ordered in the preceding Verse and put Fire in afterwards And stood in the door of the Tabernacle of the Congregation with Moses and Aaron As if they were nothing inferiour to them Verse 19 Ver. 19. And Korah gathered all the Congregation against them The LXX translates it Korah gathered all his Congregation i. e. all the Men of his Faction But the Hebrew words import that he gathered all the Congregation of Israel at least all the great Men who are sometimes called by the Name of all the Congregation XIV 1. whom he got together that they might be Witnesses at least of the issue of this Trial though their coming together with Korah and his Company rather than with Moses and Aaron is too plain an Indication that they were inclined if not to throw off yet to doubt of their Authority Vnto the door of the Tabernacle of the Congregation Where they themselves stood v. 18. And so did Moses and Aaron but the Israelites that Korah had gathered together stood on his side as appears from the foregoing words and from v. 24. And the Glory of the LORD The SCHECHINAH or Divine Majesty came forth out of the most Holy Place where it usually resided Appeared unto all the Congregation Openly shewed it self in the sight of all the People and it is likely in such an amazing manner as it had done before XIV 10. But where it appeared we are not told I suppose in the Cloud which was just
the LORD create a Creature i. e. do something that was never seen nor heard of in the World before The Jews in several of their Books particularly in Pirke Avoth say there are ten things which God created after the World was perfected and they mention the mouth of the Earth for one of them that is the gaping of the Ground to swallow up these wicked People Which is said to be created as Aben-Ezra well observes because by this Miracle God altered the Course of Nature and did a thing extraordinary And the Earth open her mouth and swallow them up with all that appertain unto them i. e. On a sudden when there is no Earthquake but all is calm and still and it swallow up none but them alone And they go down quick into the Pit Be buried alive when they are in perfect health By this place it is apparent that the Hebrew word Sheol doth often signifie the Grave which Bellermine and others most earnestly contend never signifies so but Hell which from hence he asserts to be in the Center of the Earth Lib. IV. de Christo cap. 10. not observing that if it signifie Hell in this verse and v. 33. then the Houses of these Men and their Houshold-stuff and all that appertained to them went down thither which is very absurd It is hard also to think that all their little Children went down into Hell for their Father's sin though they did into the Grave Then ye shall understand that these Men have provoked the LORD You shall be sufficiently convinced that they have unjustly accused me and brought this destruction upon themselves Verse 31 Ver. 31. And it came to pass that as he had made an end of speaking all the words that the Ground clave asunder that was under them He had no sooner done speaking but immediately what he said was verified which made it the more remarkable Ver. 32. And the Earth opened her mouth and swallowed them up Viz. Dathan and Abiram before-mentioned Verse 32 v. 27. who stood in the Door of their Tents outfacing Moses And their Houses i. e. All their Family or as Moses himself hath explained it XI Deut. 6. Their Housholds and their Tents and all the Substance that was in their possession And all the Men that appertained unto Korah We are not told what became of Korah himself for it is not said he was swallowed up but all that appertained to him i. e. all that were at that time in his Tent His whole Family except his Sons who escaped XXVI 11. taking warning I suppose from what Moses said v. 26. Which hath made some think that Korah was at the Head of his Two hundred and fifty Men who were the great Abetters of his Faction who if he had forsaken them at this Trial that was made who were in the right we may well think would have withdrawn themselves also and not have stood to it without their Chieftain as we find they did v. 35. Yet he is not mentioned there as perishing with them by Fire from the LORD and Moses seems to say XXVI 10. that Dathan and Abiram were swallowed up together with Korah who had as much reason or more perhaps to think it necessary to be with that other Company which he had gathered against Moses v. 19. and to incourage them to persist in their Resolution than to be with the Two hundred and fifty Men who were Men of such Authority v. 2. that they may be thought to have needed none to support them It may be added also that the word appertaineth is not here in the Hebrew which makes these words sound as if the meaning were only those that were of Korah's Family but simply all the Men that were to Korah i. e. were gathered to him and were at that time with him Which seems to be an Indication that they and he were swallowed up together How many there were that staid with him there is not certain but the generality left him v. 27. where it is expresly said they gat up from the Tabernacle of Korah Dathan and Abiram as Moses had commanded v. 24. Which may be taken for a further Indication that he was swallowed up in the Tabernacle where he was or in his own Tent after he came out of that Tabernacle But those places I observed before may be otherwise understood that place also which is the main foundation of this Opinion XXVI 10. may likewise receive another Interpretation as I shall show when I come thither And they that are of the other Opinion think his Tabernacle and his Family and all his Houshold-stuff might be swallowed up though he himself was not with them but was burnt by Fire with the Two hundred and fifty Men that offered Incense for Moses bad him take his Censer as well as they v. 17. Which since they did and put Fire and Incense therein why should it be thought he did not do the same It seems to me highly probable that he did otherwise he would have seemed to distrust his Cause but it must be confessed that it is obscure which way he perished and therefore it is not fit to contend about it And all their Goods All their Houshold-stuff and Cattle and whatsoever was in or about their Tents Ver. 33. They and all that appertained to them See XI Deut. 6. Went down alive into the Pit As Moses had foretold v. 30. Verse 33 And the Earth closed upon them This made it the more wonderful that the Earth having swallowed them all up had no Cleft remaining in it but closed up again and was as firm as before And they perished from among the Congregation Were never more seen Ver. 34. And all Israel that were round about them Verse 34 fled at the cry of them Though they were at a distance from their Tents whence they had removed on all sides v. 27. yet they heard them shriek so loudly as they sunk down into the Ground that it put them into a great fright and made them fly still further off For they said lest the Earth swallow us up also Some of them were conscious to themselves that they had favoured this wicked Faction and all of them knew how highly they had lately offended God by their unbelief and murmuring Chapt. XIV which might make them justly fear the same Fate with their Brethren Ver. 35. And there came out a Fire from the LORD Verse 35 From the Glory of the LORD which appeared unto all the Congregation v. 19. as ready to decide the Controversie This fell out either at the same time the Earth swallowed up Dathan and Abiram or immediately after it And consumed the two hundred and fifty Men that offered Incense Which was a plain declaration that they usurped the Office of Priests and therefore were thus punished by God himself for their presumption It is not certain whether they were devoured by the Fire or only struck dead as Men are sometimes on a sudden by
the Head of the House of their Fathers should bring these Rods. Their Names we have in the first Chapter of this Book v. 5 6. and VII 2 12 c. Twelve Rods. Besides Aaron's for so many Tribes there were besides that of Levi. And too great a number of every Tribe in all likelyhood had joyned with Korah in their discontended Murmurings at the confinement of the Priesthood unto Aaron's Family alone to which they all fansied they had as much right as he Which is the reason of taking a Rod from every Tribe that they might all be convinced that none of them but he and his Family alone were owned by God for his Priests See XVI 3. Write thou every Man's name upon his Rod. Either by an Incision into the very Wood or with such Ink as they wrote withal in those days V. 22. This he did in the Presence of the Princes that they might not afterward suspect any Fraud when they came to take their Rods again but be satisfied they were the very same which they saw noted with their Names Ver. 3. And thou shalt write Aaron's name upon the Verse 3 Rod of Levi. Because God had made him the Prince of that Tribe by giving him the High-Priesthood And he would have them see that as no other Person in any of the Twelve Tribes so no other Levite ought to pretend unto that high Office which he had invested him withal and him alone For one Rod shall be for the Head of the House of their Fathers One Rod was sufficient because the Head of the Tribe comprehended the whole Tribe Who were all excluded from the Priesthood by the Exclusion of him who represented them Verse 4 Ver. 4. And thou shalt lay them up in the Tabernacle In the most Holy Place Before the Testimony i. e. Before the Ark called in many Places the Ark of the Testimony XL Exod. 3. because therein Moses put the Testimony or two Tables of Stone and the Mercy Seat above it v. 20 21. where the Divine Glory resided Therefore to lay the Rods before the Testimony was to lay them before the Divine Majesty who intended by them finally to determine the present Controversie Where I will meet with you There he promised to meet with Moses XXV Exod. 22. by whom he communicated his Mind unto the People For he neither met with them nor with Aaron there any other way but by Moses And therefore the Vulgar Latin here translates it minding the sence rather than the words Where I will speak to them And so the LXX By which I will be made known to thee there And indeed meeting with them here is nothing but declaring or making known his Mind to them all by what was done there upon Aaron's Rod. So it follows in the next verse And for this reason the Tabernacle of the LORD is called OHEL MOED the Tabernacle of Meeting not of Mens meeting there as is commonly supposed by our translating it The Tabernacle of the Congregation but of God's meeting there with Men. For so the LORD himself gives the reason of the Name both here and in XXIX Exod. 42. XXX 36. where I have noted the same out of Mr. Mede Ver. 5. And it shall come to pass that the Man's Rod whom I shall choose shall blossom The Rods being laid before me I will tell you whom I have chosen to minister to me in the Priesthood by making the Verse 5 Rod upon which his Name is written to blossom when all the rest remain as they were before without any Alteration This was a kind of new choice as the words import whereby God confirmed the choice he had formerly made of Aaron to be High-Priest And I will make to cease from me the Murmurings of the Children of Israel whereby they murmur against you And hereby stop all their Mouths from murmuring any more about this matter unless they will oppose me directly who declare before-hand how I intend to give Judgment in this Case and put an end to this Dispute Ver. 6. And Moses spake unto the Children of Israel Verse 6 Told them what God had said that they might be all consenting to this way of Decision And every one of their Princes gave him a Rod apiece For they could not refuse such a fair Proposal For each Prince one according to their Fathers Houses even twelve Rods. Observing herein the Commands of Moses who wrote no doubt every Man's Name upon his Rod as he was also commanded v. 2. And the Rod of Aaron was among their Rods. Not one of the twelve as the Jews fancy but besides the twelve Rods for the twelve Tribes as was directed v. 2. and obeyed by them as the foregoing words tell us his Rod was put among them with his Name upon it as their Names were upon their Rods. And therefore the Vulgar translates it having regard to the sence only There were twelve Rods besides the Rod of Aaron Which the LXX intended in their Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Rod of Aaron in the midst of their Rods. And if it were cut from the very same Tree with theirs the Miracle became the more remarkable Verse 7 Ver. 7. And Moses laid up the Rods before the LORD Who was by them to declare his choice v. 5. In the Tabernacle of Witness In that part of the Tabernacle where the Ark was which had in it the Witness or Testimony which God gave Moses XXV Exod. 21. who alone could go into that place Verse 8 Ver. 8. And it came to pass that on the morrow It is likely God told him he would â—orthwith show whom he had chosen Moses went into the Tabernacle of Witness The most Holy Place where the Rods were laid up by God's order And behold the Rod of Aaron Which had his Name written on it For the House of Levi. Or To the House of Levi i. e. whom God had made Head of the Levites Was budded and brought forth Buds and blossomed Blossoms and yielded Almonds In some places of the Rod I suppose there was an appearance of Buds coming forth in others the Buds were fully thrust out and in others they were opened and shot forth into Blossoms and those Blossoms in other parts knotted and grown into Almonds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as Gregory Nyssen speaks in the Life of Moses p. 185. The greatest Miracle even in the judgment of Unbelievers who now acknowledged that which before they opposed v. 12 13. For that in one Night a dry Stick as some suppose them all to have been should produce Buds and Flowers and Fruit when all the rest which perhaps were cut from the same Tree were as dry as they were before could not but be very amazing and unless they would shut their eyes make them see the distinction which the LORD made between Aaron whose Name that Rod bare and all the rest of the Children of Israel whom the other Rods represented The Heathen did
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
These words relate only to the Trespass-offerings immediately before-named which were attended with a recompense of the Wrongs done either unto the LORD V Lev. 15 16. or unto their Neighbours VI Lev. 5. V Numb 8 9. Shall be most holy for thee and for thy Sons To be used by none else as it follows in the next verse Verse 10 Ver. 10. In the most holy place shalt thou eat it i. e. In the place where they performed their Sacred Office in that part of the Tabernacle next the Sanctuary which is called most holy in comparison with the rest which were further off because none might enter into it but the Priests alone See Note upon VI Lev. 16. where it is said expresly It shall be eaten in the holy place in the Court of the Tabernacle of the Congregation And see v. 26. and X. 12 13. Every Male shall eat it And none else as the places fore-mentioned expresly limit it II Lev. 3 10. VI. 18 29. VII 6. It shall be holy unto thee Peculiarly separated from the use of all other Persons but only Aaron and his Sons Verse 11 Ver. 11. And this is thine Now he mentions the less holy things as before the most holy which he bestowed upon him and his whole Family The Heave-offerings of their Gift with all the Wave-offerings of the Children of Israel That is the Breast of their Peace-offerings which are here called their Gift which was waved before the LORD and the right Shoulder heaved and then given to the Priest for his Portion VII Lev. 30 31 32 33 34. And so was the right Shoulder of the Ram which was offered for the Nazarite VI Numb 19 20. I have given them unto thee and unto thy Sons and to thy Daughters with thee c. These were not confined to the Males only but might be eaten by their Daughters also X Lev. 14. Every one that is clean in thy House shall eat of it Not only their Wives and their Daughters that were not married but those who were Divorced or Widows and returned to their Fathers House without Children or had Children begotten by a Priest See XXII Lev. 13. together with their Servants also whether bought with their Money or born in their House though not hired Servants or mere Sojourners XXII Lev. 10 11. But these things were to be eaten in a clean place X Lev. 14. somewhere within the Camp as afterward in Jerusalem XII Deut. 6 7 17 18. And no unclean Person permitted to eat of them VII Lev. 20 21. XXII 4. And besides when any Israelite killed an Ox a Sheep or a Goat for his own use he was bound to give the Priest the Shoulder the two Cheeks and the Maw as the Jews understand XVIII Deut. 3. Ver. 12. All the best of the Oyl and all the best of Verse 12 the Wine c. The Greek translate the Hebrew word Cheleb fat by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marrow XLV Gen. 18. but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First-fruits of the Oyl c. signifying these First-fruits were to be of the very best of all the things here mentioned which were to be brought in the beginning of the Vintage and of the Harvest The precise quantity of which is no where determined but they say it was at least the sixtieth part of the whole See XXII Exod. 29. XXIII 19. XVIII Deut. 4. where he speaks of the First-fruits which every private Man was to offer beside which there was a First-fruits offered in the Name of the whole Congregation XXIII Lev. 10 17. All which belonged to the Priests as a Reward of their Service The First-fruits of them which they shall offer unto the LORD them have I given thee Our Mr. Thorndike thus distinguishes the two sorts of First-fruits mentioned here and in other places The one was to be taken by the Priests at the Barn and Wine-Press as he thinks that here spoken of was The other was to be brought to the Sanctuary viz. those mentioned XXII and XXIII Exod. and XXVI Deut. 1 2. The quantity of either of them being in the moderate account a fiftieth part as S. Hierom determines upon XLV Ezek. which is agreeable to the Jewish Constitutions in Maimonides of First-fruits cap. 2. and of Separations cap. 3. But the Scripture XLV Ezek. 13. requires only the sixtieth part See Rights of the Church in a Christian State p. 210. Verse 13 Ver. 13. And whatsoever is first ripe in the Land which they shall bring unto the LORD shall be thine Some take this to signifie the First-fruits of all other things besides Corn Wine and Oyl mentioned in the foregoing Verse But it being a different word from that which we translate First-fruits viz. Biccurim not Reshith it is most likely he here intends either the things first ripe as we translate it before the rest of the Harvest and Vintage or those voluntary Offerings of this sort which any one pleased to make which seem to be intended in these words which they shall bring unto the LORD i. e. of their own good will over and above the ordinary First-fruits The Jews generally understand by Biccurim such things as are ripe before the rest either in the Field as elsewhere whether they were Wheat Barley or any other sort of Grain or Figs Grapes Pomegranets Olives or Dates which they bound about with a Rush and said Let this be for the First-fruits Which every Man might bring in what measure he pleased none being appointed by the Law Every one that is clean in thy House shall eat of it The whole Family of the Priests if they were under no pollution See v. 11. Ver. 14. Every thing devoted in Israel shall be thine Verse 14 Of those things which the Hebrews call Cherem a thing devoted Moses speaks in XXVII Lev. 21 28. And they were either simply devoted in such words as these Let this thing be a Cherem Or with an addition determining it to a certain use Let this be a Cherem offered by me for holy uses The first sort were wholly the Priests but the latter were employed about the Temple or the Vessels of it or the Priests Garments And these devoted things which became the Priests Portion differed in this from Free-will-offerings that every thing which was offered as a Cherem might be eaten only by the Priests in the Holy Place but other Free-will-offerings by the whole Family in any clean place Ver. 15. Every thing that openeth the Matrix in all Verse 15 Flesh which they bring unto the LORD whether it be of Men or Beasts shall be thine That which first came out of the Womb of any Creature was to be the Priests if it were a Male. If a Female were the First-born and a Male followed next that was not the Priests because it did not open the Womb as the Hebrews expound it See XIII Exod. 2. Nevertheless the First-born of Man shalt thou surely redeem and the Firstling of unclean Beasts shalt
thou redeem See XIII Exod. 13. XXXIV 20. Verse 16 Ver. 16. And those that are to be redeemed Viz. Of the First-born of Men mentioned before not of unclean Creatures which were to be redeemed by a Lamb XIII Exod. 13. and that after they were eight Days old XXII Exod. 30. From a Month old shalt thou redeem Then the Money was due but they commonly staid till the fortieth Day when the Woman was purified According to thy estimation Some think this relates not to what follows that the Priest should set a value upon them for that was a set rate five Shekels for every one but to what goes before that after a Child was a Month old the Priest should appoint a day for the payment of the Redemption-money either immediately after the Women had lain in a Month or on the fortieth Day that she might be Purified and the Child redeemed both together But it rather refers to what follows for though the price be determined yet so it is in another case XXVII Lev. 3 4. and notwithstanding is said to be by the estimation of the Priest because he was to take this Money not according to the quality of the Person but as much of a poor Man as of a rich and not more of a rich Man than of a poor For the Money of five Shekels c. Which was the price set upon the First-born when they were exchanged for the Levites III. 46 47. This Redemption of every First-born was a matter of great Importance and therefore so often mentioned as a very learned Friend of mine Dr. Alix observes in his Reflections on the four last Books of Moses Chap. 3. For as the Separation of the Tribe of Levi to God's Service instead of the First-born whom God spared and preserved in Egypt of which we read in the third Chapter of this Book made every Levite become a living Memorial of that great Miracle wrought at the Israelites going out of Egypt so this Law concerning the Redemption of the First-born made a further impression upon their Minds of that mighty Hand of God which compelled Pharaoh to let the Isaelites depart out of his Country Ver. 17. But the firstling of a Cow or of a Sheep or Verse 17 a Goat thou shalt not redeem For they were clean Creatures and only unclean Beasts were to be Redeemed v. 15. They are holy Separated by my appointment for an holy use viz. to be offered in Sacrifice not redeemed or put to any other use Thou shalt sprinkle their Blood upon the Altar and burn their fat c. Just as they did with their Peace-offerings VII Lev. 31 33. Ver. 18. And the flesh of them shall be thine The Verse 18 whole Body of the Beasts not merely some part of them after the Fat was burnt became the Priests intirely As the Wave-breast and the Heave-right-shoulder are thine As these parts of the Peace-offerings were the Priests See v. 11. so that all their Family who were clean might eat of the Flesh of these Firstlings as they did of those parts of the Peace-offerings Verse 19 Ver. 19. All the Heave-offerings of the holy things which the Children of Israel offer unto the LORD He repeats what he had said in the beginning of this Discourse v. 8. that he had given him all the Heave-offerings which comprehend those mentioned VI. 19 20. Have I given thee and thy Sons and thy Daughters with thee by a Statute for ever Settled upon the Priests and their whole Family for their Support by an unalterable Law See v. 11. It is a Covenant of Salt for ever before the LORD unto thee c. i. e. An everlasting Covenant never to be revoked See upon II Lev. 13. And these things being to be eaten before the LORD there was a place in the Court of the Women where they feasted upon them as L'Empereur observes upon Middoth cap. 2. sect 6. Verse 20 Ver. 20. And the LORD spake unto Aaron saying See v. 1. Thou shalt have no Inheritance in their Land i. e. In the Land of the Children of Israel whom he speaks of in the foregoing verse Where having told him what reward he and his Family should have for his Service he bids them be satisfied therewith and not expect any more And indeed it was so very liberal a Provision that their desires could not reasonably extend any further For as they had two sorts of First-fruits as I observed v. 12. so after a Tythe of that which was given to the Levites there was another Tythe of what remained to be spent in sacrificing at Jerusalem that is for the most part upon the Priests and Levites unto whom and unto the Poor it wholly belonged every third Year XIV Deut. 22 28. XXIII Exod. 19. XXXIV 20. Add hereunto the First-born all the Sin-offerings and their share in the Peace-offerings and the Skins of the Sacrifices which alone as Philo observes was a great Revenue and it will appear it could not be so little as a fifth part of the Fruit of the Country that came to the Priests for their Maintenance as Mr. Thorndike observes in the Rights of the Church in a Christian State p. 211. Neither shalt thou have any part among them When the Land was divided no fields or Vine-yards c. were to be given to the Priests or to any of the Tribe of Levi. And as the Jewish Doctors say they were to have no part among their Brethren in the Spoil So Jarchi upon this place and Maimonides and others who indeavour to answer the Objection which may be raised against this from the XXXIst Chapter of this very Book v. 28 29. Where a Tribute was taken of the Prey they got from the Midianites and given to Eleazar and the Levites This Tribute say they was offered because the Spoil came by executing God's Vengeance upon a Land that was not theirs XXV 17. But of the Land of Sihon and Og which God bestowed upon them as he did the Land of Canaan nothing was given to the Priests and Levites for they were admonished to the contrary as they understand them by these words Neither shalt thou have any part among them no not of the Spoil Certain it is that of the Land of the Country they were to have no part God having otherwise provided for them that they might attend wholly to his Service and not spend their time in Tilling the Ground or feeding Cattle which would have taken up their Thoughts very much from their Sacred Employment Yet the Levites had certain Cities and their Suburbs assigned to them XXXV 2 c. which was executed by Joshua as God commanded XXI Josh 2 3. whereby they were dispersed among the Tribes of Israel that they might the better instruct the People in the Divine Law XXXIII Deut. 10. 2. Chron. XXX 22. II Malachi 4 5 c. By accident also the Priests came to have some Land See XXVII Lev. 20 c. and my Notes there I
would have been to have given them more than a tenth part but they were to give the Priests as good as they left for themselves For that was the Rule XXVII Lev. 32 33. And it was but reason the Priests should have this honourable provision made for them above the Levites their Vocations being more honourable and their Service more noble in the very Sanctuary it self For which cause this tenth of the Tythe of the Land was assigned them which they being but few in comparison with the Levites made the allowance to every one of them much greater than to any of the Levites And yet as an augmentation to it they had the First-fruits and their Fees as I said before out of the Sacrifices and other things wholly to their own use Even the hallowed part thereof out of it The sacred part was the tenth part which they might not use it being taken by God for his part XXVII Lev. 30. By which all the rest was sanctified to the use of the owner when this part was taken out of it which may possibly be here also intended Ver. 30. Therefore thou shalt say unto them Tell them the reason why this tenth part must be separated from the rest When ye have heaved the best thereof from it Taken Verse 30 out the tenth part as an Offering to the LORD Then it shall be counted to the Levites as the increase of the Threshing-floor and as the increase of the Wine-press Then the remainder may be as freely used by them as the Corn or the Wine of any Man's Land in Israel when he had paid his Tythe But till then it was unlawful for him to enjoy it because God was first to be served This is made more plain in the next verse Ver. 31. And ye shall eat it After the hallowed Verse 31 part was taken out v. 29. all the rest was theirs to be enjoyed as Men do that which is their own In every place This seems to be said to distinguish these from the holy things given by God to the Priests Which being offered at the Altar were to be eaten only in the Holy Place but the Tythes though they were a kind of Offering to the LORD yet not being presented at the Altar might be eaten any where after the tenth part was given to the Priests And your housholds All their Family Servants as well as others might eat of them whether they were clean or no. And more than this they might sell them to Strangers to buy other Necessaries with the Money they yielded or exchange them for other Commodities For it is your reward for your Service in the Tabernacle of the Congregation See v. 21. Ver. 32. And ye shall bear no sin Suffer no punishment By reason of it For eating it with your Housholds When ye have heaved from it the best of it When they had taken out the tenth part as sacred to God's uses v. 28. they might safely use the rest themselves as they pleased For God had given it to them for their support and therefore would not punish them for eating it as he did those that did eat holy Things which did not belong to them Neither shall ye pollute the holy things of the Children of Israel Nor would there be any danger of polluting the holy Things which God had reserved to himself by turning them to a common use as there would have been if they had eaten the Tythes or other Gifts before the tenth part which was God's was taken out of them Lest ye die In the Hebrew it is Nor shall ye die as those did who meddled with the holy Things which God reserved for his Ministers alone CHAP. XIX Chapter XIX Verse 1 Ver. 1. AND the LORD spake unto Moses and unto Aaron saying They were both concerned in what follows Moses to deliver the Command and Aaron to see it executed Verse 2 Ver. 2. This is the Ordinance Or the Constitution Of the Law which the LORD hath commanded Which is now passed into a Law by God's command who had ordered this Water of Purification to be made some time before as appears from VIII 7. But now sets down a Rule for all Posterity to observe in the making of it It is the rather mentioned now after the foregoing History to free the People from that great fear they were in of perishing in their Uncleanness XVII 12 13. by showing them a way how to be purified from the greatest Pollution before they approached to the Tabernacle Speak unto the Children of Israel that they bring thee At the common Charge of the People because it was for their common benefit A red Heifer The Hebrew word Parah which we translate Heifer signifies a young Cow as Par signifies a young Bullock not above two or three years old at most as Kimchi and others observe Without spot This the Jews refer to the word red which goes before and take it to signifie perfectly red without the mixture of any other colour for as to any other Imperfections they are provided against in the next words without blemish Insomuch that Maimonides in his Treatise on this Subject saith That if this Cow had two Hairs black or white it was unfit for this use From whence other Nations particularly the Egyptians derived the custom of sacrificing red Oxen as Plutarch tells us in his Book de Iside Osiride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And he saith they searcht them so very narrowly that if they found one hair black or white they counted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfit to be sacrificed See Bochartus P. I. Hierozoic Lib. II. cap. 39. where he shows this was the most common colour among that sort of Creatures in some Countries Wherein is no blemish See XXII Lev. 20 21 22. And upon which never came yoke Had never been imployed in ploughing the Ground or any other Work for according to the common sense of all Mankind those Creatures which had been made to serve other uses became unfit to be offered to God Whence Diomedes promises Pallas a Cow of a year old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which no Man hitherto had brought under the yoke Iliad K. And so doth Nestor Odyss T. and the like Bochartus observes out of Virgil Ovid and others in his Hierozoicon P. I. Lib. II. cap. 33. All this is very plain but why a young Cow rather then a Bullock which is commonly appointed in Sacrifices and why one perfectly red is not so easie to understand If we had any reason to believe that those Superstitions were among the Egyptians in the days of Moses which were when Plutarch or Herodotus lived we might very probably say as some Men of Learning have that this Precept was given to preserve the Israelites from their Religion For they abhorred to offer a Cow whom they honoured as sacred to Isis So Herodotus they sacrificed Males both old and young 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is not lawful for them to
