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
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
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
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
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
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
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
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
observes Lib. II. de Jure Belli Pacis cap. 13. sect 3. The Land was promised by Oath non personis sed populo nor to Persons but to the People viz. to the Posterity of those unto whom God sware to give it v. 23. Now such a Promise as he observes may be performed at any time because it is not tied to certain Persons Save Caleb the Son of Jephunneh and Joshua the Son of Nun. They are excepted because they had distinguished themselves from the rest by their eminent Faith and Courage in the midst of a perverse Generation Ver. 31. But your little Ones All under twenty Verse 31 Years old Which ye said should be a prey He upbraids them with their discontented and distrustful Language v. 3. Them will I bring in and they shall know the Land That is enjoy it Which ye have despised XIII 32. Ver. 32. But as for you your Carcases they shall fall Verse 32 in this Wilderness He repeats it again to make them sensible of the certainty of it and in their own words v. 2. to humble and put them to confusion Ver. 33. And your Children shall wander So the Verse 33 Chaldee interpret what in the Hebrew is shall feed or graze as Sheep do in the Desarts Or rather after the manner of the Arabian Shepherds who could not stay long in one place but were forced to remove their Tents to another that they might find Pasture for their Flocks So R. Solomon interprets it Forty Years Reckoning from their first coming out of Egypt from whence they were brought into the Wilderness a Year and a half ago and now are condemned to make up their time of wandering in it full forty Years And bear your Whoredoms That is the Punishment of their Whoredoms as Idolatry is peculiarly called XV. 39. XXXIV Exod. 15. III Jerem. 14. Of which they had been guilty presently after they came out of Egypt when they made the golden Calf and worshipped it and continued other Idolatrous Practices XVII Lev. 5 7. Which God punishes now that he visits their present Rebellion For it was not that alone to which he threatens this Punishment but he reckons with them for all the rest of their Iniquities IX Deut. 18 24. especially for the greatest of them all which he declared he would not forget to punish upon any new occasion See XXXII Exod. 34. which they now gave him It must be acknowledged also that other heinous Sins are called by this Name of Whoredoms in Scripture as well as Idolatry LXXIII Psalm 26. See Mr. Selden L. III. Vxor Hebr. cap. 23. p. 489. Vntil your Carcases be wasted in the Wilderness This is the third time he reflects upon their foolish wish v. 29 32. Verse 34 Ver. 34. After the number of the days in which ye searched the Land even forty days XIII 25. Each day for a year shall ye bear your Iniquities even forty years Reckoning the time past since they came into the Wilderness which was a Year and an half So that the meaning is they should wander forty Years in the Wilderness before they got out of it Which is not to be understood so precisely as to want nothing at all of it For they came out of Egypt on the fifteenth Day of the first Month on the morrow after the Passover XXXIII 3. and they came into Canaan and pitched in Gilgal upon the tenth Day of the first Month of the one and fortieth Year after their departure from Egypt IV Josh 19. and consequently there wanted five Days of full forty Years And ye shall know my breach of Promise In the Hebrew the words are no more then these Ye shall know my breach Which the Ancients understand of Gods breaking in upon them to take vengeance of them for their Sin So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall know the fury of my Anger and the Vulgar translates it ultionem meam my Vengeance That is you shall find that I am the Avenger of Iniquity And it is the same if we understand my breach to signifie God's departure from them who had so shamefully departed from him Or according to our Translation it signifies a Revocation of the Blessing promised to them Which was so nullified that they were left without any hope of having the like Promise of entring into Canaan renewed to them Ver. 35. I the LORD have said Decreed and Verse 35 pronounced this Sentence I will surely do it to all this evil Congregation Break from them or break in upon them to consume them and utterly disinherit this untoward Generation That are gathered together against me Whom they accused as well as Moses and Aaron v. 2 3. In this Wilderness they shall be consumed and there shall they die The repetition of this so frequently v. 29 32 33. was to convince them the Decree was peremptory and irreversible Ver. 36. And the Men which Moses sent to search the Verse 36 Land That is Ten of them Who returned XIII 25 26. And made all the Congregation to murmur against him by bringing up a slander upon the Land XIII 31 32. XIV 2. Ver. 37. Even those Men c. died by the Plague Either by the Pestilence threatned v. 12. or by Lightning or some other sudden Death About Verse 37 which there is a dispute among the Hebrew Doctors in the Gemara on Sota cap. 7. sect 11. where some of them say they died of a Quinsey which choaked them or as others their Tongues swelled and hung out of their Mouths down to their Navels and were full of Worms c. So that their Punishment was suitable to their Sin as they conclude with their Tongues they offended and in their Tongues they suffered Before the LORD Whose Glory appeared upon the Tabernacle before them all v. 10. unto which I take these words to relate signifying that they died in his Presence and perhaps by a flash of Fire from thence on that very Day upon which this Murmuring was raised by their false Report Verse 38 Ver. 38. But Joshua the Son of Nun and Caleb the Son of Jephunneh which were of the Men that went to search the Land Here Joshua is mentioned with Caleb and placed first as in the 6th verse as Caleb was in verse 30. Which shows there was no difference made between them Lived still This is set down to show God's faithfulness in his promise to them Who I suppose were now in the Company of the rest of the Searchers of the Land before the LORD and had no hurt when all the other Ten fell down dead on a sudden which made their Preservation the more remarkable Verse 39 Ver. 39. And Moses told all these sayings unto all the Children of Israel Acquainted them with the Doom which God had passed upon them And the People mourned greatly Were extreamly afflicted at the news but did not beseech him to pray for them as at other times XI 2. because he had told them
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
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
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
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
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
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
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
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
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
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
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
Children of the two Hand-maids in the four following Verses Where v. 12. Dan is set first he being the First-born of Bilhah whom Rachel gave Jacob for his Wife XXX Gen. 5. But then the next that follow are not reckoned according to the order of their Birth for Naphtali who was born next is placed the last and the youngest Son of Zilpah placed before the eldest For which we cannot now discern the reason though it is likely it was upon the account of some Pre-eminence or other which they had gained as Ephraim the youngest Son of Joseph is mentioned before Manasseh the eldest v. 10. because Jacob had given him the precedence when he blessed them before his Death XLVIII 19. Verse 6 Ver. 6. Of Simeon Shelumiel the Son of Zurishaddai There is less to be observed concerning the Names of these great Men of each Tribe for whatsoever the import of them may be in the Hebrew Language which Chytraeus and others have endeavoured to make out it signifies nothing to us Only most of them show how much God was in the Thoughts of those who imposed these Names on their Children for Elizur signifies my God the Rock and Shelumiel is as much as God my Peace or God my Rewarder and Zurishaddai my Rock Omnipotent or All-sufficient c. Verse 14 Ver. 14. The Son of Deuel So he is called also VII 42. and yet in the second Chapter v. 14. he is called the Son of Reuel For these two Letters Daleth and Resch are very often changed the one for the other As Ripath X Gen. 3. is called Dipath 1 Chron. I. 6. As on the other hand Dodanim X Gen. 4. is called Rodanim 1 Chron. I. 7. And it is to no purpose to heap up more Examples there are of this Verse 16 Ver. 16. These were the renowned of the Congregation The Hebrew word Keruim signifies properly Men called or named that is who had the Honour to be named by God to this Employment which made them more noble than they were before But without this respect to their Nomination by God this word signifies in general famous Men as we translate it XVI 2. XXVI 9. or renowned XXIII Ezek. 23. accordingly the vulgar translates it most noble Princes of the Tribes of their Fathers As appears more plainly from the noble Offerings which each of them made for the Dedication of the Altar Chap. VII Heads of thousands in Israel Men not only of great Authority such as Jethro advised Moses to take to his Aid in governing the People XVIII Exod. 21. but the highest of that Rank being chief Commanders over all the Thousands that were in their several Tribes under whom no doubt were many inferiour Officers of great account For so all People have found it necessary to submit themselves to the Government of some Supreme Power with several subordinate Rulers under it In which Israel excelled all other Nations being under the Government of God himself who appointed Moses immediately under him with several others as we here find to assist him For it is truly observed by Xenophon that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing is either so profitable for Men or so becoming as good Order And on the contrary nothing so mischievous or unseemly as Confusion Now Order is nothing else but the apt Disposition of every thing in its proper place for certain Ends and Uses Accordingly among Men nothing is more necessary than that every one should know and keep his place in that Degree and Rank that belongs to him As was here ordered by God for the Preservation and good Government of his People Ver. 17. And Moses and Aaron took these Men. To Verse 17 be their Associates in the numbering of the People Which are expressed by their Names Whom God himself marked out by name to be joined with them For as People cannot be preserved without Order so that cannot be preserved without Rulers and Governors and they will signifie nothing if their Authority be not reverenced and nothing can gain them such Reverence as a particular Designation by God to their Office Verse 18 Ver. 18. And they assembled all the Congregation together on the first Day of the second Month. They immediately executed their Commission on the same day they received it v. 1. summoning all the People to appear before them And they declared their Pedigrees The People instantly obeyed and every one showed from whom he was descended or it may refer to Moses and Aaron and the rest who set down every Man 's Original in the publick Tables After their Families by the house of their Fathers c. First they showed of what Family they were and then of what House in that Family and then the Name of every Person in that House was given in See v. 2. Such a kind of Distinction Cecrops made in Attica when he numbered the People whom he divided into four Tribes which in the days of Alcmaeon their last King were increased into ten every one of which had several People in it which were like the Families in Israel there being no less than ten or eleven People in that Tribe which was called after his own Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Meursius L. I. de Reg. Athen. cap. 7. Lib. II. cap. X. And every one knows how Rome at the first had three Tribes instituted by Romulus which were divided into ten Courts if I may so call them and those into certain Families which in after-times were increased into Five and thirty Tribes according to the Regions of the City Ver. 19. As the LORD commanded Moses so he Verse 19 numbered them With the assistance of the forenamed Persons In the Wilderness of Sinai Before they removed from Sinai which being upon the Twentieth Day of this Month X. 11. they finished this Work in so many Days or less Ver. 20. And the Children of Reuben Israels eldest Verse 20 Son by their Generations c. The word Generations seems to be larger than Families as that is than Houses comprehending every Family in that Tribe as Families comprehend every Houshold and Houshold comprehends every Person therein So the meaning is all that were descended from Reuben according to their several Families and Houses in those Families and Persons in those Houses Ver. 21. Those that were numbred of them c. were Verse 21 forty and six thousand and five hundred Some have observed that this Tribe was one of those who had the smallest number of Men in it in which they think was fulfilled the Prophecy of Jacob who foretold that Reuben should not excel XLIX Gen. 4. But I do not look upon this as solid for there were several Tribes who all this time had fewer Persons in it than this Particularly the Children of Joseph whom Jacob compared to a fruitful Bough XLIX Gen. 22. were very much fewer See below v. 33 35. Gad also Benjamin and Asher were fewer in number than Reuben who in this regard excelled Five Tribes
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.
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 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
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
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
Words and Actions as Mr. Selden observes Lib. III. de Synedr Cap. XIII n. 1. and Cap. XV. n. 3. And so among the Latins the word inchoare when applied to Sacred things signifies to perfect or consummate as Servius observes upon the VI Aenead And both Civil and Sacred Initiations were accompanied with great Joy and Gladness But this is not to be understood as if the Dedication of the Altar was the setting of it apart and sanctifying it for the Service of God which had been done before and VII days spent therein XXIX Exod. 27. VIII Lev. 11. but as the word properly signifies the beginning to use it after it had been so sanctified In the day that it was anointed At the time that it was set apart and all other things ordered for the Safe-guard of the Tabernacle See v. 1. Even the Princes offered their Offering Presented their Gifts as the LXX translate it which they desired God would accept upon this great occasion Before the Altar At the Door of the Tabernacle near unto which the Altar stood XL Exod. 6. for he speaks of the Altar of Burnt-offerings Verse 11 Ver. 11. And the LORD said unto Moses they shall offer their Offering Here again Rasi observes that Moses would not receive their Offering till he knew the Mind of God Who directed in what manner and order their Gifts should be offered to him Each Prince on his day for the dedication of the Altar This made the Dedication a very long Solemnity which continued twelve days When these XII days began it is not easie to determine but it seems to me a very reasonable Computation which Fortunatus Scacchus hath made of this whole business Myrothec Sacr. Elaeochrism Lib. 2. Cap. LXXIV Where he supposes that the Tabernacle being erected the first Day of the first Month of the second Year after they came out of Egypt seven days were spent in the Consecration of it and of the Altar c. And on the eighth day Moses began to consecrate Aaron and his Sons which lasted VII days longer Then the fifteenth day of that Month was the first day of Unleavened Bread Which God commanded as we read here Chap. IX to be observed in the first Month and lasted till the Two and twentieth The rest of the Month we may well suppose was spent in giving receiving and delivering the Laws mentioned in the Book of Leviticus After which on the first day of the second Month he began to number the People according to the Command in the beginning of this Book Which may be supposed to have lasted three days And then on the fourth the Levites were numbred On the next day we may suppose they were offered to God and given unto the Priests on the sixth Day they were expiated and consecrated as we read in the next Chapter And on the seventh Day their several Charges were parted among them of which we read Chapter IV. After which the Princes he supposes began to offer upon the eighth Day of the second Month for the Dedication of the Altar which lasted till the nineteenth Day inclusively and on the twentieth Day of this Month they removed as we read X. 11 12. from Sinai to the Wilderness of Paran Ver. 12. And he that offered his Offering the first Verse 12 day By God's order no doubt Was Nahshon the Son of Amminadab of the Tribe of Judah He held the principal place among the Israelites being the NASI the Prince or Captain as we translate it II Numb 3. of the Children of Judah who had the first Standard And yet he alone of all the Twelve great Men here mentioned is not called NASI Prince of Judah as all the rest are called Princes of their Tribe v. 18 24 30 c. but simply Nahshon of the Tribe of Judah The Jews give several reasons of it but perhaps it was because he offered first which was honour enough and there needed no more to be said of him Ver. 13. And his Offering was one silver Charger Verse 13 the weight thereof was an hundred and thirty Shekels and one silver Bowl c. It appears by the Metal that this Charger and Bowl were of that they were for the use of the Altar of Burnt-offerings in the outward Court for all the Vessels of the Sanctuary were of Gold And I take this Charger or broad Dish or Platter to have been offered for receiving the Flesh which was offered at the Altar or the fine Flour for the Meat-offerings And the Bowl received the Blood or was used for pouring out Wine Both of them were full of fine Flour mingled with Oyl for a Meat-offering Which was to attend upon the Burnt-offering and the Peace-offering mentioned v. 15 17. See IV. 7. where I observed it was not difficult to procure this fine Flour in the Wilderness Verse 14 Ver. 14. One Spoon of ten Shekels of Gold full of Incense Both the Metal of which it was made and that which was in it shows this Spoon was for the use of the Golden Altar in the Sanctuary Which may incline one to think that both Altars were now dedicated that is first began to be used for the Service of the whole Congregation See v. 88. Verse 15 Ver. 15. One young Bullock one Ram one Lamb of the first Year There are so many Sacrifices mentioned here and in the two following Verses no less than XXI in all that together with the silver and gold Plate they look like too great a Present to be made out of one Man's private estate And therefore some have thought that the rest of the great Men of the Tribe of Judah joyned with Nahshon in their Contributions towards it and that it was offered in his own and their Names For a Burnt-offering This is first mentioned as being the most ancient sort of Sacrifice long before we read of any other and being an Acknowledgment of God's Soveraign Dominion over all Verse 16 Ver. 16. One Kid of the Goats for a Sin-offering This in all likelyhood was first offered though the other be first mentioned For in the next Chapter we find the Burnt-offering enjoyned in the first place but the Sin-offering offered before it VIII 8 12. The like I observed before VI. 16. See there Ver. 17. And for a Sacrifice of Peace-offerings two Oxen five Rams five He-goats five Lambs of the first year These Sacrifices were more numerous than the Burnt-offering or the Sin-offering because the Verse 17 Priests and the Princes and as many of the People as they invited had their share of them and feasted before the LORD upon them with great rejoycing Which Custom as Mr. Selden observes flowed from hence to the Gentiles who dedicated their Altars and Temples and Statues c. with much ceremony and the ancient Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with more sumptuous Sacrifices See L. III. de Synedriis cap. 14. num 111. Where he also shows how they were dedicated among the Romans with Plays
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
of them both together In the first Month of the second year after they were come out of the Land of Egypt In which Month they were commanded to keep the Passover in memory of their wonderful Deliverance from the Land of Egypt Verse 2 Ver. 2. Let the Children of Israel also keep the Passover at his appointed season Aaron having been lately consecrated and having offered all sorts of Sacrifices for himself and for the People and God having declared his acceptance by Fire from Heaven VIII IX Lev. God commanded the People should keep the Passover which he had lately admonished them was one of the Feasts of the LORD XXIII Lev. 5. But the first order for the observation of it being that they should keep this Service when they came to the promised Land XII Exod. 25. they might thence conclude there lay no Obligation upon them to keep it here in the Wilderness And therefore by a Special Precept they are required to keep it when the year was come about to the time of its first Observation that the memory of so singular a Benefit might not presently slip out of their mind See XIII Exod. 5. Ver. 3. In the fourteenth day of this Month at Even Verse 3 ye shall keep it in his appointed Season So it was ordained XII Exod. 6. XXIII Lev. 5. According to all the Rites of it With unleavened Bread and bitter Herbs and the other Rites mentioned XII Exod. 9 10. And according to all the Ceremonies thereof If there be any difference between Ceremonies and Rites I should think this belongs to their Eating it in haste with their Loyns girt Shoes on their Feet and Staves in their hands XII Exod. 11. Unto which they were not bound when they came into the Land of Canaan when they were no longer Travellers but it is likely were observed here in the Wilderness when they were in an unsettled Condition Ver. 4. And Moses spake unto the Children of Israel Verse 4 that they should keep the Passover According to all the Rites and Ceremonies belonging to it Ver. 5. And they kept the Passover on the fourteenth day of the first Month at Even It was not hard to procure so much Flour as would serve to make Verse 5 unleavened Bread for that Even from some of their Neighbours about the Wilderness See IV. 7. In the Wilderness of Sinai Where they rested almost a whole Year But after they removed from thence were so uncertain in their Motions from place to place that they did not Circumcise their Children who consequently could not eat of the Passover And therefore we never read of its being kept after this during their forty Years stay in the Wilderness nor would they have been obliged as I said to keep it now without this Special Command Yet their Doctors say That this is written by Moses as a reproach to the Israelites that they observed no Passover in the Wilderness but this one alone Yet there are Christian Writers who deliver it as the Opinion of the Hebrews themselves that they kept another Passover a little before they ended their Wandrings in the Wilderness viz. in the first Month of the Year wherein Miriam died See Selden de Synedr Lib. II. cap. 2. n. 1. According to all that the LORD commanded Moses so did the Children of Israel They kept the Passover on the fourteenth Day at Even but perhaps did not keep the Feast of Unleavened Bread for seven Days following For here is no mention of that and it had not been easie to provide so much Bread the want of which was supplied by Manna Verse 6 Ver. 6. And there were certain Men who were defiled by the dead Body of a Man And by a late Law for there is Nothing about this in the Original Law of the Passover XII Exod. no Unclean Person might eat of Holy Things VII Lev. 20. That they could not keep the Passover on that day On the fourteenth Day of the first Month at Even when the rest kept the Passover who were not defiled And they came before Moses and before Aaron on that day On the very Day that the Passover was kept Ver. 7. And these Men said unto him Though Verse 7 they came before them both whom they found sitting together yet they applied themselves to Moses only as the Supreme Judge in such singular Cases For the Judges which were constituted by the Advice of Jethro could not resolve this hard question and therefore they resorted to Moses unto whose Judgment all difficult Causes were reserved XVIII Exod. 22 26. See Selden L. II. de Synedriis cap. 1. n. 3. We are defiled by the dead Body of a Man And therefore some may think should have been excluded out of the Camp according to what was ordained V. 2. and consequently kept from coming with such Questions or about any other Business to Moses But it must be considered that when this hapned the Law now mentioned was not given for this was in the first Month of the second Year and that Law was not given till the second Month when the Camps were formed Wherefore are we kept back It was against their will that they were defiled by the dead Body of a Man which perhaps they were bound to bury and therefore they expostulate with Moses about their being denied the Liberty which others had pleading in effect it was not their Fault that they were defiled by the Dead but rather their Unhappiness and therefore why might they not challenge a Right in this Sacrifice as well as others seeing they had not forfeited it by any voluntary Guilt That we may not offer an Offering of the LORD The Passover is called the KORBAN of the LORD because it was to be killed and its Blood sprinkled which shows it to be properly a Sacrifice and then eaten by God's Commandment in a grateful remembrance of an exceeding great Benefit which shows it to be an Eucharistical Sacrifice For though the first Sacrifice in Egypt was to procure Deliverance to them and to avert the Evil which fell on the Egyptians by the destroying Angel Yet ever after it was a Thanksgiving for Deliverance then wrought by God's special favour to them Of which there was a compendious Commemoration made in their Paschal Rites XII Exod. 25 26 27. In his appointed season among the Children of Israel For if they did not perform this Service now they knew it was not lawful to be done at any other time Verse 8 Ver. 8. And Moses said unto them stand still Or wait here a while In which words Moses himself acknowledges the difficulty of the case which he could not resolve till he had first consulted the Divine Majesty about it Which teach Judges not to be ashamed to confess their Ignorance and take advice in Matters dubious as the Hierusalem Targum here observes But I see no such good ground for the other part of his Observation on this Verse that there being four difficult
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