so many Wonders it was not seemly it should lye in his own Tent as a common Staff but in the House of God as a Sacred Wand This indeed is no where mentioned no more than many other things which notwithstanding are plainly intimated Ver. 10. And Moses and Aaron gathered the Congregation before the Rock As God had commanded v. 8. Verse 10 And he said unto them Moses who was the chief Actor said unto them Hear ye now ye Rebels The Talmudists fancy that this is the great Sin for which Moses and Aaron were denied to go into Canaan because he called God's People Rebels From whence they have framed this Maxim He that treats the Church contemptuously which ought to be honoured is as if he blasphemed the Name of God But they subvert the Truth who build it upon no better Foundations For Moses the great Minister of God only uses God's own Language to their Fathers XVII 10. where he bids him lay up Aaron's Rod as a Token against the Rebels And if this were a Sin Moses committed it again not long after this and in an higher strain which no Body can think he would have done if it had cost him so dear when he saith IX Deut. 24. Ye have been rebellious against the LORD ever since I knew you Must we fetch you Water out of this Rock In these words also some of the Jews particularly Nachman think they find the Sin of Moses and Aaron who here they fancy ascribe to themselves that which they ought to have acknowledged the Work of God alone But this is without any ground for the plain meaning of the words is quite contrary Is it in our power to bring Water out of a Rock So the Vulgar Latine translates it it being a Speech of those that wonder like that 1 Kings XXI 19. Hast thou killed and also taken possession As if Moses had said Strange that you should think it possible for us to bring you Water out of a Rock which is the work only of an Omnipotent Power Ver. 11. And Moses lift up his hand and with his Rod he smote the Rock twice It seems the Water did not gush out at the first stroke which made him repeat it Verse 11 And the Water came out abundantly and the Congregation drank and their Beasts also So that their present Necessity was supplyed and they also filled their Vessels when they left this place to serve them till they met with the convenience of Water as they did I showed upon v. 2. Ver. 12. And the LORD spake unto Moses and Verse 12 Aaron because ye believed me not Here Interpreters have been much troubled to find what it was for which God was offended at Moses and Aaron for though the Text tells us expresly it was for their Unbelief whereby they gave great Scandal and did not sanctifie him as they did formerly before the Israelites yet it doth not clearly appear wherein this Unbelief declared it self Abarbinel hath collected several Opinions of the Jewish Doctors about this matter which are no less than ten after which he delivers his own which seems to me as unsatisfactory as the rest were to him for it is far fetcht with too much nicety and subtilty and relies also upon Uncertainties The plainest account of it I think is this which none of them take notice of That the Water now ceasing at the same time that Miriam died Moses was very sad both for her Death and perhaps for the Ceasing of the Water And being unexpectedly assaulted by the People who ought to have had a greater Reverence for him in a time of Mourning especially it was the occasion of a greater Commotion of Anger and Indignation than was usually in him Which gave him such a Disturbance in his Mind and so disordered his Thoughts that when God bad him take his Rod and go and speak to the Rock he fell into some doubt whether God would grant them the Favour he had done before either because they were so wretched a People that it was not fit God should do any thing for them or because he thought perhaps Water might be otherways procured for them And because of this doubting I suppose it might be that upon the first striking of the Rock no Water came forth God also perhaps so ordering it that he might try him and hereupon his Diffidence increased into Unbelief and a settled Perswasion they should have no Water His Anger also at such a rebellious Generation it is likely made him the more distrustful that God would do nothing for them For both these are mentioned by the Divine Writers that touch upon this History that he did not believe and that his Spirit was so provoked that he spake unadvisedly with his lips CVI Psalm 32 33. which was when he spake those words v. 10. Must we fetch you Water out of this Rock i. e. is that a likely matter They being words of the same sort with those of Sarah XVIII Gen. 13. Shall I of a surety have a Child who am old that is I cannot believe it And when he saw the Water did not come out at the first stroke he might be so rash as to say Now it is plain God will give you none but let you perish or words to that effect I know nothing more probable than this unless the Reader likes the Opinion of Joseph Albo better which is the ninth Opinion mentioned by Abarbinel That Moses and Aaron having had such long Experience of God's goodness to this People and of his readiness to help them ought not to have gone and made their Complaints to God about the want of Water v. 6. but immediately of themselves gone to the Rock being confident of God's Power and Mercy which had never failed them and called for Water to come out of it For now the Tabernacle was built and they had God dwelling among them which they had not when he smote the Rock at first which ought to have bred in them the highest Assurance that God would supply them Dr. Lightfoot hath another Conjecture which I shall propound that the Reader may judge which is most likely That Moses and Aaron began to distrust God's Promise of entring into the promised Land at the end of forty Years imagining that if they brought Water again out of the Rock it must follow them as long as the other had done For this he makes the sence of their words What ye Rebels must we bring Water out of a Rock as we did at Horeb Are all our Hopes and Expectations of getting out of the Wilderness come to this We never fetcht you Water out of a Rock but once and that was because ye were to stay a long time in the Wilderness c. Now that is gone must we fetch Water out of another Rock O ye Rebels have ye brought it to this pass by your Murmurings that we must have a new stay in the Wilderness Are we to begin our abode
the Spies Then he fought against Israel He marched out of his Country with an Army and fell upon the Israelites as they passed that way And took some of them Prisoners He attacked it 's likely at first only the Skirts of their Camp where he surprised some of them and carried them away captive as the words are in the Hebrew Verse 2 Ver. 2. And Israel vowed a vow unto the LORD It was resolved it seems that they should engage them but the Israelites being afraid of them because they were unexperienced in War implored the Divine Aid by this Solemn Vow If thou wilt indeed deliver this People into my hand Give us the Victory over them Then will I utterly destroy their Cities They vow to reserve none of the Spoil to their own use but devote it all to destruction For such was the Nature of this Vow called Cherem See XXVII Lev. 29. Ver. 3. And the LORD hearkned to the voice of Verse 3 Israel He approved their Vow And delivered up the Canaanites The Israelites vanquished their Army And they utterly destroyed them and their Cities Utterly devoted them to destruction according to their Vow For they did not now actually destroy them they remaining when Joshua came to Canaan who executed this Cherem or Curse upon them XII 14. Which if it had been executed now they must have entred into the Land of Canaan at this time from whence we cannot imagine they would have returned to march further about before they got into it but have gone on to prosecute their Victory by subduing the Country as they had begun And he called the name of the place Hormah From the Cherem or Herem as some write it which was pronounced against it Which when it was put in execution this Name became more proper to it I Judges 17. Ver. 4. And they journeyed from Mount Hor. Where Verse 4 their Camp was pitched when the King of Arad assaulted them and whither they returned after they had overthrown him By the way of the Red Sea Towards Ezion-Gaber as we read II Deut. 8. To compass the Land of Edom. Which extended it self unto the Red Sea And the Soul of the People was much discouraged because of the way The word we translate discouraged signifies two things to faint and to breathe short through the anguish and bitterness of ones Spirit VI Exod. 9. And secondly to be angry at or at least impatient by reason of some Trouble And so it may be best taken in this place as Buxtorfius observes in Histor Serp. Aenei cap. 1. not simply for their being tired with a tedious long and troublesome March but that accompanied with no small Indignation and Wrath. Which did not only burn within but broke out into words of great Impatience as appears by what follows Whence the Hebrew words Ketzar-Ruach short of Spirit signifies Angry or Hasty XIV Prov. 29. and in XXI Job 4. we translate it troubled and in XI Zach. 8. loathed where it had better been translated I was angry with them Now that which made the People thus fret or faint if we will have it so interpreted was the way wherein they were now led which was about the Land of Edom. For when they were come towards Canaan in the middle of the fortieth Year at the end of which they were promised to enter in and possess it they are carried back again towards the Red Sea whether God had sent their Fathers after they had brought a false Report upon the Land XIV 25. This made them think perhaps that they should never come to Canaan or at least it was tedious to march such a great way about after they had been kept so long from their Inheritance and were lately in such hopes of it when Moses demanded a passage into it through the Country of Edom. Ver. 5. And the People spake against God and against Moses This shows they were in a very great rage which made them so forgetful of their Duty as to charge God himself with ill Conduct Whereas Verse 5 their Fathers were wont only to murmur against Moses and Aaron Wherefore have ye brought us out of Egypt The Hebrew word heelithunu made us to go up is a strange word as Dr. Lightfoot calls it in this Language declaring the great fume they were in when they uttered it To die in the Wilderness As if they had said so Abarbinel explains it what can we expect or hope for but Death from this long stay in the Wilderness For there is no Bread neither is there any Water For we want the most necessary things for the support of Life as he also well explains it which they spake in a rage for they had both by a miraculous Providence over them They themselves immediately confess they had Manna and they had lately received Water out of a Rock But nothing would satisfie unless they were brought to a Country where Bread and Water was to be had without a Miracle For the meaning of their Complaint was that God did not deal with them as he did with other People who to speak in our Phrase do not live from hand to mouth As the Israelites did who had Bread given them only to suffice for one day and no more and that such Bread as they despised It is likely also they began now to want Water again which did not follow them as formerly out of the Rock and what they had in their Vessels perhaps was near spent And our Soul loatheth this light Bread As for the Bread God bestowed upon them they were so far from being satisfied with it that they loath it and call it by the scornful Name of Light Bread So we translate the Hebrew word Hakkilkel which being the doubling of a word which signifies light or vile in that Language imports as much as very despicable exceeding vile or as the LXX translate it very empty having no Substance in it to fill their Stomachs So Abarbinel expounds this passage We are tired with long Journeys which require more solid Bread than this to support us Verse 6 Ver. 6. And the LORD sent fiery Serpents among the People So most of the Jews translates this place taking Seraphim for an Adjective as Grammarians speak and consequently rightly translated fiery But there are those who take it to signifie a peculiar sort of Serpents being added to Nechashim Serpents by way of opposition as they speak and signifying such Serpents as the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Pliny reckons among the Sceleratissimi Serpentes most pernicious Serpents Lib. XXIV cap. 13. Or as others will have it those called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they made great Inflamations in Mens Bodies and an unquenchable thirst being also of a flame colour But the famous Bochartus hath alledged a great many Arguments to prove that they were a sort of Serpents called Hydrus because in Winter they lived in Fens and Marshes which being
dried up in Summer they were called Chersydrus because then they lived in dry places and in the hot Season had a most sharp stinging Poison Which as Nicander saith made such Inflamations as brought upon him that was stung by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innumerable griefs See Hierozoicon P. II. Lib. III. cap. 13. where he shows also they were flying Serpents of which the Prophet Isaiah speaks XIX 29. XXX 6. and that now was a hot Season wherein they were wont to be most venomous For Aaron dying the first day of the fifth Month which answers to the nineteenth of our July and they mourning for him thirty days after which followed their encounter with the Canaanites and then this murmuring and this punishment it must fall out in the latter end of August when the Dog-days were going out See Vossius de Orig. Progressu Idolol Lib. IV. cap. 56. And they bit the People This Aben-Ezra and others think was a Punishment suitable to their Sin which was evil speaking against the LORD by calumniating his Providence For Solomon compares a Calumniator to a Serpent which bites if it be not charmed X Eccles 11. It is a strange fancy of Fortunatus Licetus that Moses here speaks of a Disease bred in the Body which in Children is called Dracunculus and not of the biting of Serpents from without Lib. de Ortu Spontaneo Viventium cap. 51. For which there is no ground at all and on the contrary nothing more certain than that in Arabia and Egypt and other Countries of Africa there are such Serpents as are here described Yet Bartholinus seems to think that his Opinion may be defended against Ezekiel de Castro who confuted it See Epistol Medic. Centur. I. Epist 32. And much People of Israel died The whole Wilderness through which the Israelites marched so many years was full of fiery Serpents and Scorpions as Moses his words import VIII Deut. 15. which makes it the more wonderful that we never hear of their being bitten and killed by them until now But it is to be considered that they were protected by the Cloud from this and from all other dangers as the Hebrews well observe which now withdrew its shadow from them and let in the Serpents upon them Or rather as Moses here expresly saith God who had hitherto kept them off now sent them and perhaps brought them from remote parts of the Wilderness to infest the whole Congregation Verse 7 Ver. 7. Wherefore the People came to Moses and said we have sinned It doth not appear whether they were immediately sensible of their Sin and confessed it upon the biting of the Serpents and the direful effects of it or staid till there 〈…〉 â—reat Mortality among them It is likely they 〈…〉 made their Addresses to him but before a Remedy was found out by erecting the brazen Serpent many of them perished For we have sinned against the LORD and against thee They make a particular Acknowledgment of their Guilt as a Token of the Sincerity of their Repentance Pray unto the LORD that he take away the Serpents from us In the Hebrew the words take away the Serpent in the singular Number about which the Jews make a great many curious Observations as if there was one evil Angel that governed them all And if there be any truth in this Observation we Christians cannot but think these words point to the old Serpent the Devil who lost Sting by the lifting up Christ on the Cross as the brazen Serpent it here follows was lifted up for the Cure of the biting of those Serpents But the simple truth is that in this Language the Singular Number is often used collectively for the Plural As in VIII Exod. 6. The Frog came up and covered the Land i. e. a vast multitude of Frogs And so Moses speaks in the place just now named VIII Deut. 15. where he calls this Wilderness wherein they travelled a place of a fiery Serpent and Scorpion i. e. saith Jonathan full of such Creatures And Moses prayed for the People Here R. Becai and others observe the great Meekness and Charity of M ses and thence draw this Instruction That he of whom any one asks pardon for an Offence ought not to be hard-hearted but ready to forgive Thus Abraham prayed for Abimelech XX Gen. 17. Job for his Friends XLII 10. It would be a sin to do otherwise 1 Sam. XII 19 20 23. Ver. 8. And the LORD said unto Moses In answer to his Prayer Make thee a fiery Serpent The Figure of one of those Serpents which bite the People Abarbinel thinks that upon Moses his Prayer the Serpents were removed but still there remained many among the People sorely afflicted by the venomous effects of their biting for whose Cure God graciously gave this direction It is something strange that any learned Christian should so much admire the Egyptian Learning as not to forbear the mention of their incantations of Serpents when they speak of this relation which Moses makes concerning the brazen Serpent which God ordered him to set up Yet Sir John Marsham in his Chronicon sect 9. when he comes to treat of this Station of the Israelites at Tsalmona hath a long discourse to show how famous the Egyptians and other Nations were in this sort of Magick and thus concludes it that Moses putting this brazen Serpent upon a Perch non tam Serpentes igneos incantabat ne nocerent quà m eorum venenum extinguebant did not so much charm these Serpents that they should not hurt as extinguish their Venom This seems to me a Scurvy intimation that Moses had their Practises in his Mind but went beyond them He should have said Moses abominated their wicked Arts if they had any such in those days and directed the Israelites to look up to God for healing So the Jews themselves particularly Aben-Ezra who takes notice that some Superstitious People fancied that this Serpent was a Talisman made to receive I know not what Influence from the Stars But God forbid saith he God forbid we should have any such thought This was made by the Divine order the reason of which let us not scrupulously search They thought that is there was something extraordinary in it as Jonathan plainly declares in his Paraphrase of the last words of this verse he shall be healed if he direct his heart to the Name of the WORD of the LORD Where no Christian can forbear to think of our Blessed Saviour the Eternal WORD who was prefigured as I shall show in the following verse by the erecting of this Serpent here mentioned upon a Pole that all might look upon him and live And set it upon a Pole So high that every one in the Camp might see it For the word signifies such a Pole as made their Ensign or Banner to which all the Army was to resort Concerning this word Nes See Booetius Lib. II. cap. 4. And it shall come to pass that every one
XXXIIId Chapter of this Book See v. 41 42. And pitched in Oboth Where it is probable they found Water of the want of which they complained See XX. 2. Ver. 11. And they journeyed from Oboth and pitched Verse 11 in Jie-Abarim Not that Mount Abarim where Moses died XXVII 12. but another place in the Confines of Moab as it here follows See what I have observed XX. 2. In the Wilderness which is before Moab Called the Wilderness of Moab II Deut. 8. Towards the Sun-rising On the East part of it as Jephthah observes a great many Years after this That they came by the East side of the Land of Moab XI Judges 18. Ver. 12. And from thence they removed As they Verse 12 were about to remove from this last place they received a Command from God not to meddle with the Country of Moab II Deut. 9. Which is the reason as Abarbinel observes that Moses here sets down briefly whence and whether they went and where they pitched that it might appear they did not transgress that Command And pitched in the Valley of Zared Or as some translate it in Nachal-Zared which is called Dibon-Gad XXXIII 45. For this place had two Names as the same Author observes and it was just eight and thirty Years since the Spies went up to Survey the Country from Kadesh-barnea till their passing this Brook as we translate it II Deut. 14. But I take Dibon-Gad rather to have been a place which lay upon the Brook Zered Ver. 13. And from thence they removed and pitched Verse 13 on the other side of Arnon The Hebrew word meheber may be translated on this side or on the other side And some think they were now on this side of the River and not yet gone over it Nor did they immediately come hither from their former Station but first to Almon-Diblathaim XXXIII 46. which is also called Beth-Diblathaim in the Wilderness of Moab XLVIII Jerem. 22. and Diblah VI Ezek. 13. And then passing by Ar in the Confines of Moab and approaching to the Country of the Children of Ammon God commanded them not to invade the Ammonites being Descendants from Lot as well as the Moabites II Deut. 18 19 37. but to pass over the River Arnon II Deut. 24. to that side of it which belonged to the Amorites For this River at that time divided the Moabites from the Amorites as it here follows Which is in the Wilderness that cometh out of the Coasts of the Amorites Runs by the Wilderness of Kedemoth unto which the Amorites extended their Dominion II Deut. 26. For Arnon is the Border of Moab between Moab and the Amorites This River flowed from the Mountains of Arabia where it had its rise and fell into the Dead Sea as Josephus saith Lib. IV. Antiq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounding the Country of the Moabites and of the Amorites the Country of Moab lying on one side of it and that of the Amorites on the other For though the Moabites formerly possessed the Country on both sides of Arnon as far as Heshbon yet the Amorites had driven them out of that part of it which lay next to them and made the River the Boundary of their two Kingdoms v. 26 27. This Moses recites the more exactly that it might appear the Israelites invaded none of the Moabites Possessions but what was now possessed by the Amorites By which Jephthah defended the Right of the Children of Israel in future times against the Ammonites who pretended this Country belonged to them XI Judges 13 14 15 c. Ver. 14. Wherefore it is said in the Book of the Wars Verse 14 of the LORD A proof of this Moses thought good to alledge out of an Authentick Record in those Countries containing the History of all the Wars that had been in those Parts which are here called the Wars of the LORD because he is the great Governour of the World as Abarbinel interprets it from whom and by whom are all things who putteth down one and setteth up another as the Psalmist speaks at his good pleasure This Book he thinks was written by some of the Wise men of those Naons and so thinks Nachmanides who looking upon this Conquest made by Sihon as a very memorable thing put it down in their Annals which after the way of those Countries were written he thinks in a Poetical manner There are those who are of opinion that this Book was written by Moses himself who left in it directions to Joshua how to proceed in the Wars of the LORD when he conquered Canaan So Dr. Lightfoot conjectures and Bonfrerius doth not much differ from him But I take the former account to be the more probable that Moses justifies what he writes concerning this Conquest out of their own Books which he quotes just as St. Paul in the New Testament doth one of the Greek Poets What he did in the Red Sea These are the words of the Book out of which he quotes a small Fragment And the Marginal Translation of them is most proper Vaheb in Supheh only the word eth is omitted which makes the Sence to be this against Vaheb in Supheh That is he came some such word must be understood against Vaheb a King of the Moabites and overthrew him in Suphah a place in the Frontiers of Moab See I Deut. 1. Others understand by Vaheb the place where Sihon gave the Moabites this blow which he did by falling upon them on a sudden with a terrible Fury So Nachmanides understands these words besuphah he stormed the City and made a furious Assault when they thought not of it For Suphah signifies a Whirlwind or stormy Tempest V Isai 28. And in the Brooks of Arnon The same Nachmanides takes the word veeth which we translate and in to signifie rather and with and these being still the words of the Book before-mentioned the sence is this In the same manner he smote the Brooks or Torrents of Arnon upon which he fell like a Tempest and carried all before him Verse 15 Ver. 15. And at the Streams of the Brook None I think hath given a better account of these words than the same Nachman who by Esched hannechalim which we translate the Streams of the Brooks understands either a Cliff from whence the Torrents flowed as Aschdod and Happisgah III Deut. 17. are the Hills from whence the Springs gushed or the Valley through which the Torrents ran where they made a great broad Water which is here called an Effusion of Torrents as R. Levi ben Gershom interprets the Hebrew words Esched hannechabim That goeth down to the dwelling of Ar. Which extends it self as far as Ar a City of Moab v. 28. R. Levi ben Gersom takes the word Schebet which we translate dwelling to signifie a Place as well as Ar towards which these Torrents bent their Course And lyeth upon the Borders of Moab Which leaneth or belongeth unto Moab being in the Border of that Country Thus far are
the words of the Book of the Wars of the Lord And the meaning of them is That the King of the Amorites took all these Places by a sudden furious Invasion which Moses therefore punctually recites to show that the Country of the Moabites now reached no further than Arnon All the Brooks or Torrents and all the Effusions of Water as far as Arnon i. e. all the Country about them being taken from them by the Amorites in whose possession it now was and perhaps had been a long time And therefore the Israelites took nothing from the Moabites when they conquered this Country as was said before nor from the Ammonites neither part of whose Country the Amorites also had got from them III Deut. 11. and the Israelites took from the Amorites when they conquered Sihon and Og and it fell to the share of the Gadites XIII Josh 25. Ver. 16. And from thence they went to Beer A Verse 16 Place which took its Name from the Pit or Well which was here digged by God's order as the next words tell us That is the Well whereof the LORD spake unto Moses That is saith Abarbinel that Place was remarkable for the Well that God gave us of his own accord without our Petition which he prevented by bidding Moses dig it for us Gather the People together and I will give them Water Which they now again wanted being removed from the River Arnon but did not murmur about it as they had done formerly and therefore God most graciously when he saw their Distress provided it for them Verse 17 Ver. 17. Then Israel sang this Song This extraordinary Kindness of God which prevented their Prayers and gave them Water out of his own good Pleasure alone as Abarbinel speaks transported them with such Joy that it made them express their Thankfulness in this Song Spring up O Well As soon as they saw Moses and the Princes thrust their Staves into the Earth and the Water began to bubble up they said with a loud voice Come up O Well that is let Waters flow abundantly to satisfie us all Sing ye unto it Or as it is in the Margin Answer unto it The manner of the Hebrews was anciently to sing their Songs of Praise alternately as appears from XV Exod. 20. And so one Company having said Spring up O Well which it's likely they repeated often they called to the rest to answer to them which they did I suppose in the following words Verse 18 Ver. 18. The Princes i. e. The LXX Elders and Heads of the Tribes Digged the Well Very easily only turning up the Earth with their Staves The Nobles of the People digged it The other side of the Quire perhaps took up the Song again repeating the Sence of what the former Company had said By the direction of the Law-giver Or Together with the Law-givers who began the Work and whose Example they followed With their Staves With no more labour but only thrusting their Staves into the Ground and turning up the Earth For as R. Levi ben Gersom takes it the Ground here being Sandy and very soft was easily penetrated though they were not likely to find Water in it But they believing Moses and following his direction God sent it copiously unto them and with no more pains than a Scribe takes when he writes with his Pen. For so he translates the Hebrew word Mechokek which we render Law-giver a Scribe or Doctor of the Law And from the Wilderness Mentioned v. 13. They went to Mattanah This and the place following are otherwise named in the XXXIIIth Chapter as the forenamed ben Gersom understands it But others think these were not Stations which alone Moses gives an account of in the XXXIIIth Chapter where the Israelites pitched their Tents but Places through which they passed till they came to the Station from whence they sent to Sihon for leave to pass through his Country Ver. 19. And from Mattanah to Nahahel c. This Verse 19 as well as the place next mentioned in this verse seems to have been on the Borders of Moab Ver. 20. And from Bamoth in the Valley Rather From Bamoth which signifies a very high place to the Valley Or it may be translated from Bamoth a Valley that is there is a Valley in the Field of Moab c. unto which they came next for some such thing must be understood That is in the Country of Moab Or near to it To the top of Pisgah Or To the beginning as the Hebrew word Rosch may be interpreted of the high Mount Pisgah That is they pitched at the foot of it where the Mountain began which Mountain was a part of the Mountains of Abarim as appears from XXXII Deut. 49. XXXIV 1. Which looks towards Jeshimon Or Towards the Wilderness For so R. Levi ben Gersom interprets it to a Land that was shemumah untilled and desolate viz. to the Wilderness of Kedemoth where they pitched and settled their Camp and from thence sent Messengers to Sihon Verse 21 Ver. 21. And Israel sent Messengers to Sihon King of the Amorites These Messengers were sent from the Wilderness of Kedemoth which was in the Skirts of his Country II Deut. 26. or lay just upon it For there was a City of this Name in that Country which was given to Reuben in the Division of the Land XIII Josh 18. Verse 22 Ver. 22. Let me pass through thy Land They do not seem to desire a Passage through the midst of his Country but only the extream Parts of it which would have much shortned their Journey to the Fords of Jordan We will not turn into the Fields or into the Vineyards we will not drink of the Waters of the Well c. This is the very same civil Message which they sent to Edom XX. 17. By whose Example they pressed Sihon to grant them at least as much as the Edomites and Moabites had done See II Deut. 28 29. Verse 23 Ver. 23. And Sihon would not suffer Israel to pass through his Border This shows that they askt only to pass through the Skirts of his Country See II Deut. 30. But Sihon gathered all his People together He not only refused to grant their Request but came in an Hostile manner with all the Forces he could raise to oppose their passage over Arnon And went out against Israel into the Wilderness From whence they sent their friendly Message to him v. 21. which Moses in II Deut. 26. calls Words of Peace And he came to Jahaz A City it is probable belonging to the Moabites whether the Israelites perhaps retreated when Sihon denied them a Passage through his Country For Isaiah plainly mentions Jahaz as a place either in the Country of Moab or near it XV. 4. and Jeremiah also calling it Jahazah XLVIII 21. And fought against Israel Who had orders from God not to decline the Battle as they did with the Edomites and the Moabites and assured them of Victory II Deut. 31.