yet they followed its motion This is a great Instance of their Obedience in this Particular for having rested but one Night they might be weary and very unwilling to take down their Tents and the Tabernacle and Travel again the next Morning Whether it was by Day or by Night that the Cloud was taken up they journeyed This is a further Instance of their being perfectly guided by God in this Matter that though they were at rest in their Beds yet if notice was given of the motion of the Cloud they rose up and went after it For they were sensible their safety depended upon the Protection and Guidance of this Cloud Ver. 22. Or whether it were two Days or a Month Verse 22 or a Year that the Cloud tarried upon the Tabernacle c. These words may seem superfluous saith Maimonides P. III. More Nevochim cap. 50. unto those who do not consider the intention of Moses in this Relation Which was to confute the conceit of prophane People who imagined the reason of the Israelites staying so long in the Wilderness was because they lost their way For the Arabians he saith in his days still called the Wilderness in which they travelled the wandring Desert fancying the Israelites here bewildred as we speak and could not find their way out but wandred like Men in the dark backward and forward not knowing which way to turn themselves Therefore the Scripture punctually shows that all their Removals which were irregular and the Time they rested in any Place which was very unequal being sometimes for eighteen Years some only for one Day or one Night were all ordered by a special direction of God For which Cause all the Circumstances of their Motion are recited so particularly by Moses Which shows also that the way from Horeb to Kadesh-barnea on the Borders of the Land of Canaan was a plain known and beaten Road of about eleven days Journey which it was not easie for them to miss And therefore the Cause of their going about and of their staying forty years in the Wilderness is that which Moses relates Verse 23 Ver. 23. At the commandment of the LORD they rested in the Tents c. This is the usual recapitulation of what goes before See Chapt. II. 34. IV. 49. VI. 21. And here was the more necessary because it gives an account of a most material thing their long stay in the Desert through which God thought fit to lead them XIII Exod. 17 18. They kept the charge of the LORD Moved or rested according to the Direction which God gave them At the commandment of the LORD See v. 18. By the hand of Moses By his Ministry who told them they were to be guided in their Motions by the Cloud And therefore they expected no other Commandment but that the LORD being in that Cloud and telling them by its Motion or Rest what they should do And when it did move no question it was so leisurely as that they their Children and Cattel might follow it with ease and be able to take their necessary Refreshment It is observable that in all these verses 18 20 23. where it is said they journeyed or rested al pi at the Mouth which we well translate at the Commandment of the LORD Onkelos renders it at the Mouth or Commandment of the WORD of the LORD Which WORD he takes to have given to Moses all the Commandments he received For so he translates those words XXV Exod. 22. And there will I meet thee by these and I will prepare or appoint my WORD to thee there to deliver that is the Divine Oracles and Answers to him CHAP. X. Chapter X Ver. 1. AND the LORD spake unto Moses saying Verse 1 This Commandment concerning the Trumpets it is very likely was given before but not mentioned till now when there was an occasion for one principal use of them viz. the removal of their Camp v. 11. Ver. 2. Make thee two Trumpets There were several Verse 2 sorts of Trumpets of different form among the Ancients as Eustathius shows upon Homer's Iliad Ε p. 1138. where he mentions six The second of which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned up round like a Ram's horn which he saith the Egyptians used it being found out by Osiris when they called the People to their Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was called in their Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in this Moses opposed the Egyptians which they would do well to take notice of who make their Customs to be of the greatest Antiquity for those which he here ordered to be made were long such as we use at present So Josephus tells us in whom there is a large description of them Lib. III. Antiq. cap. 11. where he saith they were a Cubit long and narrow like a Pipe but wider as ours are at the bottom Though only two be now ordered for present use it did not hinder their making more hereafter when both Priests and People also were multiplied See 2 Chron. V. 12. where in Solomon's time there were an hundred and twenty Priests sounding with Trumpets And Josephus mentions a vast number more Lib. VIII Antiq. cap. 2. Of silver These being Sacred Trumpets as Josephus frequently calls them it was fit they should be made of this pure Metal which gave them also a shriller sound Of one whole piece shalt thou make them As he did the Candlestick XXV Exod. 31. which made them the more firm and apter to give a certain and distinct sound That thou mayest use them for the calling of the Assembly and for the journeying of the Camps These are the two great uses for which they were designed Unto which some think a third is added v. 9. See there It is certain that in v. 10. another use of them is assigned Ver. 3. And when they i. e. The Priests v. 8. Shall blow With an equal and continued sound Verse 3 With them With both the Trumpets as appears from v. 4. All the Assembly shall assemble themselves to thee By this kind of sound with both the Trumpets the People understood that the whole Congregation was called to meet together At the Door of the Tabernacle of the Congregation Which seems to have been the usual place where they assembled and made their meeting the more solemn because it was before the LORD Ver. 4. And if they blow but with one Trumpet then Verse 4 the Princes which are Heads c. If only one Trumpet made the sound before-mentioned it was intended to summon only the Princes of Israel to attend Moses Shall gather themselves to thee At the Door of the Tabernacle of the Congregation as was said before Ver. 5. When ye blow an alarm When they did Verse 5 not simply blow with a long even and plain blast but with an interrupted and a broken or trembling sound which had as the Jews say a plain Note before and after that a quavering We generally explain it by a Tara-tan-tara
Numb 11 14. and with the Solemnity of Blowing with Trumpets LXXXI Psal 3. And they were the more careful to observe the New Moons because their great Festivals depended upon it though they are not reckoned among their Festivals or Solemn Assemblies XXIII Levit. but only the first Day of the seventh Month was a memorial of Blowing of Trumpets v. 24. which gave occasion perhaps for observing all the New Moons in the Year And there being no express Command for observing the first Day of the Month but only for peculiar Sacrifices upon it and Blowing of Trumpets some argue from thence that in the most ancient Times before the Law of Moses New Moons were observed with Festival Joy it being plain that they were so in the Days of Hesiod of which though we can have no certainty yet it is very probable that the Idolatry of worshipping the Sun Moon and Stars being then in the World they were wont at the appearance of every Moon to express much Joy and offer Sacrifices to it From which God intended to preserve his People by appointing special Sacrifices with blowing of Trumpets to be offered unto himself at that time And it is manifest the Jews were so observant of the New Moons that they seem to have regarded them next to their Sabbath as Times of Religious Worship of the Divine Majesty 2 Kings IV. 23. and LXVI Isai 23. VIII Amos 5. And thus I find that among the Athenians whose Laws are observed by many to have been derived from Moses the first day of the Month was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutach speaks a most holy day and yet it was not a Festival nor was it consecrated to any particular God but unto all And there was a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they offer Sacrifices upon the first Day of the Month when they went up to the Acropohi as Demisthenes tells us to pray for the Publick Welfare of the City and for their own Private Happiness See Sam. Petitâ— in his Comment in Leges Atticas Lib. I. Tit. 1. p. 85. Over the Burnt-offerings Especially the Morning Sacrifice at the offering of which the Trumpets began to Sound 2 Chron. XXIX 27. And over the Sacrifice of your Peace-offerings Which being Sacrifices of Thanksgiving it was very proper to have them attended with the Sound of the Trumpets That they may be to you for a memorial before your God i. e. That he may graciously accept your Offerings and bless you as the Phrase signifies in the foregoing Verse when he sees his Service to be your Delight and Joy I am the LORD your God By whose Soveraign Authority these Commands were given and in the observance of which they might be assured of his Blessing Ver. 11. And it came to pass on the twentieth Day of Verse 11 the second Month in the second Year After their coming out of Egypt as appears from Chapt. I. 1. That the Cloud was taken up In token that they were to begin to move as the Cloud did IX 17. From off the Tabernacle of the Testimony i. e. The most holy Place over which it resided IX 15. Ver. 12. And the Children of Israel took their Journeys Verse 12 After the Cloud was taken up it stood still for some time till they had taken down the Tabernacle and packt up their own Tents and Houshold-stuff Or else while those under the first Standard moved they took down the Tabernacle But still the three Tribes which first moved upon the going up of the Cloud must have some time allowed to take up their own Tents c. Out of the Wilderness of Sinai Where they had stayed near a Year And the Cloud rested After three Days motion v. 33. In the Wilderness of Paran Where they had several Stations besides this which was the Mid-way between the Red Sea and the Land of Canaan and from the Graves of those that lusted was called Ribroth-hattaavah XI 33. XXXIII 16. where they stayed a Month and from thence went to Hazeroth and were still in the Wilderness of Paran XII 16. Verse 13 Ver. 13. And they first took their Journey In the Hebrew the words are They journeyed at the first i. e. at their first Removal which was this According to the Commandment of the LORD by the hand of Moses Not whether they pleased themselves but according as God had before directed when the Cloud was taken up and in such order as he appointed See IX 18. And there seems to have been a special Direction by an express Command for this first Removal I Deut. 6 7. Verse 14 Ver. 14. In the first place went the Standard of the Children of Judah c. By this it appears that the foregoing words concerning their Removal according to the Commandment of the LORD relates to the order o their Mâ—rch as well as to the way they went See concerning those that marcht under his Standard and their Commanders which are here mentioned and in the wo next verses Chapt. II. 1 3 5 7. Verse 17 Ver. 17. And the Tabernacle was taken down By the Levites I. 51. who went about this work as 〈◊〉 as the Cloud went up from the Tabernacle while 〈◊〉 three Tribes under the Standard of Judah were sitting themselves to move And the Sons of Gershon and the Sons of Merari set forward They immediately followed the three Tribes which encamped on the East of it under the Standard of Judah Bearing the Tabernacle Such parts of it as were committed to each of their Charge IV. 24 c. 31 c. Ver. 18. And the Standard of the Camp of Reuben Verse 18 set forward according to their Armies c. Of this and the two following Verses see II. 10 12 14. Ver. 21. And the Kohathites set forward bearing Verse 21 the Sanctuary That is the Ark the Holy Table the Candlestick c. and other things belonging to the Sanctuary IV. 15 16 c. which the Kohathites carried in the middle of the four Camps for their greater Security And the other i. e. The Gershonites and the Merarites before-mentioned v. 17. Did set up the Tabernacle against they came When the Cloud rested the two fore-going Camps under the Standards of Judah and Reuben rested also and settled themselves in their Tents Which while they were doing the Gershonites and Merarites who marched between them set up the Tabernacle that it might be ready to receive the Ark and the other Holy things which followed immediately under the care of the Kohathites This shows the excellent Order wherein they always moved not only without any tumult or confusion but with such a Discipline as signified they were under the Conduct of a most skilful Leader Ver. 22. And the Standard of the Children of Ephraim set forward according to their Armies After the Kohathites followed three other Tribes who were under this Standard See Chap. II. 18 20 22 24. Where Verse 22 all that was needful hath been said of the two following
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
was kindled Or When the LORD heard it he demonstrated he was highly offended by sending a Fire among them And the Fire of the LORD burnt among them Some take this Phrase Fire of the LORD to signifie a great Fire as Mountains of the LORD are high Mountains Which came either from Heaven like Lightning as in 2 Kings I. 12. or from the Pillar of Cloud and Fire over the Tabernacle where the Glory of the LORD appeared some times like unto Fire And consumed them that were in the uttermost parts of the Camps Where the mixt Multitude were as I observed X. 25. who came out of Egypt and may well be supposed to have stirred up the Israelites to complain of their tedious Journey which had not yet brought them near to the Land of Cannan And perhaps some of them lagged behind on purpose that they might complain of Weariness as some take it or rather of want of stronger Food But Bochartus hath demonstrated that this word which we translate the uttermost parts signifies in all or throughout Of which he gives many Instances out of Lud. de Dieu upon XXXIII Ezek. 1. See XIX Gen. 4. XLVII 2 c. Hierozoicon P. I. L. II. cap. 34. And therefore so it should be here rendred Consumed some in every part of the Camp where they began to make Complaints one to another of their being still in a Wilderness Ver. 2. And the People cried unto Moses Of whose Verse 2 power with God they had great Experience but had reason to distrust their own Interest in him because of their murmuring Humour For it is like they are the same People that cried now to Moses who before complained v. 1. And when Moses prayed unto the LORD As they begg'd he would The Fire was quenched Went out and no signs of it appeared So the Hebrew Phrase signifies it sunk What number of them was burnt we are not told it is likely nor many because the terrour of it instantly made them deprecate God's Displeasure by Moses their Intercessor which put a stop to it Ver. 3. And he called the name of the place Taberah Which for another reason was also called Kibroth-hattaavah v. 34. They are mentioned indeed in IX Deut. 22. as if they were two distinct places but Verse 3 it is plain by the story that the things which occasioned both these Names hapned in one and the same station And therefore they were only different Names for the same Place unless we suppose Kibroth-hattaavah to have been the name of that particular piece of Ground in that place where the Lusters were buried Because the Fire of the LORD burnt amâ—ng them This is the reason of the Name of Taberah which signifies a burning which was imposed on this place to preserve the Memory both of God's Judgments and of his Mercy Verse 4 Ver. 4. And the mixt Multitude that was among them The Hebrew word hasaphsuph is well translated by Bochartus Populi colluvies undecunque colâ—cta the Dregs or Scum of the People gathered together from all parts For the doubling of words increases their sense in the Hebrew Language and makes the same with the Superlative Degree in other Tongues Of which he gives many Instances in his Hierozoicon P. II. Lib. V. cap. 6. See XIII Lev. 19. where Adamdameth signifies exceeding red as hasaphsuph here doth a very great collection of all sorts of People both Egyptians and other Neighbouring Nations who were invited by their wonderful Deliverance out of Egypt to joyn themselves to the Israelites as Proselytes to their Religion See XII Exod. 38. The Jews in Tanchuma say there were Forty thousand of them and Jannes and Jambres at the Head of them Fell a lusting He doth not say for what and the Jews have taken the liberty to fancy what they please Some of them say that they lusted after such Women as Moses had lately forbidden them to marry So the Paraphrase of Vzielides Moses heard the People weeping because those that were near of kin to them were forbidden in Marriage And he makes as if these Proselytes petitioned Moses to abrogate those Laws about Incest Such Conceits others have indulged to themselves as Mr. Selden shows Lib. II. de Synedr Cap. IV. p. 202. when the words in the end of this Verse and v. 13 18. plainly show they lusted for Flesh to eat And the Children of Israel also Though the mixt multitude were the first Fomentors of this Discontent yet it run among the Children of Israel throughout the whole Camp And rose so high that they fell into a great Passion Wept again They had shed some Tears it seems before when they complained verse 1. but now they wept aloud out of Anger Vexation and Grief Or else this weeping again refers to their first Murmuring a Year ago like unto this XVI Exod. 3. And said They could not refrain from bursting out into such discontented Language as argued they were extreamly angry or rather inraged Who shall give us flesh to eat It is an Expression of a vehement impatient Desire mixed with Despair after flesh-Meat Which they needed not to have wanted if they would have killed their Cattel which they brought with them out of Egypt in great abundance XII Exod. 38. but they preserved them for breed when they came to Canaan and if they killed them daily they would not have lasted long to suffice Six hundred thousand People besides Women and Children See v. 21 22. Besides this while they continued in the Wilderness they were not permitted to eat any Flesh but only their share of the Peace-offerings that were offered at the Altar XVII Levit. 3 4 5. Which lasted the Jews think till they came to the Land of Canaan when this Restraint was taken off XII Deut. 15 16. And indeed the Wilderness was so barren a place that they could there have no great increase of Cattel scarce sufficient for Sacrifice They were angry therefore that they were not yet brought to a Country where they might have had all sorts of Flesh without killing their own Cattel and have taken their fill of that and all other Food as appears by the next Verse at as easie rates as they had done in Egypt Whereas now they despaired as I said of getting any such Food for so such Questions as this signifie CXIII Psal 5. LIII Isa 8. VIII Joh. 16. Verse 5 Ver. 5. We remember the fish This shows that all kind of Food is comprehended under Flesh for which they longed particularly this which is one sort of Flesh 1 Corinth XV. 39. Which we did eat in Egypt freely Or for nothing For they could easily catch them in the River of Egypt which abounded with them XIX Isa 8. and in the Sea also which was not far from them wherein was exceeding great plenty of excellent Fish The Cucumbers and the Melons c. None of which grew here in the Wilderness but were there in such Plenty and Perfection that they were the
kindled greatly Which brake forth shortly after in a great plague upon them v. 34. And Moses also was displeased The same Phrase with that v. 1. It was evil in the Eyes of Moses i. e. Grieved him so that it made him wish himself rid of the burden of their Government Ver. 11. And Moses said unto the LORD I suppose Verse 11 he went into the Sanctuary to bewail himself and pray God to relieve him See v. 24. Wherefore hast thou afflicted thy Servant By committing this People to his charge And wherefore have I not sound favour in thy sight By granting the Prayer which he made at his first Call to this Office III Exod. 2. IV. 10. That thou layest the burden of this People upon me i. e. The principal Care of such an untractable Multitude upon one Man to whom they resorted in all difficulties XVIII Exod. 22 26. Ver. 12. Have I conceived all this People have I begotten Verse 12 them Are they my Children that I should make provision for the Satisfaction of all their desires That thou hast said unto me carry them in thy Bosom as a nursing Father beareth the sucking Child unto the Land c. Take a tender Care of them as a Parent doth of a little Infant and conduct them into Canaan c. Nothing can more lively express the Affection that Princes ought to have for their People if they have any regard to the Will of God than this Divine Command to Moses Verse 13 Ver. 13. Whence should I have Flesh to give unto all this People It is impossible for me to do what they desire For they weep unto me saying Give us Flesh that we may eat And yet they will not be satisfied without it He seems to be affected with their weeping as the most loving Parents are with the Tears of a sucking Child when it cries for that which they have not for it Verse 14 Ver. 14. I am not able to bear all this People alone because it is too heavy for me Let me have some joined to me to take part of this trouble with me and help to manage them in such Mutinies For it is beyond my strength to undergo the toil of hearing all their Complaints and appeasing their Tumults Some may imagine there was no reason for this request he having several Persons already appointed to assist him by the advice of Jethro XVIII Exod. But Rasi thinks those Men were burnt in the late fire because they did not suppress the beginning of this Mutiny v. 1. but perhaps join in it And so Bechai But the true account is rather this that they were set only to hear and judge smaller Causes all the weighty and difficult Causes being still brought before Moses to whom also the last Appeal was made in every Cause Which was so great a burden that he complained for want of help in those great things which lay wholly upon him See XVIII Exod. 22. Ver. 15. And if thou deal thus with me If thou leavest me still alone in this Office Kill me I pray thee out of hand if I have found favour in thy sight I shall take it for the greatest Verse 15 kindness to be taken immediately out of the World And let me not see my wretchedness Live to be a most miserable Creature For to see wretchedness is to be wretched as to see death is to dye LXXXIX Psal 48. And what could make such a tender Parent as he was more miserable than their perpetual untowardness together with the intolerable trouble it would give him to see heavy Punishments continually befal them for their Wickedness and the Enemies of God rejoyce in their Ruin Ver. 16. And the LORD said unto Moses Here Verse 16 is not the least sign of God's dislike of this Expostulation of Moses with God which seems not very dutiful because the Vexation this stubborn People gave him was really so great that he had reason to desire to be eased of it Which though he begged with much earnestness yet no doubt with no less submission to God's holy Will and Pleasure Gather unto me These words are interpreted by the Talmudists as if the meaning was that they may be a Sanhedrim to my Land i. e. a holy perpetual standing Council to endure throughout all Generations For wheresoever we meet with this word li unto me they think it signifies a thing to be established by God to all Generations The Examples they alledge of it are these of Aaron and his Sons he saith they shall Minister unto me in the Priests Office XXVIII Exod. 41. and of the Levites he saith III Numb 12. they shall be mine or unto me and of the Israelites XXV Lev. 55. unto me the Children of Israel are Servants The like is said of the First-born III Numb 13. of the Sanctuary XXV Exod. 18. of the Altar XX Exod. 24. of the holy Oyntment XXX Exod. 31. of the Kingdom of David 1 Sam. XVI 1. and of the Sacrifices XXVIII Numb 2. See Mr. Selden Lib. II. de Synedr cap. 4. n. 2. Seventy Men of the Elders of Israel This Number is generally thought both by the Jewish and Christian Writers to be derived from the number of Persons that came down into Egypt with Jacob XLVI Gen. 27. Who saith R. Bechai were a kind of Prototype of this Number in future Ages For hence they were governed by so many Elders when they were in Egypt III Exod. 16. where there is no mention indeed made of Seventy but he gathers it from what followed and those were the Seventy whom we find at the giving of the Law a little after they came out of Egypt XXIV Exod. 1 9. who are called Nobles or Great Men v. 11. So that this number was not now first constituted but rather continued and confirmed Whom thou knowest to be the Elders of the People For there were many Elders out of whom Seventy were chosen See XXIV Exod. 1. And Officers over them That is saith R. Bechai whom thou knowest to be of the number of those who when they were Officers in Egypt over the People were beaten by Pharaoh's Task-masters V Exod. 14. Which word Officers doth not signifie Men that had any Judicial Authority but only such as had an inspection over others to see they did their Work and to give an account of them But it is very likely they were Persons of note who had more than ordinary Understanding and Breeding which advanced them to be Inspectors of others And therefore the Talmudists rightly observe that the Elders and Officers here mentioned were no doubt Men of Wisdom and Judgment who knew how to use the Authority that was committed to them And it is not improbable as some of them affirm that they were chosen out of those lesser Courts which were erected by the Advice of Jethro See Selden in the same place sect 5. who at large confutes Baronius and others who say that the number of the great Sanhedrim which
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