them out of the Land I hope by the conjunction of thy Curses with my Sword I may be able to destroy them or at least to drive them out of this Country For I wot that him whom thou blessest is blessed and he whom thou cursest is cursed The ancient Prophets had such power with God to obtain great Blessings from him for others as appears by the story of Abraham and Abimelech XX Gen. 10. and of Jacob who blessed Pharaoh XLVII Gen. 7. and afterward all his own Sons And no doubt their Imprecations were as powerful when there was a just cause for them according to what we read 2 Kings II. 24. And it is likely while Balaam who was a Prophet as appears by what follows and is so called by St. Peter continued a good Man he blessed and cursed no other way but by Prayer to God and by Imprecations in his Name Which was imitated by other great Men particularly by King Cambyses in his Speech to the Persians recorded by Herodotus in Thalia cap. 65. where he saith If you do what I require then let your Land bring forth plentifully and your Wives and your Flocks be fruitful and your selves enjoy your liberty but if you do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I imprecate the quite contrary things to these to fall upon you But when Balaam degenerated into a false Prophet and became a Diviner then he used Spells and Inchantments as is plain by this History and such Rites and Ceremonies as were the Invention of wicked Spirits which Pharaoh's Magicians the Jews fancy made use of to stop the Israelites at the Red Sea See XIV Exod. 2. Ver. 7. And the Elders of Moab and the Elders of Verse 7 Midian I take these two Nations to have been ancient Confederates but the Jewish Tradition is that they had been always at Enmity and now reconciled by a common Danger Just as two Mastiffs so they explain it who are continually fighting when they see the Wolf set upon one of them joyn together for their Defence because if he devour the one the other will not long survive him Departed with the rewards of divination in their hand It was the Custom among God's People when they came to consult with a Prophet to bring him a Present as appears from 1 Sam. IX 7 8. And indeed from ancient time Men were not wont to approach great Persons without one See XLIII Gen. 11 25 26. And they came unto Balaam and spake unto him the words of Balak Delivered their Message having first as the manner was made him the Present Ver. 8. And he said unto them Lodge with me this Verse 8 night That was the time it seems wherein he was wont to receive Answers to his Enquiries either in a Dream or by Apparitions or some other way There are those who think he now began to betray the naughtiness of his heart in taking time to advise about this Matter which if he had been a faithful Servant of God he would instantly have rejected with Disdain And it is likely enough by what follows that he was as desirous of their Money as they were of his Imprecations And I will bring you word again as the LORD shall speak unto me You shall have my Answer according to the Directions which the LORD shall give me By this I take it to be evident that he was not a Stranger to the true God with whose Name it is certain he was acquainted and it is probable had received Revelations from him till he became a covetous mercenary Prophet and addicted himself to Superstitious Rites and Ceremonies Making use of Teraphim perhaps which had been of ancient practice in his Country and worshipping God perhaps by other Images See XXXI Gen. 19 24 30 49. where it is evident that Laban had still communication with the LORD though he used Teraphim and calls them his Gods Which perhaps put that idle conceit into the Head of some of the Jews that it was one and the same Person who is there called Laban and here Balaam Who falling as I said unto Idolatrous Practices was forsaken by God and delivered up to the impostures of Evil Spirits though he still continued to enquire of the LORD Who was pleased at this time to make his Mind known to him for the Preservation of his People Israel And the Princes of Moab abode with Balaam As did those of Midian also who are mentioned in the foregoing verse Though some of the Jews have a fancy that the Elders of Midian went away which they give as the reason that they are not here mentioned as soon as they heard Balaam say he would address himself for Advice unto the LORD who they knew would be favourable to Israel And on the other side some Christians have been of Opinion that he addressed himself to the LORD only to try if he could draw him by his Charms to take part with the Moabites Just as the Romans when they laid Siege to a City endeavoured by all means they could invent to perswade the Tutelar Gods of that place to forsake it and come over to their side Which Rite is described by Macrobius Ver. 9. And God came unto Balaam As he is said Verse 9 to have done unto Abimelech in a Dream XX Gen. 3. Where I observed that Maimonides makes a distinction between God's coming to a Person and his speaking to him But that cannot be made use of here for God did both come and speak to Balaam as appears from v. 32 35. where we read the Angel of the LORD spake to him And here it will be fit to note That all Nations of whom we have any knowledge have been possessed with this Opinion that God was wont to appear frequently unto Men especially cum recentes à Deo essent as Seneca speaks in Epist. XC when they were newly come out of his hand and that he also was pleased to reveal his Mind and Will unto them by some means or other particularly by his Angels whom he sent on Messages to them as long as there was any Goodness left among them This is most admirably expressed by Catullus Praesentes namque ante domos invisere castas Saepius sese mortali ostendere caetu Coelicolae nondum spreta pietate solebant See Huetius in his Quaestiones Alnetanae Lib. II. cap. 12. n. 1 2. And indeed no account can be given how it came into the Head of Homer and other Poets to bring in the Gods appearing so oft as they do upon every occasion if God had not been wont in ancient time to manifest himself not only to the Israelites but to other Nations also especially before the distinction of this People from them So he did to Abimelech Laban c. as well as to Abraham Isaac and Jacob. For as Dr. Jackson hath well observed in his first Book upon the Creed chap. 11. if they had never heard nor read of any such thing all the Wits in the
so that he durst not yield to them though it appears by what follows he was strongly inclined to follow them Verse 19 Ver. 19. Now therefore I pray you tarry you also here this night Take a Lodging with me as your Predecessors did v. 8. That I may know what the LORD will say unto me now Whether the LORD will alter his Mind as he hoped he might otherwise he would have rested in the first Answer he received from God and not tried again if he could prevail by his Importunity to get leave to go as these great Promises of Riches and Honour made him desire Ver. 20. And God came unto Balaam at night Notwithstanding which God was pleased again to visit him with his Presence at least by one of his Angelical Ministers Verse 20 And said unto him If the Men come to call thee Press thee again to comply with them Rise up and go with them Since thou hast such a Mind to go follow thy Inclinations These words seem to be spoken angrily though not sarcastically as some would have them like those 1 Kings XXII 15. But yet the word which I shall say unto thee that shalt thou do Some take these words to be not so much a Command as a Prediction that he should not be able to say a word but what he was ordered by God Ver. 21. And Balaam rose up in the morning and Verse 21 sadled his Ass Commanded his Ass to be made ready for he had Servants to wait upon him v. 22. And great Persons in those Countries were wont to ride upon Asses of which we find Examples before this in Abraham XXII Gen. 1. and in Moses IV Exod. 20. and in after times the Judges of Israel were thus mounted V Judges 10. and their Children X. 4. XII 14. And went with the Princes of Moab They set out perhaps together or he desired them to go a little before and he would follow them For it appears by the following part of this Relation that he did not make a part of their Train but travelled at least some part of the way with his two Servants alone Ver. 22. And God's anger was kindled because he went This may seem strange since he had a permission to go along with them But the meaning is Verse 22 not that God was displeased because he did as he was permitted but because he went so readily without offering to stay at home as he had been commanded at the first and because he carried along with him an evil Mind desirous to get the Money and the Honour that was proferred him and consequently with an Inclination to curse Israel and with hopes that he might by some means or other compass that wicked end This is plainly signified by the Angel's words v. 35. where he permits him still to go on but with a Caution not to attempt to speak a word otherwise than he bad him This is more plainly evident from XXIII Deut. 5. And the Angel of the LORD The same Angel which is thought to have spoken to him v. 12 20. Stood in the way In the very path wherein his Ass was going For an Adversary against him To stop his proceedings that he might not go on in his sin and perish as R. Solomon glosses Now he was riding upon his Ass and his two Servants were with him He was in his Journey upon the Rode but separated from the rest of the Company having only his own two Servants with him who waited on him Verse 23 Ver. 23. And the Ass saw the Angel of the LORD standing in the way The LORD saith the same R. Solomon let the Ass see what his Master could not his Mind being blinded by his Converse with Daemons or rather God deprived him for the present of the power of seeing what stood just before him And his Sword drawn in his hand Threatning to kill him if he went forward And the Ass turned aside out of the way Out of the Rode wherein they were travelling And went into the Field Which lay on the side of the High-way And Balaam smote the Ass to turn her into the way As the manner is still when such Creatures are unruly Ver. 24. And the Angel of the LORD stood in the Verse 24 path of the Vineyards It is uncertain whether the Ass turned into the way again or went on in the Field till they came to these Vineyards A Wall being on this side and a Wall on that side In a very narrow Passage Ver. 25. And when the Ass saw the Angel of the Verse 25 LORD Which opposed him here again as he had done in the broad High-way She thrust her self unto the Wall To avoid the Angel And crusht Balaam's foot against the Wall The Angel and his drawn Sword which it is likely he brandished took up so much of the way on both sides that there was not room for the Ass to pass without going too close to Wall And he smote her again Being very angry at her untowardness Ver. 26. And the Angel of the LORD went further Verse 26 and stood in a narrow place Through which Balaam was to pass Where there was no way to turn either to the right hand or to the left Where the Angel took up the whole Passage and left no space on either side for the Ass to go Verse 27 Ver. 27. And when the Ass saw the Angel of the LORD And no way to avoid him She fell down under Balaam Being unable either to turn back the way was so narrow or to go forward because the Angel filled up all the Passage And Balaam's anger was kindled and he smote the Ass with a Staff Harder than he had done before Verse 28 Ver. 28. And the LORD By his Angel as Bochart interprets it Opened the Mouth of the Ass Which naturally is a dumb Creature having no Organs of Speech but by an extraordinary power of God who made Man's mouth had her Tongue so moved to the Palate Teeth and Lips and the Air was so compressed within her Mouth as to form words as plain as we speak And she said unto Balaam That an Ass should by the power of God be made to speak one would think should not seem incredible to Christians when Heathens did not disbelieve such things but received them as undoubted Truths Witness what they say of the Ass upon which Bacchus rode and the Ram of Phryxus and the Horses of Achilles and Adrastus and the Bull of Europa and the Lamb in Egypt when Bocchoris reigned there and the Elephant of Porus in India All which are reported to have spoken and vast numbers of other Instances are heaped up by two eminently learned Frenchmen Bochartus in his Hierozoicon P. I. Lib. II. cap. 14. and Huetius in his Alnetanae Quaestiones Lib. II cap. 12. n. 26. which things are alledged out of their Books not to prove all such Stories to be true but that they thought them true thought it did not exceed
is to whom these Sacrifices were offered I suppose each of them had their several Intentions Balak supplicating Baal by them and Balaam making his Prayer to the LORD though with such Superstitious Ceremonies it is likely as were used by the Worshippers of Baal in one of whose High-places these Sacrifices were offered But it may also be supposed that Balaam telling Balak he could not effect any thing without the LORD the God of Israel perswaded him to joyn with him at present in his Worship that they might prevail with him to withdraw his presence from the Israelites For there is no reason to think that Balaam would go to enquire of the LORD when he had Sacrificed to other Gods And it appears evidently from v. 4. that he pretended to Sacrifice unto God and would not have presumed surely to tell him so if he meant otherwise Verse 3 Ver. 3. And Balaam said unto Balak When he had laid the pieces upon the Altars Stand by the Burnt-offering Attend thy Sacrifice and pray to God to accept it By this it appears that these Sacrifices were of a different Nature from those mentioned in XXII 40. being Burnt-offerings which were wholly consumed And one of them seems to have been offered particularly for Balak which he calls his Burnt-offering as the rest were for the Princes of Moab who it is likely stood by them representing all the People And here it is to be observed that in old time before the Law of Moses was given Burnt-offerings served for all purposes in Divine Worship whether they gave thanks for Blessings or deprecated evil things or prayed for good Thus Noah when he returned Thanks to God for his preservation in the Ark offered Burnt-offerings VIII Gen. 20. And when Job beseeched God to pardon his Sons I. 5. and his Friends XLII 8. he offered Sacrifices of this sort and so did Balak and Balaam here use them to procure Blessings upon Moab and a Curse upon Israel And I will go By my self into some private place to consult with God and to exercise his Inchantments as may be gathered from XXIV 1. whereby he thought he might prevail for such a power as he desired of Cursing the People of Israel Peradventure the LORD will come to meet me He durst not be confident because he had lately opposed his proceeding XXII 31. in a frightful manner And whatsoever he sheweth me Whatsoever he reveals to me either by word or otherwise I will tell thee Deal faithfully with thee and conceal nothing from thee And he went to an High-place Or rather into a Valley for he was now in an High-place when he Sacrificed and did not go into another High-place but down into the Plain as the Hebrew word properly signifies where he might in some solitary Retirement address himself to God and expect his Presence with him So we translate it in the Margin he went solitary Therefore if we retain the other translation it must be understood of some part of the High-place where he might be solitary viz. into the Grove which High-places seldom wanted In these High-places they built their Temples and had their Oracles as we learn from Justin Lib. XXIV cap. 6. where he saith the Temple of Apollo positum est in monte Parnasso c. was seated upon the Mountain Parnassus and from Pausanias who speaking of the Cave of Trophonius in Boeotia saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle is in a Grove upon a Mountain The like might be observed of other Oracles which may countenance this Conjecture that some such pretended Oracle might be in this High-place where Balaam went for direction from God Ver. 4. And God met Balaam Appeared unto Verse 4 him as he had been wont to do in other places XXII 9 20. where the word Elohim is constantly used as it is here and every where else till we come to verse 16. Which strengthens the opinion that the LORD hitherto spake to him only by an Angel And he said unto him i. e. Balaam said unto God when he saw him appear I have prepared seven Altars and have offered upon every Altar a Bullock and a Ram. This shows he sacrificed unto God and not unto Baal and he represents it to God that he might be moved thereby to condescend to his desire For Sacrificing was a form of Supplication as we find in other places particularly 1 Sam. XIII 12. and that which he begged of God was in all likelyhood that he would give him power to Curse Israel Ver. 5. And he put a word into Balaam's mouth Told him what he should say And therefore saith Maimonides he spake by the Spirit of God which he makes account was the second degree of Prophecy Whence that Description Balaam gives of himself he hath said who heard the words of God P. II. More Nevochim c. 45. And said Return unto Balak and thus shalt thou speak He commanded him to speak unto Balak at his return to him as he was instructed and no otherwise The words he bad him speak are those that we read below v. 7 8 c. Verse 6 Ver. 6. And he returned unto him and lo he stood by his Burnt-sacrifice He found him in the very same posture wherein he left him v. 3. Which shows Balaam did not go far nor stay long before he returned and that Balak was earnest in his Supplications He and all the Princes of Moab Who were concerned in the good Success of this Negotiation Verse 7 Ver. 7. And he took up An Hebrew phrase for speaking aloud His Parable Or Prophetical Speech which was sometimes delivered in Parables properly so called that is not in plain Words but in apt Figures and Resemblances concerning which see Maimonides P. II. cap. 43. But here the word Parable signifies as it doth in the Book of Job a weighty Speech expressed in sublime and majestick words XXVII Job 1. XXIX 1. And said Balak the King of Moab hath brought me from Aram. See XXII 5. From the Mountains of the East The Country of Mesopotamia lay Eastward of Moab and in that part of it towards Arabia was stony and mountainous See Bochartus in his Phaleg Lib. II. cap. 6. Saying Come curse me Jacob and come defie Israel Two different Expressions for the same thing only the latter word which we translate defie imports something of fury because he would have had him curse them in such a Prophetick Rage as should have the most direful Effects upon them Ver. 8. How shall I curse him whom God hath not Verse 8 cursed c. As much as if he had said Balak desires of me that which is impossible In the Hierusalem Targum this verse is thus paraphrased How shall I curse the House of Jacob when the WORD of the LORD hath blessed them or how shall I diminish the Family of Israel when the Word of the LORD hath multiplied them Ver. 9. For from the top of the Rocks Upon which Verse 9 he then stood when
LORD would come to meet him or no v. 3. but now he confidently expects it though he endeavoured it appears from XXIV 1. still to compass his bad ends by his Enchantments Verse 16 Ver. 16. And the LORD met Balaam This is never said before but only that God met him by his Angel as the Jews interpret it which I take to be much short of what is here said that the LORD himself now met him That is there was a glorious Appearance of the SCHECHINAH to him though not in such lustre I suppose as when it appeared to Moses which so amazed him that after this he never went so much as to enquire what he should say or do For though he doubted perhaps of what the Angel said yet now he was fully assured the Israelites must be blessed And he put a word in his mouth Instructed him what he should say to Balak And said go again unto Balak and say thus Viz. All that we read v. 18 19 20 c. which is a great deal more than he had said before Verse 17 Ver. 17. And when he came to him behold he stood by his Burnt-offering and the Princes of Moab with him See v. 6. And Balak said unto him what hath the LORD spoken He was more solicitous to know his doom than he was before when he askt no such question and plainly demonstrated that he believed Balaam went to enquire of the LORD Ver. 18. And he took up his Parable See v. 7. And said rise up Balak and hear If this word Verse 18 rise up hath respect to the outward Reverence which was wont to be shown to all Messages brought from God which was expressed by rising up to receive them as appears from the story of another King of Moab III Judges 20. then after the Sacrifice was ended at which they stood Balak sat down until Balaam could be ready to acquaint him with the Mind of God But it may have respect only to the Mind and signifie stir up thy self to attend awaken thy thoughts and listen to what I say And hearken unto me thou Son of Zippor The same thing repeated with more earnestness For to give ear as the word is in the Hebrew imports something more than merely to hear viz. diligent and earnest attention of Mind to what is spoken Ver. 19. God is not a man that he should lie Do Verse 19 not imagine that God is like to one of us He can by no Sacrifices or Prayers or other Means be induced to break his word And therefore it is in vain for me any longer to importune him to curse Israel when he hath said he will bless them Neither the Son of Man An usual variation of the Expression of the same thing VIII Psal 4. That he should repent Alter his Mind when he hath absolutely resolved any thing Balak seems to have fancied that by the change of the place where he sacrificed v. 13. he might procure a change of the Divine Counsels Hath he said and shall he not do it What should hinder for he wants no power to execute his Will and he cannot be moved to revoke his Word by better Information nor can any thing happen which he did not foresee to make him do otherwise than he intended Or hath he spoken and shall he not make it good This is the same with the former after the Prophetical manner of speaking Omnia perjuga repetendo as Conradus â—ellicanus glosses ad exagerationem Only the foregoing words may be thought to refer to his Threatnings and these to his Promises Verse 20 Ver. 20. Behold I have received commandment to bless and he hath blessed and I cannot reverse it In these words he applies the general Proposition in the foregoing verse to his particular Case God hath ordered me to pronounce a Blessing upon Israel for he himself hath blessed them and I can neither reverse that Blessing nor go against his Order Verse 21 Ver. 21. He hath not beheld iniquity in Jacob neither hath he seen perverseness in Israel Both the word aven which we translate iniquity and the word amal which we translate perverseness signifie frequently in Scripture the highest wickedness viz. Idolatry And so Onkelos here understood it when he thus paraphrased these words I see that there are none who worship Idols in the House of Jacob nor any Servants of Trouble and Vanity so they called Idols in Israel And accordingly the Vulgar Latin expresly translates this verse thus There is no Idol in Jacob nor is there any Image seen in Israel Which seemed so clear a truth to Johannes Forsterus a famous Professor of the Hebrew Tongue in the beginning of the Reformation that in his Explication of both these words in his Lexicon he saith From this place all the Prophets borrowed these Phrases and translated them to express Impiety i. e. Idolatrous Worship devised according to Mens own humours and desires and by the Instinct of the Devil For Moses was the Fountain of all the Prophets Thus he writes upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he repeats it again upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that this is the reason Balaam gives why God had blessed and he could not curse them because they were free from Idolatry unto which unless they could be seduced there was no hope that God would deliver them unto the power of their Enemies For which reason Balaam afterwards counselled this Prince to entice them to this Sin by beautiful Women as the only way to move God to be angry with them There are indeed a great many that take these words in the common sence for all manner of Sin which God is said not to see in this People i. e. so as to mark it out for Punishment For though they were many ways great Offenders yet he had such an indulgent Kindness to them that he would not correct them for every Sin which they committed But this returns to the former Exposition that they were safe as long as they kept themselves from the great Transgression that is Idolatry The LORD his God is with him They worshipping God alone were therefore under his special Care and Protection Onkelos renders it the WORD of the LORD his God is his help And so the Hiâ—rosol Targum And the shout of a King is among them God being their King he prophesies that they should always triumph over their Enemies For he alludes to the Shouts which are made when a King or great Captain returns victorious with the Spoils of those he hath vanquished So the meaning of the whole verse is this in brief Since they do not worship Idols but cleave to the LORD their God and serve him alone he is present with them not only to preserve them from their Enemies but to give them glorious Victories over them Verse 22 Ver. 22. God brought them out of Egypt That they might be his Worshippers and Servants which if they continue he will not
to lift up themselves like to these fierce Creatures to signifie their Assaulting their Enemies with an undaunted Courage He shall not lye down till he eat of the prey Which Lions rend and tear with their Claws and Teeth irresistibly and speedily So the Hebrew word tereph which we render prey imports the Flesh of Beasts torn in pieces And drink the blood of the slain He alludes to the ravenousness of Lions and signifies the entire and perfect Victory the Israelites should win over their Enemies For this Prophecy hath a peculiar respect to the conquest of the Canaanites under the conduct of Joshua Verse 25 Ver. 25. And Balak said unto Balaam neither curse them at all nor bless them at all It seems he thought his Blessings to be as powerful as his Curses and therefore desires him to forbear both if he could not have what he desired Verse 26 Ver. 26. And Balaam answered Told I thee not saying all that the LORD speaks that must I do As I cannot do any thing against the Mind and Will of God so I must do as he bids me v. 3 12. Verse 27 Ver. 27. And Balak said unto Balaam Come I pray thee and I will bring thee to another place Still he fancies according to the Superstition of those days there might be something unlucky in the place that made his Prayers unsuccessful which might prove acceptable in another For as the Syrians imagined in future Ages that some Gods were powerful in the Hills who could do nothing in the Plains 1 Kings XX. 23 28. so it seems there was such a Conceit at this time in these Countries that some Gods delighted more in one Hill than they did in another for he still brings Balaam to another high place Such a Conceit we see remains to this day in the Romish Church where the Lady and the Rood of one place are thought far more powerful and therefore more frequented than those of another Peradventure it will please God that thou maist curse me them from thence He said nothing of God's permission before v. 13. but now was convinced his consent was to be gained And would not despair of it but thought it possible that very thing might seem right and good in his Eyes as the Hebrew phrase here is in a new place which displeased him in both the former Ver. 28. And Balak brought Balaam to the top of Verse 28 Peor This was the most famous High-place in all the Country of Moab where as Mr. Selden conjectures Baal had a Temple and was worshipped and thence called Baal-Peor So Theodoret and Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beel signifies Saturn and Phegor or as we pronounce it Peor the place where he was worshipped Just as the Greeks called Jupiter by the name of Olympius and Mercurius of Cylenius c. And in all likelyhood by Beth-Peor XXXIV Deut. 6. which in English is the House of Peor in the Land of Moab is meant the Temple of Baal which stood upon the Mountain For so the word Beth signifies frequently among the Hebrews not an ordinary House but the House of some God As Beth-Ashtaroth 1 Sam. XXXI 10. and Beth-Baal 1 Kings XVI 32. And there is often mention of Beth-shemesh in the Holy Writings XV Joshua 10. I Judges 33. and many other places which signifies the Temple of the Sun From whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Arabians upon the Red Sea Which Stephanus de Vrbibus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House of the Sun See Syntagma I. de Diis Syris cap. 5. That looketh towards Jeshimon See XXI 20. Verse 29 Ver. 29. And Balaam said unto Balak build me here seven Altars and prepare me here seven Bullocks and seven Rams He orders the very same Sacrifices he did at first without any difference v. 1. either not knowing any other Method of obtaining their Desires or thinking it in vain to devise any other Verse 30 Ver. 30. And Balak did as Balaam had said and offered a Bullock and a Ram upon every Altar He was wholly governed by Balaam in this and though he changed the place made no alteration in the Sacrifices which were as compleat and perfect as any in those times offered Here is no mention made of the time when these things were done but we may be certain all the three forementioned solemn Sacrifices in three several places were not offered upon one and the same day And superstitious People as all Histories tell us having been as curious in the choice of days as well as places it is probable that Balak pickt out some day or hour which he thought might be more lucky to him than the foregoing CHAP. XXIV Chapter XXIV Ver. 1. AND when Balaam saw that it pleased the Verse 1 LORD to bless Israel Of which he had given him a double proof XXII 5 c. 16 c. He went not out as at other times See XXIII 3 15. To seek for Enchantments This implies that he had hitherto in the process of this business used some wicked Arts to effect his ends or desired to be directed to them But being not able to obtain any thing but Commands cross to all his Designs he gave himself up wholly to the conduct of God's Holy Spirit and did not so much as offer to seek for Enchantments In the Hebrew the words are to meet with Enchantments unto which he hoped to be directed that he might be able to Curse Israel For though he addressed himself to the true God whom he calls the LORD XXIII 26. yet it was in a Superstitious way with such Rites and Ceremonies of Worship as were not of God's appointment but either devised by evil Spirits or very grateful to them whereby he hoped to be shown by what means he might disable Israel and deliver them into the hand of Balak For the ancient Magick derived from Zoroaster was nothing else as Plato pretends in Alcibiade I. but the Knowledge of Divine Things and the right way of worshipping God And Apuleius saith the same of it that it was Diis immortalibus accepta colendi eos ac venerandi pergnara c. a Science acceptable to the Immortal Gods very skilful how to worship and honour them being pious and knowing in Divine Things Which sufficiently bewrays this Divine Knowledge as they called it to be impious for Zoroaster instructed his Disciples in the Worship of the Fire as an Emblem at the best of the Sun which they lookt upon as a visible Image of this invisible God and upon that account worshipped it And after his time it is manifest this heavenly knowledge as they esteemed it degenerated into more uncouth Rites and wicked Arts whereby they pretended to be able to make the Gods do what they pleased Pliny mentions an Herb Lib. XXIV cap. 17. which he saith Magicians used quùm Deos velint evocare when they would call out the Gods and draw them to their purpose In which power they
bring forth a plentiful Crop XXXII Isa 20. There are those who refer both these to their numerous Posterity Procreation of Children being sometimes expressed in Scripture by the Metaphors of Waters and Fountains and Cisterns as every one knows And both the LXX and Onkelos interpret this of one particular Person that should arise of their Seed For thus the former of them renders this part of the verse There shall come a Man out of his Seed who shall rule over many Nations And the latter of them paraphrases in this manner There shall be a great King who shall be anointed of his Children and shall have Dominion over many People which the Hierusalem Targum saith expresly is Christ For thus this verse begins in that Paraphrase A King shall arise out of his Sons and their Redeemer from among them c. and thus concludes it and the Kingdom of the King Messias shall be magnificently exalted And his King shall be higher than Agag This seems to have been the Name of all the Kings of the Amalekites for we read of one called Agag long after this time 1 Sam. XV. 8 9. as Abimelech was the Name of the Philistine Kings and Pharaoh of the Egyptian And at this time no Nation thereabouts was in greater Reputation than the Amalekites v. 20. who thought themselves able to obstruct the Israelites passage into Canaan and gave a very early proof of the high opinion of their own Power and Prowess by attacking the Israelites as soon as they came out of Egypt Balaam therefore foretels the King of Israel should be the greatest of all other for he was acquainted with none higher than Agag which some think hath a peculiar respect to their first King Saul who subdued the Amalekites and took Agag captive But his Successor was far greater than he and the Jews themselves think this hath its full completion in the LORD Christ And his Kingdom shall be exalted They shall increase and multiply till their Kingdom be greatly enlarged as it was in the days of David and Solomon who were but Shadows of the great King MESSIAH Ver. 8. God brought him out of Egypt he hath as it Verse 8 were the strength of an Vnicorn All the power of Egypt could not detain them in slavery but they came out from thence with a strong and high hand XIII Exod. 9. XIV 8. and are grown a mighty People See the foregoing Chapter v. 22. where this hath been explained He shall eat up the Nations his Enemies Utterly destroy the seven Nations of Canaan And shall break their bones So that they shall never recover their Strength And pierce them through with his Arrows Having given them their deadly wound Or as some translate the Hebrew words break their Arrows in pieces i. e. quite disarm them Verse 9 Ver. 9. He couched he lay down He prophesies that the Israelites having conquered the Canaanites should settle in their Land and take their rest and live securely Which he speaks of with such confidence as if it were already done As a Lion and as a great Lion See XXIII 24. the signification of Ari and Labi Who shall stir him up Give them any disturbance It is observed of Lions that they do not betake themselves to remote or secret places when they go to sleep but lye down any where as Oppianus describes them Lib. III. as if they understood that let them sleep where they pleased no Body durst meddle with them See Bochartus in his Hierozoicon P. I. Lib. III. cap. 2. And therefore being applied to the Israelites signifies such an absolute and secure possession of the Land of Canaan that none should have the boldness to assault or give them any disquiet Which came to pass chiefly in the days of David and Solomon Blessed be he that blesseth thee and cursed is he that curseth thee These are the very words wherewith Isaac concluded his blessing of his Son Jocob XXVII Gen. 29. Which God now confirmed from the Mouth of one of their Enemies who spake at this time by his Spirit Ver. 10. And Balak's anger was kindled against Balaam Verse 10 He could no longer forbear to express his Indignation to be thus treated by Balaam whom he had sent for a great way and entertained for some time and therefore stopt him from proceeding for the present any further in his Prophecy And smote his hands together A token of vehement Anger XXI Ezek. 17. And Balak said unto Balaam It is likely he was so full of Wrath that he could not speak presently but expressed it only in his Looks and Actions I called thee to curse mine Enemies and thou hast altogether blessed them Thou hast not said one word to my purpose but all quite contrary These three times Though I have been at great expence and built Altars and offered many Sacrifices in three several places But at what distance of time one from another doth not appear Ver. 11. Therefore now flee thou unto thy place Get Verse 11 thee home immediately and stay not a Moment longer here For that is imported in the word flee which indicates that he could not indure the sight of him while he remained thus angry And as he banished him his Presence so he commanded him to make all possible haste out of his Country I thought to promote thee to great honour And to bestow as much Wealth upon him as he desired which is included in the word honour XXII 17. But lo the LORD Whom thou pretendest to obey Hath kept thee back from honour By not permitting thee to comply with my desire It is uncertain whether these words were spoken in anger and scorn or seriously and in good earnest believing he was hindred by the LORD's will and pleasure from cursing Israel Which he had more reason to believe than he had to hope he might obtain liberty to curse them XXIII 27. and therefore was without all reason in this Passion against Balaam Verse 12 Ver. 12. And Balaam spake unto Balak Prayed Balak to hear him patiently a few words before he departed Spake I not also to thy Messengers which thou sentest unto me saying Did I not before I saw thee tell those that came to invite me to thee the very same which I told thee afterwards Verse 13 Ver. 13. If Balak would give me his House full of Gold and Silver I cannot go beyond the commandment of the LORD to do more or less So he told his Messengers XXII 18. Of my Mind According as I please But what the LORD saith that will I speak So he told Balak himself XXII 38. All which he recalls to his Mind to show him that there was no Cause for his Anger he having performed as much as he undertook which was to follow God's directions as he had done strictly And it is likely that by this just Representation of what had passed between them he brought Balak to a cooler temper so that he suffered him to go on
to deliver what follows Verse 14 Ver. 14. And now behold I go to my People And now I will obey thee as well as God and be gone to my own Country Come therefore and I will advertise thee c. But before I go permit me to give thee some Advice So the Hebrew word Jaatz constantly signifies to give Counsel And so the Vulgar here translates it but took it for the wicked Advice which we read in the next Chapter was executed after Balaam's departure and of which he was certainly the Author XXXI 16. and therefore thus translates the next words What thy People shall do unto this People But the Hebrew Text and the LXX are directly contrary unto this being as we translate the words What this People shall do to thy People Therefore Onkelos to take in the foregoing sence without altering the latter part of the verse puts in one word and makes the whole run thus I will give thee counsel what to do and will show thee what this People shall do to thy People in the latter days And the Hierusalem Targum more largely and plainly I wll advise thee what thou shalt do to this People make them to sin Otherwise thou shalt not have dominion over them but this People shall domineer over thy People in the latter end of days In the latter days In future Ages This shows the foregoing words do not speak of what Moab should do to Israel by his Advice for that was done as soon as he was gone Ver. 15. And he took up his Parable and said Balaam Verse 15 the Son of Beor hath said c. This was the Preface to his foregoing Prophecy See v. 3. Ver. 16. He hath said who heard the words of God Verse 16 c. This verse also is the same with the fourth only a few words added And knew the knowledge of the most High Which he adds to show his intimate acquaintance with the Supreme LORD of the World For he speaks of God in the very same stile which Moses doth calling him both El and Schaddai and Eljon and Jehovah Which demonstrates that he was not a Stranger to the true God though corrupted with bad Affections and addicted also to foul Superstitions Verse 17 Ver. 17. I shall see him Or I do see him for the Future Tense is often used for the Present that is he saw the Person of whom he was going to speak represented to him in a Vision But not now He saw him not as in being now at present but to come in future times I shall behold him but not nigh The same thing in other words but more plainly telling them they must not expect this Person in their time nor in the next Generation but in remoter Ages There shall come a Star out of Jacob. A Star denotes a great Person and being understood to be spoken of Christ it denotes his Caelestial Original And both Onkelos and Jonathan and the Hierusalem Targum take the Messiah to be here meant and so doth R. Moses Haddarsan and Bereschith Rabbath and a great many Christian Interpreters as Huetius observes in his Demonstr Evang. Propos VII sect 9. particularly Eusebius and Cyril of Alexandria Who in his VIIIth Book against Julian confutes his Exposition of these words which is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this belongs to David and to his Successors is sufficiently manifest To which St. Cyril replies That if Balaam had spoken of David and the Kings of Israel he would have said There shall arise Stars out of Jacob c. whereas he speaks of one alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as very illustrious among the Stars which it is evident can be none but Christ Unto which I shall add the words of a later Writer of the Jewish Nation R. Isaac in his Illumin Fidei set forth not long ago by the learned Wagenseil Where he argues this cannot be understood of David or any other King of Israel because none of them ever reigned over all the Earth i. e. over all the Children of Seth whom none of them destroyed but it is meant he concludes of the MESSIAH who is compared to a Star because of the perennity of his Kingdom and the splendor of his Dominion and his great Acts throughout the World p. 72 and 80. Where he makes this a Prophecy of one Kingdom alone to be in the World viz. that of the Israelites who are called the People of the Saints of the most High VII Dan. 27. Which is true enough if he had understood the right meaning of Israelites who are those not after the Flesh but after the Spirit It is not fit to conclude this without one Observation more that so long ago as the time of the Emperour Adrian this was understood by the generality of the Jews to be a Prophecy of the Messiah For they followed one whose Name was Chocab i. e. a Star to whom the famous R. Akiba a Doctor who they say had Four and twenty thousand Scholars applied these words of Balaam and calling him Barchoceb i. e. the Son of a Star anointed him their King and carried a Sword before him crying Behold the very King Messiah This is reported by the Jews themselves in Tzenach David and several other Books All which I think doth not hinder but that King David may be hereby signified in the first sence though as a Type of the MESSIAH the great Son of David in whom it was compleated And a Scepter shall rise out of Israel This some think may first have a respect to David and then to the MESSIAH the King of Israel But the Chaldee paraphrast refers the whole to Christ whose words are these A King shall arise out of the House of Jacob and the Messiah shall be anointed of the House of Israel Nor is it any wonder that Balaam should prophesie of him so many years before he was born and so plainly that Moses himself doth not speak in plainer terms but it is to be lookt upon as the effect of God's infinite Goodness who would not have those that were not of the Seed of Abraham to be wholly ignorant of what he intended to do for all Mankind And this was necessary to be plainly told them because otherwise they would not have understood it And shall smite the Corners of Moab The latter part of this Prophecy Huetius thinks belongs to David as the former part to Christ. Which was the opinion of Maimonides who divided the Prophecy between them And this was indeed literally fulfilled in David who subdued the Moabites intirely as we read 2 Sam. VIII 8. LX Psal 8. CVIII 9. Some translate these words He shall smite through the Princes of Moab So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alter the sence And it is no unusual thing with the Prophets when they intend to speak of something nearer to them to be transported by the Spirit of God to speak of things a great deal more
observes Lib. II. de Jure Belli Pacis cap. 20. sect 9. and see Selden de Jure Nat. Gent. Lib. IV. cap. 4. But this Judgment as they call it seems not to be well grounded upon the Fact of Phineas who was a publick Person and had an extraordinary motion not to be imitated by private Men nor was it followed till the latter times of the state of that Nation Through her belly The Vulgar hath it through her Secret Parts And so the Jews in Pirke Eliezer c. 47. and in other Books such as Pesikta and Siphri where they make many Miracles to have concurred in this Fact particularly they say that the Relations of Zimri going to fall upon Phineas for killing their Prince the Angel of the LORD smote them and cut them off So the Plague was stayed from the Children of Israel It seems a Pestilential Disease as Josephus calls it swept away many of the Offenders who could not so speedily be punished by the Judges But it stopt immediately upon this pious Act of Phineas Verse 9 Ver. 9. And those that died of the Plague were Twenty and four thousand There were but Twenty and three thousand who died of the Plague it self as the Apostle tells us 1 Cor. X. 8. but there were a thousand more taken off in the Plague time or during the Plague as the Hebrew words may be read For in the Twenty and four thousand Moses comprehends all those who were killed by the Sword in the day of the Plague as the Phrase is v. 18. whereas St. Paul reckons those only who died of the Pestilence as many have observed particularly Bochartus Lib. II. Hieroz cap. 34. P. I. It is probable that from hence it was that the Author of the Samaritan Chronicle took up a Conceit that the King of Moab sent Twenty four thousand Damsels to Seduce the Israelites as Hottinger reports his words in his Smegma Orientale cap. 8. p. 448. Verse 10 Ver. 10. And the LORD spake unto Moses saying After the Plague was stayed it is likely Moses went into the Tabernacle to give God thanks for his Mercy to his People and then he spake to him what here follows Verse 11 Ver. 11. Phineas the Son of Eleazar the Son of Aaron the Priest hath turned my Wrath away from the Children of Israel Though they wept and mourned before the Door of the Tabernacle yet that did not prevail so much for Mercy as this Heroick Act of Justice While he was zealous for my sake among them With a fervent and courageous Affection vindicated the Divine Honour by a speedy punishment of those notorious Offenders That I consumed not the Children of Israel in my Jealousie Did not proceed to destroy them by the Pestilence when I was so highly incensed against them For it is observed by Herodotus himself in his Euterpe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for great Crimes there are as great Punishments sent from God which is necessary for the Publick Good For unless by such means a stop be put to open Impurities to Murders and such like Crimes not only all Civil Society will be overturned but Nations become so wicked that they will be fit for nothing but to be rooted out by the Divine Vengeance as the Canaanites were Thus Cicero discourses Philip. VIII In Corpore si quid ejusmodi est quod reliquo corpori noceat c. In the Body if there be any thing which hurts the rest of the Body it is necessary to cut it off or to burn it that some one Member rather than the whole Body perish And so it is in the Body of the Commonwealth Vt totum salvum sit quicquid est pestiferum amputetur that the whole may be preserved let that which is infectious be lopped off Ver. 12. Wherefore say Unto Phineas or unto Verse 12 all the People Behold I give thee my Covenant of Peace The word Peace in Scripture comprehends all manner of Blessings and therefore this is a solemn Promise and Engagement to make him and his Family prosperous the particular Blessing which he entails upon him following in the next verse But some will have this to signifie that he should be the great Reconciler of God to his People and make Peace between them hereafter as he had done at present Philo seems to think this and the Priesthood to be two distinct things when he saith God crowned his Piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with two Gifts Peace and the Priesthood And the Jews make Peace to consist in a long Life of Prosperity which was fulfilled in Phineas his Person who lived till the latter times of the Judges XXI Judg. 28. Pirke Elieser interprets it he gave him the life of this World and of the next Verse 13 Ver. 13. And he shall have it and his Seed after him It shall continue in his Family Even the Covenant of an everlasting Priesthood This is the particular Happiness which God settled upon him and his Posterity as long as their State lasted Which was with some limitation it appears by this that after some Successions in the Line of Phineas the Priesthood came for a time into the Family of Eli who was descended from Ithamar the youngest Son of Aaron The reason of it is not mentioned in the Scripture but some great Sin it is reasonable to suppose provoked God to set aside the Line of Eleazar for some years till Eli's Sons also became so wicked that the Priesthood was taken from them and restored in the days of Solomon to the Posterity of Phineas with whom it continued as long as the Priesthood lasted What Sin this was and when committed we do not know Some of the Hebrew Doctors are so bold as to say it was because Phineas would not absolve Jephthah from his Vow as Mr. Selden observes Lib. I. de Success in Pontif. cap. 2. But as there is no ground for this and such like fancies which others of them have so it is more probable that some of Phineas's Successors offended rather than he himself his Posterity for four Generations holding the Priesthood before it was translated to Eli as Josephus and others mentioned by Selden in the place before-named make account Aegidius Camartus in his Book de Rebus Eliae cap. 3. sect 5. and Corn. Bertram cap. 15. de Republ. Jud. imagine that in those confused times none of the Priests were found fit to administer the Affairs of the Nation but Eli alone and therefore he was appointed by God to it as appears from 1 Sam. II. 30. But L'Empereur in his Annotations upon Bertram well observes That it being the constant course of God's proceedings to continue his Mercies to the Israelites according to his promise while they were obedient but to take them away when they became disobedient it is highly reasonable to conclude there was some great Offence given to God by some of the Race of Phineas which was the cause that they lost this Dignity But
so constant was God to his Promise that he preserved his Line in a continued Succession of twelve Persons from Phineas to Azariah who executed the Priest's Office in the Temple that Solomon built in Jerusalem as we read 1 Chron. VI. v. 4. to the 10th From which time to the Captivity of Babylon there were nine more as we read there in the following verses And after the end of the Captivity unto the time of Antiochus Eupator the Jews reckon fifteen more the last of which Onias was killed by Lysias And after him there were eight of the Family of the Asmonaei the last of which Aristobulus was killed by Herod who after that made whom he pleased Because he was jealous for his God God who searches the hearts saw that this motion proceeded not from any private Passion but out of pure Love and fervent Affection to him and from Indignation to see his Divine Majesty so affronted For Zeal is a mixed Affection of Love and Anger And made an Atonement for the Children of Israel Procured a Pardon for all his Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo expresses it by his uncommanded and spontaneous diligence to vindicate God's Honour flowing from his sincere Devotion to God's Service Verse 14 Ver. 14. Now the name of the Israelite that was slain even that was slain with the Midianitish Woman God would have his Name stand upon record partly to make it infamous and partly to do honour to Phineas who durst venture to set upon a Man who had so great an interest in his Tribe as is mentioned in the next words Zimri the Son of Salu a Prince Not the chief of the whole Tribe but of a great Family in that Tribe Of a House among the Simeonites In the Hebrew the words are of a House of a Father For the Tribes were divided into Families and these into Houses every one of which had a Head or Chief See the first Chapter of this Book v. 2. and Zimri was one of those principal Persons though not Prince of all the Simeonites Verse 15 Ver. 15. And the name of the Midianitish Woman that was slain was Cozbi the daughter of Zur This is set down also to show how little Phineas feared the great Men either in Israel or elsewhere For Zur is reckoned afterwards as one of the Kings of Midian XXXI 8. or Princes XIII Josh 21. He was Head over a People and of a chief House in Midian The Hebrew word Vmmoth which we translate People signifies Nations So that if we translate these words exactly they sound thus He was Head of Nations of a House of a Father in Midian that is Chief of divers Families who all sprung from the same Father or Original in that Country Ver. 16. And the LORD spake unto Moses saying Verse 16 Some time after this though not long as appears from XXXI 1 2. but a little before Moses his death Ver. 17. Vex the Midianites Among whom this Verse 17 pernitious Contrivance was hatched For Balak being so incensed against Balaam that he bid him be gone in all haste out of his Country XXIV 11. Balaam would not stay to propound unto him this mischievous Advice which was in his Head but went to the Midianites and there discovered it Which was the same thing he knew as if he had acquainted Balak with it there being a great Friendship between the two Nations XXII 4. It is likely also that the Midianites were the first that advised Balaam should be sent for which made their Guilt the greater but the Moabites did not escape though for Lot's sake perhaps II Deut. 9. their Punishment was deferred till future times as Balaam prophesied XXIV 17. And they were also excluded by a Law made immediately after this from the Society of the Israelites for this very Fact XXIII Deut. 3 4. And smite them With the Sword as we find they did Chapt. XXXI Ver. 18. For they vex you with their wiles Have Verse 18 sorely distressed you by their subtil Devices Wherewith they have beguiled you in the matter of Peor Drawn you in to commit foul Idolatry Here Peor which was a Mountain in Moab where Baal had a Temple as I observed XXIII 28. is used for the Idol it self which was there worshipped being a contraction of Baal-Peor And so it is XXXI 18. XXII Josh 17. And in the matter of Cozbi And into lewd filthiness with Idolatrous Women The Daughter of a Prince of Midian By whose consent no doubt she went upon this wicked design that by her noble Garb and Attendance she might the more powerfully intice the great Men of Israel to Idolatry Their Sister Whom the whole Family were content to prostitute that they might compass the destruction of the Israelites But by Sister may be meant one of the same Country or Nation the same kind of Language being used among them that was among the Jews who called one another Brethren and Sisters being descended from the same stock as Christians did all those that were of their Religion Which was slain in the day of the Plague When so many Thousands fell by the Pestilence For Peor's sake For worshipping Baal-Peor into which they were inveigled by the Women who invited them to a Feast and there by their Charms excited another fleshly Appetite in them which they would not let them satisfie unless they would both eat of their Sacrifices and worship their Idol And perhaps they told them it was not lawful for them to consent to their desire unless they would be of their Religion CHAP. XXVI Chapter XXVI Ver. 1. AND it came to pass after the Plague Mentioned Verse 1 in the foregoing Chapter v. 9 17. Though some fancy it refers unto all the Plagues that had swept away all the former Generation except two Persons It is likely this may be done in the eighth Month of the fortieth Year after they came out of Egypt The LORD spake unto Moses and unto Eleazar the Son of Aaron the Priest saying As God had formerly joyned Aaron with Moses I Numb 1 17. II. 1. IV. 1 c. So now Aaron being dead he joyns his Son Eleazar with him to show that he succeeded not only in his Place and Office but also in his Authority Ver. 2. Take the Sum of all the Congregation of the Verse 2 Children of Israel They had been twice numbred before this Once before the building of the Tabernanacle in the first year after they came out of Egypt when they paid every Man half a Shekel towards it XXX Exod. 11 13. XXXVIII 25. And again when they were to be encamped in the second month of the second year I Numb 1 2 c. And now all those Men who had been then numbred thirty eight years ago being dead as appears from v. 64. of this Chapter God commands them to be numbred a third time Partly that he might demonstrate his faithfulness to his word in multiplying them vastly notwithstanding all their