mentioned by Mr. Selden L. II. de Synedr Cap. IV. Sect. 2. And indeed the Spirit was not sent upon them to make them Prophets but to make them Governors and Judges And therefore the Gift of Prophecy which God gave them for the present was only to procure them Reverence from the People as an evident Sign that they were chosen by God to be Co-adjutors to Moses in the exercise of his Supream Authority over them And thus I find Theodoret understood it Quaest XX. in Num. The LXX did not prophesie beyond this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because God promoted them not to prophesie but to govern Which St. Paul also reckons among other Gifts bestowed upon Christians 1 Corinth XII 26. Now that it might appear God had conferred this Divine Gift of Government upon them they also prophesied the first day that they received it And I do not see why our Translation did not cease may not be interpreted to this sense that is they did not cease all that day while they stood about the Tabernacle Verse 26 Ver 26. And there remained two of the Men. Of the LXX Elders whom Moses ordered to appear and set themselves about the Tabernacle So the Hierusalem Targum these were of the number of the LXX wise Men neither did the LXX wise Men go from the Tabernacle while Eldad and Medad prophesied in the Camp And so R. Levi ben Gersom notes It seems to be plain out of the Text that these two were of the LXX Elders Which our Translators thought necessary to express by adding those words of the For in the Hebrew there is no more said but only there remained two Men. In the Camp Among the rest of the People from whom they would not come Out of Modesty saying They were not equal to such a dignity as the words are in the Gemara Babylonica Tit. Sanhedrin Or perhaps they loved a private life and were afraid of being envied by the People Whom they saw to be so unruly that it made them decline the burden as Saul did when he hid himself among the stuff The name of the one was Eldad and the name of the other Medad We do not find the names of any other of the LXX Elders but only these two who Jonathan saith were Moses his Brothers by the Mother's side And St. Hierom himself mentions such a Tradition that they were his Brethren But there is no certainty of this nor of what others of the Jews say concerning them See Selden Lib. II. de Synedr Cap. 4. Sect. 3. It may be they are mentioned in honour of their vertuous Modesty which made them think themselves unworthy of so high a dignity And the Spirit rested upon them As it did upon those who were about the Tabernacle v. 25. Whereby God marked them out to be in the number of those whom he had chosen to be Assistants unto Moses And they were of them that were written c. Whose Names Moses put into the Summons which he sent to those whom he judged fit to be advanced to this Authority The Jews particularly Solomon Jarchi say they were chosen by the way of casting Lots and according to their manner they tell the Story thus in the place mentioned before in the Gemara Moses say they was in doubt how he should execute God's Command v. 16. because if he did not chuse an equal number out of every Tribe it might be ill taken And if he chose Six out of each of the XII Tribes they would exceed the number of LXX if but five they would fall short of it He resolved therefore at last to chuse VI out of each Tribe which in all were LXXII Persons And in LXX Schedules he wrote the Name of Elder but the other two were Blanks Then mixing all these in an Urn he bad them come and draw And to every one who drew a Schedule that had the Name of Elder in it he said God hath sanctified thee but to him that drew a Blank he said God hath not chosen thee And those two Blanks some of the Jewish Doctors say came into the hands of Eldad and Medad who therefore were left behind in the Camp And this Conceit our very learned Dr. Lightfoot himself entertained saying in his short account of this Chapter That six of a Tribe made up the number of the Sanhedrim which was chosen and two over And those two were Eldad and Medad who were written for Elders but the Lot cast them out that there might be but LXX Yet did the LORD honour them with the Spirit of Prophecy But as this whole Story of the manner of Chusing the Elders is very dubious so other Jews of great Authority say that Eldad and Medad were of the number of the LXX that were chosen Particularly Jonathan saith expresly they were of the number of those whose Schedules came up with the Name of Elder in them But they did not go to the Tabernacle because they had no mind to be Governours Nay the Talmudical Gloss upon the fore-named place of the Gemara saith that when LXX of the LXXII had drawn two of them had Blanks whereby Eldad and Medad knew that the two remaining Schedules had the Name of Elder in them and therefore would not draw them because they were sure not to have Blanks The very same Mr. Selden shows is in other noted Books of theirs So that it is generally received they were in the number of those LXX which were chosen to be joined with Moses in the Government See L. II. de Synedr Cap. 4. Sect. 7. And they prophesied in the Camp Which was a greater thing than if they had prophesied at the Tabernacle Denoting them to be Men so highly in the Favour of God that he would distinguish them from other Men wheresoever they were and not want their Service The Hierusalem Targum relates what each of them foretold for to that he restrains their Prophesying and what they both foretold but it is not worth the mentioning Ver. 27. And there ran a young Man and told Moses Verse 27 and said Eldad and Medad do prophesie tn the Camp The Jews who will seem ignorant of nothing say it was Gershom the Son of Moses who carried these Tydings to his Father Ver. 28. And Joshua the Son of Nun. From Verse 28 whence some conclude that he was none of the LXX Elders though a Man of a most excellent Spirit And indeed this is likely enough he being to succeed Moses and so to become the Head of them The Servant of Moses Who ministred to him as a constant Attendant on his Person XXIV Exod. 13. One of his young Men. The word one is not in the Hebrew which may be translated from among his young Men i. e. The rest of those that waited on him My Lord Moses forbid them Perhaps he thought they could have no Authority not being at the Tabernacle Or rather that their Prophesying too much lessened the Authority
of Moses by whose Consent and in whose Presences the rest were joined to him but these two without his Knowledge and being absent from him became his Consorts in Spiritual Gifts This he thought tended to the Diminution of his Master for whom he expressed a great Honour The two Targums say that they prophesied of the Death of Moses and the Advancement of Joshua to be the Leader of God's People which made Joshua the more concerned to have them suppressed But this is like the rest of their Conceits several of which are mentioned by Mr. Selden in the place before-named Sect. 3. Verse 29 Ver. 29. And Moses said unto him Enviest thou for my sake This shows that Joshua thought it a Disparagement unto Moses that they should have the Gift of Prophecy bestowed on them and be no way indebted to Moses for it As the other were who were brought by him to the Tabernacle where he presented them to God as Men fit to partake of it But these two seemed to have no dependance on him for what they received Would God that all the LORD's People were Prophets This shows also that the Gift of Prophecy was a distinct thing from the Gift of Government For he did not wish they might all be made Rulers than which nothing could have been more absurd And that the LORD would put his Spirit upon them That they might all break forth by his Inspiration into his Praises Which is an high Demonstration of that most excellent Spirit that dwelt in Moses which had nothing of Envy Pride or Vain-glory in it For he sought not himself in the least but purely the Glory of God and the Good of his People Which admirable Temper of Mind St. James from hence commends to all Christians when he saith IV. 5. Do ye think that the Scripture saith in vain the Spirit that dwelleth in us lusteth to Envy But he giveth more Grace Where doth the Scripture by which word the Apostles commonly mean the Old Testament say any thing like this unless it be in this place the Sense of which is fully expressed by St. James as Hermannus Witzius well explains his meaning Doth that Spirit whereby we are regenerated and governed move us to Envy or any such like vicious Desire No far from that it giveth greater Grace and makes us rejoyce in the good of our Neighbours c. as Moses did when he said Dost thou envy for my sake and thereby excitest me to the like Envy Is that suitable to the Spirit that is in us which I wish God would bestow upon all his People This agrees with what St. James saith But he giveth more Grace Miscell Sacr. L. I. cap. 18. n. 27. Ver. 30. And Moses gat him into the Camp From Verse 30 the Tabernacle where the Elders had been presented unto God and indued with his Spirit He and the Elders of Israel That they might exercise their Authority joyntly with him And there I suppose Eldad and Medad were assumed into the same Authority for we do not read that they were brought to the Tabernacle being sufficiently approved by God in the Camp Ver. 31. And there went forth a Wind from the Verse 31 LORD At the Prayer it is likely of Moses and the Elders who promised the People Flesh enough a mighty Wind of an extraordinary force was raised beyond the common Course of Nature The Psalmist informs us from what Quarter this Wind blew when he saith LXXVIII Psal 26. He caused the East-wind to blow in the Heaven and by his power he brought in the South-wind Which some understand as if sometimes an East-wind blew and sometimes a South that these Quails as we call them might be brought from several Coasts But the Hebrews wanting compound words make use of these two words to express that which we call a South-east Wind. Or as Bochartus will have it the Hebrew word Kadni which properly signifies the East doth sometimes signifie the South and is by the LXX often so translated of which he gives a great many Instances And therefore the Psalmist as the manner of the Hebrew Language is repeats the same thing in other words See Hierozoic P. II. L. I. cap. 15. And so the famous Ludolphus both in his Commentary upon his Aethiopick History and in his Dissertation de Locustis saith they were brought in by a South-wind blowing from all Points of that Quarter And brought Quails No Body that I have met withal hath laboured so much to give a clear Explication of this whole following Discourse as Job Ludolphus in his most learned Commentary upon his Aethiopick History Lib. I. cap. 13. n. 96. Where he hath a long Discourse to which I refer the Reader to show that the Hebrews do not take the word Selau here used to signifie Quails but we take that translation of it only from Josephus See what I have noted on XVI Exod. 13. The no less learned Bochartus indeed hath said a great deal to justifie Josephus and hath shown that Egypt and the Neighbouring Regions abound still with Quails from whence this Wind blew fair to bring them to the Hebrews And every one knows that there are certain Winds called Ornithia's from their bringing great Flights of Birds along with them Quails also he observes are wont to fly from the Southern Countries to the Northern in the Spring time as it now was and to fall sometimes in such vast quantities as to sink a Ship Notwithstanding all which and a great deal more which he alledges with great learning there are several things said in the following Relation which by no means can be brought to agree to Quails and therefore Ludolphus rather takes Selau to signifie Locusts by which it is easie to give a plain Explication of all that is said of them It is certain they were not only used for Food in those Parts of the World but that some of them were very delicious Meat in several Countries for they that have eaten them See XI Lev. 22. compare them to young Pigeons or to a fresh Herring or to a Crab or Lobster like to which they are in Shape and Figure and they are several ways prepared and accounted very wholsome Food when they have thrown away the Heads and Wings and Leggs Pliny saith that some Parts of Ethiopia lived upon them and that they were preserved fumo sale by being dried in the Smoak and salted for their nourishment throughout the whole Year Now all that is said in this and in the following verses will have a plain and easie meaning as I said if we follow this Interpretation but not if we take them for Quails or Pheasants or Sea-fowl As for example what was said before concerning God's sending a mighty Wind is not hard to understand if we suppose him to speak of Locusts which all Authors say are brought with a Wind But it was never heard to bring Quails which cannot fly high nor far much less so far as from the
as they had been since by the giving of the Law to them at Mount Sinai and many other Instructions from the House of God Ver. 34. And he called the name of that place Kibroth-hattaavah That is the Graves of Lust because their Wanton Appetites threw them into those Verse 34 Graves for there as it follows they buried those that lusted For there they buried the People that lusted Not all that lusted for then all the People who were guilty of this Sin would have been buried but all that died of the Plague which was inflicted for this Sin Who perhaps were those that began and headed this Mutiny or were most violent in it Verse 35 Ver. 35. And the People journeyed When the Cloud was taken up again IX 17. From Kibroth-hattaavah From whence they departed about the beginning of the fourth Month called Tammuz Vnto Hazeroth Another place in the Wilderness of Paran but how far from the former Station whether a days Journey or more we do not find And abode at Hazeroth There the Cloud rested and accordingly there they incamped But we do not read how long only we are sure they stayed there at least a Week XII 15. CHAP. XII Chapter XII Ver. 1. AND Miriam and Aaron spake against Moses Verse 1 I can see no good Reason that can be given why Miriam is put here before Aaron but because she it is highly probable was the Beginner of this Sedition and drew her Brother Aaron into it Because of the Aethiopian Woman Or rather Arabian Woman See X Gen. 6. Whom he had married Whom most both of the Jewish and Christian Writers take to have been Zipporah though some few fancy he speaks of another Woman whom he had lately married Zipporah being either dead or divorced The only difficulty is why they should quarrel with him about Zipporah Who if she had been dead or divorced it is not likely he would have married a Cushite but a Jewish Woman The Hebrew Doctors have devised strange Stories about his forbearing her Company which may be read in many Authors particularly in Selden L. III. Vxor Hebr. cap. 26. where he recites many of their Opinions about this matter The most common is that they were angry at his Marriage with a Woman of another Nation whom they would have had him put away and taken another Wife So they interpret the following words for he had married an Aethiopian Woman as if his mere Marriage with her was the thing they spake against Which is not at all probable if this be meant of Zipporah for he had been married to her forty Years which if they had disliked one would think should have long before now been charged upon him as a Fault I rather think that they were jealous of his being ruled too much by her and by her Relations For it was by her Father's Advice that he made the Judges mentioned XVIII Exod. 21 22. and perhaps they imagined she and Hobab had a hand in chusing the LXX Elders lately made as we read in the foregoing Chapter With which this Story being immediately connected it makes me think it hath some relation to that For those Elders were nominated it is evident by Moses alone without consulting Aaron or Miriam Who taking themselves to be neglected in so great an Alteration made of the Government without their Advice were very angry And not daring to charge Moses directly with this Neglect of them they fall upon his Wife whom in Scorn they call a Cushite or Arabian Woman Which in after-times were accounted a vile People as appears from IX Amos 7. For that Country was inhabited by divers Nations mingled together viz. Ishmaelites Midianites Amalekites and such like Who from thence some think were called by the general name of Arabians because of their mixture For Ereb in Hebrew signifies a Miscellaneous Company or mixture of many People See XXV Jerem. 20 24. where he calls these very People by this name Verse 2 Ver. 2. And they said Hath the LORD indeed spoken only by Moses Here it appears that it was really Moses with whom they were offended who alone had called what Men he thought good to be presented unto God to be constituted by him his Assistants in the Government XI 24. Hath he not also spoken by us Are not we also acquainted with God's Mind being Prophets For so Aaron was made IV Exod. 14 15. and Miriam so acknowledged XV Exod. 20. And moreover the Prophet Micah VI. 4. mentions them as Conductors of the People while they were in the Wilderness together with Moses Which might make them stomach it that he took no notice of them when he chose the LXX Elders who were to be his Co-adjutors but did it of himself And the LORD heard it Observed their Ill-behaviour towards him though he himself took no notice of it Ver. 3. Now the Man Moses was very meek above all Verse 3 the Men which were upon the face of the Earth This is added as the Reason why he passed by the Affront they put upon him and why God avenged it because he was so exceeding meek and patient or as others translate it so humble and lowly that he would have been exposed to further Affronts if God had not chastised their Insolence Moses also might think fit to set this down as a Confutation of their Charge against him being so far from that Pride which they imputed to him that he did not resent though he was so very much above them their undutiful Behaviour towards him Who had conversed immediately with God himself and been with him in the Holy Mount many days together who sent several Commands to Aaron as well as to the People by him alone Which made such a Difference between him and all others that as it was an unaccountable Arrogance in them to equal themselves unto him so he demonstrated how far he was from being proud of his Superiority by meekly bearing their haughty Behaviour towards him So little cause there is for their Cavils who from hence argue that Moses was not the Author of these Books because he commends himself in them For this is not so much a Commendation as a necessary Account of himself to show how causless their Charge against him was To such Vindications of themselves the humblest Souls may be constrained by the Calumnies of wicked Men As we see not only in St. Paul but our blessed Saviour who were put upon Glorying and Magnifying themselves by the Malignity of their Enemies See X Joh. 36. 2 Corinth XI 10 23 c. And this is the more allowable when Men know not only that they write the Truth but that it is notorious to all that are acquainted with them and cannot be contradicted The holy Writers also are not to be confined to our Rules being moved by the Holy Ghost to set down such things which if they had been left to themselves they would not have mentioned And Men who have a due Reverence
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
him in the fifth Month called Ab as St. Hierom notes from the Jews of the second Year after they came out of Egypt It is not certain upon what day but it is likely in the beginning of the Month which answers to the nineteenth of our July sent them from the Wilderness of Paran From Radesh-Barnea XXXII 8. I Deut. 19 20. IX 23. XIV Josh 7. All those Men were heads of the Children of Israel So the Rulers of Thousands and Hundreds are called XVIII Exod. 25. as well as the Princes I Numb 16. But these were a lower sort of Heads or great Men in the several Tribes of Israel Ver. 4. And these are their Names Of the Tribe of Verse 4 Reuben Shammua the Son of Zaccur There is little to be observed concerning this Verse and those that follow to the XVIth but that it is evident these were not the same Men who in the first Chapter of this Book are called the Heads and Princes of the Tribes being inferiour Persons who ruled over some part not over a whole Tribe The three first Tribes also that are here mentioned sprang from the three eldest Sons for Levi did not make a Tribe in Israel of Jacob But in the Enumeration of the rest there is not any Order observed of which I can give an account Perhaps they being to disperse themselves when they entred the Country they were to search see verse 22. and thinking it not prudent to go above two at the most in company cast Lots who should be associated And the first Lot fell to those of the Tribe of Reuben and Simeon the next to those of Judah and Issachar and so to the rest Verse 11 Ver. 11. Of the Tribe of Joseph i. e. Of the other Branch of Joseph's Family viz. of the Tribe of Manasseh as it here follows Verse 16 Ver. 16. These are the Names of the Men that Moses sent to spy out the Land He would have their Names remembred which is the reason of this Remark for the sake of those two worthy Men Caleb and Joshua whose Vertue was very illustrious in the midst of a crooked and perverse Generation And Moses called Oshea the Son of Nun. So he is called v. 8. being named for the Tribe of Ephraim Jehoshua He was called by this name presently after they came out of Egypt XVII Exod. 9. when he went to fight with Amalek Whom he having overcome Moses lookt upon it as a Token that he should save and deliver the People of Israel and then called him by this Name Which imports some thing more than Oshea for that denotes only a Prayer for Salvation as Menochius observes but this carries in it a Promise of it And some think the addition of the first Letter in the name Jehoshua was from the name of JEHOVAH Implying that the LORD would imploy him in leading and conducting his People into the Land of Promise Wherein he was a Type of the Saviour of the World the LORD JESUS whose Name is the same with this who conducts those that believe on him to an Heavenly Inheritance If I could find the like comfortable Signification in the rest of the Names of these Men I should think there might be some ground for their Opinion who fancy Moses chose Joshua because there was a good Omen in his very Name For all Nations took great care that no Man should be imployed in Affairs of moment whose Names carry any unlucky Signification in them So Cicero observes in his first Book of Divination that the Generals of Armies and the Censors took care that none should so much as lead the Sacrifices to the Altar but who were bonis Nominibus of Names that signified Good Of which the Consuls also were very observant ut primus miles fiat bono nomine that the first Souldier whom they listed should be of a good Name such as Valerius Salvius Statorius or the like On the contrary the Name of Naevius was deemed so bad that in his Oration pro Quinct Sext. he saith having named the Man methinks I have said enough Ver. 17. And Moses sent them to spy out the Land and Verse 17 said unto them That is when he sent them to spy out the Land as was said in the foregoing Verse he gave them the following Directions Get ye up this way Southward This South-part of Canaan fell afterward to be part of the Lot of the Tribe of Judah XV Josh 1 2 3. and was very dry and consequently barren I Judg. 15. and therefore fittest for their entrance to spy out the Land unobserved being less inhabited than the better parts of the Country Besides it was nearest to the place where they now were encamped And go up into the Mountain Where the Amorites dwelt I Deut. 19. together with some Amalekites and other People XIV 43 45. From whence they were to go down into the Valleys Verse 18 Ver. 18. And see the Land what it is and the People that dwell therein These are the general Directions which he gave them to inform themselves both of the Country and of its Inhabitants Whether they be strong or weak few or many In particular with respect to the latter he directs them to inform themselves whether the Inhabitants were strong bodied or feeble and whether their number was great or small Verse 19 Ver. 19. And what the Land is that they dwell in whether it be good or bad And with respect to the former he would have them bring an account first what sort of Country it was whether healthful and delightful or unwholesome and unpleasant And what Cities there be that they dwell in And then how large their Cities were and of what strength Whether in Tents or in strong Holds Whether they lived in Tents as the Arabians did and the Israelites while they were in the Wilderness or in Houses and whether they were fortified Or rather as we would say in our Language whether in open Villages or in walled Cities For so the word Mahanaim signifies not Tents as we here translate it but Hosts or Camps XXXII Gen. 1. and here Towns without Walls as the LXX interprets it And the Vulgar Verse 20 also only inverting the order of the words whether in walled Towns or without walls Ver. 20. And what the Land is c. And last of all what is the Soil of the Country whether rich and fertile or poor and barren and also whether it be a woody Country or otherwise And be ye of good courage and bring of the fruit of the Land In which Discoveries there being some hazard he bids them be confident God would preserve them so that they might venture to bring away with them some of the Fruit which the Country produced Now the time was the time of the first ripe Grapes Towards the Vintage Ver. 21. So they went up and searched the Land Verse 21 from the Wilderness of Zin Which was on the South of the Land of Canaan XXXIV
the Divine Majesty in Detestation of the Impiety and to declare their Sorrow and Indignation and Dread of God's Judgments as appears from XXXVI Jerem. 24. Where the Stupidity of Jehojakim and his Servants is represented by this that when they heard the words which the Prophet declared in God's Name against Judah they were not afraid nor rent their Garments Verse 7 Ver. 7. And they spake unto all the Company of the Children of Israel saying This showed great Courage that they durst declare their Opinion contrary to the Sense of so great a multitude The Land which we passed thorough to search it is an exceeding good Land This is opposed to what their Fellows had said that it was a Land which eat up its Inhabitants XIII 32. Quite contrary they assure them it was very very good as the words are in the Hebrew And so expressed by the Chaldee and the LXX exceeding exceeding good That is every way desirable for thus the Hebrews express the Superlative Degree Verse 8 Ver. 8. If the LORD delight in us then he will bring us into this Land and give it us If we do not forfeit his Favour he will make us so happy as to drive out the Canaanites and settle us in the Possession of this Land A Land which floweth with Milk and Honey As their Companions themselves had confessed XIII 27. Ver. 9. Only rebel ye not against the LORD By slighting his Goodness by Murmuring and discontented Speeches and talking of going back to Egypt v. 2 3 4. Verse 9 Neither fear ye the People of the Land This is opposed to what the rest of the Spies had said concerning the mighty Power and Strength of the Inhabitants of Canaan XIII 28 29 31 c. For they are Bread for us We shall as easily vanquish them as we eat our Meat Their Defence is departed from them In the Hebrew the words are their Shadow whereby Men being defended from Heat in those Countries it signifies the Protection which God gives Men from those things that might hurt them Which Divine Protection they tell the People was now withdrawn from the Canaanites who had filled up the measure of their Iniquities XV Gen. 16. and now were exposed as a Prey to the Israelites And the LORD is with us For on the contrary they entreat the People to consider that God who was departed from the Canaanites was with them to aid and assist them in the Conquest of the Country And for both these reasons they needed not to fear them So they conclude their Speech like Men of an undaunted Spirit in these words fear them not Ver. 10. But all the Congregation The Hebrew Verse 10 words Col Ha Edah as I observed v. 1. signifies all the great Men the Rulers of the rest Bad stone them with stones Ordered the People to stone them to Death as they had done it is likely if they had not been deterred from the Attempt by the Appearance of the Divine Majesty For the Hebrew word amar as Maimonides observes in his More Nevochim P. I. cap. 65. is used not only concerning that which is spoken or thought but of what is decreed and resolved And he produces these words as an instance of it together with II Exod. 14. 2 Sam. XXI 16. And the Glory of the LORD appeared The SCHECHINAH which resided within the Tabernacle upon the Mercy-Seat now openly appeared in a bright flaming Light like Fire And in all probability after such an amazing manner as terrified them from their Design Thus it appeared on Mount Sinai to fright them from approaching near unto it XXIV Exod. 17. from whence Moses saith the LORD thy God is a consuming fire IV Deut. 24. and thus it appeared afterward XVI Numb 19 42. In the Tabernacle of the Congregation Or rather upon the Tabernacle for in the Tabernacle the People could not have seen it as now they did over the most Holy place which the Cloud constantly covered over the Mercy-Seat where the Divine Glory dwelt See IX 15. Before all the Children of Israel Both to fright them as I said from their purpose of stoning Joshua and Caleb and to show his Anger and Displeasure at their Rebellion which it is likely appeared by the Flashes that came from the glorious Flame Verse 11 Ver. 11. And the LORD said unto Moses In answer I suppose unto his Prayer v. 5. How long will this People provoke me Shall I always bear with their most undutiful Behaviour which will provoke the greatest Patience unto Anger How long will it be ere they believe me Dost thou not see that their belief is incurable For all the Signs which I have shewed among them Since they continue in it notwithstanding all the Wonders I have done to convince them of my Power and Faithfulness Ver. 12. I will smite them with a Pestilence Send Verse 12 a Pestilential Disease among them to sweep them away at once as the fifteenth Verse interprets it See XXXII Exod. 10. And disinherit them And so deprive them and theirs of the Country which I promised to their Fathers for an Inheritance XV Gen. 7. This was not an irrevocable Decree but a Threatning which God changed into another severe Punishment And will make of thee a greater Nation and mightier than they Fulfil my Promise to Abraham by making thee the Father of a more numerous People and more powerful than they whom I reject Ver. 13. And Moses said unto the LORD then Verse 13 the Egyptians will hear it for thou broughtest up this People by thy might from among them It is an abrupt kind of Speech proceeding from the great disturbance which this Threatning made in his Mind being as much as if he had said If thou thus destroy them the Egyptians when they hear of it will Triumph and thou wilt lose all the Honour thou hast got by the wonderful Deliverance thou didst work for thy People from their Bondage Ver. 14. And they will tell it to the Inhabitants of Verse 14 this Land Or rather they will say to the Inhabitants of this Land i. e. the Canaanites with whom the Egyptians had frequent Commerce For they have heard c. The word for is not in the Hebrew and the Sense will be more plain if we omit it and translate the whole thus They will say to the Inhabitants of this Land they have heard that thou LORD art among this People That is that there was a glorious Token of thy Presence among us That thou LORD art seen face to face And spakest to us from Mount Sinai out of that glorious Cloud which there appeared unto all the People XIX Exod. 18. XX. 1. XXIV 16 17. IV Deut. 12. And that thy Cloud standeth over them X Numb 34. And that thou goest before them by day time in a Pillar of a Cloud and in a Pillar of Fire by Night XIII Exod. 21. Verse 15 Ver. 15. Now if thou shalt kill all this People Or rather But thou hast