Provocations for their number was within Eighteen hundred and twenty as many as they were at their last muster and partly that the Land they were now going to possess might be the more easily divided among the Tribes in just and equal proportions From twenty years old and upwards throughout their Father's house all that are able to go to war in Israel All this is explained in the first Chapter v. 2 3. Verse 3 Ver. 3. And Moses and Eleazar the Priest spake with them With the Heads of the several Tribes who it is likely were to assist in this numbring as they did in the former I Numb 4 16 17. In the plains of Moab by Jordan near Jericho saying See XXII 1. Verse 4 Ver. 4. Take the Sum of the People These words are not in the Hebrew but some words of this kind are to be understood that they spake with them about numbring the People from twenty years old and upwards as it here follows As the LORD commanded Moses and the Children of Israel which went forth out of the Land of Egypt He bad them proceed according to the directions God had formerly given in the second month of the second year after they came out of Egypt I Numb 1. Verse 5 6. Ver. 5 6. Reuben the eldest Son of Jacob. This numbring being performed as the former was Moses uses more concise Language in the account he gives of it as he doth in the foregoing verse and in this and those that follow Where he sets down the number of every Tribe and the Families from whence they sprung without saying Those that were numbred of the Tribe of Reuben were c. as he doth I Numb 21 c. The Children of Hanock of whom came the Family of the Hanochites c. The four Sons of Reuben whose Families here follow are mentioned both in Genesis XLVI 9. and in Exodus VI. 14. and are here mentioned again because he intends to set down the Names both of the Children and Grand-children of one of his Sons which he did not before Ver. 7. These are the Families of the Reubenites Verse 7 The word we translate Families rather signifies Nations Gentes or Kindreds as we translate it XXII Psal 27. For all that sprung from those LXX Persons who came with Jacob into Egypt are called by this name of Mispecoth which the LXX here translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 People Which were divided into Houses as the Hebrews call them and those Houses into particular Persons This is plain from VII Josh 14. where for the discovery of him that had sinned in the accursed Thing God commanded the Israelites to be brought by their Tribes and then that Tribe by the Families belonging to it and that Family which the LORD took by Housholds and that Houshold Man by Man And they that were numbred of them were forty and three thousand and seven hundred and thirty This being compared with I Numb 21. it appears this Tribe was less than it was eight and thirty years ago by near three thousand Men For some whole Housholds had been destroyed as it follows v. 9. Ver. 8. And the Sons of Pallu Eliab He speaks Verse 8 in the Plural Number when there was but one Son of Pallu which is very usual in the Scripture Language See XIX Gen. 29. XXI 7. XLVI 7. and in this very Chapter v. 42. Eliab He doth not say from him came the Family of the Eliabites for he made only an Houshold in the Family as we call it of the Palluites Verse 9 Ver. 9. And the Sons of Eliab Nemuel and Dathan and Abiram The same must be observed of these that Families did not spring from them but they were Housholds belonging to the Family of the Palluites This is that Dathan and Abiram They are here again mentioned partly to set a new Brand upon them for their insolent Rebellion against Moses and partly to show how the Reubenites came to be so diminished Famous in the Congregation See XVI 2. Who strove against Moses and against Aaron in the company of Korah They joyned with Korah who seems to have been the chief Incendiary For he is mentioned first in the XVI 1. When they strove against the LORD Who had appointed Aaron alone to be the High-Priest and his Sons to Minister in the Priest's Office which these Men would have usurped XVI 11. where it is said expresly They were gathered together against the LORD Verse 10 Ver. 10. And the Earth opened her mouth and swallowed them up together with Korah These words seem to import that Korah was swallowed up with Dathan and Abiram as I have observed upon XVI 32. See there But it must be acknowledged that these words may receive another Interpretation and that very natural in this manner The Earth opened her mouth and swallowed them up viz. Dathan and Abiram and the rest mentioned XVI 32. and then the next words veeth Korah may be thus translated and as for Korah who was the great Incendiary when that Company died i. e. he died when the Company which offered Incense died for there is in many places a defect of a word to be supplyed from the word that follows This is a very easie construction and agrees with the Psalmist CVI. 17. where he mentions only Dathan and Abiram's Company as swallowed up and then adds v. 18. A fire was kindled in their Company i. e. in the other Company of Rebels and the flame burnt up the wicked viz. Korah and those that were with him What time the fire devoured two hundred and fifty men XVI 35. If the Interpretation now mentioned of the foregoing words be admitted then Korah must be added to the number of the Two hundred and fifty Men which Moses takes occasion to explain in this place And they became a sign A Monument of God's displeasure against those that affront his Ministers to give warning unto all Posterity not to follow their pernitious Courses Ver. 11. Notwithstanding the Children of Korah died Verse 11 not As those of Dathan and Abiram did but their Family continued famous in David's time For perhaps they left their Father and departed from the Tents of those wicked Men as Moses by God's command exhorted the Congreation XVI 24 26. and they obeyed v. 27. Ver. 12 13. The Sons of Simeon after their Families Verse 12 13. c. His Sons reckoned up here just as they are XLVI Gen. 10. and VI Exod. 15. only one of them viz. Ohad is here omitted because either he had no Children or his Family was extinct before this time The first of them also viz. Nemuel is there called Jemuel and Jachin in 1 Chron. IV. 24. is called Jarib there being some reason in process of time for such alterations Verse 14 Ver. 14. These are the Families of the Simeonites twenty and two thousand and two hundred There was a wonderful decrease of this Tribe in the space of thirty and eight years For they were fewer
former numbring I. 33. which makes Moses's Prophecy a little after this the more remarkable XXXIII Deut. 17. where he makes the Ephramites Ten to One in comparison with the Manassites Verse 38 Ver. 38. The Sons of Benjamin after their Families This Tribe also was under the Standard of Ephraim and therefore mentioned here together with him and Manasseh When they went into Egypt the Sons of Benjamin were no less than Ten XLVI Gen. 21. Half of which either had no Children or they were all Extinct before this time for here are only Five named Of Belah the Family of the Belaites c. The two first Bela and Ashbel are there named as they are here but the next Ahiram is there called Ehi and in 1 Chron. VIII 1. Ahara such an Alteration doth Time make in Names Ver. 39. Of Shupham c. He is called Muppim in XLVI Gen. 21. and Hupham is there called Huppim Ver. 40. The Sons of Bela were Ard and Naaman Verse 39 Though five of his Sons were dead without Issue Verse 40 yet two of his Grand-sons descended from his eldest Son made distinct Families in Israel And the Son of one of them was called after the name of his Uncle the youngest Son of Benjamin XLVI Gen. 21. whose name was Ard and in I Chron. VIII 3. by a small transposition of Letters is called Adar Ver. 41. There were numbred of them forty five thousand Verse 41 and six hundred This Tribe was grown to be Ten thousand more than they were at the last numbring I. 37. Ver. 42. These are the Sons of Dan. Thus he speaks Verse 42 though he had but one See v. 8. Of Shuham Called Hushim by a transposition of Letters XLVI Gen. 23. Just as the same Tree is called Almugim 1 Kings X. 8. and Algumim 2 Chron. II. 8. And the same City in which Joshua was buried called Timnath-Serach XXIV Josh 30. and Timnath-Cheres II Judg. 9. And to come still nearer the same Man is called Rechum XII Nehem. 3. and Cherim v. 15. of the same Chapter These are the Families of Dan after their Families That is from these Shuhamites came all the rest of the Families of this Tribe which are not here mentioned but into which this Family was sub-divided when it grew very great as it appears from the next words Ver. 43. All the Families of the Shuhamites This Verse 43 shows there were more than one of them who had names from some of the Children of Shuham Were threescore and four thousand and four hundred A vast number to spring from one Man when Benjamin who had ten Sons wanted almost twenty thousand of this number which is Seventeen hundred more than were in this Tribe at the last numbring I. 39. Verse 44 Ver. 44. Of the Children of Asher after their Families c. They all retain the same names which they had when they went into Egypt XLVI Gen. 17. Only he that is here called Jeshui is there called Ishui and another Son there mentioned is here omitted his Family I suppose being quite extinct Verse 45 Ver. 45. Of the Sons of Beriah c. Instead of him whose Family was quite lost the youngest Son of Asher Beriah had two Families sprung from him Verse 46 Ver. 46. And the name of the Daughter of Asher was Sarah Or Serah as she is called XLVI Gen. 17. He doth not say that a Family sprang from her which Corn. Bertramus cap. 6. de Republ. Jud. seems to think probable instead of some that were lost but she was a Woman it is likely as eminent in this Tribe as any of her Brethren for some Vertue or other Insomuch that the Cabbalists in the ancient Book Zohar parting the heavenly Region where the Souls of holy Women are into four Palaces make four great Women to be a kind of Presidents of them viz. Pharaoh's Daughter who educated Moses and this Serah the Daughter of Asher with Jochabed the Mother of Moses and Deborah the famous Prophetess See Selden Lib. II. de Jure Nat. Gent. cap. 4. Ver. 47. Were fifty and three thousand and four hundred This Tribe also fructified exceedingly wanting but an Hundred of Twelve thousand more than they were at the last numbring I. 41. Verse 47 Ver. 48 49. Of the Sons of Naphtali after their Families Verse 48 49. c. There are four of them whose Names were not all changed since they went into Egypt See XLVI Gen. 24. Ver. 50. Were forty five thousand and four hundred Verse 50 They wanted Eight thousand of their number I Numb 43. These two Tribes Asher and Naphtali are mentioned together with Dan because they were encamped under his Standard II Numb 25 26 c. Ver. 51. These were the numbred of the Children of Verse 51 Israel six hundred thousand and a thousand seven hundred and fifty That is the whole Number amounted to this Sum which was but Eighteen hundred and twenty less than they were when they were last numbred Thirty eight year ago I. 46. So great was the Goodness of God and such his Faithfulness to his Word that when he destroyed all the former Generation who were above Twenty years old he multiplyed their Posterity so fast in that space of time as to make them equal in a manner to those that went before them Ver. 52. And the LORD spake unto Moses saying Verse 52 After the People were thus numbred and every Family and the Persons it contained exactly known then the LORD ordered as follows Ver. 53. Vnto these i. e. These Families before-named Verse 53 The Land shall be divided i. e. The Land of Canaan into which they were going For an Inheritance Not to be alienated from those Families According to the number of Names Of the Persons in the several Families from Twenty years old and upward v. 2. So that Minors who had not attained the Age of Twenty years when this account was taken the Jews say were not to have any share in the Land though they were come to that Age at the time of the distribution of it among them But those Minors had Possessions as Heirs of their Fathers according to the Families Verse 54 Ver. 54. To many thou shalt give the more Inheritance and to few thou shalt give the less Inheritance That is order Joshua to assign them a share in the Land proportionable to the number of Persons in every Tribe Some of which were far greater than others and therefore to have more Land proportionble to the largeness of their Families But this was not measured merely by the number of Acres as we speak but by the goodness of the Soil for a little Ground in a rich Country would maintain more Persons than twice as much in a barren So Josephus Lib. V. Antiq. cap. 1. where after he had said that Joshua made a Distribution of the Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the bigness of each Tribe he adds that in doing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in Egypt See this there explained And she bare unto Amram Aaron and Moses and Miriam their Sister Who seems to have been born before Moses if not before Aaron II Exod. 4. Ver. 60. And unto Aaron was born Nadab and Abihu Eleazar and Ithamar VI Exod. 23. where he tells the name of their Mother Ver. 61. And Nadab and Abihu died when they offered Verse 60 strange Fire before the LORD See X Lev. 2. Verse 61 and the third Chapter of this Book v. 4. But Eleazar who was the eldest next to them was now alive and made High-Priest and it is likely Ithamar also being under Twenty years old when the People murmured upon the Report of the Spies and so not cut off with that wicked Generation XVI 29. All this is here recounted to show that the Tribe of Levi was preserved by the blessing of God as well as the rest of the Israelites though they were to have no Inheritance in the Land of Canaan Ver. 62. And those that were numbred of them were Verse 62 twenty and three thousand c. So they were a thousand more than at the last numbring III. 39. For they were not numbred among the Children of Israel But by themselves for the reason following Because there was no Inheritance given them among the Children of Israel For God was their Inheritance as he told them XVIII 20 c. And therefore they were ordered not to be numbred Thirty eight years ago no more than now I Numb 49 c. The Jews are something curious in their Observations upon these words among or in the midst of the Children of Israel from whence they conclude that the Levites might have Lands out of the Bounds of the Land of Canaan though not within it among their Brethren Ver. 63. These are they that were numbred by Moseâ— Verse 63 and Eleazar the Priest who numbred the Children of Israel in the plains of Moab c. By a special command of God v. 1 2 c. Ver. 64. But among these there was not a Man of them whom Moses and Aaron the Priest numbred when they numbred the Children of Israel in the Wilderness of Verse 64 Sinai See the first Chapter of this Book v. 1 2 c. so exactly were God's Threatnings fulfilled as well as his Promises Chapter XXVII Verse 65 Ver. 65. For the LORD had said of them they shall surely die in the Wilderness He had pronounced this irreversible Sentence upon the whole Congregation XIV 23 28 29. where he swears they should not enter into the Land of Canaan because they had brought or entertained an evil report of it See also II Deut. 14 15. And there was not left a Man of them save Caleb the Son of Jephunneh and Joshua the Son of Nun. Whom God promised to spare because they were of another Spirit XV. 24 30 38. And their survival was as remarkable an instance of the truth of God's word as the Death of all the rest CHAP. XXVII Verse 1 Ver. 1. THEN came the Daughters of Zelophehad the Son of Hepher c. Who are mentioned before XXVI 33. just as they are here only their Genealogy is here more fully set out that their Father was the Grandson of Manasseh the Son of Joseph from whom he was lineally descended but left no Sons behind him Now these young Women hearing Moses say as he doth in the foregoing Chapter that the LORD commanded the Land of Canaan should be divided among those that were now numbred and observing that only Males from Twenty years old were numbred v. 2. presently apprehended that they being Females were excluded from having any Inheritance among the Israelites and so the Family of the Hepherites XXVI 32. would be extinguished This was the ground of what follows Whereby it appears that every body was immediately acquainted with the Laws which Moses received from God and that there was a faithful Register kept of every one that was born in every Family and Tribe to prevent all Disputes about the true Heirs to Mens Estates Ver. 2. And they stood before Moses c. To represent Verse 2 before him and the rest of the Judges who were now assembled the Case which I have mentioned Before Moses and Eleazar the Priest and before the Princes and all the Congregation These made up the greatest Court of Judicature that at any time sate For by Princes are meant either the Heads of the Tribes or the highest of the Judges appointed XVIII Exod. called the Heads of the People v. 25. And by all the Congregation is meant the LXX Elders mentioned in this Book XI 24. For they are called col ha edah the whole Congregation and sometimes only Edah the Congregation as R. Solomon observes See Bertram de Republ. Jud. p. 72. Now at the Head of all these sat Moses and next to him Eleazar the Priest By the door of the Tabernacle of the Congregation Near to which this august Assembly it is likely was wont to sit when they met together that Moses might presently if there were occasion go and consult with God himself in any difficult matter that came before them And thus Mr. Selden observes out of Maimonides that in future times the great Sanhedrim followed the Tabernacle sitting sometimes in one place sometimes in another according as that was settled As after they came to Canaan it was first at Shiloh then at Mizpeh and afterwards at Gilgal Nob Gibeon the House of Obed-Edom till at last it was fixed in Jerusalem Lib. II. de Synedr cap. 15. n. 4. As concerning that which the Talmudists say concerning the proceedings in this case of Zelophehad's Daughters nothing certain can be determined But they give this account of it That they first brought this Cause into the Courts appointed by the advice of Jethro XVIII Exod. 21. and began with the Rulers of ten who knowing not what to say to them they went to those of fifty and from thence to the Centurions and at last to the Chiliarchs None of which durst adventure to give Judgment but referred the Cause by reason of its difficulty to Moses who brought it to the SCHECHINAH as they speak i. e. to the Divine Majesty Seld. ib. cap. 16. n. 1. Verse 3 Ver. 3. Saying Our Father died in the Wilderness Among the rest mentioned v. 64 65. of the foregoing Chapter They seem to have drawn up their Cause in the form of a Petition or as Mr. Selden speaks in the Legal Phrase presented a Libel to the Court containing the intire matter of their Petition and that artificially enough And he was not one of them that gathered themselves together against the LORD in the Company of Korah They use the very words of Moses concerning that rebellious Company XVI 11. And instance in this Sin rather than any other either to show that their Father had a due regard to the Authority of Moses who they hoped therefore would be the more favourable to his Posterity or
rather to insinuate that he was not guilty of such a Crime as might make Men justly forfeit what they had for their Children as well as for themselves For all the Family of Dathan and Abiram perished and it is taken notice of as a singular Mercy that the Children of Korah did not XXVI 10 11. But died in his own Sin i. e. For his own Sin which God had declared should not affect the Children XIV 31. For to that General Sin in which all the People were engaged these words seem to refer And so it was his own sin not with respect to the rest of the People for they were all alike guilty but with respect to his Children it being a personal Guilt in which they were not concerned The Jews commonly say that Zelophehad was the Man that was stoned for gathering Sticks on the Sabbath-day For which they have no authority but a fancy of R. Aquiba who is sharply reproved for it by another considerable Rabbi who saith it is a rash Judgment for if it were true since the Scripture conceals it he ought not to have revealed it but hath reproached a just Man for any thing that appears See Selden Lib. II. de Synedr cap. 1. sect 9. And had no Son As was found when the People were numbred XXVI 33. Ver. 4. Why should the name of our Father be done Verse 4 away from among his Family One Family of the Tribe of Manasseh viz. the Hepherites being in danger to be wholly extinguished R. Judah will have the word Name in this place to signifie as much as hereditary possession and so he thinks it signifies XXV Deut. 6. as Mr. Selden observes out of Pesikta Lib. de Successionibus cap. 14. Because he hath no Son Merely for want of Issue-Male when he hath left many Daughters Give unto us therefore a possession among the Brethren of our Father Let us come in for a share among those that are descended from Manasseh Which if they did the Name of their Father could not be thereby preserved but by the Son of one of these Daughters taking upon him not the Name of his Father that begat him but of his Mother's Grand-father viz. Hepher which was ordered afterwards by a general Law XXV Deut. 6. Verse 5 Ver. 5. And Moses brought their Cause before the LORD This was too difficult a Cause though there seemed to be a great deal of Reason on their side to be judged by the great Court before-mentioned and therefore it was referred to Moses alone as other weighty Causes used to be See XV. 32. XXV 4. for neither Eleazar nor any other Person before whom it was brought v. 2. are here mentioned as the Judges of this matter And he durst not judge it though the equity appeared very plain without bringing it before the LORD for his direction which he could have upon all important occasions XXV Exod. 22. VII Numb 89. Verse 6 Ver. 6. And the LORD spake unto Moses saying This shows that the Cause was devolved upon Moses alone for the LORD tells him and no other Person how it should be determined Verse 7 Ver. 7. The Daughters of Zelophehad c. The LORD approves of their Claim and gives a Sentence in their favour Thou shalt surely give them a possession of an inheritance among their Father's Brethren Because the word for them in the Hebrew is of the Masculine Gender some think it signifies they were to be considered as if they had been Sons And thou shalt cause the Inheritance of their Father to pass unto them So that they were to enjoy what would have faln to his share had he been alive ob indutam defuncti patris personam as the Lawyers speak because they stood in the place of their dead Father and represented his Person And accordingly they put in their Claim at the Division of the Land and had their Portion therein according to this Decision XVII Josh 2 3 c. How the Portion was divided among them according to the Hebrew Doctors Mr. Selden shows at large in his Book de Successionibus in bona defunctii cap. 23. Ver. 8. And thou shall speak unto the Children of Israel Verse 8 saying Upon this occasion he passes this special Case into a General Law to be hereafter observed If a Man die and have no Son then ye shall cause his Inheritance to pass unto his Daughter It being a reason as Maimonides observes More Nevochim P. III. cap. 42. that what a Man leaves should come to his Family and to those who are next of Kin to him for the nearer any Person is to us we are inclined by natural affection to have the greater regard to him But all this is to be understood of Land as for Money and moveable Goods which were of his own getting the Father might dispose of them by his Will to whom he pleased Ver. 9. And if he have no Daughter then ye shall give his Inheritance unto his Brethren Unless his Father was alive who undoubtedly the Jews say was Verse 9 the next Heir but not mentioned because it was not necessary Or as some say because it was too sad a thing to speak of a Fathers burying all his Children without Issue See Selden de Success in bona defuncti cap. 12. Where he observes that according to the Rule v. 11. it must come to the Father because he is nearest of kin to it And therefore the Jews interpret this as if Moses had said If he have Daughter he shall give his inheritance to the next of his Kindred to his Father for instance and afterwards ye shall give it to his Brethren i. e. the Children of his Father And the same is to be said of the Grandchildren unto whom the Brethren of a Father dying without issue are heirs For the Grandfather stands in the same relation to a Father that a Father doth to his Son Verse 11 Ver. 11. And if his Father have no Brethren then ye shall give it to his Kinsman that is next of Kin to him of his Family and he shall possess it To his Brothers Children or to those who are descended from them or from his Fathers ' Brethren But no consideration was to be had of his Mother's Kindred as the Jewish Lawyers say who could never be capable of the Inheritance Which they gather not only from these words which determine the Inheritance to his Family i. e. the Family of the Father before-mentioned not to the Family of the Mother but from the frequent mention of the Father of Mischpachoth which we translate Families or rather Kindreds of the Fathers in the Books of Moses Chronicles Ezra and others From whence this solemn Maxim of the Talmudists The Family or Kindred of the Mother is never called by the name of Kindred That is it hath not the effect of a Kindred in Successions to Inheritances Which is the same with that in the ancient Book Siphri Families follow the Fathers as Mr. Selden