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
the Doom was irreversible Ver. 40. And they rose up early Or But they rose Verse 40 up c. In the Morning The next Morning after they were told what God had decreed against them And gat them up into the top of the Mountain They resolved they would go up or they prepared themselves for it for they did not yet actually go up as appears by the following words Saying Lo we be here We are ready to do as Joshua and Caleb exhorted us XIII 30. XIV 9. They seem now to be as forward as before they were backward to go to possess the Land which their rising early signified And we will go up to the place which the LORD hath promised They pretend now to depend upon his Promise and to trust he will make it good For we have sinned Are sensible of our Sin and repent of it Or though we have sinned yet we hope he will make good his Promise Ver. 41. And Moses said wherefore now do you Verse 41 transgress the Commandment of the LORD Why do you still continue in your Disobedience to God who commands you to return and not to go forward v. 25. But it shall not prosper You shall not succeed in your Enterprise which these words show they stood ready to take in hand Ver. 42. Go not up Though they sought the Verse 42 renewal of God's Promise with Tears v. 39. and now were ready to testifie their Repentance with the hazard of their Lives he would not recal the Sentence passed upon them For the LORD is not among you The Cloud did not stir to conduct them by which they might have understood that their Attempt was presumptuous That ye be not smitten before your Enemies Who without God's help would be too strong for them Verse 43 Ver. 43. For the Amalekites and the Canaanites are there before you Either they were removed out of the Valley where they were before v. 25. Or their main Body being there below they sent a strong Party to possess themselves of the top of the Mountain and to make good the Pass against the Israelites And ye shall fall by the Sword Lose your Lives in the Attempt Because ye are turned away from the LORD therefore the LORD will not be with you This was a powerful Reason to check their Motion and to restrain them from their Attempt But after the manner of obstinate Sinners they go on still in their Unbelief as the next words inform us Verse 44 Ver. 44. But they presumed to go up to the Hill top They audaciously endeavoured to ascend the Mountain against the Divine Command Which is a strange instance of hardned Infidelity Nevertheless the Ark of the Covenant of the LORD and Moses departed not out of the Camp The Cloud stood still over the Tabernacle and therefore Moses and the Levites and the Ark which went before them when they first removed from Sinai X. 33. did not stir out of the place where they were encamped to conduct them But this seems to signifie that all the other Camps except that of the Levites i. e. the whole Body of armed Men moved without the guidance of God who would not favour them because they moved against his express Command Ver. 45. Then the Amalekites came down and the Verse 45 Canaanites With whom the Amorites also joyned I Deut. 44. Which dwelt in that Hill Who had posted themselves there and possessed themselves of the top of the Mountain v. 43. and see v. 25. And smote them Having a great advantage of them that were climbing up the Hill from whence they came pouring down upon them And discomfited them It is not said how great a slaughter they made of them but it is likely it was not small because they chased them a good way Thus began God's threatning to be immediately fulfilled that their Carcases should fall in that Wilderness v. 29. by their own wilfulness Even unto Hormah A place in the Confines of Canaan near the dead Sea So called from the destruction that was here made of the Israelites and afterward of the Canaanites XXI 3. I Judg. 17. And upon the occasion of this Calamity which befel the Israelites and the great Mortality which followed while they stayed in the Wilderness Moses is thought to have penned the XC Psalm In which he signifies the Life of Man was now shortned and reduced to Seventy or Eighty Years that is made but half as long as the Lives of their Fore-fathers CHAP. XV. Chapter XV Verse 1 Ver. 1. AND the LORD spake unto Moses saying We read in I Deut. ult that they abode in Kadesh where the foregoing murmuring was many days During which time and in the latter part of this second Year after they came out of Egypt it is very probable all that we read in this Chapter and in the four following was transacted Verse 2 Ver. 2. Speak unto the Children of Israel and say unto them These words were not directed to the whole Congregation but to the younger sort who had not forfeited the favour of God as their Fathers had done Several of which it is likely were already dead according to the Doom God had passed upon them and the rest lookt upon themselves as disinherited XIV 12. and therefore these Precepts were not delivered to them When ye come into the Land of your Habitations which I give unto you This shows he speaks to the Children of the Murmurers whom he promised to bring into the Land of Canaan XIV 31. and would therefore have well instructed in the manner of Sacrificing wherein God's Worship and Service very much consisted which is the reason why he further explains what he had heretofore said about this matter But hence it appears that they were not bound to observe these Laws till they came to Canaan Ver. 3. And will make an offering by fire unto the LORD This comprehends all the Sacrifices which were burnt upon the Altar either in whole or in part Verse 3 A Burnt-offering This was the principal and most ancient Sacrifice of all other which was wholly burnt upon the Altar every Morning and every Evening XXIX Exod. 40. of which he treats in the first of Leviticus Or a Sacrifice This undoubtedly signifies Peace-offerings as appears from v. 8. and from the words here following and likewise from the use of the word Sacrifice in other places XVIII Exod. 12. XVII Levit. 5 8. And from this consideration also that Sin-offerings had no Meat-offerings attending on them but only in the Case of a Leper XIV Lev. 10. In performing a Vow or in a Free-will-offering These words explain what he means by a Sacrifice viz. Peace-offerings which were offered in performance of some Vow or freely of their own accord VII Lev. 16. XXII 21. or by God's command upon their Solemn Feasts as it here follows And in your solemn Feasts Mentioned XXIII Levit. See there v. 37. and XXIX Numb 39. To make a sweet savour unto the
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
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
great a difference between the Children of two Brothers who were of equal Deserts Nay Aben-Ezra thinks that he wholly disliked the late Exchange of the First-born for the Levites And besides it may be thought that he stomacht the late Preferment of Elizaphan the Son of Vzziel who was the youngest Son of Kohath to be chief of the Family of the Kohathites III. 30. which he thought rather belonged to himself who was the Son of the second Son of Kohath And finding himself too weak to make an Insurrection alone he perswaded Dathan and Abiram of the Tribe of Reuben and those in whom they had an interest to joyn with him upon another pretence that they were descended from the eldest Son of Israel to whom the chief Authority in the Nation belonged which Moses had taken upon himself and likewise preferred the Tribe of Judah to the principal place in their encampment II. 3. and also the LXX Elders to be his Assistants without their Advice and leaving them out of the number Such as these may be thought to be the grounds upon which they proceeded Korah seeking the Priesthood and the Sons of Reuben the Civil Dignity But it seems to me that the ground of the Quarrel was wholly upon the account of the Priesthood as I shall show upon the next verse and that they struck at Moses only as advancing his Brother and his Family by his own Authority and not as they pretended by God's direction For as Dathan and Abiram did not appear openly when they had formed this Faction for we find them in their Tents v. 12. and refusing to come to Moses when he sent for them so in the next verse they seem to speak of nothing but the Priesthood And so Moses understood their meaning v. 5 10 15. Before Moses In an open defiance of his Authority who they pretended had no power to make such Alterations as he had done With certain of the Children of Israel It is not said out of what Tribe but it is likely out of several if not some out of every Tribe in whom they had any interest Two hundred and fifty Princes of the Assembly c. The LXX divide their Character into three parts First That they were Princes of the Assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of Thousands and Rulers of Hundreds c. And Secondly Famous in the Congregation Which they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who used to be called to Publick Consultations when they were to deliberate about weighty Affairs And so several both ancient and modern Translations as Mr. Selden hath shown L. II. de Synedriis cap. 4. n. 10. where he saith they were called maxime puto si non solum deliberandi causa chiefly if not only to have their Advice And then lastly Men of renown Such who had got a great Name that is Fame and Credit among the People upon these or other accounts This made the Insurrection the more dangerous that such great Persons were engaged and appeared in it Verse 3 Ver. 3. And they gathered themselves together The fore-named Company came in a Body Against Moses As an arbitrary Disposer of all Preferment And against Aaron Who was promoted by Moses to the Office of High-Priest which he himself had discharged before Aaron's Consecration which perhaps they made a ground of their Quarrel And said unto them Ye take too much upon you In the Hebrew the words are Rab-lachem it is sufficient for you That is you have domineered long enough resign your Places to others for all of us nay every Man in Israel is as good as you Seeing all the Congregation are holy every one of them Here seems to be the Root of the Quarrel Before Moses's time every one might offer Sacrifice in his own Family as I have often observed which Custom these Men would have had still continued being angry that this high Office was confined to one Family alone who were to enjoy all the Benefits of it which were exceeding great For the Priests had a large share in most Offerings and some things wholly to themselves This is the more probable because it was so very hard to convince the People that God had settled this Dignity and all the Profits belonging to it in Aaron's Family For though God did a new thing never heard of before to demonstrate these People that rose against Moses and Aaron to be Seditious yet it was necessary still to do more For after the Earth had swallowed up Dathan and Abiram and Fire consumed Korah and his Company and a Plague destroyed many more of them the LORD did another Miracle XVII 8. in making Aaron's Rod blossom and bud and bring forth Almonds in one Nights time when all the rest of the Rods remained dry Sticks Which makes it probable as I said before there were some in all the Tribes who were engaged in this Sedition and were so deeply infected with the false Notions of Korah that it was necessary to give them all this Satisfaction And the LORD is among them The People need no other Governour but him who dwells among them in his Tabernacle where they can present their Sacrifices to him themselves without your Assistance Wherefore then lift you up your selves above the Congregation of the LORD Since God owns us all for his special and peculiar People why do you take upon you such high Places and Dignity above us all For Moses disposed and ordered all things and Aaron by his order took upon him to be solely God's chief Minister in his Sanctuary Verse 4 Ver. 4. And when Moses heard it he fell upon his face With Aaron also it is likely as they did lately XIV 5. And for the same end See there to deprecate God's displeasure which they might justly think would now rise higher than ever and to beg his direction what to do in such a dangerous state of things Verse 5 Ver. 5. And he spake unto Korah and unto all his Company This shows that Korah was the Head of this Faction and Dathan and Abiram did not at the first I guess from hence appear with him Saying Being risen up from Prayer he made this Answer to the Seditious People by order from God who no doubt directed him to this way of suppressing them Even to morrow the LORD will show c. In the Hebrew the words are To morrow or in the Morning and the LORD will show c. That is stay but till to Morrow and it shall appear without any further delay whether you or we be in the right He would keep them in suspense no longer and yet gave them so much time to consider better and repent Some observe that the Morning was the time of executing Justice and therefore here appointed Will the LORD show By some visible Token Who are his Or Who appertain to him viz. As his Ministers And who is holy Separated and solemnly Consecrated by his appointment to the Sacred Office of Priesthood And will
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
they murmured any more they deserved to be all cut off as they should certainly be it moved them to make this doleful Complaint Wherein they seem to be convinced of their Guilt and to bewail their miserable state For the sence of these two verses is Some of us died before and now lately more have perished and we are all in the same danger surely we shall never have done dying till we be all consumed Behold we die This seems to relate to those Judgments which had passed upon them heretofore We perish And this to what had very lately hapned to Korah Dathan and Abiram with their Company and to those that murmured the next day after XVI 49. We all perish This will be the Fate of the whole Congregation Ver. 13. Whosoever cometh any thing near unto the Verse 13 Tabernacle of the LORD Who was not a Priest and yet approached nearer than God allowed Shall die So Moses had threatned and they now believed him And were afraid withal they should some time or other incur God's Displeasure by their Rashness Shall we be consumed with dying They seem to be afraid lest for their late Murmurings and Insurrection after such a heavy Punishment for that Sin XVI 41 42. God should further plague them as by this new Sign he convinced them they justly deserved And therefore beg of Moses to intreat God to spare them and not to go on utterly to destroy them CHAP. XVIII Chapter XVIII Verse 1 Ver. 1. AND the LORD said unto Aaron By the hand of Moses it is most likely unto whom God was wont to Communicate all that he would have delivered either to Aaron or to the People XVII 4. And having done more Miracles than one to establish Aaron in the Priesthood he now lets him know that the Honour he had done him was an Office of great Weight and Burden wherein he was to behave himself with great Care and Circumspection And withal he again declares what the Duty of the Levites was together with the Priests from v. 1. unto v. 8. And from thence he proceeds to tell them what Maintenance he had setled upon both for their encouragement in doing their Duty as I shall observe in the proper places Thou and thy Sons and thy Father's House with thee You and the Levites whom he calls his Father's House who had the Charge of the Sanctuary Shall bear the Iniquity of the Sanctuary If the Sanctuary were profaned through the Negligence of the Levites who were to keep Strangers and People in their Uncleanness from entring into it and if the Priests were remiss and did not take care to see the Levites do their Duty the Punishment of such Prophanation he tells them should fall upon them And thou and thy Sons with thee i. e. Aaron and the Priests alone Shall bear the Iniquity of the Priesthood Suffer the Punishment of it if they permitted any Person who was not of the Line of Aaron to offer Incense or perform any part of the Priest's Office or if they themselves should minister in their Uncleanness or having any Blemish or did any thing contrary to the Rules of their Office This was some comfort to the People who were afraid they should die for every Error committed in their Approaches to the Sanctuary XVII 12 13. for which he assures them he would punish the Priests and the Levites and not them And it also served to remove the Peoples Envy to the Priest whose Dignity they saw accompanined with such great Danger Ver. 2. And thy Brethren also of the Tribe of Levi Verse 2 the Tribe of thy Father This also was a Comfort to the Levites and designed to make them more contented than they had been in their Inferior Offices that the Priests were to look upon them as their Brethren Bring thou with thee Into the Tabernacle That they may be joyned with thee As Assistants to thee there And minister unto thee In such things as I have mentioned See upon III. 6. But thou and thy Sons with thee shall minister before the Tabernacle of Witness The words shall minister not being in the Hebrew some think he still speaks of the Levites and translate the words thus Both to thee and to thy Sons with thee they shall minister as was said before before the Tabernacle of Witness But they that are of this Opinion do not consider what is meant by the Tabernacle of Witness which signifies the most Holy Place See IX 15. X. 11. before which the Levites did not minister but before the Tabernacle of the Congregation as Moses expresly speaks III. 7. See there where they attended upon the Priests in the Court of the Sanctuary in which the Priests only could minister as Aaron alone did upon one certain day only in the most Holy Place Verse 3 Ver. 3. And they shall keep thy Charge and the Charge of all the Tabernacle Of the outward part of it See III. 7 8. and carry the Vessels belonging to the inward part viz. the Sanctuary IV. 15. Only they shall not come nigh the Vessels of the Sanctuary They were not to touch them when they carried them IV. 15. nor to see when they were covered by the Priests IV. 19 20. And the Altar I take this to be meant not only of the Altar of Incense but also of the Burnt-offering unto which they were not to approach nor touch it while they attended upon the Priests who only could minister there This is justified from XXIX Exod. 37. where this Altar is said to be most holy and whosoever touched it is required to be holy That neither they nor you also die They for presuming to go beyond the Bounds of their Office and the Priest for permitting them Ver. 4. And they shall be joyned unto thee He would Verse 4 have the Priests look upon the Levites as part of that sacred Body of Men that waited upon God in the Tabernacle though in an inferiour Office And indeed the very Name of Levi imported as much and denoted them to be Adjuncts to some other Persons Accordingly we find in after times that as the Levites were a guard on the outside of the Temple so the Priests watched within it And keep the charge of the Tabernacle of the Congregation for all the Service of the Tabernacle See III. 7 8. The heaviest part of their Service which is called their Burden is mentioned particularly IV. 3 4. and the rest of that Chapter A Stranger shall not come nigh unto you This seems to relate both to the Priests and to the inferiour Ministers that none should presume to perform the Office of the former but only the Family of Aaron nor of the latter who were not of the Tribe of Levi But the Hebrew Doctors particularly Maimonides by Zar a Stranger understand in this place every one that was not of the Seed-male of Aaron So that the Sons of his Daughters should not minister For the Sons of Aaron saith he Riath
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
here again when we thought we had been at the end of our Travels At this rate we shall never get out Whereupon he presently smote the Rock twice in a fume whereas God bad him only speak to it v. 8. To sanctifie me in the Eyes of the Children of Israel i. e. Openly to assert me to be the holy One of Israel faithful to my Promises as well as infinite in Power of which they had given the Israelites occasion to doubt by declaring some distrust of what God said to them v. 8. For these words plainly show that their Sin did not consist only in an inward Diffidence but in such outward Expressions of it in their Anger and Impatience as might be apt to breed Unbelief in the Israelites who were already too prone thereunto And it is no improbable Conjecture of a Jewish Doctor in his Book of the Death of Moses that the Divine Glory not appearing now upon this Rock as it did at Horeb XVII Exod. 6. which perhaps they expected it gave some occasion to their Unbelief Which he thinks was not so great a Sin in it self as to have deserved the following Punishment had not God in passing this Sentence had a respect to the Excellency and Dignity of their Persons in whom a Fault of this Nature was far more grievous than in an ordinary Man Therefore ye shall not bring this Congregation into the Land which I have given them They brought them into the Land of Sihon and of Og but not into Canaan which was properly the Land promised to them Verse 13 Ver. 13. This is the Water of Meribah Called Meribah-kadesh XXXII Deut. 51. to distinguish it from that Meribah mentioned XVII Exod. 7. where the Israelites were guilty of the same Crime Because the Children of Israel strove with the LORD Expostulated with him most undutifully and accused him of unkindness to them v. 3 4. And he was sanctified in them The Hebrew Doctors differ very much in their Opinions about this also Whether he was sanctified in the Waters or in the People of Israel or in Moses and Aaron Some fancy it is meant of the Waters viz. that God did himself great honour in bringing Waters again out of a Rock and therefore the Name of the place was called Kadesh from his being sanctified there Thus Chaskuni But it seems to have been called so before this being a place well known to the Edomites v. 16. The common Opinion is that he speaks of Moses and Aaron for God's Name saith R. Solomon is much revered when he doth not spare even his holy Ones X Lev. 3. But Nachmanides expounds it of the Israelites before whose face as he expounds sanctified in them God's Power and Faithfulness and Goodness appeared and who alone are mentioned in this verse not Moses and Aaron But all three Opinions in the Issue concur in this one that God made his Power c. appear in the Eyes of all the Israelites by bringing Water out of a Rock and at the same time demonstrated his Holiness and impartial Justice in punishing his greatest Friends for their Unbelief Ver. 14. And Moses sent Messengers By God's Verse 14 order as his words seem to import in II Deut. 2 3 4. From Kadesh On the Confines of the King of Edom's Country Vnto the King of Edom. When the Israelites came out of Egypt Moses speaks of Edom as governed by Dukes XV Exod. 17. for the Sons of Esau at first had no higher Title XXXVI Gen. 15 c. Not long after it seems their Posterity became Kings and now Nine and thirty Years after the Israelites coming out of Egypt they were still under Kingly Government And this King to whom Moses now sends Messengers the great Primate of Ireland takes to have been Hadar the last of those that Moses mentions XXXVI Gen. 39. who for his Inhumanity to the Children of Israel was shortly after punished with Death and the Kingdom turned again into the Government by Dukes For Moses as he thinks writing the Book of Genesis in the latter end of his Life or then adding what was necessary to what he had written before reckons immediately after Hadar several Dukes reigning all at one time in several parts of the Country which they had shared among them See Vsser Chronolog Sacra cap. 11. Thus saith thy Brother Israel In the Language of those times all that were near of Kin called one another Brethren and these two Nations descended from two twin Brothers Thou knowest For they could not but have received Intelligence before this time of such publick things All the Travel that hath befaln us How we and our Fathers before us have travelled from place to place without any certain Habitation See CV Psalm 13. Verse 15 Ver. 15. How our Fathers After several Removals from one part of Canaan to another Went down into Egypt Which was so publick a thing they being invited by Pharaoh who sent Carriages for them that the Edomites could not be ignorant of it And we have dwelt in Egypt a long time See XII Exod. 40 41. and what I have observed there And the Egyptians vexed us and our Fathers See I Exod. 11 12 13 c. Verse 16 Ver. 16. And when we cried unto the LORD he heard our voice II Exod. 23 24 25. III. 7 8. And sent an Angel See III Exod. 2 c. Maimonides here by Angel understands Moses himself for the Prophets are sometimes called Angels i. e. Messengers sent from God II Judg. 1. This he asserts in the first part and more than once in the second part of More Nevochim but it is very unreasonable to think that Moses would thus magnifie himself to the King of Edom who understood not such Language and could not but be more moved to hearken to his Embassy if he believed the Israelites were under the Conduct of a heavenly Minister who as other Jews think was Michael the Prince of the heavenly Host whom they commonly understand by the Angel here mentioned But many great Men particularly Masius think this is short of the Truth unless we understand by Michael the Eternal Son of God who was as he speaks the perpetual Prince and Director of the People of God For though he was then properly made the Messenger of the Father when he took on him our Flesh and dwelt here among us yet from the beginning it was his constant care to reconcile Men to God and preserve Religion among them So that he might be called the Angel of God before he became a Man because God the Father by him communicated with Men about all things necessary for their Good And the Jews seem to have had some obscure Notion of this For what else could Moses Gerundensis mean when he saith the Angel whom Moses saw in the Bush was the same whom Jacob calls the God of Bethel and whom he calls the Angel Redeemer of whom Moses he saith speaks in this place and in VI Deut. 21.