observes in the place before-mentioned Who in the next Chapter cap. XIII gives an example drawn up by Maimonides of such a Succession out of the holy Scriptures Amram had two Sons Aaron and Moses as we read VI Exod. 20. If they had both died without Issue Miriam their Sister had inherited And if she had died in like manner the Inheritance of the Family would have reverted to Kohath the Father of Amram Or he being dead to his three Sons the Brethren of Amram viz. Izhar Hebron and Vzziel as the Heirs of Kohath And there would have been no consideration of Primogeniture both because none of them was the First-born and because the Inheritance was not in the Possession of their Father at the time of his Death c. And it shall be unto the Children of Israel a Statute of judgment c. A Law whereby to determine such Matters in future times and to be observed inviolably So that no Father should have power to make any other Settlement but if either by Word or Writing he declared his will to be that his Son should not inherit his Act was null and void As the Jewish Lawyers resolve from these very words a Statute or Decree of Judgment i. e. as I said a Rule whereby to Judge of Succession into Inheritances If therefore a Man made a Will wherein he declared his Daughter or Brethren c. should not inherit in case he had no Son it was void because contrary to this Law See Selden de Successionibus cap. 24. Ver. 12. And the LORD said unto Moses get thee up into this Mountain Abarim Either these words were spoken after all that follows here and in the Verse 12 Book of Deuteronomy or they were repeated again when he had repeated his Laws and inforced them by many excellent Discourses and taught them that famous Song XXXII Deut. where in the conclusion of it v. 49. it is said that very day he bad him go up this Mount Abarim And there we learn also that Abarim was a long Tract of Mountains one of which was called Nebo and the very top of it called Pisgah See XXXIV Deut. 1. And see the Land which I have given to the Children of Israel Take a full view of it as he did from that high neighbouring Mountain III Deut. 17. XXXIV 1 2 3 4. Verse 13 Ver. 13. And when thou hast seen it thou also shalt be gathered unto thy People as Aaron thy Brother was gathered Upon Mount Hor as we read in this Book XX. 23 24. Verse 14 Ver. 14. For ye rebelled against my Commandment in the Desert of Zin c. See Chap. XX. 1 12 24. where all this verse is explained Verse 15 Ver. 15. And Moses spake unto the LORD saying He did not speak those words which follow immediately after God bad him go up Mount Abarim and die but first desired he might be permitted to go over Jordan c. III Deut. 24 25 26. Unless we can think that he made the Prayer there mentioned as soon as the Sentence was passed upon him at the Waters of Meribah which doth not seem so likely Verse 16 Ver. 16. Let the LORD the God of the Spirits of all Flesh c. As soon as he found that God was resolved he should not conduct the People into Canaan he was concerned for nothing but for a fitting Person to take that Charge upon him For he had a most generous publick Spirit wholly intent upon the good of this People The God of the Spirits of all Flesh Who hast not only made the Souls of all Men but knowest their Dispositions See XVI 22. and understandest who are fit for this weighty Employment Set a Man over the Congregation To be chief Ruler and Governour of the People in my place Ver. 17. Which may go out before them and which Verse 17 may come in Before them and which may lead them out and which may bring them in If the latter part of these words be not a mere repetition of the former as is usual then the one relates to their Conduct in War and the other to the management of all their Civil Affairs And both of them seem to be a Metaphor from Shepherds watching over their Flocks That the Congregation of the LORD be not as Sheep which have no Shepherd Having none to govern and take care of them This is a description of the most miserable condition a People can be in and became a Proverb among the Hebrews 1 Kings 22.17 X Zachariah 2. XIII 7. IX Matth. 36. Ver. 18. And the LORD said unto Moses take thee Verse 18 Joshua the Son of Nun. Who had been a long time Servant unto Moses and attended upon his Person XXIV Exod. 13. well known to Moses and perfectly acquainted with his administration A Man in whom is the Spirit Of Courage and Prudence and the fear of God with all other Gifts necessary in an excellent Governour Among which Onkelos reckons the Spirit of Prophecy which is not unlikely And lay thine hand upon him Which was a Ceremony usual in Blessing XLVIII Gen. 14 c. and in setting Men apart and Consecrating them to an Office VIII 10. Upon which followed a more abundant measure of the Spirit as appears from XXXIV Deut. 9. Verse 19 Ver. 19. And set him before Eleazar the Priest and before all the Congregation Being all assembled for this purpose that all might acknowledge him for the designed Successor of Moses and be Witnesses of all that Moses commanded him And give him a charge in their sight He told him before them all what God expected from him and bad him not be afraid to execute it See XXXI Deut. 7 8. Where he sets down the words of this Charge unto which God presently after added one of his own v. 14 15 23. Verse 20 Ver. 20. And thou shalt put some of thy honour upon him Communicate some of thy Authority to him at present and not let him be any longer as thy Minister but as an associate in the Government The word we translate honour being glory in the Hebrew it made Onkelos and other Hebrew Doctors imagine these words have respect to that Splendor which shone in Moses his Face after he came down from the Mount Some of which they suppose was imparted unto Joshua to make him appear more venerable in the Eyes of the People And R. Menachem observes that it is not said impart thy glory but of thy glory to him From whence came that ancient saying the Face of Moses shone like the Sun but Joshua's only like the Moon This might have passed for Truth or at least that hereby was meant some great increase of illustrious Gifts of Mind which procured him such reverence as Moses had if it had been said that God put some of Moses his glory upon him whereas Moses is commanded to do it which makes the first sence most reasonable That all the Congregation of Israel may be obedient
unto another who was of the Tribe of Ephraim Whereby his own Children were reduced to a mean condition being not so much as Priests but mere Levites This demonstrates he acted not from himself because he acted not for himself but was contented to have the Supreme Authority placed where God pleased both in Church and State and to leave his own Family in an inconsiderable employment This shows him to have had a Principle which raised him above all other Law-givers who always took care to advance their own Families and establish them in some share of that greatness which they themselves possessed This likewise demonstrates that the future Rulers of this Nation had no temptation to advance the Credit of Moses beyond what it really was since they were not descended from him but were of other Tribes Ver. 23. And he laid his hands upon him and gave Verse 23 him a charge as the LORD commanded by the hand of Moses He did all things which the LORD required to create him his Successor as the Jews speak For thus by laying on of hands they in after times made a Man a Member of the Sanhedrin both of the great and of the small which continued to the time of the destruction of the second Temple as Mr. Selden shews Lib. II. de Synedr cap. 7. n. 1. And this solemn Designation of Joshua to the Government by the Divine Authority was a clear Indication that God continued to be their King as he became in a special manner when he brought them out of Egypt as I observed upon III Exod. 10. and he still reserved it to himself to appoint Governours under him out of what Tribe he pleased as he did Joshua at this time out of the Tribe of Ephraim and not Caleb who was of the Tribe of Judah and also a Man as valiant as he was vertuous XIV Josh 11. For there was no Tribe that could lay claim unto this Dignity without the Gift of God And this is one of the principal Reasons why the government of this People before they had Kings was as Josephus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Empire of God because he stirred them up Judges to rule them when he pleased Which being of his immediate appointment are so far acknowledged by him that when they were weary of Samuel's Government and desired a King God declared that it was not Samuel but himself whom they rejected And another reason was as our Mr. Thorndike observes because God by his Oracle of Vrim and Thummim prescribed how they were to proceed in their Publick Affairs Review of the Right of the Church pag. 133. CHAP. XXVIII Chapter XXVIII Verse 1 Ver. 1. AND the LORD spake unto Moses saying Having numbred the People and appointed his Successor to bring them to their Inheritance which he had ordered to be divided among them proportionable to the number of each Tribe nothing was more necessary than to perswade them to be truly religious whereby they might be preserved in the enjoyment of it Unto which Moses is commanded to direct them in this and in the following Chapters Which may be thought to have been delivered also in the eighth Month of the last Year of their Travels in the Wilderness Ver. 2. Command the Children of Israel and say unto Verse 2 them These Commands had been given before but are here repeated because this was a new Generation who either had not heard them when they were first delivered Eight and thirty years ago or at least had need to have their Memories refreshed Some things also are now more particularly explained concerning the Sacrifices which were to be offered at certain times and they are reduced into a certain order some being daily others weekly others monthly and some anniversary All which were of such importance that Moses being shortly to leave them thought good to repeat most of them once more in the Book of Deuteronomy My Offering and my Bread The word and is not in the Hebrew but the words are my Offering my Bread Which Isaac Abarbinel thus excellently explains Concerning Offerings for Sin and Trespass-offerings and the rest I shall not need to admonish you but concerning my daily Sacrifices which properly of themselves are my own Oblation my daily Bread or my Food which the Divine Presence dwelling among them required XXIX Exod. 42 44 45. And so others by the word Bread understand Meat or Food in general as we translate it v. 24. though it may have a particular respect to the Meat-offering which was made of Meal and always accompanied the Burnt-Offerings Which seem here to be peculiarly meant though some think these words relate to all the Sacrifices some part of which were God's Portion For my Sacrifices made by fire The whole Burnt-offerings are most properly called Ische Sacrifices made by fire being all consumed upon the Altar where the heavenly Fire burnt continually ready for that purpose For a sweet savour unto me So the Burnt-offering is called I Lev. 9 13 17. See there I shall only add the Paraphrase of the Hierusalem Targum which is this My offering of Bread which ye offer on the Altar doth not the fire devour it And yet it is acceptable to me from you as an Odor in which I am well pleased Shall ye observe to offer unto me Be very careful to see duly performed This being the Food saith Abarbinel which to speak after the manner of Men was offered by God's Fire upon his own Altar for his Dinner and Supper In due season For that reason this Sacrifice was to be constantly offered saith the same Author that the Divine Fire which came down from Heaven to consume the Sacrifices might not be disappointed and burn there in vain without any thing to do From this place the Jews endeavour to make out their Custom of having Stationary men as they call them to attend the daily Sacrifice taking Moatho in its season as if it had been Omatho in its stations but chiefly relying upon the first words of this verse command the Children of Israel who could not all be present at the daily Sacrifice and therefore some particular Persons were chosen to represent all the rest For they thought it very undecent to have a Sacrifice made for a Man and he not stand by it and therefore the first Prophets ordained Twenty four Courses of Men chosen out of the Priests Levites and People to stand in the Temple when the daily Sacrifice was offered in the name of all Israel and pray that God would accept it for them as if they were all present This account the Mischna gives of them in Taanith and other places where they say these Men were held so necessary that it was an usual Speech among them without Stations the World could not stand For without Sacrifices that is the Worship of God the World would be undone and Sacrifices could not be maintained without Stations See Voysin de Jubilaeo cap. 25.
and our Learned Dr. Lightfoot in his Temple Service chap. 7. sect 3. Ver. 3. And thou shalt say unto them this is the offering Verse 3 made by fire which ye shall offer unto the LORD That Offering which he peculiarly speaks of is the daily Sacrifice which was appointed long ago before the Tabernacle was set up XXIX Exod. 38 39. See my Notes there And add this that God's promise to meet them there v. 42 43. and afterward to dwell among them v. 45. seems to depend upon this constant Service which he expected should be paid to him which if neglected he withdrew himself from them Two Lambs of the first year day by day continually This is expresly required in XXIX Exod. 38. Only here it is added without spot or perfect in its kind which was required in all Sacrifices particularly in the first Lamb which they offered when they came out of Egypt XII Exod 5. See there Ver. 4. The one Lamb shalt thou offer in the Morning and the other Lamb shalt thou offer at Even The very words in XXIX Exod. 39. Verse 4 Ver. 5. A tenth part of an Ephah of Flour for a Verse 5 Meat-offering mingled with the fourth part of an hin of beaten Oyl This also is there explained XXIX Exod. 40. Verse 6 Ver. 6. It is a continual Burnt-offering To be continued throughout all your Generations every day as it is expressed XXIX Exod. 42. For it was in the nature of a daily Prayer to God that he would graciously continue his Mercy unto Israel as Abarbinel observes and increase their Corn Wine and Oyl which they acknowledged hereby they received from him Which was ordained in Mount Sinai There Moses received both this Law and all the rest which are mentioned in the Book of Exodus concerning the Service of God and the place where it was to be performed and his Ministers c. And this sufficiently shows that he speaks here to those who were so young at the first Institution of these Laws that they gave the less heed to them or had forgotten them And there are those who think that for Eight and thirty years they had difused them which they gather from XII Deut. 8. But I do not take it to be likely that Sacrifices were wholly omitted during that space though perhaps not so regularly performed as when they came to Canaan For to suppose that is to suppose that the Fire from Heaven either went out or burnt continually to no purpose and that the Divine Majesty had no entertainment set upon his Table and consequently did not keep House and dwell among them all that time In short that there was no Worship of God at the Tabernacle All these Arguments may convince any Man there were offered at least the daily Sacrifice Morning and Even and those on the Sabbath For a sweet savour a Sacrifice made by fire unto the LORD See XXIX Exod. 41. Ver. 7. And the Drink-offering thereof shall be the fourth Verse 7 part of a hin for the one Lamb. So it was ordained also in Mount Sinai as appears from the same XXIX Exod. 40. And in this very Book there is a general Rule given to this new Generation that this should be the least quantity of Wine which should be offered with a Burnt-offering or Peace-offering See XV Numb 5. Which was a thing so constantly practised that the Heathen never sacrificed but they poured Wine upon the Flesh as it flamed upon the Altar For though Water was sometimes poured upon the Sacrifices yet Nonnus saith Lib. IV. Dionysiac it was when Men knew not the use of Wine for after that was found out they never sacrificed without it See Fort. Scacchus Myrother 2. cap. 42. In the holy place Upon the Altar of Burnt offerings which stood in the holy place near to the door of the Tabernacle XXIX Exod. 42. Shalt thou cause the strong Wine to be poured out unto the LORD for a Drink-offering The Hebrew word Schecar commonly signifies any sort of strong Drink but here the noblest and most generous Wine for it was not lawful to use any other Liquor in their Sacrifices The Heathens had this Reverence to their Gods that they alway offered to them the most excellent Wine they had Which appears by those words we meet withal so often in Homer both in his Iliads and Odysses of Mens pouring out their Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 black Wine or of the deepest Colour red as Blood which was the richest of all other And Herodian speaking of the vast profuseness of Haliogabalus who offered Hecatombs of Oxen every Morning with great multitudes of Sheep upon which he heaped all manner of Spices adds this also Lib. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. pouring out many flaggons of the oldest and most excellent Wine on the Altars So that Rivers of Wine and Blood ran mixed together Verse 8 Ver. 8. And the other Lamb shalt thou offer at Even c. All the foregoing verses relate to the Morning Sacrifice and this only briefly prescribes that the other Lamb should be offered in the same manner at Even with the very same Meat-offering and Drink-offering And as no Sacrifice was to precede the Morning Burnt-offering but it was to be offered first so this at Even was to conclude all the Sacrifices of the Day and none to be offered after it A Sacrifice made by fire a sweet savour unto the LORD As acceptable to him as the Morning Sacrifice Verse 9 Ver. 9. And on the Sabbath day two Lambs of the first year without spot He doth not mean that whereas every Morning and Evening they offered one Lamb on the Sabbath day they should offer two but that there should be two Lambs offered on the Sabbath over and above the daily Offering as appears from verse 10. Whether one of them was to be offered in the Morning and the other added at the Evening Sacrifice it is not said but it is most probable the Sacrifices on the Sabbath were so ordered For the Jews say that at the time of this additional Sacrifice in the Morning of the Sabbath they sang at the Temple the Song of Moses Deut. XXXII dividing it into six parts and singing one part every Sabbath so that in six Weeks they had finished it and then began again And at the Evening Sacrifice they sang that Song of his Exod. XV. at which times the Priest sounded the Trumpets three times more than they did at the ordinary Songs And two tenth deals of flour for a Meat-offering mingled with Oyl and the Drink-offering thereof As the Burnt-offerings were double on this day so a double quantity of Flour is ordered for the Meat-offering that attended the Burnt-offering for only a tenth part of an Ephah v. 5. was offered on other days and consequently there was to be as much more Oyl and Wine than daily And here it may be sit to note that as soon as the Drink-offering was poured out
XXIII Lev. 36. See there Ye shall do no servile work therein It was to be observed as the first day of the Feast of Tabernacles both of them being called a Sabbath 23 Lev. 39. Verse 36 Ver. 36. But ye shall offer a Burnt-offering a Sacrifice made by fire of sweet savour unto the LORD Here is a peculiar Sacrifice appointed upon this day in the same terms as upon the first day of the Feast of Tabernacles v. 13. One Bullock one Ram seven Lambs of the first year c. But though this was an extraordinary day and a distinct Festival as I showed upon XXIII Lev. 39. yet here are fewer Sacrifices prescribed on this day than upon any of the foregoing seven For on every one of them two Rams were offered and fourteen Lambs and here but half so many And seven Bullocks were the fewest that were offered upon any of those days and on the first day thirteen but here only one By which God consulted perhaps the weakness of Mankind who naturally grew weary both of the Charge and of the Labour of such Services when they are long continued And therefore he made them every day less toilsom and expensive and put them in mind likewise that the multitude of Sacrifices did not procure their acceptance with God and that in length of time they would come to nothing and be utterly abolished to establish something better in their room Ver. 37. Their Meat-offering and their Drink-offerings for the Bullock for the Ram and for the Lambs and shall be according to their number after the manner In such proportions as God had before Verse 37 ordained in the XVth Chapter of this Book in the beginning of it as I have often observed Ver. 38. And one Goat for a Sin-offering beside the Verse 38 continual Burnt-offering c. This is never omitted upon any Festival XXVIII 15 22 30. XXIX 5 11 16 19 c. to put them in mind that after all their Services they stood in need of forgiveness Ver. 39. These things shall ye do or offer unto the Verse 39 LORD in your set Feasts All these Feasts were fixed and stated at certain times on which God was to be worshipped after the manner here prescribed in these two Chapters For all these Offerings except one Sin-offering upon each set day were wholly Burnt-offerings as I have already observed which may properly be said to be done that is offered unto the LORD neither People nor Priest having any share in them Besides your Vows and your Free-will-offerings for your Burnt-offerings Besides these every Man might offer other Burnt-offerings either in performance of a Vow or freely out of his Affection to God See XV. 3. For your Meat-offerings and for your Drink-offerings There were five several sorts of Meat-offerings which were left to every Man 's free will to bring as he pleased See the second Chapter of Leviticus where they are described And for your Peace-offerings These are described in the third Chapter of that Book A great number of which it is likely Men offered voluntarily upon all the fore-mentioned Festivals For otherwise they would have had no means to feast with God at his House nor to entertain their Friends and Neighbours as the custom was at such times of Publick Rejoyceing Which they did upon that part of the Peace-offerings which was given them after the Fat was offered to God and the Wave-breast and Heave-shoulder given to the Priest VII Lev. 15 c. 34. Verse 40 Ver. 40. And Moses told the Children of Israel according to all that the LORD commanded Moses He acquainted all the People by the Heads of their Tribes perhaps of whom we read in the beginning of the next Chapter with all these Commands of God which concerned his Worship and Service CHAP. XXX Chapter XXX Verse 1 Ver. 1. AND Moses spake unto the Heads of the Tribes There were wont to be extraordinary Assemblies of these or other great Men upon special Occasions as Mr. Selden observes Lib. II. de Synedr cap. 14. n. 4. who are sometimes called as they are here the Heads of all their Tribes and the Elders V Deut. 23. and in other places the Heads of the People XXX Deut. 5. the whole Congregation of the Children of Israel XVIII Josh 1. XXII 12. the chief of all the People XX Judg. 2. all Israel 1 Sam. VII 5. all the Princes of Israel the Princes of the Tribes 1 Chron. XXVIII 1. all the Elders of Israel and Heads of the Tribes and chief of the Fathers 2 Chron. V. 2. the counsel of the Princes and Elders X Ezra 8. And it is commonly said by the Hebrew Doctors concerning such Assemblies that wheresoever the Children of Israel were met together or the greater part of them there the SCHECHINAH that is the Divine Majesty or the Holy Ghost as they sometimes speak was wont to rest Concerning the Children of Israel saying Acquainted them with a Matter which concerned all the People willing them to communicate it to them This is the thing which the LORD hath commanded It is very probable there had been some Case propounded to him about Vows concerning which he here gives such Rules as might direct them in time to come Ver. 2. If a Man It is reasonable to think that Verse 2 this includes the other Sex also provided they be in their own power and not subject to another and be in their right mind Vow a vow unto the LORD Promise solemnly unto God something that is for his Honour and Service for that seems to be meant by unto the LORD As that he will offer some Sacrifice at the Feasts above-mentioned more than is prescribed or afflict his Soul on some other day besides the great Day of Atonement See v. 13. Or swear an Oath to bind his Soul with a bond Whether it be a simple Vow or bound also with a solemn Oath which made a double Obligation by calling God to witness the Sincerity of his Intentions He shall not break his word In the Hebrew it is he shall not prophane his word for it being solemnly passed to God it made him vile and contemptible if he did not keep it The Jewish Doctors very prudently advise their Scholars not to accustom themselves to make Vows but to content themselves with doing what the Law commands and abstaining from what it forbids But if they did make them to look upon it as an high affront to God not to perform them He shall do according to all that proceedeth out of his mouth If the thing be lawful and possible And if he appointed no time for the doing of it he was to think himself obliged to do it presently without delay XXIII Deut. 21. Verse 3 Ver. 3. If a woman also vow a vow unto the LORD As most Interpreters think the word Man in the foregoing verse comprehends Women who were in as perfect liberty as the Men he speaks of so the word Woman here comprehends all