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
that is bitten when he looketh upon it The Jews generally have so much understanding as to say that the mere beholding of it did not cure them but that they were to look up to God as the Scripture speaks when they beheld it and expect a Cure from him So the Author of the Book of Wisdom XVI 7. He that turned himself toward it was not healed by the thing which he saw but by thee that art the Saviour of all And therefore he calls it in the foregoing Verse A Sign of Salvation to put them in remembrance of the Commandment of the Law Shall live Be cured and restored to perfect health Which the Jews think the greater Miracle because naturally it would have made the Inflamation greater So Nachmanides this rather would have increased the Disease for they who are bit by venomous Beasts according to the Prescriptions of Physicians must not see the Image of the Beast by whom they are bitten But this was commanded by God that the Israelites might know both their Disease and their Medicine came from God who made that whose Aspect was hurtful to be the Means of their Cure Ver. 9. And Moses made a Serpent Whence this Verse 9 place seems to have been called Zalmonah XXXIII 41. which imports an Image Similitude or Resemblance of a Thing represented by it And another place thereabouts as Dr. Lightfoot observes called Maaleh Akrabbim seems to have had its name from the same thing it signifying the going up of Scorpions XV Josh 3. Of Brass Pollished that it might resemble a Serpent of a flaming Colour and being very glittering might be the better seen far and near So several of the Hebrew Writers particularly Nachmanides and Abarbinel who observe that God did not bid him make a Serpent of Brass but only a Saraph v. 8. i. e. a Resemblance of a Flaming Serpent which could not be made so well of any other Metal as of Brass those Saraphs which we render fiery Serpents being fiery Red like Copper or Brass Of which there was good store not far off from this place for the next Station to Zalmonah where they now were was Punon or Pinon as Moses tells us XXXIII 42. a place belonging to the Edomites who had an ancient Duke of this Name XXXVI Gen. 41. 1. Chron. I. 52. famous for Mines of Brass as Bochartus shows out of several of the Fathers who speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From whence Moses perhaps had this Brass Hierozoicon P. II. L. III. cap. 13. And put it upon a Pole As he had been directed in the foregoing verse And it came to pass that if a Serpent had bitten any Man Which was not present Death but made an Inflamation and such Ulcers as some conceive as were incurable When he beheld the Serpent of Brass he lived Though Naturalists say the sight of Brass was hurtful to those who were bitten yet hence they received their Cure as the sight of Christ crucified naturally filled his Crucifiers only with Anguish when they beheld him whom they had pierced and were convinced he was their Messiah but by the Grace of God became their only Salvation through Faith in him The Hebrews cannot but acknowledge a Mystery in this brazen Serpent as Moses Gerundensis calls it which our LORD Christ himself hath explained in his Discourse with Nicodemus III John 14. As Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up that whosoever believeth in him should not perish c. Where he doth not compare himself to the Brazen Serpent for what likeness can there be found between the Serpent and the Seed of the Woman or how should Light before-shadowed by Darkness as Dr. Jackson speaks but he compares the lifting up of this Serpent on the Pole with his Lifting up or Crucifixion on the Cross For so he himself expresses his Death and the manner of it XII John 32. And I if I be lifted up from the Earth will draw all Men unto me And their looking on the Serpent in the Wilderness as evidently represented Mens believing on Christ and their Cure the powerful Vertue of Christ's Death to preserve all those that believe on him from perishing as he speaks in the place named before and procuring for them everlasting Life For by his Death our Saviour destroyed him that had the power of death that is the Devil as the Apostle's words are II Hebr. 14. which was notably represented in this Brazen Serpent put upon a Pole which was not a Figure of Christ but of the old Serpent himself the Devil as wounded bruised and dead by the Lifting up of Christ upon the Cross where he intirely disarmed him of all his Power to hurt us I cannot tell whence Justin Martyr concluded this Brazen Serpent to have been made in the form of a Cross as he saith it was in his Second Apology unless we conceive it to have been made with Wings at the bottom of its Neck which might give it that Figure But his observation in his Book against Trypho p. 322 338. seems very considerable that there must be some Mystery in it that God who forbad all manner of Images should now command one to be made of which he saith one of the Jews confessed he could never hear a Reason from their Doctors Who cannot understand it till they believe in Christ and him crucified whose Victory over the Devil by his Cross and Passion was herein most lively represented I shall only add that this Lifting up the Brazen Serpent was a thing so publick and so well known to all Neighbouring Nations that the fame of it in all likelyhood went into India Where they still set up an Idol in form of a wreathed Serpent upon a Perch six or seven Foot high which they solemnly worship And carrying it along with them in their Travels set it up every Morning for the Company to pay their Adorations to it So Taverneir relates in his Travels to that Country p. 28. And see the present Lord Archbishop of Canterbury's excellent Treatise of Idolatry p. 351 c. with Huetius his Demonstr Evang. p. 96. and his Quaestiones Alnetanae cap. 12. n. 25. where he shows the Talismans in all likelyhood were an imitation of this Serpent Of which the Jews were so fond that they burnt Incense to it in the days of Hezekiah and had done so we know not how long 2 Kings XVIII 4. Which may make it the less wonder that the poor Indians should worship a Serpent upon a Pole when they that should have understood better committed such a foul Idolatry as to do Divine Honour to the Figure of the greatest Enemy of God and of Mankind Verse 10 Ver. 10. And the Children of Israel set forward After they had been at two other places which Moses now omits for brevitys sake because he intended hereafter to give an exact account of all their Removals at one view Which he doth in the
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.
it fell into the Hands of the Moabites again as may be gathered from XLVIII Jerem. 32. And they took the Villages thereof As well as the City it self And drove out the Amorites that dwelt there If it had not been possessed by them they would not have meddled with it Ver. 33. And they turned Or returned as the LXX have it from Jaazer And went up by the way of Bashan A famous Verse 33 Mountain LXVIII Psal 15. lying more Northerly than the Country of Sihon and belonging also to the Amorites where was very rich Pasture and an excellent Breed of Cattle XXXII Deut. 14. XXII Psal 12. and stately Oaks XXVII Ezek. 6. And Og the King of Bashan The whole Country of which he was King had its Name from that Mountain and was called the Kingdom of Og in Bashan III Deut. 10. where he is said as well as Sihon to be a King of the Amorites v. 8. and v. 11. that he was of the Remnant of the Giants or of the Rephaim who were a mighty People in that Country of Bashan See XIV Gen. 5. which in after Ages was called Batanaea Went out against them To oppose their Passage He and all his People With all the Men of War in his Country To the Battle at Edrei A City near that Country afterward called Adara as St. Hierom tells us in his Book de Locis Hebraicis He offered the Israelites Battle which by God's order they accepted Verse 34 Ver. 34. And the LORD said unto Moses That he might report it to the People Fear him not They had reason to be courageous and not affrighted because he was a Giant having lately overcome a mightier King than he of which God puts them in mind in the end of this verse For I have delivered him into thy hand and all his People c. For their greater incouragement he adds his Promise on which he bids them rely as if they saw it already done that he would give them the Victory over Og and all his Forces and bestow upon them his Country This History Moses reports more at large III Deut. 1 2 3 c. Ver. 35. So they smote him and his Sons and all his Verse 35 People until there was none left him alive After they had overthrown him and his Army they pursued the Victory till they had destroyed all the People of the Country Some part of which held out longer than the rest as appears from XXXII 39 c. but at length was wholly subdued by Jair the Son of Manasseh who had all the Region of Argob given him for his pains XXXII 41. III Deut. 14. And they possessed his Land Wherein were sixty walled Cities besides a great many small Towns III Deut. 4 5. XIII Josh 30. All which was given to the half Tribe of Manasseh III Deut. 13. XIII Josh 29 30. 1 Kings IV. 13. CHAP. XXII Chapter XXII Ver. 1. AND the Children of Israel set forward Verse 1 In what Month of the fortieth Year this which follows fell out we cannot tell but it is likely in the seventh when they removed from the Mountains of Abarim XXI 20. XXXIII 48. And pithed in the plains of Moab Which had formerly belonged to the Moabites from whom it took its name but had been taken from them by the Amorites and now was in the possession of the Israelites On this side Jordan Unto which River this Plain extended and they pitched near to it from Beth-Jesimoth unto Abel-Shittim XXXIII 49. where they stayed till under the Conduct of Joshua they came to Jordan and passed over it III Josh 1. By Jericho Rather against Jericho as the LXX translate it For Jericho was on the other side of Jordan directly opposite to the place where they now pitched And therefore the Vulgar Latin translates or rather paraphrases it Where Jericho is situated beyond Jordan i. e. passing the Ford they came directly to Jericho Verse 2 Ver. 2. And Balak the Son of Zippor Who was King of the Moabites at this time and descended it is likely from the ancient Kings of that Country XXI 26. Saw all that Israel had done to the Amorites To Sihon and Og the two Kings of the Amorites as they are called III Deut. 8. who were such near Neighbours to Balak that he not only saw but considered as the word implies what a speedy Conquest the Israelites had made of their Country Verse 3 Ver. 3. And Moab was sore afraid of the People Lest they should expel them out of their Country as they had done the Amorites for they knew nothing of God's Command to the Israelites not to disturb them in their Possessions Some imagine but I see no good ground for it that they were afraid the Israelites should get possession of the Land of Canaan unto which they thought themselves perhaps to have a better Title being descended from the eldest Daughter of Lot who was the Son of Abraham's elder Brother for Abraham was the youngest Son of Terah But no Body can see any Right that this Descent gave Lot or his Children there being no Promise made of it by God to any Person but Abraham and his Posterity Because they were many Too strong for the Moabites to deal withal having conquered those who had been too hard for them and taken a great Territory from them XXI 26. And Moab was distressed because of the Children of Israel As Moses in his Song after they had passed the Red Sea foretold they would be XV Exod. 15. Ver. 4. And Moab said By Messengers which Verse 4 were sent it is most likely by the King and the Princes of the Country Vnto the Elders of Midian Who were their Neighbours and Confederates The Title of Elders it appears by this was given in other Nations as well as among the Israelites to the greatest Persons in their Countries or the Israelites after their manner so called Men every where who were in high Authority For these Persons who are here called Elders are called Kings XXXI 8. and Princes XIII Josh 21. In like manner they who in the seventh verse of this Chapter are called the Elders of Moab are in the next verse called the Princes of Moab Which it is evident was the ancient Language among the Egyptians L Gen. 7. unless we suppose Moses as I said to have spoken in the Language of the Jews and it is very likely was also the ancient Language of Phoenicia and the Countries thereabouts and perhaps in much remote parts For it is a known Story That when the Phoenicians fled before Joshua and forsook the Land of Canaan they fixed in Asrick where they left this name of Elders among the Carthaginians See Mr. Selden Lib. I. de Synedr cap. 14. p. 587 c. Midian This is not the Country wherein Jethro was a Prince for that was not far from Mount Sinai as appears from III Exod. 1. whereas this was remote from that place adjoyning to the Moabites and near
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 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
Verse 2 Moab Called the People Invited them to a Feast For the ordinary Charms unto Idolatry were good Victuals and bad Women Vnto the Sacrifices of their Gods To eat of the Sacrifices which had been offered to their Gods particularly to Baal-Peor These Feasts upon their Sacrifices were very magnificent among the Heathen being accompanied with Musick and Dancing and sometimes pompous Processions which inticed youthful Minds to partake of them Here the Israelites casting their Eyes upon the Daughters of Moab which doubtless on this occasion appeared in the best Dress and richest Ornaments were smitten with their Beauty and courted their Enjoyment Who would not yield to this Motion but upon condition that they would first worship their Gods whereupon pulling a little Image of Peor out of their Bosom they presented it to the Israelites to kiss it and desired them to eat of the Sacrifices that had been offered to him Thus the Jewish Doctors tell the story And indeed it hath been observed by the Writers of the Church that Women have been the most dangerous Seducers of Men from the true Religion being from the beginning the Spreaders of the old Heresies For Simon Magus advanced his Heresie Helenae meretricis adjutus auxilio being assisted by the help of the Harlot Helena Nicolaus of Antioch also choros duxit foemineos The famous Marcion sent before him some Roman Ladies to prepare his way Apelles Montanus Arius Donatus did all take the same course as St. Hierom shows in his Book adversus Pelagianos And the People did eat Which was an act of Idolatry as to eat of the LORD's Sacrifices was an Act of Divine Worship whereby they owned themselves the Servants of the Gods of Moab See XXXIV Exod. 15. And bowed down to their Gods This was still a more plain act of idolatrous Worship expresly forbidden by God in the second Commandment Verse 3 Ver. 3. And Israel was joyned unto Baal-Peor This seems to signifie that they were devoted to the Service of this Idol in great affection with which they performed the forenamed actions The Jews commonly take this Baal-Peor to have been no better than a Priapus and the worship of him to have consisted in such obscene Practices or Postures at least as are not fit to be named Particularly their great Commentary upon Numbers saith That the Israelites being unwilling to enjoy their Women upon those terms they told them they needed only uncover their Nakedness before Baal-Peor which was all the Worship required of them unto which they easily submitted This Maimonides himself relates for a truth that his Worship consisted in revealing their Secret Parts before him More Nevochim P. III. cap. 45. But Solomon Jarchi goes further making this Worship to consist in Actions as ridiculous as they were beastly All which seems to me very unlikely and so it doth to several Men of great Judgment particularly Mr. Selden who thinks with great probability that Peor as I observed before XXIII 28. being the name of a Mountain in the Country of Moab the Temple of Baal stood upon it by whom some understand Saturn others the Sun which is most likely and thence he was called Baal-Beor because there he was especially worshipped as Jupiter was called Olympius because he was worshipped in a famous Temple which stood on the Mountain Olympus And every one knows that anciently they chose the highest Mountains before all other places for the Divine Service insomuch that at Jerusalem the Temple was set upon the Hill of Sion which the Psalmist saith God preferred before all other places LXXVIII Psal 68. Or Peor perhaps was the name of some great Prince as the same Mr. Selden conjectures translated into the number of the Gods for the Psalmist saith CVI Psal 28. that when they worshipped Baal-Peor they are the Sacrifices of the dead Which seems to signifie that in him they worshipped some dead Man who perhaps was the first Institutor of this Worship whatsoever it was Another great Man of our own Nation hath said much to strengthen this Opinion having shown at large that the ancient Heathens were wont to Deify the Souls of Men and Canonize them after Death and these we called Baalim Being accounted an inferiour sort of Deities who they fancied were Ministers for them to their Caelestial Gods See Mr. Mede Book III. p. 724 c. Yet it must be acknowledged that there are others of great note who take all for truth which the Jewish Writers report concerning the filthy Worship of Baal-Peor and imagine that Fornication was a part of it as in future times it was both among the Greeks and Romans in the Worship of some of their Gods For what the Jews found then practised they fancied was done in these early days But it is observable that the more ancient the Books of the Jews are which speak of this matter the less they say of the impurities in the Service of Baal-Peor For Example the Hierusalem Talmud hath none of that leud stuff in it which Solomon Jarchi upon this place took out of the Babylonian which was composed long after the former And the anger of the LORD was kindled against Israel As appeared immediately by the severe punishment he inflicted on them both for their Idolatry and for their Fornication Verse 4 Ver. 4. And the LORD said unto Moses take all the Heads of the People and hang them up The plain meaning seems to be that he should take i. e. cause to be apprehended the Heads of the People i. e. the Rulers of Thousands and Hundreds and other principal Persons in their Tribes who had been guilty of the foul Idolatry before-mentioned and by hanging them up put a stop to the Peoples lewdness when they saw these great Men made Publick Examples of God's Displeasure For it is very likely more of the Princes of the People were guilty besides Zimri especially if it be true which the Samaritan Chronicle affirms that the Daughters of the chief Men of Moab were sent finely dressed to allure the Israelites and one of the King's Daughters among the rest But though the LXX and the Vulgar and Symmachus thus understand it that he commanded the Heads of the People to be hanged up yet a great many other ancient Translators and many famous Doctors take the word Otham them whom he commanded to be hanged up not to refer to the Heads of the People but to such as had joyned themselves to Baal-Peor and they interpret the foregoing words as if he had bid him take unto him i. e. to his assistance the Heads of the People as they think he did as is related in the next verse The Judges indeed there mentioned seem to me to be distinct from the Heads of the People and Moses did not take them to his Assistance but commanded them to do their duty Yet it must be acknowledged that there is a great current of Interprepreters which runs the other way as if Moses was commanded to
order the Judges to assemble and call before them such as were suspected and having examined the Fact accordingly proceed against them and punish such as had offended Thus the Samaritan Copy reads it expresly and so Onkelos and the Paraphrast called Vzielides and the Hierusalem Targum and the Arabick Translation of Saadia Gaon and both the Talmudists and Karaites agree in this sence as Mr. Selden shows at large Lib. II. de Synedriis cap. 1. n. 10. And Joh. Coch upon the Gemara of the Sanhedrim cap. 4. sect 4. where he observes that Aben-Ezra and Solomon Jarchi thus interpret it and takes the meaning to be certain that the Heads of the People should divide themselves into several Courts of Judgment and examine who had committed Idolatry and after Conviction cause them to be hang'd For there is great reason to think the Constitution of Judges by Jethro's advice continued all the time they were in the Wilderness who might easily find out the Guilty in their several Divisions Before the LORD i. e. Before the Sanctuary as Men who had forsaken the Worship of their God and by his Sentence were adjudged to die Against the Sun Openly that all the People might see and fear to Sin So both R. Solomon and Aben-Ezra expound it For this was a peculiar mark of the Divine Displeasure against Idolaters and Blasphemers that they should be hanged up and publickly exposed after they had suffered death For none were hang'd alive among the Hebrews but first stoned which was the common Punishment of the fore-named Offenders and then hanged up in the eyes of all as R. Solomon expounds this Phrase against the Sun That the fierce anger of the LORD may be turned from Israel By their Zeal to vindicate the Divine Honour Verse 5 Ver. 5. And Moses said unto the Judges of Israel Some take these for the LXX Elders mentioned XI 25. Slay ye By hanging them up as some understand it But the Hebrew word imports killing with the Sword which they commanded their Officers to do with the assistance of such as abhorred the wickedness of their Neighbours Every one his Man The LXX Elders being appointed to be coadjutors to Moses in the Government made a division of the People it is most likely into so many districts and each of them having the charge of one all the People therein are called his Men of whom he was to give an account That were joyned unto Baal-Peor Who were so well known that there was no danger of slaying the innocent Verse 6 Ver. 6. And behold This which follows is the more wonderful if the Judges had already begun to execute the foregoing command and argues Zimri to have been very impudently wicked who thought himself so great a Man that no Judge durst meddle with him One of the Children of Israel came and brought unto his Brethren In the Camp of Israel or into the Tent where his own Family dwelt A Midianitish Woman By which it appears that both Nations Moab and Midian were in this Plot against Israel In the sight of Moses A high contempt of his Authority and of God's also whose Servant Moses was And in the sight of all the Congregation of the Children of Israel This seems to be a further aggravation of his Sin that he was not content to go to the Women who invited them v. 2. but brought one of them along with him into the Camp of Israel and this he did before the face of all the People as well as of Moses and that when they were mourning for this Sin as it here follows Who were weeping before the door of the Tabernacle of the Congregation This shows that though there were great numbers ingaged in this Defection yet the generality of the People clave unto the LORD and bewailed the Wickedness of their Brethren most earnestly imploring God's Mercy towards them Ver. 7. And when Phineas the Son of Eleazar the Son Verse 7 of Aaron the Priest c. A Man of great Authority being next to the High-Priest whom he succeeded in his Office as he did Joshua if we may believe some Writers in the Government of all Israel He rose up His Spirit as St. Luke speaks of St. Paul was stirred in him and being inspired with an holy Zeal was moved to do what follows From among the Congregation Who were weeping at the Door of the Tabernacle or rather from among the Judges with whom he was assembled being one of them So Jonathan he rose up from the midst of the Sanhedrin For as Bonav Cornel. Bertramus thinks Eleazar after the death of Aaron appointed his Son Phineas to be Prince of the Levites Which he thinks appears not only from his rising up here from the midst of the Judges of Israel but from the Embassy wherein he was employed by Joshua unto the Reubenites c. beyond Jordan XXII Josh 14. and from 1 Chron. IX 20. where he is said to be Ruler over the Korahites Which signifies he thinks such a preheminence as Eleazar himself had over the Levites while his Father Aaron lived De Repub. Jud. c. 15. And indeed the Psalmist saith that Phineas stood up and executed Judgment CVI. 39. Which seems to import that he acted as a Judge but by an extraordinary motion which made him kill the Offenders with his own Hands without a Judicial Process against them And took a Javelin in his hand Or a Sword as Josephus calls it which he snatcht out of the hand of Moses as the tradition is in Pirke Elieser cap. 47. Verse 8 Ver. 8. And he went after the Man of Israel into the Tent. It is an unusual word in the Hebrew which we translate Tent importing a private secret place like a Cave as Kubba or Kobba is thought to signifie which the Arabians call Alcobba From whence comes the word Alcove which signifies as Bochart observes conclave camerati operis quo lectus circumdatur A Room of arched Work which incloses a Bed in it See his Hierozoicon Pars I. p. ult And thrust both of them through the Man of Israel and the Woman This he did saith Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the command of Moses But should rather have said by a Divine Instigation which he followed when the rest of the Judges were afraid as some conceive to meddle with so great a Man as Zimri was And upon this Fact the Jews ground that which they call the Judgment of Zeal which authorized them who were full of Zeal to punish such as blasphemed God or prophaned the Temple c. in the presence of ten Men of Israel without a formal Process against them Thus Matthias killed a Jew who sacrificed after the manner of the Greeks 1 Maccab. II. 24. and three hundred others were killed by their Country-men as is related in the Book commonly called the Third Book of Maccabees And upon the pretence of such Zeal St. Stephen was stoned and St. Paul intended to be killed c. as Grotius