he takes this to have been a Custom derived from ancient time before the Law of Moses which may be questioned and Bonfrerius upon this place hath alledged the very same Proofs and several more particularly this out of the Scholiast upon Sophocles in his Ajax Mastigoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it was the Custom among the Ancients when they either killed a Man or made any other slaughter to wash their Hands in Water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Purification of the Defilement Ver. 20. And purifie all your Raiment and all that Verse 20 is made of Skins c. With the same Water of Separation or else by washing them in running Water as the manner was in other Cases XI Lev. 32 33. for they might all be supposed to be defiled by dead Bodies and so come under the Law XIX 14. Ver. 21. And Eleazar the Priest said unto the Men of Verse 21 War that went to the Battle This is the Ordinance of the Law which the LORD commanded Moses This Law was to be observed hereafter by those who went to War For though the Law before was as I observed that he who touched a dead Body should be purified with the Water of Separation yet nothing is there said of him that killed a Man in War but did not perhaps touch his Body which now is brought under the same Rule Ver. 22 23. Only the Gold and the Silver the Brass Verse 22 23. c. every thing that may abide the fire ye shall make it go through the fire c. All sorts of Metals were to have this peculiar sort of Purification which the other things mentioned v. 20. would not endure And the same Bonfrerius observes this was a way of Purification among the Gentiles as old as Homer's time but they used Sulphur with it For so he makes Vlysses call to the old Women to bring him Sulphur and then Fire that he might fume the House wherein the Woers had been killed Which is observed by Fort. Scacchus also Myrothec 2. cap. 30. where he also notes that Ovid gives a long account why these two Fire and Water were chosen for the Instruments of Purification Lib. IV. Fastorum where he saith particularly of Fire Omnia purgat edax ignis vitiumque metalli Excoquit Nevertheless it shall be purified with the Water of Separation On the third day I suppose before it went through the Fire And all that abideth not the fire ye shall make go through the Water All things that could abide the Fire were to be purified both by that and by the Water of Separation And such things as could not abide it were to be purified not meetly by sprinkling them with the Water of Separation but by making them go through the Water Ver. 24. And ye shall wash your Clothes on the seventh day and ye shall be clean c. Thus he that sprinkled an unclean Person with the Water of Separation was bound to purifie himself XIX 19. Verse 24 Ver. 25. And the LORD spake unto Moses saying Verse 25 After they were purified and come into the Camp Ver. 26. Take the sum of the prey that was taken Verse 26 In the Hebrew the words are Take the sum of the prey of the Captivity which it is plain by what follows signifies the Sum of the Prey and of the Captives For all that they took was of three kinds v. 12. The Persons called Captives the Beasts which are called the Prey and Money and Goods such as are mentioned v. 20 21. which are called the Spoil Both of Man and Beast Here an account is ordered to be given of two parts of what had been taken but nothing said of the third which was the Spoil out of which they who had it made a voluntary Oblation v. 50 53. Thou and Eleazar the Priest and the chief of the Fathers The same perhaps with the Heads of the Tribes XXX 1. Ver. 27. And divide the prey into two parts between Verse 27 them that took the War upon them who went out to the Battle and between all the Congregation By this Partition a far larger share was given to every one of the Warriours who were but Twelve thousand than to any of their Brethren who were near Six hundred thousand For they had hazarded themselves which the others had not who notwithstanding that enjoyed some Fruit of their Labours because it was a common Cause in which they engaged and the rest seem to have been ready to fight as well as they v. 3. This Division was made by a special Direction of God but was not the Rule in after Ages as appears from 1 Sam. XXX 24 25. nor had been in ancient Times as the Jews interpret XIV Gen. 24. See Selden Lib. VI. de Jure Nat. Gent. cap. 16. p. 747. Verse 28 Ver. 28. And levy a Tribute unto the LORD of the Men of War c. The LORD was their Soveraign and therefore had a Tribute due to him out of that which they had taken in War as a grateful Acknowledgment that they owed their Success to him One soul of five hundred both of the persons i. e. Of the Women and the Children And of the Beeves and of the Asses and of the Sheep The Hebrew word tzon signifies Goats as well as Sheep and both being here intended the LXX expresses them both Here is no mention of Camels which it seems their Country was not stockt withal at this time See v. 34 c. what I have noted upon XXXVII Gen. 25. This Tribute to God was but a very small proportion in comparison with what their Kings challenged in following times if we may believe the Talmudists who say they had all the Gold and Silver and such rich things that were taken and half of the rest of the Prey which was divided between them and the People See Selden in the place above-named But anciently they had only the tenth part See XIV Gen. 20. Verse 29 Ver. 29. Take it of their half and give it unto Eleazar the Priest for an Heave-offering unto the LORD For the maintenance of the Priests among whom this part of the Tribute was divided And it was just a tenth part of what the Levites had as they had a tenth part of their Tithes which was paid them for their constant support So the Law was XVIII 21 24 26 c. which was observed in this Levy which is called Trumah as the Offering for the making of the Sanctuary is called XXV Exod. 2. where we translate it as here a Heave-offering Ver. 30. And of the Children of Israel's half thou Verse 30 shalt take one portion of fifty of the Persons of the Beeves c. A far larger share is demanded of the People ten times as much as was paid by the Souldiers because they came more easily by it without any pains or danger And they pay it in a very just proportion to the number of those who went to the
their Inheritance in the Land of Canaan Verse 30 Ver. 30. But if they will not pass over before you armed Perform their Promise v. 17. They shall have possession among you in the Land of Canaan Take what falls to their share there and this Country be disposed of as God shall order Verse 31 Ver. 31. And the Children of Gad and the Children of Reuben said as the LORD hath said unto thy Servants so will we do They confirm what they had promised to Moses v. 25. and here take all that he had said as spoken by the order of God who bestowed this Land upon them on the Condition often mentioned Ver. 32. We will pass over armed before the LORD into the Land of Canaan This they offered at first of themselves v. 17. and solemnly promised when Moses accepted their Proposal v. 27. and again here Verse 32 ratifie and confirm it before Eleazar and Joshua and all the Princes v. 28. That the possession of our Inheritance Which we have desired to have for our Inheritance On this side Jordan They were now in the Land of Gilead and so might properly call it on this side Jordan but when they were in the Land of Canaan it was said to be on that side Jordan May be ours Settled upon us and our Posterity Ver. 33. And Moses gave unto them Not an absolute Verse 33 Grant but a conditional if they did as they engaged v. 29 30 31 c. Even to the Children of Gad and the Children of Reuben and half the Tribe of Manasseh the Son of Joseph This half Tribe is not mentioned before because they did not put in any Claim till they saw how those of Gad and Reuben would succeed in their Petition Which being granted it is likely that thereupon they represented also what store of Cattle they had and that the Country would be more than enough for those who had desired it This being found to be true Moses thought fit to give them a Portion in it rather than any other because the Children of Machir the Son of Manasseh had by their Valour subdued part of this Country v. 39. XVII Josh 1. The Kingdom of Sihon King of the Amorites and the Kingdom of Og King of Bashan XXI 24 29. Which were the first Countries that the Israelites possessed and were the first that were carried Captive out of their Land 2 Kings XV. 29. The Land with the Cities thereof in the Coasts even the Cities of the Country round about The Land with the Cities within such a Compass or Limits and all the Towns within that Circuit Verse 34 Ver. 34. And the Children of Gad built Dibon and Ataroth Repaired and fortified these Towns which are mentioned before v. 3. For they were not destroyed but only their Inhabitants 2 Deut. 34 35. and if they had there was not time now to rebuild them Thus Jeroboam is said to have built Schechem 1 Kings XII 25. which was a City before but gone to decay And Azariah to have built Elah 2 Kings XIV 22. which he restored to Judah as a City formerly belonging to them And Aroer A City of the Amorites upon the brink of the River Arnon as Moses tells us II Deut. 36. III. 11. IV. 48. It formerly belonged to the Moabites but was taken from them by Sihon Verse 35 Ver. 35. And Atroth and Shophan and Jaazer and Jogbehak We do not read of any of these Towns elsewhere but only of Jaazer which seems to be that called Jazer v. 3. Verse 36 Ver. 36. And Beth-Nimrah Called v. 3. Nimrah for shortness sake as it may be further observed Jemini is put for Benjemini II Esther 5. Sheba for Beer-sheba XIX Josh 2. where we find these two mentioned but they do not signifie two several Cities but are two Names for one and the same City as if he had said Beersheba which is also called Sheba This is clear to a demonstration for otherwise there would be more than thirteen Cities in the Tribe of Simeon contrary to v. 6. of that Chapter And Beth-haran A place some say between Dibon and Jordan Fenced Cities and Folds for Sheep All these Cities the Children of Gad fortified and built Folds for Sheep in the Pastures near to them Ver. 37. And the Children of Reuben built Repaired Verse 37 and fortified as I said v. 34. Heshbon and Elealah Mentioned above v. 3. And Kirjathaim A place where a Giant-like People formerly dwelt called Emims XIV Gen. 5. who were expelled by the Moabites as they were by the Amorites Ver. 38. And Nebo This City is mentioned in Verse 38 XLVIII Jerem. 1. when it was faln again into the possession of the Moabites as was also Kirjathaim It seems to have been near Dibon being mentioned together with it XV Isa 2. At least there were in these places two famous Temples for the destruction of which the Prophet represents the People making Lamentation So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebo is destroyed where your Altar is And Hesychius saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Dibon that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place where a Temple of the Moabites was built And St. Hierom suspects that there was an Oracle at this place the word Nebo importing Prophecy or Divination as he speaks And Baal-Meon Another place where it is likely Baal was worshipped which made them change the names of these places as it here follows Their names being changed For Nebo as well as Baal was the name of a God as we learn from XLVI Isaiah 1. and seems to have been an Assyrian Deity there being footsteps of it in the names of several great Men there such as Nebuchadnezzar Nebuzaradan and many others And it is not unlikely that they therefore changed the names of these Cities into some other because they would abolish all Remainders of Idolatry in this Country according to the Precept XXIII Exod. 13. that they should not take the name of their Gods into their Mouth But notwithstanding this they still retained their ancient Names as appears from XIII Josh 17. XXV Ezek. 9. so hard it is to alter any thing for the better And Sibmah See v. 3. And gave other Names unto the Cities which they builded If this refer to all the Cities here mentioned it is manifest they either retained or recovered their former Names For we read of them all in future times particularly in the XVth and XVIIth of Isaiah And Kirjathaim is mentioned in the place I now quoted out of Ezekiel Verse 39 Ver. 39. And the Children of Machir the Son of Manasseh went to Gilead and took it Here Gilead is used in a strict sence not so largely as before v. 1 26 29. where it is taken for all the Country on that side Jordan where Gilead was but here for a part of it about Mount Gilead This is plain from the next verse and Gilead the Son of Machir one would think was the Person that took it
slaughter of the People that wantonly despised Manna and lusted after Flesh Yet here God was pleased to vouchsafe to send his Spirit upon the LXX Elders for the Assistance of Moses Ver. 17. And they departed from Kibroth-hattaavah Verse 17 and encamped at Hazeroth See XI 35. Where Miriam was punished for her Envy at Moses XII 1 10. Ver. 18. And they departed from Hazeroth and Verse 18 pitched at Rithmah A place also in the Wilderness of Paran as appears from this Book XII 16. and was not far from Kadesh-barnea from whence the Spies were sent to search out the Land of Canaan See XIII 26. In which place they lay a long time I Deut. 46. Ver. 19. And they departed from Rithmah and Verse 19 pitched in Rimmon-Parez This and the following Stages are no where else mentioned and seem to have all been in the Wilderness of Paran before spoken of Which was a very long Tract of Ground from Elana a Port in the Arabian Gulph to Kadesh-barnea which as David Chytraeus computes it was thirty German Miles Verse 20 Ver. 20. And they departed from Rimmon-Parez and pitched in Libnah This and the rest to v. 31. are places of which as I said we no where else read and so can give no account of them They were all uninhabited and out of the road of all Travellers and perhaps had no names till they were given them by the Israelites who encamped in so many various places sometimes in Mountains as appears from v. 23. and sometimes in the Plain that they might be taught that God was alike present every where to protect defend and provide for them even there where no Man dwelt The Jews make this use of their Travels here recorded by Moses through so many unknown places by which he brought them at last to Canaan to keep up their Spirits under this long Captivity as they call it wherein they now are and have wandred uncertainly from Mountain to Mountain from Kingdom to Kingdom from Banishment to Banishment as they themselves speak till their Messiah come to redeem them Which he will do when their Eyes are opened to see what one of their ancient Rabbins Moses Hadarschan hath told them as he is quoted by Paulus Fagius That the Redeemer was born before him who reduced Israel into this last Captivity Verse 31 Ver. 31. And they departed from Moserah and pitched in Bene-Jaakan In X Deut. 6. Moses seems to say the quite contrary that they took their journey from Beeroth of the Children of Jaakan to Mosera But there he may be thought to speak of a different place as Drusius notes upon those words Or if he doth not it is no wonder if while they wandred in this tedious Wilderness they went backward and forward from Bene-Jaakan to Moserath which he mentions in Deuteronomy and from Moserath back again to Bene-Jaakan which he mentions here Ver. 32. And they journeyed from Bene-Jaakan and Verse 32 encamped at Horhagidgad This place was also called Gudgodah X Deut. 7. if Moses speaks there of the same places he doth here Ver. 33. And they went from Horhagidgad and Verse 33 pitched in Jotbathah Called X Deut. 7. Jotbath Ver. 34. And they removed from Jotbathah and encamped Verse 34 at Ebronah All their removals mentioned from v. 16. to this and the next place are an account of their wanderings in the Wilderness from the second year after their coming out of Egypt till the fortieth in which time all the Congregation above twenty years of Age were consumed and buried in some part or other of this great Desert Ver. 35. And they departed from Ebronah and encamped Verse 35 at Ezion-gaber A place on the Red-Sea unto which they were brought before they ended their Travels 1 Kings IX 26. XXII 18. It had its name from the snagged Rocks like to the Back-bone which stretched out a great way on that shore as Bochart observes Which Rocks made this part so dangerous that it was forsaken in after times and Elah frequented as a safer Harbor See Lib. I. Canaan cap. 44. It is not recorded how long they remained in any of these places but it is likely a considerable time in some of them for they spent Thirty eight years in these Removals Ver. 36. And they removed from Ezion-Gaber and pitched in the Wilderness of Zin which is Kadesh See XX. 1. He doth not mean Kadesh-barnea which Verse 36 was on the Borders of Canaan but another Kadesh in the Skirts of this Wilderness towards the South not far from the Port I now mentioned which the Greeks call Elana on the Border of Edom. Where Miriam died and where Water was brought out of a Rock See XX. 8 14 16. Verse 37 Ver. 37. And they removed from Kadesh and pitched in Mount Hor in the edge of the Land of Edom. See XX. 28. Verse 38 Ver. 38. And Aaron went up into Mount Hor at the commandment of the LORD XX. 23 24 27. XXXII Deut. 50. The Hebrew Doctors are too conceited in their observation that because it is said of him and of Moses that they died al pi at the mouth of the LORD the LORD took their Souls out of their Bodies with a kiss But Maimonides indeavours to make a sober sence of this by making their meaning to be that they expired with the transcendent Pleasure of Divine Love More Nevoch P. III. cap. 51. And died there in the fortieth year after the Children of Israel came out of the Land of Egypt in the first day of the fifth Month. A few Months before his Brother Moses Verse 39 Ver. 39. And Aaron was an hundred and twenty and three years old when he died in Mount Hor. He was just Eighty and three years old when he and Moses first went with a Message to Pharaoh VII Exod. 7. By which it appears that they were not long in working all the Miracles in Egypt before they brought the People forth for now Forty years after he was but an Hundred twenty three years old Ver. 40. And King Arad the Canaanite which dwelt in the South in the Land of Canaan See XXI 1. Heard of the coming of the Children of Israel Had News brought him that the Israelites were Verse 40 coming towards his Country whereupon he went out to oppose them and God gave them as we read there a glorious Victory over him This shows that Moses intended in the recital of all these places where they had been to bring to remembrance the most remarkable Passages of God's Providence over them some of which he expresly sets down Ver. 41. And they departed from Mount Hor and Verse 41 pitched in Zalmonah We read in the XXIth Chapter of this Book v. 4. that they journeyed from Hor to compass the Land of Edom but are not told there where they pitched which is here supplyed the name of the place being Zalmonah Which carries in it the signification of an Image and therefore here perhaps the brazen Serpent was
erected See XXI 9. Ver. 42. And they departed from Zalmonah and Verse 42 pitched in Punon Where Bochartus rather thinks the brazen Serpent was set up because after Moses hath given us the History of that he saith they set forward and pitched in Oboth XXI 10. which was the place of their abode next to Punon as it here follows Hierozoic P. I. Lib. III. cap. 12. in the latter end of it Ver. 43. And they departed from Punon and pitched Verse 43 in Oboth See XXI 10. Ver. 44. And they departed from Oboth and pitched Verse 44 in Jie-abarim in the border of Moab See XXI 11. This name is translated in the Margin heaps of Abarim which may possibly signifie many heaps of Stones which lay not far from the Mountains of Abarim v. 47. Ver. 45. And they departed from Jim and pitched Verse 45 in Dibon-gad Here half the name of the first place is omitted as is usual when the names are long This may seem not to agree with XXI 12. where it is said they removed from thence and pitched in the Valley of Zered near unto which in all probability was this Dibon-gad See what I have noted there Verse 46 Ver. 46. And they removed from Dibon-gad and encamped in Almon-Diblathaim See XXI 13. Verse 47 Ver. 47. And they removed from Almon-diblathaim and pitched in the Mountains of Abarim before Nebo We read no where when they came to this Mansion but it is plain they were not far from it when God bid Moses go into one of these Mountains and take a view of Canaan See XXVII 12. But this followed their last Mansion and therefore it is most likely this is the place mentioned XXI 20. See there Where I have observed other places mentioned v. 18 19. of which there is no notice taken in this Catalogue But they seem to have been placed where they only touched and made no encampment in them which is the thing of which Moses here gives an account Verse 48 Ver. 48. And they departed from the Mountains of Abarim and pitched in the plains of Moab c. See Chap. XXII 1. Verse 49 Ver. 49. And they pitched by Jordan from Beth-Jeshimoth A place where there was a Temple in all likelyhood to some Deity For so Beth denotes in many Compositions as Beth-Peor the House or Temple of Baal on the top of Peor Beth-Astaroth and Beth-Baal-berith IX Judg. 4. And Beth-Shemesh is often mentioned where the Sun was worshipped And possibly Jeshimoth may be the same with Jeshimon XXI 20. Even unto Abel-Shittim c. Called simply Shittim XXV 1. which some fancy had the name of Abel added to it which signifies mourning because of that Lamentation which was made there by some for the grievous Sin there committed and by others for the heavy Punishment inflicted in that place But it seems to have been anciently Abel-Shittim before this time See there Ver. 50. And the LORD spake unto Moses in the Verse 50 Plains of Moab c. After he had prepared them for their entrance into Canaan he ordered the first and principal work they should there undertake Ver. 51. Speak unto the Children of Israel and say Verse 51 unto them when ye are passed over Jordan into the Land of Canaan Accordingly Moses did deliver this command unto them VII Deut. 1 2. Ver. 52. Then ye shall drive out all the Inhabitants Verse 52 of the Land from before you Not suffer them to dwell in the Land any longer but either destroy or expel them because they were abominable Idolaters devoted to extermination XXIII Exod. 33. XX Deut. 16 17 18. by whom the Israelites would have been in danger to be corrupted if they were not rooted out And destroy all their Pictures Or their Temples or Houses of Worship as Onkelos interprets it But others particularly the Hierusalem Targum understand it of the Idols or Statues set up in those Temples or some Representations of their Gods See concerning the Hebrew word Maskith XXV Lev. 1. And destroy their molten Images XXIII Exod. 24. XXXIV 13. for if they suffered them to remain they might be inticed to worship them These were Idols perhaps in publick places or private Houses out of their Temples And quite pluck down all their High-places They could not throw down the Mountains upon which the People of Canaan worshipped but the meaning is that they should cut down the Groves which were there planted and demolish all the Altars that stood in them For there were no other Temples at first but these Groves upon Mountains where the ancient Heathen worshipped the Sun Moon and Stars unto which they thought the Mountains approached nearer than the rest of the Earth and therefore their Sacrifices there would be most prevalent But of this I have said enough elsewhere Verse 53 Ver. 53. And ye shall dispossess the Inhabitants of the Land and dwell therein for I have given you the Land to possess it Yet he did not intend they should dispossess the old Inhabitants all at once but by degrees as he himself saith in XXIII Exod. 29 30. VII Deut. 22. Verse 54 Ver. 54. And ye shall divide the Land by lot for an Inheritance among your Families Follow the directions I have already given for the dividing of the Land after the old Inhabitants are expelled XXVI 53 55. And to the mo ye shall give the more Inheritance and to the fewer the less c. See XXVI 54 56. Verse 55 Ver. 55. And if ye will not drive out the Inhabitants of the Land from before you At the first they could not drive them all out nor was it God's design as I before observed Therefore Joshua would not attempt it while he lived but left several Nations or part of them unsubdued II Judges 21 23. Of which he himself takes notice a little before he died XXIII Josh 4 7. where he warns them to have nothing to do with them promising them that God would in time expel them quite v. 5. But when the Israelites grew slothful and cowardly and negligently suffered the People of Canaan to dwell among them and made Friendship with them as they did after Joshua and all that Generation were dead then followed what is here threatned in the next words Then it shall come to pass that those which ye let remain of them Voluntarily permit to live among you without indeavouring to dispossess them Shall be pricks in your eyes and thorns in your sides Bring very sore Calamities upon you as grievous and as mischievous as a wound made in the Eye which is a most tender part or in the side when a thorn sticks and festers in it Some are so curious as by the first part of these words pricks in your eyes to understand their being stimulated to Idolatry by beholding their Rites of Religion and Manner of Worship And the next they take to signifie the Effect of it in sharp Punishments which should befal them for their forsaking God Joshua
words are to be understood I observed XXXII 33. Moses gave unto them the Kingdom of Sihon c. Verse 15 Ver. 15. The two Tribes and an half have received their Inheritance on this side Jordan c. By the Gift of God as they themselves understood it XXXII 31. The bounds of which the Hierusalem Targum here undertakes to set down and makes them extend Eastward as far as the great River Euphrates having respect I suppose to XV Genesis 18. and XXIII Exod. 30. Where he sets down the utmost Bounds of the Countries he intended to bestow upon them in future times See there but here only describes the Limits of that Land which they were to enjoy in present possession and was all that God granted to Abraham when he brought him out of Chaldaea and made his first Promise unto him XII Gen. 1 7. XIII 14 15 17. XV. 7. Verse 16 Ver. 16. And the LORD spake unto Moses saying Having told them what they should divide it was proper to appoint some Persons to take care to see the Division made Verse 17 Ver. 17. These are the names of the Men which shall divide the Land Though the Land was to be divided by Lot yet it was fit there should be some Persons to oversee the Business and take care there should be no Fraud in the drawing of them And when they were drawn to prevent all quarrels by determining what Portion those who had too much should give to those who had too little XXVI 54 55. Eleazar the Priest and Joshua the Son of Nun. These were the principal Persons concerned in this great Affair who were so conscientious therein that they did it in the presence of God at the Door of the Tabernacle XVIII Josh 6 8 10. XIX 51. Ver. 18. And ye shall take one Prince of every Tribe Verse 18 to divide the Land by Inheritance They are called in the place last named The Heads of the Fathers of the Tribes of the Children of Israel Ver. 19. The names of the Men are these of the Tribe Verse 19 of Judah Caleb the Son of Jephunneh I have nothing to observe upon this and the following verses to the end of the Chapter but that the Tribes are not mentioned in such order as they were at their first numbring I. 5 6 c. or at their second XXVI 5 c. yet great exactness and a particular direction of God may be noted in their placing here for they are set down according to their situation which they had afterwards in the Land of Canaan as if Moses foresaw who should be next Neighbours one to another For Judah having his Inheritance given him first XV Josh Simeon who is here next mentioned was so near him in the Land of Canaan that he had a Portion given him out of the Lot of Judah which proved too large for that Tribe XIX Josh 9. I Judg. 3 17. Then Benjamin who here follows in the third place was so near to Judah that they never separated when the ten Tribes were rent from them Dan was not far from Judah and the Children of Joseph also were their Neighbours And the rest of the Tribes Zebulun Issachar Asher Naphtali are set down here just in the order wherein their Lots fell to them in Canaan XIX Josh 10 17 24 32. An Evidence that Moses was guided by a Divine Spirit in all his Writings CHAP. XXXV Chapter XXXV Verse 1 Ver. 1. AND the LORD spake unto Moses in the Plains of Moab by Jordan near Jericho saying See XXII 1. Hitherto nothing hath been said of the Levites but that they should have no Lot in the Land of Canaan But now God provides that they should have Habitations assigned them to dwell in though they had no Fields nor Olive-yards c. as the rest of their Brethren had They might indeed have been able to purchase Houses for themselves out of the Tithes and other things which God had long ago bestowed upon them for their Portion but it was not fit that God's Ministers should be left without any certain dwelling And besides God would have them live comfortably and not only have Houses but a little Ground about them for their more commodious Subsistence Verse 2 Ver. 2. Command the Children of Israel that they give unto the Levites of the Inheritance of their possession Out of their share that shall fall to them in the Land of Canaan and on this side Jordan Cities to dwell in That they might not be in danger to wander up and down to seek an Habitation And ye shall give also to the Levites Suburbs for the Cities round about them Some Ground lying round about their Cities the reason of which is given in the next verse Ver. 3. And the Cities they shall have to dwell in Verse 3 That they may build Houses for themselves to dwell in Which did not make it unlawful for them to hire or purchase Houses in any other City particularly at Jerusalem or the place where the Tabernacle was settled for we find in Scripture many proofs of their dwelling in other Cities beside these which are here assigned to them And in like manner other People with their permission might dwell with them in these Cities without any breach of this Law And the Suburbs shall be for their Cattle To afford Pasture for their Oxen and Sheep And for their Goods The Hebrew word signifies not only all kind of Houshold-stuff but whatsoever was necessary for them and their Cattle without doors And for their Beasts Horses Asses Mules and all sorts of living Creatures as the Hebrew word signifies But it was not lawful for them to build Houses in these Fields nor plant Vineyards nor sow Corn but they were given them only to make their Dwellings more sweet and that they might have the convenience of Cattle about them for Provisions and all other uses Ver. 4. And the Suburbs and Cities which ye shall give Verse 4 unto the Levites To be their Possession by as good and full a right as their Brethren of the other Tribes had in their Lands which fell to them for their Inheritance by Lot See XXV Lev. 31 32 33. where they themselves are disabled to alienate either the Houses or Fields of their Cities But if they sold a House it was to revert at the Jubilee and the Fields they could not so much as sell till that time Shall reach from the Walls of the City and outward a thousand Cubits round about This space was for their Out-houses as Stables Places for Hay and Straw and such like things and perhaps for Gardens of Herbs and Flowers The Gemara upon the Ninth Chapter of Sota sect 9. saith That under the second Temple the Levites had no Suburbs which were not restored to them after the Captivity of Babylon But there being great care taken that the People shall pay all the Tithe of their ground unto the Levites X Nehem. 37. it is unreasonable to think
that care was not taken for places to lay them in Verse 5 Ver. 5. And ye shall measure from without the City It is not said as in the foregoing verse from the wall of the City therefore I take it to signifie from the outside of the Suburbs before mentioned On the East side two thousand Cubits and on the South side two thousand Cubits c. So there was in the whole three thousand Cubits round about the City a thousand for the Suburbs properly so called and two thousand more for their Pasture called properly the Fields of the Suburbs XXV Lev. 34. This is the most natural and easie Explication of this place And the City shall be in the midst So that there was exactly every way such a Circuit of Ground about it This shall be the Suburbs of the Cities Here the word Suburbs comprehends the Fields also And Maimonides saith that by the Constitution of the Elders they set forth also a Burying place for every City beyond these Limits For they might not bury their Dead within the Suburbs or Fields which they ground upon the foregoing verse which appoints them for other uses Schemita ve jobel cap. 13. Ver. 6. And among the Cities which ye shall give unto Verse 6 the Levites there shall be six Cities for Refuge Three in the Land of Canaan and three on the other side Jordan v. 14. The names of which are set down XX Josh 7 8. And those on the other side Jordan were set apart by Moses himself before he died IV Deut. 43. The reason of their being called Cities of Refuge is given in the next words Which ye shall appoint for the Man-slayer Such a Man-slayer as is afterward described who killed another against his will That he may flee thither And there be preserved and kept in safety if he was not found guilty of wilful Murder The Cities of the Levites were appointed for this purpose rather than any other because they were a kind of Sacred Places inhabited by Sacred Persons And here Men might spend their time better than in other Cities being among God's Ministers who might make them sensible of the negligence which Men were commonly guilty of in such Cases and of such Sins as they might have otherwise committed And to them ye shall add forty two Cities Which had all the same Priviledge if we may believe the Hebrew Doctors but not equally with the six For in the six a Man-slayer was to have an House to dwell in for nothing but in the other forty two he was to pay for it And the Levites could not refuse him entrance into the six but as for the rest it was in their choice whether they would receive him or no. Thus Maimonides out of their ancient Authors See Selden Lib. IV. de Jure Nat. Gent. juxta Discipl Hebr. cap. 2. where he observes that the Altar also was a place of Refuge according to XXI Exod. 14. but with many Exceptions both with relation to the parts of the Altar and to the Persons who fled thither and to the quality of the offence and their stay there which very much lessened the Priviledge of this Refuge Verse 7 Ver. 7. So all the Cities which ye shall give to the Levites shall be forty eight Cities c. Accordingly we read Joshua gave them so many XXI Josh 41. Thirteen of which the Priests had and the rest the Levites And in the days of the Messiah whom they vainly still expect other Cities shall be added to them saith Maimonides which shall belong to the Levites Verse 8 Ver. 8. And the Cities which ye shall give them shall be of the possession of the Children of Israel And so it is said XXI Josh 3. that the Children of Israel gave unto the Levites out of their Inheritance these Cities and their Suburbs Where we read also they were given them by Lot as the Children of Israel had their Inheritance given them From them which have many ye shall give many and from them that have few ye shall give few According to the Rule in distributing their Inheritances to the Israelites XXXIII 54. Every one shall give of his Cities unto the Levites according to the Inheritance which he shall inherit Thus they gave Nine Cities out of the two Tribes of Judah and Simeon XXI Josh 16. and but Four out of Benjamin which was a small Tribe v. 18. out of the Tribes of Issachar and Asher Four apiece v. 28 31. and out of Naphtali no more than three vers 32. Ver. 9. And the LORD spake unto Moses saying This being a matter of great importance that guiltless Men should not suffer nor the guilty escape Punishment Verse 9 the LORD gives Moses further direction about it as he promised he would in XXI Exod. 13. Ver. 10. Speak unto the Children of Israel and say Verse 10 unto them Repeat this Command to them which God himself repeated to Joshua XX. 1 2. When ye be come over Jordan into the Land of Canaan When they had possession of it and divided it and were settled in it So it is explained XIX Deut. 1 2. Ver. 11. Then shall ye appoint you Cities to be Cities Verse 11 of Refuge for you This seems to signifie that all the Cities of the Levites were in some sort a protection to the Man-slayer as I said upon v. 6. Such places the Temples were among the Athenians as Sam. Petitus observes in Leges Atticas p. 12 13. yet not all of them for he can find only six that of Mercy and that of the Eumenides and Minerva and those dedicated to Theseus one of them within the City the other without the Walls and that in Munychia That the Man-slayer may flee thither which killeth any person at unawares Or as it is XX Josh 3. unwittingly XIX Deut. 4. ignorantly that is besides his intention having no such design nor hatred to him as is there expresly said and here below v. 22. This is repeated v. 15. And the Instances of it are such as these mentioned by Georg. Ritterhusius de Jure Asylorum cap. 4. If a Man cutting Wood the Hatchet flying from the Helve should hit a Man and kill him or a Huntsman shooting at a Deer in a Thicket should kill a Man whom he did not see lying there An Example of which we have in Adrastus mentioned by Herodotus Lib. I. Ver. 12. And they shall be unto you Cities for Refuge Verse 12 from the Avenger From him who had a right to call a Murderer to account for the Blood he had shed and is therefore called the Avenger of Blood v. 19. who being stimulated with Anger and Grief for the Death of a near Relation might in a heat of Rage hastily kill him who was not guilty of Murder And therefore this provision is made for the preservation of an innocent Person against the violent Prosecution of the Avenger In the Hebrew the word for Avenger is Goel which signifying a Redeemer
the power of their Gods to effect such things Nor could they except against the Bible because of the strange things there reported the like Wonders being commonly believed among themselves Which if they were devised by the Gentile Writers it was in all likelyhood out of this Sacred History that they might not seem to come behind the Jews in any thing which might give credit to their own Religion If Maimonides had been acquainted with such things as these he would not have said that all this which hapned to Balaam in the way to Balak was done in a Prophetical Vision P. II. More Nevochim cap. 42. which is the Conceit of R. Levi ben Gersom also who compares this with what we read I Hos 3 c. concerning the Prophets taking a Wife of Whoredoms c. and denies the literal sence merely because he could not imagine how an Ass should be made to speak No nor could he or any Man else tell how such a Representation could be made to the Prophet's imagination in a Vision but by the power of God to whom the one was as easie as the other What have I done unto thee that thou hast smote me these three times There was some cause for his Foot was crushed and he fell with her but the Ass could not help it Ver. 29. And Balaam said unto the Ass One would Verse 29 have expected that he should have been astonished and struck as dumb as the Ass naturally was to hear her speak so plain and expostulate with him But he was in a rage or rather fury so that for the present he did not consider any thing but her untoward crosness St. Peter observes so much when he saith the dumb Ass rebuked the madness of the Prophet Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is unusual in the Greek Language signifying that he was beside himself not knowing what he said or did partly out of Anger and partly because he was possessed with an eager desire and hope to serve Balak and get the Riches and honour he promised him now that he had got leave of God to go to him Because thou hast mocked me Or as the Arabick Version printed at Paris translates it thrown me in the dirt But they seem to have read the word other ways than it is in the Hebrew where it signifies either mocking or exposing to Scorn and Laughter I would there were a Sword in my hand for now would I kill thee This shows the heighth of his Rage to be thus crossed in his Designs and as the Jewish Doctors take it the height of his folly also that he should pretend to be able to destroy the whole Congregation of Israel with his Inchantments who needed a Sword to kill a poor Ass Verse 30 Ver. 30. And the Ass said unto Balaam am not I thine Ass This doth not prove that the Ass understood what Balaam said and thereupon returned this pertinent Answer but that the same power which made the Ass speak at first continued to form such an Answer as might convince Balaam of his Error Vpon which thou hast ridden ever since I was thine unto this day The Hebrew words will not bear this sence but are exactly rendred in the Margin of our Bibles ever since thou wast that is a Rider ever since thou beganst to ride as Aben-Ezra expounds it Whence many render it from thy youth which may be supposed to be a long time Balaam in all likelyhood being now no young Man but for many years a famous Prophet Was I ever wont to do so unto thee Hast thou not had sufficient Experience in so many years as I have served thee of my sure going As much as to say thou shouldst have thought some unwonted Cause had forced me to do three times what I dever did before And he said Nay He could not but allow the truth of what was spoken by the Ass Ver. 31. Then the LORD opened the Eyes of Balaam Verse 31 He was not blind before but his Eyes were held as the Eyes of the Men of Sodom were who could not see Lot's door though they found their way to their own home XIX Gen. 1. And he saw the Angel of the LORD standing in the way and his Sword drawn in his hand He understood the true Cause of the Asses turning aside and falling under him And he bowed down his head and fell flat upon his face He first bowed his Head and then his whole Body in token of his most profound Reverence Ver. 32. And the Angel of the LORD said unto Verse 32 him wherefore hast thou smitten thy Ass these three times This serves to teach us saith Maimonides not to use Cruelty towards Beasts but to treat them gently and mercifully More Nevochim P. III. cap. 17. or rather as another of them makes the Angel say to Balaam If I am commanded to reprove thee for thy Injustice to thy Ass how much more for thy wicked Intention to destroy a whole Nation But the drift of this Speech seems to be to reprehend the brutish stupidity of the Prophet in not apprehending some extraordinary Hand of God which turned his Ass aside so oft and at last made her speak Behold I went out to withstand thee I was the cause of thy Asses turning out of the way and falling down by my standing in the Path to oppose thee and stop thy proceedings v. 22. Because thy way is perverse before me His Intentions and Purposes were not sincere and honest for pretending to obey God he designed if he could to serve Balak The word we translate perverse signifies perplexed and intricate in the Arabian Language and so Bochartus thinks it should be translated here Verse 33 Ver. 33. And the Ass saw me and turned away from me these three times I was merciful unto thee in letting the Ass see me which saved thy Life as it here follows Vnless the Ass had turned from me surely now I had slain thee and saved her alive It had cost thee thy life if the Ass had gone forward and thy Life alone for I would not have done any hurt to her Ver. 34. And Balaam said unto the Angel of the LORD I have sinned It is not certain that this refers to any sense he had of the perverse disposition of his Heart for it may have respect only to his outrageousness against his Ass which he confesses was without cause For I knew not that thou stoodest in the way against me Or rather But I knew not c. for this seems to be said in excuse of himself from his ignorance that the Ass was turned out of the way by the Angel Now therefore if it displease thee I will get me back again He would not understand the Angel right who did not find fault with his going to Balak but with his going with such bad Intentions Ver. 35. And the Angel of the LORD said unto Balaam Go with the Men. As God had before bidden him v.
20. and did not send the Angel to forbid what he had allowed Verse 35 But the word that I shall speak unto thee that thou shalt speak These words are something different from those in v. 20. importing both that he should not presume to speak a word but what he ordered and that he should not forbear to speak what he bad him And Balaam went with the Princes of Balak Whom he overtook after this stop either at the place where they lodged or where they staid for him but he did not tell them what he met withal in the way Ver. 36. And when Balak heard that Balaam was Verse 36 come By some Messenger sent before to acquaint him with his coming He went out to meet him Partly out of joy and partly out of respect to him Vnto a City of Moab which is in the border of Arnon This City seems to have been Ar XXI 15. Which is in the utmost Coast He did him the honour to meet him at the very entrance of his Country and did not think it sufficient to send some of his Court to receive him Ver. 37. And Balak said unto Balaam did not I Verse 37 earnestly send unto thee to call thee After this Complement was paid to Balaam the King could not forbear to let him know he did not think himself well used by him whom he had earnestly intreated to come to him and at the first he would not Wherefore camest thou not unto me As soon as I sent for thee Am I not able indeed to promote thee to honour Dost thou doubt of my power to make thee a great Man if thou gratifiest me in my desire And his readiness he showed by this honourable Reception of him Verse 38 Ver. 38. And Balaam said unto Balak Lo I am come unto thee Say no more of that but be satisfied that I am now come Have I now any power at all to say any thing Yet he would not have him expect that he should do all that Balak desired or he himself was inclined to do for he was under an higher over-ruling Power which he could not gainsay The word that God putteth in my mouth that shall I speak He seems to acquaint him that he had received such a Command from God v. 35. and he must be obedient Verse 39 Ver. 39. And Balaam went with Balak This did not discourage the King of Moab from carrying Balaam along with him into his Country where he hoped he might be perswaded to do as he would have him And they came unto Kirjath-huzoth The Royal City it is likely for it signifies in our Language the City of Streets that is a large City which had many Streets and consequently Inhabitants in it Verse 40 Ver. 40. And Balak offered Oxen and Sheep In thankfulness that he had procured Balaam's assistance as he hoped against his Enemies And sent to Balaam They were such Sacrifices as the Jews called Peace-offerings of which the Offerers had a share for themselves and for their Friends and the Sacrifice being over Balak invited Balaam to come to the Feast he made thereupon And to the Princes that were with him The Princes I suppose of Midian and of Moab who were sent on the Embassy to him and had succeeded in it v. 7 15. Ver. 41. And it came to pass that on the morrow Verse 41 Having rested one Night after his Journey Balak would have him immediately go about his business and see what he could do for him Balak took Balaam Into his Chariot And brought him up into the High-places of Baal All Nations worshipped their Gods in High-places and Baal was the God of this Country who was worshipped in more High-places than one unto all which he brought Balaam that he might see where he could take the fullest view of the Israelites and which of them would be fittest for his purpose These High-places were full of Trees and very shady as I observed XXVI Lev. 30. which made them the fitter both for the solemn Thoughts and Prayers of such as were devout and for the filthy Inclinations and Intentions of the wicked Baal was the Name of several Gods both Male and Female as our Selden shows in his Syntagma II. de Diis Syris cap. 1. And I suppose Chemosh the God of Moab is here called by this Name signifying a Lord though that great Man seems to take it for Baal-Peor cap. 2. of that Book That thence he might see the utmost of the People i. e. All their Armies to the very skirts of their Camp CHAP. XXIII Chapter XXIII Verse 1 Ver. 1. AND Balaam said unto Balak build me here Upon one of the High-places which Balaam it is likely pitched upon as fit for his purpose Seven Altars The number Seven was much observed we find among the Hebrews by God's order See IV Lev. 6. but we never read of more than one Altar built by the Patriarchs when they offered their Sacrifices nor was more than one allowed by Moses Therefore in this there was something of the Heathen Superstition who worshipping the Sun who is principally meant by Baal offered also to all the seven Planets Unless we allow the Conjecture of Fortunatus Scaccus who imagines that as Moses erected twelve Pillars according to the number of the Children of Israel when he entred them into the Covenant of God XXIV Exod. 4. so Balaam ordered seven Altars to be erected according to the number of the principal Houses of Moab Myrothec Sacr. Elaeochrism P. II. cap. 59. But there is no ground for the conceit of Abarbinel who in his Preface to Leviticus sect 4. saith Balaam ordered this in emulation of the seven acceptable Altars to God built by seven Men famous for Piety viz Adam Abel Noah Abraham Isaac Jacob and Moses There is more certainty in this that these Altars were erected in honour either of the most High or of the greatest of their Gods For according to the account which both Festus and Servius have given us of the ancient times they sacrificed to the Caelestial Gods Only upon Altars which were so called because they were arae altae built high and lofty whereas to the Terrestrial they sacrificed upon the Earth and to the Infernal Gods in holes digged in the Earth And prepare me here seven Oxen and seven Rams To offer one of each upon the several Altars as it follows v. 2. This number was used by pious Persons both in these days XLII Job 8. and in after times 1 Chron. XV. 26. Ver. 2. And Balak did as Balaam had spoken Caused Verse 2 the Altars to be built which was soon done either of Stones or of Turf and the Sacrifices to be brought And Balak and Balaam offered on every Altar a Bullock and a Ram. Kings in ancient times were Priests also as appears by Melchizedek But perhaps Balak only presented the Sacrifices to be offered for him and for his People and Balaam performed the Office of a Priest The only doubt
he spake these words I see him As Balak desired he might XXII 41. though for another purpose that he might curse them And from the Hills I behold him The same thing again in other words according to the manner of the Eastern People And both these may relate not only to the present view he had of the Camp of Israel but to their future Settlement in their own Land wherein they were represented to him as dwelling securely under the special Protection of the Almighty Lo the People shall dwell In the Land of Canaan Alone Not mingled with other Nations but separated from them by different Laws Religion and Manners It seems also to import their Security and Safety by the Situation of their Country and God's care of them And shall not be reckoned among the Nations Be a peculiar People by themselves and therefore not liable to the power of my Curses like other Nations All this came to pass partly by the natural situation of their Country which was surrounded with high Mountains and rocky Precipices so that the coming to it was very difficult but more especially by their Rites and Customs and particularly by their Diet which restrained them from common Conversation with other Nations because they could not eat of their Food Swines flesh for instance which was a delicate Dish among the Gentiles was an Abomination to the Israelites By which means they were the better secured from learning the Religion of the Gentiles having so little Communication with them that they were called by Diodorus Siculus and others an unsociable People and thought to have an Enmity to the rest of the World Ver. 10. Who can count the dust of Jacob This may refer either to their present or their future Increase which was so great that they might be compared to the Dust of the Earth or the Sand on the Verse 10 Sea-shore which is without number Hereby he confirmed the Promise made by God to Abraham XIII Gen. 16. and to Israel XXVIII 14. where he saith expresly Thy Seed shall be as the dust of the Earth And the number of the fourth part of Israel Any one of their Camps every one of which was grown to a vast number For the whole Host of Israel was divided into four Camps under the Standards of Judah Reuben Ephraim and Dan as we read in the second Chapter of this Book one of which Camps lay more plainly before him than the rest viz. that on the West under the Standard of Ephraim Let me die the death of the righteous By the Righteous he means Israel who were now a People free from Idolatry which was the great Crime of those days And he desires either to be as happy as they in the other World or that he might not die an immature and violent Death but enjoy such a long Life here as was promised to them The Author of Sephar Cosri takes it in the former sence alledging this place as a proof that a future state was believed in ancient Times though not so clearly expressed in the Prophetical Writings as other things are for there is a certain Prayer saith he of one that prophecied by the Holy Ghost who desired that he might die the death of the righteous Pars I. sect 115. And my last end be like his Or Let my Posterity for so the word we here translate last end often signifies CIX Psal 13. XI Dan. 4. or those that come after me be like unto his Descendants Ver. 11. And Balak said unto Balaam what hast thou done unto me This is very surprising I took thee to curse mine Enemies and behold thou Verse 11 hast blessed them altogether Thou hast not only frustrated my desires in not cursing them but quite contrary hast pronounced great Blessings upon them For so the Hebrew words signifie Blessed them with blessings Verse 12 Ver. 12. And he answered and said Must I not take heed to speak that which the LORD hath put in my mouth He had told him so before more than once XXII 23. XXIII 3. and now makes him Judge Whether it was safe for him to disobey the LORD to comply with his Desires Verse 13 Ver. 13. And Balak said unto him come I pray thee with me to another place He thought Balaam gave him a reasonable Answer and therefore gently intreats him to make a trial whether God would be pleased to be more favourable to his desires if he sought him in some other place For whatsoever Balaam thought of this matter Balak was possessed with a Superstitious Fancy that the very Place or Prospect had been a Cause concurrent to produce the contrary Effect to what he desired and therefore intreated he would come with him to another where he might not see too many of them at once From whence thou maist see them It seems this was thought necessary to make their Curses effectual that they should have a sight of those whom they cursed and that they should look upon them Thou shalt see but the utmost part of them The Skirts of their Camps And shalt not see them all He imagined perhaps that Balaam was affrighted at the sight of their Multitude and therefore durst not meddle with them And curse me them from thence He seems to desire him to curse only that small parcel of the Israelites whom he saw in the utmost part of the Camp hoping he might by degrees get them all in like manner destroyed Ver. 14. And he brought him unto the field of Zophim Verse 14 Or as some translate it unto Sedâ— Zophim a place by the very name apt to enchant a Superstitious Mind with expectation of Success as Dr. Jackson speaks It is thought by some to be so called from the Watchers that were placed here which the word Zophim imports To the top of Pisgah A very high Mountain in the Country of Moab from whence one might see a great way and take a view of all the Parts of Canaan III Deut. 27. XXXIV 1 2 c. but on that side of it whether Balak brought him Balaam could not see much of the Camp of Israel It is likely he thought by bringing him to a place so exceeding high he should be nearer Heaven and so procure a more favourable Audience than before And built seven Altars and offered a Bullock and a Ram on every Altar As he had done before at Balaam's desire in another High-place v. 1 2. for there only he imagined their Sacrifices would be acceptable From hence Conradus Pellicanus concludes Balaam to have been a Worshipper of the true God as Jethro was because he still continues to offer only such clean Creatures as were wont to be sacrificed to him by his own People Ver. 15. And he said unto Balak stand here by thy Burnt-offering The same Direction which he had given before v. 3. Verse 15 While I meet the LORD yonder In a place to which he pointed Balaam made a peradventure of it before whether the