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
That the People may begin to submit to his Authority and learn to obey his Commands as well as thine Ver. 21. And he shall stand before Eleazar the Priest Verse 21 c. For the incouragement of Joshua to undertake this Charge he assures him he shall never want direction from God what to do when he was in any doubt but in the manner here prescribed most certainly receive it And what is here said concerning him belongs to all their succeeding Governours And it is observed by Maimonides and other Jewish Doctors that the High-Priest stood before the Kings of Israel out of great respect to them but no King is said to stand before the High-Priest but only in this case when he was to consult the holy Oracle That it might appear the Honour was given not to the Priest but unto the Divine Majesty whom he consulted by the Priest Who shall ask counsel for him after the judgment of Vrim Because the word Thummim is here wanting some understand these words as if he had said the High-Priest shall ask counsel for him by the illumination of the Spirit of God So Conradus Pellicanus But the word Thummim in all likelyhood is here to be understood though not expressed being always joyned with Vrim except in this and one other place where Vrim only is named after a short manner of speaking in XXVIII Exod. XXXIII Deut. II Ezra VII Nehem. For they were inseparable from the Breast-plate of Judgment as it is called XXVIII Exod. 30. See there with which the High-Priest appeared before God when he consulted him in great Affairs concerning the Publick Safety more especially in times of War of which we have many Instances in I Judg. 1. XX. 18. 1 Sam. XIV 18. XXVIII 6. David indeed is said to consult God by the Ephod but it must be observed that the Breast-plate was annexed to it which Abiathar brought along with him when he fled from Saul who commanded the Priests to be slain 1 Sam. XXII 2 9. XXX 8. 2 Sam. V. 19. And it is further to be noted that though David thus frequently consulted God this way being engaged in Wars yet we never read that Solomon asked counsel by it being a peaceable King Grotius also observes that Joshua now and the Kings of Judah afterwards therefore stood before the Priest that they might be near to the Vrim and Thummim which he had upon his Breast without which he could not receive any answer De Imperii Sum. Potest c. cap. 6. Before the LORD The High-Priest never inquired by Vrim and Thummim but standing before the LORD that is before the Ark where the SCHECHINAH was At his word shall they go out and at his word shall they come in That is saith Grotius in the place fore-named at the Word of the LORD by the Judgment of Vrim which goes just before Others at the word of the Priest which comes to the same And this the Hebrew Doctors understand concerning the People of Israel making War which is wont to be meant in Scripture by the words going out and coming in And they distinguish between the War that was made by the Divine Commandment against the VII Nations of Canaan and against Amalek and that which was voluntary against any of their Neighbours or others as there should be reason In the former case they think there was no need to ask whether they should make War or no because it was commanded and Joshua and the Kings afterward did it when they pleased But in the other they were not to make War without this Divine Order See Selden Lib. III. de Synedr cap. 12. n. 4. But it is plain from I Judg. 1. that they consulted the LORD also in the first sort of War with the People of Canaan how to manage it to the best Advantage Both he and all the Children of Israel with him even all the Congregation By the first word he the Jews understand Joshua and all the succeeding Princes of Israel who were bound to advise with God by Vrim and Thummim before they made War And by the next words all the Children of Israel with him they understand the Priest that was particularly anointed to go with the People to War XX Deut. 2. And by the last words the whole Congregation they understand the LXX Elders or the great Sanhedrim So Maimonides Abarbinel and a great many others expound these words as Mr. Selden shows in the same place from which they have framed this general Maxim That no private Man might consult this Oracle but the King and the Head of the great Sanhedrim and he that was appointed by all the People in their name And that Col haedah all the Congregation signifies frequently the great Assembly of the Elders and Judges See also Bertram de Repub. Jud. p. 72. Here the Jews start a difficulty as they account it why we never read in the whole Book of Joshua that he consulted the LORD after this manner but as soon as ever he was dead they did I Judg. 1. From whence Abarbinel concludes that Joshua was bound to do this only at the first entrance upon his Office that all Israel might know he was Moses his Successor and that God was with him but that afterward the Spirit of Prophecy rested upon him and conducted him without this Oracle But if nothing was done that is not recorded in the Scripture he might as well have said that Joshua never consulted the Oracle at all for we do not read he did though he be here so ordered R. Levi ben Gersom therefore seems to me to speak more reasonably when he says that those words in the beginning of the Book of Judges do not import that they did not consult God by Vrim in the Life of Joshua but only that after his Death the Children of Israel would not adventure to proceed in the War of Canaan without the same direction And there is something else which they might have observed from this verse with great reason which is how much inferiour Joshua was to Moses though he succeeded him in the Conduct of the People For Moses never made use of the Vrim and Thummim to consult God by the High-Priest but went directly and immediately to God himself whereas Joshua was not admitted to such Familiarity nor had he such frequent Revelations from God as Moses had Yet sometimes God vouchsafed him the honour to speak to him as we find in the beginning of Joshua III. 7. IV. 1 15 c. And there was a most illustrious appearance of God to him before Jericho V. 13 c. Ver. 22. And Moses did as the LORD commandded him and he took Joshua and set him before Eleazar and before all the Congregation According as he was ordered v. 18 19. In this we see the great Verse 22 Integrity the sincere Humility and Self-denial of Moses that he readily submitted to have the Government of Israel translated from his own Family and Tribe
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.
to an holy Life But since through the vehemence of their Affections and Passions many Women are prone to act unadvisedly if Vows were wholly in their power great Inconveniences Dissentions and Confusions might arise in Families whilst this sort of Meat is lawful to the Husband but not to the Wife this permitted to the Daughter but prohibited to the Mother For which reason saith he this Authority was given to the Governours of Families in all things to order them as they saw would be for their profit or detriment Verse 14 Ver. 14. But if her husband Or For if her Husband Altogether hold his peace at her from day to day When he knew what she had vowed as it follows in the end of the verse He establisheth all her vows c. His silence was to be interpreted a Consent to allow what she vowed There was no need to add the contrary which is here to be understood that if he said he did not allow them then they should not bind her Ver. 15. But if he shall any ways make them void Verse 15 after he hath heard them Hinder her from performing her Vow after he had given his consent by saying nothing against it when he heard her make the Vow Then he shall bear her iniquity God will punish him not her for not performing the Vow Paulus Fagius thinks the meaning is that if the first day he heard of her vow he did not disannul it but attempted to do it the next day or the third day after he should bear the blame if the Vow was not made good Ver. 16. These are the Statutes which the LORD Verse 16 commanded Moses between a Man and his Wife between the Father and his Daughter being yet in her youth in her Fathers House It is likely some differences arose in some Families about these Matters and therefore these Laws were made for the settling the power of Husbands over their Wives and Parents over their Children while they were young and continued a part of their Family CHAP. XXXI Chapter XXXI Verse 1 Ver. 1. AND the LORD spake unto Moses saying Not long before his death as appears from the next verse Verse 2 Ver. 2. Avenge the Children of Israel of the Midianites This had been commanded before but no time set for it which now is determined The Moabites are not mentioned because the Midianites seem to have been the first or chief Contrivers of that Mischief which befel the Israelites by the enticements of their Women See XXV 17 18. Afterward shalt thou be gathered unto thy People When he had given a few other Directions concerning their possessing the Countries already conquered and the Land of Canaan XXXII XXXIV XXXV and providing for the Levites there XXXVI God had warned him to prepare for his death before this XXVII 12. but he first let him have the satisfaction of seeing the Midianites punished and gave him some time to settle the Publick Affairs and to make also a long Exhortation to the Israelites to observe all that he had commanded them Verse 3 Ver. 3. And Moses spake unto the People saying He speedily put this Command in Execution which might possibly be in the ninth Month of the fortieth Year Arm some of your selves unto the War He doth not at first determine the number but as many as pleased might offer themselves voluntarily to be ready to obey him And let them go against the Midianites and avenge the LORD of Midian The LORD bad him avenge the Children of Israel v. 2. but Moses bids them avenge the LORD for they had the same interest and were both injured at the same time and by the same means And as God was so gracious as to resent the evil done to Israel so Moses in duty and gratitude to God thought himself bound rather to consider the dishonour that was done to him Whose War this was not only because undertaken by his command but in his quarrel with those who had drawn the Israelites to Idolatry and for the sake of his People Ver. 4. Of every Tribe a thousand throughout all the Verse 4 Tribes of Israel shall ye send to the War When a great many perhaps all the People appeared ready to go to War he ordered that only a select number should be sent of a Thousand out of each of the Twelve Tribes Ver. 5. So there were delivered out of the Thousands Verse 5 of Israel a Thousand of every Tribe Their Officers pickt out this number from among the rest or they were chosen by lot for this Service or they stept out and offered themselves Voluntiers as we speak which the 27th verse may seem to countenance where they are called those that took the War upon them Twelve Thousand armed for war This was but a small number compared with the whole Nation of the Midianites who had five Kings v. 8. But God would have them rely more upon him than upon the multitude of an Host and let them see by their Success against this People that they needed not fear the Conquest of Canaan Ver. 6. And Moses sent them to the war a Thousand of every Tribe He gave them their Commission to fight the Midianites Verse 6 Them and Phinehas the Son of Eleazar the Priest Who was not their Commander in Chief or their General as we now speak for it did not belong to the Priestly Office to conduct Armies and it is said expresly in the words following he went with the holy Instruments c. to be ready to perform all such Sacred Offices as should be required by the General who it is most likely was Joshua It is true indeed that Phineas was a Man of great Courage and had lately performed a singular piece of Service which had won him great Reputation This hath made some think he was the fitter to go and to avenge the LORD of Midian as he had begun to do XXV 8. In after times also in the days of the Maccabees who were of the Family of the Priests the Armies of Israel were led by them against their Enemies But then it must be considered that they were also the Supream Governours of the People and there were no other With the holy Instruments By which Jonathan understands the Vrim and Thummim which some think Phineas carried along with him wherewith to consult the Divine Majesty in case of any difficulty that might arise about the management of the War And to make out this they suppose Eleazar to be old and crazy or labouring under some Infirmity which was the reason that Phineas his Son was substituted in his room to perform this Office See our very learned Dr. Spencer Dissert de Vrim Thummim cap. 6. sect 2. But this may be justly doubted whether Phineas being only the Son of the High-Priest and not yet capable of that Office could be substituted to perform this great Charge which belonged to the High-Priest alone Nor do we find any warrant for consulting the
LORD by Vrim and Thummim but only before the most holy Place See XXVII 21. And therefore it seems to me far more likely that he means the Ark which was wont to be carried in following times into the Field when they went to fight with their Enemies 1 Sam. IV. 4 5. XIV 18. 2 Sam. XI 1. Yea Joshua himself not long after this time ordered the Ark to be carried with Priests blowing the Trumpets before it when he surrounded Jericho VI Josh 4 6 7 c. And therefore the holy Instruments being here joyned with the Trumpets to blow in his hand it makes it the more probable that the Ark may be here meant There being also something in this very Book to countenance this Opinion See XIV 44. but especially XXXII 20 22. But it must be confessed that it is never thus expressed in any other place of Holy Scripture but always called the Ark of God or of the Covenant or the Testimony or the like And therefore perhaps they give the truest sence of these words who take the following words to be an Explication of them That is the Trumpets were the holy Instruments which he carried in his hand And the Trumpets to blow in his hand Which he delivered to the Priests who followed him to sound an Alarm when they went to fight according to the direction X. 8 9. and as the practice was in future Ages 2 Chron. XIII 12. Ver. 7. And they warred against the Midianites Verse 7 It is not certain whether the Midianites came out of their Country to give them battle or they first broke into their Country and then fought their Army As the LORD commanded Moses One would think this meant no more but that they obeyed the Commandment of God before-mentioned v. 2. But the Jews think he hath respect to another particular Commandment which they say was given by Moses when they went out to this War That they should not when they besieged any City begirt it quite round but only on three sides leaving one naked that the besieged might flee away if they pleased by which means effusion of Human Blood was prevented So Guil. Schickart observes out of Siphri in his Mischpat Hammelech cap. 5. Theor. 18. and Mr. Selden since him Lib. VI. de Jure Nat. Gent. cap. 15. where he shows they understand this of all Wars but those against the seven Nations in Canaan and Amalek towards whom this kindness was not shown as appears by the Siege of Jericho But the Laws about managing Wars which are mentioned in the Book of Deuteronomy do not seem to have been yet given though the Jews fancy this Law was now given about Midian and observed ever after And slew all the Males Who were in this fight and did not save themselves by flight Verse 8 Ver. 8. And they slew the Kings of Midian Little Kings called Princes XIII Josh 21. where they are said to be Dukes of Sihon i. e. great Men tributary to Sihon while he continued King of the Amorites But after the Israelites had conquered him they took perhaps the Title of Kings Besides the rest of them that were slain They made not only a great slaughter of the People but killed their chief Commanders who led them on Namely Evi and Rekem and Zur c. They are particularly named that all their Neighbours might be satisfied of the truth of this History And he that is called Zur is thought to have been the Father of Cozbi whom Phineas slew Balaam also the Son of Beor they slew with the sword He had seen such good success of his wicked Counsel which he gave either as he went home or returning again to them See XXIV ult that presuming the Israelites were forsaken of their God he adventured to go along with the Midianites unto this Battle hoping he might curse the Israelites now that iniquity i. e. Idolatry was found among them which he could not do while they were free from it Thus he perished by his own wicked devices and was so far from having his wish that he might die the death of the righteous that is live long that as the Jews say he was slain in the Thirty fourth year of his Age. The Doctors in the Gemara of the Sanhedrim cap. 11. sect 11. ask what did he here To which R. Johanan makes answer he went to receive his Reward for the Death of the Twenty four thousand Israelites which he had procured XXV 9. And thus saith another it hapned unto him according to the Proverb The Camel went to desire horns and they cut off his ears Ver. 9. And the Children of Israel took all the Women Verse 9 of Midian captive and their little ones After they were Masters of the Field as we speak by the overthrow of their Armies they fell upon their Cities and according to the ancient custom in the most bloody Wars they killed only the Men but no Women nor Children XXXIV Gen. 25. 1 Kings XI 16. And so the Law of God afterward required they should do when they took any City that did not belong to the Canaanites XX Deut. 13 14. who were utterly to be destroyed v. 16 17. where he saith Thou shalt save nothing alive that breatheth And they took the spoil of all their Cattle and all their Flocks and all their Goods As belonging to them by the right of Conquest in a just War Verse 10 Ver. 10. And they burnt all their Cities wherein they dwelt and their goodly Castles with fire Made the Country desolate that they who fled might have no encouragement to return again nor be able without great hazzard to settle themselves there where they had not a Fortress left to defend them This was but a necessary care notwithstanding which they had peopled the Country again so well in the space of about Two hundred years that they were able to oppress the Israelites as we read VI Judg. 1. Verse 11 Ver. 11. And they took all the spoil and all the prey both of Men and of Beasts They had possessed themselves of them before v. 9. but now they carried them away Verse 12 Ver. 12. And they brought the Captives and the Prey and the Spoil Here are three different words to express their Booty which they brought to the Camp of Israel The first of which signifies the Women and Children that were taken The second the Cattle and the Flocks though sometimes it includes in it Men and Women and the third their Money and Goods Vnto Moses and Eleazar the Priest and unto the Congregation of the Children of Israel Unto the LXX Elders and Princes of the Tribes who were assembled with them See XXIX 1. as it seems to be expounded in the next verse Vnto the Camp at the plains of Moab c. From whence they marched against Midian and had been encamped there a great while XXII 1. XXVI 3 63. Ver. 13. And Moses and Eleazar the Priest and all Verse 13 the
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
War and of those who staid at home but were able to go to War who were above Six hundred thousand XXVI 2 51. of which Twelve thousand who were employed in this Expedition were the fiftieth part And give them to the Levites Who were far more numerous than the Priests and therefore had a greater proportion of the Tribute Which keep the charge of the Tabernacle of the LORD See I. 50. III. 6 7 8. Ver. 31. And Moses and Eleazar the Priest did as Verse 31 the LORD commanded Moses This Command is peculiarly to Moses v. 25. but Eleazar was to assist him in the execution of it v. 26. and accordingly they took the Sum of the Prey both of Man and Beast and divided them between the Souldiers and People and levied a Tribute upon each for the LORD who ordered them to his Ministers Ver. 32. And the booty being the rest of the prey which the Men of Israel had caught i. e. Besides what was necessarily spent for their Subsistence during the War and while they lay out of the Camp v. 19. Was six hundred thousand and seventy thousand and five thousand sheep A vast stock far exceeding the number of Men of War which were in Israel Verse 33 Ver. 33. And threescore and twelve thousand beeves It seems their Country had good Pasture in it as well as Sheep-walks For as Arabia Foelix it is certain had agros latissimos fertilissimos as Pliny speaks Lib. VI. cap. 28. most spacious and Fertile Fields so Arabia Petraea in which Midian was did not wholly want them Verse 34 Ver. 34. And threescore and one thousand Asses The Countries about Judea abounding with Camels also particularly Arabia in which Job had a great number it may seem strange that we read of none here especially since they had vast numbers in following times VI Judges 5. VII 12. and the Ishmaelites with whom they were Associates in Trade had them long before this time XXXVII Gen. 27 36. But it is likely they did not yet find it for their profit to feed Camels of which they learnt to make a Trafick afterward no more than Mules of which we read nothing here nor indeed in Judea till the times of David It may be supposed that if they had Camels they were of that kind called Dromedaries which were famous in this Country in after Ages LX Isa 6. and that the People who escaped the slaughter fled away upon them And that there were other Beasts in this Country besides Beeves and Asses and Sheep and Goats seems to be plain from v. 30. where after the mention of these he adds of all manner of Beasts he should take a Portion for the Levites But of Camels or Dromedaries I suppose none were found Ver. 35. And thirty two thousand persons in all of women that had not known Man c. It appears by this to have been a very populous Country in which were so many Virgins Verse 35 Ver. 36. And the half which was the portion of them Verse 36 that went out to war was in number three hundred and seven and thirty thousand and five hundred Sheep There is no difficulty in this or in the following verses this being exactly the half of the whole number of Sheep mentioned v. 32. Ver. 37. And the LORD's Tribute of the Sheep Verse 37 was six hundred and threescore and fifteen Which is exactly one in five hundred out of this half of the Booty as God ordered v. 28. Ver. 38. And the Beeves were thirty and six thousand Verse 38 whereof the LORD's Tribute was threescore and twelve The very same proportions are observed here as in the Sheep which appears by comparing this verse with v. 33. And the two next verses 39 40. give the same account of the Asses and the Persons which were as exactly divided and the LORD had the same portion of them as v. 34 35. compared with these demonstrate Ver. 41. And Moses gave the Tribute which was the Verse 41 LORD 's Heave-offering unto Eleazar the Priest c. This is recorded to show how faithful Moses was in performing obedience to God's Commands v. 29. and far from desiring the smallest Portion for himself out of so great a Booty Which if he had acted by his own private Spirit he would scarce have avoided Ver. 42. And of the Children of Israel's half which Verse 42 Moses divided from the Men that warred There is nothing here nor in the following verses to v. 48. but a Repetition of what was said concerning the other half before-mentioned to show that the same exactness was observed both in the Division of the Prey among the People and in taking out of it such a Portion as God assigned to the Levites which was one out of fifty as out of the Men of Wars part one out of five hundred v. 28 30. Verse 48 Ver. 48. And the Officers which were over thousands of the Host the Captains of thousands and Captains of hundreds came near unto Moses The first words of this verse seem to suppose that there were other great Officers as well as the General who were above the Captains over thousands and the Captains over hundreds which is very probable Verse 49 Ver. 49. And they said unto Moses thy Servants c. The greatest Men speak with the greatest Reverence to Moses who was in the place of God Have taken the sum of the men of war which are under our charge Made a muster of them as we now speak at our return from the War And there lacketh not one man of us A wonderful Victory which shows the War was the LORD's v. 3. Who struck such a Terror into them that one would think they turn'd their backs and did not strike a stroke against the Israelites Verse 50 Ver. 50. We have therefore brought an Oblation for the LORD For the Uses of the Sanctuary either in purchasing Sacrifices or maintaining God's Ministers c. For KORBAN signifies every thing that is given to God though not sacrificed upon the Altar What every man hath gotten All of them offered something to the LORD out of the Spoil he had gotten according to the Piety of ancient Times XIV Gen. 20. For we find no Precept in the Law for this and yet it was constantly practised by David in after times 2 Sam. VIII 11 12. and by the Officers of his Army 1 Chron. XXVI 26 27. and by other Men Samuel Saul Abner c. v. 28 c. Jewels of Gold Vessels as the Hebrew word signifies or all manner of Ornaments made of Gold the Particulars of which follow viz. Chains Bracelets c. But the Hierusalem Vaâ—gum takes these Jewels as we translate it to have been the golden Attire about the Heads of their Women Chains These are commonly thought to have been the Ornaments or their Arms. But they may as well be thought to have been used about their Legs or their Necks Bracelets These it is apparent were Ornaments about
their Wrists or Hands XXIV Gen. 47. XVI Ezek. 11. Rings They were Ornaments of the Fingers XLI Gen. 42. III Esther 10. Ear-rings Nothing more common in those Countries especially among the Midianites and Ishmaelites as we find VIII Judges 24 25 26. where there is a different word used to express this Ornament yet the word Hagil here used certainly signifying something round and the Ornaments incompassing the Arms and other parts being before-mentioned it cannot well be thought to denote any thing but Rings in their Ears And so we translate it XVI Ezek. 12. And Tablets Some Ornaments about the Breasts See XXXV Exod. 22. To make an Atonement for our Souls before the LORD For the Guilt of which Moses accused them v. 14. or any other which they had contracted in the War Verse 52 Ver. 52. And all the Gold of the Offering which they offered up to the LORD c. was sixteen thousand seven hundred and fifty shekels It hath been observed before that Three thousand Shekels made a Talent and therefore their Offering amounted to above Five Talents and an half Verse 53 Ver. 53. For the men of war had taken spoil every man for himself Or rather had taken the Spoil mentioned v. 12. of which part of the Booty no Division was made between the Men of War and the People v. 26. but they kept it intirely to themselves and now very gratefully made a Present of a considerable part of it to the LORD See v. 12. where the word Spoil is used strictly for a part of the Booty distinct from the other two the Captives and the Prey and so it signifies here Verse 54 Ver. 54. And Moses and Eleazar the Priest took the Gold This was said before v. 51. and therefore the sence here is that having received it as an Offering to the LORD they brought it into the Tabernacle of the Congregation as it here follows in the conclusion of this verse Of the Captains of thousands and of hundreds It was not their Oblation only but the Oblation of every one of the Men of War v. 50 51. But the Commanders received it from the common Soldiers and presented it unto Moses and Eleazar from the whole Host And brought it into the Tabernacle for a Memorial for the Children of Israel before the LORD That God might be mindful of them i. e. propitious to them who were so grateful to him for his Benefits The Hierusalem Targum upon v. 50. fancies these Officers to have represented to Moses their great Chastity when they made this Offering saying We broke into the Chambers and Closets of the Kings of Midian and there we saw their beautiful and charming Daughters from whom we took the golden Ornaments upon their Heads and in their Ears and on their Arms their Fingers and Breasts but did not cast a wanton look upon one of them And therefore they hoped this Oblation they made would rise up for them in the Day of the great Judgment as a Reconciliation for their Souls before the LORD CHAP. XXXII Chapter XXXII Ver. 1. NOW the Children of Reuben and the Children Verse 1 of Gad. Here the Children of Reuben who was Jacob's First-born are mentioned in the first place but in the rest of the Chapter v. 2 6 25 29 32. the Children of Gad are constantly first mentioned because they were the first Movers of that which follows as the Hebrews conjecture Had a very great multitude of Cattle More than any other Tribe And when they saw the Land of Jazer Which was lately taken from the Amorites after they had slain Sihon their King XXI 32. This City and Country belonging to it were near to the Spring of the River Arnon and there is frequent mention of it in the Book of Joshua and in Isaiah XVI 8 9. and Jeremiah XLVIII 34. And the Land of Gilead A noble Country so called from the Mountain Gilead which bounded it on the East as Jordan did on the West the River Jabbok on the South and Mount Libanus on the North. That behold the place was a place of Cattle Which in the fourth verse is called a Land of Cattle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX translate it fit for feeding of Cattle being famous for Pasture and other grazing Ground For Bashan was in this Country III Deut. 12 13. where every one knows the largest and fattest Oxen were bred XXII Psal 12. and Sheep also XXXII Deut. 14. and therefore is joyned with Gilead VII Micah 14. which being woody and mountainous in some part of it was no less famous for breeding Goats See IV Cantic 1. which delight to brouse on such Trees as Mount Gilead abounded withal See Bochartus in his Hierozoicon P. I. Lib. II. cap. 51. Verse 2 Ver. 2. And the Children of Gad and the Children of Reuben Neither here nor in the foregoing verse is there any mention of the Children of Manasseh half of which had their Portion in this Country because they were neither the Contrivers nor Movers of this but it is most probable had a lot assigned them here because these Countries were too much for the other two Tribes alone and they of Manasseh had much Cattle also Came and spake unto Moses and Eleazar and the Princes of the Congregation Who were wont often to assemble to dispatch Publick Affairs XXVII 2. XXX 1. Ver. 3. Ataroth A place which was part of the Verse 3 Portion of Gad as appears by v. 34. And Dibon This is mentioned as a place in the Kingdom of Sihon XXI 30. and was given to Gad also as we read v. 34. And Jazer See v. 1. and 35. where we find this also belonged unto Gad. And Nimrah Called Beth-Nimrah v. 36. and given to the same Tribe It is usual I observed before for the Hebrews to cut off the first part of the Names of places for brevity sake XXV 1. but this place is elsewhere called at length Beth-Nimrah XIII Josh 27. where it is mentioned as a part of Sihon's Kingdom and signifies as much as Domus Pardorum an Habitation of Leopards So Bochartus who observes that when both Isaiah XV. 6. and Jeremiah XLVIII 34. speak of the Waters of Nimrim they mean this very place Which was given to Gad but in the days of those Prophets mentioned as in the Country of the Moabites who had usurped upon their Neighbours the Gadites and taken this Place from them as they had done Jazer also as appears from the places above-mentioned XVI Isa 8 9. XLVIII Jerem. 34. And Heshbon The principal City of Sihon King of the Amorites XXI 26 27 28. and was given to the Reubenites v. 37. And Elealah This is frequently mentioned with Heshbon as a Place adjoyning to it v. 37. XVI Isa 9. And Sheban Called also Shibmah v. 37. and Sibmah XVI Isa 8 9. XLVIII Jerem. 31. where it appears to have been a Place famous for Vines and in the days of that Prophet was faln into the Hands of the
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
XVII Josh 1. Verse 40 Ver. 40. And Moses gave Gilead unto Machir the Son of Manasseh i. e. To the Children of Machir for he was dead long ago who had a considerable Portion of that half of the Land of Gilead which was given to the half Tribe of Manasseh For one half was given to the Reubenites and Gadites and the other half to them III Deut. 12 13. where Gilead signifies all that Country properly so called neither so much as the whole Territory which these Tribes demanded v. 1. nor so little as was given to Machir v. 15. where Moses says And I gave Gilead unto Machir i. e. to that Family of Manasseh which were properly called Machirites XXVI Numb 29. and to that Family descended from his Son which from him were called Gileadites For as Manasseh had only this Son Machâ—r so Machir had only Gilead but he had many XXVI 30 31 32. who all raised Families And as to the Macharites and I suppose the Gileadites was given a Portion in this Country XIII Josh 29 30 c. so Joshua gave to the rest an Inheritance in the Land of Canaan XVII 2. And he gives a reason in the foregoing verse why he gave Gilead and Bashan to the Posterity of Machir because they were a warlike People inheriting their Father's Valour who was a Man of War and therefore fit to be placed in the Frontiers of that Country Ver. 41. And Jair the Son of Manasseh One of Verse 41 the Posterity of Manasseh by his Mother's side For he was the Grandson of Gilead the Son of Machir by his Daughter 1 Chron. II. 21 22. but his Father was of the Tribe of Judah It seems he joyned with the Children of Machir in their Expedition against Gilead mentioned v. 39. and was so successful that he took several small Towns in that Country and so had his Inheritance among the Children of Manasseh on this side Jordan where they now were There were threescore of them in the whole which were afterward called Cities XIII Josh 13. 1 Kings IV. 23. but he had only twenty three for his Possession 1 Chron. II. 22 23. And called them Havoth-Jair That is the Habitations of Jair For Havah is a dwelling as Bochartus observes in his Phaleg Lib. IV. cap. 29. And among the Arabians the word Havoth properly signifies many Tents orderly disposed in a Ring or Circle which in those Countries made that which we call a Village For Hava in their Language signifies to compass The same he observes in his Hierozoicon P. I. Lib. II. c. 44. p. 466. Verse 42 Ver. 42. And Nobah Who he was we find in no other place but an eminent Person no doubt in some of the Families of the Manassites either of the Machirites or the Gileadites For they only as I take it inherited on this side Jordan Went and took Kenath and the Villages thereof At the same time I suppose that Jair took the Towns above-mentioned of which this was one 1 Chron. II. 23. But though Jair was the chief Conductor in that Expedition yet he kept as I said only twenty three Towns to himself the rest were given to them who accompanied him of whom it is probable Nobah was one And called it Nobah after his own Name But it retained its old name also for St. Hierom says in his time there was a City called Canatha in the Region of Trachonitis not far from Bosra Thus this Country being settled upon these two Tribes and an half the Land of Canaan was divided by God's Command for an Inheritance to the remaining nine Tribes and the other half of the Tribe of Manasseh XIII Josh 7. CHAP. XXXIII Chapter XXXIII Ver. 1. THESE are the Journeys of the Children Verse 1 of Israel which went forth out of the Land of Egypt A brief recapitulation of the Travels of the Children of Israel through the Wilderness whereby the wonderful Providence of God over them appears in their Protection and Preservation from the time they departed out of Egypt till they came to the Borders of the Land of Canaan With their Armies For they marched in an orderly manner as Armies do See XII Exod. 41 51. XIII 18. Vnder the Hand of Moses and Aaron By whom they were conducted as the Ministers of God XII Exod. 1 28 50. Ver. 2. And Moses wrote their goings out according Verse 2 to their Journeys Every removal which they made from the place where they were unto another whither they journeyed By the commandment of the LORD This may refer either to their Journeys which were by God's commandment X. 13. or rather to Moses his writing this Epitome of their Travels of which God ordered him to give a distinct account Which was no unnecessary Work but most useful to Posterity there being no History extant in the World as David Chytraeus well observes except that of the Birth Life Death and Resurrection of Christ which contains so many wonderful Instances of Divine Providence as this of bringing the Children of Israel out of Egypt and leading them through the Red-Sea and through the Wilderness Concerning which Maimonides hath an excellent Discourse in his third Part of More Nevochim cap. 50. the Substance of which is this That it being impossible any Miracles should continue throughout all Generations due care should be taken that the Memory of them be not lost but faithfully preserved by the History and Narration of them in future times Now there being no greater Miracle than the Subsistence of the Children of Israel in the Desert for Forty years a Desert full of Scorpions and Serpents destitute of Water uninhabited through which no Man had been wont to pass as Jeremiah speaks II. 6. where they ate no Bread nor drank Wine or strong Drink XXIX Deut. 6 c. God would have the particular places set down distinctly where they pitched in that howling Wilderness That all Men might be satisfied who would take the pains to examine things by what a marvellous Providence such a multitude of People were fed every day for Forty years together and none might be able to Cavil and say that they travelled through a Country good enough and pitched in habitable places where they might plough and sow and reap or where they might have Herbs and Roots for their Sustenance or where Manna ordinarily came down from the Clouds for Mens support And these are their Journeys according to their goings out As if he had said Having received this Commandment from God this is a true and exact Account which here follows of their Travels from place to place Ver. 3. And they departed from Ramsees See XII Exod. 37. Here in all likelyhood they Sacrificed the Paschal Lamb and were preserved from the destroying Angel which made this place very remarkable for Verse 3 they seem to have been all summoned hither to meet here as in a common Rendevouz as they now speak to be ready to march away when God gave the word of
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
two preceding verses I shall not here examine It is sufficient to note that Onkelos hath expressed the Hebrew Text word for word and the LXX do not depart from the sence of it Verse 10 Ver. 10. Even as the LORD commanded Moses so did the Daughters of Zelophehad Accordingly they followed this direction when they came into the Land of Canaan and had received their Portion there Now there being no such words added here as there are in other Cases this shall be unto the Children of Israel a Statute of Judgment XXVII 11. much less a Statute of Judgment throughout your Generations XXXV 29. it led I conjecture the Talmudick Doctors into the fore-mentioned Opinion that this Law concerned only the present Generation Ver. 11. For Mahlah Tizzah and Hoglah and Verse 11 Milkah and Noah the Daughters of Zelophehad Thus they are called both in XXVI 33. XXVII 1. though they are not there mentioned in the same order for Tirzah is there named last who here is named in the second place Perhaps they are set down here in the order wherein they were disposed in Marriage and Tirzah who was the younger was married in the second place Were married unto their Fathers Brothers Sons For Hepher no doubt had other Sons besides Zelophehad who had Issue-male though Zelophehad had not What their Names were or how many of them we do not know but some suppose them to have been six one of which died in the Wilderness without Issue See Selden de Successionibus cap. 23. where he discourses at large of the Portion which fell to them in the Land of Canaan Ver. 12. And they were married into the Families Verse 12 c. In the Margin more exactly out of the Hebrew to some that were of the Families i. e. to one of the Families of Manasseh from whom several Families descended XXVI 29 c. And their Inheritance remained in the Tribe of the Family of their Father The word for Tribe signifies sometimes merely a Family in a Tribe And so the LXX as Grotius observes in the place before-named in this very business uses sometimes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former of which signifies a part of a whole Tribe And thus Josephus also uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a Family Mr. Selden hath the same Observation in his Book de Successionibus cap. 18. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it signifies not a Tribe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 familiam cognationem seu genus sanguine proximum a Family a Kindred or those that are next in Blood But there is no need of these Observations if the words be translated as they may rightly and their Inheritance remained in the Tribe and the Family of their Father See v. 6. Verse 13 Ver. 13. These are the Commandments and the Judgments which the LORD commanded by the hand of Moses to the Children of Israel in the plains of Moab by Jordan near Jericho He began to deliver the Precepts here intended at the XXVIth Chapter See v. 3. and continues them to this place By Commandments seem to be meant the Precepts about the Worship of God Chapt. XXVIII XXIX XXX and by Judgments the Civil Laws about dividing their Inheritances and regulating their Descent to their Posterity and establishing Cities of Refuge for Man-slayers which are expresly called a Statute of Judgment XXVII 11. XXXV 29. Some other things are interspersed as God's Commandment to number the People which was in order to the assigning them their Inheritances proportionable to their Families to execute Judgment on the Midianites and to set down in Writing their Travels in the Wilderness of which I have given an account in their proper places FINIS By reason of the Distance of the Author these ERRATA have hapned which the Reader is desired to Correct Page 5. Line 7. read are reckoned Page 73. Line 29. r. See Levit. II. 15. Page 74. Line 22. r. were signs Page 82. Line 12. r. Rabboth Page 96. Line 4. r. aquatiles Line ult r. so that they might not Page 107. Line 13. r. other shoulder Page 110. Line 2. r. Chaskuni Page 123. Line 31. r. XL. Exod. Page 140. Line 30. r. may teach Page 152. Line 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 158. Line 31. r. Acropolis Page 163. Line 10. r. Choten Page 166. Line 31. r. the following story Page 167. Line 3. r. Rise up Page 171. Line 22. r. it is likely Page 190. Line 12. r. Setting forth the Praises Line 20. r. such credit Page 191. Line penult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 195. Line 21. r. whose Presence Page 198. Line 1. r. kadim Page 201. Line 11. r. but besides that there is Line 12. r. and it is Page 210. Line 28. r. as were never bred Page 216. Line 18. r. not deigning to stay Page 221. Line 21. after July begin a new line Page 227. Line 2. r. Torquatus Page 228. Line 3 4. r. a stony place Page 241. Line 1. dele and that Page 251. Line 7. r. Bitter Line 31. r. Spirit with him Page 282. Line 1. r. The Man shall be Page 284. Line 31. r. And the Garment the Jews say in the Selvedge c. Page 284. Line 33. r. Talith Page 316. Line 19. r. it being broke out Page 332. Line 3. r. where as Page 333. Line 21. r. within the veil Page 335. Line 11. r. Zeback Page 358. Line 7. r. more fit to treat Page 367. Line 7. r. as we may call it Page 387. Line 26. r. Successors of Esau Page 402. Line 19. r. by way of apposition Page 404. Line 24. r. the words are Page 406. Line 30. r. Bootius Page 420. Line 6. r. from Arnon Page 426. Line 1. r. whence Hesychius Line 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 433. Line 18. r. Kosem Page 446. Line 9. r. proffer'd him Page 468. Line 9. r. per juga Page 469. Line 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 470. Line 15. r. Sepher Cosri Page 482. Line 2. r. Dei nutu Page 501. Line 4. r. Baal-Peor Line 26. r. were called Baalim Page 519. Line 30. r. are reckoned Page 523. Line 14. r. Zelophehad Page 532. Line penult r. who was born Page 539. Line 21. r. being but reason Page 555. Line ult r. pouring out upon Page 556. Line 4. r. Heliogabalus Page 564. Line 18. r. and so doth Page 598. Line 19. r. and what I have Page 618. Line 22. r. Jogbehah Page 634. Line 22. r. to have been places Page 635. Line 9. r. anciently called Abel-shittim Page 673. Line 14. r. XXXI XXXII 2. Books written by Symon Patrick D. D. now Lord Bishop of Ely and Printed for Richard Chiswell THe Parable of the Pilgrim written to a Friend The Sixth Edit 4 to 1681. Mensa Mystica Or a Discourse concerning the Sacrament of the Lords Supper In which
the Ends of its Institution are so manifested our Addresses to it so directed our Behaviour there and afterward so composed that we may not lose the Profits which are to be received by it With Prayers and Thanksgivings inserted To which is annexed Aqua Genitalis A Discourse concerning Baptism In which is inserted a Discourse to perswade to a confirmation of the Baptismal Vow 8 vo Jewish Hypocrisie A Caveat to the present Generation Wherein is shewn both the false and the true way to a Nations or Persons compleat Happiness from the sickness and recovery of the Jewish State To which is added A Discourse upon Micah 6.8 belonging to the same matter 8 vo Divine Arithmetick A Sermon at the Funeral of Mr. Samuel Jacomb Minister of St. Mary-Woolnoth-Church in Lombard-street London With an Account of his Life 8 vo A Sermon preached at the Funeral of Mr. Tho. Grigg Rector of St. Andrew-Vndershaft London 4 to An Exposition of the Ten Commandments 8 vo Heart's Ease Or a Remedy against all Troubles With a Consolatory Discourse particularly directed to those who have lost their Friends and Relations To which is added Two Papers printed in the time of the late Plague The sixth Edition corrected 12 mo 1695. The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by St. Paul in 1 Tim. 3.15 4 to An Examination of Bellarmin's Second Note of the Church viz. ANTIQVITY 4 to An Examination of the Texts which Papists cite out of the Bible to prove the Supremacy of St. Peter and of the Pope over the whole Church In Two Parts 4 to A private Prayer to be used in difficult Times A Thanksgiving for our late wonderful Deliverance A Prayer for Charity Peace and Unity chiefly to be used in Lent A Sermon preach'd upon St. Peter's Day printed with Enlargements 4 to A Sermon Preached in St. James's Chappel before the Prince of Orange Jan. 20. 1688. on Isaiah 11.6 A Second Part of the Sermon before the Prince of Orange on the same Text. Preached in Covent-Garden A Sermon Preached before the Queen in March 1688 9. on Colos 3.15 A Sermon against Murmuring Preached at Covent-Garden in Lent 1688 9. on 1 Cor. 10.10 A Sermon against Censuring Preached at Covent-Garden in Advent 1688. on 1 Cor. 4.10 A Fast-Sermon before the King and Queen April 16. 1690. on Prov. 14.34 A Thanksgiving-Sermon before the Lords Nov. 26. 1691. for reducing of Ireland and the King 's safe Return On Deut. 4.9 A Fast-Sermon before the Queen April 8. 1692. On Numb 10.9 Easter-Sermon before the Lord Mayor 1696. on 2 Tim. 2.8 A Sermon before the Lords Nov. 5. 1696. on Dan. 4.35 A Commentary on the First Book of Moses called Genesis 4 to 1695. A Commentary on the Second Book of Moses called Exodus 4 to 1697. A Commentary on the Third Book of Moses called Leviticus 4 to 1698. A Commentary on the Fourth Book of Moses called Numbers 4 to 1699. Memoirs of the most Reverend Father in God Thomas Cranmer sometime Lord Archbishop of Canterbury Wherein the History of the Church and the Reformation of it during the Primacy of the said Archbishop are greatly illustrated and many singular Matters relating thereunto now first published In Three Books Collected chiefly from Records Registers Authentick Letters and other Original Manuscripts By John Strype M. A. Fol. Origo Legum Or a Treatise of the Origine of Laws and their Obliging Power As also of their great Variety and why some Laws are immutable and some not but may suffer change or cease to be or be suspended or abrogated In seven Books By George Dawson Fol. The History of the Troubles and Trial of the most Reverend Father in God William Laud Lord Archbishop of Canterbury Wrote by himself during his Imprisonment in the Tower To which is prefixed the Diary of his own Life faithfully and entirely Published from the Original Copy and subjoined a Supplement to the preceding History The Archbishop's Last Will His large Answer to the Lord Say's Speech concerning Liturgies His Annual Accounts of his Province delivered to the King And some other things relating to the History Fol. Animadversions on Mr. Hill's Book Entituled A Vindication of the Primitive Fathers against the Imputations of Gilbert Lord Bishop of Sarum in a Letter to a Person of Quality 4 to Of Sincerity and Constancy in the Faith and Profession of the True Religion in several Sermons by the most Reverend Dr. John Tillotson Late Lord Archbishop of Canterbury Being the first Volume Published from the Originals by Ralph Barker D.D. Chaplain to his Grace The Second Edition 8 vo Sixteen Sermons preach'd on several Occasions By the most Reverend Dr. John Tillotson late Ld. Archbishop of Canterbury Being the second Volume Published by Ralph Barker D. D. Chaplain to his Grace 8 vo Sixteen Sermons preached on several Subjects being the Third Volume by the same Author Published by Dr. Barker 8 vo Several Discourses viz. Of the great Duties of Natural Religion Instituted Religion not intended to undermine Natural Christianity not Destructive but Perfective of the Law of Moses The Nature and Necessity of Regeneration The Danger of all known Sin Knowledge and Practice necessary in Religion The Sins of Men not chargeable on God Being the fourth Volume by the same Authour Published by Dr. Barker 8 vo Reflections upon a Pamphlet Entituled Some Discourses upon Dr. Burnet and Dr. Tillotson occasioned by the late Funeral Sermon of the former upon the latter By the Right Reverend Father in God Gilbert L. Bishop of Sarum 8 vo His Sermon preached before the King at Whitehal on Christmas-day 1696. 4 to Gal. 4.4 His Sermon preached before the King at Whitehal on the Third Sunday in Lent being the Seventh of March 1696. 1 Ephes 5.2 His Essay on the Memory of the late Queen The second Edition 8 vo Dr. Williams now Ld. Bishop of Chichester his 8 Sermons at Esquire Boyle's Lecture for the year 1695. 4 to Any of them may be had single to perfect sets His 1st 2d 3d 4th Sermons at the same Lecture for the year 1696. 4 to His Sermon preached at St. Lawrence Jewry before the Lord Mayor c. on Saturday the 28th of September 1695. at the Election of the Lord Mayor for the Year ensuing Joshua 22.31 4 to His Sermon preached before the honourable House of Commons on Wednesday Dec. 11. 1695. being a solemn day of Fasting and Humiliation appointed by his Majesty for imploring the Blessing of Almighty God upon the Consultations of this present Parliament 4 to 1 Sam. 11.30 His Sermon upon the Resurrection preached before Sir Edward Clark Lord Mayor c. on Easter-Monday April 5. 1697. on Acts 10.40 41 42. Reflections upon a Libel lately Printed Entituled The Charge of Socinianism against Dr. Tillotson Considered 4 to The Church History of Ethiopia wherein among other things the two great splendid Roman Missions into that Empire are placed in their true Light to which are added an Epitome of the Dominican History of that Church And an Account of the Practices and Conviction of Maria of the Annunciation the famous Nun of Lisbon Composed by Michael Geddes D.D. Chancellor of the Cathedral Church of Sarum 8 vo Fourteen Sermons preached in Lambeth Chappel before the most Reverend Dr. William Sancroft late Lord Archbishop of Canterbury In the Years 1688 and 1689 by the Learned Henry Wharton M. A. Chaplain to his Grace with an Account of the Author's Life 8 vo Dr. William Owtram's 20 Sermons On several Occasions The 2d Edition 8 vo Sermons preached on several Occasions By John Conant D.D. The first and second Volumes Published by Dr. Williams now Ld. Bishop of Chichester 8 vo The Fathers vindicated Or Animadversions on a late Socinian Book Entituled The Judgment of the Fathers touching the Trinity against Dr. Bull 's Defence of the Nicene Faith By a Presbyter of the Church of England 8 vo A Fifth Volume of Archbishop Tillotson's Discourses published by his Chaplain Dr. Barker on these following Subjects viz. Proving Jesus to be the Messias The Prejudices against Jesus and his Religion consider'd Jesus the Son of God proved by his Resurrection The Danger of Apostacy from Christianity Christ the Author and Obedience the Condition of Salvation The Possibility and Necessity of Gospel-Obedience and its consistence with Free Grace The Authority of Jesus Christ with the Commission and Promise which he gave to his Apostles The Difficulties of a Christian Life consider'd The Parable of the Rich Man and Lazarus Children of this World wiser than the Children of Light 8 vo 1698. A second Volume of Sermons preached in Lambeth Chappel before Archb. Sancroft 1690. By the Learned Mr. Henry Wharton his Graces Chaplain Which with the first Volume lately published are all that he preached A New Account of India and Persia being Nine Years Travel began 1672. and finished 1681. Containing Observations made of those Countries namely Of their Government Religion Laws Customs Of their Soil Climates Seasons Health Diseases Of their Animals Vegetables Minerals Jewels Of their Housing Cloathing Manufactures Trades Commodities And of the Coins Weights and Measures used in the principal Places of Trade in those Parts By John Fryer M. D. Cantabrig and Fellow of the Royal Society Fol. 1698. SCRIPTORUM ECCLESIASTICORUM Historia Literaria facili perspicua methodo digesta Pars Altera Qua plusquam DC Scriptores novi tam Editi quam Manuscripti recensentur Prioribus plurima adduntur breviter aut obscure dicta illustrantur recte asserta vindicantur Accedit ad finem cujusvis Soeculi CONCILIORUM omnium tum Generalium tum Particularium Historica Notitia Ad Calcem vero Operis Dissertationes tres 1 De Scriptoribus Ecclesiasticis incertae aetatis 2 De Libris Officiis Ecclesiasticis Graecorum 3 De Eusebii Caesariensis Arianismo adversus Joannem Clericum Adjecti sunt Indices utilissimi Scriptorum Conciliorum Alphabetico-Chronologici Studio labore Gulielmi Cave S.T.P. Canon Windesoriensis Fol. Dr. Cave's Primitive Christianity The Fifth Edition 1698. Bp Wilkins of the Principles Duties of Natural Religion The 3d Edition A Sixth Volume of Archbishop Tillotson's Discourses Published by Dr. Barker Being upon the Divine Attributes and Perfections 1699.
common Food of the Egyptians Who were noted anciently for the Meanness of their Diet as Casaubon observes in Lib. IX Athenaei Deipnos Cap. XI p. 674. Some fancy these things were the cheaper there because the Egyptians durst not eat either Fish or Leeks or Onions as is said by Juvenal Sat. XV. Pliny Lib. XIX Cap. 6. and Herodotus Lib. II. C. 37. where he saith it was not lawful for the Egyptians to taste of Fish But in my opinion these words of the People demonstrate rather that they were not so superstitious in the days of Moses for they were not the words merely of the Israelites but of the mixt multitude who were the Beginners of this Mutiny and of this sort of undutiful Language Which one would think they put into the Mouths of the Israelites who could not otherwise have had the Impudence to magnifie their Condition in Egypt where they groaned under the sorest Slavery It is a strange fancy of one of the Doctors in the Tulmud in the Title Jona who by Fishes understands Harlots whom these Crew of mixed People lusted after The Onions The Hebrew word Chatzir properly signifies Grass Which being no part of Humane Food the LXX here render the word Onions as agreeable to the other words that accompany it But the learned Ludolphus thinks they had no other reason for it and therefore out of the Arabian Language rather interprets it Lettice or Sellets in general which were most excellent in Egypt Dissert de Locustis P. II. Cap. 14. Ver. 6. But now our Soul is dried away They speak Verse 6 as if they were starved and as we speak had neither Life nor Soul left in them Such is the vile Nature of discontented Ingratitude which makes Men that are advanced from a poor to a plentiful Condition contemn their present Enjoyments and praise their former wretched state There is nothing at all besides this Manna before our Eyes They were angry that they were come to a place where they found nothing but that of which they were now grown weary and therefore speak of it with disdain Verse 7 Ver. 7. And the Manna Upon this occasion he describes more fully what kind of thing it was which they despised That it might appear how justly God was displeased with them for their Ingratitude Was as Coriander-seed Not in Colour for that was like Bdellium as it here follows but in its Shape and Form being round XVI Exod. 14. And the Colour of it as the Colour of Bdellium Of a pure White Colour and bright like Pearl So that it was very grateful to the Eye as well as pleasant to the Taste See XVI Exod. 31. Verse 8 Ver. 8. And the People went about Round their Camp XVI Exod. 13. And gathered it Fresh every Morning which made it still more acceptable XVI Exod. 18 19. And ground it in Mills Into Flour with an Hand-mill Or beat it in a Mortar Bruised it with a Pestle in a wooden or stone Mortar And baked it in Pans Or else boiled it as R. Bechai expounds it in a Pot. And made Cakes of it Or made Cakes of it in an Oven or in a Pan. That is saith the same R. Bechai it was of such an excellent Composition that it might be dressed divers ways or eaten as it fell For if they would they might use it saith he for Food immediately as they gathered it or they might grind it or bruise it and then either boil it or bake it and it was agreeable in what way soever it was prepared Which Moses mentions to show how ungrateful they were to God who by one thing entertained them with great variety And the taste of it was as the taste of fresh Oil. When it was newly faln it tasted like Honey but when it was prepared by Boiling or Baking it tasted like fresh Oil See XVI Exod. 31. Or to some it had the taste of Honey to others of fresh Oil. The Jews indeed say it had all sorts of Tastes according to every Man's desire So the Author of the Book of Wisdom speaks XVI 20 21. from the ancient Tradition of the Hebrews Whereby I suppose they meant no more but that it pleased every Man's Palate and had in it all that could be desired in any Meat being grateful to the taste of young and old and refreshed the Spirits and kept up the Flesh of their Bodies in good plight For it is not unreasonably observed by the aforesaid R. Bechai that it is compared by Moses to fresh Oil which is fat as well as sweet to show how unjust their Complaint was that they had no Moisture left in them but were dried away v. 6. Ver. 9. And when the dew fell upon the Camp in the Verse 9 Night There was a great Providence of God in this saith the same Bechai which sent it in the Night while they slept quietly in their Beds that when they rose in the Morning they might find their Food ready for them And thus saith he it was when they came to Canaan the Rains were wont to fall in the Night-season and not in the Day-time that they might not be hindred from their work in the Fields and in their Plantations The Manna fell upon it That is upon the Dew for it did not fall upon the Camp but round about it See XVI Exod. 14. This is a further Aggravation of their Ingratitude that they despised this rare Food which came not out of the Earth or the Waters but from above out of the Air And therefore was more pure and spiritous than Cucumbers and Leeks c. Which crude and gross sort of Food their depraved Minds preferred before this Celestial Nourishment Which by Falling on the Dew was kept clean and pure for their use Huetius observes that several Authors both ancient and modern mention Manna as a thing which sometimes falls in those Countries particularly in Arabia and upon Libanus which they call aerial Honey or dewy Honey and Syrian Dew which was fit for Food But it never fell in such quantity nor so constantly every day for the space of XL years and so delicious and hearty All this was miraculous as was also its melting when the Sun shone upon it and that it putrified before the next day except on the Sabbath and yet kept in an Urn many years See Alnetanae Quaest L. II. Cap. XII N. XVII Verse 10 Ver. 10. And Moses heard the People weep throughout their Families Or for their Families or about the State and Condition of their Families as some of the Jews understand it though to a foolish sense See Selden L. II. de Synedr Cap. IV. p. 203. who they pretended could not live any longer upon Manna Every Man in the door of his Tent. It may be understood of Moses his Tent about which the heads of the several Families were gathered as mutinous Souldiers are wont to be about the Door of their Chief Commander And the Anger of the LORD was
derived its Original from hence was Seventy two and makes it appear they were only Seventy and with Moses their Head Seventy one sect 8. And it is not unworthy our notice that about the same time as he observes sect 12. that this number of Seventy Judges was here constituted in the Wilderness the great Judicature in Areopagus was constituted among the Greeks viz. in the Reign of Cecrops the first King of Athens after the Ogygian Flood when according to Eusebius the People of Israel were brought out of Egypt The Marmora Arundeliana indeed say this Court was erected in the time of Cranaus but that makes no great difference for he was the Successor of Cecrops We do not find of what number it consisted but it is certain it was the highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the Courts among the Greeks And it is no less observable that as that Court began about the same time with the Constitution of this among the Hebrews so they both ended in the Reign of the Emperor Vespasian as the said Mr. Selden shows in that Book cap. 16. sect 10. And bring them unto the Tabernacle of the Congregation That there they might be as it were consecrated unto God and that the People might know they received their Authority from him That they may stand there with thee As those Men who were to be sharers with him in his Authority and were like to him in Wisdom Piety and Descent So Maimonides glosses upon these words in Hilk Sanhedr cap. 2. where he saith none were made Members of the Sanhedrim but Priests and Levites and such of the Israelites as were descended from the noblest Families and quotes these words to prove it Verse 17 Ver. 17. And I will come down In a visible manner verse 25. And talk with thee there To declare perhaps in their Audience that he appointed them to the Office of being the Assistants of Moses in the Government And I will take of the Spirit which is upon thee and put it upon them He did not take away from Moses any of the Gifts which he had bestowed upon him nor did he diminish them but conferred upon these Men some of the Gifts which are here meant by Spirit viz. of Wisdom and Judgment and Courage with all others that were needful in a Governor This R. Solomon Jarchi illustrates by the comparison of a great Lamp set up in a room at which many others are lighted without the least diminution of its Light See further verse 25. And they shall bear the burden of the People with thee By this it appears it was the Spirit of Government which God intended to give them that they might ease Moses by assisting him with the same Authority that he had to hinder or to appease such Mutinies as now the People were faln into That thou bear it not thy self alone That all the Murmurings of the People might not be only against him but some of their Complaints might be diverted unto others Who might also help him in the judging of such Causes as had hitherto been reserved to him alone For it is plain that these Seventy Persons made an higher Court than any of those constituted by the advice of Jethro Cornelius Bertram indeed fansies that these Rulers of Thousands Hundreds Fifties and Tens not being sufficient for the business committed to them though he likewise conceives they had some of their several Families joyned with them God appointed these Seventy for their assistance to whom they were to bring all Causes which they could not determine before they troubled Moses with them Lib. de Repub. Jud. cap. 6. But our learned Mr. Thorndike in his Rights of the Church chap. 2. hath well observed that those Captains were to be in place only during the Pilgrimage of the Wilderness For when they came to the Land of Promise the Law provided that Judges and Ministers should be ordained in every City XVI Deut. 18. who if there fell any difference about the Law were to repair to the place where God dwelt to the Successors of Moses and these Seventy for Resolution in it XVII Deut. 11 12. For as he judiciously notes in his Review p. 69. sutable to what is here delivered they were assumed to assist Moses in his great Office of judging the hardest Causes and by that Law XVII Deut. 8 c. were afterwards made a standing Court resident at the Place of the Tabernacle to judge the last Result of all Causes concerning the Law and to determine all Matter of Right not determined by the Letter of the same Ver. 18. And say thou unto the People All that he said hitherto concerned Moses himself in answer to his Request Now he tells him what he should Verse 18 say to the People in answer to their Complaint Sanctifie your selves Here the word Sanctifie seems to signifie no more but to prepare and make themselves ready to receive what they desired So the Chaldee expounds it and so the word is translated by us several times in the Book of Jeremiah VI. 4. XII 3. LI. 28. Against to morrow He seems at the same time to gratifie Moses and satisfie them for his setting the Seventy Elders before the LORD and their eating Flesh succeed one another Or else he immediately gathered the Elders and the next day the Quails came for their Food And ye shall eat Flesh for ye have wept in the Ears of the LORD c. You shall have what you long for with such vehemence that it hath made you utter Complaints against the LORD Verse 19 Ver. 19. Ye shall eat not one day As they did about a Year ago XVI Exod. 12 13. Nor two days nor five days c. Not for a short time only Verse 20 Ver. 20. But even a whole Month. So long the Hebrews gather from hence they staid in this part of the Wilderness of Paran Or rather a little longer For they came hither on the twenty third Day of the second Month in the Even on which if we suppose the Fire to have burnt among them v. 1. and that the next Morning which is scarce credible they lusted after Flesh and in a tumultuous manner demanded it of Moses who promised they should have it we must allow a little time for the constituting of the Seventy Elders And suppose it was done on the twenty fifth Day and that the next Day the Quails came as we translate it they were two Days in gathering them From whence if we begin this Month it will appear they stayed here longer than that space Vntil it come out at your Nostrils Till you be glutted with it and vomit it up so violently that it come not only out at your Mouth but at your Nostrils And it be loathsom to you Which was both the Cause and the Effect of Vomiting Because that ye have despised the LORD Forgetting all that he had done for them as if it had been nothing and slighting his Servant